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Tiresias: The Ancient Mediterranean Religions Source Database

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subject book bibliographic info
exegete/historian, aristeas the Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 18, 19, 101
historian, accused of sensationalism, phylarchus Feldman (2006), Judaism and Hellenism Reconsidered, 416
historian, agatharchides of knidos Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 483
historian, agathias de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 246, 247
historian, alexandra, and timaeus, the Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 115
historian, allegedly jewish, eupolemus Feldman (2006), Judaism and Hellenism Reconsidered, 81, 123, 124
historian, ammianus marcellinus, roman Rizzi (2010), Hadrian and the Christians, 112, 115
historian, and geographer, posidonius, as Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 221, 254
historian, and plutarch philosopher Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 96
historian, antigonus Welch (2015), Tarpeia: Workings of a Roman Myth. 107, 109, 114, 175, 259, 261, 265, 267, 269, 273
historian, antiochus of syracuse Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 46
historian, aroused pity in his history of alexander, callisthenes Feldman (2006), Judaism and Hellenism Reconsidered, 415
historian, artapanos, jewish Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 222
historian, aurelius victor, roman Rizzi (2010), Hadrian and the Christians, 72
historian, author of phocian callisthenes, war, illustrates tragic approach in a monograph Feldman (2006), Judaism and Hellenism Reconsidered, 347
historian, author of work on subjects of tragedy, asclepiades of tragilus Feldman (2006), Judaism and Hellenism Reconsidered, 414, 415
historian, berossos, babylonian Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 85
historian, cassius cassius apronianus, father of the dio, governor Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 473
historian, cassius dio of nikaia Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 473, 484
historian, cassius dio, greek Rizzi (2010), Hadrian and the Christians, 47, 74, 81, 89, 90, 113, 114, 115, 116, 131, 132, 134
historian, clitarchus Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 42
historian, coelius antipater, l. Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 56, 61
historian, cornelius sisenna Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 481
historian, cornelius tacitus Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 220, 366
historian, craterus Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 209
historian, criticized ephorus and theopompus as too prosaic, duris of samos Feldman (2006), Judaism and Hellenism Reconsidered, 415
historian, deductive reasoning Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 214
historian, demetrius, chronographer, apologetic Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 11, 13
historian, diodoros, of sicily Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 155, 156, 158, 159, 222, 292
historian, diodorus Huttner (2013), Early Christianity in the Lycus Valley, 33
historian, dionysios of halikarnassos Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 484
historian, dionysius of halicarnassus Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 46
historian, disciple of isocrates, theopompus Feldman (2006), Judaism and Hellenism Reconsidered, 524
historian, disciple of theopompus, isocrates, favored the sensational in his works Feldman (2006), Judaism and Hellenism Reconsidered, 415
historian, domitius kallistratos, local Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 181
historian, doubtfully jewish, cleodemus-malchus Feldman (2006), Judaism and Hellenism Reconsidered, 80, 126
historian, duris of samos Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 483
historian, emphasizes joseph’s economic genius, artapanus, hellenistic jewish Feldman (2006), Judaism and Hellenism Reconsidered, 105
historian, ephorus of cyme Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 76, 147, 242, 282, 283, 284, 285, 286
historian, ephorus of cyme eriphyle, necklace of Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 222, 223
historian, ethos, of the Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 324, 331
historian, eunapius Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 147, 302, 339, 342
historian, eusebius, christian Rizzi (2010), Hadrian and the Christians, 17, 18, 76, 77, 80, 81, 82, 90, 129, 130, 133, 135, 137
historian, eusebius, church Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 1, 47, 48, 67, 77, 78, 279, 284
historian, florus Van Nuffelen (2012), Orosius and the Rhetoric of History, 10, 43, 54, 77, 79, 95, 102, 103, 148, 149, 150, 151, 152
historian, hecataeus of abdera, court Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 13
historian, hecataeus of miletus, greek Rizzi (2010), Hadrian and the Christians, 58
historian, hellanicus Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 235
historian, hermogenes of smyrna, local Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 474
historian, herodian Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 674
historian, herodotus Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 27, 29, 30, 32, 34, 59, 61, 81, 84, 93, 96, 99, 101, 103, 109, 113, 128, 134, 159, 163, 171, 172, 177
historian, herodotus, greek Rizzi (2010), Hadrian and the Christians, 58
historian, hieronymos of kardia Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 483
historian, historia religiosa, theodoret, church Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 125, 126
historian, history Faure (2022), Conceptions of Time in Greek and Roman Antiquity, 84, 86, 97, 98, 120, 131, 132, 133, 134, 142, 143, 146, 147, 148, 149, 150, 151, 152, 153, 154, 155, 156, 157, 158, 159, 160, 161, 162, 163, 164, 165, 166, 167, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185, 186, 187, 188, 189, 190, 191, 200, 201, 203, 217, 219, 224, 225
historian, ibn duqmāq Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 427
historian, ibn ʿabd al-ḥakam, arab Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 427
historian, in halikarnassos, andron, local Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 474
historian, john of antioch de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 185
historian, john of ephesus, church Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 545
historian, josephus Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 66, 111, 123, 124, 125, 126, 167, 184
historian, josephus flavius, jewish Rizzi (2010), Hadrian and the Christians, 90, 101, 123
historian, josephus, flavius, jewish Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 8, 58, 178
historian, josephus, justus of tiberias, author of history in greek of the jewish war against the romans, attacked by his rival Feldman (2006), Judaism and Hellenism Reconsidered, 209, 210, 332, 472
historian, justus of tiberias, josephus, defends himself against his rival Feldman (2006), Judaism and Hellenism Reconsidered, 209, 210
historian, l. calpurnius piso frugi, the Poulsen (2021), Usages of the Past in Roman Historiography, 43, 44
historian, livy Mueller (2002), Roman Religion in Valerius Maximus, 8, 9, 33, 34, 35, 37, 38, 39, 41, 42, 48, 52, 70, 76, 77, 78, 84, 85, 90, 91, 92, 100, 101, 111, 112, 113, 114, 115, 125, 126
historian, livy, roman Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 56
historian, lucceius, l. Culík-Baird (2022), Cicero and the Early Latin Poets, 39, 152, 153, 219, 220
historian, luke, as Bickerman and Tropper (2007), Studies in Jewish and Christian History, 650, 651, 652, 653, 654, 655, 675, 676, 677, 698, 706, 707, 754, 755, 756, 757, 758, 759, 760, 761, 762, 763, 764
historian, manetho, egyptian Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 120, 121
historian, marius maximus, roman Rizzi (2010), Hadrian and the Christians, 132
historian, memnon of herakleia, local Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 181
historian, metrodoros of skepsis Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 281
historian, minor, court Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 13
historian, nymphis, local Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 181
historian, of herakleia pontike, memnon Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 409
historian, on environmental determinism, socrates, church Isaac (2004), The invention of racism in classical antiquity, 99
historian, on moses, artapanus, hellenistic jewish Feldman (2006), Judaism and Hellenism Reconsidered, 132, 440
historian, on the decapitation of the state, valerius antias, roman Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 14
historian, perhaps theophilus, greek jewish, mentions solomon Feldman (2006), Judaism and Hellenism Reconsidered, 81
historian, phanodemos Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 203, 206
historian, philinus, greek Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 348
historian, philippos, of theangela Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 234
historian, philostorgius, church Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 67
historian, philostratus Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 659
historian, plutarch Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 133, 220, 221, 313
historian, polybios Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 107, 319
historian, polybius Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 90, 91, 92
Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 206, 207
Mueller (2002), Roman Religion in Valerius Maximus, 9, 70
Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 102
historian, polybius, as Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 276
historian, polybius, greek Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 267, 278
historian, polycharmos, local Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 474
historian, portraits of xenophon Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 157
historian, possis, local Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 473, 474
historian, procopius Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 203
Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 274, 276
de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 246, 247, 270
historian, promathidas, local Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 181
historian, pseudo-zachariah, church Van Nuffelen (2012), Orosius and the Rhetoric of History, 23, 175
historian, ptolemy Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 576
historian, questionally jewish, artapanus, hellenistic jewish Feldman (2006), Judaism and Hellenism Reconsidered, 125, 126
historian, questions of reliability regarding sarapis and anubis cults, rufinus of aquileia, church Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 576, 577, 578, 579
historian, rufinus, christian Rizzi (2010), Hadrian and the Christians, 127
historian, rufinus, church Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 47, 53, 65, 67, 74, 77, 79, 80, 81, 82, 83, 84, 301, 302, 339, 345, 346, 347, 351
Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 22, 23, 149
historian, silenus Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 181
historian, socrates Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 19, 246
Van Nuffelen (2012), Orosius and the Rhetoric of History, 69, 112, 158
de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 236, 238, 239, 242, 243, 245, 268
historian, socrates, church Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 48, 49, 53, 54, 55, 65, 67, 68, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 339, 342, 345, 347, 348, 349, 351, 353, 354
Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 143, 171, 182, 183, 226
Huttner (2013), Early Christianity in the Lycus Valley, 310, 316
Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 78
Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 55, 117, 143
Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 180
historian, sokrates, church Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 543
historian, sosibius Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 55
historian, sozomen Van Nuffelen (2012), Orosius and the Rhetoric of History, 69, 112, 158, 183, 190
de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 211, 238, 239, 268
historian, sozomen, church Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 1, 49, 54, 68, 70, 74, 75, 76, 77, 78, 83, 84, 284, 339, 342, 345, 347, 349, 351
Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 117, 143, 144, 153, 154
historian, sozomenus, church Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 143, 176, 182, 186
historian, speech in sallust’s historiae, licinius macer, c., tribune and Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 24, 25
historian, statue of herodotus Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 157
historian, strabo Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 234, 294, 346, 347, 374
historian, strabo of amaseia, geographer and Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 6, 416, 485
historian, suetonius, roman Rizzi (2010), Hadrian and the Christians, 9, 95
historian, synthesizer of judaism and egyptian culture, artapanus, hellenistic jewish Feldman (2006), Judaism and Hellenism Reconsidered, 144
historian, tacitus Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 105, 106, 107, 108, 109, 219
Mueller (2002), Roman Religion in Valerius Maximus, 14, 24, 31, 32, 53, 73, 81, 82, 138, 150, 175
historian, tacitus, as Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 276
historian, tacitus, roman Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 24
Rizzi (2010), Hadrian and the Christians, 94, 95, 120
historian, tacitus, the Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 301
historian, theodoret, church Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 50, 51, 53, 54, 55, 59, 65, 68, 71, 73, 74, 75, 76, 77, 78, 79, 84, 99, 339, 345, 351
historian, theophanes, son of hieroitas, of mytilene Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 292, 319, 483
historian, thucydides Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 27, 32, 35, 100, 102, 108, 109, 134, 148, 153, 156, 159, 160, 163, 164, 174, 177, 184
historian, timaeus Van Nuffelen (2012), Orosius and the Rhetoric of History, 49
historian, used by josephus, berossus, babylonian Feldman (2006), Judaism and Hellenism Reconsidered, 324
historian, velleius paterculus Mueller (2002), Roman Religion in Valerius Maximus, 16, 17, 29, 30, 44, 77, 88
historian, version of testimonium flavianum in agapius, arab Feldman (2006), Judaism and Hellenism Reconsidered, 329, 330
historian, view of alexander, plutarch Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 340, 341, 344, 359
historian, view of alexander, polybios Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 344, 345
historian, view of alexandria, polybios Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 229, 332, 333, 345, 346, 347, 348, 349, 350, 351, 352, 353
historian, view of bactria, plutarch Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 344
historian, view of bactria, polybios Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 344, 372
historian, view of the world, polybios Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 342, 343, 344, 358
historian, vita constantini, eusebius, church Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 114, 279, 284
historian, vopiscus flavius, roman Rizzi (2010), Hadrian and the Christians, 111, 113, 115, 118, 119, 120
historian, who wrote in greek, pseudo-eupolemus, alleged samaritan Feldman (2006), Judaism and Hellenism Reconsidered, 25, 74
historian, who wrote in pseudo-eupolemus, alleged samaritan greek, un-jewish elements in Feldman (2006), Judaism and Hellenism Reconsidered, 125
historian, who wrote tragedies, theodectes Feldman (2006), Judaism and Hellenism Reconsidered, 414
historian, xenophon Mueller (2002), Roman Religion in Valerius Maximus, 141, 142
historian, xiphilinus, roman Rizzi (2010), Hadrian and the Christians, 90, 131, 132
historian, zosimus Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 256, 257
Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 349, 350
historians Grzesik (2022), Honorific Culture at Delphi in the Hellenistic and Roman Periods. 90, 124, 187
Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 3, 7, 14, 15, 20, 25
Pamias (2017), Apollodoriana: Ancient Myths, New Crossroads, 91, 105, 108, 115, 148, 155, 161, 162, 163, 165, 166, 214
Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 22, 77, 120, 122, 130
historians, according to galen Jouanna (2012), Greek Medicine from Hippocrates to Galen, 308, 309
historians, account of pestilence in Jouanna (2012), Greek Medicine from Hippocrates to Galen, 61
historians, accounts of Jouanna (2012), Greek Medicine from Hippocrates to Galen, 14
historians, and biographers, literature Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 13
historians, art, history Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 425
historians, by, josephus, criticism of greek Feldman (2006), Judaism and Hellenism Reconsidered, 122, 213
historians, church church history, church historiography, ancient Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 418
historians, church church history, church historiography, history of theology Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 2
historians, church histories, church Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 63, 65, 68, 73, 74, 76, 77, 78, 79, 339, 342, 343, 345, 353
historians, church historiography, church history, church Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 2, 73, 74, 76, 78
historians, church, history Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 8, 9, 338, 339, 428, 446, 464
historians, classical Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 65, 156, 223, 227, 244
historians, collective suicide in antiquity, approval by ancient Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 140
historians, contemporary josephus, flavius Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 118
historians, deuteronomic Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 17
historians, god acting in history Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 449
historians, history Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 126, 133
de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 350
historians, internal sources, contemporary Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 124, 129
historians, knobbed bolt, contemporary Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 124, 127
historians, liturgical, history Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 1, 9, 10, 406
historians, lucian, parthian war Mheallaigh (2014), Reading Fiction with Lucian: Fakes, Freaks and Hyperreality, 148, 149, 150
historians, lulav binding, contemporary Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 128, 129
historians, medicine Jouanna (2012), Greek Medicine from Hippocrates to Galen, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36
historians, musical, history Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 505
historians, mythic, history Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 327
historians, non-jewish, have misrepresented jewish history, according to josephus Feldman (2006), Judaism and Hellenism Reconsidered, 94
historians, of alexander Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 75, 77
historians, of israel, history Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 504
historians, of religion, history Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 6
historians, of salvation, history Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 5, 121, 123, 315, 319, 325, 326, 369, 518
historians, of the war against the romans, josephus, attacks other Feldman (2006), Judaism and Hellenism Reconsidered, 209
historians, panegyrists, as sources for Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 128, 196, 199
historians, reception, history Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 9, 10
historians, revelatory, history Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 138
historians, shabbat counter-narratives, contemporary Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 124
historians, signal fires, contemporary Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 260
historians, tacitus, on the britons, criticizes contemporary greek Isaac (2004), The invention of racism in classical antiquity, 397
historians, tradition, history Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 228, 243
historians, transmission, history Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 73
historians, use of memoria, roman Galinsky (2016), Memory in Ancient Rome and Early Christianity, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62
historians, water libation ritual, contemporary Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 118
historiography/historians, greek Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 45, 109, 126, 130, 131, 253, 262, 432, 446, 457
“historian, ”, muʾarriḫ, ar. “chronicler” Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 129

List of validated texts:
26 validated results for "historian"
1. Hebrew Bible, Deuteronomy, 6.4 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Greek, historiography/historians • Josephus (historian)

 Found in books: Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 66; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 253

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6.4 שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃'' None		sup>
6.4 HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE.'' None
2. None, None, nan (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Greek, historiography/historians • history, historians, mythic

 Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 327; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 253
3. Homer, Iliad, 2.867-2.868 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Cassius Dio of Nikaia, historian • Dionysios of Halikarnassos, historian • Philippos, of Theangela, historian • Strabo, historian

 Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 484; Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 234

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2.867 Νάστης αὖ Καρῶν ἡγήσατο βαρβαροφώνων, 2.868 οἳ Μίλητον ἔχον Φθιρῶν τʼ ὄρος ἀκριτόφυλλον'' None		sup>
2.867 the two sons of TaIaemenes, whose mother was the nymph of the Gygaean lake; and they led the Maeonians, whose birth was beneath Tmolas.And Nastes again led the Carians, uncouth of speech, who held Miletus and the mountain of Phthires, dense with its leafage, and the streams of Maeander, and the steep crests of Mycale. 2.868 the two sons of TaIaemenes, whose mother was the nymph of the Gygaean lake; and they led the Maeonians, whose birth was beneath Tmolas.And Nastes again led the Carians, uncouth of speech, who held Miletus and the mountain of Phthires, dense with its leafage, and the streams of Maeander, and the steep crests of Mycale. '' None
4. Herodotus, Histories, 1.1-1.5, 1.14, 1.23, 1.60, 1.64-1.65, 1.103, 1.173, 2.15, 2.43-2.44, 3.60, 3.122, 4.76, 5.55, 5.92, 7.139, 9.73 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Greek, historiography/historians • Herodotus, historian • History, historian • Luke, as historian • Phanodemos (historian) • Philostratus (historian) • Polybios, historian, view of Alexandria • Thucydides, historian • historians • historiographical pose • mode, historiographical • obligation, historiographical • sources, historiographical approach to • tradition, historiographical

 Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 653; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 203; Faure (2022), Conceptions of Time in Greek and Roman Antiquity, 142, 143, 146, 149, 152, 153, 174, 175, 181, 183, 184, 185, 190; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 61, 93, 96, 99, 101, 159, 163; Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 65; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 659; Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 42, 43, 44, 45, 46, 47, 49, 50, 51, 55, 61, 66, 69, 79, 94, 116; Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 22; Repath and Whitmarsh (2022), Reading Heliodorus' Aethiopica, 256, 263; Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 348; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 109

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1.1 Ἡροδότου Ἁλικαρνησσέος ἱστορίης ἀπόδεξις ἥδε, ὡς μήτε τὰ γενόμενα ἐξ ἀνθρώπων τῷ χρόνῳ ἐξίτηλα γένηται, μήτε ἔργα μεγάλα τε καὶ θωμαστά, τὰ μὲν Ἕλλησι τὰ δὲ βαρβάροισι ἀποδεχθέντα, ἀκλεᾶ γένηται, τά τε ἄλλα καὶ διʼ ἣν αἰτίην ἐπολέμησαν ἀλλήλοισι. Περσέων μέν νυν οἱ λόγιοι Φοίνικας αἰτίους φασὶ γενέσθαι τῆς διαφορῆς. τούτους γὰρ ἀπὸ τῆς Ἐρυθρῆς καλεομένης θαλάσσης ἀπικομένους ἐπὶ τήνδε τὴν θάλασσαν, καὶ οἰκήσαντας τοῦτον τὸν χῶρον τὸν καὶ νῦν οἰκέουσι, αὐτίκα ναυτιλίῃσι μακρῇσι ἐπιθέσθαι, ἀπαγινέοντας δὲ φορτία Αἰγύπτιά τε καὶ Ἀσσύρια τῇ τε ἄλλῃ ἐσαπικνέεσθαι καὶ δὴ καὶ ἐς Ἄργος. τὸ δὲ Ἄργος τοῦτον τὸν χρόνον προεῖχε ἅπασι τῶν ἐν τῇ νῦν Ἑλλάδι καλεομένῃ χωρῇ. ἀπικομένους δὲ τούς Φοίνικας ἐς δὴ τὸ Ἄργος τοῦτο διατίθεσθαι τὸν φόρτον. πέμπτῃ δὲ ἢ ἕκτῃ ἡμέρῃ ἀπʼ ἧς ἀπίκοντο, ἐξεμπολημένων σφι σχεδόν πάντων, ἐλθεῖν ἐπὶ τὴν θάλασσαν γυναῖκας ἄλλας τε πολλάς καὶ δὴ καὶ τοῦ βασιλέος θυγατέρα· τὸ δέ οἱ οὔνομα εἶναι, κατὰ τὠυτὸ τὸ καὶ Ἕλληνές λέγουσι, Ἰοῦν τὴν Ἰνάχου· ταύτας στάσας κατά πρύμνην τῆς νεὸς ὠνέεσθαι τῶν φορτίων τῶν σφι ἦν θυμός μάλιστα· καὶ τοὺς Φοίνικας διακελευσαμένους ὁρμῆσαι ἐπʼ αὐτάς. τὰς μὲν δὴ πλεῦνας τῶν γυναικῶν ἀποφυγεῖν, τὴν δὲ Ἰοῦν σὺν ἄλλῃσι ἁρπασθῆναι. ἐσβαλομένους δὲ ἐς τὴν νέα οἴχεσθαι ἀποπλέοντας ἐπʼ Αἰγύπτου. 1.2 οὕτω μὲν Ἰοῦν ἐς Αἴγυπτον ἀπικέσθαι λέγουσι Πέρσαι, οὐκ ὡς Ἕλληνές, καὶ τῶν ἀδικημάτων πρῶτον τοῦτο ἄρξαι. μετὰ δὲ ταῦτα Ἑλλήνων τινάς ʽοὐ γὰρ ἔχουσι τοὔνομα ἀπηγήσασθαἰ φασὶ τῆς Φοινίκης ἐς Τύρον προσσχόντας ἁρπάσαι τοῦ βασιλέος τὴν θυγατέρα Εὐρώπην. εἴησαν δʼ ἄν οὗτοι Κρῆτες. ταῦτα μὲν δὴ ἴσα πρὸς ἴσα σφι γενέσθαι, μετὰ δὲ ταῦτα Ἕλληνας αἰτίους τῆς δευτέρης ἀδικίης γενέσθαι· καταπλώσαντας γὰρ μακρῇ νηί ἐς Αἶαν τε τὴν Κολχίδα καὶ ἐπὶ Φᾶσιν ποταμόν, ἐνθεῦτεν, διαπρηξαμένους καὶ τἄλλα τῶν εἵνεκεν ἀπίκατο, ἁρπάσαι τοῦ βασιλέος τὴν θυγατέρα Μηδείην. πέμψαντά δὲ τὸν Κόλχων βασιλέα ἐς τὴν Ἑλλάδα κήρυκα αἰτέειν τε δίκας τῆς ἁρπαγῆς καὶ ἀπαιτέειν τὴν θυγατέρα. τοὺς δὲ ὑποκρίνασθαι ὡς οὐδὲ ἐκεῖνοι Ἰοῦς τῆς Ἀργείης ἔδοσάν σφι δίκας τῆς ἁρπαγῆς· οὐδὲ ὤν αὐτοὶ δώσειν ἐκείνοισι. 1.3 δευτέρῃ δὲ λέγουσι γενεῇ μετὰ ταῦτα Ἀλέξανδρον τὸν Πριάμου, ἀκηκοότα ταῦτα, ἐθελῆσαί οἱ ἐκ τῆς Ἑλλάδος διʼ ἁρπαγῆς γενέσθαι γυναῖκα, ἐπιστάμενον πάντως ὅτι οὐ δώσει δίκας. οὐδὲ γὰρ ἐκείνους διδόναι. οὕτω δὴ ἁρπάσαντος αὐτοῦ Ἑλένην, τοῖσι Ἕλλησι δόξαι πρῶτὸν πέμψαντας ἀγγέλους ἀπαιτέειν τε Ἑλένην καὶ δίκας τῆς ἁρπαγῆς αἰτέειν. τοὺς δέ, προϊσχομένων ταῦτα, προφέρειν σφι Μηδείης τὴν ἁρπαγήν, ὡς οὐ δόντες αὐτοὶ δίκας οὐδὲ ἐκδόντες ἀπαιτεόντων βουλοίατό σφι παρʼ ἄλλων δίκας γίνεσθαι. 1.4 μέχρι μὲν ὤν τούτου ἁρπαγάς μούνας εἶναι παρʼ ἀλλήλων, τὸ δὲ ἀπὸ τούτου Ἕλληνας δὴ μεγάλως αἰτίους γενέσθαι· προτέρους γὰρ ἄρξαι στρατεύεσθαι ἐς τὴν Ἀσίην ἢ σφέας ἐς τὴν Εὐρώπην. τὸ μέν νυν ἁρπάζειν γυναῖκας ἀνδρῶν ἀδίκων νομίζειν ἔργον εἶναι, τὸ δὲ ἁρπασθεισέων σπουδήν ποιήσασθαι τιμωρέειν ἀνοήτων, τὸ δὲ μηδεμίαν ὤρην ἔχειν ἁρπασθεισέων σωφρόνων· δῆλα γὰρ δὴ ὅτι, εἰ μὴ αὐταὶ ἐβούλοντο, οὐκ ἂν ἡρπάζοντο. σφέας μὲν δὴ τοὺς ἐκ τῆς Ἀσίης λέγουσι Πέρσαι ἁρπαζομενέων τῶν γυναικῶν λόγον οὐδένα ποιήσασθαι, Ἕλληνας δὲ Λακεδαιμονίης εἵνεκεν γυναικὸς στόλον μέγαν συναγεῖραι καὶ ἔπειτα ἐλθόντας ἐς τὴν Ἀσίην τὴν Πριάμου δύναμιν κατελεῖν. ἀπὸ τούτου αἰεὶ ἡγήσασθαι τὸ Ἑλληνικὸν σφίσι εἶναι πολέμιον. τὴν γὰρ Ἀσίην καὶ τὰ ἐνοικέοντα ἔθνεα βάρβαρα 1 οἰκηιεῦνται οἱ Πέρσαι, τὴν δὲ Εὐρώπην καὶ τὸ Ἑλληνικόν ἥγηνται κεχωρίσθαι. 1.5 οὕτω μὲν Πέρσαι λέγουσι γενέσθαι, καὶ διὰ τὴν Ἰλίου ἅλωσιν εὑρίσκουσι σφίσι ἐοῦσαν τὴν ἀρχήν τῆς ἔχθρης τῆς ἐς τοὺς Ἕλληνας. περὶ δὲ τῆς Ἰοῦς οὐκ ὁμολογέουσι Πέρσῃσι οὕτω Φοίνικες· οὐ γὰρ ἁρπαγῇ σφέας χρησαμένους λέγουσι ἀγαγεῖν αὐτήν ἐς Αἴγυπτον, ἀλλʼ ὡς ἐν τῷ Ἄργεϊ ἐμίσγετο τῷ ναυκλήρῳ τῆς νέος· ἐπεὶ δʼ ἔμαθε ἔγκυος ἐοῦσα, αἰδεομένη τοὺς τοκέας οὕτω δὴ ἐθελοντήν αὐτήν τοῖσι Φοίνιξι συνεκπλῶσαι, ὡς ἂν μὴ κατάδηλος γένηται. ταῦτα μέν νυν Πέρσαι τε καὶ Φοίνικες λέγουσι· ἐγὼ δὲ περὶ μὲν τούτων οὐκ ἔρχομαι ἐρέων ὡς οὕτω ἢ ἄλλως κως ταῦτα ἐγένετο, τὸν δὲ οἶδα αὐτὸς πρῶτον ὑπάρξαντα ἀδίκων ἔργων ἐς τοὺς Ἕλληνας, τοῦτον σημήνας προβήσομαι ἐς τὸ πρόσω τοῦ λόγου, ὁμοίως σμικρὰ καὶ μεγάλα ἄστεα ἀνθρώπων ἐπεξιών. τὰ γὰρ τὸ πάλαι μεγάλα ἦν, τὰ πολλὰ σμικρὰ αὐτῶν γέγονε· τὰ δὲ ἐπʼ ἐμεῦ ἦν μεγάλα, πρότερον ἦν σμικρά. τὴν ἀνθρωπηίην ὤν ἐπιστάμενος εὐδαιμονίην οὐδαμὰ ἐν τὠυτῷ μένουσαν, ἐπιμνήσομαι ἀμφοτέρων ὁμοίως.

1.14 τὴν μὲν δὴ τυραννίδα οὕτω ἔσχον οἱ Μερμνάδαι τοὺς Ἡρακλείδας ἀπελόμενοι, Γύγης δὲ τυραννεύσας ἀπέπεμψε ἀναθήματα ἐς Δελφοὺς οὐκ ὀλίγα, ἀλλʼ ὅσα μὲν ἀργύρου ἀναθήματα, ἔστι οἱ πλεῖστα ἐν Δελφοῖσι, πάρεξ δὲ τοῦ ἀργύρου χρυσὸν ἄπλετον ἀνέθηκε ἄλλον τε καὶ τοῦ μάλιστα μνήμην ἄξιον ἔχειν ἐστί, κρητῆρες οἱ ἀριθμὸν ἓξ χρύσεοι ἀνακέαται. ἑστᾶσι δὲ οὗτοι ἐν τῷ Κορινθίων θησαυρῷ, σταθμὸν ἔχοντες τριήκοντα τάλαντα· ἀληθέι δὲ λόγῳ χρεωμένῳ οὐ Κορινθίων τοῦ δημοσίου ἐστὶ ὁ θησαυρός, ἀλλὰ Κυψέλου τοῦ Ἠετίωνος. οὗτος δὲ ὁ Γύγης πρῶτος βαρβάρων τῶν ἡμεῖς ἴδμεν ἐς Δελφοὺς ἀνέθηκε ἀναθήματα μετὰ Μίδην τὸν Γορδίεω Φρυγίης βασιλέα. ἀνέθηκε γὰρ δὴ καὶ Μίδης τὸν βασιλήιον θρόνον ἐς τὸν προκατίζων ἐδίκαζε, ἐόντα ἀξιοθέητον· κεῖται δὲ ὁ θρόνος οὗτος ἔνθα περ οἱ τοῦ Γύγεω κρητῆρες. ὁ δὲ χρυσός οὗτος καὶ ὁ ἄργυρος τὸν ὁ Γύγης ἀνέθηκε, ὑπὸ Δελφῶν καλέεται Γυγάδας ἐπὶ τοῦ ἀναθέντος ἐπωνυμίην.
1.23 Περίανδρος δὲ ἦν Κυψέλου παῖς οὗτος ὁ τῷ Θρασυβούλῳ τὸ χρηστήριον μηνύσας· ἐτυράννευε δὲ ὁ Περίανδρος Κορίνθου· τῷ δὴ λέγουσι Κορίνθιοι ʽὁμολογέουσι δέ σφι Λέσβιοἰ ἐν τῷ βίῳ θῶμα μέγιστον παραστῆναι, Ἀρίονα τὸν Μηθυμναῖον ἐπὶ δελφῖνος ἐξενειχθέντα ἐπὶ Ταίναρον, ἐόντα κιθαρῳδὸν τῶν τότε ἐόντων οὐδενὸς δεύτερον, καὶ διθύραμβον πρῶτον ἀνθρώπων τῶν ἡμεῖς ἴδμεν ποιήσαντά τε καὶ ὀνομάσαντα καὶ διδάξαντα ἐν Κορίνθῳ.
1.60 μετὰ δὲ οὐ πολλὸν χρόνον τὠυτὸ φρονήσαντες οἵ τε τοῦ Μεγακλέος στασιῶται καὶ οἱ τοῦ Λυκούργου ἐξελαύνουσί μιν. οὕτω μὲν Πεισίστρατος ἔσχε τὸ πρῶτον Ἀθήνας, καὶ τὴν τυραννίδα οὔκω κάρτα ἐρριζωμένην ἔχων ἀπέβαλε. οἳ δὲ ἐξελάσαντες Πεισίστρατον αὖτις ἐκ νέης ἐπʼ ἀλλήλοισι ἐστασίασαν. περιελαυνόμενος δὲ τῇ στάσι ὁ Μεγακλέης ἐπεκηρυκεύετο Πεισιστράτῳ, εἰ βούλοιτό οἱ τὴν θυγατέρα ἔχειν γυναῖκα ἐπὶ τῇ τυραννίδι. ἐνδεξαμένου δὲ τὸν λόγον καὶ ὁμολογήσαντος ἐπὶ τούτοισι Πεισιστράτου, μηχανῶνται δὴ ἐπὶ τῇ κατόδῳ πρῆγμα εὐηθέστατον, ὡς ἐγὼ εὑρίσκω, μακρῷ, ἐπεί γε ἀπεκρίθη ἐκ παλαιτέρου τοῦ βαρβάρου ἔθνεος τὸ Ἑλληνικὸν ἐὸν καὶ δεξιώτερον καὶ εὐηθείης ἠλιθίου ἀπηλλαγμένον μᾶλλον, εἰ καὶ τότε γε οὗτοι ἐν Ἀθηναίοισι τοῖσι πρώτοισι λεγομένοισι εἶναι Ἑλλήνων σοφίην μηχανῶνται τοιάδε. ἐν τῷ δήμῳ τῷ Παιανιέι ἦν γυνὴ τῇ οὔνομα ἦν Φύη, μέγαθος ἀπὸ τεσσέρων πηχέων ἀπολείπουσα τρεῖς δακτύλους καὶ ἄλλως εὐειδής· ταύτην τὴν γυναῖκα σκευάσαντες πανοπλίῃ, ἐς ἅρμα ἐσβιβάσαντες καὶ προδέξαντες σχῆμα οἷόν τι ἔμελλε εὐπρεπέστατον φανέεσθαι ἔχουσα, ἤλαυνον ἐς τὸ ἄστυ, προδρόμους κήρυκας προπέμψαντες· οἳ τὰ ἐντεταλμένα ἠγόρευον ἀπικόμενοι ἐς τὸ ἄστυ, λέγοντες τοιάδε· “ὦ Ἀθηναῖοι, δέκεσθε ἀγαθῷ νόῳ Πεισίστρατον, τὸν αὐτὴ ἡ Ἀηθναίη τιμήσασα ἀνθρώπων μάλιστα κατάγει ἐς τὴν ἑωυτῆς ἀκρόπολιν.” οἳ μὲν δὴ ταῦτα διαφοιτέοντες ἔλεγον· αὐτίκα δὲ ἔς τε τοὺς δήμους φάτις ἀπίκετο ὡς Ἀθηναίη Πεισίστρατον κατάγει, καὶ οἱ ἐν τῷ ἄστεϊ πειθόμενοι τὴν γυναῖκα εἶναι αὐτὴν τὴν θεὸν προσεύχοντό τε τὴν ἄνθρωπον καὶ ἐδέκοντο Πεισίστρατον.
1.64 πειθομένων δὲ τῶν Ἀθηναίων, οὕτω δὴ Πεισίστρατος τὸ τρίτον σχὼν Ἀθήνας ἐρρίζωσε τὴν τυραννίδα ἐπικούροισί τε πολλοῖσι καὶ χρημάτων συνόδοισι, τῶν μὲν αὐτόθεν τῶν δὲ ἀπὸ Στρυμόνος ποταμοῦ συνιόντων, ὁμήρους τε τῶν παραμεινάντων Ἀθηναίων καὶ μὴ αὐτίκα φυγόντων παῖδας λαβὼν καὶ καταστήσας ἐς Νάξον ʽκαὶ γὰρ ταύτην ὁ Πεισίστρατος κατεστρέψατο πολέμῳ καὶ ἐπέτρεψε Λυγδάμἰ πρὸς τε ἔτι τούτοισι τὴν νῆσον Δῆλον καθήρας ἐκ τῶν λογίων καθήρας δὲ ὧδε· ἐπʼ ὅσον ἔποψις τοῦ ἱροῦ εἶχε, ἐκ τούτου τοῦ χώρου παντὸς ἐξορύξας τοὺς νεκροὺς μετεφόρεε ἐς ἄλλον χῶρον τῆς Δήλου. καὶ Πεισίστρατος μὲν ἐτυράννευε Ἀθηνέων, Ἀθηναίων δὲ οἳ μὲν ἐν τῇ μάχη ἐπεπτώκεσαν, οἳ δὲ αὐτῶν μετʼ Ἀλκμεωνιδέων ἔφευγον ἐκ τῆς οἰκηίης. 1.65 τοὺς μέν νυν Ἀθηναίους τοιαῦτα τὸν χρόνον τοῦτον ἐπυνθάνετο ὁ Κροῖσος κατέχοντα, τοὺς δὲ Λακεδαιμονίους ἐκ κακῶν τε μεγάλων πεφευγότας καὶ ἐόντας ἤδη τῷ πολέμῳ κατυπερτέρους Τεγεητέων. ἐπὶ γὰρ Λέοντος βασιλεύοντος καὶ Ἡγησικλέος ἐν Σπάρτῃ τοὺς ἄλλους πολέμους εὐτυχέοντες οἱ Λακεδαιμόνιοι πρὸς Τεγεήτας μούνους προσέπταιον. τὸ δὲ ἔτι πρότερον τούτων καί κακονομώτατοι ἦσαν σχεδὸν πάντων Ἑλλήνων κατά τε σφέας αὐτοὺς καὶ ξείνοισι ἀπρόσμικτοι· μετέβαλον δὲ ὧδε ἐς εὐνομίην. Λυκούργου τῶν Σπαρτιητέων δοκίμου ἀνδρὸς ἐλθόντος ἐς Δελφοὺς ἐπὶ τὸ χρηστήριον, ὡς ἐσήιε ἐς τὸ μέγαρον, εὐθὺς ἡ Πυθίη λέγει τάδε. ἥκεις ὦ Λυκόοργε ἐμὸν ποτὶ πίονα νηόν Ζηνὶ φίλος καὶ πᾶσιν Ὀλύμπια δώματʼ ἔχουσι. δίζω ἤ σε θεὸν μαντεύσομαι ἢ ἄνθρωπον. ἀλλʼ ἔτι καὶ μᾶλλον θεὸν ἔλπομαι, ὦ Λυκόοργε. οἳ μὲν δή τινες πρὸς τούτοισι λέγουσι καὶ φράσαι αὐτῷ τὴν Πυθίην τὸν νῦν κατεστεῶτα κόσμον Σπαρτιήτῃσι. ὡς δʼ αὐτοὶ Λακεδαιμόνιοι λέγουσι, Λυκοῦργον ἐπιτροπεύσαντα Λεωβώτεω, ἀδελφιδέου μὲν ἑωυτοῦ βασιλεύοντος δὲ Σπαρτιητέων, ἐκ Κρήτης ἀγαγέσθαι ταῦτα. ὡς γὰρ ἐπετρόπευσε τάχιστα, μετέστησε τὰ νόμιμα πάντα, καὶ ἐφύλαξε ταῦτα μὴ παραβαίνειν· μετὰ δὲ τὰ ἐς πόλεμον ἔχοντα, ἐνωμοτίας καὶ τριηκάδας καὶ συσσίτια, πρός τε τούτοισι τοὺς ἐφόρους καὶ γέροντας ἔστησε Λυκοῦργος.

1.103 Φραόρτεω δὲ τελευτήσαντος ἐξεδέξατο Κυαξάρης ὁ Φραόρτεω τοῦ Δηιόκεω παῖς. οὗτος λέγεται πολλὸν ἔτι γενέσθαι ἀλκιμώτερος τῶν προγόνων, καὶ πρῶτός τε ἐλόχισε κατὰ τέλεα τοὺς ἐν τῇ Ἀσίῃ καὶ πρῶτος διέταξε χωρὶς ἑκάστους εἶναι, τούς τε αἰχμοφόρους καὶ τοὺς τοξοφόρους καὶ τοὺς ἱππέας· πρὸ τοῦ δὲ ἀναμὶξ ἦν πάντα ὁμοίως ἀναπεφυρμένα. οὗτος ὁ τοῖσι Λυδοῖσι ἐστὶ μαχεσάμενος ὅτε νὺξ ἡ ἡμέρη ἐγένετό σφι μαχομένοισι, καὶ ὁ τὴν Ἅλυος ποταμοῦ ἄνω Ἀσίην πᾶσαν συστήσας ἑωυτῷ. συλλέξας δὲ τοὺς ὑπʼ ἑωυτῷ ἀρχομένους πάντας ἐστρατεύετο ἐπὶ τὴν Νίνον, τιμωρέων τε τῷ πατρὶ καὶ τὴν πόλιν ταύτην θέλων ἐξελεῖν. καί οἱ, ὡς συμβαλὼν ἐνίκησε τοὺς Ἀσσυρίους, περικατημένῳ τὴν Νίνον ἐπῆλθε Σκυθέων στρατὸς μέγας, ἦγε δὲ αὐτοὺς βασιλεὺς ὁ Σκυθέων Μαδύης Προτοθύεω παῖς· οἳ ἐσέβαλον μὲν ἐς τὴν Ἀσίην Κιμμερίους ἐκβαλόντες ἐκ τῆς Εὐρώπης, τούτοισι δὲ ἐπισπόμενοι φεύγουσι οὕτω ἐς τὴν Μηδικὴν χώρην ἀπίκοντο.

1.173 καὶ οὗτοι μὲν τρόποισι τοιούτοισι χρέωνται, οἱ δὲ Λύκιοι ἐκ Κρήτης τὠρχαῖον γεγόνασι ʽτὴν γὰρ Κρήτην εἶχον τὸ παλαιὸν πᾶσαν βάρβαροἰ· διενειχθέντων δὲ ἐν Κρήτῃ περὶ τῆς βασιληίης τῶν Εὐρώπης παίδων Σαρπηδόνος τε καὶ Μίνω, ὡς ἐπεκράτησε τῇ στάσι Μίνως, ἐξήλασε αὐτόν τε Σαρπηδόνα καὶ τοὺς στασιώτας αὐτοῦ, οἳ δὲ ἀπωσθέντες ἀπίκοντο τῆς Ἀσίης ἐς γῆν τὴν Μιλυάδα· τὴν γὰρ νῦν Λύκιοι νέμονται, αὕτη τὸ παλαιὸν ἦν Μιλυάς, οἱ δὲ Μιλύαι τότε Σόλυμοι ἐκαλέοντο. ἕως μὲν δὴ αὐτῶν Σαρπηδὼν ἦρχε, οἳ δὲ ἐκαλέοντο τό πέρ τε ἠνείκαντο οὔνομα καὶ νυν ἔτι καλέονται ὑπὸ τῶν περιοίκων οἱ Λύκιοι Τερμίλαι· ὡς δὲ ἐξ Ἀθηνέων Λύκος ὁ Πανδίονος, ἐξελασθεὶς καὶ οὗτος ὑπὸ τοῦ ἀδελφεοῦ Αἰγέος, ἀπίκετο ἐς τοὺς Τερμίλας παρὰ Σαρπηδόνα, οὕτω δὴ κατὰ τοῦ Λύκου τὴν ἐπωνυμίην Λύκιοι ἀνὰ χρόνον ἐκλήθησαν. νόμοισι δὲ τὰ μὲν Κρητικοῖσι τὰ δὲ Καρικοῖσι χρέωνται. ἓν δὲ τόδε ἴδιον νενομίκασι καὶ οὐδαμοῖσι ἄλλοισι συμφέρονται ἀνθρώπων· καλέουσι ἀπὸ τῶν μητέρων ἑωυτοὺς καὶ οὐκὶ ἀπὸ τῶν πατέρων· εἰρομένου δὲ ἑτέρου τὸν πλησίον τίς εἴη, καταλέξει ἑωυτὸν μητρόθεν καὶ τῆς μητρὸς ἀνανεμέεται τὰς μητέρας. καὶ ἢν μέν γε γυνὴ ἀστὴ δούλῳ συνοικήσῃ, γενναῖα τὰ τέκνα νενόμισται· ἢν δὲ ἀνὴρ ἀστὸς καὶ ὁ πρῶτος αὐτῶν γυναῖκα ξείνην ἢ παλλακὴν ἔχῃ, ἄτιμα τὰ τέκνα γίνεται.
2.15 εἰ ὦν βουλόμεθα γνώμῃσι τῇσι Ἰώνων χρᾶσθαι τὰ περὶ Αἴγυπτον, οἳ φασὶ τὸ Δέλτα μοῦνον εἶναι Αἴγυπτον, ἀπὸ Περσέος καλεομένης σκοπιῆς λέγοντες τὸ παρὰ θάλασσαν εἶναι αὐτῆς μέχρι Ταριχηίων τῶν Πηλουσιακῶν, τῇ δὴ τεσσεράκοντα εἰσὶ σχοῖνοι, τὸ δὲ ἀπὸ θαλάσσης λεγόντων ἐς μεσόγαιαν τείνειν αὐτὴν μέχρι Κερκασώρου πόλιος, κατʼ ἣν σχίζεται ὁ Νεῖλος ἔς τε Πηλούσιον ῥέων καὶ ἐς Κάνωβον, τὰ δὲ ἄλλα λεγόντων τῆς Αἰγύπτου τὰ μὲν Λιβύης τὰ δὲ Ἀραβίης εἶναι, ἀποδεικνύοιμεν ἂν τούτῳ τῷ λόγῳ χρεώμενοι Αἰγυπτίοισι οὐκ ἐοῦσαν πρότερον χώρην. ἤδη γάρ σφι τό γε Δέλτα, ὡς αὐτοὶ λέγουσι Αἰγύπτιοι καὶ ἐμοὶ δοκέει, ἐστὶ κατάρρυτόν τε καὶ νεωστὶ ὡς λόγῳ εἰπεῖν ἀναπεφηνός. εἰ τοίνυν σφι χώρη γε μηδεμία ὑπῆρχε, τί περιεργάζοντο δοκέοντες πρῶτοι ἀνθρώπων γεγονέναι; οὐδὲ ἔδει σφέας ἐς διάπειραν τῶν παιδίων ἰέναι, τίνα γλῶσσαν πρώτην ἀπήσουσι. ἀλλʼ οὔτε Αἰγυπτίους δοκέω ἅμα τῷ Δέλτα τῷ ὑπὸ Ἰώνων καλεομένῳ γενέσθαι αἰεί τε εἶναι ἐξ οὗ ἀνθρώπων γένος ἐγένετο, προϊούσης δὲ τῆς χώρης πολλοὺς μὲν τοὺς ὑπολειπομένους αὐτῶν γενέσθαι πολλοὺς δὲ τοὺς ὑποκαταβαίνοντας. τὸ δʼ ὦν πάλαι αἱ Θῆβαι Αἴγυπτος ἐκαλέετο, τῆς τὸ περίμετρον στάδιοι εἰσὶ εἴκοσι καὶ ἑκατὸν καὶ ἑξακισχίλιοι.
2.43 Ἡρακλέος δὲ πέρι τόνδε τὸν λόγον ἤκουσα, ὅτι εἴη τῶν δυώδεκα θεῶν· τοῦ ἑτέρου δὲ πέρι Ἡρακλέος, τὸν Ἕλληνες οἴδασι, οὐδαμῇ Αἰγύπτου ἐδυνάσθην ἀκοῦσαι. καