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Tiresias: The Ancient Mediterranean Religions Source Database

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All subjects (including unvalidated):
subject book bibliographic info
eusebius Avery Peck et al. (2014) 242
Athanassaki and Titchener (2022) 77
Bay (2022) 18, 29, 59, 68, 79, 80, 91, 95, 121, 152, 181, 202, 205
Bricault et al. (2007) 463
Cornelli (2013) 29, 459
Corrigan and Rasimus (2013) 296, 377, 386, 517, 545
Dijkstra and Raschle (2020) 180, 181, 182, 196, 200, 204, 205, 240, 292, 398
Doble and Kloha (2014) 25, 284
Edmonds (2019) 166, 318, 340, 341, 346, 348, 358, 374, 377
Eidinow and Kindt (2015) 18
Erler et al (2021) 72, 75, 130, 131, 133, 136, 137, 138, 141
Fonrobert and Jaffee (2007) 308
Frede and Laks (2001) 229
Geljon and Runia (2013) 2, 3, 27, 33, 122, 148, 177, 190, 241, 245, 250, 262
Geljon and Runia (2019) 3, 35, 36, 83, 84, 104, 106, 107, 120, 123, 127, 142, 152, 171, 210, 292
Goodman (2006) 230
Gunderson (2022) 164, 186, 190
Hirsch-Luipold (2022) 179, 180, 181, 182, 183
Iricinschi et al. (2013) 129, 140, 342
Kessler (2004) 90, 107
Klawans (2019) 9, 10, 32, 85, 120, 121
Lampe (2003) 101, 122
Legaspi (2018) 171, 174
Levine Allison and Crossan (2006) 252, 297, 300
Long (2006) 71
Lynskey (2021) 33
Malherbe et al (2014) 253, 611, 722, 784, 790, 840, 841, 884, 894
Marmodoro and Prince (2015) 80, 92
McGowan (1999) 149, 158, 169, 170
Mendez (2022) 4, 6, 7, 10, 34, 35, 42, 43, 73
Nasrallah (2019) 189
Neusner Green and Avery-Peck (2022) 242, 243, 244, 264
Niehoff (2011) 55, 66, 89, 152
O, Daly (2020) 10, 49, 295, 296
Osborne (2001) 1, 5, 123, 154
Penniman (2017) 201
Rüpke (2011) 165, 167
Salvesen et al (2020) 132, 166, 224, 225, 347, 348, 349, 350, 351, 352, 353, 354, 355, 369
Sly (1990) 78
Taylor (2012) 22, 39, 107, 174, 175, 183, 280
Taylor and Hay (2020) 4, 5, 19, 25, 31, 32, 33, 34, 42, 45, 46, 49, 51, 185, 266, 268
Wardy and Warren (2018) 222
eusebius, 2nd edict Simmons(1995) 44
eusebius, 3rd edict Simmons(1995) 44
eusebius, 4th edict Simmons(1995) 44
eusebius, and chaldaean invocations Simmons(1995) 281
eusebius, and criticism of christs disciples Simmons(1995) 239
eusebius, and early roman history Simmons(1995) 59
eusebius, and his hecatean oracle Simmons(1995) 222, 245, 281
eusebius, and his rejection of christs deity Simmons(1995) 230
eusebius, and irenaeus Moss (2012) 101, 116
eusebius, and letter of the churches of vienne and lyons, ecclesiastical history Moss (2012) 103, 104, 116
eusebius, and martyrdom of polycarp, ecclesiastical history Moss (2012) 59
eusebius, and of the apostles Simmons(1995) 281
eusebius, and pagan faith Simmons(1995) 281
eusebius, and sanchuniathons history Simmons(1995) 269
eusebius, and the 1st edict Simmons(1995) 44, 65
eusebius, and the contra christianos Simmons(1995) 274
eusebius, and the fons rerum Simmons(1995) 229
eusebius, and the persecution in egypt Simmons(1995) 67
eusebius, and the via salutis universalis animae liberandae Simmons(1995) 298
eusebius, and the viri novi Simmons(1995) 11
eusebius, and translation of hegesippus Taylor (2012) 174, 175, 176, 177, 178
eusebius, anti-porphyrian arguments in common with arnobius Simmons(1995) 281, 298, 316, 321
eusebius, anti-porphyrian polemics of Simmons(1995) 222
eusebius, aristobulus Potter Suh and Holladay (2021) 79, 83, 172
eusebius, arnobius, literary parallels with Simmons(1995) 2, 9, 31, 238
eusebius, arrangement of philos works by Taylor and Hay (2020) 32, 33, 34, 35, 36, 37, 38
eusebius, as source for aristippus Wolfsdorf (2020) 387, 388
eusebius, as source, ecclesiastical history Moss (2012) 51
eusebius, attacks anthropopathic deities Simmons(1995) 270
eusebius, attacks apollonius Simmons(1995) 28, 313
eusebius, attacks porphyrys concept of worship Simmons(1995) 271
eusebius, beginning of the great persecution Simmons(1995) 66
eusebius, canons O, Daly (2020) 211, 212, 295, 296
eusebius, christian historian Rizzi (2010) 17, 18, 76, 77, 80, 81, 82, 90, 129, 130, 133, 135, 137
eusebius, chronicle Cosgrove (2022) 209
eusebius, chronicon Bay (2022) 39
eusebius, chronicon of Simmons(1995) 48
eusebius, church historian Hahn Emmel and Gotter (2008) 1, 47, 48, 67, 77, 78, 279, 284
eusebius, church historian, vita constantini Hahn Emmel and Gotter (2008) 114, 279, 284
eusebius, concept of salvation Simmons(1995) 121
eusebius, condemns occult practices Simmons(1995) 238
eusebius, contents, ecclesiastical history Moss (2012) 68, 105
eusebius, defends christs deity Simmons(1995) 224
eusebius, defends the apostles Simmons(1995) 29
eusebius, donatist bishop Humfress (2007) 232
eusebius, ecclesiastical history McGowan (1999) 149, 169
eusebius, epistemology of Simmons(1995) 150
eusebius, eupolemus Potter Suh and Holladay (2021) 121
eusebius, ezekiel, tragedian Potter Suh and Holladay (2021) 167
eusebius, greek text of contempl. used by Taylor and Hay (2020) 42, 43, 44, 45
eusebius, hegesippus, and Boulluec (2022) 96, 97
eusebius, herod the great in Taylor (2012) 124, 125
eusebius, martyrs of palestine Moss (2012) 105
eusebius, miracles of christ Simmons(1995) 279
eusebius, moses Potter Suh and Holladay (2021) 159, 160, 195
eusebius, of caesarea Azar (2016) 94, 95
Berglund Crostini and Kelhoffer (2022) 413, 419
Bianchetti et al (2015) 382, 383, 384, 387, 388, 390, 391, 395, 396
Boulluec (2022) 18, 88, 89, 90, 91, 94, 95, 96, 97, 127, 560, 581
Brouwer (2013) 17, 130, 131, 132, 133, 134, 161, 164
Cain (2016) 20, 43, 134
Crabb (2020) 41, 332
Del Lucchese (2019) 211, 226, 271
Dillon and Timotin (2015) 93, 94
Hoenig (2018) 252
Humfress (2007) 37, 224, 225, 228, 229
Huttner (2013) 100, 153, 185, 190, 196, 198, 204, 205, 206, 213, 214, 220, 226, 229, 232, 237, 238, 239, 240, 241, 242, 245, 250, 256, 257, 258, 274, 284, 287, 291, 333
Jouanna (2012) 45
Kahlos (2019) 63, 154
Kraemer (2010) 62, 68
Langworthy (2019) 30, 32, 35
Levison (2009) 373
Liapis and Petrides (2019) 130, 131
Luck (2006) 67
Lunn-Rockliffe (2007) 65, 129, 130
Maier and Waldner (2022) 10, 45, 81, 82, 83, 87, 88, 90, 93, 94, 103, 104, 105, 106, 108, 157, 160, 161, 166, 169, 171, 178, 179, 182, 184, 185, 186, 187, 188, 189, 206, 207
Mitchell and Pilhofer (2019) 16, 17, 21, 22, 23, 25, 52, 67, 68
Motta and Petrucci (2022) 14, 15, 125, 126, 128, 130, 131, 132, 134, 135, 136, 138, 139, 140, 141, 142, 143, 144, 145, 146, 147, 148, 149, 150, 151, 152, 153, 154, 155, 156
Price Finkelberg and Shahar (2021) 257, 270, 283, 284
Rohland (2022) 58
Stuckenbruck (2007) 82, 240, 609, 634, 653, 737
Tanaseanu-Döbler and von Alvensleben (2020) 177, 200, 211, 243
Van Nuffelen (2012) 7, 17, 23, 87, 187, 190, 191, 192, 193, 194, 195, 203
Van der Horst (2014) 89
Widdicombe (2000) 135, 141, 173
Williams (2009) 125
de Ste. Croix et al. (2006) 37, 59, 61, 62, 63, 64, 65, 66, 71, 79, 80, 131, 157, 160, 164, 176, 177, 178, 179, 205, 212, 215
van , t Westeinde (2021) 170, 208, 209, 223, 225, 227
eusebius, of caesarea life of constantine as an atypical panegyric, panegyrics Ruiz and Puertas (2021) 76
eusebius, of caesarea, bishop Klein and Wienand (2022) 12, 14, 15, 16, 17, 18, 22, 117, 171, 173, 175, 185, 186, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 198, 199, 200, 201, 202, 203, 204, 206, 207, 208, 216, 221
eusebius, of caesarea, church father Marek (2019) 531, 536, 539
eusebius, of caesarea, demonstration of the gospels, the Hoenig (2018) 252
eusebius, of caesarea, influence of on ambrosiaster Lunn-Rockliffe (2007) 131, 138
eusebius, of caesarea, praeparatio evangelica Liapis and Petrides (2019) 130
eusebius, of caesarea, ps.-orpheus Potter Suh and Holladay (2021) 83
eusebius, of dorylaeum Humfress (2007) 184, 262
Huttner (2013) 319, 320
de Ste. Croix et al. (2006) 276, 283, 285, 300, 301, 306, 309, 310, 311
eusebius, of emesa Yates and Dupont (2020) 166
eusebius, of emesus Graver (2007) 238
eusebius, of myndus Tanaseanu-Döbler and von Alvensleben (2020) 245
eusebius, of nicomedia Mitchell and Pilhofer (2019) 102, 151
Widdicombe (2000) 133, 139, 141, 190, 211, 212, 213, 217, 220, 222
eusebius, of nicomedia, bishop Klein and Wienand (2022) 186
eusebius, of pelusium, bishop Gygax and Zuiderhoek (2021) 272
eusebius, of samosata Mitchell and Pilhofer (2019) 155
de Ste. Croix et al. (2006) 206, 309, 310, 311
eusebius, of teleda Dijkstra and Raschle (2020) 330, 342
eusebius, of vercelli Kahlos (2019) 47
Lunn-Rockliffe (2007) 59
Williams (2009) 134
eusebius, on christians as a restored hebrew ethnos Ashbrook Harvey et al (2015) 99
eusebius, on christs teaching Simmons(1995) 235
eusebius, on decian persecution Simmons(1995) 76
eusebius, on distinction between hebrews and jews Ashbrook Harvey et al (2015) 95, 99
eusebius, on gaul episcopacy Moss (2012) 101, 102, 193
eusebius, on hebrews as a religiously positive category Ashbrook Harvey et al (2015) 99
eusebius, on mass murders of christians Simmons(1995) 66
eusebius, on pipers Cosgrove (2022) 154
eusebius, on sophocles Jouanna (2018) 80
eusebius, on the miraculous power of the name jesus Simmons(1995) 281
eusebius, on the patriarchs Ashbrook Harvey et al (2015) 93
eusebius, on, christianity Neusner Green and Avery-Peck (2022) 242, 243, 244
eusebius, oration of constantine to the saints, on martyrs Cosgrove (2022) 334
eusebius, patriarchs and prophets Ashbrook Harvey et al (2015) 92, 93
eusebius, phoenicians Potter Suh and Holladay (2021) 124
eusebius, porphyrys angelology Simmons(1995) 262
eusebius, porphyrys chaldaean theology Simmons(1995) 262
eusebius, porphyrys opinion of alexandrian hermeneutics Simmons(1995) 276
eusebius, reveals porphyrys contradictions Simmons(1995) 250, 308
eusebius, says christ is more powerful than fate Simmons(1995) 239
eusebius, says christ was not a magician Simmons(1995) 224
eusebius, tall brother Cain (2016) 21
eusebius, therapeutae, assessment of Taylor and Hay (2020) 45, 49
eusebius, traditor, demetrius, chronographer Potter Suh and Holladay (2021) 11
eusebius, use of porphyry Simmons(1995) 23
eusebius, writer of rhetorical commentaries Humfress (2007) 110
eusebius, writings on herod the great africanus Taylor (2012) 125, 126, 128, 130
eusebius, wrote against porphyry Simmons(1995) 221
eusebius’, canons, jerome, translates and continues O, Daly (2020) 212, 213, 295, 296
eusebius’, praeparatio evangelica, george of trebizond, latin translation of Liapis and Petrides (2019) 126

List of validated texts:
34 validated results for "eusebius"
1. Hebrew Bible, Genesis, 2.7, 6.18, 9.20, 10.11, 41.45, 41.50-41.52, 49.10 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Eusebius • Eusebius of Caesarea • Eusebius, Canons • Eusebius, writings on Herod the Great (Africanus) • Ezekiel, Tragedian, Eusebius • Herod the Great, in Eusebius • Jerome, translates and continues Eusebius’ Canons • Moses, Eusebius • Phoenicians, Eusebius

 Found in books: Boulluec (2022) 94; Geljon and Runia (2013) 2, 3, 27, 33, 122, 148, 177, 190, 241, 245, 250, 262; Geljon and Runia (2019) 3, 120, 123, 127; Levine Allison and Crossan (2006) 297; O, Daly (2020) 295; Potter Suh and Holladay (2021) 124, 159, 167; Salvesen et al (2020) 354; Stuckenbruck (2007) 634; Taylor (2012) 124, 125, 126, 128, 130

2.7. וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃
6.18. וַהֲקִמֹתִי אֶת־בְּרִיתִי אִתָּךְ וּבָאתָ אֶל־הַתֵּבָה אַתָּה וּבָנֶיךָ וְאִשְׁתְּךָ וּנְשֵׁי־בָנֶיךָ אִתָּךְ׃' '
10.11. מִן־הָאָרֶץ הַהִוא יָצָא אַשּׁוּר וַיִּבֶן אֶת־נִינְוֵה וְאֶת־רְחֹבֹת עִיר וְאֶת־כָּלַח׃
41.45. וַיִּקְרָא פַרְעֹה שֵׁם־יוֹסֵף צָפְנַת פַּעְנֵחַ וַיִּתֶּן־לוֹ אֶת־אָסְנַת בַּת־פּוֹטִי פֶרַע כֹּהֵן אֹן לְאִשָּׁה וַיֵּצֵא יוֹסֵף עַל־אֶרֶץ מִצְרָיִם׃ 41.51. וַיִּקְרָא יוֹסֵף אֶת־שֵׁם הַבְּכוֹר מְנַשֶּׁה כִּי־נַשַּׁנִי אֱלֹהִים אֶת־כָּל־עֲמָלִי וְאֵת כָּל־בֵּית אָבִי׃ 41.52. וְאֵת שֵׁם הַשֵּׁנִי קָרָא אֶפְרָיִם כִּי־הִפְרַנִי אֱלֹהִים בְּאֶרֶץ עָנְיִי׃''. None
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.
6.18. But I will establish My covet with thee; and thou shalt come into the ark, thou, and thy sons, and thy wife, and thy sons’wives with thee.
9.20. And Noah, the man of the land, began and planted a vineyard.
10.11. Out of that land went forth Asshur, and builded Nineveh, and Rehoboth-ir, and Calah,
41.45. And Pharaoh called Joseph’s name Zaphenath-paneah; and he gave him to wife Asenath the daughter of Poti-phera priest of On. And Joseph went out over the land of Egypt.—
41.50. And unto Joseph were born two sons before the year of famine came, whom Asenath the daughter of Poti-phera priest of On bore unto him. 41.51. And Joseph called the name of the first-born Manasseh: ‘for God hath made me forget all my toil, and all my father’s house.’ 41.52. And the name of the second called he Ephraim: ‘for God hath made me fruitful in the land of my affliction.’
49.10. The sceptre shall not depart from Judah, Nor the ruler’s staff from between his feet, As long as men come to Shiloh; And unto him shall the obedience of the peoples be.' '. None
2. Hebrew Bible, Proverbs, 8.22-8.23 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Eusebius • Eusebius of Caesarea

 Found in books: Boulluec (2022) 560; Salvesen et al (2020) 132

8.22. יְהוָה קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז׃ 8.23. מֵעוֹלָם נִסַּכְתִּי מֵרֹאשׁ מִקַּדְמֵי־אָרֶץ׃''. None
8.22. The LORD made me as the beginning of His way, The first of His works of old. 8.23. I was set up from everlasting, from the beginning, Or ever the earth was.''. None
3. Hebrew Bible, 2 Samuel, 7.12-7.14 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Eusebius, Canons • Eusebius, writings on Herod the Great (Africanus)

 Found in books: O, Daly (2020) 211; Taylor (2012) 128

7.12. כִּי יִמְלְאוּ יָמֶיךָ וְשָׁכַבְתָּ אֶת־אֲבֹתֶיךָ וַהֲקִימֹתִי אֶת־זַרְעֲךָ אַחֲרֶיךָ אֲשֶׁר יֵצֵא מִמֵּעֶיךָ וַהֲכִינֹתִי אֶת־מַמְלַכְתּוֹ׃ 7.13. הוּא יִבְנֶה־בַּיִת לִשְׁמִי וְכֹנַנְתִּי אֶת־כִּסֵּא מַמְלַכְתּוֹ עַד־עוֹלָם׃ 7.14. אֲנִי אֶהְיֶה־לּוֹ לְאָב וְהוּא יִהְיֶה־לִּי לְבֵן אֲשֶׁר בְּהַעֲוֺתוֹ וְהֹכַחְתִּיו בְּשֵׁבֶט אֲנָשִׁים וּבְנִגְעֵי בְּנֵי אָדָם׃''. None
7.12. And when the days are fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, who shall issue from thy bowels, and I will establish his kingdom. 7.13. He shall build a house for my name, and I will make firm the throne of his kingdom for ever. 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:''. None
4. Philo of Alexandria, On Giants, 6-18 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Eusebius • Eusebius of Caesarea

 Found in books: Geljon and Runia (2019) 107; Gunderson (2022) 190; Stuckenbruck (2007) 634

6. "And when the angels of God saw the daughters of men that they were beautiful, they took unto themselves wives of all of them whom they Chose." Those beings, whom other philosophers call demons, Moses usually calls angels; and they are souls hovering in the air. 7. And let no one suppose, that what is here stated is a fable, for it is necessarily true that the universe must be filled with living things in all its parts, since every one of its primary and elementary portions contains its appropriate animals and such as are consistent with its nature; --the earth containing terrestrial animals, the sea and the rivers containing aquatic animals, and the fire such as are born in the fire (but it is said, that such as these last are found chiefly in Macedonia), and the heaven containing the stars: 8. for these also are entire souls pervading the universe, being unadulterated and divine, inasmuch as they move in a circle, which is the kind of motion most akin to the mind, for every one of them is the parent mind. It is therefore necessary that the air also should be full of living beings. And these beings are invisible to us, inasmuch as the air itself is not visible to mortal sight. 9. But it does not follow, because our sight is incapable of perceiving the forms of souls, that for that reason there are no souls in the air; but it follows of necessity that they must be comprehended by the mind, in order that like may be contemplated by like. 10. Since what shall we say? Must we not say that these animals which are terrestrial or aquatic live in air and spirit? What? Are not pestilential afflictions accustomed to exist when the air is tainted or corrupted, as if that were the cause of all such assuming vitality? Again, when the air is free from all taint and innocent, such as it is especially wont to be when the north wind prevails, does not the imbibing of a purer air tend to a more vigorous and more lasting duration of life? '11. It is then natural that that medium by which all other animals, whether aquatic of terrestrial, are vivified should itself be empty and destitute of souls? On the contrary, even if all other animals were barren, the air by itself would be bound to be productive of life, having received from the great Creator the seeds of vitality by his especial favour. III. 12. Some souls, therefore, have descended into bodies, and others have not thought worthy to approach any one of the portions of the earth; and these, when hallowed and surrounded by the ministrations of the father, the Creator has been accustomed to employ, as hand-maidens and servants in the administration of mortal affairs. 13. And they having descended into the body as into a river, at one time are carried away and swallowed up by the voracity of a most violent whirlpool; and, at another time, striving with all their power to resist its impetuosity, they at first swim on the top of it, and afterwards fly back to the place from which they started. 14. These, then, are the souls of those who have been taught some kind of sublime philosophy, meditating, from beginning to end, on dying as to the life of the body, in order to obtain an inheritance of the incorporeal and imperishable life, which is to be enjoyed in the presence of the uncreate and everlasting God. 15. But those, which are swallowed up in the whirlpool, are the souls of those other men who have disregarded wisdom, giving themselves up to the pursuit of unstable things regulated by fortune alone, not one of which is referred to the most excellent portion of us, the soul or the mind; but all rather to the dead corpse connected with us, that is to the body, or to things which are even more lifeless than that, such as glory, and money, and offices, and honours, and all other things which, by those who do not keep their eyes fixed on what is really beautiful, are fashioned and endowed with apparent vitality by the deceit of vain opinion. IV. 1
6. If, therefore, you consider that souls, and demons, and angels are things differing indeed in name, but not identical in reality, you will then be able to discard that most heavy burden, superstition. But as men in general speak of good and evil demons, and in like manner of good and evil souls, so also do they speak of angels, looking upon some as worthy of a good appellation, and calling them ambassadors of man to God, and of God to man, and sacred and holy on account of this blameless and most excellent office; others, again, you will not err if you look upon as unholy and unworthy of any address. 17. And the expression used by the writer of the psalm, in the following verse, testifies to the truth of my assertion, for he says, "He sent upon them the fury of His wrath, anger, and rage, and affliction, and he sent evil angels among Them." These are the wicked who, assuming the name of angels, not being acquainted with the daughters of right reason, that is with the sciences and the virtues, but which pursue the mortal descendants of mortal men, that is the pleasures, which can confer no genuine beauty, which is perceived by the intellect alone, but only a bastard sort of elegance of form, by means of which the outward sense is beguiled; 18. and they do not all take all the daughters in marriage, but some of them have selected some of that innumerable company to be their wives; some choosing them by the sight, and others by the ear, others again being influenced by the sense of taste, or by the belly, and some even by the pleasures below the belly; many also have laid hold of those the abode of which is fixed at a great distance, putting in action various desires among one another. For, of necessity, the choices of all the various pleasures are various, since different pleasures are established in different places. V. '. None
5. Philo of Alexandria, On Dreams, 1.140 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Eusebius

 Found in books: Geljon and Runia (2013) 148; Geljon and Runia (2019) 107

1.140. There are others, again, the purest and most excellent of all, which have received greater and more divine intellects, never by any chance desiring any earthly thing whatever, but being as it were lieutets of the Ruler of the universe, as though they were the eyes and ears of the great king, beholding and listening to everything. ''. None
6. Josephus Flavius, Jewish Antiquities, 1.95, 12.12-12.29, 12.31-12.39, 12.41-12.49, 12.51-12.59, 12.61-12.69, 12.71-12.79, 12.81-12.89, 12.91-12.99, 12.101-12.109, 12.111-12.118, 18.9, 18.18, 18.23-18.25, 20.201 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Christianity, Eusebius on • Eusebius • Eusebius of Caesarea • Eusebius, • Eusebius, and translation of Hegesippus

 Found in books: Bay (2022) 95; Bianchetti et al (2015) 388, 390; Klawans (2019) 32; Malherbe et al (2014) 784; Neusner Green and Avery-Peck (2022) 244; Salvesen et al (2020) 224; Taylor (2012) 39, 176, 177

