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Tiresias: The Ancient Mediterranean Religions Source Database



9246
Philo Of Alexandria, On The Embassy To Gaius, 183-198


nanbut to expect to be looked upon as worthy to receive especial privileges and precedence, by a master who was of a different nation and a young man and an absolute monarch, would have seemed like insanity. But it would seem that he was showing civility to the whole district of the Alexandrians, to which he was thus giving a privilege, when promising to give his decision speedily; unless, indeed, disregarding the character of a fair and impartial hearer, he was intending to be a fellow suitor with our adversaries and an enemy of ours, instead of behaving like a judge." XXIX.


nanHaving these ideas in my mind, I resisted the sanguine hopes of the others, and had no rest in my mind day or night. But while I was thus giving way to despondency and lamenting over my ignorance of the future (for it was not safe to postpone matters), on a sudden another most grievous and unexpected calamity fell upon us, bringing danger not on one section of the Jews only, but on all the nation together.


nanFor we had come from Rome to Dicaearchia attending upon Gaius; and he had gone down to the seaside and was remaining near the gulf, having left for a while his own palaces, which were numerous and superbly furnished.


nanAnd while we were anxiously considering his intentions, for we were continually expecting to be summoned, a man arrived, with blood-shot eyes, and looking very much troubled, out of breath and palpitating, and leading us away to a little distance from the rest (for there were several persons near), he said, "Have you heard the news?" And then when he was about to tell us what it was he stopped, because of the abundance of tears that rose up to choke his utterance.


nanAnd beginning again, he was a second and a third time stopped in the same manner. And we, seeing this, were much alarmed and agitated by suspense, and entreated him to tell us what the circumstance was on account of which he said that he had come; for he could not have come merely to weep before so many witnesses. "If, then," said we, "you have any real cause for tears, do not keep your grief to yourself; we have been long ago well accustomed to misfortune.


nanAnd he with difficulty, sobbing aloud, and in a broken voice, spoke as follows: "Our temple is destroyed! Gaius has ordered a colossal statue of himself to be erected in the holy of holies, having his own name inscribed upon it with the title of Jupiter!


nanAnd while we were all struck dumb with astonishment and terror at what he had told us, and stood still deprived of all motion (for we stood there mute and in despair, ready to fall to the ground with fear and sorrow, the very muscles of our bodies being deprived of all strength by the news which we had heard); others arrived bearing the same sad tale.


nanAnd then we all retired and shut ourselves up together and bewailed our individual and common miseries, and went through every circumstance that our minds could conceive, for a man in misfortune is a most loquacious animal, wrestling as we might with our misery. And we said to one another, "We have sailed hither in the middle of winter, in order that we might not be all involved in violation of the law and in misfortunes proceeding from it, without being aware what a winter of misery was awaiting us on shore, far more grievous than any storm at sea. For of the one nature is the cause, which has divided the seasons of the year and arranged them in due order, but nature is a thing which exerts a saving power; but the other storm is caused by a man who cherishes no ideas such as become a man, but is a young man, and a promoter of all kinds of innovation, being invested with irresponsible power over all the world. "And youth, when combined with absolute power and yielding to irresistible and unrestrained passion, is an invincible evil.


nanAnd will it be allowed to us to approach him or to open our mouth on the subject of the synagogues before this insulter of our holy and glorious temple? For it is quite evident that he will pay no regard whatever to things of less importance and which are held in inferior estimation, when he behaves with insolence and contempt towards our most beautiful and renowned temple, which is respected by all the east and by all the west, and regarded like the sun which shines everywhere.


nanAnd even if we were allowed free access to him, what else could we expect but an inexorable sentence of death? But be it so; we will perish. For, indeed, a glorious death in defence of and for the sake of the preservation of our laws, is a kind of life. "But, indeed, if no advantage is derived from our death, would it not be insanity to perish in addition to what we now have to endure, and this too, while we appear to be ambassadors, so that the calamity appears rather to affect those who have sent us than those who remain?


nanNot but what those of our fellow countrymen who are by nature most inclined to detest all wickedness, will accuse us of impiety, as if we, in the extremity of dangers, when our whole country was tossed about and threatened, were remembering some private interests of our own out of selfishness. For it is necessary that small things must yield to great ones, and that private objects must yield to the general interests; since, when they are destroyed, there is an end of the constitution and of the nation.


