1. Hebrew Bible, 2 Chronicles, 19.6, 19.11, 34.13 (5th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Ptolemy, Seleucid Governor • governor
Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 330, 331; Grabbe (2010), Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus, 45
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19.6 וַיֹּאמֶר אֶל־הַשֹּׁפְטִים רְאוּ מָה־אַתֶּם עֹשִׂים כִּי לֹא לְאָדָם תִּשְׁפְּטוּ כִּי לַיהוָה וְעִמָּכֶם בִּדְבַר מִשְׁפָּט׃
19.11 וְהִנֵּה אֲמַרְיָהוּ כֹהֵן הָרֹאשׁ עֲלֵיכֶם לְכֹל דְּבַר־יְהוָה וּזְבַדְיָהוּ בֶן־יִשְׁמָעֵאל הַנָּגִיד לְבֵית־יְהוּדָה לְכֹל דְּבַר־הַמֶּלֶךְ וְשֹׁטְרִים הַלְוִיִּם לִפְנֵיכֶם חִזְקוּ וַעֲשׂוּ וִיהִי יְהוָה עִם־הַטּוֹב׃
34.13 וְעַל הַסַּבָּלִים וּמְנַצְּחִים לְכֹל עֹשֵׂה מְלָאכָה לַעֲבוֹדָה וַעֲבוֹדָה וּמֵהַלְוִיִּם סוֹפְרִים וְשֹׁטְרִים וְשׁוֹעֲרִים׃'' None | sup>
19.6 and said to the judges: ‘Consider what ye do; for ye judge not for man, but for the LORD; and He is with you in giving judgment.
19.11 And, behold, Amariah the chief priest is over you in all matters of the LORD; and Zebadiah the son of Ishmael, the ruler of the house of Judah, in all the king’s matters; also the officers of the Levites before you. Deal courageously, and the LORD be with the good.’
34.13 Also they were over the bearers of burdens, and presided over all that did the work in every manner of service; and of the Levites there were scribes, and officers, and porters.'' None |
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2. Thucydides, The History of The Peloponnesian War, 8.97.2 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle, government, analysis of • Codex Vaticanus Graecus, government, analysis of • Five Thousand, government of • Herodotus, government, analysis of • Plato, government, analysis of • Polybius, government, analysis of • Thucydides, government, analysis of • historiography, government, analysis of
Found in books: Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 211; Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 50
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8.97.2 ἐγίγνοντο δὲ καὶ ἄλλαι ὕστερον πυκναὶ ἐκκλησίαι, ἀφ’ ὧν καὶ νομοθέτας καὶ τἆλλα ἐψηφίσαντο ἐς τὴν πολιτείαν. καὶ οὐχ ἥκιστα δὴ τὸν πρῶτον χρόνον ἐπί γε ἐμοῦ Ἀθηναῖοι φαίνονται εὖ πολιτεύσαντες: μετρία γὰρ ἥ τε ἐς τοὺς ὀλίγους καὶ τοὺς πολλοὺς ξύγκρασις ἐγένετο καὶ ἐκ πονηρῶν τῶν πραγμάτων γενομένων τοῦτο πρῶτον ἀνήνεγκε τὴν πόλιν.'' None | sup>
8.97.2 or if he did should be held accursed. Many other assemblies were held afterwards, in which law-makers were elected and all other measures taken to form a constitution. It was during the first period of this constitution that the Athenians appear to have enjoyed the best government that they ever did, at least in my time. For the fusion of the high and the low was effected with judgment, and this was what first enabled the state to raise up her head after her manifold disasters. '' None |
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3. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • governance, Carthaginian system of • participation in government,, based on wealth • participation in government,, military service and
Found in books: Gruen (2011), Rethinking the Other in Antiquity, 120; Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 68
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4. Septuagint, 1 Maccabees, 10.30, 10.38 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Jews, as ethnos, governed by own customs • Ptolemy, Seleucid Governor • government
Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 330; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 88; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 225
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10.30 and instead of collecting the third of the grain and the half of the fruit of the trees that I should receive, I release them from this day and henceforth. I will not collect them from the land of Judah or from the three districts added to it from Samaria and Galilee, from this day and for all time.
10.38 As for the three districts that have been added to Judea from the country of Samaria, let them be so annexed to Judea that they are considered to be under one ruler and obey no other authority but the high priest.'' None |
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5. Septuagint, 2 Maccabees, 3.1, 3.3-3.4, 3.30, 9.4, 9.14-9.16, 9.29, 13.13, 14.33 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Nicanor, governor of Judea • Philip (Governor of Jerusalem) • Ptolemy, Seleucid Governor
Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 319, 324, 345; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 329; Schwartz (2008), 2 Maccabees, 7, 27, 28, 29, 32
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3.1 While the holy city was inhabited in unbroken peace and the laws were very well observed because of the piety of the high priest Onias and his hatred of wickedness,'" "
3.3 o that even Seleucus, the king of Asia, defrayed from his own revenues all the expenses connected with the service of the sacrifices.'" "3.4 But a man named Simon, of the tribe of Benjamin, who had been made captain of the temple, had a disagreement with the high priest about the administration of the city market;'" "
3.30 they praised the Lord who had acted marvelously for his own place. And the temple, which a little while before was full of fear and disturbance, was filled with joy and gladness, now that the Almighty Lord had appeared.'" "
9.4 Transported with rage, he conceived the idea of turning upon the Jews the injury done by those who had put him to flight; so he ordered his charioteer to drive without stopping until he completed the journey. But the judgment of heaven rode with him! For in his arrogance he said, 'When I get there I will make Jerusalem a cemetery of Jews.'" "
9.14 that the holy city, which he was hastening to level to the ground and to make a cemetery, he was now declaring to be free;'" "9.15 and the Jews, whom he had not considered worth burying but had planned to throw out with their children to the beasts, for the birds to pick, he would make, all of them, equal to citizens of Athens;'" "9.16 and the holy sanctuary, which he had formerly plundered, he would adorn with the finest offerings; and the holy vessels he would give back, all of them, many times over; and the expenses incurred for the sacrifices he would provide from his own revenues;'" "
9.29 And Philip, one of his courtiers, took his body home; then, fearing the son of Antiochus, he betook himself to Ptolemy Philometor in Egypt.'" "
1
3.13 After consulting privately with the elders, he determined to march out and decide the matter by the help of God before the king's army could enter Judea and get possession of the city.'" "
14.33 he stretched out his right hand toward the sanctuary, and swore this oath: 'If you do not hand Judas over to me as a prisoner, I will level this precinct of God to the ground and tear down the altar, and I will build here a splendid temple to Dionysus.'" " None |
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6. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Aulus Plautius, governor • Bibulus, governor of Syria • Caecilius Cornutus, governor • Cilicia/Cilicians, Cicero’s governorship • Claudius Pulcher, Appius, governor • Edicts, of provincial governors • Lentulus Marcellinus (governor of Syria) • Marcus Philippus (governor of Syria) • Memmius, Gaius, governor • Mucius Scaevola, Quintus, the Elder, governor • Papirius Carbo, governor • Pliny the Younger, governor and writer • Rome/Romans, Cicero’s governorship • Scaurus (M. Aemilius, governor of Syria) • Vibius Pansa, governor • governor • governors, • publicani (tax companies), relationship of, to governor
Found in books: Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 227; Huttner (2013), Early Christianity in the Lycus Valley, 38; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 294, 296, 297; Tuori (2016), The Emperor of Law: The Emergence of Roman Imperial Adjudication<, 41; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 14, 16
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7. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Jews, as ethnos, governed by own customs • Mucius Scaevola, Quintus, the Younger, governor
Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 262; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 98
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8. Philo of Alexandria, On The Special Laws, 1.76 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Jews, as ethnos, governed by own customs • Ptolemy, Seleucid Governor
Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 344; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 98
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1.76 But the temple has for its revenues not only portions of land, but also other possessions of much greater extent and importance, which will never be destroyed or diminished; for as long as the race of mankind shall last, the revenues likewise of the temple will always be preserved, being coeval in their duration with the universal world. '' None |
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9. Dio Chrysostom, Orations, 38.26, 38.33-38.48, 40.10, 45.3-45.7 (1st cent. CE - missingth cent. CE)
Tagged with subjects: • Governor • Governor, court of • Provincial governors • Roman government • municipal governance • → honorary monuments of governors, infrastructure
Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 231; Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 201, 218; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 453; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 48, 49, 58, 64
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38.26 \xa0But if we recover the primacy, the Nicaeans relinquishing it without a fight, shall we receive the tribute they get now? Shall we summon for trial here the cities which now are subject to their jurisdiction? Shall we send them military governors? Shall we any the less permit them to have the tithes from Bithynia? Or what will be the situation? And what benefit will accrue to us? For I\xa0believe that in all their undertakings men do not exert themselves idly or at random, but that their struggle is always for some end. <
38.33 \xa0But you must also strive to give the provincial governors occasion to respect you, by continually making it manifest that you are not content with merely being well governed yourselves, but that you are concerned for the welfare of the whole Bithynian people, and that you are no less displeased over the wrongs inflicted upon the others than you are over those inflicted upon yourselves; moreover, that if any persons flee to you for succour, you aid them promptly and impartially. This line of conduct is what will yield you that primacy which is genuine, and not your squabble with Nicaeans over titles. < 38.34 \xa0And I\xa0should like the Nicaeans also to pursue the same course, and they will do so if you come to terms with them, and the power of each will become greater through union. For by joining forces you will control all the cities, and, what is more, the provincial governors will feel greater reluctance and fear with regard to you, in case they wish to commit a wrong. But as things are now, the other cities are elated by the quarrel between you; for you seem to have need of their assistance, and in fact you do have need of it because of your struggle with each other, and you are in the predicament of two men, both equally distinguished, when they become rivals over politics â\x80\x94 of necessity they court the favour of everybody, even of those who are ever so far beneath them. < 38.35 \xa0And so while you are fighting for primacy, the chances are that the primacy really is in the hands of those who are courted by you. For it is impossible that people should not be thought to possess that which you expect to obtain from these same people. And so it is going to be absolutely necessary that the cities should resume their proper status, and, as is reasonable and right, that they should stand in need of you, not you of them. And applying this principle I\xa0shall expect you to behave toward them, not like tyrants, but with kindness and moderation, just as I\xa0suggested a little while ago, to the end that your position as leaders may not be obnoxious to them, but that it may be not only leadership but a welcome thing as well. < 38.36 \xa0Again, what need is there to discuss the present situation of your governors in the presence of you who are informed? Or is it possible you are not aware of the tyrannical power your own strife offers those who govern you? For at once whoever wishes to mistreat your people comes armed with the knowledge of what he must do to escape the penalty. For either he allies himself with the Nicaean party and has their group for his support, or else by choosing the party of Nicomedia he is protected by you. Moreover, while he has no love for either side, he appears to love one of the two; yet all the while he is wronging them all. Still, despite the wrongs he commits, he is protected by those who believe they alone are loved by him. < 38.37 \xa0Yet by their public acts they have branded you as a pack of fools, yes, they treat you just like children, for we often offer children the most trivial things in place of things of greatest worth; moreover, those children, in their ignorance of what is truly valuable and in their pleasure over what is of least account, delight in what is a mere nothing. So also in your case, in place of justice, in place of the freedom of the cities from spoliation or from the seizure of the private possessions of their inhabitants, in place of their refraining from insulting you, in place of their refraining from drunken violence, your governors hand you titles, and call you "first" either by word of mouth or in writing; that done, they may thenceforth with impunity treat you as being the very last! < 38.38 \xa0In truth such marks of distinction, on which you plume yourselves, not only are objects of utter contempt in the eyes of all persons of discernment, but especially in Rome they excite laughter and, what is still more humiliating, are called "Greek failings!" And failings they are indeed, men of Nicomedia, though not Greek, unless some one will claim that in this special particular they are Greek, namely, that those Greeks of old, both Athenians and Spartans, once laid counterclaims to glory. However, I\xa0may have said already that their doings were not mere vain conceit but a struggle for real empire â\x80\x94 though nowadays you may fancy somehow that they were making a valiant struggle for the right to lead the procession, like persons in some mystic celebration putting up a sham battle over something not really theirs. < 38.39 \xa0But if, while the title "metropolis" is your special prerogative, that of leader is shared with others, what do you lose thereby? For I\xa0would venture to assert that, even if you lose all your titles, you are losing nothing real. Or what do you expect to be the consequence of that? That the sea will retreat from your shores, or your territory be smaller, or your revenues less? Have you ever yet been present at a play? More properly speaking, almost every day you behold not only tragic actors but the other sort too, the various actors who appear to come upon the scene to give pleasure and enjoyment, but who really benefit those who are sensitive to the action of the play. Well then, does any one in the cast appear to you to be really king or prince or god? < 38.40 \xa0And yet they are called by all these titles, as well as by the names Menelaüs and Agamemnon, and they have not only names of gods and heroes, but their features and robes as well, and they issue many orders, just as would the characters they represent; however, when the play is over, they take their departure as mere nonentities. A\xa0person wishes to be dubbed "first"; very good. Some one really is first, and no matter if another wears the title, first he is. For titles are not guarantees of facts, but facts of titles. <' "38.41 \xa0Well, here is another outcome of concord for you to take into account. At present you two cities have each your own men; but if you come to terms, you will each have the other's too; and as for honours â\x80\x94 for a city needs these too â\x80\x94 set them down as doubled, and likewise the services. Some one in your city is gifted as a speaker; he will aid the Nicaeans too. There is a rich man in Nicaea: he will defray public expenses in your city too. And in general, neither will any man who is unworthy of first place in a city achieve fame with you by assailing the Nicaeans, or with the Nicaeans by assailing you; nor, in case a man is found to be a low fellow and deserving of punishment, will he escape his just deserts by migrating from Nicomedia to Nicaea or from Nicaea to Nicomedia. <" '38.42 \xa0Yet as things are now, you two cities, as it were, are lying in wait for each other at your moorings, and men who have wronged the one can find refuge with the other. But once concord is achieved, persons must be men of honour and justice or else get out of Bithynia. You are proud of your superiority in population; you will be still more populous. You think you have sufficient territory; you will have more than sufficient. In fine, when all resources have been united â\x80\x94 crops, money, official dignities for men, and military forces â\x80\x94 the resources of both cities are doubled. < 38.43 \xa0Furthermore, that which is the aim of all human action, pleasure, becomes greater than tongue can tell. For to achieve, on the one hand, the elimination of the things which cause you pain â\x80\x94 envy and rivalry and the strife which is their outcome, your plotting against one another, your gloating over the misfortunes of your neighbours, your vexation at their good fortune â\x80\x94 and, on the other hand, the introduction into your cities of their opposites â\x80\x94 sharing in things which are good, unity of heart and mind, rejoicing of both peoples in the same things â\x80\x94 does not all this resemble a public festival? < 38.44 \xa0But figure it this way. If some god, men of Nicomedia, had given you the option of having not merely your own city, but also that of the Nicaeans, would not that have seemed to you a boon of incredible magnitude, and would you not have made all sorts of vows in the hope of obtaining it? Well, this thing which seems incredible can take place at once â\x80\x94 Nicaea can be yours and your possessions theirs. < 38.45 \xa0Or, since we admire those brothers who share completely a common estate and have not because of stinginess divided their patrimony; whose wealth, moreover, is even more admired, since it is greater for the very reason that it has not been divided and half of everything is thought to belong to both; and whom, furthermore, all men regard as good and just and really brothers â\x80\x94 since this is true, if this spirit of brotherhood is achieved in your cities, will it not be an even greater blessing, more beautiful and richer? < 38.46 \xa0Moreover, it deserves to be achieved, not alone because of the ancestors which both cities have in common, but also because of the gods, whose rites are alike both in their city and in yours. For this is a fact which might cause one even greater sorrow, that though we have everything in common â\x80\x94 ancestors, gods, customs, festivals, and, in the case of most of us, personal ties of blood and found, still we fight like Greeks against barbarians, or, what is still more like your conduct than that, like human beings against wild beasts! < 38.47 \xa0Will you not look each other in the face? Will you not listen to each other? Will your two cities not clasp hands together, you being the first to extend your hand? Will you not by making peace acquire for yourselves all the good things both possess? Will you not enjoy them eagerly? Oh that it were possible for you to make even the Ephesians your brothers! Oh that the edifices of Smyrna too might have been shared by you! < 38.48 \xa0But all these things, mighty blessings that they are â\x80\x94 are you forfeiting them for lack of one single word, gains so rich, pleasure so great? However, that the reconciliation will be profitable to you two cities when it is achieved, and that the strife still going on has not been profitable for you down to the present moment, that so many blessings will be yours as a result of concord, and that so many evils now are yours because of enmity â\x80\x94 all this has been treated by me at sufficient length. <