1.95. “ἔστιν ὑπὲρ τὴν Μινυάδα μέγα ὄρος κατὰ τὴν ̓Αρμενίαν Βάρις λεγόμενον, εἰς ὃ πολλοὺς συμφυγόντας ἐπὶ τοῦ κατακλυσμοῦ λόγος ἔχει περισωθῆναι καί τινα ἐπὶ λάρνακος ὀχούμενον ἐπὶ τὴν ἀκρώρειαν ὀκεῖλαι καὶ τὰ λείψανα τῶν ξύλων ἐπὶ πολὺ σωθῆναι. γένοιτο δ' ἂν οὗτος, ὅντινα καὶ Μωυσῆς ἀνέγραψεν ὁ ̓Ιουδαίων νομοθέτης.”" '
12.12. Δημήτριος ὁ Φαληρεύς, ὃς ἦν ἐπὶ τῶν βιβλιοθηκῶν τοῦ βασιλέως, σπουδάζων εἰ δυνατὸν εἴη πάντα τὰ κατὰ τὴν οἰκουμένην συναγαγεῖν βιβλία καὶ συνωνούμενος, εἴ τι που μόνον ἀκούσειε σπουδῆς ἄξιον ὄν, τῇ τοῦ βασιλέως προαιρέσει, μάλιστα γὰρ τὰ περὶ τὴν συλλογὴν τῶν βιβλίων εἶχεν φιλοκάλως, συνηγωνίζετο.
12.12. τεκμήριον δὲ τοῦτο: τοὺς ̓Ιουδαίους μὴ βουλομένους ἀλλοφύλῳ ἐλαίῳ χρῆσθαι λαμβάνειν ὡρισμένον τι παρὰ τῶν γυμνασιάρχων εἰς ἐλαίου τιμὴν ἀργύριον ἐκέλευσεν. ὃ τοῦ δήμου τῶν ̓Αντιοχέων ἐν τῷ νῦν πολέμῳ λῦσαι προαιρουμένου Μουκιανὸς ἡγεμὼν ὢν τότε τῆς Συρίας ἐτήρησεν,' "12.13. ἐρομένου δ' αὐτόν ποτε τοῦ Πτολεμαίου, πόσας ἤδη μυριάδας ἔχοι συνειλεγμένας βιβλίων, τῶν μὲν ὑπαρχόντων εἶπεν εἶναι περὶ εἴκοσι, ὀλίγου δὲ χρόνου εἰς πεντήκοντα συναθροίσειν." "12.13. πολεμοῦντος γὰρ αὐτοῦ πρὸς τὸν Φιλοπάτορα Πτολεμαῖον καὶ πρὸς τὸν υἱὸν αὐτοῦ Πτολεμαῖον ἐπικληθέντα δὲ ̓Επιφανῆ, κακοπαθεῖν συνέβαινεν αὐτοῖς καὶ νικῶντος καὶ πταίοντος ταὐτὰ πάσχειν, ὥστ' οὐδὲν ἀπέλειπον χειμαζομένης νεὼς καὶ πονουμένης ὑπὸ τοῦ κλύδωνος ἑκατέρωθεν μεταξὺ τῆς εὐπραγίας τῆς ̓Αντιόχου καὶ τῆς ἐπὶ θάτερον αὐτοῦ τροπῆς τῶν πραγμάτων κείμενοι." "12.14. μεμηνῦσθαι δ' ἔλεγεν αὐτῷ πολλὰ εἶναι καὶ παρὰ ̓Ιουδαίοις τῶν παρ' αὐτοῖς νομίμων συγγράμματα σπουδῆς ἄξια καὶ τῆς βασιλέως βιβλιοθήκης, ἃ τοῖς ἐκείνων χαρακτῆρσιν καὶ τῇ διαλέκτῳ γεγραμμένα πόνον αὐτοῖς οὐκ ὀλίγον παρέξειν εἰς τὴν ̔Ελληνικὴν μεταβαλλόμενα γλῶτταν." "12.14. πρῶτον δ' αὐτοῖς ἐκρίναμεν διὰ τὴν εὐσέβειαν παρασχεῖν εἰς τὰς θυσίας σύνταξιν κτηνῶν τε θυσίμων καὶ οἴνου καὶ ἐλαίου καὶ λιβάνου ἀργυρίου μυριάδας δύο καὶ σεμιδάλεως ἀρτάβας ἱερᾶς κατὰ τὸν ἐπιχώριον νόμον πυρῶν μεδίμνους χιλίους τετρακοσίους ἑξήκοντα καὶ ἁλῶν μεδίμνους τριακοσίους ἑβδομηκονταπέντε." "12.15. δοκεῖ μὲν γὰρ εἶναι τῇ ἰδιότητι τῶν Συρίων γραμμάτων ἐμφερὴς ὁ χαρακτὴρ αὐτῶν καὶ τὴν φωνὴν ὁμοίαν αὐτοῖς ἀπηχεῖν, ἰδιότροπον δὲ αὐτὴν εἶναι συμβέβηκεν. οὐδὲν οὖν ἔλεγεν κωλύειν καὶ ταῦτα μεταβαλόντα, δύνασθαι γὰρ τῆς εἰς αὐτὸ χορηγίας εὐποροῦντα, ἔχειν ἐν τῇ βιβλιοθήκῃ καὶ τὰ παρ' ἐκείνοις." "12.15. πέπεισμαι γὰρ εὔνους αὐτοὺς ἔσεσθαι τῶν ἡμετέρων φύλακας διὰ τὴν πρὸς τὸν θεὸν εὐσέβειαν, καὶ μαρτυρουμένους δ' αὐτοὺς ὑπὸ τῶν προγόνων εἰς πίστιν οἶδα καὶ προθυμίαν εἰς ἃ παρακαλοῦνται: βούλομαι τοίνυν καίπερ ἐργώδους ὄντος τοῦ μεταγαγεῖν ὑποσχομένους νόμοις αὐτοὺς χρῆσθαι τοῖς ἰδίοις." '12.16. ̓Ιώσηπος δέ τις, νέος μὲν ἔτι τὴν ἡλικίαν, ἐπὶ σεμνότητι δὲ καὶ προνοίᾳ δικαιοσύνης δόξαν ἔχων παρὰ τοῖς ̔Ιεροσολυμίταις, Τωβίου μὲν πατρός, ἐκ δὲ τῆς ̓Ονίου τοῦ ἀρχιερέως ἀδελφῆς γεγονώς, δηλωσάσης αὐτῷ τῆς μητρὸς τὴν τοῦ πρεσβευτοῦ παρουσίαν, ἔτυχεν γὰρ αὐτὸς ἀποδημῶν εἰς Φικόλαν κώμην ἐξ ἧς ὑπῆρχεν,' "12.16. δόξας οὖν ὁ βασιλεὺς ἄριστα τὸν Δημήτριον φιλοτιμουμένῳ περὶ πλῆθος αὐτῷ βιβλίων ὑποτίθεσθαι γράφει τῷ τῶν ̓Ιουδαίων ἀρχιερεῖ ταῦτα γίγνεσθαι. 12.17. ̓Αρισταῖος δέ τις φίλος ὢν ἐν τοῖς μάλιστα τῷ βασιλεῖ καὶ σπουδαζόμενος ὑπ' αὐτοῦ διὰ μετριότητα, πολλάκις μὲν καὶ πρότερον ἔγνω παρακαλέσαι τὸν βασιλέα, ὅπως ἀπολύσῃ τοὺς αἰχμαλώτους ̓Ιουδαίους ὅσοι κατὰ τὴν βασιλείαν ἦσαν αὐτοῦ," "12.17. ὁρῶντες οὖν οὗτοι κατὰ τὴν ὁδὸν τὸν ̓Ιώσηπον ἐχλεύαζον ἐπὶ πενίᾳ καὶ λιτότητι. ὡς δ' εἰς τὴν ̓Αλεξάνδρειαν ἀφικόμενος ἐν Μέμφει τὸν Πτολεμαῖον ἤκουσεν ὄντα, ὑπαντησάμενος συνέβαλεν αὐτῷ." "12.18. ̔Ο δὲ ̓Ιώσηπος λαβὼν παρὰ τοῦ βασιλέως πεζῶν μὲν στρατιώτας δισχιλίους, ἠξίωσε γὰρ βοήθειάν τινα λαβεῖν, ἵνα τοὺς ἐν ταῖς πόλεσι καταφρονοῦντας ἔχῃ βιάζεσθαι, καὶ δανεισάμενος ἐν ̓Αλεξανδρείᾳ παρὰ τῶν τοῦ βασιλέως φίλων τάλαντα πεντακόσια εἰς Συρίαν ἐξώρμησεν. 12.18. καιρὸν δ' ἐπιτήδειον τοῦτον εἶναι δοκιμάσας τῆς δεήσεως πρώτοις περὶ τούτου διαλέγεται τοῖς ἄρχουσι τῶν σωματοφυλάκων Σωσιβίῳ τῷ Ταραντίνῳ καὶ ̓Ανδρέᾳ, συναγωνίσασθαι περὶ ὧν ἐντυγχάνειν μέλλει τῷ βασιλεῖ παρακαλῶν αὐτούς." '12.19. ἔτι δὲ ὢν τρισκαίδεκα ἐτῶν οὗτος ὁ παῖς νεώτερος ἐπεδείκνυτο τὴν φυσικὴν ἀνδρείαν καὶ σύνεσιν, ὡς ζηλοτυπηθῆναι δεινῶς αὐτὸν ὑπὸ τῶν ἀδελφῶν ὄντα πολὺ κρείττονα καὶ φθονηθῆναι δυνάμενον. 12.19. προσλαβὼν δὲ καὶ τὴν τῶν προειρημένων γνώμην ὁ ̓Αρισταῖος, προσελθὼν τῷ βασιλεῖ λόγους πρὸς αὐτὸν τοιούτους ἐποιήσατο: 12.21. κληθεὶς δ' ἐφ' ἑστίασιν πρὸς τὸν βασιλέα μετὰ τῶν πρώτων τῆς χώρας ὑποκατακλίνεται πάντων, καταφρονηθεὶς ὡς παῖς ἔτι τὴν ἡλικίαν ὑπὸ τῶν τοὺς τόπους κατὰ τὴν ἀξίαν διανεμόντων." '12.21. οὓς τῇ σαυτοῦ μεγαλοψυχίᾳ καὶ χρηστότητι ποιῶν ἀκολούθως ἀπόλυσον τῆς ταλαιπωρίας, τὴν βασιλείαν σου διέποντος τοῦ θεμένου τοὺς νόμους αὐτοῖς θεοῦ, καθὼς ἐμοὶ πολυπραγμονήσαντι μαθεῖν ὑπῆρξεν.' "12.22. τιμήσας οὖν αὐτὸν φιλοτιμότατα καὶ δωρεὰς δοὺς λαμπρὰς καὶ τῷ τε πατρὶ γράψας καὶ τοῖς ἀδελφοῖς καὶ πᾶσι τοῖς ἡγεμόσιν αὐτοῦ καὶ ἐπιτρόποις ἐξέπεμψεν. 12.22. τὸν γὰρ ἅπαντα συστησάμενον θεὸν καὶ οὗτοι καὶ ἡμεῖς σεβόμεθα Ζῆνα καλοῦντες αὐτὸν ἐτύμως ἀπὸ τοῦ πᾶσιν ἐμφύειν τὸ ζῆν τὴν ἐπίκλησιν αὐτοῦ θέντες. ὅθεν εἰς τιμὴν τοῦ θεοῦ τοὺς ἐξαίρετον τὴν εἰς αὐτὸν θρησκείαν πεποιημένους ἀπόδος τοῖς τὴν πατρίδα καὶ τὸν ἐν αὐτῇ βίον ἀπολελοιπόσιν. 12.23. ἴσθι μέντοι γε, ὦ βασιλεῦ, ὡς οὔτε γένει προσήκων αὐτοῖς οὔτε ὁμόφυλος ὢν ταῦτα περὶ αὐτῶν ἀξιῶ, πάντων δὲ ἀνθρώπων δημιούργημα ὄντων τοῦ θεοῦ: καὶ δὴ γιγνώσκων αὐτὸν ἡδόμενον τοῖς εὖ ποιοῦσιν ἐπὶ τοῦτο καὶ σὲ παρακαλῶ.”' "12.23. ᾠκοδόμησεν δὲ βᾶριν ἰσχυρὰν ἐκ λίθου λευκοῦ κατασκευάσας πᾶσαν μέχρι καὶ τῆς στέγης ἐγγλύψας ζῷα παμμεγεθέστατα, περιήγαγεν δ' αὐτῇ εὔριπον μέγαν καὶ βαθύν." "12.24. Ταῦτ' εἰπόντος τοῦ ̓Αρισταίου ἀναβλέψας εἰς αὐτὸν ὁ βασιλεὺς ἱλαρῷ καὶ γεγηθότι τῷ προσώπῳ “πόσας, εἶπεν, ὑπολαμβάνεις τῶν ἀπολυθησομένων ἔσεσθαι μυριάδας;” ὑποτυχόντος δὲ ̓Ανδρέου, παρειστήκει γάρ, καὶ φήσαντος ὀλίγῳ πλείονας ἔσεσθαι τῶν ἕνδεκα μυριάδων “ἦ μικρὰν ἄρα εἶπεν, ἡμᾶς, ̓Αρισταῖε, δωρεὰν αἰτεῖς.” Σωσιβίου δὲ καὶ τῶν παρόντων φησάντων," "12.24. τὸ δὲ πλέον τοῦ λαοῦ τῷ ̓Ιάσονι συνελάμβανεν, ὑφ' οὗ καὶ πονούμενοι ὅ τε Μενέλαος καὶ οἱ παῖδες οἱ τοῦ Τωβίου πρὸς ̓Αντίοχον ἀνεχώρησαν δηλοῦντες αὐτῷ, ὅτι βούλονται τοὺς πατρίους νόμους καταλιπόντες καὶ τὴν κατ' αὐτοὺς πολιτείαν ἕπεσθαι τοῖς βασιλικοῖς καὶ τὴν ̔Ελληνικὴν πολιτείαν ἔχειν." "12.25. περιδύσας οὖν τὸν ναόν, ὡς καὶ τὰ σκεύη τοῦ θεοῦ βαστάσαι λυχνίας χρυσᾶς καὶ βωμὸν χρύσεον καὶ τράπεζαν καὶ τὰ θυσιαστήρια, καὶ μηδὲ τῶν καταπετασμάτων ἀποσχόμενος, ἅπερ ἦν ἐκ βύσσου καὶ κόκκου πεποιημένα, κενώσας δὲ καὶ τοὺς θησαυροὺς τοὺς ἀποκρύφους καὶ μηδὲν ὅλως ὑπολιπών, εἰς μέγα τοὺς ̓Ιουδαίους ἐπὶ τούτοις πένθος ἐνέβαλεν.' "12.25. ὡς ἄξιον αὐτὸν δέοι τῆς αὐτοῦ μεγαλοψυχίας τῷ παρεσχηκότι τὴν βασιλείαν θεῷ ποιήσασθαι χαριστήριον, διαχυθεὶς ὑπ' αὐτῶν ἐκέλευσεν, ὅταν τοῖς στρατιώταις ἀποδιδῶσιν τὸ μισθοφορικόν, καὶ ὑπὲρ ἑκάστου τῶν παρ' αὐτοῖς αἰχμαλώτων καταβαλεῖν δραχμὰς ἑκατὸν εἴκοσι." '12.26. καὶ περὶ ὧν ἠξίουν προθεῖναι γράμματα ὑπέσχετο μεγαλοπρεπῶς τε ἔχοντα καὶ τὴν ̓Αρισταίου προαίρεσιν βεβαιοῦντα καὶ πρὸ ταύτης τὴν τοῦ θεοῦ βούλησιν, καθ' ἣν οὐ μόνον τοὺς ὑπὸ τοῦ πατρὸς ἀχθέντας αὐτοῦ καὶ τῆς ἐκείνου στρατιᾶς ἀπολύσειν ἔλεγεν, ἀλλὰ καὶ τοὺς προϋπάρχοντας ἐν τῇ βασιλείᾳ καὶ εἴ τινες αὖθις ἐπεισήχθησαν." '12.26. σοῦ δὲ τοῖς ̓Ιουδαίοις τῆς πονηρίας αὐτῶν ἀξίως χρησαμένου, οἱ τὰ βασιλικὰ διοικοῦντες οἰόμενοι κατὰ συγγένειαν ἡμᾶς ταὐτὰ ποιεῖν ἐκείνοις ταῖς ὁμοίαις αἰτίαις περιάπτουσιν, ὄντων ἡμῶν τὸ ἀνέκαθεν Σιδωνίων, καὶ τοῦτο φανερόν ἐστιν ἐκ τῶν πολιτικῶν ἀναγραφῶν.' "12.27. πλειόνων δ' ἢ τετρακοσίων ταλάντων τῆς ἀπολυτρώσεως γενήσεσθαι φαμένων ταῦτά τε συνεχώρει καὶ τὸ ἀντίγραφον τοῦ προστάγματος εἰς δήλωσιν τῆς τοῦ βασιλέως μεγαλοφροσύνης ἔγνωσαν διαφυλάξαι." "12.27. ὡς δὲ σιωπήσαντος αὐτοῦ προσελθών τις τῶν ̓Ιουδαίων ἔθυσεν εἰς μέσον καθ' ἃ προσέταξεν ̓Αντίοχος, θυμωθεὶς ὁ Ματταθίας ὥρμησεν ἐπ' αὐτὸν μετὰ τῶν παίδων ἐχόντων κοπίδας καὶ αὐτόν τε ἐκεῖνον διέφθειρεν καὶ τὸν στρατηγὸν τοῦ βασιλέως ̓Απελλῆν, ὃς ἐπηνάγκαζεν, διεχρήσατο μετ' ὀλίγων στρατιωτῶν," "12.28. ἀλλὰ μεμνημένους τῆς τοῦ φύσαντος ὑμᾶς καὶ θρεψαμένου προαιρέσεως ἔθη τε σώζειν τὰ πάτρια καὶ κινδυνεύουσαν οἴχεσθαι τὴν ἀρχαίαν πολιτείαν ἀνακτᾶσθαι μὴ συμφερομένους τοῖς ἢ διὰ βούλησιν ἢ δι' ἀνάγκην προδιδοῦσιν αὐτήν," '12.28. ἦν δὲ τοιοῦτον: “ὅσοι τῶν συστρατευσαμένων ἡμῶν τῷ πατρὶ τήν τε Συρίαν καὶ Φοινίκην ἐπέδραμον καὶ τὴν ̓Ιουδαίαν καταστρεψάμενοι σώματα λαβόντες αἰχμάλωτα διεκόμισαν εἴς τε τὰς πόλεις ἡμῶν καὶ τὴν χώραν καὶ ταῦτα ἀπημπόλησαν, τούς τε πρὸ αὐτῶν ὄντας ἐν τῇ ἐμῇ βασιλείᾳ καὶ εἴ τινες νῦν εἰσήχθησαν, τούτους ἀπολυέτωσαν οἱ παρ' αὐτοῖς ἔχοντες ὑπὲρ ἑκάστου σώματος λαμβάνοντες δραχμὰς ἑκατὸν εἴκοσι, οἱ μὲν στρατιῶται μετὰ καὶ τῶν ὀψωνίων, οἱ δὲ λοιποὶ ἀπὸ τῆς βασιλικῆς τραπέζης κομιζόμενοι τὰ λύτρα." "12.29. νομίζω γὰρ αὐτοὺς καὶ παρὰ τὴν τοῦ πατρὸς προαίρεσιν καὶ παρὰ τὸ δέον ᾐχμαλωτίσθαι, τήν τε χώραν αὐτῶν διὰ τὴν στρατιωτικὴν αὐθάδειαν κεκακῶσθαι, καὶ διὰ τὴν εἰς Αἴγυπτον αὐτῶν μεταγωγὴν πολλὴν ὠφέλειαν ἐκ τούτου τοῖς στρατιώταις γεγονέναι.' "12.29. ὁ δὲ ̓Ιούδας ἀπαντήσας αὐτῷ καὶ συμβαλεῖν προαιρούμενος, ἐπεὶ τοὺς στρατιώτας ἑώρα πρὸς τὴν μάχην διά τε τὴν ὀλιγότητα καὶ δι' ἀσιτίαν, νενηστεύκεσαν γάρ, ὀκνοῦντας, παρεθάρσυνεν λέγων οὐκ ἐν τῷ πλήθει τὸ νικᾶν εἶναι καὶ κρατεῖν τῶν πολεμίων, ἀλλ' ἐν τῷ πρὸς τὸ θεῖον εὐσεβεῖν." "
12.31. βούλομαι δὲ τὰς ἀπογραφὰς ἀφ' ἧς ἐξεπέμφθησαν ἐπὶ τρεῖς ἡμέρας ποιεῖσθαι πρὸς τοὺς ἐπ' αὐτῶν ὑπάρχοντας, παραδεικνύντας εὐθὺς καὶ τὰ σώματα: τοῦτο γὰρ τοῖς ἐμαυτοῦ πράγμασιν ἡγοῦμαι συμφέρειν. προσαγγελλέτω δὲ τοὺς ἀπειθήσαντας ὁ βουλόμενος, ὧν τὰς οὐσίας εἰς τὴν βασιλικὴν κτῆσιν ἀνενεχθῆναι βούλομαι.”" '
12.31. ἔτι δὲ αὐτοῦ διαλεγομένου ταῦτα πρὸς τοὺς στρατιώτας ὑπερκύψαντες οἱ τοῦ Γοργίου τὴν μὲν στρατιὰν ἣν ἐν τῇ παρεμβολῇ κατέλιπον ὁρῶσιν τετραμμένην, τὸ δὲ στρατόπεδον ἐμπεπρησμένον: ὁ γὰρ καπνὸς αὐτοῖς πόρρωθεν οὖσιν τοῦ συμβεβηκότος δήλωσιν ἔφερεν. 12.32. ἔτυχεν δὲ ταῦτα κατὰ τὴν αὐτὴν ἡμέραν γίνεσθαι, καθ' ἣν καὶ μετέπεσεν αὐτῶν ἡ ἅγιος θρησκεία εἰς βέβηλον καὶ κοινὴν συνήθειαν μετὰ ἔτη τρία: τὸν γὰρ ναὸν ἐρημωθέντα ὑπὸ ̓Αντιόχου διαμεῖναι τοιοῦτον ἔτεσι συνέβη τρισίν:" "12.32. τούτου δὲ τοῦ προστάγματος ἀναγνωσθέντος τῷ βασιλεῖ καὶ τὰ μὲν ἄλλα ἔχοντος, μόνου δὲ λείποντος τοῦ περὶ τῶν πρότερον καὶ τῶν αὖθις εἰσηγμένων ̓Ιουδαίων μὴ διεστάλθαι, προσέθηκεν αὐτὸς μεγαλοφρόνως καὶ τὸ περὶ τούτων φιλάνθρωπον, καὶ τὴν τῶν διαφόρων δόσιν οὖσαν ἀθρόαν ἐκέλευσεν τοῖς ὑπηρέταις τῶν πραγμάτων ἀπομερίσαι καὶ τοῖς βασιλικοῖς τραπεζίταις.' "12.33. γενομένου δὲ τούτου ταχέως ἐν ἑπτὰ ταῖς πάσαις ἡμέραις τέλος εἰλήφει τὰ δοχθέντα τῷ βασιλεῖ, τάλαντα δ' ὑπὲρ ἑξήκοντα καὶ τετρακόσια τῶν λύτρων ἐγένετο: καὶ γὰρ ὑπὲρ τῶν νηπίων εἰσέπραττον οἱ δεσπόται τὰς εἴκοσι καὶ ἑκατὸν δραχμάς, ὡς τοῦ βασιλέως καὶ ὑπὲρ τούτων διδόναι κελεύσαντος ἐν τῷ προγράψαι ὑπὲρ ἑκάστου σώματος λαμβάνειν τὸ προειρημένον." "12.33. μαθόντα δ' αὐτὸν τὰ γειτονεύοντα τῶν ἐθνῶν ἀνεστροφότα συναθροίζεται εἰς τὴν Γαλαδηνὴν ἐπὶ τοὺς ἐν τοῖς ὅροις αὐτῶν ̓Ιουδαίους. οἱ δὲ καταφυγόντες εἰς Διάθημα τὸ φρούριον πέμψαντες πρὸς ̓Ιούδαν ἐδήλουν αὐτῷ, ὅτι λαβεῖν ἐσπούδακεν Τιμόθεος τὸ χωρίον, εἰς ὃ συνεπεφεύγεσαν." "12.34. ̓Επειδὴ δὲ ταῦτ' ἐγένετο κατὰ τὴν τοῦ βασιλέως βούλησιν μεγαλοπρεπῶς, ἐκέλευσε τὸν Δημήτριον εἰσδοῦναι καὶ τὸ περὶ τῆς τῶν ̓Ιουδαϊκῶν βιβλίων ἀναγραφῆς δόγμα: οὐδὲν γὰρ εἰκῆ τοῖς βασιλεῦσιν ᾠκονομεῖτο, πάντα δὲ μετὰ πολλῆς ἐπιμελείας ἐπράττετο." "12.34. ἀπονεύσας δ' εἰς Μελλὰ πόλιν οὕτως λεγομένην τῶν ἀλλοφύλων λαμβάνει καὶ ταύτην καὶ τοὺς μὲν ἄρρενας ἅπαντας ἀποκτείνει, τὴν δὲ πόλιν αὐτὴν ἐμπίπρησιν. ἄρας δ' ἐκεῖθεν τήν τε Χασφομάκη καὶ Βοσὸρ καὶ πολλὰς ἄλλας πόλεις τῆς Γαλάτιδος καταστρέφεται." "12.35. ̓Ιώσηπος δὲ ὁ Ζαχαρίου καὶ ̓Αζαρίας, οὓς κατέλιπεν στρατηγοὺς ὁ ̓Ιούδας καθ' ὃν καιρὸν Σίμων μὲν ὑπῆρχεν ἐν τῇ Γαλιλαίᾳ πολεμῶν τοὺς ἐν τῇ Πτολεμαί̈δι, αὐτὸς δὲ ὁ ̓Ιούδας καὶ ὁ ἀδελφὸς αὐτοῦ ̓Ιωνάθης ἐν τῇ Γαλάτιδι, βουληθέντες καὶ αὐτοὶ δόξαν περιποιήσασθαι στρατηγῶν τὰ πολεμικὰ γενναίων τὴν ὑπ' αὐτοῖς δύναμιν ἀναλαβόντες ἦλθον εἰς ̓Ιάμνειαν." '12.35. διὸ καὶ τὸ τῆς εἰσδόσεως ἀντίγραφον καὶ τὸ τῶν ἐπιστολῶν κατατέτακται καὶ τὸ πλῆθος τῶν ἀπεσταλμένων ἀναθημάτων καὶ τὸ ἐφ' ἑκάστου κατασκευασθέν, ὡς ἀκριβεστάτην εἶναι τὴν τοῦ τεχνίτου τοῖς ὁρῶσι μεγαλουργίαν, καὶ διὰ τὴν τῶν κατασκευασμάτων ἐξοχὴν τὸν ἑκάστου δημιουργὸν εὐθέως ποιήσειν γνώριμον. τῆς μέντοι γε εἰσδόσεως τὸ ἀντίγραφον ὑπῆρχε τοιοῦτον:" "12.36. ̔Ο δ' ̓Αντίοχος πρὶν ἢ τελευτᾶν καλέσας Φίλιππον ἕνα τῶν ἑταίρων τῆς βασιλείας αὐτὸν ἐπίτροπον καθίστησιν, καὶ δοὺς αὐτῷ τὸ διάδημα καὶ τὴν στολὴν καὶ τὸν δακτύλιον ̓Αντιόχῳ τῷ παιδὶ αὐτοῦ ταῦτα ἐκέλευσε κομίσαντα δοῦναι, δεηθεὶς προνοῆσαι τῆς ἀνατροφῆς αὐτοῦ καὶ τηρῆσαι τὴν βασιλείαν ἐκείνῳ." "12.36. “βασιλεῖ μεγάλῳ παρὰ Δημητρίου. προστάξαντός σου, ὦ βασιλεῦ, περί τε τῶν ἔτι λειπόντων εἰς ἀναπλήρωσιν τῆς βιβλιοθήκης συγγραμμάτων, ὅπως συναχθῇ, καὶ περὶ τῶν διαπεπτωκότων, ὅπως τῆς δεούσης ἐπιμελείας τύχῃ, πάσῃ κεχρημένος περὶ ταῦτα σπουδῇ δηλῶ σοι τὰ τῆς ̓Ιουδαίων νομοθεσίας βιβλία λείπειν ἡμῖν σὺν ἑτέροις: χαρακτῆρσιν γὰρ ̔Εβραϊκοῖς γεγραμμένα καὶ φωνῇ τῇ ἐθνικῇ ἐστιν ἡμῖν ἀσαφῆ.' "12.37. ὁ δὲ βασιλεὺς ὁρμήσας ἀπὸ τῆς Βεθσούρας ἤγαγε τὴν δύναμιν ἐπὶ τὰ στενὰ καὶ τὸ τοῦ ̓Ιούδα στρατόπεδον, ἅμ' ἡμέρᾳ δὲ πρὸς μάχην διέτασσε τὴν στρατιάν." "12.37. συμβέβηκε δ' αὐτὰ καὶ ἀμελέστερον ἢ ἔδει σεσημάνθαι διὰ τὸ βασιλικῆς οὐ τετυχηκέναι προνοίας. ἔστι δ' ἀναγκαῖον εἶναι καὶ ταῦτα παρὰ σοὶ διηκριβωμένα: φιλοσοφωτέραν γὰρ καὶ ἀκέραιον τὴν νομοθεσίαν εἶναι συμβέβηκεν ὡς ἂν οὖσαν θεοῦ." "12.38. ἀλλ' ἐκέλευσεν τὸν Λυσίαν ὁ βασιλεὺς αὐτῷ τε καὶ τοῖς ἡγεμόσιν ἐν κοινῷ διαλεχθῆναι μηδὲν μὲν τῶν περὶ Φίλιππον ἐμφανίζοντα, τὴν δὲ πολιορκίαν ὅτι χρονιωτάτη γένοιτ' ἂν δηλοῦντα, καὶ τὴν ὀχυρότητα τοῦ χωρίου, καὶ ὅτι τὰ τῆς τροφῆς αὐτοῖς ἤδη ἐπιλείποι, καὶ ὡς πολλὰ δεῖ καταστῆσαι τῶν ἐν τῇ βασιλείᾳ πραγμάτων," "12.38. διὸ καὶ τοὺς ποιητὰς αὐτῆς καὶ τοὺς συγγραφεῖς τῶν ἱστοριῶν οὐκ ἐπιμνησθῆναί φησιν ̔Εκαταῖος ὁ ̓Αβδηρίτης οὐδὲ τῶν κατ' αὐτὴν πολιτευσαμένων ἀνδρῶν, ὡς ἁγνῆς οὔσης καὶ μὴ δέον αὐτὴν βεβήλοις στόμασιν διασαφεῖσθαι." "12.39. ἐὰν οὖν σοι δοκῇ, βασιλεῦ, γράψεις τῷ τῶν ̓Ιουδαίων ἀρχιερεῖ, ὅπως ἀποστείλῃ τῶν πρεσβυτέρων ἓξ ἀφ' ἑκάστης φυλῆς τοὺς ἐμπειροτάτους τῶν νόμων, παρ' ὧν τὸ τῶν βιβλίων σαφὲς καὶ σύμφωνον ἐκμαθόντες καὶ τὸ κατὰ τὴν ἑρμηνείαν ἀκριβὲς λαβόντες τῶν πραγμάτων ἀξίως ταῦτα τῆς σῆς προαιρέσεως συναγάγωμεν.”" '12.39. συλλαβόντες δὲ καὶ ̓Αντίοχον τὸν βασιλέα καὶ Λυσίαν ζῶντας ἀνάγουσιν αὐτῷ. καὶ οὗτοι μὲν κελεύσαντος Δημητρίου παραχρῆμα διεφθάρησαν βασιλεύσαντος ̓Αντιόχου ἔτη δύο, καθὼς ἤδη που καὶ ἐν ἄλλῳ δεδήλωται.
12.41. οὗ πεσόντος οὐδὲ τὸ στράτευμα ἔμεινεν, ἀλλὰ τὸν στρατηγὸν ἀπολέσαντες εἰς φυγὴν ἐτράπησαν ῥίψαντες τὰς πανοπλίας. ἐπιδιώκων δὲ ὁ ̓Ιούδας ἐφόνευσεν καὶ ταῖς σάλπιγξι ταῖς πέριξ κώμαις ἐσήμαινεν, ὅτι νικῴη τοὺς πολεμίους.
12.41. προσέταξε δὲ καὶ τοὺς φύλακας τῶν κιβωτῶν, ἐν αἷς ἐτύγχανον οἱ λίθοι, τὴν ἐκλογὴν τοῖς τεχνίταις αὐτοῖς οὗπερ ἂν θελήσωσιν εἴδους ἐπιτρέπειν. διετάξατο δὲ καὶ νομίσματος εἰς θυσίας καὶ τὰς λοιπὰς χρείας πρὸς ἑκατὸν τάλαντα τῷ ἱερεῖ δοθῆναι. 12.42. Δημήτριος δ' ἀπαγγελθείσης αὐτῷ τῆς Νικάνορος τελευτῆς καὶ τῆς ἀπωλείας τοῦ σὺν αὐτῷ. στρατεύματος πάλιν τὸν Βακχίδην μετὰ δυνάμεως εἰς τὴν ̓Ιουδαίαν ἐξέπεμψεν." '12.42. διηγήσομαι δὲ τὰ κατασκευάσματα καὶ τὸν τρόπον τῆς δημιουργίας αὐτῶν μετὰ τὸ προεκθέσθαι τὸ ἀντίγραφον τῆς ἐπιστολῆς τῆς γραφείσης ̓Ελεαζάρῳ τῷ ἀρχιερεῖ, ταύτην λαβόντι τὴν τιμὴν ἐξ αἰτίας τοιαύτης:' "12.43. ὁ δὲ φυγεῖν οὐ δυνάμενος, ἀλλὰ περιεσχημένος ὑπὸ τῶν πολεμίων, στὰς ἐμάχετο μετὰ τῶν σὺν αὐτῷ. πολλοὺς δὲ κτείνας τῶν ἀντιπάλων καὶ κατάκοπος γενόμενος καὶ αὐτὸς ἔπεσεν, ἐπὶ καλοῖς μὲν πρότερον γεγενημένοις, ἐφ' ὁμοίοις δὲ ὅτε ἀπέθνησκεν τὴν ψυχὴν ἀφείς." '12.43. τελευτήσαντος ̓Ονίου τοῦ ἀρχιερέως ὁ παῖς αὐτοῦ Σίμων γίγνεται διάδοχος ὁ καὶ δίκαιος ἐπικληθεὶς διά τε τὸ πρὸς τὸν θεὸν εὐσεβὲς καὶ τὸ πρὸς τοὺς ὁμοφύλους εὔνουν.' "12.44. ἀποθανόντος δὲ τούτου καὶ νήπιον υἱὸν καταλιπόντος τὸν κληθέντα ̓Ονίαν ὁ ἀδελφὸς αὐτοῦ ̓Ελεάζαρος, περὶ οὗ τὸν λόγον ποιούμεθα, τὴν ἀρχιερωσύνην παρέλαβεν, ᾧ γράφει Πτολεμαῖος τοῦτον τὸν τρόπον:' "12.45. “βασιλεὺς Πτολεμαῖος ̓Ελεαζάρῳ τῷ ἀρχιερεῖ χαίρειν. πολλῶν ἐν τῇ βασιλείᾳ κατῳκισμένων ̓Ιουδαίων, οὓς αἰχμαλωτισθέντας ὑπὸ Περσῶν ὅτ' ἐκράτουν ὁ ἐμὸς πατὴρ ἐτίμησεν, καὶ τοὺς μὲν εἰς τὸ στρατιωτικὸν κατέταξεν ἐπὶ μείζοσιν μισθοφοραῖς, τισὶν δὲ γενομένοις ἐν Αἰγύπτῳ σὺν αὐτῷ τὰ φρούρια καὶ τὴν τούτων φυλακὴν παρέθετο, ἵνα τοῖς Αἰγυπτίοις ὦσιν φοβεροί," '12.46. τὴν ἀρχὴν ἐγὼ παραλαβὼν πᾶσι μὲν φιλανθρώπως ἐχρησάμην, μάλιστα δὲ τοῖς σοῖς πολίταις, ὧν ὑπὲρ δέκα μὲν μυριάδας αἰχμαλώτων δουλευόντων ἀπέλυσα τοῖς δεσπόταις αὐτῶν ἐκ τῶν ἐμῶν λύτρα καταβαλών. 12.47. τοὺς δὲ ἀκμάζοντας ταῖς ἡλικίαις εἰς τὸν στρατιωτικὸν κατάλογον κατέταξα, τινὰς δὲ τῶν περὶ ἡμᾶς καὶ τὴν τῆς αὐλῆς πίστιν εἶναι δυναμένων ταύτης ἠξίωκα, νομίζων ἡδὺ τῷ θεῷ τῆς ὑπὲρ ἐμοῦ προνοίας ἀνάθημα τοῦτο καὶ μέγιστον ἀναθήσειν. 12.48. βουλόμενος δὲ καὶ τούτοις χαρίζεσθαι καὶ πᾶσι τοῖς κατὰ τὴν οἰκουμένην ̓Ιουδαίοις τὸν νόμον ὑμῶν ἔγνων μεθερμηνεῦσαι, καὶ γράμμασιν ̔Ελληνικοῖς ἐκ τῶν ̔Εβραϊκῶν μεταγραφέντα κεῖσθαι ἐν τῇ ἐμῇ βιβλιοθήκῃ.' "12.49. καλῶς οὖν ποιήσεις ἐπιλεξάμενος ἄνδρας ἀγαθοὺς ἓξ ἀφ' ἑκάστης φυλῆς ἤδη πρεσβυτέρους, οἳ καὶ διὰ τὸν χρόνον ἐμπείρως ἔχουσι τῶν νόμων καὶ δυνήσονται τὴν ἑρμηνείαν αὐτῶν ἀκριβῆ ποιήσασθαι: νομίζω γὰρ τούτων ἐπιτελεσθέντων μεγίστην δόξαν ἡμῖν περιγενήσεσθαι." '
12.51. Τῆς οὖν ἐπιστολῆς τοῦ βασιλέως κομισθείσης πρὸς τὸν ̓Ελεάζαρον ἀντιγράφει πρὸς αὐτὴν ὡς ἐνῆν μάλιστα φιλοτίμως. “ἀρχιερεὺς ̓Ελεάζαρος βασιλεῖ Πτολεμαίῳ χαίρειν. ἐρρωμένων σοῦ τε καὶ τῆς βασιλίσσης ̓Αρσινόης καὶ τῶν τέκνων καλῶς ἡμῖν ἔχει πάντα.' "12.52. τὴν δ' ἐπιστολὴν λαβόντες μεγάλως ἥσθημεν ἐπὶ τῇ προαιρέσει σου, καὶ συναθροίσαντες τὸ πλῆθος ἀνέγνωμεν αὐτὴν ἐμφανίζοντες αὐτῷ ἣν ἔχεις πρὸς τὸν θεὸν εὐσέβειαν." "12.53. ἐπεδείξαμεν δ' αὐτῷ καὶ τὰς φιάλας ἃς ἔπεμψας χρυσᾶς εἴκοσι καὶ ἀργυρᾶς τριάκοντα καὶ κρατῆρας πέντε καὶ τράπεζαν εἰς ἀνάθεσιν, ἅ τε εἰς θυσίαν καὶ εἰς ἐπισκευὴν ὧν ἂν δέηται τὸ ἱερὸν τάλαντα ἑκατόν, ἅπερ ἐκόμισαν ̓Ανδρέας καὶ ̓Αρισταῖος οἱ τιμιώτατοί σου τῶν φίλων, ἄνδρες ἀγαθοὶ καὶ παιδείᾳ διαφέροντες καὶ τῆς σῆς ἀρετῆς ἄξιοι." "12.54. ἴσθι δ' ἡμᾶς τὸ σοὶ συμφέρον, κἂν ᾖ τι παρὰ φύσιν, ὑπομενοῦντας: ἀμείβεσθαι γὰρ ἡμᾶς δεῖ τὰς σὰς εὐεργεσίας πολυμερῶς εἰς τοὺς ἡμετέρους πολίτας κατατεθείσας." '12.55. εὐθὺς οὖν ὑπὲρ σοῦ καὶ τῆς ἀδελφῆς σου καὶ τέκνων καὶ φίλων προσηγάγομεν θυσίας, καὶ τὸ πλῆθος εὐχὰς ἐποιήσατο γενέσθαι σοι τὰ κατὰ νοῦν καὶ φυλαχθῆναί σου τὴν βασιλείαν ἐν εἰρήνῃ, τήν τε τοῦ νόμου μεταγραφὴν ἐπὶ συμφέροντι τῷ σῷ λαβεῖν ὃ προαιρῇ τέλος.' "12.56. ἐπελεξάμην δὲ καὶ πρεσβυτέρους ἄνδρας ἓξ ἀπὸ φυλῆς ἑκάστης, οὓς πεπόμφαμεν ἔχοντας τὸν νόμον. ἔσται δὲ τῆς σῆς εὐσεβείας καὶ δικαιοσύνης τὸ μεταγραφέντα τὸν νόμον εἰς ἡμᾶς ἀποπέμψαι μετ' ἀσφαλείας τῶν κομιζόντων. ἔρρωσο.”" "12.57. Ταῦτα μὲν ὁ ἀρχιερεὺς ἀντέγραψεν. ἐμοὶ δ' οὐκ ἀναγκαῖον ἔδοξεν εἶναι τὰ ὀνόματα τῶν ἑβδομήκοντα πρεσβυτέρων, οἳ τὸν νόμον ἐκόμιζον ὑπὸ ̓Ελεαζάρου πεμφθέντες, δηλοῦν: ἦν γὰρ ταῦτα ὑπογεγραμμένα ἐν τῇ ἐπιστολῇ." '12.58. τὴν μέντοι γε τῶν ἀναθημάτων πολυτέλειαν καὶ κατασκευήν, ἣν ἀπέστειλεν ὁ βασιλεὺς τῷ θεῷ, οὐκ ἀνεπιτήδειον ἡγησάμην διελθεῖν, ὅπως ἅπασιν ἡ τοῦ βασιλέως περὶ τὸν θεὸν φιλοτιμία φανερὰ γένηται: ἄφθονον γὰρ τὴν εἰς ταῦτα δαπάνην χορηγῶν ὁ βασιλεὺς καὶ παρὼν ἀεὶ τοῖς τεχνίταις καὶ τὰ ἔργα ἐπιβλέπων οὐδὲν ἀμελῶς οὐδὲ ῥᾳθύμως εἴα γίγνεσθαι τῶν κατασκευασμάτων. 12.59. ὧν ἕκαστον οἷον ἦν τὴν πολυτέλειαν διηγήσομαι, τῆς μὲν ἱστορίας ἴσως οὐκ ἀπαιτούσης τὴν ἀπαγγελίαν, τὸ δὲ τοῦ βασιλέως φιλόκαλον καὶ μεγαλόφρον οὕτω συστήσειν τοῖς ἐντευξομένοις ὑπολαμβάνων.
12.61. μαθὼν δὲ καὶ τὴν οὖσαν ἡλίκη τις ἦν, καὶ ὅτι αὐτῆς οὐδὲν κωλύει μείζονα γενέσθαι, φήσας καὶ πενταπλασίονα τῆς ὑπαρχούσης τῷ μεγέθει βούλεσθαι κατασκευάσαι, φοβεῖσθαι δέ, μὴ πρὸς τὰς λειτουργίας ἄχρηστος διὰ τὴν ὑπερβολὴν τοῦ μεγέθους γένηται: βούλεσθαι γὰρ οὐκ ἀνακεῖσθαι μόνον εἰς θέαν τἀναθήματα, ἀλλὰ καὶ πρὸς τὰς λειτουργίας εὔχρηστα:' "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." '12.63. δεινὸς δὲ ὢν συνιδεῖν πραγμάτων παντοδαπῶν φύσιν καὶ λαβεῖν ἐπίνοιαν ἔργων καινῶν καὶ παραδόξων καὶ ὅσα ἦν ἄγραφα τὴν εὕρεσιν αὐτὸς παρέχων διὰ τὴν σύνεσιν καὶ ὑποδεικνὺς τοῖς τεχνίταις, ἐκέλευσεν ταῦτα κατασκευάζεσθαι καὶ τὰ ἀναγεγραμμένα πρὸς τὴν ἀκρίβειαν αὐτῶν ἀποβλέποντας ὁμοίως ἐπιτελεῖν.' "12.64. ̔Υποστησάμενοι τοίνυν ποιήσασθαι τὴν τράπεζαν δύο μὲν καὶ ἡμίσους πηχῶν τὸ μῆκος, ἑνὸς δὲ τὸ εὖρος, τὸ δ' ὕψος ἑνὸς καὶ ἡμίσους, κατεσκεύαζον ἐκ χρυσοῦ τὴν ὅλην τοῦ ἔργου καταβολὴν ποιούμενοι. τὴν μὲν οὖν στεφάνην παλαιστιαίαν εἰργάσαντο, τὰ δὲ κυμάτια στρεπτὰ τὴν ἀναγλυφὴν ἔχοντα σχοινοειδῆ τῇ τορείᾳ θαυμαστῶς ἐκ τῶν τριῶν μερῶν μεμιμημένην." "12.65. τριγώνων γὰρ ὄντων αὐτῶν ἑκάστη γωνία τὴν αὐτὴν τῆς ἐκτυπώσεως εἶχεν διάθεσιν, ὡς στρεφομένων αὐτῶν μίαν καὶ μὴ διάφορον τὴν ἰδέαν αὐτοῖς συμπεριφέρεσθαι. τῆς δὲ στεφάνης τὸ μὲν ὑπὸ τὴν τράπεζαν ἐκκεκλιμένον ὡραίαν εἶχεν τὴν ἀποτύπωσιν, τὸ δ' ἔξωθεν περιηγμένον ἔτι μᾶλλον τῷ κάλλει τῆς ἐργασίας ἦν ἐκπεπονημένον, ὡς ὑπ' ὄψιν καὶ θεωρίαν ἐρχόμενον." '12.66. διὸ καὶ τὴν μὲν ὑπεροχὴν ἀμφοτέρων τῶν μερῶν ὀξεῖαν συνέβαινε γίγνεσθαι, καὶ μηδεμίαν γωνίαν τριῶν οὐσῶν, ὡς προειρήκαμεν, περὶ τὴν μεταγωγὴν τῆς τραπέζης ἐλάσσονα βλέπεσθαι. ἐνδιέκειντο δὲ ταῖς σχοινίσιν τῆς τορείας λίθοι πολυτελεῖς παράλληλοι περόναις χρυσαῖς διὰ τρημάτων κατειλημμένοι.' "12.67. τὰ δ' ἐκ πλαγίου τῆς στεφάνης καὶ πρὸς ὄψιν ἀνατείνοντα ὠῶν ἐκ λίθου καλλίστου πεποιημένων θέσει κατακεκόσμητο ῥάβδοις τὴν ἀναγλυφὴν ἐοικότων πυκναῖς, αἳ περὶ τὸν κύκλον τῆς τραπέζης εἴληντο." '12.68. ὑπὸ δὲ τὴν τῶν ὠῶν διατύπωσιν στέφανον περιήγαγον οἱ τεχνῖται παντοίου καρποῦ φύσιν ἐντετορευμένον, ὡς ἀποκρέμασθαί τε βότρυς καὶ στάχυας ἀναστῆναι καὶ ῥόας ἀποκεκλεῖσθαι. τοὺς δὲ λίθους εἰς πᾶν γένος τῶν προειρημένων καρπῶν, ὡς ἑκάστου τὴν οἰκείαν ἐντετυπῶσθαι χρόαν, ἐξεργασάμενοι συνέδησαν τῷ χρυσῷ περὶ ὅλην τὴν τράπεζαν.' "12.69. ὑπὸ δὲ τὸν στέφανον ὁμοίως ἡ τῶν ὠῶν διάθεσις πεποίητο καὶ ἡ τῆς ῥαβδώσεως ἀναγλυφή, τῆς τραπέζης ἐπ' ἀμφότερον μέρος ἔχειν τὴν αὐτὴν τῆς ποικιλίας τῶν ἔργων καὶ γλαφυρότητος θέαν κατεσκευασμένης, ὡς καὶ τὴν τῶν ἄλλων κυμάτων θέσιν καὶ τὴν τῆς στεφάνης μηδὲ τῆς τραπέζης ἐφ' ἕτερον μέρος ἐναλλαττομένης γίγνεσθαι διάφορον, τὴν δ' αὐτὴν ἄχρι καὶ τῶν ποδῶν ὄψιν τῆς ἐπιτεχνήσεως διατετάσθαι." '
12.71. ἐπὶ δὲ τῆς τραπέζης μαίανδρον ἐξέγλυψαν λίθους αὐτῷ κατὰ μέσον ἀξιολόγους ὥσπερ ἀστέρας ποικίλης ἰδέας ἐνθέντες, τόν τε ἄνθρακα καὶ τὸν σμάραγδον ἥδιστον προσαυγάζοντας αὐτῶν ἑκάτερον τοῖς ὁρῶσιν, τῶν τε ἄλλων γενῶν ὅσοι περισπούδαστοι καὶ ζηλωτοὶ πᾶσιν διὰ τὴν πολυτέλειαν τῆς φύσεως ὑπάρχουσιν.' "12.72. μετὰ δὲ τὸν μαίανδρον πλέγμα τι σχοινοειδὲς περιῆκτο ῥόμβῳ τὴν κατὰ μέσον ὄψιν ἐμφερές, ἐφ' οὗ κρύσταλλός τε λίθος καὶ ἤλεκτρον ἐντετύπωτο τῇ παραλλήλῳ τῆς ἰδέας γειτνιάσει ψυχαγωγίαν θαυμαστὴν παρέχον τοῖς βλέπουσιν." '12.73. τῶν δὲ ποδῶν ἦσαν αἱ κεφαλίδες εἰς κρίνα μεμιμημέναι τὰς ἐκφύσεις τῶν πετάλων ὑπὸ τὴν τράπεζαν ἀνακλωμένων, εἰς ὀρθὸν δὲ τὴν βλάστησιν ἔνδοθεν παρεχόντων ὁρᾶν.' "12.74. ἡ δὲ βάσις αὐτοῖς ἦν ἐξ ἄνθρακος λίθου παλαιστιαία πεποιημένη σχῆμα κρηπῖδος ἀποτελοῦσα, τὸ δὲ πλάτος ὀκτὼ δακτύλων ἔχουσα, καθ' οὗ τὸ πᾶν ἔλασμα τῶν ποδῶν ἐρήρειστο." "12.75. ἀνέγλυψαν δὲ λεπτομερεῖ καὶ φιλοπονωτάτῃ τορείᾳ τῶν ποδῶν ἕκαστον, κισσὸν αὐτοῖς καὶ κλήματα ἀμπέλων σὺν καὶ βότρυσιν ἐκφύσαντες, ὡς εἰκάσαι μηδὲν ἀποδεῖν τῆς ἀληθείας: καὶ γὰρ πρὸς τὸ πνεῦμα διὰ λεπτότητα καὶ τὴν ἐπ' ἄκρον αὐτῶν ἔκτασιν κινούμενα φαντασίαν τῶν κατὰ φύσιν μᾶλλον ἢ τέχνης μιμημάτων παρεῖχεν." "12.76. ἐκαινούργησαν δὲ ὥστε τρίπτυχον οἱονεὶ τὸ σχῆμα τῆς ὅλης κατασκευάσαι τραπέζης τῆς ἁρμονίας πρὸς ἄλληλα τῶν μερῶν οὕτω συνδεδεμένης, ὡς ἀόρατον εἶναι καὶ μηδ' ἐπινοεῖσθαι τὰς συμβολάς. ἥμισυ δὲ πήχεως οὐκ ἔλασσον τῇ τραπέζῃ τὸ πάχος συνέβαινεν εἶναι." '12.77. τὸ μὲν οὖν ἀνάθημα τοῦτο κατὰ πολλὴν τοῦ βασιλέως φιλοτιμίαν τοιοῦτο τῇ τε πολυτελείᾳ τῆς ὕλης καὶ τῇ ποικιλίᾳ τῆς καλλονῆς καὶ τῇ μιμήσει τῇ κατὰ τὴν τορείαν τῶν τεχνιτῶν συνετελέσθη, σπουδάσαντος εἰ καὶ μὴ τῷ μεγέθει τῆς προανακειμένης τῷ θεῷ τραπέζης ἔμελλεν ἔσεσθαι διάφορος, τῇ μέντοι γε τέχνῃ καὶ τῇ καινουργίᾳ καὶ τῇ λαμπρότητι τῆς κατασκευῆς πολὺ κρείττονα καὶ περίβλεπτον ἀπεργάσασθαι.' "12.78. Τῶν δὲ κρατήρων χρύσεοι μὲν ἦσαν δύο, φολιδωτὴν δ' εἶχον ἀπὸ τῆς βάσεως μέχρι τοῦ διαζώματος τὴν τορείαν λίθων ταῖς σπείραις ποικίλων ἐνδεδεμένων." "12.79. εἶτα ἐπ' αὐτῇ μαίανδρος πηχυαῖος τὸ ὕψος ἐξείργαστο κατὰ σύνθεσιν λίθων παντοίων τὴν ἰδέαν, κατ' αὐτοῦ δὲ ῥάβδωσις ἀναγέγλυπτο, καθ' ἧς πλέγμα ῥομβωτὸν δικτύοις ἐμφερὲς ἕως τοῦ χείλους ἀνείλκυστο:" "
12.81. τοὺς μὲν οὖν χρυσέους κρατῆρας δύο χωροῦντας ἑκάτερον ἀμφορέας τοῦτον κατεσκεύασαν τὸν τρόπον, οἱ δ' ἀργύρεοι τῶν ἐσόπτρων τὴν λαμπρότητα πολὺ διαυγέστεροι γεγόνεισαν, ὡς τρανοτέρας διὰ τούτων τὰς τῶν προσφερομένων ὄψεις ὁρᾶσθαι." '12.82. προσκατεσκεύασε δὲ τούτοις ὁ βασιλεὺς καὶ φιάλας τριάκοντα, ὧν ὅσα χρυσὸς ἦν ἀλλὰ μὴ λίθῳ πολυτελεῖ διείληπτο, σμίλαξι κισσοῦ καὶ πετάλοις ἀμπέλων ἐσκίαστο φιλοτέχνως ἐντετορευμένων.' "12.83. ταῦτα δ' ἐγίγνετο μὲν καὶ διὰ τὴν ἐμπειρίαν τῶν ἐργαζομένων θαυμασίων ὄντων περὶ τὴν τέχνην, πολὺ δὲ μᾶλλον ὑπὸ τῆς τοῦ βασιλέως σπουδῆς καὶ φιλοτιμίας διαφερόντως ἀπηρτίζετο:" "12.84. οὐ γὰρ τῆς χορηγίας τὸ ἄφθονον καὶ μεγαλόψυχον τοῖς τεχνίταις παρεῖχεν μόνον, ἀλλὰ καὶ τὸ χρηματίζειν τοῖς δημοσίοις πράγμασιν ἀπειρηκὼς αὐτὸς τοῖς κατασκευάζουσι παρῆν καὶ τὴν ὅλην ἐργασίαν ἐπέβλεπεν. αἴτιον δ' ἦν τοῦτο τῆς τῶν τεχνιτῶν ἐπιμελείας, οἳ πρὸς τὸν βασιλέα καὶ τὴν τούτου σπουδὴν ἀποβλέποντες φιλοπονώτερον τοῖς ἔργοις προσελιπάρουν." "12.85. Ταῦτα μὲν τὰ πεμφθέντα εἰς ̔Ιεροσόλυμα ὑπὸ Πτολεμαίου ἀναθήματα. ὁ δ' ἀρχιερεὺς ̓Ελεάζαρος ἀναθεὶς αὐτὰ καὶ τιμήσας τοὺς κομίσαντας καὶ δῶρα τῷ βασιλεῖ δοὺς κομίζειν ἀπέλυσε πρὸς τὸν βασιλέα." "12.86. παραγενομένων δ' εἰς τὴν ̓Αλεξάνδρειαν ἀκούσας Πτολεμαῖος τὴν παρουσίαν αὐτῶν καὶ τοὺς ἑβδομήκοντα τῶν πρεσβυτέρων ἐληλυθότας, εὐθὺς μεταπέμπεται τὸν ̓Ανδρέαν καὶ τὸν ̓Αρισταῖον τοὺς πρέσβεις. οἱ δ' ἀφικόμενοι τάς τε ἐπιστολάς, ἃς ἐκόμιζον αὐτῷ παρὰ τοῦ ἀρχιερέως, ἀπέδοσαν καὶ ὅσα φράζειν ἀπὸ λόγων ὑπέθετο ταῦτα ἐδήλωσαν." "12.87. σπεύδων δ' ἐντυχεῖν τοῖς ἀπὸ τῶν ̔Ιεροσολύμων πρεσβύταις ἥκουσιν ἐπὶ τὴν ἑρμηνείαν τῶν νόμων, τοὺς μὲν ἄλλους οὓς χρειῶν ἕνεκα παρεῖναι συνέβαινεν ἐκέλευσεν ἀπολῦσαι, παράδοξον τοῦτο ποιῶν καὶ παρὰ τὸ ἔθος:" '12.88. οἱ μὲν γὰρ ὑπὸ τοιούτων αἰτιῶν ἀχθέντες διὰ πέμπτης ἡμέρας αὐτῷ προσῄεσαν, οἱ δὲ πρεσβεύοντες διὰ μηνός: τότε τοίνυν ἀπολύσας ἐκείνους τοὺς πεμφθέντας ὑπὸ ̓Ελεαζάρου περιέμενεν. 12.89. ὡς δὲ παρῆλθον μετὰ καὶ τῶν δώρων οἱ γέροντες, ἃ τῷ βασιλεῖ κομίσαι ὁ ἀρχιερεὺς αὐτοῖς ἔδωκεν, καὶ τῶν διφθερῶν, αἷς ἐγγεγραμμένους εἶχον τοὺς νόμους χρυσοῖς γράμμασιν, ἐπηρώτησεν αὐτοὺς περὶ τῶν βιβλίων.' "
12.91. ἐκβοησάντων δ' ὑφ' ἓν καὶ τῶν πρεσβυτέρων καὶ τῶν συμπαρόντων γίγνεσθαι τὰ ἀγαθὰ τῷ βασιλεῖ δι' ὑπερβολὴν ἡδονῆς εἰς δάκρυα προύπεσεν, φύσει τῆς μεγάλης χαρᾶς πασχούσης καὶ τὰ τῶν λυπηρῶν σύμβολα." "12.92. κελεύσας δὲ τὰ βιβλία δοῦναι τοῖς ἐπὶ τῆς τάξεως τότε τοὺς ἄνδρας ἠσπάσατο, δίκαιον εἰπὼν εἶναι πρῶτον περὶ ὧν αὐτοὺς μετεπέμψατο ποιησάμενον τοὺς λόγους ἔπειτα κἀκείνους προσειπεῖν. τὴν μέντοι γε ἡμέραν, καθ' ἣν ἦλθον πρὸς αὐτόν, ἐπιφανῆ ποιήσειν καὶ κατὰ πᾶν ἔτος ἐπίσημον εἰς ὅλον τὸν τῆς ζωῆς χρόνον ἐπηγγέλλετο:" '12.93. ἔτυχεν γὰρ ἡ αὐτὴ εἶναι τῆς παρουσίας αὐτοῖς καὶ τῆς νίκης, ἣν ̓Αντίγονον ναυμαχῶν ἐνίκησεν: συνεστιαθῆναί τε ἐκέλευσεν αὐτῷ καὶ καταλύσεις προσέταξεν αὐτοῖς δοθῆναι τὰς καλλίστας πρὸς τῇ ἄκρᾳ. 12.94. ̔Ο δὲ ἐπὶ τῆς τῶν ξένων ἀποδοχῆς τεταγμένος Νικάνωρ Δωρόθεον καλέσας, ὃς εἶχεν τὴν περὶ τούτων πρόνοιαν, ἐκέλευεν ἑτοιμάζειν ἑκάστῳ τὰ δέοντα πρὸς τὴν δίαιταν. διετέτακτο δὲ τοῦτον ὑπὸ τοῦ βασιλέως τὸν τρόπον:' "12.95. κατὰ γὰρ πόλιν ἑκάστην, ὅσαι τοῖς αὐτοῖς χρῶνται περὶ τὴν δίαιταν, ἦν τούτων ἐπιμελόμενος καὶ κατὰ τὸ τῶν ἀφικνουμένων πρὸς αὐτὸν ἔθος πάντ' αὐτοῖς παρεσκευάζετο, ἵνα τῷ συνήθει τρόπῳ τῆς διαίτης εὐωχούμενοι μᾶλλον ἥδωνται καὶ πρὸς μηδὲν ὡς ἀλλοτρίως ἔχοντες δυσχεραίνωσιν. ὃ δὴ καὶ περὶ τούτους ἐγένετο Δωροθέου διὰ τὴν περὶ τὸν βίον ἀκρίβειαν ἐπὶ τούτοις καθεστῶτος." "12.96. συνέστρωσε δὲ πάντα δι' αὐτοῦ τὰ πρὸς τὰς τοιαύτας ὑποδοχὰς καὶ διμερῆ τὴν κλισίαν ἐποίησεν οὑτωσὶ προστάξαντος τοῦ βασιλέως: τοὺς μὲν γὰρ ἡμίσεις ἐκέλευσεν ἀνὰ χεῖρα κατακλιθῆναι, τοὺς δὲ λοιποὺς μετὰ τὴν αὐτοῦ κλισίαν, οὐδὲν ἀπολιπὼν τῆς εἰς τοὺς ἄνδρας τιμῆς." "12.97. ἐπεὶ δ' οὕτως κατεκλίθησαν ἐκέλευσε τὸν Δωρόθεον, οἷς ἔθεσι χρώμενοι διατελοῦσιν πάντες οἱ ἀπὸ τῆς ̓Ιουδαίας πρὸς αὐτὸν ἀφιγμένοι κατὰ ταῦτα ὑπηρετεῖν. διὸ καὶ τοὺς ἱεροκήρυκας καὶ θύτας καὶ τοὺς ἄλλους, οἳ τὰς κατευχὰς ἐποιοῦντο, παρῃτήσατο, τῶν δὲ παραγενομένων ἕνα ̓Ελισαῖον ὄνομα ὄντα ἱερέα παρεκάλεσεν ὁ βασιλεὺς ποιήσασθαι κατευχάς." "12.98. ὁ δὲ στὰς εἰς μέσον ηὔχετο τῷ βασιλεῖ τὰ ἀγαθὰ καὶ τοῖς ἀρχομένοις ὑπ' αὐτοῦ, εἶτα κρότος ἐξ ἁπάντων μετὰ χαρᾶς καὶ βοῆς ἤρθη καὶ παυσάμενοι πρὸς εὐωχίαν καὶ τὴν ἀπόλαυσιν τῶν παρεσκευασμένων ἐτράπησαν." "12.99. διαλιπὼν δ' ὁ βασιλεὺς ἐφ' ὅσον ἔδοξεν ἀποχρῶντα καιρὸν εἶναι φιλοσοφεῖν ἤρξατο καὶ ἕκαστον αὐτῶν λόγους ἐπηρώτα φυσικούς, καὶ πρὸς τὴν τῶν ζητουμένων θεωρίαν ἀκριβῶς ἐκείνων περὶ παντὸς οὑτινοσοῦν λέγειν αὐτοῖς προβληθείη διασαφούντων, ἡδόμενος τούτοις ἐφ' ἡμέρας δώδεκα τὸ συμπόσιον ἐποιήσατο," "
12.101. Θαυμάζοντος δ' αὐτοὺς οὐ μόνον τοῦ βασιλέως, ἀλλὰ καὶ Μενεδήμου τοῦ φιλοσόφου προνοίᾳ διοικεῖσθαι πάντα φήσαντος καὶ διὰ τοῦτ' εἰκὸς καὶ τοῦ λόγου δύναμιν καὶ κάλλος εὑρῆσθαι, παύονται μὲν περὶ τούτων ἐπιζητοῦντες." "12.102. γεγενῆσθαι δ' αὐτῷ τὰ μέγιστα τῶν ἀγαθῶν ὁ βασιλεὺς ἔλεγεν ἤδη παρόντων αὐτῶν: ὠφελῆσθαι γὰρ παρ' αὐτῶν μεμαθηκότα, πῶς δεῖ βασιλεύειν: κελεύει τε αὐτοῖς ἀνὰ τρία δοθῆναι τάλαντα καὶ τοὺς ἀποκαταστήσοντας ἐπὶ τὴν κατάλυσιν." '12.103. διελθουσῶν δὲ τριῶν ἡμερῶν παραλαβὼν αὐτοὺς ὁ Δημήτριος καὶ διελθὼν τὸ ἑπταστάδιον χῶμα τῆς θαλάσσης πρὸς τὴν νῆσον καὶ διαβὰς πρὸς τὴν γέφυραν, προελθὼν ἐπὶ τὰ βόρεια μέρη συνέδριον ἐποιήσατο ἐν τῷ παρὰ τὴν ᾐόνα κατεσκευασμένῳ οἴκῳ πρὸς διάσκεψιν πραγμάτων ἠρεμίας καλῶς ἔχοντι.' "12.104. ἀγαγὼν οὖν αὐτοὺς ἐκεῖ παρεκάλει πάντων, ὧν ἂν δεηθεῖεν εἰς τὴν ἑρμηνείαν τοῦ νόμου, παρόντων ἀκωλύτως ἐπιτελεῖν τὸ ἔργον. οἱ δ' ὡς ἔνι μάλιστα φιλοτίμως καὶ φιλοπόνως ἀκριβῆ τὴν ἑρμηνείαν ποιούμενοι μέχρι μὲν ὥρας ἐνάτης πρὸς τούτῳ διετέλουν ὄντες," "12.105. ἔπειτ' ἐπὶ τὴν τοῦ σώματος ἀπηλλάττοντο θεραπείαν ἀφθόνως αὐτοῖς τῶν πρὸς τὴν δίαιταν χορηγουμένων καὶ προσέτι τοῦ Δωροθέου πολλὰ καὶ τῶν παρασκευαζομένων τῷ βασιλεῖ, προσέταξε γάρ, αὐτοῖς παρέχοντος." '12.106. πρωὶ̈ δὲ πρὸς τὴν αὐλὴν παραγινόμενοι καὶ τὸν Πτολεμαῖον ἀσπαζόμενοι πάλιν ἐπὶ τὸν αὐτὸν ἀπῄεσαν τόπον καὶ τῇ θαλάσσῃ τὰς χεῖρας ἀπονιπτόμενοι καὶ καθαίροντες αὑτοὺς οὕτως ἐπὶ τὴν τῶν νόμων ἑρμηνείαν ἐτρέποντο. 12.107. Μεταγραφέντος δὲ τοῦ νόμου καὶ τοῦ κατὰ τὴν ἑρμηνείαν ἔργου τέλος ἐν ἡμέραις ἑβδομήκοντα καὶ δυσὶν λαβόντος, συναγαγὼν ὁ Δημήτριος τοὺς ̓Ιουδαίους ἅπαντας εἰς τὸν τόπον, ἔνθα καὶ μετεβλήθησαν οἱ νόμοι, παρόντων καὶ τῶν ἑρμηνέων ἀνέγνω τούτους.' "12.108. τὸ δὲ πλῆθος ἀπεδέξατο μὲν καὶ τοὺς διασαφήσαντας πρεσβυτέρους τὸν νόμον, ἐπῄνεσεν δὲ καὶ τὸν Δημήτριον τῆς ἐπινοίας ὡς μεγάλων ἀγαθῶν αὐτοῖς εὑρετὴν γεγενημένον, παρεκάλεσάν τε δοῦναι καὶ τοῖς ἡγουμένοις αὐτῶν ἀναγνῶναι τὸν νόμον, ἠξίωσάν τε πάντες ὅ τε ἱερεὺς καὶ τῶν ἑρμηνέων οἱ πρεσβύτεροι καὶ τοῦ πολιτεύματος οἱ προεστηκότες, ἐπεὶ καλῶς τὰ τῆς ἑρμηνείας ἀπήρτισται, καὶ διαμεῖναι ταῦθ', ὡς ἔχοι, καὶ μὴ μετακινεῖν αὐτά." "12.109. ἁπάντων δ' ἐπαινεσάντων τὴν γνώμην ἐκέλευσαν, εἴ τις ἢ περισσόν τι προσγεγραμμένον ὁρᾷ τῷ νόμῳ ἢ λεῖπον, πάλιν ἐπισκοποῦντα τοῦτο καὶ ποιοῦντα φανερὸν διορθοῦν, σωφρόνως τοῦτο πράττοντες, ἵνα τὸ κριθὲν ἅπαξ ἔχειν καλῶς εἰς ἀεὶ διαμένῃ." '
12.111. ὁ δὲ Δημήτριος μηδένα τολμῆσαι τῆς τῶν νόμων τούτων ἀναγραφῆς ἅψασθαι διὰ τὸ θείαν αὐτὴν εἶναι καὶ σεμνὴν ἔφασκεν, καὶ ὅτι βλαβεῖεν ἤδη τινὲς τούτοις ἐγχειρήσαντες ὑπὸ τοῦ θεοῦ,' "12.112. δηλῶν ὡς Θεόπομπός τε βουληθεὶς ἱστορῆσαί τι περὶ τούτων ἐταράχθη τὴν διάνοιαν πλείοσιν ἢ τριάκοντα ἡμέραις καὶ παρὰ τὰς ἀνέσεις ἐξιλάσκετο τὸν θεόν, ἐντεῦθεν αὐτῷ γενέσθαι τὴν παραφροσύνην ὑπονοῶν: οὐ μὴν ἀλλὰ καὶ ὄναρ εἶδεν ὅτι τοῦτ' αὐτῷ συμβαίη περιεργαζομένῳ τὰ θεῖα καὶ ταῦτ' ἐκφέρειν εἰς κοινοὺς ἀνθρώπους θελήσαντι:" '12.113. καὶ ἀποσχόμενος κατέστη τὴν διάνοιαν. ἐδήλου δὲ καὶ περὶ Θεοδέκτου τοῦ τῶν τραγῳδιῶν ποιητοῦ ἀναφέρεσθαι, ὅτι βουληθεὶς ἔν τινι δράματι τῶν ἐν τῇ ἱερᾷ βύβλῳ γεγραμμένων μνησθῆναι τὰς ὄψεις γλαυκωθείη καὶ συνιδὼν τὴν αἰτίαν ἀπαλλαγείη τοῦ πάθους ἐξευμενισάμενος τὸν θεόν.' "12.114. Παραλαβὼν δ' ὁ βασιλεὺς ταῦτα παρὰ τοῦ Δημητρίου, καθὼς προείρηται, προσκυνήσας αὐτοῖς ἐκέλευσε πολλὴν ποιεῖσθαι τῶν βιβλίων τὴν ἐπιμέλειαν, ἵνα διαμείνῃ ταῦτα καθαρῶς, τούς τε ἑρμηνεύσαντας παρεκάλεσεν συνεχῶς πρὸς αὐτὸν ἐκ τῆς ̓Ιουδαίας παραγίγνεσθαι:" "12.115. τοῦτο γὰρ αὐτοῖς καὶ πρὸς τιμὴν τὴν παρ' αὐτοῦ καὶ πρὸς τὰς ἀπὸ τῶν δώρων ὠφελείας λυσιτελήσειν: νῦν μὲν γὰρ εἶναι δίκαιον αὐτοὺς ἐκπέμπειν ἔλεγεν, ἑκουσίως δὲ πρὸς αὐτὸν ἐλθόντας τεύξεσθαι πάντων, ὧν ἥ τε αὐτῶν ἐστιν σοφία δικαία τυχεῖν καὶ ἡ ἐκείνου μεγαλοφροσύνη παρασχεῖν ἱκανή." '12.116. τότε μὲν οὖν ἐξέπεμψεν αὐτοὺς δοὺς ἑκάστῳ στολὰς ἀρίστας τρεῖς καὶ χρυσοῦ τάλαντα δύο καὶ κυλίκιον ταλάντου καὶ τὴν τοῦ συμποσίου στρωμνήν.' "12.117. καὶ ταῦτα μὲν ἐκείνοις ἔχειν ἐδωρήσατο. τῷ δ' ἀρχιερεῖ ̓Ελεαζάρῳ δι' αὐτῶν ἔπεμψεν κλίνας ἀργυρόποδας δέκα καὶ τὴν ἀκόλουθον αὐτῶν ἐπισκευὴν καὶ κυλίκιον ταλάντων τριάκοντα, πρὸς τούτοις δὲ καὶ στολὰς δέκα καὶ πορφύραν καὶ στέφανον διαπρεπῆ καὶ βυσσίνης ὀθόνης ἱστοὺς ἑκατόν, ἔτι γε μὴν φιάλας καὶ τρύβλια καὶ σπονδεῖα καὶ κρατῆρας χρυσοῦς πρὸς ἀνάθεσιν δύο." "12.118. παρεκάλεσεν δ' αὐτὸν καὶ διὰ τῶν ἐπιστολῶν, ὅπως εἰ τῶν ἀνδρῶν τούτων θελήσειάν τινες πρὸς αὐτὸν ἐλθεῖν ἐπιτρέψῃ, περὶ πολλοῦ ποιούμενος τὴν μετὰ τῶν ἐν παιδείᾳ τυγχανόντων συνουσίαν καὶ τὸν πλοῦτον εἰς τοὺς τοιούτους ἡδέως ἔχων κατατίθεσθαι. καὶ τὰ μὲν εἰς δόξαν καὶ τιμὴν ̓Ιουδαίοις τοιαῦτα παρὰ Πτολεμαίου τοῦ Φιλαδέλφου συνέβη γενέσθαι." '
18.9. Οὐιτέλλιος δὲ εἰς τὴν ̓Ιουδαίαν ἀφικόμενος ἐπὶ ̔Ιεροσολύμων ἀνῄει, καὶ ἦν γὰρ αὐτοῖς ἑορτὴ πάτριος, πάσχα δὲ καλεῖται, δεχθεὶς μεγαλοπρεπῶς Οὐιτέλλιος τὰ τέλη τῶν ὠνουμένων καρπῶν ἀνίησιν εἰς τὸ πᾶν τοῖς ταύτῃ κατοικοῦσιν καὶ τὴν στολὴν τοῦ ἀρχιερέως καὶ τὸν πάντα αὐτοῦ κόσμον συνεχώρησεν ἐν τῷ ἱερῷ κειμένην ὑπὸ τοῖς ἱερεῦσιν ἔχειν τὴν ἐπιμέλειαν, καθότι καὶ πρότερον ἦν αὐτοῖς ἐξουσία.
18.9. οὕτως ἄρα ἡ τῶν πατρίων καίνισις καὶ μεταβολὴ μεγάλας ἔχει ῥοπὰς τοῦ ἀπολουμένου τοῖς συνελθοῦσιν, εἴ γε καὶ ̓Ιούδας καὶ Σάδδωκος τετάρτην φιλοσοφίαν ἐπείσακτον ἡμῖν ἐγείραντες καὶ ταύτης ἐραστῶν εὐπορηθέντες πρός τε τὸ παρὸν θορύβων τὴν πολιτείαν ἐνέπλησαν καὶ τῶν αὖθις κακῶν κατειληφότων ῥίζας ἐφυτεύσαντο τῷ ἀσυνήθει πρότερον φιλοσοφίας τοιᾶσδε:
18.18. ̓Εσσηνοῖς δὲ ἐπὶ μὲν θεῷ καταλείπειν φιλεῖ τὰ πάντα ὁ λόγος, ἀθανατίζουσιν δὲ τὰς ψυχὰς περιμάχητον ἡγούμενοι τοῦ δικαίου τὴν πρόσοδον.
18.18. τιμία δὲ ἦν ̓Αντωνία Τιβερίῳ εἰς τὰ πάντα συγγενείας τε ἀξιώματι, Δρούσου γὰρ ἦν ἀδελφοῦ αὐτοῦ γυνή, καὶ ἀρετῇ τοῦ σώφρονος: νέα γὰρ χηρεύειν παρέμεινεν γάμῳ τε ἀπεῖπεν τῷ πρὸς ἕτερον καίπερ τοῦ Σεβαστοῦ κελεύοντός τινι γαμεῖσθαι, καὶ λοιδοριῶν ἀπηλλαγμένον διεσώσατο αὐτῆς τὸν βίον.
18.23. Τῇ δὲ τετάρτῃ τῶν φιλοσοφιῶν ὁ Γαλιλαῖος ̓Ιούδας ἡγεμὼν κατέστη, τὰ μὲν λοιπὰ πάντα γνώμῃ τῶν Φαρισαίων ὁμολογούσῃ, δυσνίκητος δὲ τοῦ ἐλευθέρου ἔρως ἐστὶν αὐτοῖς μόνον ἡγεμόνα καὶ δεσπότην τὸν θεὸν ὑπειληφόσιν. θανάτων τε ἰδέας ὑπομένειν παρηλλαγμένας ἐν ὀλίγῳ τίθενται καὶ συγγενῶν τιμωρίας καὶ φίλων ὑπὲρ τοῦ μηδένα ἄνθρωπον προσαγορεύειν δεσπότην.' "
18.23. ὅσπερ τῇ φυλακῇ ἐφειστήκει τοῦ ̓Αγρίππου, θεώμενος τήν τε σπουδὴν μεθ' οἵας ὁ Μαρσύας ἀφίκετο καὶ τὸ ἐκ τῶν λόγων χάρμα τῷ ̓Αγρίππᾳ συνελθόν, ὑποτοπήσας καίνωσίν τινα γεγονέναι τῶν λόγων ἤρετό σφας περὶ τοῦ λόγου τοῦ ἐφεστηκότος." "18.24. ̔Ηρωδιὰς δὲ ἡ ἀδελφὴ τοῦ ̓Αγρίππου συνοικοῦσα ̔Ηρώδῃ, τετράρχης δὲ οὗτος ἦν Γαλιλαίας καὶ Περαίας, φθόνῳ τἀδελφοῦ τὴν ἐξουσίαν ἐδέχετο ὁρῶσα ἐν πολὺ μείζονι ἀξιώματι γεγενημένον ἀνδρὸς τοῦ αὐτῆς, διὰ τὸ φυγῇ μὲν ποιήσασθαι τὴν ἔξοδον διαλῦσαι τὰ χρέα μὴ δυνάμενον, κάθοδον δὲ μετ' ἀξιώματος καὶ οὕτως πολλοῦ τοῦ εὐδαίμονος." '18.24. ἑωρακόσιν δὲ τοῖς πολλοῖς τὸ ἀμετάλλακτον αὐτῶν τῆς ἐπὶ τοιούτοις ὑποστάσεως περαιτέρω διελθεῖν παρέλιπον: οὐ γὰρ δέδοικα μὴ εἰς ἀπιστίαν ὑποληφθῇ τι τῶν λεγομένων ἐπ' αὐτοῖς, τοὐναντίον δὲ μὴ ἐλασσόνως τοῦ ἐκείνων καταφρονήματος δεχομένου τὴν ταλαιπωρίαν τῆς ἀλγηδόνος ὁ λόγος ἀφηγῆται." "18.25. Γάιος δὲ ἅμα τε προσαγορεύων τὸν ̔Ηρώδην, πρῶτον δὲ αὐτῷ ἐνετύγχανεν, ἅμα τε τοῦ ̓Αγρίππου τὰς ἐπιστολὰς ἐπιὼν ἐπὶ κατηγορίᾳ τῇ ἐκείνου συγκειμένας, κατηγόρει δὲ αὐτοῦ ὁμολογίαν πρὸς Σηιανὸν κατὰ τῆς Τιβερίου ἀρχῆς καὶ πρὸς ̓Αρτάβανον τὸν Πάρθον ἐπὶ τοῦ παρόντος κατὰ τῆς Γαί̈ου ἀρχῆς, 18.25. ἀνοίᾳ τε τῇ ἐντεῦθεν ἤρξατο νοσεῖν τὸ ἔθνος Γεσσίου Φλώρου, ὃς ἡγεμὼν ἦν, τῇ ἐξουσίᾳ τοῦ ὑβρίζειν ἀπονοήσαντος αὐτοὺς ἀποστῆναι ̔Ρωμαίων. καὶ φιλοσοφεῖται μὲν ̓Ιουδαίοις τοσάδε.
20.201. ὅσοι δὲ ἐδόκουν ἐπιεικέστατοι τῶν κατὰ τὴν πόλιν εἶναι καὶ περὶ τοὺς νόμους ἀκριβεῖς βαρέως ἤνεγκαν ἐπὶ τούτῳ καὶ πέμπουσιν πρὸς τὸν βασιλέα κρύφα παρακαλοῦντες αὐτὸν ἐπιστεῖλαι τῷ ̓Ανάνῳ μηκέτι τοιαῦτα πράσσειν: μηδὲ γὰρ τὸ πρῶτον ὀρθῶς αὐτὸν πεποιηκέναι.' ". None
1.95. “There is a great mountain in Armenia, over Minyas, called Baris, upon which it is reported that many who fled at the time of the Deluge were saved; and that one who was carried in an ark came on shore upon the top of it; and that the remains of the timber were a great while preserved. This might be the man about whom Moses the legislator of the Jews wrote.”
12.12. Demetrius Phalerius, who was library keeper to the king, was now endeavoring, if it were possible, to gather together all the books that were in the habitable earth, and buying whatsoever was any where valuable, or agreeable to the king’s inclination, (who was very earnestly set upon collecting of books,) to which inclination of his Demetrius was zealously subservient.
12.12. an argument for which you have in this, that whereas the Jews do not make use of oil prepared by foreigners, they receive a certain sum of money from the proper officers belonging to their exercises as the value of that oil; which money, when the people of Antioch would have deprived them of, in the last war, Mucianus, who was then president of Syria, preserved it to them. 12.13. And when once Ptolemy asked him how many ten thousands of books he had collected, he replied, that he had already about twenty times ten thousand; but that, in a little time, he should have fifty times ten thousand. 12.13. for while he was at war with Ptolemy Philopater, and with his son, who was called Epiphanes, it fell out that these nations were equally sufferers, both when he was beaten, and when he beat the others: so that they were very like to a ship in a storm, which is tossed by the waves on both sides; and just thus were they in their situation in the middle between Antiochus’s prosperity and its change to adversity. 12.14. And, in the first place, we have determined, on account of their piety towards God, to bestow on them, as a pension, for their sacrifices of animals that are fit for sacrifice, for wine, and oil, and frankincense, the value of twenty thousand pieces of silver, and six sacred artabrae of fine flour, with one thousand four hundred and sixty medimni of wheat, and three hundred and seventy-five medimni of salt. 12.14. But he said he had been informed that there were many books of laws among the Jews worthy of inquiring after, and worthy of the king’s library, but which, being written in characters and in a dialect of their own, will cause no small pains in getting them translated into the Greek tongue; 12.15. for I am persuaded that they will be well-disposed guardians of our possessions, because of their piety towards God, and because I know that my predecessors have borne witness to them, that they are faithful, and with alacrity do what they are desired to do. I will, therefore, though it be a laborious work, that thou remove these Jews, under a promise, that they shall be permitted to use their own laws. 12.15. that the character in which they are written seems to be like to that which is the proper character of the Syrians, and that its sound, when pronounced, is like theirs also; and that this sound appears to be peculiar to themselves. Wherefore he said that nothing hindered why they might not get those books to be translated also; for while nothing is wanting that is necessary for that purpose, we may have their books also in this library. 12.16. 2. There was now one Joseph, young in age, but of great reputation among the people of Jerusalem, for gravity, prudence, and justice. His father’s name was Tobias; and his mother was the sister of Onias the high priest, who informed him of the coming of the ambassador; for he was then sojourning at a village named Phicol, where he was born. 12.16. So the king thought that Demetrius was very zealous to procure him abundance of books, and that he suggested what was exceeding proper for him to do; and therefore he wrote to the Jewish high priest, that he should act accordingly. 12.17. 2. Now there was one Aristeus, who was among the king’s most intimate friends, and on account of his modesty very acceptable to him. This Aristeus resolved frequently, and that before now, to petition the king that he would set all the captive Jews in his kingdom free; 12.17. So these men saw Joseph journeying on the way, and laughed at him for his poverty and meanness. But when he came to Alexandria, and heard that king Ptolemy was at Memphis, he went up thither to meet with him; 12.18. 5. But Joseph took with him two thousand foot soldiers from the king, for he desired he might have some assistance, in order to force such as were refractory in the cities to pay. And borrowing of the king’s friends at Alexandria five hundred talents, he made haste back into Syria. 12.18. and he thought this to be a convenient opportunity for the making that petition. So he discoursed, in the first place, with the captains of the king’s guards, Sosibius of Tarentum, and Andreas, and persuaded them to assist him in what he was going to intercede with the king for. 12.19. Accordingly Aristeus embraced the same opinion with those that have been before mentioned, and went to the king, and made the following speech to him: 12.19. And when this his youngest son showed, at thirteen years old, a mind that was both courageous and wise, and was greatly envied by his brethren, as being of a genius much above them, and such a one as they might well envy, 12.21. And when he was invited to feast with the king among the principal men in the country, he sat down the lowest of them all, because he was little regarded, as a child in age still; and this by those who placed every one according to their dignity. 12.21. Do thou then what will be agreeable to thy magimity, and to thy good nature: free them from the miserable condition they are in, because that God, who supporteth thy kingdom, was the author of their law 12.22. So when the king had paid him very great respects, and had given him very large gifts, and had written to his father and his brethren, and all his commanders and officers, about him, he sent him away. 12.22. as I have learned by particular inquiry; for both these people, and we also, worship the same God the framer of all things. We call him, and that truly, by the name of Ζηνα, or life, or Jupiter, because he breathes life into all men. Wherefore do thou restore these men to their own country, and this do to the honor of God, because these men pay a peculiarly excellent worship to him. 12.23. And know this further, that though I be not of kin to them by birth, nor one of the same country with them, yet do I desire these favors to be done them, since all men are the workmanship of God; and I am sensible that he is well-pleased with those that do good. I do therefore put up this petition to thee, to do good to them.” 12.23. He also erected a strong castle, and built it entirely of white stone to the very roof, and had animals of a prodigious magnitude engraven upon it. He also drew round it a great and deep canal of water. 12.24. 3. When Aristeus was saying thus, the king looked upon him with a cheerful and joyful countece, and said, “How many ten thousands dost thou suppose there are of such as want to be made free?” To which Andreas replied, as he stood by, and said, “A few more than ten times ten thousand.” The king made answer, “And is this a small gift that thou askest, Aristeus?” 12.24. but the greater part of the people assisted Jason; and by that means Menelaus and the sons of Tobias were distressed, and retired to Antiochus, and informed him that they were desirous to leave the laws of their country, and the Jewish way of living according to them, and to follow the king’s laws, and the Grecian way of living. 12.25. But Sosibius, and the rest that stood by, said that he ought to offer such a thank-offering as was worthy of his greatness of soul, to that God who had given him his kingdom. With this answer he was much pleased; and gave order, that when they paid the soldiers their wages, they should lay down a hundred and twenty drachmas for every one of the slaves? 12.25. So he left the temple bare, and took away the golden candlesticks, and the golden altar of incense, and table of shew-bread, and the altar of burnt-offering; and did not abstain from even the veils, which were made of fine linen and scarlet. He also emptied it of its secret treasures, and left nothing at all remaining; and by this means cast the Jews into great lamentation, 12.26. And he promised to publish a magnificent decree, about what they requested, which should confirm what Aristeus had proposed, and especially what God willed should be done; whereby he said he would not only set those free who had been led away captive by his father and his army, but those who were in this kingdom before, and those also, if any such there were, who had been brought away since. 12.26. Now, upon the just treatment of these wicked Jews, those that manage their affairs, supposing that we were of kin to them, and practiced as they do, make us liable to the same accusations, although we be originally Sidonians, as is evident from the public records. 12.27. And when they said that their redemption money would amount to above four hundred talents, he granted it. A copy of which decree I have determined to preserve, that the magimity of this king may be made known. 12.27. But as soon as he had ended his speech, there came one of the Jews into the midst of them, and sacrificed, as Antiochus had commanded. At which Mattathias had great indignation, and ran upon him violently, with his sons, who had swords with them, and slew both the man himself that sacrificed, and Apelles the king’s general, who compelled them to sacrifice, with a few of his soldiers. He also overthrew the idol altar, and cried out, 12.28. Its contents were as follows: “Let all those who were soldiers under our father, and who, when they overran Syria and Phoenicia, and laid waste Judea, took the Jews captives, and made them slaves, and brought them into our cities, and into this country, and then sold them; as also all those that were in my kingdom before them, and if there be any that have been lately brought thither,—be made free by those that possess them; and let them accept of a hundred and twenty drachmas for every slave. And let the soldiers receive this redemption money with their pay, but the rest out of the king’s treasury: 12.28. but to be mindful of the desires of him who begat you, and brought you up, and to preserve the customs of your country, and to recover your ancient form of government, which is in danger of being overturned, and not to be carried away with those that, either by their own inclination, or out of necessity, betray it, 12.29. for I suppose that they were made captives without our father’s consent, and against equity; and that their country was harassed by the insolence of the soldiers, and that, by removing them into Egypt, the soldiers have made a great profit by them. 12.29. upon which Judas met him; and when he intended to give him battle, he saw that his soldiers were backward to fight, because their number was small, and because they wanted food, for they were fasting, he encouraged them, and said to them, that victory and conquest of enemies are not derived from the multitude in armies, but in the exercise of piety towards God;
12.31. And I will that they give in their names within three days after the publication of this edict, to such as are appointed to execute the same, and to produce the slaves before them also, for I think it will be for the advantage of my affairs. And let every one that will inform against those that do not obey this decree, and I will that their estates be confiscated into the king’s treasury.”
12.31. And just as he was speaking to his soldiers, Gorgias’s men looked down into that army which they left in their camp, and saw that it was overthrown, and the camp burnt; for the smoke that arose from it showed them, even when they were a great way off, what had happened. 12.32. Now it so fell out, that these things were done on the very same day on which their divine worship had fallen off, and was reduced to a profane and common use, after three years’ time; for so it was, that the temple was made desolate by Antiochus, and so continued for three years. 12.32. When this decree was read to the king, it at first contained the rest that is here inserted, and omitted only those Jews that had formerly been brought, and those brought afterwards, which had not been distinctly mentioned; so he added these clauses out of his humanity, and with great generosity. He also gave order that the payment, which was likely to be done in a hurry, should be divided among the king’s ministers, and among the officers of his treasury. 12.33. But when the neighboring nations understood that he was returned, they got together in great numbers in the land of Gilead, and came against those Jews that were at their borders, who then fled to the garrison of Dathema; and sent to Judas, to inform him that Timotheus was endeavoring to take the place whither they were fled. 12.33. When this was over, what the king had decreed was quickly brought to a conclusion; and this in no more than seven days’ time, the number of the talents paid for the captives being above four hundred and sixty, and this, because their masters required the hundred and twenty drachmas for the children also, the king having, in effect, commanded that these should be paid for, when he said in his decree, that they should receive the forementioned sum for every slave. 12.34. 4. Now when this had been done after so magnificent a manner, according to the king’s inclinations, he gave order to Demetrius to give him in writing his sentiments concerning the transcribing of the Jewish books; for no part of the administration is done rashly by these kings, but all things are managed with great circumspection. 12.34. He then turned aside to a city of the foreigners called Malle, and took it, and slew all the males, and burnt the city itself. He then removed from thence, and overthrew Casphom and Bosor, and many other cities of the land of Gilead. 12.35. 6. But as to Joseph, the son of Zacharias, and Azarias, whom Judas left generals of the rest of his forces at the same time when Simon was in Galilee, fighting against the people of Ptolemais, and Judas himself, and his brother Jonathan, were in the land of Gilead, did these men also affect the glory of being courageous generals in war, in order whereto they took the army that was under their command, and came to Jamnia. 12.35. On which account I have subjoined a copy of these epistles, and set down the multitude of the vessels sent as gifts to Jerusalem, and the construction of every one, that the exactness of the artificers’ workmanship, as it appeared to those that saw them, and which workman made every vessel, may be made manifest, and this on account of the excellency of the vessels themselves. Now the copy of the epistle was to this purpose: 12.36. 2. However, Antiochus, before he died, called for Philip, who was one of his companions, and made him the guardian of his kingdom; and gave him his diadem, and his garment, and his ring, and charged him to carry them, and deliver them to his son Antiochus; and desired him to take care of his education, and to preserve the kingdom for him. 12.36. “Demetrius to the great king. When thou, O king, gavest me a charge concerning the collection of books that were wanting to fill your library, and concerning the care that ought to be taken about such as are imperfect, I have used the utmost diligence about those matters. And I let you know, that we want the books of the Jewish legislation, with some others; for they are written in the Hebrew characters, and being in the language of that nation, are to us unknown. 12.37. It hath also happened to them, that they have been transcribed more carelessly than they ought to have been, because they have not had hitherto royal care taken about them. Now it is necessary that thou shouldst have accurate copies of them. And indeed this legislation is full of hidden wisdom, and entirely blameless, as being the legislation of God; 12.37. but the king soon drew his forces from Bethsura, and brought them to those straits. And as soon as it was day, he put his men in battle-array, 12.38. but the king commanded Lysias to speak openly to the soldiers and the officers, without saying a word about the business of Philip; and to intimate to them that the siege would be very long; that the place was very strong; that they were already in want of provisions; that many affairs of the kingdom wanted regulation; 12.38. for which cause it is, as Hecateus of Abdera says, that the poets and historians make no mention of it, nor of those men who lead their lives according to it, since it is a holy law, and ought not to be published by profane mouths. 12.39. And when they had taken Autiochus the king, and Lysias, they brought them to him alive; both which were immediately put to death by the command of Demetrius, when Antiochus had reigned two years, as we have already elsewhere related. 12.39. If then it please thee, O king, thou mayest write to the high priest of the Jews, to send six of the elders out of every tribe, and those such as are most skillful of the laws, that by their means we may learn the clear and agreeing sense of these books, and may obtain an accurate interpretation of their contents, and so may have such a collection of these as may be suitable to thy desire.”
12.41. He also gave order to those who had the custody of the chest that contained those stones, to give the artificers leave to choose out what sorts of them they pleased. He withal appointed, that a hundred talents in money should be sent to the temple for sacrifices, and for other uses.
12.41. upon whose fall the army did not stay; but when they had lost their general, they were put to flight, and threw down their arms. Judas also pursued them and slew them, and gave notice by the sound of the trumpets to the neighboring villages that he had conquered the enemy; 12.42. 1. But when Demetrius was informed of the death of Nicanor, and of the destruction of the army that was with him, he sent Bacchides again with an army into Judea, 12.42. Now I will give a description of these vessels, and the manner of their construction, but not till after I have set down a copy of the epistle which was written to Eleazar the high priest, who had obtained that dignity on the occasion following: 12.43. When Onias the high priest was dead, his son Simon became his successor. He was called Simon the Just because of both his piety towards God, and his kind disposition to those of his own nation. 12.43. o being not able to fly, but encompassed round about with enemies, he stood still, and he and those that were with him fought; and when he had slain a great many of those that came against him, he at last was himself wounded, and fell and gave up the ghost, and died in a way like to his former famous actions. 12.44. When he was dead, and had left a young son, who was called Onias, Simon’s brother Eleazar, of whom we are speaking, took the high priesthood; and he it was to whom Ptolemy wrote, and that in the manner following: 12.45. “King Ptolemy to Eleazar the high priest, sendeth greeting. There are many Jews who now dwell in my kingdom, whom the Persians, when they were in power, carried captives. These were honored by my father; some of them he placed in the army, and gave them greater pay than ordinary; to others of them, when they came with him into Egypt, he committed his garrisons, and the guarding of them, that they might be a terror to the Egyptians. 12.46. And when I had taken the government, I treated all men with humanity, and especially those that are thy fellow citizens, of whom I have set free above a hundred thousand that were slaves, and paid the price of their redemption to their masters out of my own revenues; 12.47. and those that are of a fit age, I have admitted into them number of my soldiers. And for such as are capable of being faithful to me, and proper for my court, I have put them in such a post, as thinking this kindness done to them to be a very great and an acceptable gift, which I devote to God for his providence over me. 12.48. And as I am desirous to do what will be grateful to these, and to all the other Jews in the habitable earth, I have determined to procure an interpretation of your law, and to have it translated out of Hebrew into Greek, and to be deposited in my library. 12.49. Thou wilt therefore do well to choose out and send to me men of a good character, who are now elders in age, and six in number out of every tribe. These, by their age, must be skillful in the laws, and of abilities to make an accurate interpretation of them; and when this shall be finished, I shall think that I have done a work glorious to myself.
12.51. 6. When this epistle of the king was brought to Eleazar, he wrote an answer to it with all the respect possible: “Eleazar the high priest to king Ptolemy, sendeth greeting. If thou and thy queen Arsinoe, and thy children, be well, we are entirely satisfied. 12.52. When we received thy epistle, we greatly rejoiced at thy intentions; and when the multitude were gathered together, we read it to them, and thereby made them sensible of the piety thou hast towards God. 12.53. We also showed them the twenty vials of gold, and thirty of silver, and the five large basons, and the table for the shew-bread; as also the hundred talents for the sacrifices, and for the making what shall be needful at the temple; which things Andreas and Aristeus, those most honored friends of thine, have brought us; and truly they are persons of an excellent character, and of great learning, and worthy of thy virtue. 12.54. Know then that we will gratify thee in what is for thy advantage, though we do what we used not to do before; for we ought to make a return for the numerous acts of kindness which thou hast done to our countrymen. 12.55. We immediately, therefore, offered sacrifices for thee and thy sister, with thy children and friends; and the multitude made prayers, that thy affairs may be to thy mind, and that thy kingdom may be preserved in peace, and that the translation of our law may come to the conclusion thou desirest, and be for thy advantage. 12.56. We have also chosen six elders out of every tribe, whom we have sent, and the law with them. It will be thy part, out of thy piety and justice, to send back the law, when it hath been translated, and to return those to us that bring it in safety. Farewell.” 12.57. 7. This was the reply which the high priest made. But it does not seem to me to be necessary to set down the names of the seventy two elders who were sent by Eleazar, and carried the law, which yet were subjoined at the end of the epistle. 12.58. However, I thought it not improper to give an account of those very valuable and artificially contrived vessels which the king sent to God, that all may see how great a regard the king had for God; for the king allowed a vast deal of expenses for these vessels, and came often to the workmen, and viewed their works, and suffered nothing of carelessness or negligence to be any damage to their operations. 12.59. And I will relate how rich they were as well as I am able, although perhaps the nature of this history may not require such a description; but I imagine I shall thereby recommend the elegant taste and magimity of this king to those that read this history.
12.61. And when he was informed how large that was which was already there, and that nothing hindered but a larger might be made, he said that he was willing to have one made that should be five times as large as the present table; but his fear was, that it might be then useless in their sacred ministrations by its too great largeness; for he desired that the gifts he presented them should not only be there for show, but should be useful also in their sacred ministrations. 12.62. According to which reasoning, that the former table was made of so moderate a size for use, and not for want of gold, he resolved that he would not exceed the former table in largeness; but would make it exceed it in the variety and elegancy of its materials. 12.63. And as he was sagacious in observing the nature of all things, and in having a just notion of what was new and surprising, and where there was no sculptures, he would invent such as were proper by his own skill, and would show them to the workmen, he commanded that such sculptures should now be made, and that those which were delineated should be most accurately formed by a constant regard to their delineation. 12.64. 9. When therefore the workmen had undertaken to make the table, they framed it in length two cubits and a half, in breadth one cubit, and in height one cubit and a half; and the entire structure of the work was of gold. They withal made a crown of a hand-breadth round it, with wave-work wreathed about it, and with an engraving which imitated a cord, and was admirably turned on its three parts; 12.65. for as they were of a triangular figure, every angle had the same disposition of its sculptures, that when you turned them about, the very same form of them was turned about without any variation. Now that part of the crown-work that was enclosed under the table had its sculptures very beautiful; but that part which went round on the outside was more elaborately adorned with most beautiful ornaments, because it was exposed to sight, and to the view of the spectators; 12.66. for which reason it was that both those sides which were extant above the rest were acute, and none of the angles, which we before told you were three, appeared less than another, when the table was turned about. Now into the cordwork thus turned were precious stones inserted, in rows parallel one to the other, enclosed in golden buttons, which had ouches in them; 12.67. but the parts which were on the side of the crown, and were exposed to the sight, were adorned with a row of oval figures obliquely placed, of the most excellent sort of precious stones, which imitated rods laid close, and encompassed the table round about. 12.68. But under these oval figures, thus engraven, the workmen had put a crown all round it, where the nature of all sorts of fruit was represented, insomuch that the bunches of grapes hung up. And when they had made the stones to represent all the kinds of fruit before mentioned, and that each in its proper color, they made them fast with gold round the whole table. 12.69. The like disposition of the oval figures, and of the engraved rods, was framed under the crown, that the table might on each side show the same appearance of variety and elegancy of its ornaments; so that neither the position of the wave-work nor of the crown might be different, although the table were turned on the other side, but that the prospect of the same artificial contrivances might be extended as far as the feet;
12.71. but upon the table itself they engraved a meander, inserting into it very valuable stones in the middle like stars, of various colors; the carbuncle and the emerald, each of which sent out agreeable rays of light to the spectators; with such stones of other sorts also as were most curious and best esteemed, as being most precious in their kind. 12.72. Hard by this meander a texture of net-work ran round it, the middle of which appeared like a rhombus, into which were inserted rock-crystal and amber, which, by the great resemblance of the appearance they made, gave wonderful delight to those that saw them. 12.73. The chapiters of the feet imitated the first buddings of lilies, while their leaves were bent and laid under the table, but so that the chives were seen standing upright within them. 12.74. Their bases were made of a carbuncle; and the place at the bottom, which rested on that carbuncle, was one palm deep, and eight fingers in breadth. 12.75. Now they had engraven upon it with a very fine tool, and with a great deal of pains, a branch of ivy and tendrils of the vine, sending forth clusters of grapes, that you would guess they were nowise different from real tendrils; for they were so very thin, and so very far extended at their extremities, that they were moved with the wind, and made one believe that they were the product of nature, and not the representation of art. 12.76. They also made the entire workmanship of the table appear to be threefold, while the joints of the several parts were so united together as to be invisible, and the places where they joined could not be distinguished. Now the thickness of the table was not less than half a cubit. 12.77. So that this gift, by the king’s great generosity, by the great value of the materials, and the variety of its exquisite structure, and the artificer’s skill in imitating nature with graying tools, was at length brought to perfection, while the king was very desirous, that though in largeness it were not to be different from that which was already dedicated to God, yet that in exquisite workmanship, and the novelty of the contrivances, and in the splendor of its construction, it should far exceed it, and be more illustrious than that was. 12.78. 10. Now of the cisterns of gold there were two, whose sculpture was of scale-work, from its basis to its belt-like circle, with various sorts of stones enchased in the spiral circles. 12.79. Next to which there was upon it a meander of a cubit in height; it was composed of stones of all sorts of colors. And next to this was the rod-work engraven; and next to that was a rhombus in a texture of net-work, drawn out to the brim of the basin,
12.81. And this was the construction of the two cisterns of gold, each containing two firkins. But those which were of silver were much more bright and splendid than looking-glasses, and you might in them see the images that fell upon them more plainly than in the other. 12.82. The king also ordered thirty vials; those of which the parts that were of gold, and filled up with precious stones, were shadowed over with the leaves of ivy and of vines, artificially engraven. 12.83. And these were the vessels that were after an extraordinary manner brought to this perfection, partly by the skill of the workmen, who were admirable in such fine work, but much more by the diligence and generosity of the king, 12.84. who not only supplied the artificers abundantly, and with great generosity, with what they wanted, but he forbade public audiences for the time, and came and stood by the workmen, and saw the whole operation. And this was the cause why the workmen were so accurate in their performance, because they had regard to the king, and to his great concern about the vessels, and so the more indefatigably kept close to the work. 12.85. 11. And these were what gifts were sent by Ptolemy to Jerusalem, and dedicated to God there. But when Eleazar the high priest had devoted them to God, and had paid due respect to those that brought them, and had given them presents to be carried to the king, he dismissed them. 12.86. And when they were come to Alexandria, and Ptolemy heard that they were come, and that the seventy elders were come also, he presently sent for Andreas and Aristens, his ambassadors, who came to him, and delivered him the epistle which they brought him from the high priest, and made answer to all the questions he put to them by word of mouth. 12.87. He then made haste to meet the elders that came from Jerusalem for the interpretation of the laws; and he gave command, that every body who came on other occasions should be sent away, which was a thing surprising, and what he did not use to do; 12.88. for those that were drawn thither upon such occasions used to come to him on the fifth day, but ambassadors at the month’s end. But when he had sent those away, he waited for these that were sent by Eleazar; 12.89. but as the old men came in with the presents, which the high priest had given them to bring to the king, and with the membranes, upon which they had their laws written in golden letters he put questions to them concerning those books;
12.91. Then did the elders, and those that were present with them, cry out with one voice, and wished all happiness to the king. Upon which he fell into tears by the violence of the pleasure he had, it being natural to men to afford the same indications in great joy that they do under sorrows. 12.92. And when he had bid them deliver the books to those that were appointed to receive them, he saluted the men, and said that it was but just to discourse, in the first place, of the errand they were sent about, and then to address himself to themselves. He promised, however, that he would make this day on which they came to him remarkable and eminent every year through the whole course of his life; 12.93. for their coming to him, and the victory which he gained over Antigonus by sea, proved to be on the very same day. He also gave orders that they should sup with him; and gave it in charge that they should have excellent lodgings provided for them in the upper part of the city. 12.94. 12. Now he that was appointed to take care of the reception of strangers, Nicanor by name, called for Dorotheus, whose duty it was to make provision for them, and bid him prepare for every one of them what should be requisite for their diet and way of living; which thing was ordered by the king after this manner: 12.95. he took care that those that belonged to every city, which did not use the same way of living, that all things should be prepared for them according to the custom of those that came to him, that, being feasted according to the usual method of their own way of living, they might be the better pleased, and might not be uneasy at any thing done to them from which they were naturally averse. And this was now done in the case of these men by Dorotheus, who was put into this office because of his great skill in such matters belonging to common life; 12.96. for he took care of all such matters as concerned the reception of strangers, and appointed them double seats for them to sit on, according as the king had commanded him to do; for he had commanded that half of their seats should be set at his right hand, and the other half behind his table, and took care that no respect should be omitted that could be shown them. 12.97. And when they were thus set down, he bid Dorotheus to minister to all those that were come to him from Judea, after the manner they used to be ministered to; for which cause he sent away their sacred heralds, and those that slew the sacrifices, and the rest that used to say grace; but called to one of those that were come to him, whose name was Eleazar, who w a priest, and desired him to say grace; 12.98. who then stood in the midst of them, and prayed, that all prosperity might attend the king, and those that were his subjects. Upon which an acclamation was made by the whole company, with joy and a great noise; and when that was over, they fell to eating their supper, and to the enjoyment of what was set before them. 12.99. And at a little interval afterward, when the king thought a sufficient time had been interposed, he began to talk philosophically to them, and he asked every one of them a philosophical question and such a one as might give light in those inquiries; and when they had explained all the problems that had been proposed by the king about every point, he was well-pleased with their answers. This took up the twelve days in which they were treated;
12.101. 13. And while not the king only, but the philosopher Menedemus also, admired them, and said that all things were governed by Providence, and that it was probable that thence it was that such force or beauty was discovered in these men’s words, they then left off asking any more such questions. 12.102. But the king said that he had gained very great advantages by their coming, for that he had received this profit from them, that he had learned how he ought to rule his subjects. And he gave order that they should have every one three talents given them, and that those that were to conduct them to their lodging should do it. 12.103. Accordingly, when three days were over, Demetrius took them, and went over the causeway seven furlongs long: it was a bank in the sea to an island. And when they had gone over the bridge, he proceeded to the northern parts, and showed them where they should meet, which was in a house that was built near the shore, and was a quiet place, and fit for their discoursing together about their work. 12.104. When he had brought them thither, he entreated them (now they had all things about them which they wanted for the interpretation of their law) that they would suffer nothing to interrupt them in their work. Accordingly, they made an accurate interpretation, with great zeal and great pains, and this they continued to do till the ninth hour of the day; 12.105. after which time they relaxed, and took care of their body, while their food was provided for them in great plenty: besides, Dorotheus, at the king’s command, brought them a great deal of what was provided for the king himself. 12.106. But in the morning they came to the court and saluted Ptolemy, and then went away to their former place, where, when they had washed their hands, and purified themselves, they betook themselves to the interpretation of the laws. 12.107. Now when the law was transcribed, and the labor of interpretation was over, which came to its conclusion in seventy-two days, Demetrius gathered all the Jews together to the place where the laws were translated, and where the interpreters were, and read them over. 12.108. The multitude did also approve of those elders that were the interpreters of the law. They withal commended Demetrius for his proposal, as the inventor of what was greatly for their happiness; and they desired that he would give leave to their rulers also to read the law. Moreover, they all, both the priest and the ancientest of the elders, and the principal men of their commonwealth, made it their request, that since the interpretation was happily finished, it might continue in the state it now was, and might not be altered. 12.109. And when they all commended that determination of theirs, they enjoined, that if any one observed either any thing superfluous, or any thing omitted, that he would take a view of it again, and have it laid before them, and corrected; which was a wise action of theirs, that when the thing was judged to have been well done, it might continue for ever.
12.111. Demetrius made answer, “that no one durst be so bold as to touch upon the description of these laws, because they were divine and venerable, and because some that had attempted it were afflicted by God.” 12.112. He also told him, that “Theopompus was desirous of writing somewhat about them, but was thereupon disturbed in his mind for above thirty days’ time; and upon some intermission of his distemper, he appeased God by prayer, as suspecting that his madness proceeded from that cause.” Nay, indeed, he further saw in a dream, that his distemper befell him while he indulged too great a curiosity about divine matters, and was desirous of publishing them among common men; but when he left off that attempt, he recovered his understanding again. 12.113. Moreover, he informed him of Theodectes, the tragic poet, concerning whom it was reported, that when in a certain dramatic representation he was desirous to make mention of things that were contained in the sacred books, he was afflicted with a darkness in his eyes; and that upon his being conscious of the occasion of his distemper, and appeasing God (by prayer), he was freed from that affliction. 12.114. 15. And when the king had received these books from Demetrius, as we have said already, he adored them, and gave order that great care should be taken of them, that they might remain uncorrupted. He also desired that the interpreters would come often to him out of Judea, 12.115. and that both on account of the respects that he would pay them, and on account of the presents he would make them; for he said it was now but just to send them away, although if, of their own accord, they would come to him hereafter, they should obtain all that their own wisdom might justly require, and what his generosity was able to give them. 12.116. So he then sent them away, and gave to every one of them three garments of the best sort, and two talents of gold, and a cup of the value of one talent, and the furniture of the room wherein they were feasted. And these were the things he presented to them. 12.117. But by them he sent to Eleazar the high priest ten beds, with feet of silver, and the furniture to them belonging, and a cup of the value of thirty talents; and besides these, ten garments, and purple, and a very beautiful crown, and a hundred pieces of the finest woven linen; as also vials and dishes, and vessels for pouring, and two golden cisterns to be dedicated to God. 12.118. He also desired him, by an epistle, that he would give these interpreters leave, if any of them were desirous of coming to him, because he highly valued a conversation with men of such learning, and should be very willing to lay out his wealth upon such men. And this was what came to the Jews, and was much to their glory and honor, from Ptolemy Philadelphus.
18.9. 3. But Vitellius came into Judea, and went up to Jerusalem; it was at the time of that festival which is called the Passover. Vitellius was there magnificently received, and released the inhabitants of Jerusalem from all the taxes upon the fruits that were bought and sold, and gave them leave to have the care of the high priest’s vestments, with all their ornaments, and to have them under the custody of the priests in the temple, which power they used to have formerly,
18.9. Such were the consequences of this, that the customs of our fathers were altered, and such a change was made, as added a mighty weight toward bringing all to destruction, which these men occasioned by their thus conspiring together; for Judas and Sadduc, who excited a fourth philosophic sect among us, and had a great many followers therein, filled our civil government with tumults at present, and laid the foundations of our future miseries, by this system of philosophy, which we were before unacquainted withal,
18.18. 5. The doctrine of the Essenes is this: That all things are best ascribed to God. They teach the immortality of souls, and esteem that the rewards of righteousness are to be earnestly striven for;
18.18. Now Antonia was greatly esteemed by Tiberius on all accounts, from the dignity of her relation to him, who had been his brother Drusus’s wife, and from her eminent chastity; for though she was still a young woman, she continued in her widowhood, and refused all other matches, although Augustus had enjoined her to be married to somebody else; yet did she all along preserve her reputation free from reproach.
18.23. 6. But of the fourth sect of Jewish philosophy, Judas the Galilean was the author. These men agree in all other things with the Pharisaic notions; but they have an inviolable attachment to liberty, and say that God is to be their only Ruler and Lord. They also do not value dying any kinds of death, nor indeed do they heed the deaths of their relations and friends, nor can any such fear make them call any man lord.
18.23. Now the centurion who was set to keep Agrippa, when he saw with what haste Marsyas came, and what joy Agrippa had from what he said, he had a suspicion that his words implied some great innovation of affairs, and he asked them about what was said. 18.24. 1. But Herodias, Agrippa’s sister, who now lived as wife to that Herod who was tetrarch of Galilee and Perea, took this authority of her brother in an envious manner, particularly when she saw that he had a greater dignity bestowed on him than her husband had; since, when he ran away, it was because he was not able to pay his debts; and now he was come back, it was because he was in a way of dignity, and of great good fortune. 18.24. And since this immovable resolution of theirs is well known to a great many, I shall speak no further about that matter; nor am I afraid that any thing I have said of them should be disbelieved, but rather fear, that what I have said is beneath the resolution they show when they undergo pain. 18.25. And it was in Gessius Florus’s time that the nation began to grow mad with this distemper, who was our procurator, and who occasioned the Jews to go wild with it by the abuse of his authority, and to make them revolt from the Romans. And these are the sects of Jewish philosophy. 18.25. Now Caius saluted Herod, for he first met with him, and then looked upon the letters which Agrippa had sent him, and which were written in order to accuse Herod; wherein he accused him, that he had been in confederacy with Sejanus against Tiberius’s and that he was now confederate with Artabanus, the king of Parthia, in opposition to the government of Caius;
20.201. but as for those who seemed the most equitable of the citizens, and such as were the most uneasy at the breach of the laws, they disliked what was done; they also sent to the king Agrippa, desiring him to send to Aus that he should act so no more, for that what he had already done was not to be justified;' '. None
7. Josephus Flavius, Jewish War, 2.119-2.129, 2.131-2.139, 2.141-2.149, 2.151-2.159, 2.161 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Eusebius • Eusebius, • Eusebius, and translation of Hegesippus