nanFor how can it be holy or lawful for us to struggle in any other manner, pointing out that we are citizens of Alexandria, over whom a danger is now impending, that namely, of the utter destruction of the general constitution of the Jewish nation; for in the destruction of the temple there is reason to fear that this man, so fond of innovation and willing to dare the most audacious actions, will also order the general name of our whole nation to be abolished.


nanIf, therefore, both the objects on account of which we were sent are overthrown, perhaps some one will say, What then, did they not know that they had to negotiate for a safe return? But I would reply to such a man, You either have not the genuine feelings of a nobly born man, or else you were not educated like one, and have never been trained in the knowledge of the sacred scriptures; for men who are truly noble are full of hope, and the laws too implant good hopes in all those who do not study them superficially but with all their hearts.


nanPerhaps these things are meant as a trial of the existing generation to see how they are inclined towards virtue, and whether they have been taught to bear evils with resolute and firm minds, without yielding at the first moment; all human considerations then are discarded, and let them be discarded, but let an imperishable hope and trust in God the Saviour remain in our souls, as he has often preserved our nation amid inextricable difficulties and distresses." XXX.


nanThese were the sort of things which we said, bewailing at the same time our unexpected calamities, and yet also encouraging one another with the hope of a change to a more tranquil and peaceful state of things. And after a little consideration and delay, we said to those who had brought us this doleful news, "Why sit ye here quietly, having just kindled sparks of eagerness in our ears by which we are set on fire and rendered all in a blaze, when you ought rather to add to what you have told us an account of the causes which have operated on Gaius.


nanAnd they replied, "You know the principal and primary cause of all; for that indeed is universally known to all men. He desires to be considered a god; and he conceives that the Jews alone are likely to be disobedient; and that therefore he cannot possibly inflict a greater evil or injury upon them than by defacing and insulting the holy dignity of their temple; for report prevails that it is the most beautiful of all the temples in the world, inasmuch as it is continually receiving fresh accessions of ornament and has been for an infinite period of time, a never-ending and boundless expense being lavished on it. And as he is a very contentious and quarrelsome man, he thinks of appropriating this edifice wholly to himself.


Intertexts (texts cited often on the same page as the searched text):

16 results
1. Philo of Alexandria, On Husbandry, 84 (1st cent. BCE - 1st cent. CE)

84. Very beautifully, therefore, does the lawgiver in his recommendations, teach us not to elect as a chief, a man who is a breeder of horses, thinking that such a one is altogether unsuited to exercise authority, inasmuch as he is in a frenzy about pleasures and appetites, and intolerable loves, and rages about like an unbridled and unmanageable horse. For he speaks thus, "Thou shalt not be able to set over thyself a man that is a stranger, because he is not thy brother; because he will not multiply for himself his horses, and will not turn his people towards Egypt.
2. Philo of Alexandria, On The Cherubim, 9 (1st cent. BCE - 1st cent. CE)

9. And they shall undergo eternal banishment, God himself confirming their expulsion, when he bids the wise man obey the word spoken by Sarah, and she urges him expressly to cast out the serving woman and her son; and it is good to be guided by virtue, and especially so when it teaches such lessons as this, that the most perfect natures are very greatly different from the mediocre habits, and that wisdom is a wholly different thing from sophistry; for the one labours to devise what is persuasive for the establishment of a false opinion, which is pernicious to the soul, but wisdom, with long meditation on the truth by the knowledge of right reason, bring real advantage to the intellect. 9. Then, as different beings were treated with divine honours by different nations, the diversity of opinions respecting the Supreme Being, begot also disputes about all kinds of other subjects; and it was from having a regard to these facts in the first place that Moses decided on giving his laws outside of the city.
3. Philo of Alexandria, On The Change of Names, 197 (1st cent. BCE - 1st cent. CE)

197. men who weary the ears of those who hear them by everlastingly dwelling on such subjects as these; wisdom is a necessary good; folly is pernicious; temperance is desirable; intemperance is hateful; courage is a thing proper to be cultivated; cowardice must be avoided; justice is advantageous; injustice is disadvantageous; holiness is honourable; unholiness is shameful; piety towards the gods is praiseworthy; impiety is blameable; that which is most akin to the nature of man is to design, and to act, and to speak virtuously; that which is most alien from his nature is to do the contrary of all these things.
4. Philo of Alexandria, On The Posterity of Cain, 109 (1st cent. BCE - 1st cent. CE)

109. for who would converse in a similar manner with parents and children, being by nature the slave of the one, and by birth the master of the others? And who, again, would talk in the same manner to brothers or cousins; or, in short, to near and to distant relations? Who, again, could do so to friends and to strangers, to fellow citizens and to foreigners, though there may be no great difference in point of fortune, or nature, or age between them? For one must behave differently while associating with an old man and with a young one; and, again, with a man of high reputation and a humble man, with a servant and a master; and, again, with a woman and a man, and with an illiterate and a clever man.
5. Philo of Alexandria, On Curses, 139 (1st cent. BCE - 1st cent. CE)

139. Most correctly, therefore, after the servant has said, "Give me a little water to drink," does she make answer, not in the manner corresponding to his request: "I will give you to drink," but "Drink." For the one expression would have been suited to one who was displaying the riches of God, which are poured forth for all who are worthy of them and who are able to think of them; but the other expression is appropriate to one who professes that she will teach. But nothing which is connected with mere professions is akin to virtue.
6. Philo of Alexandria, On Sobriety, 3 (1st cent. BCE - 1st cent. CE)

7. Philo of Alexandria, On Dreams, 1.161 (1st cent. BCE - 1st cent. CE)

1.161. for having forsaken the language of those who indulge in sublime conversations about astronomy, a language imitating that of the Chaldaeans, foreign and barbarous, he was brought over to that which was suited to a rational being, namely, to the service of the great Cause of all things.
8. Philo of Alexandria, On The Special Laws, 1.56, 1.124, 1.340, 2.123, 2.167, 2.189-2.190, 3.9, 4.16, 4.179-4.181 (1st cent. BCE - 1st cent. CE)

1.56. There is, in the history of the law, a record of one man who ventured on this exploit of noble daring, for when he saw some men connecting themselves with foreign women, and by reason of their allurements neglecting all their national customs and laws, and practising fabulous ceremonies, he was seized with a sudden enthusiasm in the presence of the whole multitude; and driving away all those on each side who were collected to see the sight, he slew one man who was so daring as to put himself forward as the leader and chief of this transgression of the law (for the impious deed had been already displayed and made a public exhibition of 1.124. on which account the law altogether forbids any foreigner to partake in any degree of the holy things, even if he be a man of the noblest birth among the natives of the land, and irreproachable as respects both men and women, in order that the sacred honours may not be adulterated, but may remain carefully guarded in the family of the priests; 1.340. And even without reckoning the advantage derived from these things; sight also affords us the greatest benefits in respect of the power of distinguishing one's relatives and strangers, and friends, and avoiding what is injurious and choosing what is beneficial. Now each of the other parts of the body has been created with reference to appropriate uses, which are of great importance, as, for instance, the feet were made for walking, and for all the other uses to which the legs can be applied; again, the hands were created for the purpose of doing, or giving, or taking anything; and the eyes, as a sort of universal good, afford both to the hands and feet, and to all the other parts of the body the cause of being able to act or move rightly; 2.123. But the law permits the people to acquire a property in slaves who are not of their own countrymen, but who are of different nations; intending in the first place that there should be a difference between one's own countrymen and strangers, and secondly, not desiring completely to exclude from the constitution that most entirely indispensable property of slaves; for there are an innumerable host of circumstances in life which require the ministrations of Servants.{16}{sections 124û139 were omitted in Yonge's translation because the edition on which Yonge based his translation, Mangey, lacked this material. These lines have been newly translated for this edition.} 2.167. For this reason it amazes me that some dare to charge the nation with an anti-social stance, a nation which has made such an extensive use of fellowship and goodwill toward all people everywhere that they offer up prayers and feasts and first fruits on behalf of the common race of human beings and serve the really self-existent God both on behalf of themselves and of others who have run from the services which they should have rendered. 2.189. for then the voice of a trumpet sounded from heaven, which it is natural to suppose reached to the very extremities of the universe, so that so wondrous a sound attracted all who were present, making them consider, as it is probable, that such mighty events were signs betokening some great things to be accomplished. 2.190. And what more great or more beneficial thing could come to men than laws affecting the whole race? And what was common to all mankind was this: the trumpet is the instrument of war, sounding both when commanding the charge and the retreat. ... There is also another kind of war, ordained of God, when nature is at variance with itself, its different parts attacking one another. 3.9. Therefore, even that pleasure which is in accordance with nature is often open to blame, when any one indulges in it immoderately and insatiably, as men who are unappeasably voracious in respect of eating, even if they take no kind of forbidden or unwholesome food; and as men who are madly devoted to association with women, and who commit themselves to an immoderate degree not with other men's wives, but with their own. 4.16. And before now, some men, increasing their own innate wickedness, and directing the natural treachery of their characters to a violation of all rights, have studied to bring slavery not only upon strangers and foreigners, but even upon those of the same nation as themselves; and sometimes, even upon men of the same borough and of the same tribe, disregarding the community of laws and customs, in which they have been bred up with them from their earliest infancy, which nature stamps upon their souls as the firmest bond of good will in the case of all those who are not very intractable and greatly addicted to cruelty; 4.179. And one may almost say that the whole nation of the Jews may be looked upon in the light of orphans, if they are compared with all other nations in other lands; for other nations, as often as they are afflicted by any calamities which are not of divine infliction, are in no want of assistance by reason of their frequent intercourse with other nations, from their habitual dealings in common. But this nation of the Jews has no such allies by reason of the peculiarity of its laws and customs. And their laws are of necessity strict and rigorous, as they are intended to train them to the greatest height of virtue; and what is strict and rigorous is austere. And such laws and customs the generality of men avoid, because of their inclination for and their adoption of pleasure. 4.180. But, nevertheless, Moses says that the great Ruler of the universe, whose inheritance they are, does always feel compassion and pity for the orphan and desolate of this his people, because they have been dedicated to him, the Creator and Father of all, as a sort of first-fruits of the whole human race. 4.181. And the cause of this dedication to God was the excessive and admirable righteousness and virtue of the founders of the nation, which remain like undying plants, bearing a fruit which shall ever flourish to the salvation of their descendants, and to the benefit of all persons and all things, provided only that the sins which they commit are such as are remediable and not wholly unpardonable.
9. Philo of Alexandria, On The Virtues, 160, 222, 89, 147 (1st cent. BCE - 1st cent. CE)

147. But, nevertheless, the lawgiver neither neglected the safety of the unclean animals, nor did he permit those which were clean to use their strength in disregard of justice, crying out and declaring loudly in express words, if one may say so, to those persons who have ears in their soul, not to injure any one of a different nation, unless they have some grounds for bringing accusations against them beyond the fact of their being of another nation, which is not ground of blame; for those things which are not wickedness, and which do not proceed from wickedness, are free from all reproach. XXVIII.
10. Philo of Alexandria, On The Life of Moses, 1.149, 2.43-2.44 (1st cent. BCE - 1st cent. CE)

1.149. For, as he had abandoned the chief authority in Egypt, which he might have had as the grandson of the reigning king, on account of the iniquities which were being perpetrated in that country, and by reason of his nobleness of soul and of the greatness of his spirit, and the natural detestation of wickedness, scorning and rejecting all the hopes which he might have conceived from those who had adopted him, it seemed good to the Ruler and Governor of the universe to recompense him with the sovereign authority over a more populous and more powerful nation, which he was about to take to himself out of all other nations and to consecrate to the priesthood, that it might for ever offer up prayers for the whole universal race of mankind, for the sake of averting evil from them and procuring them a participation in blessings. 2.43. In this way those admirable, and incomparable, and most desirable laws were made known to all people, whether private individuals or kings, and this too at a period when the nation had not been prosperous for a long time. And it is generally the case that a cloud is thrown over the affairs of those who are not flourishing, so that but little is known of them; 2.44. and then, if they make any fresh start and begin to improve, how great is the increase of their renown and glory? I think that in that case every nation, abandoning all their own individual customs, and utterly disregarding their national laws, would change and come over to the honour of such a people only; for their laws shining in connection with, and simultaneously with, the prosperity of the nation, will obscure all others, just as the rising sun obscures the stars.
11. Philo of Alexandria, On The Embassy To Gaius, 11, 110, 178, 181-182, 184-198, 200-203, 207, 210-212, 214-217, 222, 225-226, 228-230, 235-237, 239, 24, 240-253, 256, 259-309, 31, 310-319, 32, 320-329, 33, 330, 334, 338, 341, 346-347, 349-368, 370-371, 40-41, 45, 47, 55, 66-77, 8, 80, 83-85, 9, 95-97, 10 (1st cent. BCE - 1st cent. CE)

10. and the sovereignty of the most numerous, and most valuable, and important portions of the habitable world, which is fact one may fairly call the whole world, being not only all that is bounded by the two rivers, the Euphrates and the Rhine; the one of which confines Germany and all the more uncivilised nations; and the Euphrates, on the other hand, bridles Parthia and the nations of the Sarmatians and Scythians, which are not less barbarous and uncivilised than the Germanic tribes; but, even as I said before, all the world, from the rising to the setting sun, all the land in short on this side of the Ocean and beyond the Ocean, at which all the Roman people and all Italy rejoiced, and even all the Asiatic and European nations.
12. Philo of Alexandria, Who Is The Heir, 42, 44, 105 (1st cent. BCE - 1st cent. CE)

105. For many men have become wicked in respect of such sacred deposits, having, through their immoderate covetousness improperly used the property of others as their own. But do thou, O good man! endeavour with all thy strength, not only to present what you have received without injury and without adulteration, but also to take even more care than that of such things, that he who has deposited them with you may have no grounds to blame the care which has been exercised by you.
13. Philo of Alexandria, That Every Good Person Is Free, 93 (1st cent. BCE - 1st cent. CE)

93. Calanus was an Indian by birth, one of the gymnosophists; he, being looked upon as the man who was possessed of the greatest fortitude of all his contemporaries, and that too, not only by his own countrymen, but also by foreigners, which is the rarest of all things, was greatly admired by some kings of hostile countries, because he had combined virtuous actions with praiseworthy language;
14. Josephus Flavius, Jewish Antiquities, 18.257-18.260, 19.278, 19.280-19.291 (1st cent. CE - 1st cent. CE)

18.257. 1. There was now a tumult arisen at Alexandria, between the Jewish inhabitants and the Greeks; and three ambassadors were chosen out of each party that were at variance, who came to Caius. Now one of these ambassadors from the people of Alexandria was Apion, who uttered many blasphemies against the Jews; and, among other things that he said, he charged them with neglecting the honors that belonged to Caesar; 18.258. for that while all who were subject to the Roman empire built altars and temples to Caius, and in other regards universally received him as they received the gods, these Jews alone thought it a dishonorable thing for them to erect statues in honor of him, as well as to swear by his name. 18.259. Many of these severe things were said by Apion, by which he hoped to provoke Caius to anger at the Jews, as he was likely to be. But Philo, the principal of the Jewish embassage, a man eminent on all accounts, brother to Alexander the alabarch, and one not unskillful in philosophy, was ready to betake himself to make his defense against those accusations; 19.278. 2. Now about this time there was a sedition between the Jews and the Greeks, at the city of Alexandria; for when Caius was dead, the nation of the Jews, which had been very much mortified under the reign of Caius, and reduced to very great distress by the people of Alexandria, recovered itself, and immediately took up their arms to fight for themselves. 19.281. Since I am assured that the Jews of Alexandria, called Alexandrians, have been joint inhabitants in the earliest times with the Alexandrians, and have obtained from their kings equal privileges with them, as is evident by the public records that are in their possession, and the edicts themselves; 19.282. and that after Alexandria had been subjected to our empire by Augustus, their rights and privileges have been preserved by those presidents who have at divers times been sent thither; and that no dispute had been raised about those rights and privileges 19.283. even when Aquila was governor of Alexandria; and that when the Jewish ethnarch was dead, Augustus did not prohibit the making such ethnarchs, as willing that all men should be so subject [to the Romans] as to continue in the observation of their own customs, and not be forced to transgress the ancient rules of their own country religion; 19.284. but that, in the time of Caius, the Alexandrians became insolent towards the Jews that were among them, which Caius, out of his great madness and want of understanding, reduced the nation of the Jews very low, because they would not transgress the religious worship of their country, and call him a god: 19.285. I will therefore that the nation of the Jews be not deprived of their rights and privileges, on account of the madness of Caius; but that those rights and privileges which they formerly enjoyed be preserved to them, and that they may continue in their own customs. And I charge both parties to take very great care that no troubles may arise after the promulgation of this edict.” 19.286. 3. And such were the contents of this edict on behalf of the Jews that was sent to Alexandria. But the edict that was sent into the other parts of the habitable earth was this which follows: 19.287. “Tiberius Claudius Caesar Augustus Germanicus, high priest, tribune of the people, chosen consul the second time, ordains thus: 19.288. Upon the petition of king Agrippa and king Herod, who are persons very dear to me, that I would grant the same rights and privileges should be preserved to the Jews which are in all the Roman empire, which I have granted to those of Alexandria, I very willingly comply therewith; and this grant I make not only for the sake of the petitioners 19.289. but as judging those Jews for whom I have been petitioned worthy of such a favor, on account of their fidelity and friendship to the Romans. I think it also very just that no Grecian city should be deprived of such rights and privileges, since they were preserved to them under the great Augustus. 19.291. And I will that this decree of mine be engraven on tables by the magistrates of the cities, and colonies, and municipal places, both those within Italy and those without it, both kings and governors, by the means of the ambassadors, and to have them exposed to the public for full thirty days, in such a place whence it may plainly be read from the ground.”
15. Eusebius of Caesarea, Ecclesiastical History, 2.5.2-2.5.5 (3rd cent. CE - 4th cent. CE)

2.5.2. Josephus also makes mention of these things in the eighteenth book of his Antiquities, in the following words: A sedition having arisen in Alexandria between the Jews that dwell there and the Greeks, three deputies were chosen from each faction and went to Caius. 2.5.3. One of the Alexandrian deputies was Apion, who uttered many slanders against the Jews; among other things saying that they neglected the honors due to Caesar. For while all other subjects of Rome erected altars and temples to Caius, and in all other respects treated him just as they did the gods, they alone considered it disgraceful to honor him with statues and to swear by his name. 2.5.4. And when Apion had uttered many severe charges by which he hoped that Caius would be aroused, as indeed was likely, Philo, the chief of the Jewish embassy, a man celebrated in every respect, a brother of Alexander the Alabarch, and not unskilled in philosophy, was prepared to enter upon a defense in reply to his accusations. 2.5.5. But Caius prevented him and ordered him to leave, and being very angry, it was plain that he meditated some severe measure against them. And Philo departed covered with insult and told the Jews that were with him to be of good courage; for while Caius was raging against them he was in fact already contending with God.
16. Papyri, Cpj, 2.153



Subjects of this text:

subject book bibliographic info
agrippa i (jewish king), in legatio Edwards, In the Court of the Gentiles: Narrative, Exemplarity, and Scriptural Adaptation in the Court-Tales of Flavius Josephus (2023) 148
alexander, tiberius julius Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 4
alexandria, social conflict in Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 4
alexandria Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 4
alien/foreigner, in philo Gruen, Ethnicity in the Ancient World - Did it matter (2020) 162
apion, in antiquities and jewish war compared Edwards, In the Court of the Gentiles: Narrative, Exemplarity, and Scriptural Adaptation in the Court-Tales of Flavius Josephus (2023) 148
apion, in antiquities and legatio compared Edwards, In the Court of the Gentiles: Narrative, Exemplarity, and Scriptural Adaptation in the Court-Tales of Flavius Josephus (2023) 148
apion, literary connections to haman Edwards, In the Court of the Gentiles: Narrative, Exemplarity, and Scriptural Adaptation in the Court-Tales of Flavius Josephus (2023) 148
apion, of antiquities account of agrippa i Edwards, In the Court of the Gentiles: Narrative, Exemplarity, and Scriptural Adaptation in the Court-Tales of Flavius Josephus (2023) 148
claudius Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 4
egypt Gruen, Ethnicity in the Ancient World - Did it matter (2020) 162
ethnos/ethne, in philo Gruen, Ethnicity in the Ancient World - Did it matter (2020) 162
gaius (roman emperor), depiction in josephus Edwards, In the Court of the Gentiles: Narrative, Exemplarity, and Scriptural Adaptation in the Court-Tales of Flavius Josephus (2023) 148
genos/gene/gens/genus, in philo Gruen, Ethnicity in the Ancient World - Did it matter (2020) 162
identity as nation or people, not defined by direct lineage in philo Gruen, Ethnicity in the Ancient World - Did it matter (2020) 162
isidorus Edwards, In the Court of the Gentiles: Narrative, Exemplarity, and Scriptural Adaptation in the Court-Tales of Flavius Josephus (2023) 148
lineage and genealogy as identity marker, in philo Gruen, Ethnicity in the Ancient World - Did it matter (2020) 162
moses Gruen, Ethnicity in the Ancient World - Did it matter (2020) 162
philo Gruen, Ethnicity in the Ancient World - Did it matter (2020) 162
philo of alexandria, as source for josephus Edwards, In the Court of the Gentiles: Narrative, Exemplarity, and Scriptural Adaptation in the Court-Tales of Flavius Josephus (2023) 148
philo of alexandria, on the alexandrian crisis and agrippa i' Edwards, In the Court of the Gentiles: Narrative, Exemplarity, and Scriptural Adaptation in the Court-Tales of Flavius Josephus (2023) 148
values/character as identity marker, for philo Gruen, Ethnicity in the Ancient World - Did it matter (2020) 162