40.10 \xa0For, let me assure you, buildings and festivals and independence in the administration of justice and exemption from standing trial away from home or from being grouped together with other communities like some village, if you will pardon the expression â\x80\x94 all these things, I\xa0say, make it natural for the pride of the cities to be enhanced and the dignity of the community to be increased and for it to receive fuller honour both from the strangers within their gates and from the proconsuls as well. But while these things possess a wondrous degree of pleasure for those who love the city of their birth and are not afraid lest some day they may be found to be not good enough for it, to those who take the opposite stand and wish to wield authority over weak men and who deem the glory of the city to be their own ignominy, these things necessarily bring pain and jealousy. <
45.3 \xa0For what we have now obtained we might have had then, and we might have employed the present opportunity toward obtaining further grants. However that may be, when I\xa0had experienced at the hands of the present Emperor a benevolence and an interest in me whose magnitude those who were there know full well, though if I\xa0speak of it now I\xa0shall greatly annoy certain persons â\x80\x94 and possibly the statement will not even seem credible, that one who met with such esteem and intimacy and friendship should have neglected all these things and have given them scant attention, having formed a longing for the confusion and bustle here at home, to put it mildly â\x80\x94 for all that, I\xa0did not employ that opportunity or the goodwill of the Emperor for any selfish purpose, not even to a limited degree, for example toward restoring my ruined fortunes or securing some office or emolument, but anything that it was possible to obtain I\xa0turned in your direction and I\xa0had eyes only for the welfare of the city. < 45.4 \xa0But the question whether these concessions are useful and important, or whether they have been granted, not to many other cities, but to one only, and that too, I\xa0venture to state, one of the most illustrious in all Asia, a city possessing so great a claim upon the Emperor, inasmuch as the god they worship had prophesied and foretold his leadership to him and had been the first of all openly to proclaim him master of the world â\x80\x94 I\xa0am not speaking of anything like that. But that you desired these concessions most of all, and that there had been a long period during which you were in a state of expectancy, victims of deception, constantly bestowing extravagant honours upon those private persons who merely gave you promises â\x80\x94 for of course none of the proconsuls ever either expected or promised these concessions â\x80\x94 inasmuch as you went in a body far from Prusa to meet the men of whom I\xa0speak, and waited for them in other cities â\x80\x94 this perhaps is a matter worth bearing in mind. < 45.5 \xa0And yet, seeing that only trifling, yes worthless, concessions were effected by them, the high-minded man, the man who was not the slave of envy and malice, should have said at the time, "You are crazy and deluded in clinging so tenaciously to men like that and in cultivating such low fellows in order to gain favours that are neither essential nor important, to say nothing of their being vague and of your having no assurance." But, I\xa0suspect, any of these things, no matter how it was brought to pass, was to them difficult. Yet surely the people were not equally distressed that it was this or that proconsul who had effected the concession and presented it to them instead of one of our own citizens. Besides, they had a lurking hope which cheered them regarding concessions that never came to pass. <' "45.6 \xa0And yet this too I\xa0have heard from many sources, that when one of the proconsuls on a previous occasion had sent a rescript regarding the administration of our fices and the project came to naught, many ridiculed the city â\x80\x94 I\xa0don't mean many of our neighbours, for the outrage would have been less in that case, but many of our own fellow citizens â\x80\x94 alleging that the city was aiming at things beyond its reach and in point of folly proving in no wise superior to the sons of kings. And in saying these things they were not ashamed to be disparaging their own country and discrediting it so thoughtlessly by their words. For if they are among the foremost in it or among those held in honour, they are discrediting themselves, having been the outstanding men of a weak and ignoble city; while if they are among the outcast and lowest group, they are making their own disgrace still greater and more grievous, if they happen to occupy the lowest station in a city of the lowest grade. <" '45.7 \xa0But, not to be diverted from my theme by these incidental reflections, now that these favours have been obtained in whatever way they were, and brought to Prusa, consider whether I\xa0have made myself obnoxious to any of our citizens, either privately by speaking to my own interest, or publicly by parading and casting in your teeth favours conferred, or by having given preferment to certain men of my choice; or whether, on the contrary, though no fewer than a\xa0hundred councillors were enrolled, while others had put in friends of their own and had schemed to have in the Council persons to aid them and to give their support to whatever they might wish to accomplish, I\xa0neither did anything of the kind nor discussed such a thing, in the belief that they would have sided with me rather than with somebody else had\xa0I so desired. <'' None |
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10. Epictetus, Discourses, 3.13.9-3.13.10 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Provincial governors • Roman government • elites, Romans govern through, emperor, divinity of
Found in books: Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 389; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 43
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3.13.9 SOLITUDE is a certain condition of a helpless man. For because a man is alone, he is not for that reason also solitary; just as though a man is among numbers, he is not therefore not solitary. When then we have lost either a brother, or a son or a friend on whom we were accustomed to repose, we say that we are left solitary, though we are often in Rome, though such a crowd meet us, though so many live in the same place, and sometimes we have a great number of slaves. For the man who is solitary, as It is conceived, is considered to be a helpless person and exposed to those who wish to harm him. For this reason when we travel, then especially do we say that we are lonely when we fall among robbers, for it is not the sight of a human creature which removes us from solitude, but the sight of one who is faithful and modest and helpful to us. For if being alone is enough to make solitude, you may say that even Zeus is solitary in the conflagration and bewails himself saying, Unhappy that I am who have neither Hera, nor Athena, nor Apollo, nor brother, nor son, nor descendant nor kinsman. This is what some say that he does when he is alone at the conflagration. For they do not understand how a man passes his life when he is alone, because they set out from a certain natural principle, from the natural desire of community and mutual love and from the pleasure of conversation among men. But none the less a man ought to be prepared in a manner for this also (being alone), to be able to be sufficient for himself and to be his own companion. For as Zeus dwells with himself, and is tranquil by himself, and thinks of his own administration and of its nature, and is employed in thoughts suitable to himself; so ought we also to be able to talk with ourselves, not to feel the want of others also, not to be unprovided with the means of passing our time; to observe the divine administration, and the relation of ourselves to every thing else; to consider how we formerly were affected towards things that happen and how at present; what are still the things which give us pain; how these also can be cured and how removed; if any things require improvement, to improve them according to reason. For you see that Caesar appears to furnish us with great peace, that there are no longer enemies nor battles nor great associations of robbers nor of pirates, but we can travel at every hour and sail from east to west. But can Caesar give us security from fever also, can he from shipwreck, from fire, from earthquake or from lightning? well, I will say, can he give us security against love? He cannot. From sorrow? He cannot. From envy? He cannot. In a word then he cannot protect us from any of these things. But the doctrine of philosophers promises to give us security (peace) even against these things. And what does it say? Men, if you will attend to me, wherever you are, whatever you are doing, you will not feel sorrow, nor anger, nor compulsion, nor hindrance, but you will pass your time without perturbations and free from every thing. When a man has this peace, not proclaimed by Caesar, (for how should he be able to proclaim it?), but by God through reason, is he not content when he is alone? when he sees and reflects, Now no evil can happen to me; for me there is no robber, no earthquake, every thing is full of peace, full of tranquillity: every way, every city, every meeting, neighbour, companion is harmless. One person whose business it is, supplies me with food; another with raiment; another with perceptions, and preconceptions ( προλήψεις ). And if he does not supply what is necessary, he (God) gives the signal for retreat, opens the door, and says to you, Go. Go whither? To nothing terrible, but to the place from which you came, to your friends and kinsmen, to the elements: What a melancholy description of death and how gloomy the ideas in this consolatory chapter! All beings reduced to mere elements in successive conflagrations! A noble contrast to the Stoic notions on this subject may be produced from several passages in the Scripture— Then shall the dust return to the earth, as it was; and the spirit shall return to God who gave it, Eccles. xii. 7. Mrs. Carter; who also refers to 1 Thess. iv. 14; John vi. 39, 40; xi. 25, 26; I Cor. vi. 14; xv. 53; 2 Cor. v. 14 etc. Mrs. Carter quotes Ecclesiastes, but the author says nearly what Epicharmus said, quoted by Plutarch, παραμυθ. πρὸς Ἀπολλώνιον , vol. i. p. 435 ed. Wytt. συνεκρίθη καὶ διεκρίθη καὶ ἀπῆλθεν ὅθεν ἦλθε πάλιν, γᾶ μὲν ἐς γᾶν, πνεῦμα δ’ ἄνω τί τῶνδε χαλεπόν; οὐδὲ ἕν. Euripides in a fragment of the Chrysippus, fr. 836, ed. Nauck, says τὰ μὲν ἐκ γαίας φύντ’ εἰς γαῖαν, τὰ δ’ ἀπ’ αἰθερίου βλαστόντα γονῆς εἰς οὐράνιον πάλιν ἦλθε πόλον. I have translated the words of Epictetus ὅσον πνευματίου, εἰς πνευμάτιον by of air (spirit), to air : but the πνευμάτιον of Epictetus may mean the same as the πνεῦμα of Epicharmus, and the same as the spirit of Ecclesiastes. An English commentator says that the doctrine of a future retribution forms the great basis and the leading truth of this book (Ecclesiastes), and that the royal Preacher (Ecclesiastes) brings forward the prospect of a future life and retribution. I cannot discover any evidence of this assertion in the book. The conclusion is the best part of this ill-connected, obscure and confused book, as it appears in our translation. The conclusion is (xii. 13, 14): Fear God and keep his commandments: for this is the whole duty of man, for God shall bring every work into judgment with every secret thing, whether it be good or whether it be evil. This is all that I can discover in the book which can support the commentator’s statement; and even this may not mean what he affirms. Schweighaeuser observes that here was the opportunity for Epictetus to say something of the immortality of the soul, if he had any thing to say. But he says nothing unless he means to say that the soul, the spirit, returns to God who gave it as the Preacher says. There is a passage (iii. 24, 94) which appears to mean that the soul of man after death will be changed into something else, which the universe will require for some use or purpose. It is strange, observes Schweig., that Epictetus, who studied the philosophy of Socrates, and speaks so eloquently of man’s capacity and his duty to God, should say no more: but the explanation may be that he had no doctrine of man’s immortality, in the sense in which that word is now used. what there was in you of fire goes to fire; of earth, to earth; of air (spirit), to air; of water to water: no Hades, nor Acheron, nor Cocytus, nor Pyriphlegethon, but all is full of Gods and Daemons. When a man has such things to think on, and sees the sun, the moon and stars, and enjoys earth and sea, he is not solitary nor even helpless. Well then, if some man should come upon me when I am alone and murder me? Fool, not murder You, but your poor body. What kind of solitude then remains? what want? why do we make ourselves worse than children? and what do children do when they are left alone? They take up shells and ashes, and they build something, then pull it down, and build something else, and so they never want the means of passing the time. Shall I then, if you sail away, sit down and weep, because I have been left alone and solitary? Shall I then have no shells, no ashes? But children do what they do through want of thought (or deficiency in knowledge), and we through knowledge are unhappy. Every great power (faculty) is dangerous to beginners. The text has ἀρχομένων , but it probably ought to be ἀρχομένῳ . Compare i. 1, 8, πᾶσα δύναμις ἐπισφαλής . The text from φέρειν οὖν δεῖ to τῷ φθισικῷ is unintelligible. Lord Shaftesbury says that the passage is not corrupt, and he gives an explanation; but Schweig. says that the learned Englishman’s exposition does not make the text plainer to him; nor does it to me. Schweig. observes that the passage which begins πᾶσα μεγάλη and what follows seem to belong to the next chapter xiv. You must then bear such things as you are able, but conformably to nature: but not . . . . Practise sometimes a way of living like a person out of health that you may at some time live like a man in health. Abstain from food, drink water, abstain sometimes altogether from desire, in order that you may some time desire consistently with reason; and if consistently with reason, when you have anything good in you, you will desire well.—Not so; but we wish to live like wise men immediately and to be useful to men—Useful how? what are you doing? have you been useful to yourself? But, I suppose, you wish to exhort them? You exhort them! You wish to be useful to them. Show to them in your own example what kind of men philosophy makes, and don’t trifle. When you are eating, do good to those who eat with you; when you are drinking, to those who are drinking with you; by yielding to all, giving way, bearing with them, thus do them good, and do not spit on them your phlegm (bad humours). 3.13.10 SOLITUDE is a certain condition of a helpless man. For because a man is alone, he is not for that reason also solitary; just as though a man is among numbers, he is not therefore not solitary. When then we have lost either a brother, or a son or a friend on whom we were accustomed to repose, we say that we are left solitary, though we are often in Rome, though such a crowd meet us, though so many live in the same place, and sometimes we have a great number of slaves. For the man who is solitary, as It is conceived, is considered to be a helpless person and exposed to those who wish to harm him. For this reason when we travel, then especially do we say that we are lonely when we fall among robbers, for it is not the sight of a human creature which removes us from solitude, but the sight of one who is faithful and modest and helpful to us. For if being alone is enough to make solitude, you may say that even Zeus is solitary in the conflagration and bewails himself saying, Unhappy that I am who have neither Hera, nor Athena, nor Apollo, nor brother, nor son, nor descendant nor kinsman. This is what some say that he does when he is alone at the conflagration. For they do not understand how a man passes his life when he is alone, because they set out from a certain natural principle, from the natural desire of community and mutual love and from the pleasure of conversation among men. But none the less a man ought to be prepared in a manner for this also (being alone), to be able to be sufficient for himself and to be his own companion. For as Zeus dwells with himself, and is tranquil by himself, and thinks of his own administration and of its nature, and is employed in thoughts suitable to himself; so ought we also to be able to talk with ourselves, not to feel the want of others also, not to be unprovided with the means of passing our time; to observe the divine administration, and the relation of ourselves to every thing else; to consider how we formerly were affected towards things that happen and how at present; what are still the things which give us pain; how these also can be cured and how removed; if any things require improvement, to improve them according to reason. For you see that Caesar appears to furnish us with great peace, that there are no longer enemies nor battles nor great associations of robbers nor of pirates, but we can travel at every hour and sail from east to west. But can Caesar give us security from fever also, can he from shipwreck, from fire, from earthquake or from lightning? well, I will say, can he give us security against love? He cannot. From sorrow? He cannot. From envy? He cannot. In a word then he cannot protect us from any of these things. But the doctrine of philosophers promises to give us security (peace) even against these things. And what does it say? Men, if you will attend to me, wherever you are, whatever you are doing, you will not feel sorrow, nor anger, nor compulsion, nor hindrance, but you will pass your time without perturbations and free from every thing. When a man has this peace, not proclaimed by Caesar, (for how should he be able to proclaim it?), but by God through reason, is he not content when he is alone? when he sees and reflects, Now no evil can happen to me; for me there is no robber, no earthquake, every thing is full of peace, full of tranquillity: every way, every city, every meeting, neighbour, companion is harmless. One person whose business it is, supplies me with food; another with raiment; another with perceptions, and preconceptions ( προλήψεις ). And if he does not supply what is necessary, he (God) gives the signal for retreat, opens the door, and says to you, Go. Go whither? To nothing terrible, but to the place from which you came, to your friends and kinsmen, to the elements: What a melancholy description of death and how gloomy the ideas in this consolatory chapter! All beings reduced to mere elements in successive conflagrations! A noble contrast