 Found in books: Bay (2022) 80; Malherbe et al (2014) 784; Taylor (2012) 107, 176

2.119. Τρία γὰρ παρὰ ̓Ιουδαίοις εἴδη φιλοσοφεῖται, καὶ τοῦ μὲν αἱρετισταὶ Φαρισαῖοι, τοῦ δὲ Σαδδουκαῖοι, τρίτον δέ, ὃ δὴ καὶ δοκεῖ σεμνότητα ἀσκεῖν, ̓Εσσηνοὶ καλοῦνται, ̓Ιουδαῖοι μὲν γένος ὄντες, φιλάλληλοι δὲ καὶ τῶν ἄλλων πλέον. 2.121. τὸν μὲν γάμον καὶ τὴν ἐξ αὐτοῦ διαδοχὴν οὐκ ἀναιροῦντες, τὰς δὲ τῶν γυναικῶν ἀσελγείας φυλαττόμενοι καὶ μηδεμίαν τηρεῖν πεπεισμένοι τὴν πρὸς ἕνα πίστιν.' "2.122. Καταφρονηταὶ δὲ πλούτου, καὶ θαυμάσιον αὐτοῖς τὸ κοινωνικόν, οὐδὲ ἔστιν εὑρεῖν κτήσει τινὰ παρ' αὐτοῖς ὑπερέχοντα: νόμος γὰρ τοὺς εἰς τὴν αἵρεσιν εἰσιόντας δημεύειν τῷ τάγματι τὴν οὐσίαν, ὥστε ἐν ἅπασιν μήτε πενίας ταπεινότητα φαίνεσθαι μήθ' ὑπεροχὴν πλούτου, τῶν δ' ἑκάστου κτημάτων ἀναμεμιγμένων μίαν ὥσπερ ἀδελφοῖς ἅπασιν οὐσίαν εἶναι." "2.123. κηλῖδα δ' ὑπολαμβάνουσι τὸ ἔλαιον, κἂν ἀλειφθῇ τις ἄκων, σμήχεται τὸ σῶμα: τὸ γὰρ αὐχμεῖν ἐν καλῷ τίθενται λευχειμονεῖν τε διαπαντός. χειροτονητοὶ δ' οἱ τῶν κοινῶν ἐπιμεληταὶ καὶ ἀδιαίρετοι πρὸς ἁπάντων εἰς τὰς χρείας ἕκαστοι." "2.124. Μία δ' οὐκ ἔστιν αὐτῶν πόλις ἀλλ' ἐν ἑκάστῃ μετοικοῦσιν πολλοί. καὶ τοῖς ἑτέρωθεν ἥκουσιν αἱρετισταῖς πάντ' ἀναπέπταται τὰ παρ' αὐτοῖς ὁμοίως ὥσπερ ἴδια, καὶ πρὸς οὓς οὐ πρότερον εἶδον εἰσίασιν ὡς συνηθεστάτους:" "2.125. διὸ καὶ ποιοῦνται τὰς ἀποδημίας οὐδὲν μὲν ὅλως ἐπικομιζόμενοι, διὰ δὲ τοὺς λῃστὰς ἔνοπλοι. κηδεμὼν δ' ἐν ἑκάστῃ πόλει τοῦ τάγματος ἐξαιρέτως τῶν ξένων ἀποδείκνυται ταμιεύων ἐσθῆτα καὶ τὰ ἐπιτήδεια." '2.126. καταστολὴ δὲ καὶ σχῆμα σώματος ὅμοιον τοῖς μετὰ φόβου παιδαγωγουμένοις παισίν. οὔτε δὲ ἐσθῆτας οὔτε ὑποδήματα ἀμείβουσι πρὶν διαρραγῆναι τὸ πρότερον παντάπασιν ἢ δαπανηθῆναι τῷ χρόνῳ.' "2.127. οὐδὲν δ' ἐν ἀλλήλοις οὔτ' ἀγοράζουσιν οὔτε πωλοῦσιν, ἀλλὰ τῷ χρῄζοντι διδοὺς ἕκαστος τὰ παρ' αὐτῷ τὸ παρ' ἐκείνου χρήσιμον ἀντικομίζεται: καὶ χωρὶς δὲ τῆς ἀντιδόσεως ἀκώλυτος ἡ μετάληψις αὐτοῖς παρ' ὧν ἂν θέλωσιν." '2.128. Πρός γε μὴν τὸ θεῖον εὐσεβεῖς ἰδίως: πρὶν γὰρ ἀνασχεῖν τὸν ἥλιον οὐδὲν φθέγγονται τῶν βεβήλων, πατρίους δέ τινας εἰς αὐτὸν εὐχὰς ὥσπερ ἱκετεύοντες ἀνατεῖλαι. 2.129. καὶ μετὰ ταῦτα πρὸς ἃς ἕκαστοι τέχνας ἴσασιν ὑπὸ τῶν ἐπιμελητῶν διαφίενται, καὶ μέχρι πέμπτης ὥρας ἐργασάμενοι συντόνως πάλιν εἰς ἓν συναθροίζονται χωρίον, ζωσάμενοί τε σκεπάσμασιν λινοῖς οὕτως ἀπολούονται τὸ σῶμα ψυχροῖς ὕδασιν, καὶ μετὰ ταύτην τὴν ἁγνείαν εἰς ἴδιον οἴκημα συνίασιν, ἔνθα μηδενὶ τῶν ἑτεροδόξων ἐπιτέτραπται παρελθεῖν: αὐτοί τε καθαροὶ καθάπερ εἰς ἅγιόν τι τέμενος παραγίνονται τὸ δειπνητήριον.' "
2.131. προκατεύχεται δ' ὁ ἱερεὺς τῆς τροφῆς, καὶ γεύσασθαί τινα πρὶν τῆς εὐχῆς ἀθέμιτον: ἀριστοποιησάμενος δ' ἐπεύχεται πάλιν: ἀρχόμενοί τε καὶ παυόμενοι γεραίρουσι θεὸν ὡς χορηγὸν τῆς ζωῆς. ἔπειθ' ὡς ἱερὰς καταθέμενοι τὰς ἐσθῆτας πάλιν ἐπ' ἔργα μέχρι δείλης τρέπονται." "2.132. δειπνοῦσι δ' ὁμοίως ὑποστρέψαντες συγκαθεζομένων τῶν ξένων, εἰ τύχοιεν αὐτοῖς παρόντες. οὔτε δὲ κραυγή ποτε τὸν οἶκον οὔτε θόρυβος μιαίνει, τὰς δὲ λαλιὰς ἐν τάξει παραχωροῦσιν ἀλλήλοις." "2.133. καὶ τοῖς ἔξωθεν ὡς μυστήριόν τι φρικτὸν ἡ τῶν ἔνδον σιωπὴ καταφαίνεται, τούτου δ' αἴτιον ἡ διηνεκὴς νῆψις καὶ τὸ μετρεῖσθαι παρ' αὐτοῖς τροφὴν καὶ ποτὸν μέχρι κόρου." "2.134. Τῶν μὲν οὖν ἄλλων οὐκ ἔστιν ὅ τι μὴ τῶν ἐπιμελητῶν προσταξάντων ἐνεργοῦσι, δύο δὲ ταῦτα παρ' αὐτοῖς αὐτεξούσια, ἐπικουρία καὶ ἔλεος: βοηθεῖν τε γὰρ τοῖς ἀξίοις, ὁπόταν δέωνται, καὶ καθ' ἑαυτοὺς ἐφίεται καὶ τροφὰς ἀπορουμένοις ὀρέγειν. τὰς δὲ εἰς τοὺς συγγενεῖς μεταδόσεις οὐκ ἔξεστι ποιεῖσθαι δίχα τῶν ἐπιτρόπων." "2.135. ὀργῆς ταμίαι δίκαιοι, θυμοῦ καθεκτικοί, πίστεως προστάται, εἰρήνης ὑπουργοί. καὶ πᾶν μὲν τὸ ῥηθὲν ὑπ' αὐτῶν ἰσχυρότερον ὅρκου, τὸ δὲ ὀμνύειν αὐτοῖς περιίσταται χεῖρον τῆς ἐπιορκίας ὑπολαμβάνοντες: ἤδη γὰρ κατεγνῶσθαί φασιν τὸν ἀπιστούμενον δίχα θεοῦ." "2.136. σπουδάζουσι δ' ἐκτόπως περὶ τὰ τῶν παλαιῶν συντάγματα μάλιστα τὰ πρὸς ὠφέλειαν ψυχῆς καὶ σώματος ἐκλέγοντες: ἔνθεν αὐτοῖς πρὸς θεραπείαν παθῶν ῥίζαι τε ἀλεξητήριον καὶ λίθων ἰδιότητες ἀνερευνῶνται." "2.137. Τοῖς δὲ ζηλοῦσιν τὴν αἵρεσιν αὐτῶν οὐκ εὐθὺς ἡ πάροδος, ἀλλ' ἐπὶ ἐνιαυτὸν ἔξω μένοντι τὴν αὐτὴν ὑποτίθενται δίαιταν ἀξινάριόν τε καὶ τὸ προειρημένον περίζωμα καὶ λευκὴν ἐσθῆτα δόντες." '2.138. ἐπειδὰν δὲ τούτῳ τῷ χρόνῳ πεῖραν ἐγκρατείας δῷ, πρόσεισιν μὲν ἔγγιον τῇ διαίτῃ καὶ καθαρωτέρων τῶν πρὸς ἁγνείαν ὑδάτων μεταλαμβάνει, παραλαμβάνεται δὲ εἰς τὰς συμβιώσεις οὐδέπω. μετὰ γὰρ τὴν τῆς καρτερίας ἐπίδειξιν δυσὶν ἄλλοις ἔτεσιν τὸ ἦθος δοκιμάζεται καὶ φανεὶς ἄξιος οὕτως εἰς τὸν ὅμιλον ἐγκρίνεται.' "2.139. πρὶν δὲ τῆς κοινῆς ἅψασθαι τροφῆς ὅρκους αὐτοῖς ὄμνυσι φρικώδεις, πρῶτον μὲν εὐσεβήσειν τὸ θεῖον, ἔπειτα τὰ πρὸς ἀνθρώπους δίκαια φυλάξειν καὶ μήτε κατὰ γνώμην βλάψειν τινὰ μήτε ἐξ ἐπιτάγματος, μισήσειν δ' ἀεὶ τοὺς ἀδίκους καὶ συναγωνιεῖσθαι τοῖς δικαίοις:" "
2.141. τὴν ἀλήθειαν ἀγαπᾶν ἀεὶ καὶ τοὺς ψευδομένους προβάλλεσθαι: χεῖρας κλοπῆς καὶ ψυχὴν ἀνοσίου κέρδους καθαρὰν φυλάξειν καὶ μήτε κρύψειν τι τοὺς αἱρετιστὰς μήθ' ἑτέροις αὐτῶν τι μηνύσειν, κἂν μέχρι θανάτου τις βιάζηται." '2.142. πρὸς τούτοις ὄμνυσιν μηδενὶ μὲν μεταδοῦναι τῶν δογμάτων ἑτέρως ἢ ὡς αὐτὸς μετέλαβεν, ἀφέξεσθαι δὲ λῃστείας καὶ συντηρήσειν ὁμοίως τά τε τῆς αἱρέσεως αὐτῶν βιβλία καὶ τὰ τῶν ἀγγέλων ὀνόματα. τοιούτοις μὲν ὅρκοις τοὺς προσιόντας ἐξασφαλίζονται.' "2.143. Τοὺς δ' ἐπ' ἀξιοχρέοις ἁμαρτήμασιν ἁλόντας ἐκβάλλουσι τοῦ τάγματος. ὁ δ' ἐκκριθεὶς οἰκτίστῳ πολλάκις μόρῳ διαφθείρεται: τοῖς γὰρ ὅρκοις καὶ τοῖς ἔθεσιν ἐνδεδεμένος οὐδὲ τῆς παρὰ τοῖς ἄλλοις τροφῆς δύναται μεταλαμβάνειν, ποηφαγῶν δὲ καὶ λιμῷ τὸ σῶμα τηκόμενος διαφθείρεται." '2.144. διὸ δὴ πολλοὺς ἐλεήσαντες ἐν ταῖς ἐσχάταις ἀναπνοαῖς ἀνέλαβον, ἱκανὴν ἐπὶ τοῖς ἁμαρτήμασιν αὐτῶν τὴν μέχρι θανάτου βάσανον ἡγούμενοι.' "2.145. Περὶ δὲ τὰς κρίσεις ἀκριβέστατοι καὶ δίκαιοι, καὶ δικάζουσι μὲν οὐκ ἐλάττους τῶν ἑκατὸν συνελθόντες, τὸ δ' ὁρισθὲν ὑπ' αὐτῶν ἀκίνητον. σέβας δὲ μέγα παρ' αὐτοῖς μετὰ τὸν θεὸν τοὔνομα τοῦ νομοθέτου, κἂν βλασφημήσῃ τις εἰς τοῦτον κολάζεται θανάτῳ." '2.146. τοῖς δὲ πρεσβυτέροις ὑπακούουσιν καὶ τοῖς πλείοσιν ἐν καλῷ: δέκα γοῦν συγκαθεζομένων οὐκ ἂν λαλήσειέν τις ἀκόντων τῶν ἐννέα.' "2.147. καὶ τὸ πτύσαι δὲ εἰς μέσους ἢ τὸ δεξιὸν μέρος φυλάσσονται καὶ ταῖς ἑβδομάσιν ἔργων ἐφάπτεσθαι διαφορώτατα ̓Ιουδαίων ἁπάντων: οὐ μόνον γὰρ τροφὰς ἑαυτοῖς πρὸ μιᾶς ἡμέρας παρασκευάζουσιν, ὡς μὴ πῦρ ἐναύοιεν ἐκείνην τὴν ἡμέραν, ἀλλ' οὐδὲ σκεῦός τι μετακινῆσαι θαρροῦσιν οὐδὲ ἀποπατεῖν." "2.148. ταῖς δ' ἄλλαις ἡμέραις βόθρον ὀρύσσοντες βάθος ποδιαῖον τῇ σκαλίδι, τοιοῦτον γάρ ἐστιν τὸ διδόμενον ὑπ' αὐτῶν ἀξινίδιον τοῖς νεοσυστάτοις, καὶ περικαλύψαντες θοιμάτιον, ὡς μὴ τὰς αὐγὰς ὑβρίζοιεν τοῦ θεοῦ, θακεύουσιν εἰς αὐτόν." "2.149. ἔπειτα τὴν ἀνορυχθεῖσαν γῆν ἐφέλκουσιν εἰς τὸν βόθρον: καὶ τοῦτο ποιοῦσι τοὺς ἐρημοτέρους τόπους ἐκλεγόμενοι. καίπερ δὴ φυσικῆς οὔσης τῆς τῶν λυμάτων ἐκκρίσεως ἀπολούεσθαι μετ' αὐτὴν καθάπερ μεμιασμένοις ἔθιμον." "
2.151. καὶ μακρόβιοι μέν, ὡς τοὺς πολλοὺς ὑπὲρ ἑκατὸν παρατείνειν ἔτη, διὰ τὴν ἁπλότητα τῆς διαίτης ἔμοιγε δοκεῖν καὶ τὴν εὐταξίαν, καταφρονηταὶ δὲ τῶν δεινῶν, καὶ τὰς μὲν ἀλγηδόνας νικῶντες τοῖς φρονήμασιν, τὸν δὲ θάνατον, εἰ μετ' εὐκλείας πρόσεισι, νομίζοντες ἀθανασίας ἀμείνονα." "2.152. διήλεγξεν δὲ αὐτῶν ἐν ἅπασιν τὰς ψυχὰς ὁ πρὸς ̔Ρωμαίους πόλεμος, ἐν ᾧ στρεβλούμενοί τε καὶ λυγιζόμενοι καιόμενοί τε καὶ κλώμενοι καὶ διὰ πάντων ὁδεύοντες τῶν βασανιστηρίων ὀργάνων, ἵν' ἢ βλασφημήσωσιν τὸν νομοθέτην ἢ φάγωσίν τι τῶν ἀσυνήθων, οὐδέτερον ὑπέμειναν παθεῖν, ἀλλ' οὐδὲ κολακεῦσαί ποτε τοὺς αἰκιζομένους ἢ δακρῦσαι." '2.153. μειδιῶντες δὲ ἐν ταῖς ἀλγηδόσιν καὶ κατειρωνευόμενοι τῶν τὰς βασάνους προσφερόντων εὔθυμοι τὰς ψυχὰς ἠφίεσαν ὡς πάλιν κομιούμενοι.' "2.154. Καὶ γὰρ ἔρρωται παρ' αὐτοῖς ἥδε ἡ δόξα, φθαρτὰ μὲν εἶναι τὰ σώματα καὶ τὴν ὕλην οὐ μόνιμον αὐτῶν, τὰς δὲ ψυχὰς ἀθανάτους ἀεὶ διαμένειν, καὶ συμπλέκεσθαι μὲν ἐκ τοῦ λεπτοτάτου φοιτώσας αἰθέρος ὥσπερ εἱρκταῖς τοῖς σώμασιν ἴυγγί τινι φυσικῇ κατασπωμένας," "2.155. ἐπειδὰν δὲ ἀνεθῶσι τῶν κατὰ σάρκα δεσμῶν, οἷα δὴ μακρᾶς δουλείας ἀπηλλαγμένας τότε χαίρειν καὶ μετεώρους φέρεσθαι. καὶ ταῖς μὲν ἀγαθαῖς ὁμοδοξοῦντες παισὶν ̔Ελλήνων ἀποφαίνονται τὴν ὑπὲρ ὠκεανὸν δίαιταν ἀποκεῖσθαι καὶ χῶρον οὔτε ὄμβροις οὔτε νιφετοῖς οὔτε καύμασι βαρυνόμενον, ἀλλ' ὃν ἐξ ὠκεανοῦ πραὺ̈ς ἀεὶ ζέφυρος ἐπιπνέων ἀναψύχει: ταῖς δὲ φαύλαις ζοφώδη καὶ χειμέριον ἀφορίζονται μυχὸν γέμοντα τιμωριῶν ἀδιαλείπτων." "2.156. δοκοῦσι δέ μοι κατὰ τὴν αὐτὴν ἔννοιαν ̔́Ελληνες τοῖς τε ἀνδρείοις αὐτῶν, οὓς ἥρωας καὶ ἡμιθέους καλοῦσιν, τὰς μακάρων νήσους ἀνατεθεικέναι, ταῖς δὲ τῶν πονηρῶν ψυχαῖς καθ' ᾅδου τὸν ἀσεβῶν χῶρον, ἔνθα καὶ κολαζομένους τινὰς μυθολογοῦσιν, Σισύφους καὶ Ταντάλους ̓Ιξίονάς τε καὶ Τιτυούς, πρῶτον μὲν ἀιδίους ὑφιστάμενοι τὰς ψυχάς, ἔπειτα εἰς προτροπὴν ἀρετῆς καὶ κακίας ἀποτροπήν." '2.157. τούς τε γὰρ ἀγαθοὺς γίνεσθαι κατὰ τὸν βίον ἀμείνους ἐλπίδι τιμῆς καὶ μετὰ τὴν τελευτήν, τῶν τε κακῶν ἐμποδίζεσθαι τὰς ὁρμὰς δέει προσδοκώντων, εἰ καὶ λάθοιεν ἐν τῷ ζῆν, μετὰ τὴν διάλυσιν ἀθάνατον τιμωρίαν ὑφέξειν. 2.158. ταῦτα μὲν οὖν ̓Εσσηνοὶ περὶ ψυχῆς θεολογοῦσιν ἄφυκτον δέλεαρ τοῖς ἅπαξ γευσαμένοις τῆς σοφίας αὐτῶν καθιέντες.' "2.159. Εἰσὶν δ' ἐν αὐτοῖς οἳ καὶ τὰ μέλλοντα προγινώσκειν ὑπισχνοῦνται, βίβλοις ἱεραῖς καὶ διαφόροις ἁγνείαις καὶ προφητῶν ἀποφθέγμασιν ἐμπαιδοτριβούμενοι: σπάνιον δ' εἴ ποτε ἐν ταῖς προαγορεύσεσιν ἀστοχοῦσιν." "
2.161. δοκιμάζοντες μέντοι τριετίᾳ τὰς γαμετάς, ἐπειδὰν τρὶς καθαρθῶσιν εἰς πεῖραν τοῦ δύνασθαι τίκτειν, οὕτως ἄγονται. ταῖς δ' ἐγκύμοσιν οὐχ ὁμιλοῦσιν, ἐνδεικνύμενοι τὸ μὴ δι' ἡδονὴν ἀλλὰ τέκνων χρείαν γαμεῖν. λουτρὰ δὲ ταῖς γυναιξὶν ἀμπεχομέναις ἐνδύματα, καθάπερ τοῖς ἀνδράσιν ἐν περιζώματι. τοιαῦτα μὲν ἔθη τοῦδε τοῦ τάγματος." '. None
2.119. 2. For there are three philosophical sects among the Jews. The followers of the first of which are the Pharisees; of the second, the Sadducees; and the third sect, which pretends to a severer discipline, are called Essenes. These last are Jews by birth, and seem to have a greater affection for one another than the other sects have. 2.121. They do not absolutely deny the fitness of marriage, and the succession of mankind thereby continued; but they guard against the lascivious behavior of women, and are persuaded that none of them preserve their fidelity to one man. 2.122. 3. These men are despisers of riches, and so very communicative as raises our admiration. Nor is there anyone to be found among them who hath more than another; for it is a law among them, that those who come to them must let what they have be common to the whole order,—insomuch that among them all there is no appearance of poverty, or excess of riches, but every one’s possessions are intermingled with every other’s possessions; and so there is, as it were, one patrimony among all the brethren. 2.123. They think that oil is a defilement; and if anyone of them be anointed without his own approbation, it is wiped off his body; for they think to be sweaty is a good thing, as they do also to be clothed in white garments. They also have stewards appointed to take care of their common affairs, who every one of them have no separate business for any, but what is for the use of them all. 2.124. 4. They have no one certain city, but many of them dwell in every city; and if any of their sect come from other places, what they have lies open for them, just as if it were their own; and they go in to such as they never knew before, as if they had been ever so long acquainted with them. 2.125. For which reason they carry nothing at all with them when they travel into remote parts, though still they take their weapons with them, for fear of thieves. Accordingly, there is, in every city where they live, one appointed particularly to take care of strangers, and to provide garments and other necessaries for them. 2.126. But the habit and management of their bodies is such as children use who are in fear of their masters. Nor do they allow of the change of garments, or of shoes, till they be first entirely torn to pieces or worn out by time. 2.127. Nor do they either buy or sell anything to one another; but every one of them gives what he hath to him that wanteth it, and receives from him again in lieu of it what may be convenient for himself; and although there be no requital made, they are fully allowed to take what they want of whomsoever they please. 2.128. 5. And as for their piety towards God, it is very extraordinary; for before sunrising they speak not a word about profane matters, but put up certain prayers which they have received from their forefathers, as if they made a supplication for its rising. 2.129. After this every one of them are sent away by their curators, to exercise some of those arts wherein they are skilled, in which they labor with great diligence till the fifth hour. After which they assemble themselves together again into one place; and when they have clothed themselves in white veils, they then bathe their bodies in cold water. And after this purification is over, they every one meet together in an apartment of their own, into which it is not permitted to any of another sect to enter; while they go, after a pure manner, into the dining-room, as into a certain holy temple,
2.131. but a priest says grace before meat; and it is unlawful for anyone to taste of the food before grace be said. The same priest, when he hath dined, says grace again after meat; and when they begin, and when they end, they praise God, as he that bestows their food upon them; after which they lay aside their white garments, and betake themselves to their labors again till the evening; 2.132. then they return home to supper, after the same manner; and if there be any strangers there, they sit down with them. Nor is there ever any clamor or disturbance to pollute their house, but they give every one leave to speak in their turn; 2.133. which silence thus kept in their house appears to foreigners like some tremendous mystery; the cause of which is that perpetual sobriety they exercise, and the same settled measure of meat and drink that is allotted to them, and that such as is abundantly sufficient for them. 2.134. 6. And truly, as for other things, they do nothing but according to the injunctions of their curators; only these two things are done among them at everyone’s own free will, which are to assist those that want it, and to show mercy; for they are permitted of their own accord to afford succor to such as deserve it, when they stand in need of it, and to bestow food on those that are in distress; but they cannot give any thing to their kindred without the curators. 2.135. They dispense their anger after a just manner, and restrain their passion. They are eminent for fidelity, and are the ministers of peace; whatsoever they say also is firmer than an oath; but swearing is avoided by them, and they esteem it worse than perjury for they say that he who cannot be believed without swearing by God is already condemned. 2.136. They also take great pains in studying the writings of the ancients, and choose out of them what is most for the advantage of their soul and body; and they inquire after such roots and medicinal stones as may cure their distempers. 2.137. 7. But now, if anyone hath a mind to come over to their sect, he is not immediately admitted, but he is prescribed the same method of living which they use, for a year, while he continues excluded; and they give him also a small hatchet, and the fore-mentioned girdle, and the white garment. 2.138. And when he hath given evidence, during that time, that he can observe their continence, he approaches nearer to their way of living, and is made a partaker of the waters of purification; yet is he not even now admitted to live with them; for after this demonstration of his fortitude, his temper is tried two more years; and if he appear to be worthy, they then admit him into their society. 2.139. And before he is allowed to touch their common food, he is obliged to take tremendous oaths, that, in the first place, he will exercise piety towards God, and then that he will observe justice towards men, and that he will do no harm to any one, either of his own accord, or by the command of others; that he will always hate the wicked, and be assistant to the righteous;
2.141. that he will be perpetually a lover of truth, and propose to himself to reprove those that tell lies; that he will keep his hands clear from theft, and his soul from unlawful gains; and that he will neither conceal anything from those of his own sect, nor discover any of their doctrines to others, no, not though anyone should compel him so to do at the hazard of his life. 2.142. Moreover, he swears to communicate their doctrines to no one any otherwise than as he received them himself; that he will abstain from robbery, and will equally preserve the books belonging to their sect, and the names of the angels or messengers. These are the oaths by which they secure their proselytes to themselves. 2.143. 8. But for those that are caught in any heinous sins, they cast them out of their society; and he who is thus separated from them does often die after a miserable manner; for as he is bound by the oath he hath taken, and by the customs he hath been engaged in, he is not at liberty to partake of that food that he meets with elsewhere, but is forced to eat grass, and to famish his body with hunger, till he perish; 2.144. for which reason they receive many of them again when they are at their last gasp, out of compassion to them, as thinking the miseries they have endured till they came to the very brink of death to be a sufficient punishment for the sins they had been guilty of. 2.145. 9. But in the judgments they exercise they are most accurate and just, nor do they pass sentence by the votes of a court that is fewer than a hundred. And as to what is once determined by that number, it is unalterable. What they most of all honor, after God himself, is the name of their legislator Moses, whom, if anyone blaspheme, he is punished capitally. 2.146. They also think it a good thing to obey their elders, and the major part. Accordingly, if ten of them be sitting together, no one of them will speak while the other nine are against it. 2.147. They also avoid spitting in the midst of them, or on the right side. Moreover, they are stricter than any other of the Jews in resting from their labors on the seventh day; for they not only get their food ready the day before, that they may not be obliged to kindle a fire on that day, but they will not remove any vessel out of its place, nor go to stool thereon. 2.148. Nay, on theother days they dig a small pit, a foot deep, with a paddle (which kind of hatchet is given them when they are first admitted among them); and covering themselves round with their garment, that they may not affront the Divine rays of light, they ease themselves into that pit, 2.149. after which they put the earth that was dug out again into the pit; and even this they do only in the more lonely places, which they choose out for this purpose; and although this easement of the body be natural, yet it is a rule with them to wash themselves after it, as if it were a defilement to them.
2.151. They are long-lived also, insomuch that many of them live above a hundred years, by means of the simplicity of their diet; nay, as I think, by means of the regular course of life they observe also. They condemn the miseries of life, and are above pain, by the generosity of their mind. And as for death, if it will be for their glory, they esteem it better than living always; 2.152. and indeed our war with the Romans gave abundant evidence what great souls they had in their trials, wherein, although they were tortured and distorted, burnt and torn to pieces, and went through all kinds of instruments of torment, that they might be forced either to blaspheme their legislator, or to eat what was forbidden them, yet could they not be made to do either of them, no, nor once to flatter their tormentors, or to shed a tear; 2.153. but they smiled in their very pains, and laughed those to scorn who inflicted the torments upon them, and resigned up their souls with great alacrity, as expecting to receive them again. 2.154. 11. For their doctrine is this: That bodies are corruptible, and that the matter they are made of is not permanent; but that the souls are immortal, and continue forever; and that they come out of the most subtile air, and are united to their bodies as to prisons, into which they are drawn by a certain natural enticement; 2.155. but that when they are set free from the bonds of the flesh, they then, as released from a long bondage, rejoice and mount upward. And this is like the opinions of the Greeks, that good souls have their habitations beyond the ocean, in a region that is neither oppressed with storms of rain or snow, or with intense heat, but that this place is such as is refreshed by the gentle breathing of a west wind, that is perpetually blowing from the ocean; while they allot to bad souls a dark and tempestuous den, full of never-ceasing punishments. 2.156. And indeed the Greeks seem to me to have followed the same notion, when they allot the islands of the blessed to their brave men, whom they call heroes and demigods; and to the souls of the wicked, the region of the ungodly, in Hades, where their fables relate that certain persons, such as Sisyphus, and Tantalus, and Ixion, and Tityus, are punished; which is built on this first supposition, that souls are immortal; and thence are those exhortations to virtue, and dehortations from wickedness collected; 2.157. whereby good men are bettered in the conduct of their life by the hope they have of reward after their death; and whereby the vehement inclinations of bad men to vice are restrained, by the fear and expectation they are in, that although they should lie concealed in this life, they should suffer immortal punishment after their death. 2.158. These are the Divine doctrines of the Essenes about the soul, which lay an unavoidable bait for such as have once had a taste of their philosophy. 2.159. 12. There are also those among them who undertake to foretell things to come, by reading the holy books, and using several sorts of purifications, and being perpetually conversant in the discourses of the prophets; and it is but seldom that they miss in their predictions.
2.161. However, they try their spouses for three years; and if they find that they have their natural purgations thrice, as trials that they are likely to be fruitful, they then actually marry them. But they do not use to accompany with their wives when they are with child, as a demonstration that they do not marry out of regard to pleasure, but for the sake of posterity. Now the women go into the baths with some of their garments on, as the men do with somewhat girded about them. And these are the customs of this order of Essenes.' '. None
8. New Testament, Acts, 2.4, 7.37-7.43, 17.24, 21.8-21.9 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Eupolemus, Eusebius • Eusebius • Eusebius (of Caesarea) • Eusebius of Caesarea • Eusebius of Caesarea, • Eusebius of Caesarea, on Montanus • Eusebius, and translation of Hegesippus • Historia Ecclesia (Eusebius)

 Found in books: Ayres and Ward (2021) 173; Bird and Harrower (2021) 182; Dijkstra (2020) 45; Huttner (2013) 196, 198, 204; Mendez (2022) 43, 73; Potter Suh and Holladay (2021) 121; Stuckenbruck (2007) 653; Tanaseanu-Döbler and von Alvensleben (2020) 200; Taylor (2012) 174

2.4. καὶ ἐπλήσθησαν πάντες πνεύματος ἁγίου, καὶ ἤρξαντο λαλεῖν ἑτέραις γλώσσαις καθὼς τὸ πνεῦμα ἐδίδου ἀποφθέγγεσθαι αὐτοῖς.
7.37. οὗτός ἐστιν ὁ Μωυσῆς ὁ εἴπας τοῖς υἱοῖς Ἰσραήλ Προφήτην ὑμῖν ἀναστήσει ὁ θεὸς ἐκ τῶν ἀδελφῶν ὑμῶν 7.38. ὡς ἐμέ. οὗτός ἐστιν ὁ γενόμενος ἐν τῇ ἐκκλησίᾳ ἐν τῇ ἐρήμῳ μετὰ τοῦ ἀγγέλου τοῦ λαλοῦντος αὐτῷ ἐν τῷ ὄρει Σινὰ καὶ τῶν πατέρων ἡμῶν, ὃς ἐδέξατο λόγια ζῶντα δοῦναι ὑμῖν, 7.39. ᾧ οὐκ ἠθέλησαν ὑπήκοοι γενέσθαι οἱ πατέρες ἡμῶν ἀλλὰ ἀπώσαντο καὶ ἐστράφησαν ἐν ταῖς καρδίαις αὐτῶν εἰς Αἴγυπτον, 7.40. εἰπόντες τῷ Ἀαρών Ποίησον ἡμῖν θεοὺς οἳ προπορεύσονται ἡμῶν· ὁ γὰρ Μωυσῆς οὗτος, ὃς ἐξήγαγεν ἡμᾶς ἐκ γῆς Αἰγύπτου, οὐκ οἴδαμεν τί ἐγένετο αὐτῷ. 7.41. καὶ ἐμοσχοποίησαν ἐν ταῖς ἡμέραις ἐκείναις καὶ ἀνήγαγον θυσίαν τῷ εἰδώλῳ, καὶ εὐφραίνοντο ἐν τοῖς ἔργοις τῶν χειρῶν αὐτῶν. 7.42. ἔστρεψεν δὲ ὁ θεὸς καὶ παρέδωκεν αὐτοὺς λατρεύειν τῇ στρατιᾷ τοῦ οὐρανοῦ, καθὼς γέγραπται ἐν Βίβλῳ τῶν προφητῶν 7.43.
17.24. ὁ θεὸς ὁ ποιήσας τὸν κόσμον καὶ πάντατὰ ἐν αὐτῷ, οὗτος οὐρανοῦ καὶ γῆς ὑπάρχων κύριος οὐκ ἐν χειροποιήτοις ναοῖς κατοικεῖ
21.8. τῇ δὲ ἐπαύριον ἐξελθόντες ἤλθαμεν εἰς Καισαρίαν, καὶ εἰσελθόντες εἰς τὸν οἶκον Φιλίππου τοῦ εὐαγγελιστοῦ ὄντος ἐκ τῶν ἑπτὰ ἐμείναμεν παρʼ αὐτῷ. 21.9. τούτῳ δὲ ἦσαν θυγατέρες τέσσαρες παρθένοι προφητεύουσαι.' '. None
2.4. They were all filled with the Holy Spirit, and began to speak with other languages, as the Spirit gave them the ability to speak. ' "
7.37. This is that Moses, who said to the children of Israel , 'The Lord God will raise up a prophet to you from among your brothers, like me.' " '7.38. This is he who was in the assembly in the wilderness with the angel that spoke to him on Mount Sinai, and with our fathers, who received living oracles to give to us, ' "7.39. to whom our fathers wouldn't be obedient, but rejected him, and turned back in their hearts to Egypt , " "7.40. saying to Aaron, 'Make us gods that will go before us, for as for this Moses, who led us out of the land of Egypt , we don't know what has become of him.' " '7.41. They made a calf in those days, and brought a sacrifice to the idol, and rejoiced in the works of their hands. ' "7.42. But God turned, and gave them up to serve the host of the sky, as it is written in the book of the prophets, 'Did you offer to me slain animals and sacrifices Forty years in the wilderness, O house of Israel ? " "7.43. You took up the tent of Moloch, The star of your god Rephan, The figures which you made to worship. I will carry you away beyond Babylon.' " '
17.24. The God who made the world and all things in it, he, being Lord of heaven and earth, dwells not in temples made with hands, ' "
21.8. On the next day, we, who were Paul's companions, departed, and came to Caesarea. We entered into the house of Philip the evangelist, who was one of the seven, and stayed with him. " '21.9. Now this man had four virgin daughters who prophesied. ' '. None
9. New Testament, Galatians, 2.12 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Eusebius • Eusebius (of Caesarea)

 Found in books: Dijkstra (2020) 45, 208; Mendez (2022) 10

2.12. πρὸ τοῦ γὰρ ἐλθεῖν τινὰς ἀπὸ Ἰακώβου μετὰ τῶν ἐθνῶν συνήσθιεν· ὅτε δὲ ἦλθον, ὑπέστελλεν καὶ ἀφώριζεν ἑαυτόν, φοβούμενος τοὺς ἐκ περιτομῆς.''. None
2.12. For before some people came fromJames, he ate with the Gentiles. But when they came, he drew back andseparated himself, fearing those who were of the circumcision. ''. None
10. New Testament, John, 1.3-1.4, 20.24-20.28 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Eusebius • Eusebius of Caesarea • Eusebius of Caesarea’s Gospel Problems and Aristarchus on Homer • Eusebius of Caesarea’s Gospel Problems and Aristarchus on Homer,, contemporary linguistic usage, reference to • Eusebius of Caesarea’s Gospel Problems and Aristarchus on Homer,, punctuation, changing • Eusebius of Caesarea’s Gospel Problems and Aristarchus on Homer,, strategies of Aristarchus followed and expanded by Eusebius

 Found in books: Ayres and Ward (2021) 212; Corrigan and Rasimus (2013) 377; Hirsch-Luipold (2022) 182; Mendez (2022) 43; Van Nuffelen (2012) 87

1.3. πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν. 1.4. ὃ γέγονεν ἐν αὐτῷ ζωὴ ἦν, καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων·
20.24. Θωμᾶς δὲ εἷς ἐκ τῶν δώδεκα, ὁ λεγόμενος Δίδυμος, οὐκ ἦν μετʼ αὐτῶν ὅτε ἦλθεν Ἰησοῦς. 20.25. ἔλεγον οὖν αὐτῷ οἱ ἄλλοι μαθηταί Ἑωράκαμεν τὸν κύριον. ὁ δὲ εἶπεν αὐτοῖς Ἐὰν μὴ ἴδω ἐν ταῖς χερσὶν αὐτοῦ τὸν τύπον τῶν ἥλων καὶ βάλω τὸν δάκτυλόν μου εἰς τὸν τύπον τῶν ἥλων καὶ βάλω μου τὴν χεῖρα εἰς τὴν πλευρὰν αὐτοῦ, οὐ μὴ πιστεύσω. 20.26. Καὶ μεθʼ ἡμέρας ὀκτὼ πάλιν ἦσαν ἔσω οἱ μαθηταὶ αὐτοῦ καὶ Θωμᾶς μετʼ αὐτῶν. ἔρχεται ὁ Ἰησοῦς τῶν θυρῶν κεκλεισμένων, καὶ ἔστη εἰς τὸ μέσον καὶ εἶπεν Εἰρήνη ὑμῖν. 20.27. εἶτα λέγει τῷ Θωμᾷ Φέρε τὸν δάκτυλόν σου ὧδε καὶ ἴδε τὰς χεῖράς μου, καὶ φέρε τὴν χεῖρά σου καὶ βάλε εἰς τὴν πλευράν μου, καὶ μὴ γίνου ἄπιστος ἀλλὰ πιστός. 20.28. ἀπεκρίθη Θωμᾶς καὶ εἶπεν αὐτῷ Ὁ κύριός μου καὶ ὁ θεός μου.''. None
1.3. All things were made through him. Without him was not anything made that has been made. 1.4. In him was life, and the life was the light of men. ' "
20.24. But Thomas, one of the twelve, called Didymus, wasn't with them when Jesus came. " '20.25. The other disciples therefore said to him, "We have seen the Lord!"But he said to them, "Unless I see in his hands the print of the nails, and put my hand into his side, I will not believe." 20.26. After eight days again his disciples were inside, and Thomas was with them. Jesus came, the doors being locked, and stood in the midst, and said, "Peace be to you." 20.27. Then he said to Thomas, "Reach here your finger, and see my hands. Reach here your hand, and put it into my side. Don\'t be unbelieving, but believing." 20.28. Thomas answered him, "My Lord and my God!"''. None
11. New Testament, Matthew, 24.16-24.18 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Eusebius of Caesarea • Eusebius, wrote against Porphyry

 Found in books: Boulluec (2022) 18; Simmons(1995) 221

24.16. τότε οἱ ἐν τῇ Ἰουδαίᾳ φευγέτωσαν εἰς τὰ ὄρη, 24.17. ὁ ἐπὶ τοῦ δώματος μὴ καταβάτω ἆραι τὰ ἐκ τῆς οἰκίας αὐτοῦ, 24.18. καὶ ὁ ἐν τῷ ἀγρῷ μὴ ἐπιστρεψάτω ὀπίσω ἆραι τὸ ἱμάτιον αὐτοῦ,''. None
24.16. then let those who are in Judea flee to the mountains. 24.17. Let him who is on the housetop not go down to take out things that are in his house. 24.18. Let him who is in the field not return back to get his clothes. ''. None
12. Irenaeus, Refutation of All Heresies, 1.23.2, 3.1.1, 3.3.3-3.3.4, 5.20.1, 5.33.4 (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Eusebius • Eusebius (of Caesarea) • Eusebius of Caesarea • Eusebius of Caesarea, • Eusebius of Caesarea, church father • Eusebius of Caesarea, on living voice versus writing • Hegesippus, and Eusebius

 Found in books: Ayres and Ward (2021) 40; Boulluec (2022) 96, 127; Dijkstra (2020) 46; Huttner (2013) 185, 213; Klawans (2019) 10; Marek (2019) 531; Osborne (2001) 123

1.23.2. Now this Simon of Samaria, from whom all sorts of heresies derive their origin, formed his sect out of the following materials:--Having redeemed from slavery at Tyre, a city of Phoenicia, a certain woman named Helena, he was in the habit of carrying her about with him, declaring that this woman was the first conception of his mind, the mother of all, by whom, in the beginning, he conceived in his mind the thought of forming angels and archangels. For this Ennoea leaping forth from him, and comprehending the will of her father, descended to the lower regions of space, and generated angels and powers, by whom also he declared this word was formed. But after she had produced them, she was detained by them through motives of jealousy, because they were unwilling to be looked upon as the progeny of any other being. As to himself, they had no knowledge of him whatever; but his Ennoea was detained by those powers and angels who had been produced by her. She suffered all kinds of contumely from them, so that she could not return upwards to her father, but was even shut up in a human body, and for ages passed in succession from one female body to another, as from vessel to vessel. She was, for example, in that Helen on whose account the Trojan war was undertaken; for whose sake also Stesichorus was struck blind, because he had cursed her in his verses, but afterwards, repenting and writing what are called palinodes, in which he sang her praise, he was restored to sight. Thus she, passing from body to body, and suffering insults in every one of them, at last became a common prostitute; and she it was that was meant by the lost sheep.
3.1.1. WE have learned from none others the plan of our salvation, than from those through whom the Gospel has come down to us, which they did at one time proclaim in public, and, at a later period, by the will of God, handed down to us in the Scriptures, to be the ground and pillar of our faith. For it is unlawful to assert that they preached before they possessed "perfect knowledge," as some do even venture to say, boasting themselves as improvers of the apostles. For, after our Lord rose from the dead, the apostles were invested with power from on high when the Holy Spirit came down upon them, were filled from all His gifts, and had perfect knowledge: they departed to the ends of the earth, preaching the glad tidings of the good things sent from God to us, and proclaiming the peace of heaven to men, who indeed do all equally and individually possess the Gospel of God. Matthew also issued a written Gospel among the Hebrews in their own dialect, while Peter and Paul were preaching at Rome, and laying the foundations of the Church. After their departure, Mark, the disciple and interpreter of Peter, did also hand down to us in writing what had been preached by Peter. Luke also, the companion of Paul, recorded in a book the Gospel preached by him. Afterwards, John, the disciple of the Lord, who also had leaned upon His breast, did himself publish a Gospel during his residence at Ephesus in Asia.
3.3.3. The blessed apostles, then, having founded and built up the Church, committed into the hands of Linus the office of the episcopate. of this Linus, Paul makes mention in the Epistles to Timothy. To him succeeded Anacletus; and after him, in the third place from the apostles, Clement was allotted the bishopric. This man, as he had seen the blessed apostles, and had been conversant with them, might be said to have the preaching of the apostles still echoing in his ears, and their traditions before his eyes. Nor was he alone in this, for there were many still remaining who had received instructions from the apostles. In the time of this Clement, no small dissension having occurred among the brethren at Corinth, the Church in Rome despatched a most powerful letter to the Corinthians, exhorting them to peace, renewing their faith, and declaring the tradition which it had lately received from the apostles, proclaiming the one God, omnipotent, the Maker of heaven and earth, the Creator of man, who brought on the deluge, and called Abraham, who led the people from the land of Egypt, spake with Moses, set forth the law, sent the prophets, and who has prepared fire for the devil and his angels. From this document, whosoever chooses to do so, may learn that He, the Father of our Lord Jesus Christ, was preached by the Churches, and may also understand the apostolical tradition of the Church, since this Epistle is of older date than these men who are now propagating falsehood, and who conjure into existence another god beyond the Creator and the Maker of all existing things. To this Clement there succeeded Evaristus. Alexander followed Evaristus; then, sixth from the apostles, Sixtus was appointed; after him, Telephorus, who was gloriously martyred; then Hyginus; after him, Pius; then after him, Anicetus. Sorer having succeeded Anicetus, Eleutherius does now, in the twelfth place from the apostles, hold the inheritance of the episcopate. In this order, and by this succession, the ecclesiastical tradition from the apostles, and the preaching of the truth, have come down to us. And this is most abundant proof that there is one and the same vivifying faith, which has been preserved in the Church from the apostles until now, and handed down in truth. 3.3.4. But Polycarp also was not only instructed by apostles, and conversed with many who had seen Christ, but was also, by apostles in Asia, appointed bishop of the Church in Smyrna, whom I also saw in my early youth, for he tarried on earth a very long time, and, when a very old man, gloriously and most nobly suffering martyrdom, departed this life, having always taught the things which he had learned from the apostles, and which the Church has handed down, and which alone are true. To these things all the Asiatic Churches testify, as do also those men who have succeeded Polycarp down to the present time,--a man who was of much greater weight, and a more stedfast witness of truth, than Valentinus, and Marcion, and the rest of the heretics. He it was who, coming to Rome in the time of Anicetus caused many to turn away from the aforesaid heretics to the Church of God, proclaiming that he had received this one and sole truth from the apostles,--that, namely, which is handed down by the Church. There are also those who heard from him that John, the disciple of the Lord, going to bathe at Ephesus, and perceiving Cerinthus within, rushed out of the bath-house without bathing, exclaiming, "Let us fly, lest even the bath-house fall down, because Cerinthus, the enemy of the truth, is within." And Polycarp himself replied to Marcion, who met him on one occasion, and said, "Dost thou know me?" "I do know thee, the first-born of Satan." Such was the horror which the apostles and their disciples had against holding even verbal communication with any corrupters of the truth; as Paul also says, "A man that is an heretic, after the first and second admonition, reject; knowing that he that is such is subverted, and sinneth, being condemned of himself." There is also a very powerful Epistle of Polycarp written to the Philippians, from which those who choose to do so, and are anxious about their salvation, can learn the character of his faith, and the preaching of the truth. Then, again, the Church in Ephesus, founded by Paul, and having John remaining among them permanently until the times of Trajan, is a true witness of the tradition of the apostles.
5.20.1. Now all these heretics are of much later date than the bishops to whom the apostles committed the Churches; which fact I have in the third book taken all pains to demonstrate. It follows, then, as a matter of course, that these heretics aforementioned, since they are blind to the truth, and deviate from the right way, will walk in various roads; and therefore the footsteps of their doctrine are scattered here and there without agreement or connection. But the path of those belonging to the Church circumscribes the whole world, as possessing the sure tradition from the apostles, and gives unto us to see that the faith of all is one and the same, since all receive one and the same God the Father, and believe in the same dispensation regarding the incarnation of the Son of God, and are cognizant of the same gift of the Spirit, and are conversant with the same commandments, and preserve the same form of ecclesiastical constitution, and expect the same advent of the Lord, and await the same salvation of the complete man, that is, of the soul and body. And undoubtedly the preaching of the Church is true and stedfast, in which one and the same way of salvation is shown throughout the whole world. For to her is entrusted the light of God; and therefore the "wisdom" of God, by means of which she saves all men, "is declared in its going forth; it uttereth its voice faithfully in the streets, is preached on the tops of the walls, and speaks continually in the gates of the city." For the Church preaches the truth everywhere, and she is the seven-branched candlestick which bears the light of Christ.
5.33.4. And these things are bone witness to in writing by Papias, the hearer of John, and a companion of Polycarp, in his fourth book; for there were five books compiled (suntetagmena) by him. And he says in addition, "Now these things are credible to believers." And he says that, "when the traitor Judas did not give credit to them, and put the question, \'How then can things about to bring forth so abundantly be wrought by the Lord?\' the Lord declared, \'They who shall come to these times shall see.\'" When prophesying of these times, therefore, Esaias says: "The wolf also shall feed with the lamb, and the leopard shall take his rest with the kid; the calf also, and the bull, and the lion shall eat together; and a little boy shall lead them. The ox and the bear shall feed together, and their young ones shall agree together; and the lion shall eat straw as well as the ox. And the infant boy shall thrust his hand into the asp\'s den, into the nest also of the adder\'s brood; and they shall do no harm, nor have power to hurt anything in my holy mountain." And again he says, in recapitulation, "Wolves and lambs shall then browse together, and the lion shall eat straw like the ox, and the serpent earth as if it were bread; and they shall neither hurt nor annoy anything in my holy mountain, saith the Lord." I am quite aware that some persons endeavour to refer these words to the case of savage men, both of different nations and various habits, who come to believe, and when they have believed, act in harmony with the righteous. But although this is true now with regard to some men coming from various nations to the harmony of the faith, nevertheless in the resurrection of the just the words shall also apply to those animals mentioned. For God is non in all things. And it is right that when the creation is restored, all the animals should obey and be in subjection to man, and revert to the food originally given by God (for they had been originally subjected in obedience to Adam), that is, the productions of the earth. But some other occasion, and not the present, is to be sought for showing that the lion shall then feed on straw. And this indicates the large size and rich quality of the fruits. For if that animal, the lion, feeds upon straw at that period, of what a quality must the wheat itself be whose straw shall serve as suitable food for lions?''. None
13. Tertullian, To Scapula, 5.1 (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Eusebius of Caesarea • Eusebius of Caesarea, church father

 Found in books: Marek (2019) 536; de Ste. Croix et al. (2006) 131

5.1. Your cruelty is our glory. Only see you to it, that in having such things as these to endure, we do not feel ourselves constrained to rush forth to the combat, if only to prove that we have no dread of them, but on the contrary, even invite their infliction. When Arrius Antoninus was driving things hard in Asia, the whole Christians of the province, in one united band, presented themselves before his judgment-seat; on which, ordering a few to be led forth to execution, he said to the rest, O miserable men, if you wish to die, you have precipices or halters. If we should take it into our heads to do the same thing here, what will you make of so many thousands, of such a multitude of men and women, persons of every sex and every age and every rank, when they present themselves before you? How many fires, how many swords will be required? What will be the anguish of Carthage itself, which you will have to decimate, as each one recognises there his relatives and companions, as he sees there it may be men of your own order, and noble ladies, and all the leading persons of the city, and either kinsmen or friends of those of your own circle? Spare yourself, if not us poor Christians! Spare Carthage, if not yourself! Spare the province, which the indication of your purpose has subjected to the threats and extortions at once of the soldiers and of private enemies. We have no master but God. He is before you, and cannot be hidden from you, but to Him you can do no injury. But those whom you regard as masters are only men, and one day they themselves must die. Yet still this community will be undying, for be assured that just in the time of its seeming overthrow it is built up into greater power. For all who witness the noble patience of its martyrs, as struck with misgivings, are inflamed with desire to examine into the matter in question; and as soon as they come to know the truth, they straightway enrol themselves its disciples. <''. None
14. Tertullian, Apology, 5.6 (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Eusebius of Caesarea • Eusebius, Christian Historian

 Found in books: Mitchell and Pilhofer (2019) 16; Rizzi (2010) 135

5.6. To say a word about the origin of laws of the kind to which we now refer, there was an old decree that no god should be consecrated by the emperor till first approved by the senate. Marcus Æmilius had experience of this in reference to his god Alburnus. And this, too, makes for our case, that among you divinity is allotted at the judgment of human beings. Unless gods give satisfaction to men, there will be no deification for them: the god will have to propitiate the man. Tiberius accordingly, in whose days the Christian name made its entry into the world, having himself received intelligence from Palestine of events which had clearly shown the truth of Christ's divinity, brought the matter before the senate, with his own decision in favour of Christ. The senate, because it had not given the approval itself, rejected his proposal. C sar held to his opinion, threatening wrath against all accusers of the Christians. Consult your histories; you will there find that Nero was the first who assailed with the imperial sword the Christian sect, making progress then especially at Rome. But we glory in having our condemnation hallowed by the hostility of such a wretch. For any one who knows him, can understand that not except as being of singular excellence did anything bring on it Nero's condemnation. Domitian, too, a man of Nero's type in cruelty, tried his hand at persecution; but as he had something of the human in him, he soon put an end to what he had begun, even restoring again those whom he had banished. Such as these have always been our persecutors - men unjust, impious, base, of whom even you yourselves have no good to say, the sufferers under whose sentences you have been wont to restore. But among so many princes from that time to the present day, with anything of divine and human wisdom in them, point out a single persecutor of the Christian name. So far from that, we, on the contrary, bring before you one who was their protector, as you will see by examining the letters of Marcus Aurelius, that most grave of emperors, in which he bears his testimony that that Germanic drought was removed by the rains obtained through the prayers of the Christians who chanced to be fighting under him. And as he did not by public law remove from Christians their legal disabilities, yet in another way he put them openly aside, even adding a sentence of condemnation, and that of greater severity, against their accusers. What sort of laws are these which the impious alone execute against us - and the unjust, the vile, the bloody, the senseless, the insane? Which Trajan to some extent made naught by forbidding Christians to be sought after; which neither a Hadrian, though fond of searching into all things strange and new, nor a Vespasian, though the subjugator of the Jews, nor a Pius, nor a Verus, ever enforced? It should surely be judged more natural for bad men to be eradicated by good princes as being their natural enemies, than by those of a spirit kindred with their own. "". None
15. None, None, nan (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Eusebius • Eusebius (of Caesarea)

 Found in books: Dijkstra (2020) 204; Iricinschi et al. (2013) 129

16. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Eusebius

 Found in books: Corrigan and Rasimus (2013) 386; Erler et al (2021) 130, 141; Fowler (2014) 187, 188

17. None, None, nan (2nd cent. CE - missingth cent. CE)
 Tagged with subjects: • Eusebius of Caesarea, • Eusebius, Christian Historian

 Found in books: Luck (2006) 67; Rizzi (2010) 17

18. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Eusebius • Eusebius of Caesarea, church father

 Found in books: Dijkstra and Raschle (2020) 180; Gunderson (2022) 164; Marek (2019) 536

19. Diogenes Laertius, Lives of The Philosophers, 7.135-7.136, 7.149, 7.157, 9.63 (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Eusebius • Eusebius of Caesarea • Eusebius of Caesarea,

 Found in books: Brouwer (2013) 161; Corrigan and Rasimus (2013) 377, 386; Del Lucchese (2019) 226; Erler et al (2021) 72; Long (2006) 71; Motta and Petrucci (2022) 149

7.135. Body is defined by Apollodorus in his Physics as that which is extended in three dimensions, length, breadth, and depth. This is also called solid body. But surface is the extremity of a solid body, or that which has length and breadth only without depth. That surface exists not only in our thought but also in reality is maintained by Posidonius in the third book of his Celestial Phenomena. A line is the extremity of a surface or length without breadth, or that which has length alone. A point is the extremity of a line, the smallest possible mark or dot.God is one and the same with Reason, Fate, and Zeus; he is also called by many other names. 7.136. In the beginning he was by himself; he transformed the whole of substance through air into water, and just as in animal generation the seed has a moist vehicle, so in cosmic moisture God, who is the seminal reason of the universe, remains behind in the moisture as such an agent, adapting matter to himself with a view to the next stage of creation. Thereupon he created first of all the four elements, fire, water, air, earth. They are discussed by Zeno in his treatise On the Whole, by Chrysippus in the first book of his Physics, and by Archedemus in a work On Elements. An element is defined as that from which particular things first come to be at their birth and into which they are finally resolved.
7.149. Nature, they hold, aims both at utility and at pleasure, as is clear from the analogy of human craftsmanship. That all things happen by fate or destiny is maintained by Chrysippus in his treatise De fato, by Posidonius in his De fato, book ii., by Zeno and by Boethus in his De fato, book i. Fate is defined as an endless chain of causation, whereby things are, or as the reason or formula by which the world goes on. What is more, they say that divination in all its forms is a real and substantial fact, if there is really Providence. And they prove it to be actually a science on the evidence of certain results: so Zeno, Chrysippus in the second book of his De divinatione, Athenodorus, and Posidonius in the second book of his Physical Discourse and the fifth book of his De divinatione. But Panaetius denies that divination has any real existence.
7.157. Zeno of Citium and Antipater, in their treatises De anima, and Posidonius define the soul as a warm breath; for by this we become animate and this enables us to move. Cleanthes indeed holds that all souls continue to exist until the general conflagration; but Chrysippus says that only the souls of the wise do so.They count eight parts of the soul: the five senses, the generative power in us, our power of speech, and that of reasoning. They hold that we see when the light between the visual organ and the object stretches in the form of a cone: so Chrysippus in the second book of his Physics and Apollodorus. The apex of the cone in the air is at the eye, the base at the object seen. Thus the thing seen is reported to us by the medium of the air stretching out towards it, as if by a stick.
9.63. He would withdraw from the world and live in solitude, rarely showing himself to his relatives; this he did because he had heard an Indian reproach Anaxarchus, telling him that he would never be able to teach others what is good while he himself danced attendance on kings in their courts. He would maintain the same composure at all times, so that, even if you left him when he was in the middle of a speech, he would finish what he had to say with no audience but himself, although in his youth he had been hasty. often, our informant adds, he would leave his home and, telling no one, would go roaming about with whomsoever he chanced to meet. And once, when Anaxarchus fell into a slough, he passed by without giving him any help, and, while others blamed him, Anaxarchus himself praised his indifference and sang-froid.''. None
20. Eusebius of Caesarea, Ecclesiastical History, 1.4.5-1.4.6, 1.6.5, 2.1.2-2.1.3, 2.18.2, 2.23, 2.23.3-2.23.19, 3.11, 3.19, 3.31.3, 3.32.1-3.32.8, 3.36.1, 3.39.3-3.39.4, 3.39.15, 4.3.2, 4.8.2, 4.15.7-4.15.8, 4.21, 4.22.2-4.22.5, 4.22.7-4.22.9, 4.23-4.24, 4.26.7-4.26.8, 4.26.12-4.26.14, 5.1.55, 5.4.1-5.4.2, 5.5.1-5.5.4, 5.16.7, 6.19.4-6.19.7, 7.19, 7.32.16, 8.2.4-8.2.5, 8.6, 8.6.8-8.6.10, 8.16, 9.1, 10.4.36, 10.4.40 (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • Christianity, Eusebius on • Ecclesiastical History (Eusebius) • Ecclesiastical History (Eusebius), and Letter of the Churches of Vienne and Lyons • Eusebius • Eusebius (of Caesarea) • Eusebius of Caesarea • Eusebius of Caesarea, • Eusebius of Caesarea, on Montanus • Eusebius of Caesarea, on living voice versus writing • Eusebius, • Eusebius, 2nd edict • Eusebius, 3rd edict • Eusebius, 4th edict • Eusebius, Christian Historian • Eusebius, Porphyrys opinion of Alexandrian hermeneutics • Eusebius, and Irenaeus • Eusebius, and the 1st edict • Eusebius, and the Contra Christianos • Eusebius, and the persecution in Egypt • Eusebius, and translation of Hegesippus • Eusebius, on Christians as a restored Hebrew ethnos • Eusebius, on Gaul episcopacy • Eusebius, on Hebrews as a religiously positive category • Eusebius, on distinction between Hebrews and Jews • Eusebius, writings on Herod the Great (Africanus) • Hegesippus, and Eusebius • Herod the Great, in Eusebius

 Found in books: Ashbrook Harvey et al (2015) 99; Ayres and Ward (2021) 39, 40, 173; Bay (2022) 18, 79, 121, 181; Berglund Crostini and Kelhoffer (2022) 413; Boulluec (2022) 88, 89, 90, 91, 94, 95, 96, 97; Dijkstra (2020) 45, 46; Dijkstra and Raschle (2020) 182, 204, 240; Fowler (2014) 172; Geljon and Runia (2013) 3, 33; Geljon and Runia (2019) 3, 36, 83; Goodman (2006) 230; Humfress (2007) 37, 228, 229; Huttner (2013) 190, 196, 213, 214, 220, 229, 232, 237, 240, 242, 258, 333; Klawans (2019) 120, 121; Lampe (2003) 101; Lynskey (2021) 33; Malherbe et al (2014) 790; McGowan (1999) 149; Mendez (2022) 7, 10; Mitchell and Pilhofer (2019) 16, 25, 52, 67; Moss (2012) 101, 103, 116; Motta and Petrucci (2022) 125, 141, 148; Neusner Green and Avery-Peck (2022) 244; Osborne (2001) 5; Penniman (2017) 201; Rizzi (2010) 76, 80; Salvesen et al (2020) 224; Simmons(1995) 44, 65, 67, 274, 276; Taylor (2012) 125, 175; Williams (2009) 125; de Ste. Croix et al. (2006) 37, 157

1.4.5. That the Hebrew nation is not new, but is universally honored on account of its antiquity, is known to all. The books and writings of this people contain accounts of ancient men, rare indeed and few in number, but nevertheless distinguished for piety and righteousness and every other virtue. of these, some excellent men lived before the flood, others of the sons and descendants of Noah lived after it, among them Abraham, whom the Hebrews celebrate as their own founder and forefather. 1.4.6. If any one should assert that all those who have enjoyed the testimony of righteousness, from Abraham himself back to the first man, were Christians in fact if not in name, he would not go beyond the truth.
1.6.5. Before their captivity and their transportation to Babylon they were ruled by Saul first and then by David, and before the kings leaders governed them who were called Judges, and who came after Moses and his successor Jesus.
2.1.2. Then James, whom the ancients surnamed the Just on account of the excellence of his virtue, is recorded to have been the first to be made bishop of the church of Jerusalem. This James was called the brother of the Lord because he was known as a son of Joseph, and Joseph was supposed to be the father of Christ, because the Virgin, being betrothed to him, was found with child by the Holy Ghost before they came together, as the account of the holy Gospels shows. 2.1.3. But Clement in the sixth book of his Hypotyposes writes thus: For they say that Peter and James and John after the ascension of our Saviour, as if also preferred by our Lord, strove not after honor, but chose James the Just bishop of Jerusalem.' "
2.18.2. There are, besides these, treatises expressly worked out by him on certain subjects, such as the two books On Agriculture, and the same number On Drunkenness; and some others distinguished by different titles corresponding to the contents of each; for instance, Concerning the Things Which the Sober Mind Desires and Execrates, On the Confusion of Tongues, On Flight and Discovery, On Assembly for the Sake of Instruction, On the Question, 'Who is Heir to Things Divine?' or On the Division of Things into Equal and Unequal, and still further the work On the Three Virtues Which With Others Have Been Described by Moses." "

2.23.3. The manner of James' death has been already indicated by the above-quoted words of Clement, who records that he was thrown from the pinnacle of the temple, and was beaten to death with a club. But Hegesippus, who lived immediately after the apostles, gives the most accurate account in the fifth book of his Memoirs. He writes as follows:" '
2.23.4. James, the brother of the Lord, succeeded to the government of the Church in conjunction with the apostles. He has been called the Just by all from the time of our Saviour to the present day; for there were many that bore the name of James.' "
2.23.5. He was holy from his mother's womb; and he drank no wine nor strong drink, nor did he eat flesh. No razor came upon his head; he did not anoint himself with oil, and he did not use the bath." '
2.23.6. He alone was permitted to enter into the holy place; for he wore not woolen but linen garments. And he was in the habit of entering alone into the temple, and was frequently found upon his knees begging forgiveness for the people, so that his knees became hard like those of a camel, in consequence of his constantly bending them in his worship of God, and asking forgiveness for the people.' "
2.23.7. Because of his exceeding great justice he was called the Just, and Oblias, which signifies in Greek, 'Bulwark of the people' and 'Justice,' in accordance with what the prophets declare concerning him." "
2.23.8. Now some of the seven sects, which existed among the people and which have been mentioned by me in the Memoirs, asked him, 'What is the gate of Jesus?' and he replied that he was the Saviour." "
2.23.9. On account of these words some believed that Jesus is the Christ. But the sects mentioned above did not believe either in a resurrection or in one's coming to give to every man according to his works. But as many as believed did so on account of James." "
2.23.10. Therefore when many even of the rulers believed, there was a commotion among the Jews and Scribes and Pharisees, who said that there was danger that the whole people would be looking for Jesus as the Christ. Coming therefore in a body to James they said, 'We entreat you, restrain the people; for they are gone astray in regard to Jesus, as if he were the Christ. We entreat you to persuade all that have come to the feast of the Passover concerning Jesus; for we all have confidence in you. For we bear you witness, as do all the people, that you are just, and do not respect persons." "
3.11. Therefore, persuade the multitude not to be led astray concerning Jesus. For the whole people, and all of us also, have confidence in you. Stand therefore upon the pinnacle of the temple, that from that high position you may be clearly seen, and that your words may be readily heard by all the people. For all the tribes, with the Gentiles also, have come together on account of the Passover.'" "
2.23.12. The aforesaid Scribes and Pharisees therefore placed James upon the pinnacle of the temple, and cried out to him and said: 'You just one, in whom we ought all to have confidence, forasmuch as the people are led astray after Jesus, the crucified one, declare to us, what is the gate of Jesus.'" "
2.23.13. And he answered with a loud voice, 'Why do you ask me concerning Jesus, the Son of Man? He himself sits in heaven at the right hand of the great Power, and is about to come upon the clouds of heaven.'" "
2.23.14. And when many were fully convinced and gloried in the testimony of James, and said, 'Hosanna to the Son of David,' these same Scribes and Pharisees said again to one another, 'We have done badly in supplying such testimony to Jesus. But let us go up and throw him down, in order that they may be afraid to believe him.'" "
2.23.15. And they cried out, saying, 'Oh! Oh! The just man is also in error.' And they fulfilled the Scripture written in Isaiah, 'Let us take away the just man, because he is troublesome to us: therefore they shall eat the fruit of their doings.'" "
2.23.16. So they went up and threw down the just man, and said to each other, 'Let us stone James the Just.' And they began to stone him, for he was not killed by the fall; but he turned and knelt down and said, 'I entreat you, Lord God our Father, forgive them, for they know not what they do.'" "
2.23.17. And while they were thus stoning him one of the priests of the sons of Rechab, the son of the Rechabites, who are mentioned by Jeremiah the prophet, cried out, saying, 'Stop. What are you doing? The just one prays for you.'" '
2.23.18. And one of them, who was a fuller, took the club with which he beat out clothes and struck the just man on the head. And thus he suffered martyrdom. And they buried him on the spot, by the temple, and his monument still remains by the temple. He became a true witness, both to Jews and Greeks, that Jesus is the Christ. And immediately Vespasian besieged them.
3.19. These things are related at length by Hegesippus, who is in agreement with Clement. James was so admirable a man and so celebrated among all for his justice, that the more sensible even of the Jews were of the opinion that this was the cause of the siege of Jerusalem, which happened to them immediately after his martyrdom for no other reason than their daring act against him.
3.31.3. For in Asia also great lights have fallen asleep, which shall rise again on the last day, at the coming of the Lord, when he shall come with glory from heaven and shall seek out all the saints. Among these are Philip, one of the twelve apostles, who sleeps in Hierapolis, and his two aged virgin daughters, and another daughter who lived in the Holy Spirit and now rests at Ephesus; and moreover John, who was both a witness and a teacher, who reclined upon the bosom of the Lord, and being a priest wore the sacerdotal plate. He also sleeps at Ephesus.
3.32.1. It is reported that after the age of Nero and Domitian, under the emperor whose times we are now recording, a persecution was stirred up against us in certain cities in consequence of a popular uprising. In this persecution we have understood that Symeon, the son of Clopas, who, as we have shown, was the second bishop of the church of Jerusalem, suffered martyrdom. 3.32.2. Hegesippus, whose words we have already quoted in various places, is a witness to this fact also. Speaking of certain heretics he adds that Symeon was accused by them at this time; and since it was clear that he was a Christian, he was tortured in various ways for many days, and astonished even the judge himself and his attendants in the highest degree, and finally he suffered a death similar to that of our Lord. 3.32.3. But there is nothing like hearing the historian himself, who writes as follows: Certain of these heretics brought accusation against Symeon, the son of Clopas, on the ground that he was a descendant of David and a Christian; and thus he suffered martyrdom, at the age of one hundred and twenty years, while Trajan was emperor and Atticus governor. 3.32.4. And the same writer says that his accusers also, when search was made for the descendants of David, were arrested as belonging to that family. And it might be reasonably assumed that Symeon was one of those that saw and heard the Lord, judging from the length of his life, and from the fact that the Gospel makes mention of Mary, the wife of Clopas, who was the father of Symeon, as has been already shown. 3.32.5. The same historian says that there were also others, descended from one of the so-called brothers of the Saviour, whose name was Judas, who, after they had borne testimony before Domitian, as has been already recorded, in behalf of faith in Christ, lived until the same reign. 3.32.6. He writes as follows: They came, therefore, and took the lead of every church as witnesses and as relatives of the Lord. And profound peace being established in every church, they remained until the reign of the Emperor Trajan, and until the above-mentioned Symeon, son of Clopas, an uncle of the Lord, was informed against by the heretics, and was himself in like manner accused for the same cause before the governor Atticus. And after being tortured for many days he suffered martyrdom, and all, including even the proconsul, marveled that, at the age of one hundred and twenty years, he could endure so much. And orders were given that he should be crucified. 3.32.7. In addition to these things the same man, while recounting the events of that period, records that the Church up to that time had remained a pure and uncorrupted virgin, since, if there were any that attempted to corrupt the sound norm of the preaching of salvation, they lay until then concealed in obscure darkness.' "3.32.8. But when the sacred college of apostles had suffered death in various forms, and the generation of those that had been deemed worthy to hear the inspired wisdom with their own ears had passed away, then the league of godless error took its rise as a result of the folly of heretical teachers, who, because none of the apostles was still living, attempted henceforth, with a bold face, to proclaim, in opposition to the preaching of the truth, the 'knowledge which is falsely so-called.'" '
3.36.1. At that time Polycarp, a disciple of the apostles, was a man of eminence in Asia, having been entrusted with the episcopate of the church of Smyrna by those who had seen and heard the Lord.
3.39.3. He says: But I shall not hesitate also to put down for you along with my interpretations whatsoever things I have at any time learned carefully from the elders and carefully remembered, guaranteeing their truth. For I did not, like the multitude, take pleasure in those that speak much, but in those that teach the truth; not in those that relate strange commandments, but in those that deliver the commandments given by the Lord to faith, and springing from the truth itself. 3.39.4. If, then, any one came, who had been a follower of the elders, I questioned him in regard to the words of the elders — what Andrew or what Peter said, or what was said by Philip, or by Thomas, or by James, or by John, or by Matthew, or by any other of the disciples of the Lord, and what things Aristion and the presbyter John, the disciples of the Lord, say. For I did not think that what was to be gotten from the books would profit me as much as what came from the living and abiding voice.' "3.3
9.15. This also the presbyter said: Mark, having become the interpreter of Peter, wrote down accurately, though not in order, whatsoever he remembered of the things said or done by Christ. For he neither heard the Lord nor followed him, but afterward, as I said, he followed Peter, who adapted his teaching to the needs of his hearers, but with no intention of giving a connected account of the Lord's discourses, so that Mark committed no error while he thus wrote some things as he remembered them. For he was careful of one thing, not to omit any of the things which he had heard, and not to state any of them falsely. These things are related by Papias concerning Mark." '
4.3.2. He himself reveals the early date at which he lived in the following words: But the works of our Saviour were always present, for they were genuine: — those that were healed, and those that were raised from the dead, who were seen not only when they were healed and when they were raised, but were also always present; and not merely while the Saviour was on earth, but also after his death, they were alive for quite a while, so that some of them lived even to our day. Such then was Quadratus.
4.8.2. He records in five books the true tradition of apostolic doctrine in a most simple style, and he indicates the time in which he flourished when he writes as follows concerning those that first set up idols: To whom they erected cenotaphs and temples, as is done to the present day. Among whom is also Antinoüs, a slave of the Emperor Hadrian, in whose honor are celebrated also the Antinoian games, which were instituted in our day. For he i.e. Hadrian also founded a city named after Antinoüs, and appointed prophets.
4.15.7. And when a very great tumult arose in consequence of the cries, a certain Phrygian, Quintus by name, who was newly come from Phrygia, seeing the beasts and the additional tortures, was smitten with cowardice and gave up the attainment of salvation. 4.15.8. But the above-mentioned epistle shows that he, too hastily and without proper discretion, had rushed forward with others to the tribunal, but when seized had furnished a clear proof to all, that it is not right for such persons rashly and recklessly to expose themselves to danger. Thus did matters turn out in connection with them.
4.22.2. His words are as follows: And the church of Corinth continued in the true faith until Primus was bishop in Corinth. I conversed with them on my way to Rome, and abode with the Corinthians many days, during which we were mutually refreshed in the true doctrine. 4.22.3. And when I had come to Rome I remained there until Anicetus, whose deacon was Eleutherus. And Anicetus was succeeded by Soter, and he by Eleutherus. In every succession, and in every city that is held which is preached by the law and the prophets and the Lord.' "4.22.4. The same author also describes the beginnings of the heresies which arose in his time, in the following words: And after James the Just had suffered martyrdom, as the Lord had also on the same account, Symeon, the son of the Lord's uncle, Clopas, was appointed the next bishop. All proposed him as second bishop because he was a cousin of the Lord.Therefore, they called the Church a virgin, for it was not yet corrupted by vain discourses." '4.22.5. But Thebuthis, because he was not made bishop, began to corrupt it. He also was sprung from the seven sects among the people, like Simon, from whom came the Simonians, and Cleobius, from whom came the Cleobians, and Dositheus, from whom came the Dositheans, and Gorthaeus, from whom came the Goratheni, and Masbotheus, from whom came the Masbothaeans. From them sprang the Medrianists, and Marcionists, and Carpocratians, and Valentinians, and Basilidians, and Saturnilians. Each introduced privately and separately his own peculiar opinion. From them came false Christs, false prophets, false apostles, who divided the unity of the Church by corrupt doctrines uttered against God and against his Christ.
4.22.7. And he wrote of many other matters, which we have in part already mentioned, introducing the accounts in their appropriate places. And from the Syriac Gospel according to the Hebrews he quotes some passages in the Hebrew tongue, showing that he was a convert from the Hebrews, and he mentions other matters as taken from the unwritten tradition of the Jews. 4.22.8. And not only he, but also Irenaeus and the whole company of the ancients, called the Proverbs of Solomon All-virtuous Wisdom. And when speaking of the books called Apocrypha, he records that some of them were composed in his day by certain heretics. But let us now pass on to another.
4.26.7. Again he adds the following: For our philosophy formerly flourished among the Barbarians; but having sprung up among the nations under your rule, during the great reign of your ancestor Augustus, it became to your empire especially a blessing of auspicious omen. For from that time the power of the Romans has grown in greatness and splendor. To this power you have succeeded, as the desired possessor, and such shall you continue with your son, if you guard the philosophy which grew up with the empire and which came into existence with Augustus; that philosophy which your ancestors also honored along with the other religions.' "4.26.8. And a most convincing proof that our doctrine flourished for the good of an empire happily begun, is this — that there has no evil happened since Augustus' reign, but that, on the contrary, all things have been splendid and glorious, in accordance with the prayers of all." '
4.26.12. But in the Extracts made by him the same writer gives at the beginning of the introduction a catalogue of the acknowledged books of the Old Testament, which it is necessary to quote at this point. He writes as follows: 4.26.13. Melito to his brother Onesimus, greeting: Since you have often, in your zeal for the word, expressed a wish to have extracts made from the Law and the Prophets concerning the Saviour and concerning our entire faith, and has also desired to have an accurate statement of the ancient book, as regards their number and their order, I have endeavored to perform the task, knowing your zeal for the faith, and your desire to gain information in regard to the word, and knowing that you, in your yearning after God, esteem these things above all else, struggling to attain eternal salvation. 4.26.14. Accordingly when I went East and came to the place where these things were preached and done, I learned accurately the books of the Old Testament, and send them to you as written below. Their names are as follows: of Moses, five books: Genesis, Exodus, Numbers, Leviticus, Deuteronomy; Jesus Nave, Judges, Ruth; of Kings, four books; of Chronicles, two; the Psalms of David, the Proverbs of Solomon, Wisdom also, Ecclesiastes, Song of Songs, Job; of Prophets, Isaiah, Jeremiah; of the twelve prophets, one book ; Daniel, Ezekiel, Esdras. From which also I have made the extracts, dividing them into six books. Such are the words of Melito.
5.1.55. But the blessed Blandina, last of all, having, as a noble mother, encouraged her children and sent them before her victorious to the King, endured herself all their conflicts and hastened after them, glad and rejoicing in her departure as if called to a marriage supper, rather than cast to wild beasts.
5.4.1. The same witnesses also recommended Irenaeus, who was already at that time a presbyter of the parish of Lyons, to the above-mentioned bishop of Rome, saying many favorable things in regard to him, as the following extract shows: 5.4.2. We pray, father Eleutherus, that you may rejoice in God in all things and always. We have requested our brother and comrade Irenaeus to carry this letter to you, and we ask you to hold him in esteem, as zealous for the covet of Christ. For if we thought that office could confer righteousness upon any one, we should commend him among the first as a presbyter of the church, which is his position.
5.5.1. It is reported that Marcus Aurelius Caesar, brother of Antoninus, being about to engage in battle with the Germans and Sarmatians, was in great trouble on account of his army suffering from thirst. But the soldiers of the so-called Melitene legion, through the faith which has given strength from that time to the present, when they were drawn up before the enemy, kneeled on the ground, as is our custom in prayer, and engaged in supplications to God. 5.5.2. This was indeed a strange sight to the enemy, but it is reported that a stranger thing immediately followed. The lightning drove the enemy to flight and destruction, but a shower refreshed the army of those who had called on God, all of whom had been on the point of perishing with thirst. 5.5.3. This story is related by non-Christian writers who have been pleased to treat the times referred to, and it has also been recorded by our own people. By those historians who were strangers to the faith, the marvel is mentioned, but it is not acknowledged as an answer to our prayers. But by our own people, as friends of the truth, the occurrence is related in a simple and artless manner. 5.5.4. Among these is Apolinarius, who says that from that time the legion through whose prayers the wonder took place received from the emperor a title appropriate to the event, being called in the language of the Romans the Thundering Legion.
5.16.7. There is said to be a certain village called Ardabau in that part of Mysia, which borders upon Phrygia. There first, they say, when Gratus was proconsul of Asia, a recent convert, Montanus by name, through his unquenchable desire for leadership, gave the adversary opportunity against him. And he became beside himself, and being suddenly in a sort of frenzy and ecstasy, he raved, and began to babble and utter strange things, prophesying in a manner contrary to the constant custom of the Church handed down by tradition from the beginning.
6.19.4. Some persons, desiring to find a solution of the baseness of the Jewish Scriptures rather than abandon them, have had recourse to explanations inconsistent and incongruous with the words written, which explanations, instead of supplying a defense of the foreigners, contain rather approval and praise of themselves. For they boast that the plain words of Moses are enigmas, and regard them as oracles full of hidden mysteries; and having bewildered the mental judgment by folly, they make their explanations. Farther on he says: 6.19.5. As an example of this absurdity take a man whom I met when I was young, and who was then greatly celebrated and still is, on account of the writings which he has left. I refer to Origen, who is highly honored by the teachers of these doctrines. 6.19.6. For this man, having been a hearer of Ammonius, who had attained the greatest proficiency in philosophy of any in our day, derived much benefit from his teacher in the knowledge of the sciences; but as to the correct choice of life, he pursued a course opposite to his. 6.19.7. For Ammonius, being a Christian, and brought up by Christian parents, when he gave himself to study and to philosophy straightway conformed to the life required by the laws. But Origen, having been educated as a Greek in Greek literature, went over to the barbarian recklessness. And carrying over the learning which he had obtained, he hawked it about, in his life conducting himself as a Christian and contrary to the laws, but in his opinions of material things and of the Deity being like a Greek, and mingling Grecian teachings with foreign fables.' "
7.32.16. And this is not an opinion of our own; but it was known to the Jews of old, even before Christ, and was carefully observed by them. This may be learned from what is said by Philo, Josephus, and Musaeus; and not only by them, but also by those yet more ancient, the two Agathobuli, surnamed 'Masters,' and the famous Aristobulus, who was chosen among the seventy interpreters of the sacred and divine Hebrew Scriptures by Ptolemy Philadelphus and his father, and who also dedicated his exegetical books on the law of Moses to the same kings." "
8.2.4. It was in the nineteenth year of the reign of Diocletian, in the month Dystrus, called March by the Romans, when the feast of the Saviour's passion was near at hand, that royal edicts were published everywhere, commanding that the churches be leveled to the ground and the Scriptures be destroyed by fire, and ordering that those who held places of honor be degraded, and that the household servants, if they persisted in the profession of Christianity, be deprived of freedom." '8.2.5. Such was the first edict against us. But not long after, other decrees were issued, commanding that all the rulers of the churches in every place be first thrown into prison, and afterwards by every artifice be compelled to sacrifice.

8.6.8. Such things occurred in Nicomedia at the beginning of the persecution. But not long after, as persons in the country called Melitene, and others throughout Syria, attempted to usurp the government, a royal edict directed that the rulers of the churches everywhere should be thrown into prison and bonds.
8.6.9. What was to be seen after this exceeds all description. A vast multitude were imprisoned in every place; and the prisons everywhere, which had long before been prepared for murderers and robbers of graves, were filled with bishops, presbyters and deacons, readers and exorcists, so that room was no longer left in them for those condemned for crimes.
8.6.10. And as other decrees followed the first, directing that those in prison if they would sacrifice should be permitted to depart in freedom, but that those who refused should be harassed with many tortures, how could any one, again, number the multitude of martyrs in every province, and especially of those in Africa, and Mauritania, and Thebais, and Egypt? From this last country many went into other cities and provinces, and became illustrious through martyrdom.' "
10.4.36. This our new and excellent Zerubabel, having heard the word which announced beforehand, that she who had been made a desert on account of God should enjoy these things, after the bitter captivity and the abomination of desolation, did not overlook the dead body; but first of all with prayers and supplications propitiated the Father with the common consent of all of you, and invoking the only one that gives life to the dead as his ally and fellow-worker, raised her that was fallen, after purifying and freeing her from her ills. And he clothed her not with the ancient garment, but with such an one as he had again learned from the sacred oracles, which say clearly, 'And the latter glory of this house shall be greater than the former.'" '
10.4.40. Here he has placed symbols of sacred purifications, setting up fountains opposite the temple which furnish an abundance of water wherewith those who come within the sanctuary may purify themselves. This is the first halting-place of those who enter; and it furnishes at the same time a beautiful and splendid scene to every one, and to those who still need elementary instruction a fitting station.' '. None
21. Eusebius of Caesarea, Life of Constantine, 3.25-3.40 (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • Eusebius (Church historian) • Eusebius (Church historian), Vita Constantini • Eusebius of Caesarea

 Found in books: Bianchetti et al (2015) 384, 396; Hahn Emmel and Gotter (2008) 48, 114, 279

3.25. After these things, the pious emperor addressed himself to another work truly worthy of record, in the province of Palestine. What then was this work? He judged it incumbent on him to render the blessed locality of our Saviour's resurrection an object of attraction and veneration to all. He issued immediate injunctions, therefore, for the erection in that spot of a house of prayer: and this he did, not on the mere natural impulse of his own mind, but being moved in spirit by the Saviour himself. " '3.26. For it had been in time past the endeavor of impious men (or rather let me say of the whole race of evil spirits through their means), to consign to the darkness of oblivion that divine monument of immortality to which the radiant angel had descended from heaven, and rolled away the stone for those who still had stony hearts, and who supposed that the living One still lay among the dead; and had declared glad tidings to the women also, and removed their stony-hearted unbelief by the conviction that he whom they sought was alive. This sacred cave, then, certain impious and godless persons had thought to remove entirely from the eyes of men, supposing in their folly that thus they should be able effectually to obscure the truth. Accordingly they brought a quantity of earth from a distance with much labor, and covered the entire spot; then, having raised this to a moderate height, they paved it with stone, concealing the holy cave beneath this massive mound. Then, as though their purpose had been effectually accomplished, they prepare on this foundation a truly dreadful sepulchre of souls, by building a gloomy shrine of lifeless idols to the impure spirit whom they call Venus, and offering detestable oblations therein on profane and accursed altars. For they supposed that their object could not otherwise be fully attained, than by thus burying the sacred cave beneath these foul pollutions. Unhappy men! They were unable to comprehend how impossible it was that their attempt should remain unknown to him who had been crowned with victory over death, any more than the blazing sun, when he rises above the earth, and holds his wonted course through the midst of heaven, is unseen by the whole race of mankind. Indeed, his saving power, shining with still greater brightness, and illumining, not the bodies, but the souls of men, was already filling the world with the effulgence of its own light. Nevertheless, these devices of impious and wicked men against the truth had prevailed for a long time, nor had any one of the governors, or military commanders, or even of the emperors themselves ever yet appeared, with ability to abolish these daring impieties, save only that one who enjoyed the favor of the King of kings. And now, acting as he did under the guidance of the divine Spirit, he could not consent to see the sacred spot of which we have spoken, thus buried, through the devices of the adversaries, under every kind of impurity, and abandoned to forgetfulness and neglect; nor would he yield to the malice of those who had contracted this guilt, but calling on the divine aid, gave orders that the place should be thoroughly purified, thinking that the parts which had been most polluted by the enemy ought to receive special tokens, through his means, of the greatness of the divine favor. As soon, then, as his commands were issued, these engines of deceit were cast down from their proud eminence to the very ground, and the dwelling-places of error, with the statues and the evil spirits which they represented, were overthrown and utterly destroyed. ' "3.27. Nor did the emperor's zeal stop here; but he gave further orders that the materials of what was thus destroyed, both stone and timber, should be removed and thrown as far from the spot as possible; and this command also was speedily executed. The emperor, however, was not satisfied with having proceeded thus far: once more, fired with holy ardor, he directed that the ground itself should be dug up to a considerable depth, and the soil which had been polluted by the foul impurities of demon worship transported to a far distant place. " "3.28. This also was accomplished without delay. But as soon as the original surface of the ground, beneath the covering of earth, appeared, immediately, and contrary to all expectation, the venerable and hollowed monument of our Saviour's resurrection was discovered. Then indeed did this most holy cave present a faithful similitude of his return to life, in that, after lying buried in darkness, it again emerged to light, and afforded to all who came to witness the sight, a clear and visible proof of the wonders of which that spot had once been the scene, a testimony to the resurrection of the Saviour clearer than any voice could give. " "3.29. Immediately after the transactions I have recorded, the emperor sent forth injunctions which breathed a truly pious spirit, at the same time granting ample supplies of money, and commanding that a house of prayer worthy of the worship of God should be erected near the Saviour's tomb on a scale of rich and royal greatness. This object he had indeed for some time kept in view, and had foreseen, as if by the aid of a superior intelligence, that which should afterwards come to pass. He laid his commands, therefore, on the governors of the Eastern provinces, that by an abundant and unsparing expenditure they should secure the completion of the work on a scale of noble and ample magnificence. He also dispatched the following letter to the bishop who at that time presided over the church at Jerusalem, in which he clearly asserted the saving doctrine of the faith, writing in these terms. " "3.30. Victor Constantius, Maximus Augustus, to Macarius. Such is our Saviour's grace, that no power of language seems adequate to describe the wondrous circumstance to which I am about to refer. For, that the monument of his most holy Passion, so long ago buried beneath the ground, should have remained unknown for so long a series of years, until its reappearance to his servants now set free through the removal of him who was the common enemy of all, is a fact which truly surpasses all admiration. For if all who are accounted wise throughout the world were to unite in their endeavors to say somewhat worthy of this event, they would be unable to attain their object in the smallest degree. Indeed, the nature of this miracle as far transcends the capacity of human reason as heavenly things are superior to human affairs. For this cause it is ever my first, and indeed my only object, that, as the authority of the truth is evincing itself daily by fresh wonders, so our souls may all become more zealous, with all sobriety and earnest uimity, for the honor of the Divine law. I desire, therefore, especially, that you should be persuaded of that which I suppose is evident to all beside, namely, that I have no greater care than how I may best adorn with a splendid structure that sacred spot, which, under Divine direction, I have disencumbered as it were of the heavy weight of foul idol worship; a spot which has been accounted holy from the beginning in God's judgment, but which now appears holier still, since it has brought to light a clear assurance of our Saviour's passion. " '3.31. It will be well, therefore, for your sagacity to make such arrangements and provision of all things needful for the work, that not only the church itself as a whole may surpass all others whatsoever in beauty, but that the details of the building may be of such a kind that the fairest structures in any city of the empire may be excelled by this. And with respect to the erection and decoration of the walls, this is to inform you that our friend Dracilianus, the deputy of the Pr torian Pr fects, and the governor of the province, have received a charge from us. For our pious directions to them are to the effect that artificers and laborers, and whatever they shall understand from your sagacity to be needful for the advancement of the work, shall immediately be furnished by their care. And as to the columns and marbles, whatever you shall judge, after actual inspection of the plan, to be especially precious and serviceable, be diligent to send information to us in writing, in order that whatever quantity or sort of materials we shall esteem from your letter to be needful, may be procured from every quarter, as required, for it is fitting that the most marvelous place in the world should be worthily decorated. 3.32. With respect to the ceiling of the church, I wish to know from you whether in your judgment it should be panel-ceiled, or finished with any other kind of workmanship. If the panel ceiling be adopted, it may also be ornamented with gold. For the rest, your Holiness will give information as early as possible to the before-mentioned magistrates how many laborers and artificers, and what expenditure of money is required. You will also be careful to send us a report without delay, not only respecting the marbles and columns, but the paneled ceiling also, should this appear to you to be the most beautiful form. God preserve you, beloved brother! ' "3.33. This was the emperor's letter; and his directions were at once carried into effect. Accordingly, on the very spot which witnessed the Saviour's sufferings, a new Jerusalem was constructed, over against the one so celebrated of old, which, since the foul stain of guilt brought on it by the murder of the Lord, had experienced the last extremity of desolation, the effect of Divine judgment on its impious people. It was opposite this city that the emperor now began to rear a monument to the Saviour's victory over death, with rich and lavish magnificence. And it may be that this was that second and new Jerusalem spoken of in the predictions of the prophets, concerning which such abundant testimony is given in the divinely inspired records. First of all, then, he adorned the sacred cave itself, as the chief part of the whole work, and the hallowed monument at which the angel radiant with light had once declared to all that regeneration which was first manifested in the Saviour's person. " "3.34. This monument, therefore, first of all, as the chief part of the whole, the emperor's zealous magnificence beautified with rare columns, and profusely enriched with the most splendid decorations of every kind. " '3.35. The next object of his attention was a space of ground of great extent, and open to the pure air of heaven. This he adorned with a pavement of finely polished stone, and enclosed it on three sides with porticos of great length. 3.36. For at the side opposite to the cave, which was the eastern side, the church itself was erected; a noble work rising to a vast height, and of great extent both in length and breadth. The interior of this structure was floored with marble slabs of various colors; while the external surface of the walls, which shone with polished stones exactly fitted together, exhibited a degree of splendor in no respect inferior to that of marble. With regard to the roof, it was covered on the outside with lead, as a protection against the rains of winter. But the inner part of the roof, which was finished with sculptured panel work, extended in a series of connected compartments, like a vast sea, over the whole church; and, being overlaid throughout with the purest gold, caused the entire building to glitter as it were with rays of light. 3.37. Besides this were two porticos on each side, with upper and lower ranges of pillars, corresponding in length with the church itself; and these also had their roofs ornamented with gold. of these porticos, those which were exterior to the church were supported by columns of great size, while those within these rested on piles of stone beautifully adorned on the surface. Three gates, placed exactly east, were intended to receive the multitudes who entered the church. 3.38. Opposite these gates the crowning part of the whole was the hemisphere, which rose to the very summit of the church. This was encircled by twelve columns (according to the number of the apostles of our Saviour), having their capitals embellished with silver bowls of great size, which the emperor himself presented as a splendid offering to his God. 3.39. In the next place he enclosed the atrium which occupied the space leading to the entrances in front of the church. This comprehended, first the court, then the porticos on each side, and lastly the gates of the court. After these, in the midst of the open market-place, the general entrance-gates, which were of exquisite workmanship, afforded to passers-by on the outside a view of the interior which could not fail to inspire astonishment. ' "3.40. This temple, then, the emperor erected as a conspicuous monument of the Saviour's resurrection, and embellished it throughout on an imperial scale of magnificence. He further enriched it with numberless offerings of inexpressible beauty and various materials - gold, silver, and precious stones, the skillful and elaborate arrangement of which, in regard to their magnitude, number, and variety, we have not leisure at present to describe particularly. "". None
22. Origen, Against Celsus, 2.30, 3.23, 6.1, 8.17-8.18 (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Eusebius • Eusebius of Caesarea

 Found in books: Boulluec (2022) 127; Fowler (2014) 22, 177, 178; Geljon and Runia (2019) 35; Gunderson (2022) 186, 190; Lunn-Rockliffe (2007) 129; Van Nuffelen (2012) 193

2.30. This objection also is cast in our teeth by Celsus: From such signs and misinterpretations, and from proofs so mean, no one could prove him to be God, and the Son of God. Now it was his duty to enumerate the alleged misinterpretations, and to prove them to be such, and to show by reasoning the meanness of the evidence, in order that the Christian, if any of his objections should seem to be plausible, might be able to answer and confute his arguments. What he said, however, regarding Jesus, did indeed come to pass, because He was a mighty potentate, although Celsus refuses to see that it so happened, notwithstanding that the clearest evidence proves it true of Jesus. For as the sun, he says, which enlightens all other objects, first makes himself visible, so ought the Son of God to have done. We would say in reply, that so He did; for righteousness has arisen in His days, and there is abundance of peace, which took its commencement at His birth, God preparing the nations for His teaching, that they might be under one prince, the king of the Romans, and that it might not, owing to the want of union among the nations, caused by the existence of many kingdoms, be more difficult for the apostles of Jesus to accomplish the task enjoined upon them by their Master, when He said, Go and teach all nations. Moreover it is certain that Jesus was born in the reign of Augustus, who, so to speak, fused together into one monarchy the many populations of the earth. Now the existence of many kingdoms would have been a hindrance to the spread of the doctrine of Jesus throughout the entire world; not only for the reasons mentioned, but also on account of the necessity of men everywhere engaging in war, and fighting on behalf of their native country, which was the case before the times of Augustus, and in periods still more remote, when necessity arose, as when the Peloponnesians and Athenians warred against each other, and other nations in like manner. How, then, was it possible for the Gospel doctrine of peace, which does not permit men to take vengeance even upon enemies, to prevail throughout the world, unless at the advent of Jesus a milder spirit had been everywhere introduced into the conduct of things?
3.23. But we, in proving the facts related of our Jesus from the prophetic Scriptures, and comparing afterwards His history with them, demonstrate that no dissoluteness on His part is recorded. For even they who conspired against Him, and who sought false witnesses to aid them, did not find even any plausible grounds for advancing a false charge against Him, so as to accuse Him of licentiousness; but His death was indeed the result of a conspiracy, and bore no resemblance to the death of Æsculapius by lightning. And what is there that is venerable in the madman Dionysus, and his female garments, that he should be worshipped as a god? And if they who would defend such beings betake themselves to allegorical interpretations, we must examine each individual instance, and ascertain whether it is well founded, and also in each particular case, whether those beings can have a real existence, and are deserving of respect and worship who were torn by the Titans, and cast down from their heavenly throne. Whereas our Jesus, who appeared to the members of His own troop - for I will take the word that Celsus employs - did really appear, and Celsus makes a false accusation against the Gospel in saying that what appeared was a shadow. And let the statements of their histories and that of Jesus be carefully compared together. Will Celsus have the former to be true, but the latter, although recorded by eye-witnesses who showed by their acts that they clearly understood the nature of what they had seen, and who manifested their state of mind by what they cheerfully underwent for the sake of His Gospel, to be inventions? Now, who is there that, desiring to act always in conformity with right reason, would yield his assent at random to what is related of the one, but would rush to the history of Jesus, and without examination refuse to believe what is recorded of Him?
6.1. In beginning this our sixth book, we desire, my reverend Ambrosius, to answer in it those accusations which Celsus brings against the Christians, not, as might be supposed, those objections which he has adduced from writers on philosophy. For he has quoted a considerable number of passages, chiefly from Plato, and has placed alongside of these such declarations of holy Scripture as are fitted to impress even the intelligent mind; subjoining the assertion that these things are stated much better among the Greeks (than in the Scriptures), and in a manner which is free from all exaggerations and promises on the part of God, or the Son of God. Now we maintain, that if it is the object of the ambassadors of the truth to confer benefits upon the greatest possible number, and, so far as they can, to win over to its side, through their love to men, every one without exception - intelligent as well as simple - not Greeks only, but also Barbarians (and great, indeed, is the humanity which should succeed in converting the rustic and the ignorant ), it is manifest that they must adopt a style of address fitted to do good to all, and to gain over to them men of every sort. Those, on the other hand, who turn away from the ignorant as being mere slaves, and unable to understand the flowing periods of a polished and logical discourse, and so devote their attention solely to such as have been brought up among literary pursuits, confine their views of the public good within very strait and narrow limits.
8.17. Celsus then proceeds to say that we shrink from raising altars, statues, and temples; and this, he thinks, has been agreed upon among us as the badge or distinctive mark of a secret and forbidden society. He does not perceive that we regard the spirit of every good man as an altar from which arises an incense which is truly and spiritually sweet-smelling, namely, the prayers ascending from a pure conscience. Therefore it is said by John in the Revelation, The odours are the prayers of saints; and by the Psalmist, Let my prayer come up before You as incense. And the statues and gifts which are fit offerings to God are the work of no common mechanics, but are wrought and fashioned in us by the Word of God, to wit, the virtues in which we imitate the First-born of all creation, who has set us an example of justice, of temperance, of courage, of wisdom, of piety, and of the other virtues. In all those, then, who plant and cultivate within their souls, according to the divine word, temperance, justice, wisdom, piety, and other virtues, these excellences are their statues they raise, in which we are persuaded that it is becoming for us to honour the model and prototype of all statues: the image of the invisible God, God the Only-begotten. And again, they who put off the old man with his deeds, and put on the new man, which is renewed in knowledge after the image of Him that has created him, in taking upon them the image of Him who has created them, do raise within themselves a statue like to what the Most High God Himself desires. And as among statuaries there are some who are marvellously perfect in their art, as for example Pheidias and Polycleitus, and among painters, Zeuxis and Apelles, while others make inferior statues, and others, again, are inferior to the second-rate artists - so that, taking all together, there is a wide difference in the execution of statues and pictures - in the same way there are some who form images of the Most High in a better manner and with a more perfect skill; so that there is no comparison even between the Olympian Jupiter of Pheidias and the man who has been fashioned according to the image of God the Creator. But by far the most excellent of all these throughout the whole creation is that image in our Saviour who said, My Father is in Me. 8.18. And every one who imitates Him according to his ability, does by this very endeavour raise a statue according to the image of the Creator, for in the contemplation of God with a pure heart they become imitators of Him. And, in general, we see that all Christians strive to raise altars and statues as we have described them and these not of a lifeless and senseless kind and not to receive greedy spirits intent upon lifeless things, but to be filled with the Spirit of God who dwells in the images of virtue of which we have spoken, and takes His abode in the soul which is conformed to the image of the Creator. Thus the Spirit of Christ dwells in those who bear, so to say, a resemblance in form and feature to Himself. And the Word of God, wishing to set this clearly before us, represents God as promising to the righteous, I will dwell in them, and walk among them; and I will be their God, and they shall be My people. And the Saviour says, If any man hear My words, and do them, I and My Father will come to him, and make Our abode with him. Let any one, therefore, who chooses compare the altars which I have described with those spoken of by Celsus, and the images in the souls of those who worship the Most High God with the statues of Pheidias, Polycleitus, and such like, and he will clearly perceive, that while the latter are lifeless things, and subject to the ravages of time, the former abide in the immortal spirit as long as the reasonable soul wishes to preserve them. ''. None
23. Porphyry, Life of Plotinus, 16 (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • Eusebius

 Found in books: Fowler (2014) 178; Hirsch-Luipold (2022) 181

16. Many Christians of this period--amongst them sectaries who had abandoned the old philosophy, men of the schools of Adelphius and Aquilinus--had possessed themselves of works by Alexander of Libya, by Philocomus, by Demostratus, and bby Lydus, and exhibited also Revelations bearing the names of Zoroaster, Zostrianus, Nicotheus, Allogenes, Mesus, and others of that order. Thus they fooled many, themselves fooled first; Plato, according to them, had failed to penetrate into the depth of Intellectual Being. Plotinus fequently attacked their position at the Conferences and finally wrote the treatise which I have headed Against the Gnostics: he left to us of the circle the task of examining what he himself passed over. Amelius proceeded as far as a fortieth treatise in refutation of the book of Zostrianus: I myself have shown on many counts that the Zoroastrian volume is spurious and modern, concocted by the sectaries in order to pretend that the doctrines they had embraced were those of the ancient sage. ''. None
24. None, None, nan (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • Eusebius • Eusebius of Caesarea

 Found in books: Dijkstra and Raschle (2020) 200; Maier and Waldner (2022) 108

25. None, None, nan (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • Eusebius of Caesarea • Eusebius of Caesarea, bishop

 Found in books: Bianchetti et al (2015) 396; Klein and Wienand (2022) 17; Van Nuffelen (2012) 193

26. None, None, nan (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • Eusebius • Eusebius of Caesarea

 Found in books: Dijkstra and Raschle (2020) 204; de Ste. Croix et al. (2006) 61

27. None, None, nan (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • Arnobius, literary parallels with Eusebius • Eusebius • Eusebius (of Caesarea) • Eusebius of Caesarea • Eusebius, and Chaldaean invocations • Eusebius, and criticism of Christs disciples • Eusebius, and his Hecatean Oracle • Eusebius, and of the Apostles • Eusebius, and pagan faith • Eusebius, and the fons rerum • Eusebius, anti-Porphyrian arguments in common with Arnobius • Eusebius, anti-Porphyrian polemics of • Eusebius, attacks Apollonius • Eusebius, condemns occult practices • Eusebius, defends Christs deity • Eusebius, defends the Apostles • Eusebius, miracles of Christ • Eusebius, on Christs teaching • Eusebius, on the miraculous power of the name Jesus • Eusebius, says Christ is more powerful than fate • Eusebius, says Christ was not a magician

 Found in books: Dijkstra (2020) 193; Fowler (2014) 172; Motta and Petrucci (2022) 131, 142, 149, 150; Simmons(1995) 28, 29, 31, 222, 224, 229, 235, 238, 239, 245, 279, 281

28. None, None, nan (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • Arnobius, literary parallels with Eusebius • Eusebius • Eusebius of Caesarea • Eusebius of Caesarea, on astrology/astronomy • Eusebius, • Eusebius, Porphyrys Chaldaean theology • Eusebius, Porphyrys angelology • Eusebius, and Sanchuniathons history • Eusebius, and criticism of Christs disciples • Eusebius, anti-Porphyrian arguments in common with Arnobius • Eusebius, attacks Apollonius • Eusebius, attacks Porphyrys concept of worship • Eusebius, concept of salvation • Eusebius, defends the Apostles • Eusebius, miracles of Christ • Eusebius, on Christians as a restored Hebrew ethnos • Eusebius, on Christs teaching • Eusebius, on Hebrews as a religiously positive category • Eusebius, on distinction between Hebrews and Jews • Eusebius, reveals Porphyrys contradictions • Eusebius, says Christ is more powerful than fate

 Found in books: Ashbrook Harvey et al (2015) 99; Corrigan and Rasimus (2013) 545; Dijkstra and Raschle (2020) 200; Edmonds (2019) 340; Erler et al (2021) 141; Fowler (2014) 172, 173, 174, 175, 176, 179, 182, 186, 189; Geljon and Runia (2013) 3, 33; Geljon and Runia (2019) 3, 36, 83, 106, 127; Goldhill (2022) 296; Hirsch-Luipold (2022) 179; Long (2006) 71; Maier and Waldner (2022) 108; Motta and Petrucci (2022) 146, 148, 150; Simmons(1995) 29, 31, 121, 235, 239, 262, 269, 271, 279, 308, 313, 316; Stuckenbruck (2007) 82, 609, 634; Tanaseanu-Döbler and von Alvensleben (2020) 211; Van Nuffelen (2012) 192

29. None, None, nan (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • Arnobius, literary parallels with Eusebius • Eusebius • Eusebius of Caesarea • Eusebius, and the persecution in Egypt

 Found in books: Dijkstra and Raschle (2020) 200, 204, 205; Kahlos (2019) 154; Lynskey (2021) 33; Maier and Waldner (2022) 93; Simmons(1995) 2, 67

30. None, None, nan (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Eusebius • Eusebius of Caesarea

 Found in books: Corrigan and Rasimus (2013) 517; Tanaseanu-Döbler and von Alvensleben (2020) 243

31. Socrates Scholasticus, Ecclesiastical History, 1.27 (4th cent. CE - 5th cent. CE)
 Tagged with subjects: • Eusebius • Eusebius of Caesarea, bishop

 Found in books: Fowler (2014) 22; Klein and Wienand (2022) 117

1.27. Arius having thus satisfied the emperor, returned to Alexandria. But his artifice for suppressing the truth did not succeed; for on his arrival at Alexandria, as Athanasius would not receive him, but turned away from him as a pest, he attempted to excite a fresh commotion in that city by disseminating his heresy. Then indeed both Eusebius himself wrote, and prevailed on the emperor also to write, in order that Arius and his partisans might be readmitted into the church. Athanasius nevertheless wholly refused to receive them, and wrote to inform the emperor in reply, that it was impossible for those who had once rejected the faith, and had been anathematized, to be again received into communion on their return. But the emperor, provoked at this answer, menaced Athanasius in these terms: 'Since you have been apprised of my will, afford unhindered access into the church to all those who are desirous of entering it. For if it shall be intimated to me that you have prohibited any of those claiming to be reunited to the church, or have hindered their admission, I will immediately send some one who at my command shall depose you, and drive you into exile.' The emperor wrote thus from a desire of promoting the public good, and because he did not wish to see the church ruptured; for he labored earnestly to bring them all into harmony. Then indeed the partisans of Eusebius, ill-disposed towards Athanasius, imagining they had found a seasonable opportunity, welcomed the emperor's displeasure as an auxiliary to their own purpose: and on this account they raised a great disturbance, endeavoring to eject him from his bishopric; for they entertained the hope that the Arian doctrine would prevail only upon the removal of Athanasius. The chief conspirators against him were Eusebius bishop of Nicomedia, Theognis of Nic a, Maris of Chalcedon, Ursacius of Singidnum in Upper Mœsia, and Valens of Mursa in Upper Pannonia. These persons suborn by bribes certain of the Melitian heresy to fabricate various charges against Athanasius; and first they accuse him through the Melitians Ision, Eud mon and Callinicus, of having ordered the Egyptians to pay a linen garment as tribute to the church at Alexandria. But this calumny was immediately disproved by Alypius and Macarius, presbyters of the Alexandrian church, who then happened to be at Nicomedia; they having convinced the emperor that these statements to the prejudice of Athanasius were false. Wherefore the emperor by letter severely censured his accusers, but urged Athanasius to come to him. But before he came the Eusebian faction anticipating his arrival, added to their former accusation the charge of another crime of a still more serious nature than the former; charging Athanasius with plotting against his sovereign, and with having sent for treasonable purposes a chest full of gold to one Philumenus. When, however, the emperor had himself investigated this matter at Psamathia, which is in the suburbs of Nicomedia, and had found Athanasius innocent, he dismissed him with honor; and wrote with his own hand to the church at Alexandria to assure them that their bishop had been falsely accused. It would indeed have been both proper and desirable to have passed over in silence the subsequent attacks which the Eusebians made upon Athanasius, lest from these circumstances the Church of Christ should be judged unfavorably of by those who are adverse to its interests. But since having been already committed to writing, they have become known to everybody, I have on that account deemed it necessary to make as cursory allusion to these things as possible, the particulars of which would require a special treatise. Whence the slanderous accusation originated, and the character of those who devised it, I shall now therefore state in brief. Mareotes is a district of Alexandria; there are contained in it very many villages, and an abundant population, with numerous splendid churches; these churches are all under the jurisdiction of the bishop of Alexandria, and are subject to his city as parishes. There was in this region a person named Ischyras, who had been guilty of an act deserving of many deaths; for although he had never been admitted to holy orders, he had the audacity to assume the title of presbyter, and to exercise sacred functions belonging to the priesthood. But having been detected in his sacrilegious career, he made his escape thence and sought refuge in Nicomedia, where he implored the protection of the party of Eusebius; who from their hatred to Athanasius, not only received him as a presbyter, but even promised to confer upon him the dignity of the episcopacy, if he would frame an accusation against Athanasius, listening as a pretext for this to whatever stories Ischyras had invented. For he spread a report that he had suffered dreadfully in consequence of an assault; and that Macarius had rushed furiously toward the altar, had overturned the table, and broken a mystical cup: he added also that he had burnt the sacred books. As a reward for this accusation, the Eusebian faction, as I have said, promised him a bishopric; foreseeing that the charges against Macarius would involve, along with the accused party, Athanasius, under whose orders he would seem to have acted. But this charge they formulated later; before it they devised another full of the bitterest malignity, to which I shall now advert. Having by some means, I know not what, obtained a man's hand; whether they themselves had murdered any one, and cut off his hand, or had severed it from some dead body, God knows and the authors of the deed: but be that as it may, they publicly exposed it as the hand of Arsenius, a Melitian bishop, while they kept the alleged owner of it concealed. This hand, they asserted, had been made use of by Athanasius in the performance of certain magic arts; and therefore it was made the gravest ground of accusation which these calumniators had concerted against him: but as it generally happens, all those who entertained any pique against Athanasius came forward at the same time with a variety of other charges. When the emperor was informed of these proceedings, he wrote to his nephew Dalmatius the censor, who then had his residence at Antioch in Syria, directing him to order the accused parties to be brought before him, and after due investigation, to inflict punishment on such as might be convicted. He also sent there Eusebius and Theognis, that the case might be tried in their presence. When Athanasius knew that he was to be summoned before the censor, he sent into Egypt to make a strict search after Arsenius; and he ascertained indeed that he was secreted there, but was unable to apprehend him, because he often changed his place of concealment. Meanwhile the emperor suppressed the trial which was to have been held before the censor, on the following account. "". None
32. None, None, nan (4th cent. CE - 5th cent. CE)
 Tagged with subjects: • Eusebius • Eusebius of Caesarea,

 Found in books: Huttner (2013) 238; McGowan (1999) 158

33. None, None, nan (4th cent. CE - 5th cent. CE)
 Tagged with subjects: • Eusebius • Eusebius of Caesarea

 Found in books: Farag (2021) 251; Fowler (2014) 22

34. None, None, nan (5th cent. CE - 5th cent. CE)
 Tagged with subjects: • Eusebius

 Found in books: Geljon and Runia (2013) 3; Geljon and Runia (2019) 3

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