to the Stoic notions on this subject may be produced from several passages in the Scripture— Then shall the dust return to the earth, as it was; and the spirit shall return to God who gave it, Eccles. xii. 7. Mrs. Carter; who also refers to 1 Thess. iv. 14; John vi. 39, 40; xi. 25, 26; I Cor. vi. 14; xv. 53; 2 Cor. v. 14 etc. Mrs. Carter quotes Ecclesiastes, but the author says nearly what Epicharmus said, quoted by Plutarch, παραμυθ. πρὸς Ἀπολλώνιον , vol. i. p. 435 ed. Wytt. συνεκρίθη καὶ διεκρίθη καὶ ἀπῆλθεν ὅθεν ἦλθε πάλιν, γᾶ μὲν ἐς γᾶν, πνεῦμα δ’ ἄνω τί τῶνδε χαλεπόν; οὐδὲ ἕν. Euripides in a fragment of the Chrysippus, fr. 836, ed. Nauck, says τὰ μὲν ἐκ γαίας φύντ’ εἰς γαῖαν, τὰ δ’ ἀπ’ αἰθερίου βλαστόντα γονῆς εἰς οὐράνιον πάλιν ἦλθε πόλον. I have translated the words of Epictetus ὅσον πνευματίου, εἰς πνευμάτιον by of air (spirit), to air : but the πνευμάτιον of Epictetus may mean the same as the πνεῦμα of Epicharmus, and the same as the spirit of Ecclesiastes. An English commentator says that the doctrine of a future retribution forms the great basis and the leading truth of this book (Ecclesiastes), and that the royal Preacher (Ecclesiastes) brings forward the prospect of a future life and retribution. I cannot discover any evidence of this assertion in the book. The conclusion is the best part of this ill-connected, obscure and confused book, as it appears in our translation. The conclusion is (xii. 13, 14): Fear God and keep his commandments: for this is the whole duty of man, for God shall bring every work into judgment with every secret thing, whether it be good or whether it be evil. This is all that I can discover in the book which can support the commentator’s statement; and even this may not mean what he affirms. Schweighaeuser observes that here was the opportunity for Epictetus to say something of the immortality of the soul, if he had any thing to say. But he says nothing unless he means to say that the soul, the spirit, returns to God who gave it as the Preacher says. There is a passage (iii. 24, 94) which appears to mean that the soul of man after death will be changed into something else, which the universe will require for some use or purpose. It is strange, observes Schweig., that Epictetus, who studied the philosophy of Socrates, and speaks so eloquently of man’s capacity and his duty to God, should say no more: but the explanation may be that he had no doctrine of man’s immortality, in the sense in which that word is now used. what there was in you of fire goes to fire; of earth, to earth; of air (spirit), to air; of water to water: no Hades, nor Acheron, nor Cocytus, nor Pyriphlegethon, but all is full of Gods and Daemons. When a man has such things to think on, and sees the sun, the moon and stars, and enjoys earth and sea, he is not solitary nor even helpless. Well then, if some man should come upon me when I am alone and murder me? Fool, not murder You, but your poor body. What kind of solitude then remains? what want? why do we make ourselves worse than children? and what do children do when they are left alone? They take up shells and ashes, and they build something, then pull it down, and build something else, and so they never want the means of passing the time. Shall I then, if you sail away, sit down and weep, because I have been left alone and solitary? Shall I then have no shells, no ashes? But children do what they do through want of thought (or deficiency in knowledge), and we through knowledge are unhappy. Every great power (faculty) is dangerous to beginners. The text has ἀρχομένων , but it probably ought to be ἀρχομένῳ . Compare i. 1, 8, πᾶσα δύναμις ἐπισφαλής . The text from φέρειν οὖν δεῖ to τῷ φθισικῷ is unintelligible. Lord Shaftesbury says that the passage is not corrupt, and he gives an explanation; but Schweig. says that the learned Englishman’s exposition does not make the text plainer to him; nor does it to me. Schweig. observes that the passage which begins πᾶσα μεγάλη and what follows seem to belong to the next chapter xiv. You must then bear such things as you are able, but conformably to nature: but not . . . . Practise sometimes a way of living like a person out of health that you may at some time live like a man in health. Abstain from food, drink water, abstain sometimes altogether from desire, in order that you may some time desire consistently with reason; and if consistently with reason, when you have anything good in you, you will desire well.—Not so; but we wish to live like wise men immediately and to be useful to men—Useful how? what are you doing? have you been useful to yourself? But, I suppose, you wish to exhort them? You exhort them! You wish to be useful to them. Show to them in your own example what kind of men philosophy makes, and don’t trifle. When you are eating, do good to those who eat with you; when you are drinking, to those who are drinking with you; by yielding to all, giving way, bearing with them, thus do them good, and do not spit on them your phlegm (bad humours).'' None |
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11. Josephus Flavius, Jewish Antiquities, 4.214, 4.287, 12.142, 14.74-14.76, 14.91, 14.165, 14.168-14.184, 14.191, 14.197, 14.201-14.210, 14.225, 14.313, 14.319, 14.323, 16.162-16.163, 16.165, 16.170, 17.355, 18.2, 20.200, 20.216, 20.261 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Agrippa II, and three-level system of government in Judea • Albinus (governor of Judea) • Fabius (governor in Damascus) • Gabinius (Syrian governor) • Governor • Governor, court of • Hezekiah the Governor • Jews, as ethnos, governed by own customs • Judea (Jewish Palestine), taxation of, under governors • Judea (Jewish Palestine), triple government of, praefecti, high priest and priestly aristocracy, and Jewish king • Ptolemy, Seleucid Governor • Quirinius, as governor of Syria • Roman Empire, emperor and governor • Roman Empire, governor and crowds • Roman Empire, power of governor • Samaria (city of)/Sebaste, Herod appointed governer of • Sextus Caesar (governor of Syria) • Sextus Caesar (governor of Syria), appointed Herod governor of Coele-Syria and Samaria • Sextus Caesar (governor of Syria), assassinated by Caecilius Bassus • Sextus Caesar (governor of Syria), intervening on behalf of Herod • Syria, conflict between publicani and governor in • elites, Romans govern through, emperor, divinity of • publicani (tax companies), relationship of, to governor
Found in books: Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 392; Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 88; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 315, 316, 317, 318, 319, 320, 321, 322, 323, 324, 325, 326, 327, 328, 329, 330, 331, 332, 333, 334, 335, 336, 337, 338, 339, 340, 341, 342, 343, 344, 345, 346, 347, 348, 349, 350, 351, 352, 353, 354, 355, 356, 743, 746, 818, 819, 823, 824; Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 91, 142; Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 33, 114, 116, 117; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 16, 22, 88, 97, 100, 109, 110, 126, 131, 136, 155, 207, 214, 221, 238
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4.214 ̓Αρχέτωσαν δὲ καθ' ἑκάστην πόλιν ἄνδρες ἑπτὰ οἱ καὶ τὴν ἀρετὴν καὶ τὴν περὶ τὸ δίκαιον σπουδὴν προησκηκότες: ἑκάστῃ δὲ ἀρχῇ δύο ἄνδρες ὑπηρέται διδόσθωσαν ἐκ τῆς τῶν Λευιτῶν φυλῆς." 4.287 εἰ δὲ μηδὲν ἐπίβουλον δρῶν ὁ πιστευθεὶς ἀπολέσειεν, ἀφικόμενος ἐπὶ τοὺς ἑπτὰ κριτὰς ὀμνύτω τὸν θεόν, ὅτι μηδὲν παρὰ τὴν αὐτοῦ βούλησιν ἀπόλοιτο καὶ κακίαν οὐδὲ χρησαμένου τινὶ μέρει αὐτῆς, καὶ οὕτως ἀνεπαιτίατος ἀπίτω. χρησάμενος δὲ κἂν ἐλαχίστῳ μέρει τῶν πεπιστευμένων ἂν ἀπολέσας τύχῃ τὰ λοιπὰ πάντα ἃ ἔλαβεν ἀποδοῦναι κατεγνώσθω.' "
12.142 πολιτευέσθωσαν δὲ πάντες οἱ ἐκ τοῦ ἔθνους κατὰ τοὺς πατρίους νόμους, ἀπολυέσθω δ' ἡ γερουσία καὶ οἱ ἱερεῖς καὶ γραμματεῖς τοῦ ἱεροῦ καὶ ἱεροψάλται ὧν ὑπὲρ τῆς κεφαλῆς τελοῦσιν καὶ τοῦ στεφανιτικοῦ φόρου καὶ τοῦ περὶ τῶν ἄλλων." 14.74 καὶ τὰ μὲν ̔Ιεροσόλυμα ὑποτελῆ φόρου ̔Ρωμαίοις ἐποίησεν, ἃς δὲ πρότερον οἱ ἔνοικοι πόλεις ἐχειρώσαντο τῆς κοίλης Συρίας ἀφελόμενος ὑπὸ τῷ σφετέρῳ στρατηγῷ ἔταξεν καὶ τὸ σύμπαν ἔθνος ἐπὶ μέγα πρότερον αἰρόμενον ἐντὸς τῶν ἰδίων ὅρων συνέστειλεν. 14.75 καὶ Γάδαρα μὲν μικρὸν ἔμπροσθεν καταστραφεῖσαν ἀνέκτισεν Δημητρίῳ χαριζόμενος τῷ Γαδαρεῖ ἀπελευθέρῳ αὐτοῦ: τὰς δὲ λοιπὰς ̔́Ιππον καὶ Σκυθόπολιν καὶ Πέλλαν καὶ Δῖον καὶ Σαμάρειαν ἔτι τε Μάρισαν καὶ ̓́Αζωτον καὶ ̓Ιάμνειαν καὶ ̓Αρέθουσαν τοῖς οἰκήτορσιν ἀπέδωκεν. 14.76 καὶ ταύτας μὲν ἐν τῇ μεσογείῳ χωρὶς τῶν κατεσκαμμένων, Γάζαν δὲ πρὸς τῇ θαλάττῃ καὶ ̓Ιόππην καὶ Δῶρα καὶ Στράτωνος πύργον, ἣ κτίσαντος αὐτὴν ̔Ηρώδου μεγαλοπρεπῶς καὶ λιμέσιν τε καὶ ναοῖς κοσμήσαντος, Καισάρεια μετωνομάσθη, πάσας ὁ Πομπήιος ἀφῆκεν ἐλευθέρας καὶ προσένειμεν τῇ ἐπαρχίᾳ.' "
14.91 πέντε δὲ συνέδρια καταστήσας εἰς ἴσας μοίρας διένειμε τὸ ἔθνος, καὶ ἐπολιτεύοντο οἱ μὲν ἐν ̔Ιεροσολύμοις οἱ δὲ ἐν Γαδάροις οἱ δὲ ἐν ̓Αμαθοῦντι, τέταρτοι δ' ἦσαν ἐν ̔Ιεριχοῦντι, καὶ τὸ πέμπτον ἐν Σαπφώροις τῆς Γαλιλαίας. καὶ οἱ μὲν ἀπηλλαγμένοι δυναστείας ἐν ἀριστοκρατίᾳ διῆγον." "
14.165 ταῦθ' ̔Υρκανὸς ἀκούων οὐκ ἐφρόντιζεν, ἐν δέει δὲ ἦσαν οἱ πρῶτοι τῶν ̓Ιουδαίων ὁρῶντες τὸν ̔Ηρώδην βίαιον καὶ τολμηρὸν καὶ τυραννίδος γλιχόμενον: καὶ προσελθόντες ̔Υρκανῷ φανερῶς ἤδη κατηγόρουν ̓Αντιπάτρου, καί “μέχρι πότε, ἔφασαν, ἐπὶ τοῖς πραττομένοις ἡσυχάσεις; ἦ οὐχ ὁρᾷς ̓Αντίπατρον μὲν καὶ τοὺς παῖδας αὐτοῦ τὴν ἀρχὴν διεζωσμένους, σαυτὸν μέντοι τῆς βασιλείας ὄνομα μόνον ἀκούοντα;" "
14.168 ̔Υρκανὸς δὲ ἀκούσας ταῦτα πείθεται: προσεξῆψαν δὲ αὐτοῦ τὴν ὀργὴν καὶ αἱ μητέρες τῶν ὑπὸ ̔Ηρώδου πεφονευμένων: αὗται γὰρ καθ' ἑκάστην ἡμέραν ἐν τῷ ἱερῷ παρακαλοῦσαι τὸν βασιλέα καὶ τὸν δῆμον, ἵνα δίκην ̔Ηρώδης ἐν τῷ συνεδρίῳ τῶν πεπραγμένων ὑπόσχῃ, διετέλουν." "14.169 κινηθεὶς οὖν ὑπὸ τούτων ̔Υρκανὸς ̔Ηρώδην ἐκάλει δικασόμενον ὑπὲρ ὧν διεβάλλετο. ὁ δὲ ἧκεν τοῦ πατρὸς αὐτῷ παραινέσαντος μὴ ὡς ἰδιώτῃ μετὰ δ' ἀσφαλείας εἰσελθεῖν καὶ φυλακῆς τῆς περὶ τὸ σῶμα, τά τε κατὰ τὴν Γαλιλαίαν ὡς ἐνόμισεν αὐτῷ συμφέρειν ἀσφαλίσασθαι. τοῦτον τὸν τρόπον ἁρμοσάμενος καὶ μετὰ στίφους ἀποχρῶντος αὐτῷ πρὸς τὴν ὁδόν, ὡς μήτε ἐπίφοβος ̔Υρκανῷ δόξειε μετὰ μείζονος παραγενόμενος τάγματος μήτε γυμνὸς καὶ ἀφύλακτος, ᾔει πρὸς τὴν δίκην." "14.171 καταστὰς δὲ ἐν τῷ συνεδρίῳ μετὰ τοῦ σὺν αὐτῷ τάγματος ̔Ηρώδης κατέπληξεν ἅπαντας καὶ κατηγορεῖν ἐθάρρει τὸ λοιπὸν οὐδεὶς τῶν πρὶν ἀφικέσθαι διαβαλλόντων, ἀλλ' ἦν ἡσυχία καὶ τοῦ τί χρὴ ποιεῖν ἀπορία." "14.172 διακειμένων δ' οὕτως εἷς τις Σαμαίας ὄνομα, δίκαιος ἀνὴρ καὶ διὰ τοῦτο τοῦ δεδιέναι κρείττων, ἀναστὰς εἶπεν: “ἄνδρες σύνεδροι καὶ βασιλεῦ, εἰς δίκην μὲν οὔτ' αὐτὸς οἶδά τινα τῶν πώποτε εἰς ὑμᾶς κεκλημένων οὕτω παραστάντα οὔτε ὑμᾶς ἔχειν εἰπεῖν ὑπολαμβάνω, ἀλλὰ πᾶς ὁστισδηποτοῦν ἀφῖκται εἰς τὸ συνέδριον τοῦτο κριθησόμενος ταπεινὸς παρίσταται καὶ σχήματι δεδοικότος καὶ ἔλεον θηρωμένου παρ' ὑμῶν, κόμην τ' ἐπιθρέψας καὶ ἐσθῆτα μέλαιναν ἐνδεδυμένος." "14.173 ὁ δὲ βέλτιστος ̔Ηρώδης φόνου δίκην φεύγων καὶ ἐπ' αἰτίᾳ τοιαύτῃ κεκλημένος ἕστηκε τὴν πορφύραν περικείμενος καὶ τὴν κεφαλὴν κεκοσμημένος τῇ συνθέσει τῆς κόμης καὶ περὶ αὐτὸν ἔχων ὁπλίτας, ἵνα ἂν κατακρίνωμεν αὐτοῦ κατὰ τὸν νόμον, κτείνῃ μὲν ἡμᾶς, αὐτὸν δὲ σώσῃ βιασάμενος τὸ δίκαιον." "14.174 ἀλλ' ̔Ηρώδην μὲν ἐπὶ τούτοις οὐκ ἂν μεμψαίμην, εἰ τὸ αὐτοῦ συμφέρον ποιεῖται περὶ πλείονος ἢ τὸ νόμιμον, ὑμᾶς δὲ καὶ τὸν βασιλέα τοσαύτην ἄδειαν αὐτῷ παρασχόντας. ἴστε μέντοι τὸν θεὸν μέγαν, καὶ οὗτος, ὃν νῦν δι' ̔Υρκανὸν ἀπολῦσαι βούλεσθε, κολάσει ὑμᾶς τε καὶ αὐτὸν τὸν βασιλέα.”" "14.175 διήμαρτεν δ' οὐδὲν τῶν εἰρημένων. ὁ γὰρ ̔Ηρώδης τὴν βασιλείαν παραλαβὼν πάντας ἀπέκτεινεν τοὺς ἐν τῷ συνεδρίῳ καὶ ̔Υρκανὸν αὐτὸν χωρὶς τοῦ Σαμαίου:" '14.176 σφόδρα γὰρ αὐτὸν διὰ τὴν δικαιοσύνην ἐτίμησεν καὶ ὅτι τῆς πόλεως μετὰ ταῦτα πολιορκουμένης ὑπό τε ̔Ηρώδου καὶ Σοσσίου παρῄνεσεν τῷ δήμῳ δέξασθαι τὸν ̔Ηρώδην εἰπὼν διὰ τὰς ἁμαρτίας οὐ δύνασθαι διαφυγεῖν αὐτόν. καὶ περὶ μὲν τούτων κατὰ χώραν ἐροῦμεν. 14.177 ̔Υρκανὸς δὲ ὁρῶν ὡρμημένους πρὸς τὴν ἀναίρεσιν τὴν ̔Ηρώδου τοὺς ἐν τῷ συνεδρίῳ τὴν δίκην εἰς ἄλλην ἡμέραν ἀνεβάλετο, καὶ πέμψας κρύφα πρὸς ̔Ηρώδην συνεβούλευσεν αὐτῷ φυγεῖν ἐκ τῆς πόλεως: οὕτω γὰρ τὸν κίνδυνον διαφεύξεσθαι.' "14.178 καὶ ὁ μὲν ἀνεχώρησεν εἰς Δαμασκὸν ὡς φεύγων τὸν βασιλέα, καὶ παραγενόμενος πρὸς Σέξτον Καίσαρα καὶ τὰ κατ' αὐτὸν ἀσφαλισάμενος οὕτως εἶχεν, ὡς εἰ καλοῖτο πάλιν εἰς τὸ συνέδριον ἐπὶ δίκην οὐχ ὑπακουσόμενος." "14.179 ἠγανάκτουν δὲ οἱ ἐν τῷ συνεδρίῳ καὶ τὸν ̔Υρκανὸν ἐπειρῶντο διδάσκειν, ὅτι ταῦτα πάντα εἴη κατ' αὐτοῦ. τὸν δ' οὐκ ἐλάνθανε μέν, πράττειν δ' οὐδὲν εἶχεν ὑπὸ ἀνανδρίας καὶ ἀνοίας." "14.181 διεκώλυσαν δ' αὐτὸν προσβαλεῖν τοῖς ̔Ιεροσολύμοις ὑπαντήσαντες ὅ τε πατὴρ ̓Αντίπατρος καὶ ὁ ἀδελφός, καὶ τὴν ὁρμὴν αὐτοῦ καταπαύσαντες καὶ παρακαλέσαντες ἔργῳ μὲν ἐγχειρεῖν μηδενί, καταπληξάμενον δὲ ἀπειλῇ μόνον μὴ χωρῆσαι περαιτέρω κατὰ τοῦ παρασχόντος αὐτῷ εἰς τοῦτο παρελθεῖν τὸ ἀξίωμα." '14.182 ἠξίουν τε περὶ τοῦ κληθέντα ἐπὶ δίκην ἐλθεῖν ἀγανακτοῦντα μεμνῆσθαι καὶ τῆς ἀφέσεως καὶ χάριν αὐτῆς εἰδέναι καὶ μὴ πρὸς μὲν τὸ σκυθρωπότερον ἀπαντᾶν, περὶ δὲ τῆς σωτηρίας ἀχαριστεῖν:' "14.183 λογίζεσθαι δ' ὡς, εἰ καὶ πολέμου ῥοπὰς βραβεύει τὸ θεῖον, πλέον ἐστὶ τῆς στρατείας τὸ ἄδικον, διὸ καὶ τὴν νίκην μὴ πάντῃ προσδοκᾶν μέλλοντα πολεμεῖν βασιλεῖ καὶ συντρόφῳ, καὶ πολλὰ μὲν εὐεργετήσαντι, μηδὲν δὲ χαλεπὸν αὐτὸν εἰργασμένῳ, περὶ δὲ ὧν ἐγκαλεῖ διὰ πονηροὺς συμβούλους ἀλλὰ μὴ δι' αὐτὸν ὑπόνοιαν αὐτῷ καὶ σκιὰν δυσκόλου τινὸς παρεσχημένῳ." '14.184 πείθεται τούτοις ̔Ηρώδης ὑπολαβὼν εἰς τὰς ἐλπίδας ἀποχρῆν αὐτῷ τὸ καὶ τὴν ἰσχὺν ἐπιδείξασθαι τῷ ἔθνει μόνον. καὶ τὰ μὲν κατὰ τὴν ̓Ιουδαίαν οὕτως εἶχεν.' "
14.191 τῆς γενομένης ἀναγραφῆς ἐν τῇ δέλτῳ πρὸς ̔Υρκανὸν υἱὸν ̓Αλεξάνδρου ἀρχιερέα καὶ ἐθνάρχην ̓Ιουδαίων πέπομφα ὑμῖν τὸ ἀντίγραφον, ἵν' ἐν τοῖς δημοσίοις ὑμῶν ἀνακέηται γράμμασιν. βούλομαι δὲ καὶ ἑλληνιστὶ καὶ ῥωμαϊστὶ ἐν δέλτῳ χαλκῇ τοῦτο ἀνατεθῆναι." 14.197 πέμψαι δὲ πρὸς ̔Υρκανὸν τὸν ̓Αλεξάνδρου υἱὸν ἀρχιερέα τῶν ̓Ιουδαίων καὶ πρεσβευτὰς τοὺς περὶ φιλίας καὶ συμμαχίας διαλεξομένους: ἀνατεθῆναι δὲ καὶ χαλκῆν δέλτον ταῦτα περιέχουσαν ἔν τε τῷ Καπετωλίῳ καὶ Σιδῶνι καὶ Τύρῳ καὶ ἐν ̓Ασκάλωνι καὶ ἐν τοῖς ναοῖς ἐγκεχαραγμένην γράμμασιν ̔Ρωμαϊκοῖς καὶ ̔Ελληνικοῖς.
14.201 ὅπως τε ̓Ιουδαίοις ἐν τῷ δευτέρῳ τῆς μισθώσεως ἔτει τῆς προσόδου κόρον ὑπεξέλωνται καὶ μήτε ἐργολαβῶσί τινες μήτε φόρους τοὺς αὐτοὺς τελῶσιν.' "14.202 Γάιος Καῖσαρ αὐτοκράτωρ τὸ δεύτερον ἔστησεν κατ' ἐνιαυτὸν ὅπως τελῶσιν ὑπὲρ τῆς ̔Ιεροσολυμιτῶν πόλεως ̓Ιόππης ὑπεξαιρουμένης χωρὶς τοῦ ἑβδόμου ἔτους, ὃν σαββατικὸν ἐνιαυτὸν προσαγορεύουσιν, ἐπεὶ ἐν αὐτῷ μήτε τὸν ἀπὸ τῶν δένδρων καρπὸν λαμβάνουσιν μήτε σπείρουσιν." '14.203 καὶ ἵνα ἐν Σιδῶνι τῷ δευτέρῳ ἔτει τὸν φόρον ἀποδιδῶσιν τὸ τέταρτον τῶν σπειρομένων, πρὸς τούτοις ἔτι καὶ ̔Υρκανῷ καὶ τοῖς τέκνοις αὐτοῦ τὰς δεκάτας τελῶσιν, ἃς ἐτέλουν καὶ τοῖς προγόνοις αὐτῶν.' "14.204 καὶ ὅπως μηδεὶς μήτε ἄρχων μήτε ἀντάρχων μήτε στρατηγὸς ἢ πρεσβευτὴς ἐν τοῖς ὅροις τῶν ̓Ιουδαίων ἀνιστὰς συμμαχίαν καὶ στρατιώτας ἐξῇ τούτῳ χρήματα εἰσπράττεσθαι ἢ εἰς παραχειμασίαν ἢ ἄλλῳ τινὶ ὀνόματι, ἀλλ' εἶναι πανταχόθεν ἀνεπηρεάστους." "14.205 ὅσα τε μετὰ ταῦτα ἔσχον ἢ ἐπρίαντο καὶ διακατέσχον καὶ ἐνεμήθησαν, ταῦτα πάντα αὐτοὺς ἔχειν. ̓Ιόππην τε πόλιν, ἣν ἀπ' ἀρχῆς ἔσχον οἱ ̓Ιουδαῖοι ποιούμενοι τὴν πρὸς ̔Ρωμαίους φιλίαν αὐτῶν εἶναι, καθὼς καὶ τὸ πρῶτον, ἡμῖν ἀρέσκει," "14.206 φόρους τε ὑπὲρ ταύτης τῆς πόλεως ̔Υρκανὸν ̓Αλεξάνδρου υἱὸν καὶ παῖδας αὐτοῦ παρὰ τῶν τὴν γῆν νεμομένων χώρας λιμένος ἐξαγωγίου κατ' ἐνιαυτὸν Σιδῶνι μοδίους δισμυρίους χοε ὑπεξαιρουμένου τοῦ ἑβδόμου ἔτους, ὃν σαββατικὸν καλοῦσιν, καθ' ὃν οὔτε ἀροῦσιν οὔτε τὸν ἀπὸ τῶν δένδρων καρπὸν λαμβάνουσιν." '14.207 τάς τε κώμας τὰς ἐν τῷ μεγάλῳ πεδίῳ, ἃς ̔Υρκανὸς καὶ οἱ πρόγονοι πρότερον αὐτοῦ διακατέσχον, ἀρέσκει τῇ συγκλήτῳ ταῦτα ̔Υρκανὸν καὶ ̓Ιουδαίους ἔχειν ἐπὶ τοῖς δικαίοις οἷς καὶ πρότερον εἶχον.' "14.208 μένειν δὲ καὶ τὰ ἀπ' ἀρχῆς δίκαια, ὅσα πρὸς ἀλλήλους ̓Ιουδαίοις καὶ τοῖς ἀρχιερεῦσιν καὶ ἱερεῦσιν ἦν τά τε φιλάνθρωπα ὅσα τε τοῦ δήμου ψηφισαμένου καὶ τῆς συγκλήτου ἔσχον. ἐπὶ τούτοις τε τοῖς δικαίοις χρῆσθαι αὐτοῖς ἐξεῖναι ἐν Λύδδοις." '14.209 τούς τε τόπους καὶ χώραν καὶ ἐποίκια, ὅσα βασιλεῦσι Συρίας καὶ Φοινίκης συμμάχοις οὖσι ̔Ρωμαίων κατὰ δωρεὰν ὑπῆρχε καρποῦσθαι, ταῦτα δοκιμάζει ἡ σύγκλητος ̔Υρκανὸν τὸν ἐθνάρχην καὶ ̓Ιουδαίους ἔχειν.
14.225 ̓Επὶ πρυτάνεως ̓Αρτέμωνος μηνὸς Ληναιῶνος προτέρᾳ. Δολοβέλλας αὐτοκράτωρ ̓Εφεσίων ἄρχουσι βουλῇ δήμῳ χαίρειν.' "
14.313 ἐξέθηκα δὲ καὶ γράμματα κατὰ πόλεις, ὅπως εἴ τινες ἐλεύθεροι ἢ δοῦλοι ὑπὸ δόρυ ἐπράθησαν ὑπὸ Γαί̈ου Κασσίου ἢ τῶν ὑπ' αὐτῷ τεταγμένων ἀπολυθῶσιν οὗτοι, τοῖς τε ὑπ' ἐμοῦ δοθεῖσιν καὶ Δολαβέλλα φιλανθρώποις χρῆσθαι ὑμᾶς βούλομαι. Τυρίους τε κωλύω βιαίους εἶναι περὶ ὑμᾶς καὶ ὅσα κατέχουσιν ̓Ιουδαίων ταῦτα ἀποκαταστῆσαι κελεύω. τὸν δὲ στέφανον ὃν ἔπεμψας ἐδεξάμην." 14.319 Μᾶρκος ̓Αντώνιος αὐτοκράτωρ Τυρίων ἄρχουσι βουλῇ δήμῳ χαίρειν. διάταγμα ἐμὸν ἀπέσταλκα πρὸς ὑμᾶς, περὶ οὗ βούλομαι ὑμᾶς φροντίσαι, ἵνα αὐτὸ εἰς τὰς δημοσίας ἐντάξητε δέλτους γράμμασι ̔Ρωμαϊκοῖς καὶ ̔Ελληνικοῖς καὶ ἐν τῷ ἐπιφανεστάτῳ ἔχητε αὐτὸ γεγραμμένον, ὅπως ὑπὸ πάντων ἀναγινώσκεσθαι δύνηται.' "
14.323 Τὸ δ' αὐτὸ τοῦτο καὶ Σιδωνίοις καὶ ̓Αντιοχεῦσιν καὶ ̓Αραδίοις ἔγραψεν. παρεθέμεθα μὲν οὖν καὶ ταῦτα εὐκαίρως τεκμήρια γενησόμενα ἧς φαμὲν ̔Ρωμαίους ποιήσασθαι προνοίας ὑπὲρ τοῦ ἡμετέρου ἔθνους." 16.162 “Καῖσαρ Σεβαστὸς ἀρχιερεὺς δημαρχικῆς ἐξουσίας λέγει. ἐπειδὴ τὸ ἔθνος τὸ τῶν ̓Ιουδαίων εὐχάριστον εὑρέθη οὐ μόνον ἐν τῷ ἐνεστῶτι καιρῷ ἀλλὰ καὶ ἐν τῷ προγεγενημένῳ καὶ μάλιστα ἐπὶ τοῦ ἐμοῦ πατρὸς αὐτοκράτορος Καίσαρος πρὸς τὸν δῆμον τὸν ̔Ρωμαίων ὅ τε ἀρχιερεὺς αὐτῶν ̔Υρκανός, 16.163 ἔδοξέ μοι καὶ τῷ ἐμῷ συμβουλίῳ μετὰ ὁρκωμοσίας γνώμῃ δήμου ̔Ρωμαίων τοὺς ̓Ιουδαίους χρῆσθαι τοῖς ἰδίοις θεσμοῖς κατὰ τὸν πάτριον αὐτῶν νόμον, καθὼς ἐχρῶντο ἐπὶ ̔Υρκανοῦ ἀρχιερέως θεοῦ ὑψίστου, τά τε ἱερὰ * εἶναι ἐν ἀσυλίᾳ καὶ ἀναπέμπεσθαι εἰς ̔Ιεροσόλυμα καὶ ἀποδίδοσθαι τοῖς ἀποδοχεῦσιν ̔Ιεροσολύμων, ἐγγύας τε μὴ ὁμολογεῖν αὐτοὺς ἐν σάββασιν ἢ τῇ πρὸ αὐτῆς παρασκευῇ ἀπὸ ὥρας ἐνάτης.' "
16.165 τό τε ψήφισμα τὸ δοθέν μοι ὑπ' αὐτῶν ὑπὲρ τῆς ἐμῆς εὐσεβείας ἧς ἔχω πρὸς πάντας ἀνθρώπους καὶ ὑπὲρ Γαί̈ου Μαρκίου Κηνσωρίνου καὶ τοῦτο τὸ διάταγμα κελεύω ἀνατεθῆναι ἐν ἐπισημοτάτῳ τόπῳ τῷ γενηθέντι μοι ὑπὸ τοῦ κοινοῦ τῆς ̓Ασίας ἐν ̓Αγκύρῃ. ἐὰν δέ τις παραβῇ τι τῶν προειρημένων, δώσει δίκην οὐ μετρίαν. ἐστηλογραφήθη ἐν τῷ Καίσαρος ναῷ.”" 18.2 Κωπώνιός τε αὐτῷ συγκαταπέμπεται τάγματος τῶν ἱππέων, ἡγησόμενος ̓Ιουδαίων τῇ ἐπὶ πᾶσιν ἐξουσίᾳ. παρῆν δὲ καὶ Κυρίνιος εἰς τὴν ̓Ιουδαίαν προσθήκην τῆς Συρίας γενομένην ἀποτιμησόμενός τε αὐτῶν τὰς οὐσίας καὶ ἀποδωσόμενος τὰ ̓Αρχελάου χρήματα.' "
18.2 ἄξιον δ' αὐτῶν θαυμάσαι παρὰ πάντας τοὺς ἀρετῆς μεταποιουμένους τόδε διὰ τὸ μηδαμῶς ὑπάρξαν ̔Ελλήνων ἢ βαρβάρων τισίν, ἀλλὰ μηδ' εἰς ὀλίγον, ἐκείνοις ἐκ παλαιοῦ συνελθὸν ἐν τῷ ἐπιτηδεύεσθαι μὴ κεκωλῦσθαι: τὰ χρήματά τε κοινά ἐστιν αὐτοῖς, ἀπολαύει δὲ οὐδὲν ὁ πλούσιος τῶν οἰκείων μειζόνως ἢ ὁ μηδ' ὁτιοῦν κεκτημένος: καὶ τάδε πράσσουσιν ἄνδρες ὑπὲρ τετρακισχίλιοι τὸν ἀριθμὸν ὄντες." "
18.2 οὐκ ἔσθ' ὅπως οὐκ εὐθέως ἀπαλλαγή τέ σοι τῶνδε τῶν δεσμῶν παρέσται καὶ πρόοδος ἐπὶ μήκιστον ἀξιώματός τε καὶ δυνάμεως, ζηλωτός τε ἂν γένοιο πᾶσιν, οἳ νῦν δι' οἴκτου τὰς τύχας σου λαμβάνουσιν, εὐδαίμονά τε ἂν ποιοῖο τὴν τελευτὴν παισίν, οἷς ἔσῃ τὸν βίον καταλειπόμενος. μνημονεύειν δέ, ὁπότε εἰσαῦθις τὸν ὄρνιν θεάσαιο τοῦτον, πέντε ἡμέραις σοι τὴν τελευτὴν ἐσομένην." "
20.216 Τῶν δὲ Λευιτῶν, φυλὴ δ' ἐστὶν αὕτη, ὅσοιπερ ἦσαν ὑμνῳδοὶ πείθουσι τὸν βασιλέα καθίσαντα συνέδριον φορεῖν αὐτοῖς ἐπίσης τοῖς ἱερεῦσιν ἐπιτρέψαι λινῆν στολήν: πρέπειν γὰρ αὐτοῦ τοῖς τῆς ἀρχῆς χρόνοις ἔφασκον ἀφ' ὧν μνημονευθήσεται καινοποιεῖν." 20.261 τηρῆσαι δὲ πεπείραμαι καὶ τὴν τῶν ἀρχιερέων ἀναγραφὴν τῶν ἐν δισχιλίοις ἔτεσι γενομένων. ἀπλανῆ δὲ πεποίημαι καὶ τὴν περὶ τοὺς βασιλεῖς διαδοχὴν τὰς πράξεις αὐτῶν καὶ τὰς πολιτείας ἀπαγγέλλων μοναρχῶν τε δυναστείας, ὡς αἱ ἱεραὶ βίβλοι περὶ πάντων ἔχουσι τὴν ἀναγραφήν: τοῦτο γὰρ ποιήσειν ἐν ἀρχῇ τῆς ἱστορίας ἐπηγγειλάμην.' " None | sup>
4.214 14. Let there be seven men to judge in every city, and these such as have been before most zealous in the exercise of virtue and righteousness. Let every judge have two officers allotted him out of the tribe of Levi.
4.287 but if he in whom the trust was reposed, without any deceit of his own, lose what he was intrusted withal, let him come before the seven judges, and swear by God that nothing hath been lost willingly, or with a wicked intention, and that he hath not made use of any part thereof, and so let him depart without blame; but if he hath made use of the least part of what was committed to him, and it be lost, let him be condemned to repay all that he had received.
12.142 and let all of that nation live according to the laws of their own country; and let the senate, and the priests, and the scribes of the temple, and the sacred singers, be discharged from poll-money and the crown tax and other taxes also.
14.74 and he made Jerusalem tributary to the Romans, and took away those cities of Celesyria which the inhabitants of Judea had subdued, and put them under the government of the Roman president, and confined the whole nation, which had elevated itself so high before, within its own bounds. 14.75 Moreover, he rebuilt Gadara, which had been demolished a little before, to gratify Demetrius of Gadara, who was his freedman, and restored the rest of the cities, Hippos, and Scythopolis, and Pella, and Dios, and Samaria, as also Marissa, and Ashdod, and Jamnia, and Arethusa, to their own inhabitants: 14.76 these were in the inland parts. Besides those that had been demolished, and also of the maritime cities, Gaza, and Joppa, and Dora, and Strato’s Tower; which last Herod rebuilt after a glorious manner, and adorned with havens and temples, and changed its name to Caesarea. All these Pompey left in a state of freedom, and joined them to the province of Syria.
14.91 and when he had settled matters with her, he brought Hyrcanus to Jerusalem, and committed the care of the temple to him. And when he had ordained five councils, he distributed the nation into the same number of parts. So these councils governed the people; the first was at Jerusalem, the second at Gadara, the third at Amathus, the fourth at Jericho, and the fifth at Sepphoris in Galilee. So the Jews were now freed from monarchic authority, and were governed by an aristocracy.
14.165 Hyrcanus heard of this his management, but took no care about it; nay, he rather was very glad of it. But the chief men of the Jews were therefore in fear, because they saw that Herod was a violent and bold man, and very desirous of acting tyrannically; so they came to Hyrcanus, and now accused Antipater openly, and said to him, “How long wilt thou be quiet under such actions as are now done? Or dost thou not see that Antipater and his sons have already seized upon the government, and that it is only the name of a king which is given thee?
14.168 4. Upon Hyrcanus hearing this, he complied with them. The mothers also of those that had been slain by Herod raised his indignation; for those women continued every day in the temple, persuading the king and the people that Herod might undergo a trial before the Sanhedrim for what he had done. 14.169 Hyrcanus was so moved by these complaints, that he summoned Herod to come to his trial for what was charged upon him. Accordingly he came; but his father had persuaded him to come not like a private man, but with a guard, for the security of his person; and that when he had settled the affairs of Galilee in the best manner he could for his own advantage, he should come to his trial, but still with a body of men sufficient for his security on his journey, yet so that he should not come with so great a force as might look like terrifying Hyrcanus, but still such a one as might not expose him naked and unguarded to his enemies. 14.171 But when Herod stood before the Sanhedrim, with his body of men about him, he affrighted them all, and no one of his former accusers durst after that bring any charge against him, but there was a deep silence, and nobody knew what was to be done. 14.172 When affairs stood thus, one whose name was Sameas, a righteous man he was, and for that reason above all fear, rose up, and said, “O you that are assessors with me, and O thou that art our king, I neither have ever myself known such a case, nor do I suppose that any one of you can name its parallel, that one who is called to take his trial by us ever stood in such a manner before us; but every one, whosoever he be, that comes to be tried by this Sanhedrim, presents himself in a submissive manner, and like one that is in fear of himself, and that endeavors to move us to compassion, with his hair dishevelled, and in a black and mourning garment: 14.173 but this admirable man Herod, who is accused of murder, and called to answer so heavy an accusation, stands here clothed in purple, and with the hair of his head finely trimmed, and with his armed men about him, that if we shall condemn him by our law, he may slay us, and by overbearing justice may himself escape death. 14.174 Yet do not I make this complaint against Herod himself; he is to be sure more concerned for himself than for the laws; but my complaint is against yourselves, and your king, who gave him a license so to do. However, take you notice, that God is great, and that this very man, whom you are going to absolve and dismiss, for the sake of Hyrcanus, will one day punish both you and your king himself also.” 14.175 Nor did Sameas mistake in any part of this prediction; for when Herod had received the kingdom, he slew all the members of this Sanhedrim, and Hyrcanus himself also, excepting Sameas, 14.176 for he had a great honor for him on account of his righteousness, and because, when the city was afterward besieged by Herod and Sosius, he persuaded the people to admit Herod into it; and told them that for their sins they would not be able to escape his hands:—which things will be related by us in their proper places. 14.177 5. But when Hyrcanus saw that the members of the Sanhedrim were ready to pronounce the sentence of death upon Herod, he put off the trial to another day, and sent privately to Herod, and advised him to fly out of the city, for that by this means he might escape. 14.178 So he retired to Damascus, as though he fled from the king; and when he had been with Sextus Caesar, and had put his own affairs in a sure posture, he resolved to do thus; that in case he were again summoned before the Sanhedrim to take his trial, he would not obey that summons. 14.179 Hereupon the members of the Sanhedrim had great indignation at this posture of affairs, and endeavored to persuade Hyrcanus that all these things were against him; which state of matters he was not ignorant of; but his temper was so unmanly, and so foolish, that he was able to do nothing at all. 14.181 but his father Antipater, and his brother Phasaelus, met him, and hindered him from assaulting Jerusalem. They also pacified his vehement temper, and persuaded him to do no overt action, but only to affright them with threatenings, and to proceed no further against one who had given him the dignity he had: 14.182 they also desired him not only to be angry that he was summoned, and obliged to come to his trial, but to remember withal how he was dismissed without condemnation, and how he ought to give Hyrcanus thanks for the same; and that he was not to regard only what was disagreeable to him, and be unthankful for his deliverance. 14.183 So they desired him to consider, that since it is God that turns the scales of war, there is great uncertainty in the issue of battles, and that therefore he ought of to expect the victory when he should fight with his king, and him that had supported him, and bestowed many benefits upon him, and had done nothing of itself very severe to him; for that his accusation, which was derived from evil counselors, and not from himself, had rather the suspicion of some severity, than any thing really severe in it. 14.184 Herod was persuaded by these arguments, and believed that it was sufficient for his future hopes to have made a show of his strength before the nation, and done no more to it—and in this state were the affairs of Judea at this time.
14.191 I have sent you a copy of that decree, registered on the tables, which concerns Hyrcanus, the son of Alexander, the high priest and ethnarch of the Jews, that it may be laid up among the public records; and I will that it be openly proposed in a table of brass, both in Greek and in Latin.
14.197 and that ambassadors be sent to Hyrcanus, the son of Alexander, the high priest of the Jews, that may discourse with him about a league of friendship and mutual assistance; and that a table of brass, containing the premises, be openly proposed in the capitol, and at Sidon, and Tyre, and Askelon, and in the temple, engraven in Roman and Greek letters:
14.201 and that the Jews be allowed to deduct out of their tribute, every second year the land is let in the Sabbatic period, a corus of that tribute; and that the tribute they pay be not let to farm, nor that they pay always the same tribute.” 14.202 6. “Caius Caesar, imperator the second time, hath ordained, That all the country of the Jews, excepting Joppa, do pay a tribute yearly for the city Jerusalem, excepting the seventh, which they call the sabbatical year, because thereon they neither receive the fruits of their trees, nor do they sow their land; 14.203 and that they pay their tribute in Sidon on the second year of that sabbatical period, the fourth part of what was sown: and besides this, they are to pay the same tithes to Hyrcanus and his sons which they paid to their forefathers. 14.204 And that no one, neither president, nor lieutet, nor ambassador, raise auxiliaries within the bounds of Judea; nor may soldiers exact money of them for winter quarters, or under any other pretense; but that they be free from all sorts of injuries; 14.205 and that whatsoever they shall hereafter have, and are in possession of, or have bought, they shall retain them all. It is also our pleasure that the city Joppa, which the Jews had originally, when they made a league of friendship with the Romans, shall belong to them, as it formerly did; 14.206 and that Hyrcanus, the son of Alexander, and his sons, have as tribute of that city from those that occupy the land for the country, and for what they export every year to Sidon, twenty thousand six hundred and seventy-five modii every year, the seventh year, which they call the Sabbatic year, excepted, whereon they neither plough, nor receive the product of their trees. 14.207 It is also the pleasure of the senate, that as to the villages which are in the great plain, which Hyrcanus and his forefathers formerly possessed, Hyrcanus and the Jews have them with the same privileges with which they formerly had them also; 14.208 and that the same original ordices remain still in force which concern the Jews with regard to their high priests; and that they enjoy the same benefits which they have had formerly by the concession of the people, and of the senate; and let them enjoy the like privileges in Lydda. 14.209 It is the pleasure also of the senate that Hyrcanus the ethnarch, and the Jews, retain those places, countries, and villages which belonged to the kings of Syria and Phoenicia, the confederates of the Romans, and which they had bestowed on them as their free gifts.
14.225 12. “When Artermon was prytanis, on the first day of the month Leneon, Dolabella, imperator, to the senate, and magistrates, and people of the Ephesians, sendeth greeting.
14.313 I have also sent epistles in writing to the several cities, that if any persons, whether free-men or bond-men, have been sold under the spear by Caius Cassius, or his subordinate officers, they may be set free. And I will that you kindly make use of the favors which I and Dolabella have granted you. I also forbid the Tyrians to use any violence with you; and for what places of the Jews they now possess, I order them to restore them. I have withal accepted of the crown which thou sentest me.”
14.319 5. “Marcus Antonius, imperator, to the magistrates, senate, and people of Tyre, sendeth greeting. I have sent you my decree, of which I will that ye take care that it be engraven on the public tables, in Roman and Greek letters, and that it stand engraven in the most illustrious places, that it may be read by all.
14.323 6. The same thing did Antony write to the Sidonians, and the Antiochians, and the Aradians. We have produced these decrees, therefore, as marks for futurity of the truth of what we have said, that the Romans had a great concern about our nation.
16.162 2. “Caesar Augustus, high priest and tribune of the people, ordains thus: Since the nation of the Jews hath been found grateful to the Roman people, not only at this time, but in time past also, and chiefly Hyrcanus the high priest, under my father Caesar the emperor, 16.163 it seemed good to me and my counselors, according to the sentence and oath of the people of Rome, that the Jews have liberty to make use of their own customs, according to the law of their forefathers, as they made use of them under Hyrcanus the high priest of the Almighty God; and that their sacred money be not touched, but be sent to Jerusalem, and that it be committed to the care of the receivers at Jerusalem; and that they be not obliged to go before any judge on the Sabbath day, nor on the day of the preparation to it, after the ninth hour.
16.165 And I give order that the testimonial which they have given me, on account of my regard to that piety which I exercise toward all mankind, and out of regard to Caius Marcus Censorinus, together with the present decree, be proposed in that most eminent place which hath been consecrated to me by the community of Asia at Ancyra. And if any one transgress any part of what is above decreed, he shall be severely punished.” This was inscribed upon a pillar in the temple of Caesar.
18.2 Coponius also, a man of the equestrian order, was sent together with him, to have the supreme power over the Jews. Moreover, Cyrenius came himself into Judea, which was now added to the province of Syria, to take an account of their substance, and to dispose of Archelaus’s money;
18.2 It also deserves our admiration, how much they exceed all other men that addict themselves to virtue, and this in righteousness; and indeed to such a degree, that as it hath never appeared among any other men, neither Greeks nor barbarians, no, not for a little time, so hath it endured a long while among them. This is demonstrated by that institution of theirs, which will not suffer any thing to hinder them from having all things in common; so that a rich man enjoys no more of his own wealth than he who hath nothing at all. There are about four thousand men that live in this way,
18.2 It cannot be that thou shouldst long continue in these bonds; but thou wilt soon be delivered from them, and wilt be promoted to the highest dignity and power, and thou wilt be envied by all those who now pity thy hard fortune; and thou wilt be happy till thy death, and wilt leave thine happiness to the children whom thou shalt have. But do thou remember, when thou seest this bird again, that thou wilt then live but five days longer.
20.216 6. Now as many of the Levites, which is a tribe of ours, as were singers of hymns, persuaded the king to assemble a sanhedrim, and to give them leave to wear linen garments, as well as the priests for they said that this would be a work worthy the times of his government, that he might have a memorial of such a novelty, as being his doing.
20.261 I have attempted to enumerate those high priests that we have had during the interval of two thousand years; I have also carried down the succession of our kings, and related their actions, and political administration, without considerable errors, as also the power of our monarchs; and all according to what is written in our sacred books; for this it was that I promised to do in the beginning of this history.' ' None |
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12. Josephus Flavius, Jewish War, 1.155-1.157, 1.208-1.211, 2.117-2.118, 2.273, 2.592, 6.422, 7.103, 7.216 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Agrippa II, and three-level system of government in Judea • Albinus (governor of Judea) • Cestius Gallus, Roman governor of Syria, takes census of Jews • Gabinius (Syrian governor) • Governor • Governor, court of • Judaea, region of,Roman government of • Judea (Jewish Palestine), taxation of, under governors • Judea (Jewish Palestine), triple government of, praefecti, high priest and priestly aristocracy, and Jewish king • Ptolemy, Seleucid Governor • Quirinius, as governor of Syria • Roman Empire, emperor and governor • Roman Empire, governor and crowds • Roman Empire, power of governor • Roman Provinces governors, magistrates, and provincials • Sextus Caesar (governor of Syria), intervening on behalf of Herod • Syria, conflict between publicani and governor in • government
Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 347, 746, 824; Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 91; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 75; Feldman (2006), Judaism and Hellenism Reconsidered, 225; Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 33, 116, 122; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 169; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 22, 126, 136, 207, 211, 213, 222, 237, 238, 243; Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 35
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1.155 ̓Αφελόμενος δὲ τοῦ ἔθνους καὶ τὰς ἐν κοίλῃ Συρίᾳ πόλεις, ἃς εἷλον, ὑπέταξεν τῷ κατ' ἐκεῖνο ̔Ρωμαίων στρατηγῷ κατατεταγμένῳ καὶ μόνοις αὐτοὺς τοῖς ἰδίοις ὅροις περιέκλεισεν. ἀνακτίζει δὲ καὶ Γάδαρα ὑπὸ ̓Ιουδαίων κατεστραμμένην Γαδαρεῖ τινὶ τῶν ἰδίων ἀπελευθέρων Δημητρίῳ χαριζόμενος." "1.156 ἠλευθέρωσεν δὲ ἀπ' αὐτῶν καὶ τὰς ἐν τῇ μεσογείᾳ πόλεις, ὅσας μὴ φθάσαντες κατέσκαψαν, ̔́Ιππον Σκυθόπολίν τε καὶ Πέλλαν καὶ Σαμάρειαν καὶ ̓Ιάμνειαν καὶ Μάρισαν ̓́Αζωτόν τε καὶ ̓Αρέθουσαν, ὁμοίως δὲ καὶ τὰς παραλίους Γάζαν ̓Ιόππην Δῶρα καὶ τὴν πάλαι μὲν Στράτωνος πύργον καλουμένην, ὕστερον δὲ μετακτισθεῖσάν τε ὑφ' ̔Ηρώδου βασιλέως λαμπροτάτοις κατασκευάσμασιν καὶ μετονομασθεῖσαν Καισάρειαν." '1.157 ἃς πάσας τοῖς γνησίοις ἀποδοὺς πολίταις κατέταξεν εἰς τὴν Συριακὴν ἐπαρχίαν. παραδοὺς δὲ ταύτην τε καὶ τὴν ̓Ιουδαίαν καὶ τὰ μέχρις Αἰγύπτου καὶ Εὐφράτου Σκαύρῳ διέπειν καὶ δύο τῶν ταγμάτων, αὐτὸς διὰ Κιλικίας εἰς ̔Ρώμην ἠπείγετο τὸν ̓Αριστόβουλον ἄγων μετὰ τῆς γενεᾶς αἰχμάλωτον.' "
1.208 ̓Αμήχανον δ' ἐν εὐπραγίαις φθόνον διαφυγεῖν: ̔Υρκανὸς γοῦν ἤδη μὲν καὶ καθ' ἑαυτὸν ἡσυχῆ πρὸς τὸ κλέος τῶν νεανίσκων ἐδάκνετο, μάλιστα δὲ ἐλύπει τὰ ̔Ηρώδου κατορθώματα καὶ κήρυκες ἐπάλληλοι τῆς καθ' ἕκαστον εὐδοξίας προστρέχοντες πολλοὶ δὲ τῶν ἐν τοῖς βασιλείοις βασκάνων ἠρέθιζον, οἷς ἢ τὸ τῶν παίδων ἢ τὸ ̓Αντιπάτρου σωφρονικὸν προσίστατο," "1.209 λέγοντες ὡς ̓Αντιπάτρῳ καὶ τοῖς υἱοῖς αὐτοῦ παραχωρήσας τῶν πραγμάτων καθέζοιτο τοὔνομα μόνον βασιλέως ἔχων ἔρημον ἐξουσίας. καὶ μέχρι τοῦ πλανηθήσεται καθ' ἑαυτοῦ βασιλεῖς ἐπιτρέφων; οὐδὲ γὰρ εἰρωνεύεσθαι τὴν ἐπιτροπὴν αὐτοὺς ἔτι, φανεροὺς δὲ εἶναι δεσπότας παρωσαμένους ἐκεῖνον, εἴ γε μήτε ἐντολὰς δόντος μήτε ἐπιστείλαντος αὐτοῦ τοσούτους παρὰ τὸν τῶν ̓Ιουδαίων νόμον ἀνῄρηκεν ̔Ηρώδης: ὅν, εἰ μὴ βασιλεύς ἐστιν ἀλλ' ἔτι ἰδιώτης, δεῖν ἐπὶ δίκην ἥκειν ἀποδώσοντα λόγον αὐτῷ τε καὶ τοῖς πατρίοις νόμοις, οἳ κτείνειν ἀκρίτους οὐκ ἐφιᾶσιν." '1.211 Σέξτος δὲ Καῖσαρ δείσας περὶ τῷ νεανίᾳ, μή τι παρὰ τοῖς ἐχθροῖς ἀποληφθεὶς πάθῃ, πέμπει πρὸς ̔Υρκανὸν τοὺς παραγγελοῦντας διαρρήδην ἀπολύειν ̔Ηρώδην τῆς φονικῆς δίκης. ὁ δὲ καὶ ἄλλως ὡρμημένος, ἠγάπα γὰρ ̔Ηρώδην, ἀποψηφίζεται.
2.117 Τῆς δὲ ̓Αρχελάου χώρας εἰς ἐπαρχίαν περιγραφείσης ἐπίτροπος τῆς ἱππικῆς παρὰ ̔Ρωμαίοις τάξεως Κωπώνιος πέμπεται μέχρι τοῦ κτείνειν λαβὼν παρὰ Καίσαρος ἐξουσίαν.' "2.118 ἐπὶ τούτου τις ἀνὴρ Γαλιλαῖος ̓Ιούδας ὄνομα εἰς ἀπόστασιν ἐνῆγε τοὺς ἐπιχωρίους κακίζων, εἰ φόρον τε ̔Ρωμαίοις τελεῖν ὑπομενοῦσιν καὶ μετὰ τὸν θεὸν οἴσουσι θνητοὺς δεσπότας. ἦν δ' οὗτος σοφιστὴς ἰδίας αἱρέσεως οὐδὲν τοῖς ἄλλοις προσεοικώς." "
2.273 οὐ μόνον γοῦν ἐν τοῖς πολιτικοῖς πράγμασιν ἔκλεπτεν καὶ διήρπαζεν τὰς ἑκάστων οὐσίας, οὐδὲ τὸ πᾶν ἔθνος ἐβάρει ταῖς εἰσφοραῖς, ἀλλὰ καὶ τοὺς ἐπὶ λῃστείᾳ δεδεμένους ὑπὸ τῆς παρ' ἑκάστοις βουλῆς ἢ τῶν προτέρων ἐπιτρόπων ἀπελύτρου τοῖς συγγενέσιν, καὶ μόνος ὁ μὴ δοὺς τοῖς δεσμωτηρίοις ὡς πονηρὸς ἐγκατελείπετο." 2.592 συνωνούμενος δὲ τοῦ Τυρίου νομίσματος, ὃ τέσσαρας ̓Αττικὰς δύναται, τέσσαρας ἀμφορεῖς, τῆς αὐτῆς ἐπίπρασκεν τιμῆς ἡμιαμφόριον. οὔσης δὲ τῆς Γαλιλαίας ἐλαιοφόρου μάλιστα καὶ τότε εὐφορηκυίας, εἰς σπανίζοντας εἰσπέμπων πολὺ καὶ μόνος ἄπειρόν τι πλῆθος συνῆγεν χρημάτων, οἷς εὐθέως ἐχρῆτο κατὰ τοῦ τὴν ἐργασίαν παρασχόντος.' "
6.422 ὅτι δ' ἐχώρει τοσούτους ἡ πόλις, δῆλον ἐκ τῶν ἐπὶ Κεστίου συναριθμηθέντων, ὃς τὴν ἀκμὴν τῆς πόλεως διαδηλῶσαι Νέρωνι βουλόμενος καταφρονοῦντι τοῦ ἔθνους παρεκάλεσεν τοὺς ἀρχιερεῖς, εἴ πως δυνατὸν εἴη τὴν πληθὺν ἐξαριθμήσασθαι:" 7.216 Περὶ δὲ τὸν αὐτὸν καιρὸν ἐπέστειλε Καῖσαρ Βάσσῳ καὶ Λαβερίῳ Μαξίμῳ, οὗτος δὲ ἦν ἐπίτροπος, κελεύων πᾶσαν γῆν ἀποδόσθαι τῶν ̓Ιουδαίων.' " None | sup>
1.155 7. He also took away from the nation all those cities that they had formerly taken, and that belonged to Celesyria, and made them subject to him that was at that time appointed to be the Roman president there; and reduced Judea within its proper bounds. He also rebuilt Gadara, that had been demolished by the Jews, in order to gratify one Demetrius, who was of Gadara, 1.156 and was one of his own freedmen. He also made other cities free from their dominion, that lay in the midst of the country,—such, I mean, as they had not demolished before that time; Hippos, and Scythopolis, as also Pella, and Samaria, and Marissa; and besides these Ashdod, and Jamnia, and Arethusa; and in like manner dealt he with the maritime cities, Gaza, and Joppa, and Dora, and that which was anciently called Strato’s Tower, but was afterward rebuilt with the most magnificent edifices, and had its name changed to Caesarea, by king Herod. 1.157 All which he restored to their own citizens, and put them under the province of Syria; which province, together with Judea, and the countries as far as Egypt and Euphrates, he committed to Scaurus as their governor, and gave him two legions to support him; while he made all the haste he could himself to go through Cilicia, in his way to Rome, having Aristobulus and his children along with him as his captives.
1.208 6. However, he found it impossible to escape envy in such his prosperity; for the glory of these young men affected even Hyrcanus himself already privately, though he said nothing of it to anybody; but what he principally was grieved at was the great actions of Herod, and that so many messengers came one before another, and informed him of the great reputation he got in all his undertakings. There were also many people in the royal palace itself who inflamed his envy at him; those, I mean, who were obstructed in their designs by the prudence either of the young men, or of Antipater. 1.209 These men said, that by committing the public affairs to the management of Antipater and of his sons, he sat down with nothing but the bare name of a king, without any of its authority; and they asked him how long he would so far mistake himself, as to breed up kings against his own interest; for that they did not now conceal their government of affairs any longer, but were plainly lords of the nation, and had thrust him out of his authority; that this was the case when Herod slew so many men without his giving him any command to do it, either by word of mouth, or by his letter, and this in contradiction to the law of the Jews; who therefore, in case he be not a king, but a private man, still ought to come to his trial, and answer it to him, and to the laws of his country, which do not permit anyone to be killed till he had been condemned in judgment. 1.211 However, Sextus Caesar was in fear for the young man, lest he should be taken by his enemies, and brought to punishment; so he sent some to denounce expressly to Hyrcanus that he should acquit Herod of the capital charge against him; who acquitted him accordingly, as being otherwise inclined also so to do, for he loved Herod.
2.117 1. And now Archelaus’s part of Judea was reduced into a province, and Coponius, one of the equestrian order among the Romans, was sent as a procurator, having the power of life and death put into his hands by Caesar. 2.118 Under his administration it was that a certain Galilean, whose name was Judas, prevailed with his countrymen to revolt, and said they were cowards if they would endure to pay a tax to the Romans and would after God submit to mortal men as their lords. This man was a teacher of a peculiar sect of his own, and was not at all like the rest of those their leaders.
2.273 Accordingly, he did not only, in his political capacity, steal and plunder every one’s substance, nor did he only burden the whole nation with taxes, but he permitted the relations of such as were in prison for robbery, and had been laid there, either by the senate of every city, or by the former procurators, to redeem them for money; and nobody remained in the prisons as a malefactor but he who gave him nothing.
2.592 o he bought four amphorae with such Tyrian money as was of the value of four Attic drachmae, and sold every half-amphora at the same price. And as Galilee was very fruitful in oil, and was peculiarly so at that time, by sending away great quantities, and having the sole privilege so to do, he gathered an immense sum of money together, which money he immediately used to the disadvantage of him who gave him that privilege;
6.422 And that this city could contain so many people in it, is manifest by that number of them which was taken under Cestius, who being desirous of informing Nero of the power of the city, who otherwise was disposed to contemn that nation, entreated the high priests, if the thing were possible, to take the number of their whole multitude.
7.216 6. About the same time it was that Caesar sent a letter to Bassus, and to Liberius Maximus, who was the procurator of Judea, and gave order that all Judea should be exposed to sale;' ' None |
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13. Josephus Flavius, Against Apion, 1.187-1.189, 2.165, 2.173-2.174, 2.177-2.178, 2.194 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Agrippa II, and three-level system of government in Judea • Governor, advisors to • Hezekiah (governor of Judea) • Hezekiah the Governor • Judea (Jewish Palestine), triple government of, praefecti, high priest and priestly aristocracy, and Jewish king • Roman Empire, power of governor • form of government
Found in books: Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 88, 265; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 743; Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 96; Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 18; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 166; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 126
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1.187 ὧν εἷς ἦν, φησίν, ̓Εζεκίας ἀρχιερεὺς τῶν ̓Ιουδαίων, ἄνθρωπος τὴν μὲν ἡλικίαν ὡς ἑξηκονταὲξ ἐτῶν, τῷ δ' ἀξιώματι τῷ παρὰ τοῖς ὁμοέθνοις μέγας καὶ τὴν ψυχὴν οὐκ ἀνόητος, ἔτι δὲ καὶ λέγειν δυνατὸς καὶ τοῖς περὶ τῶν πραγμάτων, εἴπερ τις ἄλλος, ἔμπειρος." '1.188 καίτοι, φησίν, οἱ πάντες ἱερεῖς τῶν ̓Ιουδαίων οἱ τὴν δεκάτην τῶν γινομένων λαμβάνοντες καὶ τὰ κοινὰ διοικοῦντες' "1.189 περὶ χιλίους μάλιστα καὶ πεντακοσίους εἰσίν.” πάλιν δὲ τοῦ προειρημένου μνημονεύων ἀνδρός “οὗτος, φησίν, ὁ ἄνθρωπος τετευχὼς τῆς τιμῆς ταύτης καὶ συνήθης ἡμῖν γενόμενος, παραλαβών τινας τῶν μεθ' ἑαυτοῦ τήν τε διαφορὰν ἀνέγνω πᾶσαν αὐτοῖς: εἶχεν γὰρ" "
2.165 τοῖς πλήθεσιν ἐπέτρεψαν τὴν ἐξουσίαν τῶν πολιτευμάτων. ὁ δ' ἡμέτερος νομοθέτης εἰς μὲν τούτων οὐδοτιοῦν ἀπεῖδεν, ὡς δ' ἄν τις εἴποι βιασάμενος τὸν λόγον θεοκρατίαν ἀπέδειξε τὸ πολίτευμα" "
2.173 ̔Ο δ' ἡμέτερος νομοθέτης ἄμφω ταῦτα συνήρμοσεν κατὰ πολλὴν ἐπιμέλειαν: οὔτε γὰρ κωφὴν ἀπέλιπε τὴν τῶν ἠθῶν ἄσκησιν οὔτε τὸν ἐκ τοῦ νόμου λόγον ἄπρακτον εἴασεν, ἀλλ' εὐθὺς ἀπὸ τῆς πρώτης ἀρξάμενος τροφῆς καὶ τῆς κατὰ τὸν οἶκον ἑκάστων διαίτης οὐδὲν οὐδὲ τῶν βραχυτάτων αὐτεξούσιον ἐπὶ ταῖς βουλήσεσι" "2.174 τῶν χρησομένων κατέλιπεν, ἀλλὰ καὶ περὶ σιτίων, ὅσων ἀπέχεσθαι χρὴ καὶ τίνα προσφέρεσθαι, καὶ περὶ τῶν κοινωνησόντων τῆς διαίτης ἔργων τε συντονίας καὶ τοὔμπαλιν ἀναπαύσεως ὅρον ἔθηκεν αὐτὸς καὶ κανόνα τὸν νόμον, ἵν' ὥσπερ ὑπὸ πατρὶ τούτῳ καὶ δεσπότῃ ζῶντες μήτε βουλόμενοι μηθὲν μήθ' ὑπ' ἀγνοίας ἁμαρτάνωμεν." "
2.177 νόμον παραβεβήκασιν, οἵ τε τὰς μεγίστας καὶ κυριωτάτας παρ' αὐτοῖς ἀρχὰς διοικοῦντες ὁμολογοῦσι τὴν ἄγνοιαν: ἐπιστάτας γὰρ παρακαθίστανται τῆς τῶν πραγμάτων οἰκονομίας τοὺς ἐμπειρίαν ἔχειν τῶν νόμων ὑπισχνουμένους." "2.178 ἡμῶν δὲ ὁντινοῦν τις ἔροιτο τοὺς νόμους ῥᾷον ἂν εἴποι πάντας ἢ τοὔνομα τὸ ἑαυτοῦ. τοιγαροῦν ἀπὸ τῆς πρώτης εὐθὺς αἰσθήσεως αὐτοὺς ἐκμανθάνοντες ἔχομεν ἐν ταῖς ψυχαῖς ὥσπερ ἐγκεχαραγμένους, καὶ σπάνιος μὲν ὁ παραβαίνων, ἀδύνατος δ' ἡ τῆς κολάσεως παραίτησις." 2.194 οὗτος μετὰ τῶν συνιερέων θύσει τῷ θεῷ, φυλάξει τοὺς νόμους, δικάσει περὶ τῶν ἀμφισβητουμένων, κολάσει τοὺς ἐλεγχθέντας. ὁ τούτῳ μὴ πειθόμενος ὑφέξει δίκην ὡς εἰς θεὸν αὐτὸν ἀσεβῶν.'" None | sup>
1.187 one of whom (Hecateus says) was Hezekiah, the high priest of the Jews; a man of about sixty-six years of age, and in great dignity among his own people. He was a very sensible man, and could speak very movingly, and was very skilful in the management of affairs, if any other man ever were so; 1.188 although, as he says, all the priests of the Jews took tithes of the products of the earth, and managed public affairs, and were in number not above fifteen hundred at the most.” 1.189 Hecateus mentions this Hezekiah a second time, and says, that “as he was possessed of so great a dignity, and was become familiar with us, so did he take certain of those that were with him, and explained to them all the circumstances of their people: for he had all their habitations and polity down in writing.”
2.165 but our legislator had no regard to any of these forms, but he ordained our government to be what, by a strained expression, may be termed a Theocracy, by ascribing the authority and the power to God,
2.173 18. But for our legislator, he very carefully joined these two methods of instruction together; for he neither left these practical exercises to go on without verbal instruction, nor did he permit the hearing of the law to proceed without the exercises for practice; but beginning immediately from the earliest infancy, and the appointment of every one’s diet, he left nothing of the very smallest consequence to be done at the pleasure and disposal of the person himself. 2.174 Accordingly, he made a fixed rule of law what sorts of food they should abstain from, and what sorts they should make use of; as also, what communion they should have with others, what great diligence they should use in their occupations, and what times of rest should be interposed, that, by living under that law as under a father and a master, we might be guilty of no sin, neither voluntary nor out of ignorance;
2.177 Those also who are in the highest and principal posts of the government, confess they are not acquainted with those laws, and are obliged to take such persons for their assessors in public administrations as profess to have skill in those laws; 2.178 but for our people, if any body do but ask any one of them about our laws, he will more readily tell them all than he will tell his own name, and this in consequence of our having learned them immediately as soon as ever we became sensible of any thing, and of our having them, as it were engraven on our souls. Our transgressors of them are but few; and it is impossible, when any do offend, to escape punishment.
2.194 His business must be to offer sacrifices to God, together with those priests that are joined with him, to see that the laws be observed, to determine controversies, and to punish those that are convicted of injustice; while he that does not submit to him shall be subject to the same punishment, as if he had been guilty of impiety towards God himself. '' None |
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14. New Testament, Acts, 5.36-5.37 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Agrippa II, and three-level system of government in Judea • Gabinius (Syrian governor) • Governor, court of • Judea (Jewish Palestine), taxation of, under governors • Judea (Jewish Palestine), triple government of, praefecti, high priest and priestly aristocracy, and Jewish king • Roman Empire, power of governor
Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 748, 749; Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 92; Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 116, 122; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 126, 219, 227
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5.36 πρὸ γὰρ τούτων τῶν ἡμερῶν ἀνέστη Θευδᾶς, λέγων εἶναί τινα ἑαυτόν, ᾧ προσεκλίθη ἀνδρῶν ἀριθμὸς ὡς τετρακοσίων· ὃς ἀνῃρέθη, καὶ πάντες ὅσοι ἐπείθοντο αὐτῷ διελύθησαν καὶ ἐγένοντο εἰς οὐδέν. 5.37 μετὰ τοῦτον ἀνέστη Ἰούδας ὁ Γαλιλαῖος ἐν ταῖς ἡμέραις τῆς ἀπογραφῆς καὶ ἀπέστησε λαὸν ὀπίσω αὐτοῦ· κἀκεῖνος ἀπώλετο, καὶ πάντες ὅσοι ἐπείθοντο αὐτῷ διεσκορπίσθησαν.' ' None | sup>
5.36 For before these days Theudas rose up, making himself out to be somebody; to whom a number of men, about four hundred, joined themselves: who was slain; and all, as many as obeyed him, were dispersed, and came to nothing. 5.37 After this man, Judas of Galilee rose up in the days of the enrollment, and drew away some people after him. He also perished, and all, as many as obeyed him, were scattered abroad. ' ' None |
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15. New Testament, Luke, 2.1-2.6, 5.27 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Gabinius (Syrian governor) • Judea (Jewish Palestine), taxation of, under governors • Quirinius, as governor of Syria
Found in books: Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 122, 141; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 155, 214, 219, 227, 241
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2.1 Ἐγένετο δὲ ἐν ταῖς ἡμέραις ἐκείναις ἐξῆλθεν δόγμα παρὰ Καίσαρος Αὐγούστου ἀπογράφεσθαι πᾶσαν τὴν οἰκουμένην· 2.2 ?̔αὕτη ἀπογραφὴ πρώτη ἐγένετο ἡγεμονεύοντος τῆς Συρίας Κυρηνίου·̓ 2.3 καὶ ἐπορεύοντο πάντες ἀπογράφεσθαι, ἔκαστος εἰς τὴν ἑαυτοῦ πόλιν. 2.4 Ἀνέβη δὲ καὶ Ἰωσὴφ ἀπὸ τῆς Γαλιλαίας ἐκ πόλεως Ναζαρὲτ εἰς τὴν Ἰουδαίαν εἰς πόλιν Δαυεὶδ ἥτις καλεῖται Βηθλεἐμ, διὰ τὸ εἶναι αὐτὸν ἐξ οἴκου καὶ πατριᾶς Δαυείδ, 2.5 ἀπογράψασθαι σὺν Μαριὰμ τῇ ἐμνηστευμένῃ αὐτῷ, οὔσῃ ἐνκύῳ. 2.6 Ἐγένετο δὲ ἐν τῷ εἶναι αὐτοὺς ἐκεῖ ἐπλήσθησαν αἱ ἡμέραι τοῦ τεκεῖν αὐτήν,
5.27 Καὶ μετὰ ταῦτα ἐξῆλθεν καὶ ἐθεάσατο τελώνην ὀνόματι Λευεὶν καθήμενον ἐπὶ τὸ τελώνιον, καὶ εἶπεν αὐτῷ Ἀκολούθει μοι.'' None | sup>
2.1 Now it happened in those days, that a decree went out from Caesar Augustus that all the world should be enrolled. 2.2 This was the first enrollment made when Quirinius was governor of Syria. 2.3 All went to enroll themselves, everyone to his own city. 2.4 Joseph also went up from Galilee, out of the city of Nazareth, into Judea, to the city of David, which is called Bethlehem, because he was of the house and family of David; 2.5 to enroll himself with Mary, who was pledged to be married to him as wife, being great with child. 2.6 It happened, while they were there, that the day had come that she should give birth.
5.27 After these things he went out, and saw a tax collector named Levi sitting at the tax office, and said to him, "Follow me!"'' None |
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16. New Testament, Mark, 3.6 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Judea (Jewish Palestine), taxation of, under governors • Roman Empire, power of governor
Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 748; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 224
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3.6 Καὶ ἐξελθόντες οἱ Φαρισαῖοι εὐθὺς μετὰ τῶν Ἡρῳδιανῶν συμβούλιον ἐδίδουν κατʼ αὐτοῦ ὅπως αὐτὸν ἀπολέσωσιν.'' None | sup>
3.6 The Pharisees went out, and immediately conspired with the Herodians against him, how they might destroy him. '' None |
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17. New Testament, Matthew, 9.9, 17.24, 22.15 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Albinus (governor of Judea) • Gabinius (Syrian governor) • Judea (Jewish Palestine), taxation of, under governors • Ptolemy, Seleucid Governor • Roman Empire, power of governor
Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 346, 748; Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 141; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 223, 225, 228, 238, 241
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9.9 Καὶ παράγων ὁ Ἰησοῦς ἐκεῖθεν εἶδεν ἄνθρωπον καθήμενον ἐπὶ τὸ τελώνιον, Μαθθαῖον λεγόμενον, καὶ λέγει αὐτῷ Ἀκολούθει μοι· καὶ ἀναστὰς ἠκολούθησεν αὐτῷ.
17.24 Ἐλθόντων δὲ αὐτῶν εἰς Καφαρναοὺμ προσῆλθον οἱ τὰ δίδραχμα λαμβάνοντες τῷ Πέτρῳ καὶ εἶπαν Ὁ διδάσκαλος ὑμῶν οὐ τελεῖ τὰ δίδραχμα;
22.15 Τότε πορευθέντες οἱ Φαρισαῖοι συμβούλιον ἔλαβον ὅπως αὐτὸν παγιδεύσωσιν ἐν λόγῳ.'' None | sup>
9.9 As Jesus passed by from there, he saw a man called Matthew sitting at the tax collection office. He said to him, "Follow me." He got up and followed him.
17.24 When they had come to Capernaum, those who collected the didrachmas came to Peter, and said, "Doesn\'t your teacher pay the didrachma?"
22.15 Then the Pharisees went and took counsel how they might entrap him in his talk. '' None |
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18. Suetonius, Tiberius, 37.4 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Judea (Jewish Palestine), taxation of, under governors • Veranius, Quintus, governor
Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 326; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 209
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37.4 \xa0He undertook no campaign after his accession, but quelled outbreaks of the enemy through his generals; and even this he did only reluctantly and of necessity. Such kings as were disaffected and objects of his suspicion he held in check rather by threats and remonstrances than by force; some he lured to Rome by flattering promises and detained there, such as Marobodus the German, Rhascuporis the Thracian, and Archelaus of Cappadocia, whose realm he also reduced to the form of a province.'' None |
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19. Tacitus, Annals, 1.2, 1.72, 1.73.4, 1.76, 3.33-3.34, 3.58, 3.63, 4.6, 4.56.1, 6.41 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Africa,, governorship • Asia,, governorship • Britain,, governorship • Calpurnius Piso, Cn. (governor of Syria), trial and death of • Cassius Apronianus, father of the historian Cassius Dio, governor • Governor • Governor, court of • Judea (Jewish Palestine), taxation of, under governors • Syria, governorship • Syria,, governorship • Tacitus (P. Cornelius Tacitus), government, analysis of • Tarraconensis governorship • Veranius, Quintus, governor • elites, Romans govern through, emperor, divinity of • governor • governor, Roman • governors • wife of Roman governor • → honorary monuments of governors, taxes and customs
Found in books: Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 390; Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 248; Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 113; Heller and van Nijf (2017), The Politics of Honour in the Greek Cities of the Roman Empire, 282; Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict. 44; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 326, 388, 473; Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 44, 45; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 143, 144, 145, 163, 197, 214; Talbert (1984), The Senate of Imperial Rome, 22, 247, 264, 331, 393, 398; Tuori (2016), The Emperor of Law: The Emergence of Roman Imperial Adjudication<, 121; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 209, 242, 243
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1.2 Interea manipuli ante coeptam seditionem Nauportum missi ob itinera et pontes et alios usus, postquam turbatum in castris accepere, vexilla convellunt direptisque proximis vicis ipsoque Nauporto, quod municipii instar erat, retinentis centuriones inrisu et contumeliis, postremo verberibus insectantur, praecipua in Aufidienum Rufum praefectum castrorum ira, quem dereptum vehiculo sarcinis gravant aguntque primo in agmine per ludibrium rogitantes an tam immensa onera, tam longa itinera libenter ferret. quippe Rufus diu manipularis, dein centurio, mox castris praefectus, antiquam duramque militiam revocabat, vetus operis ac laboris et eo inmitior quia toleraverat.
1.2 Postquam Bruto et Cassio caesis nulla iam publica arma, Pompeius apud Siciliam oppressus exutoque Lepido, interfecto Antonio ne Iulianis quidem partibus nisi Caesar dux reliquus, posito triumviri nomine consulem se ferens et ad tuendam plebem tribunicio iure contentum, ubi militem donis, populum annona, cunctos dulcedine otii pellexit, insurgere paulatim, munia senatus magistratuum legum in se trahere, nullo adversante, cum ferocissimi per acies aut proscriptione cecidissent, ceteri nobilium, quanto quis servitio promptior, opibus et honoribus extollerentur ac novis ex rebus aucti tuta et praesentia quam vetera et periculosa mallent. neque provinciae illum rerum statum abnuebant, suspecto senatus populique imperio ob certamina potentium et avaritiam magistratuum, invalido legum auxilio quae vi ambitu postremo pecunia turbabantur.
1.72 Decreta eo anno triumphalia insignia A. Caecinae, L. Apronio, C. Silio ob res cum Germanico gestas. nomen patris patriae Tiberius, a populo saepius ingestum, repudiavit; neque in acta sua iurari quamquam censente senatu permisit, cuncta mortalium incerta, quantoque plus adeptus foret, tanto se magis in lubrico dictitans. non tamen ideo faciebat fidem civilis animi; nam legem maiestatis reduxerat, cui nomen apud veteres idem, sed alia in iudicium veniebant, si quis proditione exercitum aut plebem seditionibus, denique male gesta re publica maiestatem populi Romani minuisset: facta arguebantur, dicta inpune erant. primus Augustus cognitionem de famosis libellis specie legis eius tractavit, commotus Cassii Severi libidine, qua viros feminasque inlustris procacibus scriptis diffamaverat; mox Tiberius, consultante Pompeio Macro praetore an iudicia maiestatis redderentur, exercendas leges esse respondit. hunc quoque asperavere carmina incertis auctoribus vulgata in saevitiam superbiamque eius et discordem cum matre animum.' 1.76 Eodem anno continuis imbribus auctus Tiberis plana urbis stagnaverat; relabentem secuta est aedificiorum et hominum strages. igitur censuit Asinius Gallus ut libri Sibyllini adirentur. renuit Tiberius, perinde divina humanaque obtegens; sed remedium coercendi fluminis Ateio Capitoni et L. Arruntio mandatum. Achaiam ac Macedoniam onera deprecantis levari in praesens proconsulari imperio tradique Caesari placuit. edendis gladiatoribus, quos Germanici fratris ac suo nomine obtulerat, Drusus praesedit, quamquam vili sanguine nimis gaudens; quod in vulgus formidolosum et pater arguisse dicebatur. cur abstinuerit spectaculo ipse, varie trahebant; alii taedio coetus, quidam tristitia ingenii et metu conparationis, quia Augustus comiter interfuisset. non crediderim ad ostentandam saevitiam movendasque populi offensiones concessam filio materiem, quamquam id quoque dictum est.
3.33 Inter quae Severus Caecina censuit ne quem magistratum cui provincia obvenisset uxor comitaretur, multum ante repetito concordem sibi coniugem et sex partus enixam, seque quae in publicum statueret domi servavisse, cohibita intra Italiam, quamquam ipse pluris per provincias quadraginta stipendia explevisset. haud enim frustra placitum olim ne feminae in socios aut gentis externas traherentur: inesse mulierum comitatui quae pacem luxu, bellum formidine morentur et Romanum agmen ad similitudinem barbari incessus convertant. non imbecillum tantum et imparem laboribus sexum sed, si licentia adsit, saevum, ambitiosum, potestatis avidum; incedere inter milites, habere ad manum centuriones; praesedisse nuper feminam exercitio cohortium, decursu legionum. cogitarent ipsi quotiens repetundarum aliqui arguerentur plura uxoribus obiectari: his statim adhaerescere deterrimum quemque provincialium, ab his negotia suscipi, transigi; duorum egressus coli, duo esse praetoria, pervicacibus magis et impotentibus mulierum iussis quae Oppiis quondam aliisque legibus constrictae nunc vinclis exolutis domos, fora, iam et exercitus regerent. 3.34 Paucorum haec adsensu audita: plures obturbabant neque relatum de negotio neque Caecinam dignum tantae rei censorem. mox Valerius Messalinus, cui parens Mes- sala ineratque imago paternae facundiae, respondit multa duritiae veterum in melius et laetius mutata; neque enim, ut olim, obsideri urbem bellis aut provincias hostilis esse. et pauca feminarum necessitatibus concedi quae ne coniugum quidem penatis, adeo socios non onerent; cetera promisca cum marito nec ullum in eo pacis impedimentum. bella plane accinctis obeunda: sed revertentibus post laborem quod honestius quam uxorium levamentum? at quasdam in ambitionem aut avaritiam prolapsas. quid? ipsorum magistratuum nonne plerosque variis libidinibus obnoxios? non tamen ideo neminem in provinciam mitti. corruptos saepe pravitatibus uxorum maritos: num ergo omnis caelibes integros? placuisse quondam Oppias leges, sic temporibus rei publicae postulantibus: remissum aliquid postea et mitigatum, quia expedierit. frustra nostram ignaviam alia ad vocabula transferri: nam viri in eo culpam si femina modum excedat. porro ob unius aut alterius imbecillum animum male eripi maritis consortia rerum secundarum adversarumque. simul sexum natura invalidum deseri et exponi suo luxu, cupidinibus alienis. vix praesenti custodia manere inlaesa coniugia: quid fore si per pluris annos in modum discidii oblitterentur? sic obviam irent iis quae alibi peccarentur ut flagitiorum urbis meminissent. addidit pauca Drusus de matrimonio suo; nam principibus adeunda saepius longinqua imperii. quoties divum Augustum in Occidentem atque Orientem meavisse comite Livia! se quoque in Illyricum profectum et, si ita conducat, alias ad gentis iturum, haud semper aequo animo si ab uxore carissima et tot communium liberorum parente divelleretur. sic Caecinae sententia elusa.
3.58 Inter quae provincia Africa Iunio Blaeso prorogata, Servius Maluginensis flamen Dialis ut Asiam sorte haberet postulavit, frustra vulgatum dictitans non licere Dialibus egredi Italia neque aliud ius suum quam Martialium Quirinaliumque flaminum: porro, si hi duxissent provincias, cur Dialibus id vetitum? nulla de eo populi scita, non in libris caerimoniarum reperiri. saepe pontifices Dialia sacra fecisse si flamen valetudine aut munere publico impediretur. quinque et septuaginta annis post Cornelii Merulae caedem neminem suffectum neque tamen cessavisse religiones. quod si per tot annos possit non creari nullo sacrorum damno, quanto facilius afuturum ad unius anni proconsulare imperium? privatis olim simultatibus effectum ut a pontificibus maximis ire in provincias prohiberentur: nunc deum munere summum pontificum etiam summum hominum esse, non aemulationi, non odio aut privatis adfectionibus obnoxium.
3.63 Auditae aliarum quoque civitatium legationes. quorum copia fessi patres, et quia studiis certabatur, consulibus permisere ut perspecto iure, et si qua iniquitas involveretur, rem integram rursum ad senatum referrent. consules super eas civitates quas memoravi apud Pergamum Aesculapii compertum asylum rettulerunt: ceteros obscuris ob vetustatem initiis niti. nam Zmyrnaeos oraculum Apollinis, cuius imperio Stratonicidi Veneri templum dicaverint, Tenios eiusdem carmen referre, quo sacrare Neptuni effigiem aedemque iussi sint. propiora Sardianos: Alexandri victoris id donum. neque minus Milesios Dareo rege niti; set cultus numinum utrisque Dianam aut Apollinem venerandi. petere et Cretenses simulacro divi Augusti. factaque senatus consulta quis multo cum honore modus tamen praescribebatur, iussique ipsis in templis figere aera sacrandam ad memoriam, neu specie religionis in ambitionem delaberentur.
4.6 Congruens crediderim recensere ceteras quoque rei publicae partis, quibus modis ad eam diem habitae sint, quoniam Tiberio mutati in deterius principatus initium ille annus attulit. iam primum publica negotia et privatorum maxima apud patres tractabantur, dabaturque primoribus disserere et in adulationem lapsos cohibebat ipse; mandabatque honores, nobilitatem maiorum, claritudinem militiae, inlustris domi artes spectando, ut satis constaret non alios potiores fuisse. sua consulibus, sua praetoribus species; minorum quoque magistratuum exercita potestas; legesque, si maiestatis quaestio eximeretur, bono in usu. at frumenta et pecuniae vectigales, cetera publicorum fructuum societatibus equitum Romanorum agitabantur. res suas Caesar spectatissimo cuique, quibusdam ignotis ex fama mandabat, semelque adsumpti tenebantur prorsus sine modo, cum plerique isdem negotiis insenescerent. plebes acri quidem annona fatigabatur, sed nulla in eo culpa ex principe: quin infecunditati terrarum aut asperis maris obviam iit, quantum impendio diligentiaque poterat. et ne provinciae novis oneribus turbarentur utque vetera sine avaritia aut crudelitate magistratuum tolerarent providebat: corporum verbera, ademptiones bonorum aberant. rari per Italiam Caesaris agri, modesta servitia, intra paucos libertos domus; ac si quando cum privatis disceptaret, forum et ius.
4.6 Haec atque talia audienti nihil quidem pravae cogitationis, sed interdum voces procedebant contumaces et inconsultae, quas adpositi custodes exceptas auctasque cum deferrent neque Neroni defendere daretur, diversae insuper sollicitudinum formae oriebantur. nam alius occursum eius vitare, quidam salutatione reddita statim averti, plerique inceptum sermonem abrumpere, insistentibus contra inridentibusque qui Seiano fautores aderant. enimvero Tiberius torvus aut falsum renidens vultu: seu loqueretur seu taceret iuvenis, crimen ex silentio, ex voce. ne nox quidem secura, cum uxor vigilias somnos suspiria matri Liviae atque illa Seiano patefaceret; qui fratrem quoque Neronis Drusum traxit in partis, spe obiecta principis loci si priorem aetate et iam labefactum demovisset. atrox Drusi ingenium super cupidinem potentiae et solita fratribus odia accendebatur invidia quod mater Agrippina promptior Neroni erat. neque tamen Seianus ita Drusum fovebat ut non in eum quoque semina futuri exitii meditaretur, gnarus praeferocem et insidiis magis opportunum.
6.41 Per idem tempus Clitarum natio Cappadoci Archelao subiecta, quia nostrum in modum deferre census, pati tributa adigebatur, in iuga Tauri montis abscessit locorumque ingenio sese contra imbellis regis copias tutabatur, donec M. Trebellius legatus, a Vitellio praeside Syriae cum quattuor milibus legionariorum et delectis auxiliis missus, duos collis quos barbari insederant (minori Cadra, alteri Davara nomen est) operibus circumdedit et erumpere ausos ferro, ceteros siti ad deditionem coegit. At Tiridates volentibus Parthis Nicephorium et Anthemusiada ceterasque urbes, quae Macedonibus sitae Graeca vocabula usurpant, Halumque et Artemitam Parthica oppida recepit, certantibus gaudio qui Artabanum Scythas inter eductum ob saevitiam execrati come Tiridatis ingenium Romanas per artes sperabant.'' None | sup>
1.2 \xa0When the killing of Brutus and Cassius had disarmed the Republic; when Pompey had been crushed in Sicily, and, with Lepidus thrown aside and Antony slain, even the Julian party was leaderless but for the Caesar; after laying down his triumviral title and proclaiming himself a simple consul content with tribunician authority to safeguard the commons, he first conciliated the army by gratuities, the populace by cheapened corn, the world by the amenities of peace, then step by step began to make his ascent and to unite in his own person the functions of the senate, the magistracy, and the legislature. Opposition there was none: the boldest spirits had succumbed on stricken fields or by proscription-lists; while the rest of the nobility found a cheerful acceptance of slavery the smoothest road to wealth and office, and, as they had thriven on revolution, stood now for the new order and safety in preference to the old order and adventure. Nor was the state of affairs unpopular in the provinces, where administration by the Senate and People had been discredited by the feuds of the magnates and the greed of the officials, against which there was but frail protection in a legal system for ever deranged by force, by favouritism, or (in the last resort) by gold. <
1.72 \xa0In this year triumphal distinctions were voted to Aulus Caecina, Lucius Apronius, and Caius Silius, in return for their services with Germanicus. Tiberius rejected the title Father of his Country, though it had been repeatedly pressed upon him by the people: and, disregarding a vote of the senate, refused to allow the taking of an oath to obey his enactments. "All human affairs," so ran his comment, "were uncertain, and the higher he climbed the more slippery his position." Yet even so he failed to inspire the belief that his sentiments were not monarchical. For he had resuscitated the Lex Majestatis, a statute which in the old jurisprudence had carried the same name but covered a different type of offence â\x80\x94 betrayal of an army; seditious incitement of the populace; any act, in short, of official maladministration diminishing the "majesty of the Roman nation." Deeds were challenged, words went immune. The first to take cognizance of written libel under the statute was Augustus; who was provoked to the step by the effrontery with which Cassius Severus had blackened the characters of men and women of repute in his scandalous effusions: then Tiberius, to an inquiry put by the praetor, Pompeius Macer, whether process should still be granted on this statute, replied that "the law ought to take its course." He, too, had been ruffled by verses of unknown authorship satirizing his cruelty, his arrogance, and his estrangement from his mother. <
1.73.4 \xa0It will not be unremunerative to recall the first, tentative charges brought in the case of Falanius and Rubrius, two Roman knights of modest position; if only to show from what beginnings, thanks to the art of Tiberius, the accursed thing crept in, and, after a temporary check, at last broke out, an all-devouring conflagration. Against Falanius the accuser alleged that he had admitted a certain Cassius, mime and catamite, among the "votaries of Augustus," who were maintained, after the fashion of fraternities, in all the great houses: also, that when selling his gardens, he had parted with a statue of Augustus as well. To Rubrius the crime imputed was violation of the deity of Augustus by perjury. When the facts came to the knowledge of Tiberius, he wrote to the consuls that place in heaven had not been decreed to his father in order that the honour might be turned to the destruction of his countrymen. Cassius, the actor, with others of his trade, had regularly taken part in the games which his own mother had consecrated to the memory of Augustus; nor was it an act of sacrilege, if the effigies of that sovereign, like other images of other gods, went with the property, whenever a house or garden was sold. As to the perjury, it was on the same footing as if the defendant had taken the name of Jupiter in vain: the gods must look to their own wrongs. <' "
1.76 \xa0In the same year, the Tiber, rising under the incessant rains, had flooded the lower levels of the city, and its subsidence was attended by much destruction of buildings and life. Accordingly, Asinius Gallus moved for a reference to the Sibylline Books. Tiberius objected, preferring secrecy as in earth so in heaven: still, the task of coercing the stream was entrusted to Ateius Capito and Lucius Arruntius. Since Achaia and Macedonia protested against the heavy taxation, it was decided to relieve them of their proconsular government for the time being and transfer them to the emperor. A\xa0show of gladiators, given in the name of his brother Germanicus, was presided over by Drusus, who took an extravagant pleasure in the shedding of blood however vile â\x80\x94 a\xa0trait so alarming to the populace that it was said to have been censured by his father. Tiberius' own absence from the exhibition was variously explained. Some ascribed it to his impatience of a crowd; others, to his native morosity and his dread of comparisons; for Augustus had been a good-humoured spectator. I\xa0should be slow to believe that he deliberately furnished his son with an occasion for exposing his brutality and arousing the disgust of the nation; yet even this was suggested. <" 3.33 \xa0In the course of the debate, Caecina Severus moved that no magistrate, who had been allotted a province, should be accompanied by his wife. He explained beforehand at some length that "he had a consort after his own heart, who had borne him six children: yet he had conformed in private to the rule he was proposing for the public; and, although he had served his forty campaigns in one province or other, she had always been kept within the boundaries of Italy. There was point in the old regulation which prohibited the dragging of women to the provinces or foreign countries: in a retinue of ladies there were elements apt, by luxury or timidity, to retard the business of peace or war and to transmute a Roman march into something resembling an Eastern procession. Weakness and a lack of endurance were not the only failings of the sex: give them scope, and they turned hard, intriguing, ambitious. They paraded among the soldiers; they had the centurions at beck and call. Recently a woman had presided at the exercises of the cohorts and the manoeuvres of the legions. Let his audience reflect that, whenever a magistrate was on trial for malversation, the majority of the charges were levelled against his wife. It was to the wife that the basest of the provincials at once attached themselves; it was the wife who took in hand and transacted business. There were two potentates to salute in the streets; two government-houses; and the more headstrong and autocratic orders came from the women, who, once held in curb by the Oppian and other laws, had now cast their chains and ruled supreme in the home, the courts, and by now the army itself." < 3.34 \xa0A\xa0few members listened to the speech with approval: most interrupted with protests that neither was there a motion on the subject nor was Caecina a competent censor in a question of such importance. He was presently answered by Valerius Messalinus, a son of Messala, in whom there resided some echo of his father\'s eloquence:â\x80\x94 "Much of the old-world harshness had been improved and softened; for Rome was no longer environed with wars, nor were the provinces hostile. A\xa0few allowances were now made to the needs of women; but not such as to embarrass even the establishment of their consorts, far less our allies: everything else the wife shared with her husband, and in peace the arrangement created no difficulties. Certainly, he who set about a war must gird up his loins; but, when he returned after his labour, what consolations more legitimate than those of his helpmeet? â\x80\x94 But a\xa0few women had lapsed into intrigue or avarice. â\x80\x94 Well, were not too many of the magistrates themselves vulnerable to temptation in more shapes than one? Yet governors still went out to governorships! â\x80\x94 Husbands had often been corrupted by the depravity of their wives. â\x80\x94 And was every single man, then, incorruptible? The Oppian laws in an earlier day were sanctioned because the circumstances of the commonwealth so demanded: later remissions and mitigations were due to expediency. It was vain to label our own inertness with another title: if the woman broke bounds, the fault lay with the husband. Moreover, it was unjust that, through the weakness of one or two, married men in general should be torn from their partners in weal and woe, while at the same time a sex frail by nature was left alone, exposed to its own voluptuousness and the appetites of others. Hardly by surveillance on the spot could the marriage-tie be kept undamaged: what would be the case if, for a term of years, it were dissolved as completely as by divorce? While they were taking steps to meet abuses elsewhere, it would be well to remember the scandals of the capital! Drusus added a\xa0few sentences upon his own married life:â\x80\x94 "Princes not infrequently had to visit the remote parts of the empire. How often had the deified Augustus travelled to west and east with Livia for his companion! He had himself made an excursion to Illyricum; and, if there was a purpose to serve, he was prepared to go to other countries â\x80\x94 but not always without a pang, if he were severed from the well-beloved wife who was the mother of their many common children." Caecina\'s motion was thus evaded. <
3.58 \xa0Meanwhile, after the governorship of Junius Blaesus in Africa had been extended, the Flamen Dialis, Servius Maluginensis, demanded the allotment of Asia to himself. "It was a common fallacy," he insisted, "that the flamens of Jove were not allowed to leave Italy; nor was his own legal status different from that of the flamens of Mars and Quirinus. If, then, they had had provinces allotted them, why was the right withheld from the priests of Jove? There was no national decree to be found on the point â\x80\x94 nothing in the Books of Ceremonies. The pontiffs had often performed the rites of Jove, if the flamen was prevented by sickness or public business. For seventy-five years after the self-murder of Cornelius Merula no one had been appointed in his room, yet the rites had not been interrupted. But if so many years could elapse without a new creation, and without detriment to the cult, how much more easily could he absent himself for twelve months of proconsular authority? Personal rivalries had no doubt in former times led the pontiffs to prohibit his order from visiting the provinces: toâ\x80\x91day, by the grace of Heaven, the chief pontiff was also the chief of men, beyond the reach of jealousy, rancour, or private inclinations." <
3.63 \xa0Deputations from other states were heard as well; till the Fathers, weary of the details, and disliking the acrimony of the discussion, empowered the consuls to investigate the titles, in search of any latent flaw, and to refer the entire question back to the senate. Their report was that â\x80\x94 apart from the communities I\xa0have already named â\x80\x94 they were satisfied there was a genuine sanctuary of Aesculapius at Pergamum; other claimants relied on pedigrees too ancient to be clear. "For Smyrna cited an oracle of Apollo, at whose command the town had dedicated a temple to Venus Stratonicis; Tenos, a prophecy from the same source, ordering the consecration of a statue and shrine to Neptune. Sardis touched more familiar ground with a grant from the victorious Alexander; Miletus had equal confidence in King Darius. With these two, however, the divine object of adoration was Diana in the one case, Apollo in the other. The Cretans, again, were claiming for an effigy of the deified Augustus." The senate, accordingly, passed a\xa0number of resolutions, scrupulously complimentary, but still imposing a limit; and the applicants were ordered to fix the brass records actually inside the temples, both as a solemn memorial and as a warning not to lapse into secular intrigue under the cloak of religion. <' "
4.6 \xa0It will be opportune, I\xa0take it, as this year brought the opening stages of deterioration in the principate of Tiberius, to review in addition the other departments of state and the methods by which they were administered up to that period. First, then, public affairs â\x80\x94 together with private affairs of exceptional moment â\x80\x94 were treated in the senate, and discussion was free to the leading members, their lapses into subserviency being checked by the sovereign himself. In conferring offices, he took into view the nobility of a candidate's ancestry, the distinction of his military service, or the brilliance of his civil attainments, and left it sufficiently clear that no better choice had been available. The consulate had its old prestige; so had the praetorship: the powers even of the minor magistracies were exercised; and the laws, apart from the process in cases of treason, were in proper force. On the other hand, the corn-tribute, the monies from indirect taxation, and other public revenues, were handled by companies of Roman knights. The imperial property was entrusted by Caesar to men of tested merit, at times to a personal stranger on the strength of his reputation; and his agents, once installed, were retained quite indefinitely, many growing grey in the service originally entered. The populace, it is true, was harassed by exorbitant food-prices, but in that point no blame attached to the emperor: he spared, indeed, neither expense nor pains in order to neutralize the effects of unfruitful soils or boisterous seas. He saw to it that the provinces were not disturbed by fresh impositions and that the incidence of the old was not aggravated by magisterial avarice or cruelty: corporal punishment and the forfeiture of estates were not in vogue. His demesnes in Italy were few, his establishment of slaves unassuming, his household limited to a small number of freedmen; and, in the event of a dispute between himself and a private citizen, the decision rested with a court of justice. <" 4.56.1 \xa0The deputies from Smyrna, on the other hand, after retracing the antiquity of their town â\x80\x94 whether founded by Tantalus, the seed of Jove; by Theseus, also of celestial stock; or by one of the Amazons â\x80\x94 passed on to the arguments in which they rested most confidence: their good offices towards the Roman people, to whom they had sent their naval force to aid not merely in foreign wars but in those with which we had to cope in Italy, while they had also been the first to erect a temple to the City of Rome, at a period (the consulate of Marcus Porcius) when the Roman fortunes stood high indeed, but had not yet mounted to their zenith, as the Punic capital was yet standing and the kings were still powerful in Asia. At the same time, Sulla was called to witness that "with his army in a most critical position through the inclement winter and scarcity of clothing, the news had only to be announced at a public meeting in Smyrna, and the whole of the bystanders stripped the garments from their bodies and sent them to our legions." The Fathers accordingly, when their opinion was taken, gave Smyrna the preference. Vibius Marsus proposed that a supernumerary legate, to take responsibility for the temple, should be assigned to Manius Lepidus, to whom the province of Asia had fallen; and since Lepidus modestly declined to make the selection himself, Valerius Naso was chosen by lot among the ex-praetors and sent out.
6.41 \xa0About this date, the Cietae, a tribe subject to Archelaus of Cappadocia, pressed to conform with Roman usage by making a return of their property and submitting to a tribute, migrated to the heights of the Tauric range, and, favoured by the nature of the country, held their own against the unwarlike forces of the king; until the legate Marcus Trebellius, despatched by Vitellius from his province of Syria with four thousand legionaries and a picked force of auxiliaries, drew his lines round the two hills which the barbarians had occupied (the smaller is known as Cadra, the other as Davara) and reduced them to surrender â\x80\x94 those who ventured to make a sally, by the sword, the others by thirst. Meanwhile, with the acquiescence of the Parthians, Tiridates took over Nicephorium, Anthemusias, and the other cities of Macedonian foundation, carrying Greek names, together with the Parthic towns of Halus and Artemita; enthusiasm running high, as Artabanus, with his Scythian training, had been execrated for his cruelty and it was hoped that Roman culture had mellowed the character of Tiridates. <'' None |
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20. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Agrippina the Younger, usurping of government functions by • governor
Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 292; Tuori (2016), The Emperor of Law: The Emergence of Roman Imperial Adjudication<, 1
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21. Cassius Dio, Roman History, 39.56, 51.20.7, 54.7.2, 54.7.4, 57.17.7, 60.24.4 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Edicts, of provincial governors • Fabius Maximus, governor • Gabinius (Syrian governor) • Judea (Jewish Palestine), taxation of, under governors • Marcius Censorinus, governor • Roman government • Syria, conflict between publicani and governor in • Veranius, Quintus, governor • Vinicius, Marcus, governor • elites, Romans govern through • governor • governor (Roman) • governors • publicani (tax companies), relationship of, to governor
Found in books: Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 363; Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 199, 227; Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 128; Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 114; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 314, 326; Merz and Tieleman (2012), Ambrosiaster's Political Theology, 23; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 69; Tuori (2016), The Emperor of Law: The Emergence of Roman Imperial Adjudication<, 155; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 15, 209, 242
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39.56 1. \xa0This was the way of it. Gabinius had harried Syria in many ways, even to the point of inflicting far more injury upon the people than did the pirates, who were flourishing even then. Still, he regarded all his gains from that source as mere trifles and was at first planning and preparing to make a campaign against the Parthians and their wealth.,2. \xa0Phraates, it seems, had been treacherously murdered by his sons, and Orodes after succeeding to the kingdom had expelled Mithridates, his brother, from Media, which he was governing. The latter took refuge with Gabinius and persuaded him to assist in his restoration.,3. \xa0However, when Ptolemy came with Pompey's letter and promised that he would furnish large sums both to him and the army, some to be paid at once, and the rest when he should be restored, Gabinius abandoned the Parthian project and hastened to Egypt.,4. \xa0This he did notwithstanding the law forbade governors to enter territory outside their own borders or to begin wars on their own responsibility, and although the people and the Sibyl had declared that the man should not be restored. But the only restraint these considerations imposed was to lead him to sell his assistance for a higher price.,5. \xa0He left in Syria his son Sisenna, a mere boy, and a very few soldiers with him, thus exposing the province to which he had been assigned more than ever to the pirates.,6. \xa0He himself then reached Palestine, arrested Aristobulus, who had escaped from Rome and was causing some disturbance, sent him to Pompey, imposed tribute upon the Jews, and after this invaded Egypt." 51.20.7 \xa0He commanded that the Romans resident in these cities should pay honour to these two divinities; but he permitted the aliens, whom he styled Hellenes, to consecrate precincts to himself, the Asians to have theirs in Pergamum and the Bithynians theirs in Nicomedia. This practice, beginning under him, has been continued under other emperors, not only in the case of the Hellenic nations but also in that of all the others, in so far as they are subject to the Romans.
54.7.2 \xa0He honoured the Lacedaemonians by giving them Cythera and attending their public mess, because Livia, when she fled from Italy with her husband and son, had spent some time there. But from the Athenians he took away Aegina and Eretria, from which they received tribute, because, as some say, they had espoused the cause of Antony; and he furthermore forbade them to make anyone a citizen for money.
54.7.4 \xa0Augustus, now, after transacting what business he had in Greece, sailed to Samos, where he passed the winter; and in the spring of the year when Marcus Apuleius and Publius Silius were consuls, he went on into Asia, and settled everything there and in Bithynia.
57.17.7 \xa0So it was that the life of Archelaus was spared for the time being; but he died shortly afterward from some other cause. After this Cappadocia fell to the Romans and was put in charge of a knight as governor. The cities in Asia which had been damaged by the earthquake were assigned to an ex-praetor with five lictors; and large sums of money were remitted from taxes and large sums were also given them by Tiberius. <
60.24.4 \xa0Marcus Julius Cottius received an addition to his ancestral domain, which lay in that part of the Alps that bears his family name, and he was now for the first time called king. The Rhodians were deprived of their liberty because they had impaled some Romans.'" None |
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22. Pliny The Younger, Letters, 2.11, 8.24, 10.17, 10.35, 10.40, 10.65, 10.74, 10.78, 10.81-10.83, 10.96-10.97, 10.96.7, 10.100, 10.112-10.113 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Edicts, of provincial governors • Fabius Maximus, governor • Governor • Governor, court of • Governor, legal knowledge of • Marcius Censorinus, governor • Pliny (Younger), consul,, governor • Pliny the Younger, as provincial governor • Provincial governors • Roman Empire, emperor and governor • Roman Empire, power of governor • Veranius, Quintus, governor • Vinicius, Marcus, governor • consilium of the governor • corruption, by governors • elites, Romans govern through, emperor, divinity of • government • governor • governor, Roman • governors • governors of • governors, Roman • municipal governance • → honorary monuments of governors, oration of invitation and greeting of governors
Found in books: Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 370; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 743, 744, 815, 825, 830; Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 231, 235, 523; Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 25, 137, 187, 188, 189, 190, 194, 200, 201, 211; Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 129; Esler (2000), The Early Christian World, 43; Heller and van Nijf (2017), The Politics of Honour in the Greek Cities of the Roman Empire, 380; Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 320; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 314, 369, 371; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 58; Talbert (1984), The Senate of Imperial Rome, 403; Tuori (2016), The Emperor of Law: The Emergence of Roman Imperial Adjudication<, 190; de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 40, 118
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2.11 To Arrianus. I know you are always delighted when the senate behaves in a way befitting its rank, for though your love of peace and quiet has caused you to withdraw from Rome, your anxiety that public life should be kept at a high level is as strong as it ever was. So let me tell you what has been going on during the last few days. The proceedings are memorable owing to the commanding position of the person most concerned; they will have a healthy influence because of the sharp lesson that has been administered; and the importance of the case will make them famous for all time. Marius Priscus, on being accused by the people of Africa, whom he had governed as proconsul, declined to defend himself before the senate and asked to have judges assigned to hear the case. * Cornelius Tacitus and myself were instructed to appear for the provincials, and we came to the conclusion that we were bound in honesty to our clients to notify the senate that the charges of inhumanity and cruelty brought against Priscus were too serious to be heard by a panel of judges, inasmuch as he was accused of having received bribes to condemn and even put to death innocent persons. Fronto Catius spoke in reply, and urged that the prosecution should be confined within the law dealing with extortion Well, the witnesses who were summoned came to Rome, viz., Vitellius Honoratus and Flavius Martianus. Honoratus was charged with having bribed Priscus to the tune of three hundred thousand sesterces to exile a Roman knight and put seven of his friends to death; Martianus was accused of having given Priscus seven hundred thousand sesterces to sentence a single Roman knight to still more grievous punishment, for he was beaten with rods, condemned to the mines, and then strangled in prison. Honoratus - luckily for him - escaped the investigation of the senate by dying; Martianus was brought before them when Priscus was not present. Consequently Tuccius Cerealis, a man of consular rank, pleaded senatorial privileges and demanded that Priscus should be informed of the attendance of Martianus, either because he thought that Priscus by being present would have a better chance of awakening the compassion of the senate or to increase the feeling against him, or possibly, and I think this was his real motive, because strict justice demanded that both should defend themselves against a charge that affected them both, and that both should be punished if they could not rebut the accusation. The subject was postponed to the next meeting of the senate, and a very august assembly it was. The Emperor presided in his capacity as consul; besides, the month of January brings crowds of people to Rome and especially senators, † and moreover the importance of the case, the great notoriety it had obtained, which had been increased by the delays that had taken place, and the ingrained curiosity of all men to get to know all the details of an unusually important matter, had made everybody flock to Rome from all quarters. You can imagine how nervous and anxious we were in having to speak in such a gathering and in the presence of the Emperor on such an important case. It was not the first time that I had pleaded in the senate, and there is nowhere where I get a more sympathetic hearing, but then the novelty of the whole position seemed to afflict me with a feeling of nervousness I had never felt before. For in addition to all that I have mentioned above I kept thinking of the difficulties of the case and was oppressed by the feeling that Priscus, the defendant, had once held consular rank and been one of the seven regulators of the sacred feasts, and was now deprived of both these dignities. † So I found it a very trying task to accuse a man on whom sentence had already been passed, for though the shocking offences with which he was charged weighed heavily against him, he yet was protected to a certain extent by the commiseration felt for a man already condemned to punishment that one might have thought final. However, as soon as I had pulled myself together and collected my thoughts, I began my address, and though I was nervous I was on the best of terms with my audience. I spoke for nearly five hours, for, in addition to the twelve water-clocks - the largest I could get - which had been assigned to me, I obtained four others. And, as matters turned out, everything that I thought before speaking would have proved an obstacle in the way of a good speech really helped me during my address. As for the Emperor, he showed me such kind attention and consideration - for it would be too much to call it anxiety on my behalf - that he frequently nodded to my freedman, who was standing just behind me, to give me a hint not to overtax my voice and lungs, when he thought that I was throwing myself too ardently into my pleading and imposing too great a burden on my slender frame. Claudius Marcellinus answered me on behalf of Martianus, and then the senate was dismissed and met again on the following day. For there was no time to begin a fresh speech, as it would have had to be broken off by the fall of night. On the following day, Salvius Liberalis, a man of shrewd wit, careful in the arrangement of his speeches, with a pointed style and a fund of learning, spoke for Marius, and in his speech he certainly brought out all he knew. Cornelius Tacitus replied to him in a wonderfully eloquent address, characterised by that lofty dignity which is the chief charm of his oratory. Then Fronto Catius made another excellent speech on Marius's behalf, and he spent more time in appeals for mercy than in rebutting evidence, as befitted the part of the case that he had then to deal with. The fall of night terminated his speech but did not break it off altogether, and so the proceedings lasted over into the third day. This was quite fine and just like it used to be for the senate to be interrupted by nightfall, and for the members to be called and sit for three days running. Cornutus Tertullus, the consul-designate, a man of high character and a devoted champion of justice, gave as his opinion that the seven hundred thousand sesterces which Marius had received should be confiscated to the Treasury, that Marius should be banished from Rome and Italy, and that Martianus should be banished from Rome, Italy, and Africa. Towards the conclusion of his speech he added the remark that the senate considered that, since Tacitus and myself, who had been summoned to plead for the provincials, had fulfilled our duties with diligence and fearlessness, we had acted in a manner worthy of the commission entrusted to us. The consuls-designate agreed, and all the consulars did likewise, until it was Pompeius Collega's turn to speak. He proposed that the seven hundred thousand sesterces received by Marius should be confiscated to the Treasury, that Martianus should be banished ‡ for five years, and that Marius should suffer no further penalty than that for extortion - which had already been passed upon him. Opinion was largely divided, and there was possibly a majority in favour of the latter proposal, which was the more lenient or less severe of the two, for even some of those who appeared to have supported Cornutus changed sides and were ready to vote for Collega, who had spoken after them. But when the House divided, those who stood near the seats of the consuls began to cross over to the side of Cornutus. Then those who were allowing themselves to be counted as supporters of Collega also crossed over, and Collega was left with a mere handful. He complained bitterly afterwards of those who had led him to make the proposal he did, especially of Regulus, who had failed to support him in the proposal that he himself had suggested. But Regulus is a fickle fellow, rash to a degree, yet a great coward as well. Such was the close of this most important investigation; but there is still another bit of public business on hand of some consequence, for Hostilius Firminus, the legate of Marius Priscus, who was implicated in the matter, had received a very rough handling. It was proved by the accounts of Martianus and a speech he made in the Council of the Town of Leptis that he had engaged with Priscus in a very shady transaction, that he had bargained to receive from Martianus 50,000 denarii and had received in addition ten million sesterces under the head of perfume money - a most disgraceful thing for a soldier, but one which was not at all inconsistent with his character as a man with well-trimmed hair and polished skin. It was agreed on the motion of Cornutus that the case should be investigated at the next meeting of the senate, but at that meeting he did not put in an appearance, either from some accidental reason or because he knew he was guilty. Well, I have told you the news of Rome, you must write and tell me the news of the country. How are your shrubs getting on, your vines and your crops, and those dainty sheep of yours? In short, unless you send me as long a letter I am sending you, you mustn't expect anything more than the scrappiest note from me in the future. Farewell. " 10.35 To Trajan. We have taken the usual vows, * Sir, for your safety, with which the public well-being is bound up, and at the same time paid our vows of last year, praying the gods that they may ever allow us to pay them and renew them again.
10.40 Trajan to Pliny. You will be best able to judge and determine what ought to be done at the present time in the matter of the theatre which the people of Nicaea have begun to build. It will be enough for me to be informed of the plan you adopt. Do not trouble, moreover, to call on the private individuals to build the portions they promised until the theatre is erected, for they made those promises for the sake of having a theatre. All the Greek peoples have a passion for gymnasia, and so perhaps the people of Nicaea have set about building one on a rather lavish scale, but they must be content to cut their coat according to their cloth. You again must decide on what advice to give to the people of Claudiopolis in the matter of the bath which, as you say, they have begun to build in a rather unsuitable site. There must be plenty of architects to advise you, for there is no province which is without some men of experience and skill in that profession, and remember again that it does not save time to send one from Rome, when so many of our architects come to Rome from Greece. ' " None |
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23. Tertullian, To Scapula, 5.1 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Licinius Serenianus, governor • Roman Empire, governor and crowds • Roman Empire, power of governor • Thecla, and the governor • Wife of governor I • Wife of governor II • governors' attitudes
Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 23; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 749, 763, 829; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 119, 340; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 539; de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 131, 132, 167
| sup>3 However, as we have already remarked, it cannot but distress us that no state shall bear unpunished the guilt of shedding Christian blood; as you see, indeed, in what took place during the presidency of Hilarian, for when there had been some agitation about places of sepulture for our dead, and the cry arose, No are - no burial-grounds for the Christians, it came that their own are, their threshing-floors, were a-wanting, for they gathered in no harvests. As to the rains of the bygone year, it is abundantly plain of what they were intended to remind men - of the deluge, no doubt, which in ancient times overtook human unbelief and wickedness; and as to the fires which lately hung all night over the walls of Carthage, they who saw them know what they threatened; and what the preceding thunders pealed, they who were hardened by them can tell. All these things are signs of God's impending wrath, which we must needs publish and proclaim in every possible way; and in the meanwhile we must pray it may be only local. Sure are they to experience it one day in its universal and final form, who interpret otherwise these samples of it. That sun, too, in the metropolis of Utica, with light all but extinguished, was a portent which could not have occurred from an ordinary eclipse, situated as the lord of day was in his height and house. You have the astrologers, consult them about it. We can point you also to the deaths of some provincial rulers, who in their last hours had painful memories of their sin in persecuting the followers of Christ. Vigellius Saturninus, who first here used the sword against us, lost his eyesight. Claudius Lucius Herminianus in Cappadocia, enraged that his wife had become a Christian, had treated the Christians with great cruelty: well, left alone in his palace, suffering under a contagious malady, he boiled out in living worms, and was heard exclaiming, Let nobody know of it, lest the Christians rejoice, and Christian wives take encouragement. Afterwards he came to see his error in having tempted so many from their steadfastness by the tortures he inflicted, and died almost a Christian himself. In that doom which overtook Byzantium, C cilius Capella could not help crying out, Christians, rejoice! Yes, and the persecutors who seem to themselves to have acted with impunity shall not escape the day of judgment. For you we sincerely wish it may prove to have been a warning only, that, immediately after you had condemned Mavilus of Adrumetum to the wild beasts, you were overtaken by those troubles, and that even now for the same reason you are called to a blood-reckoning. But do not forget the future. "4 We who are without fear ourselves are not seeking to frighten you, but we would save all men if possible by warning them not to fight with God. You may perform the duties of your charge, and yet remember the claims of humanity; if on no other ground than that you are liable to punishment yourself, (you ought to do so). For is not your commission simply to condemn those who confess their guilt, and to give over to the torture those who deny? You see, then, how you trespass yourselves against your instructions to wring from the confessing a denial. It is, in fact, an acknowledgment of our innocence that you refuse to condemn us at once when we confess. In doing your utmost to extirpate us, if that is your object, it is innocence you assail. But how many rulers, men more resolute and more cruel than you are, have contrived to get quit of such causes altogether - as Cincius Severus, who himself suggested the remedy at Thysdris, pointing out how the Christians should answer that they might secure an acquittal; as Vespronius Candidus, who dismissed from his bar a Christian, on the ground that to satisfy his fellow citizens would break the peace of the community; as Asper, who, in the case of a man who gave up his faith under slight infliction of the torture, did not compel the offering of sacrifice, having owned before, among the advocates and assessors of court, that he was annoyed at having had to meddle with such a case. Pudens, too, at once dismissed a Christian who was brought before him, perceiving from the indictment that it was a case of vexatious accusation; tearing the document in pieces, he refused so much as to hear him without the presence of his accuser, as not being consistent with the imperial commands. All this might be officially brought under your notice, and by the very advocates, who are themselves also under obligations to us, although in court they give their voice as it suits them. The clerk of one of them who was liable to be thrown upon the ground by an evil spirit, was set free from his affliction; as was also the relative of another, and the little boy of a third. How many men of rank (to say nothing of common people) have been delivered from devils, and healed of diseases! Even Severus himself, the father of Antonine, was graciously mindful of the Christians; for he sought out the Christian Proculus, surnamed Torpacion, the steward of Euhodias, and in gratitude for his having once cured him by anointing, he kept him in his palace till the day of his death. Antonine, too, brought up as he was on Christian milk, was intimately acquainted with this man. Both women and men of highest rank, whom Severus knew well to be Christians, were not merely permitted by him to remain uninjured; but he even bore distinguished testimony in their favour, and gave them publicly back to us from the hands of a raging populace. Marcus Aurelius also, in his expedition to Germany, by the prayers his Christian soldiers offered to God, got rain in that well-known thirst. When, indeed, have not droughts been put away by our kneelings and our fastings? At times like these, moreover, the people crying to the God of gods, the alone Omnipotent, under the name of Jupiter, have borne witness to our God. Then we never deny the deposit placed in our hands; we never pollute the marriage bed; we deal faithfully with our wards; we give aid to the needy; we render to none evil for evil. As for those who falsely pretend to belong to us, and whom we, too, repudiate, let them answer for themselves. In a word, who has complaint to make against us on other grounds? To what else does the Christian devote himself, save the affairs of his own community, which during all the long period of its existence no one has ever proved guilty of the incest or the cruelty charged against it? It is for freedom from crime so singular, for a probity so great, for righteousness, for purity, for faithfulness, for truth, for the living God, that we are consigned to the flames; for this is a punishment you are not wont to inflict either on the sacrilegious, or on undoubted public enemies, or on the treason-tainted, of whom you have so many. Nay, even now our people are enduring persecution from the governors of Legio and Mauritania; but it is only with the sword, as from the first it was ordained that we should suffer. But the greater our conflicts, the greater our rewards. ' "
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 |
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24. Tertullian, Apology, 2.8 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Governor, court of • Pliny the Younger, governor and writer
Found in books: Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 187; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 537
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2.8 If, again, it is certain that we are the most wicked of men, why do you treat us so differently from our fellows, that is, from other criminals, it being only fair that the same crime should get the same treatment? When the charges made against us are made against others, they are permitted to make use both of their own lips and of hired pleaders to show their innocence. They have full opportunity of answer and debate; in fact, it is against the law to condemn anybody undefended and unheard. Christians alone are forbidden to say anything in exculpation of themselves, in defense of the truth, to help the judge to a righteous decision; all that is cared about is having what the public hatred demands - the confession of the name, not examination of the charge: while in your ordinary judicial investigations, on a man's confession of the crime of murder, or sacrilege, or incest, or treason, to take the points of which we are accused, you are not content to proceed at once to sentence - you do not take that step till you thoroughly examine the circumstances of the confession - what is the real character of the deed, how often, where, in what way, when he has done it, who were privy to it, and who actually took part with him in it. Nothing like this is done in our case, though the falsehoods disseminated about us ought to have the same sifting, that it might be found how many murdered children each of us had tasted; how many incests each of us had shrouded in darkness; what cooks, what dogs had been witness of our deeds. Oh, how great the glory of the ruler who should bring to light some Christian who had devoured a hundred infants! But, instead of that, we find that even inquiry in regard to our case is forbidden. For the younger Pliny, when he was ruler of a province, having condemned some Christians to death, and driven some from their steadfastness, being still annoyed by their great numbers, at last sought the advice of Trajan, the reigning emperor, as to what he was to do with the rest, explaining to his master that, except an obstinate disinclination to offer sacrifices, he found in the religious services nothing but meetings at early morning for singing hymns to Christ and God, and sealing home their way of life by a united pledge to be faithful to their religion, forbidding murder, adultery, dishonesty, and other crimes. Upon this Trajan wrote back that Christians were by no means to be sought after; but if they were brought before him, they should be punished. O miserable deliverance - under the necessities of the case, a self-contradiction! It forbids them to be sought after as innocent, and it commands them to be punished as guilty. It is at once merciful and cruel; it passes by, and it punishes. Why do you play a game of evasion upon yourself, O Judgment? If you condemn, why do you not also inquire. If you do not inquire, why do you not also absolve? Military stations are distributed through all the provinces for tracking robbers. Against traitors and public foes every man is a soldier; search is made even for their confederates and accessories. The Christian alone must not be sought, though he may be brought and accused before the judge; as if a search had any other end than that in view! And so you condemn the man for whom nobody wished a search to be made when he is presented to you, and who even now does not deserve punishment, I suppose, because of his guilt, but because, though forbidden to be sought, he was found. And then, too, you do not in that case deal with us in the ordinary way of judicial proceedings against offenders; for, in the case of others denying, you apply the torture to make them confess - Christians alone you torture, to make them deny; whereas, if we were guilty of any crime, we should be sure to deny it, and you with your tortures would force us to confession. Nor indeed should you hold that our crimes require no such investigation merely on the ground that you are convinced by our confession of the name that the deeds were done - you who are daily wont, though you know well enough what murder is, none the less to extract from the confessed murderer a full account of how the crime was perpetrated. So that with all the greater perversity you act, when, holding our crimes proved by our confession of the name of Christ, you drive us by torture to fall from our confession, that, repudiating the name, we may in like manner repudiate also the crimes with which, from that same confession, you had assumed that we were chargeable. I suppose, though you believe us to be the worst of mankind, you do not wish us to perish. For thus, no doubt, you are in the habit of bidding the murderer deny, and of ordering the man guilty of sacrilege to the rack if he persevere in his acknowledgment! Is that the way of it? But if thus you do not deal with us as criminals, you declare us thereby innocent, when as innocent you are anxious that we do not persevere in a confession which you know will bring on us a condemnation of necessity, not of justice, at your hands. I am a Christian, the man cries out. He tells you what he is; you wish to hear from him what he is not. Occupying your place of authority to extort the truth, you do your utmost to get lies from us. I am, he says, that which you ask me if I am. Why do you torture me to sin? I confess, and you put me to the rack. What would you do if I denied? Certainly you give no ready credence to others when they deny. When we deny, you believe at once. Let this perversity of yours lead you to suspect that there is some hidden power in the case under whose influence you act against the forms, against the nature of public justice, even against the very laws themselves. For, unless I am greatly mistaken, the laws enjoin offenders to be searched out, and not to be hidden away. They lay it down that persons who own a crime are to be condemned, not acquitted. The decrees of the senate, the commands of your chiefs, lay this clearly down. The power of which you are servants is a civil, not a tyrannical domination. Among tyrants, indeed, torments used to be inflicted even as punishments: with you they are mitigated to a means of questioning alone. Keep to your law in these as necessary till confession is obtained; and if the torture is anticipated by confession, there will be no occasion for it: sentence should be passed; the criminal should be given over to the penalty which is his due, not released. Accordingly, no one is eager for the acquittal of the guilty; it is not right to desire that, and so no one is ever compelled to deny. Well, you think the Christian a man of every crime, an enemy of the gods, of the emperor, of the laws, of good morals, of all nature; yet you compel him to deny, that you may acquit him, which without him denial you could not do. You play fast and loose with the laws. You wish him to deny his guilt, that you may, even against his will, bring him out blameless and free from all guilt in reference to the past! Whence is this strange perversity on your part? How is it you do not reflect that a spontaneous confession is greatly more worthy of credit than a compelled denial; or consider whether, when compelled to deny, a man's denial may not be in good faith, and whether acquitted, he may not, then and there, as soon as the trial is over, laugh at your hostility, a Christian as much as ever? Seeing, then, that in everything you deal differently with us than with other criminals, bent upon the one object of taking from us our name (indeed, it is ours no more if we do what Christians never do), it is made perfectly clear that there is no crime of any kind in the case, but merely a name which a certain system, ever working against the truth, pursues with its enmity, doing this chiefly with the object of securing that men may have no desire to know for certain what they know for certain they are entirely ignorant of. Hence, too, it is that they believe about us things of which they have no proof, and they are disinclined to have them looked into, lest the charges, they would rather take on trust, are all proved to have no foundation, that the name so hostile to that rival power - its crimes presumed, not proved- may be condemned simply on its own confession. So we are put to the torture if we confess, and we are punished if we persevere, and if we deny we are acquitted, because all the contention is about a name. Finally, why do you read out of your tablet-lists that such a man is a Christian? Why not also that he is a murderer? And if a Christian is a murderer, why not guilty, too, of incest, or any other vile thing you believe of us? In our case alone you are either ashamed or unwilling to mention the very names of our crimes - If to be called a Christian does not imply any crime, the name is surely very hateful, when that of itself is made a crime. "" None |
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25. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Provincial governors • elites, Romans govern through • elites, Romans govern through, emperor, divinity of • governor
Found in books: Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 58, 371, 372, 391; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 82, 83; Tuori (2016), The Emperor of Law: The Emergence of Roman Imperial Adjudication<, 201
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26. None, None, nan (2nd cent. CE - missingth cent. CE)
Tagged with subjects: • Asclepius (governor?), • Thecla, and the governor • governors,
Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 23; Huttner (2013), Early Christianity in the Lycus Valley, 345
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27. None, None, nan (2nd cent. CE - missingth cent. CE)
Tagged with subjects: • Governor, court of • Provincial governors
Found in books: Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 363; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 58
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28. Eusebius of Caesarea, Ecclesiastical History, 4.9, 5.1, 8.6.8-8.6.9, 8.9.7 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Florus, Valerius, governor • Pliny the Younger, governor and writer • Roman Empire, governor and crowds • christianity, and the Roman government • governor • governors of • governors' attitudes • offices (state), governor (provincial)
Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 829; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 87; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 537; Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 67; Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 33; de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 84, 120, 128, 167
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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.
8.9.7 Such an one was Philoromus, who held a high office under the imperial government at Alexandria, and who administered justice every day, attended by a military guard corresponding to his rank and Roman dignity. Such also was Phileas, bishop of the church of Thmuis, a man eminent on account of his patriotism and the services rendered by him to his country, and also on account of his philosophical learning.' ' None |
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29. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Urban (governor of Palaestina) • governors of
Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 235; de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 43
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30. None, None, nan (5th cent. CE - 6th cent. CE)
Tagged with subjects: • Clematius (provincial governor) • Edicts, of provincial governors • Etrilius Regillus Laberius Priscus, governor • Governor • Laberius Priscus, governor • Pliny (Younger), consul,, governor • Roman Empire, emperor and governor • Roman Empire, governor and crowds • Roman Empire, power of governor • administration, governors • governor (Roman) • governors • governors of • legatus (to a governor) • province/provincia, governors • provincial governor • provincial governors • → honorary monuments of governors, taxes and customs
Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 749, 750, 760, 777, 788, 825; Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 294; Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 160, 214, 302; Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 129; Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 47; Katzoff (2019), On Jews in the Roman World: Collected Studies. 341; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 367, 392, 417; Merz and Tieleman (2012), Ambrosiaster's Political Theology, 26; Talbert (1984), The Senate of Imperial Rome, 403, 405; de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 115, 121
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31. Anon., Letter of Aristeas, 26, 30
Tagged with subjects: • Ptolemy, Seleucid Governor • government
Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 336, 342; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 108, 377
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26 When the decree was brought to be read over to the king for his approval, it contained all the other provisions except the phrase 'any captives who were in the land before that time or were brought hither afterwards,' and in his magimity and the largeness of his heart the king inserted this clause and gave orders that the grant of money required for the redemption should be deposited in full with the paymasters of the forces and the royal bankers, and so the matter was decided and the"
30 and I now have the following proposal to lay before you. The books of the law of the Jews (with some few others) are absent from the library. They are written in the Hebrew characters and language and have been carelessly interpreted, and do not represent the original text as I am' "' None |
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32. Strabo, Geography, 6.4.2, 12.3.1, 16.2.3, 17.3.25
Tagged with subjects: • Aulus Gabinius, legate of Pompey and governor • Domitius Corbulo, general and governor • Edicts, of provincial governors • Governor, court of • Judea (Jewish Palestine), taxation of, under governors • Provincial governors • Quirinius, as governor of Syria • elites, Romans govern through • governor (Roman) • offices (state), governor (provincial)
Found in books: Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 363; Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 87, 199; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 286, 343; Merz and Tieleman (2012), Ambrosiaster's Political Theology, 23, 26; Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 51; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 70; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 207
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6.4.2 Now if I must add to my account of Italy a summary account also of the Romans who took possession of it and equipped it as a base of operations for the universal hegemony, let me add as follows: After the founding of Rome, the Romans wisely continued for many generations under the rule of kings. Afterwards, because the last Tarquinius was a bad ruler, they ejected him, framed a government which was a mixture of monarchy and aristocracy, and dealt with the Sabini and Latini as with partners. But since they did not always find either them or the other neighboring peoples well intentioned, they were forced, in a way, to enlarge their own country by the dismemberment of that of the others. And in this way, while they were advancing and increasing little by little, it came to pass, contrary to the expectation of all, that they suddenly lost their city, although they also got it back contrary to expectation. This took place, as Polybius says, in the nineteenth year after the naval battle at Aegospotami, at the time of the Peace of Antalcidas. After having rid themselves of these enemies, the Romans first made all the Latini their subjects; then stopped the Tyrrheni and the Celti who lived about the Padus from their wide and unrestrained licence; then fought down the Samnitae, and, after them, the Tarantini and Pyrrhus; and then at last also the remainder of what is now Italy, except the part that is about the Padus. And while this part was still in a state of war, the Romans crossed over to Sicily, and on taking it away from the Carthaginians came back again to attack the peoples who lived about the Padus; and it was while that war was still in progress that Hannibal invaded Italy. This latter is the second war that occurred against the Carthaginians; and not long afterwards occurred the third, in which Carthage was destroyed; and at the same time the Romans acquired, not only Libya, but also as much of Iberia as they had taken away from the Carthaginians. But the Greeks, the Macedonians, and those peoples in Asia who lived this side the Halys River and the Taurus Mountains joined the Carthaginians in a revolution, and therefore at the same time the Romans were led on to a conquest of these peoples, whose kings were Antiochus, Philip, and Perseus. Further, those of the Illyrians and Thracians who were neighbors to the Greeks and the Macedonians began to carry on war against the Romans and kept on warring until the Romans had subdued all the tribes this side the Ister and this side the Halys. And the Iberians, Celti, and all the remaining peoples which now give ear to the Romans had the same experience. As for Iberia, the Romans did not stop reducing it by force of arms until they had subdued the of it, first, by driving out the Nomantini, and, later on, by destroying Viriathus and Sertorius, and, last of all, the Cantabri, who were subdued by Augustus Caesar. As for Celtica (I mean Celtica as a whole, both the Cisalpine and Transalpine, together with Liguria), the Romans at first brought it over to their side only part by part, from time to time, but later the Deified Caesar, and afterwards Augustus Caesar, acquired it all at once in a general war. But at the present time the Romans are carrying on war against the Germans, setting out from the Celtic regions as the most appropriate base of operations, and have already glorified the fatherland with some triumphs over them. As for Libya, so much of it as did not belong to the Carthaginians was turned over to kings who were subject to the Romans, and, if they ever revolted, they were deposed. But at the present time Juba has been invested with the rule, not only of Maurusia, but also of many parts of the rest of Libya, because of his loyalty and his friendship for the Romans. And the case of Asia was like that of Libya. At the outset it was administered through the agency of kings who were subject to the Romans, but from that time on, when their line failed, as was the case with the Attalic, Syrian, Paphlagonian, Cappadocian, and Egyptian kings, or when they would revolt and afterwards be deposed, as was the case with Mithridates Eupator and the Egyptian Cleopatra, all parts of it this side the Phasis and the Euphrates, except certain parts of Arabia, have been subject to the Romans and the rulers appointed by them. As for the Armenians, and the peoples who are situated above Colchis, both Albanians and Iberians, they require the presence only of men to lead them, and are excellent subjects, but because the Romans are engrossed by other affairs, they make attempts at revolution — as is the case with all the peoples who live beyond the Ister in the neighborhood of the Euxine, except those in the region of the Bosporus and the Nomads, for the people of the Bosporus are in subjection, whereas the Nomads, on account of their lack of intercourse with others, are of no use for anything and only require watching. Also the remaining parts of Asia, generally speaking, belong to the Tent-dwellers and the Nomads, who are very distant peoples. But as for the Parthians, although they have a common border with the Romans and also are very powerful, they have nevertheless yielded so far to the preeminence of the Romans and of the rulers of our time that they have sent to Rome the trophies which they once set up as a memorial of their victory over the Romans, and, what is more, Phraates has entrusted to Augustus Caesar his children and also his children's children, thus obsequiously making sure of Caesar's friendship by giving hostages; and the Parthians of today have often gone to Rome in quest of a man to be their king, and are now about ready to put their entire authority into the hands of the Romans. As for Italy itself, though it has often been torn by factions, at least since it has been under the Romans, and as for Rome itself, they have been prevented by the excellence of their form of government and of their rulers from proceeding too far in the ways of error and corruption. But it were a difficult thing to administer so great a dominion otherwise than by turning it over to one man, as to a father; at all events, never have the Romans and their allies thrived in such peace and plenty as that which was afforded them by Augustus Caesar, from the time he assumed the absolute authority, and is now being afforded them by his son and successor, Tiberius, who is making Augustus the model of his administration and decrees, as are his children, Germanicus and Drusus, who are assisting their father." 12.3.1 Pontos As for Pontus, Mithridates Eupator established himself as king of it; and he held the country bounded by the Halys River as far as the Tibarani and Armenia, and held also, of the country this side the Halys, the region extending to Amastris and to certain parts of Paphlagonia. And he acquired, not only the seacoast towards the west a far as Heracleia, the native land of Heracleides the Platonic philosopher, but also, in the opposite direction, the seacoast extending to Colchis and lesser Armenia; and this, as we know, he added to Pontus. And in fact this country was comprised within these boundaries when Pompey took it over, upon his overthrow of Mithridates. The parts towards Armenia and those round Colchis he distributed to the potentates who had fought on his side, but the remaining parts he divided into eleven states and added them to Bithynia, so that out of both there was formed a single province. And he gave over to the descendants of Pylaemenes the office of king over certain of the Paphlagonians situated in the interior between them, just as he gave over the Galatians to the hereditary tetrarchs. But later the Roman prefects made different divisions from time to time, not only establishing kings and potentates, but also, in the case of cities, liberating some and putting others in the hands of potentates and leaving others subject to the Roman people. As I proceed I must speak of things in detail as they now are, but I shall touch slightly upon things as they were in earlier times whenever this is useful. I shall begin at Heracleia, which is the most westerly place in this region.
16.2.3 This is the general description of Syria.In describing it in detail, we say that Commagene is rather a small district. It contains a strong city, Samosata, in which was the seat of the kings. At present it is a (Roman) province. A very fertile but small territory lies around it. Here is now the Zeugma, or bridge, of the Euphrates, and near it is situated Seleuceia, a fortress of Mesopotamia, assigned by Pompey to the Commageneans. Here Tigranes confined in prison for some time and put to death Selene, surnamed Cleopatra, after she was dispossessed of Syria.' "
17.3.25 The division into provinces has varied at different periods, but at present it is that established by Augustus Caesar; for after the sovereign power had been conferred upon him by his country for life, and he had become the arbiter of peace and war, he divided the whole empire into two parts, one of which he reserved to himself, the other he assigned to the (Roman) people. The former consisted of such parts as required military defence, and were barbarian, or bordered upon nations not as yet subdued, or were barren and uncultivated, which though ill provided with everything else, were yet well furnished with strongholds. and might thus dispose the inhabitants to throw off the yoke and rebel. All the rest, which were peaceable countries, and easily governed without the assistance of arms, were given over to the (Roman) people. Each of these parts was subdivided into several provinces, which received respectively the titles of 'provinces of Caesar' and 'provinces of the People.'To the former provinces Caesar appoints governors and administrators, and divides the (various) countries sometimes in one way, sometimes in another, directing his political conduct according to circumstances.But the people appoint commanders and consuls to their own provinces, which are also subject to divers divisions when expediency requires it.(Augustus Caesar) in his first organization of (the Empire) created two consular governments, namely, the whole of Africa in possession of the Romans, excepting that part which was under the authority, first of Juba, but now of his son Ptolemy; and Asia within the Halys and Taurus, except the Galatians and the nations under Amyntas, Bithynia, and the Propontis. He appointed also ten consular governments in Europe and in the adjacent islands. Iberia Ulterior (Further Spain) about the river Baetis and Celtica Narbonensis (composed the two first). The third was Sardinia, with Corsica; the fourth Sicily; the fifth and sixth Illyria, districts near Epirus, and Macedonia; the seventh Achaia, extending to Thessaly, the Aetolians, Acarians, and the Epirotic nations who border upon Macedonia; the eighth Crete, with Cyrenaea; the ninth Cyprus; the tenth Bithynia, with the Propontis and some parts of Pontus.Caesar possesses other provinces, to the government of which he appoints men of consular rank, commanders of armies, or knights; and in his (peculiar) portion (of the empire) there are and ever have been kings, princes, and (municipal) magistrates."" None |
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33. None, None, nan
Tagged with subjects: • Roman Empire, power of governor • elites, Romans govern through, emperor, divinity of
Found in books: Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 208; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 743
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34. None, None, nan
Tagged with subjects: • Governor • Governor, court of • governors
Found in books: Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 218; Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 113
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35. None, None, nan
Tagged with subjects: • Edicts, of provincial governors • elites, Romans govern through, emperor, divinity of
Found in books: Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 368; Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 235
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36. None, None, nan
Tagged with subjects: • Governor, court of • → honorary monuments of governors, infrastructure
Found in books: Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 201; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 453
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37. None, None, nan
Tagged with subjects: • Asia,, governorship • Attidius Cornelianus, governor • Cornutus Tertullus, governor • Junius Homullus, governor • Pliny the Younger, governor and writer • Sedatius Severianus, governor • Statius Priscus, governor • archives, governors and • municipal governance • province/provincia, governors • provincial governors
Found in books: Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 88, 96; Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 290, 437; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 344, 350; Talbert (1984), The Senate of Imperial Rome, 399
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38. None, None, nan
Tagged with subjects: • Caesennius Paetus, governor and general • Domitius Corbulo, general and governor • Roman Empire, governor and crowds • Sedatius Severianus, governor • Statius Priscus, governor • senators, governors of Imperial provinces
Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 818; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 313, 316
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39. None, None, nan
Tagged with subjects: • Governor • Governor, court of • Roman Empire, emperor and governor • Roman Empire, governor and crowds • governor • governors • municipal governance
Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 824; Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 266; Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 214, 248; Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 128; Tuori (2016), The Emperor of Law: The Emergence of Roman Imperial Adjudication<, 1
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40. None, None, nan
Tagged with subjects: • Governor • → honorary monuments of governors, taxes and customs
Found in books: Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 291; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 256
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41. None, None, nan
Tagged with subjects: • Edicts, of provincial governors • Governor • Roman Empire, power of governor • elites, Romans govern through, embassies, diplomacy and • elites, Romans govern through, emperor, divinity of • governor
Found in books: Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 93, 368; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 743, 830; Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 2, 214; Tuori (2016), The Emperor of Law: The Emergence of Roman Imperial Adjudication<, 1
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42. None, None, nan
Tagged with subjects: • Edicts, of provincial governors • Governor • Governor, advisors to • Governor, court of • Judea (Jewish Palestine), taxation of, under governors • provincial governor
Found in books: Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 41, 47, 55, 59, 70, 72, 77, 80, 87, 88, 91, 92, 93, 96, 231, 488; Katzoff (2019), On Jews in the Roman World: Collected Studies. 6, 8; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 215, 217, 218
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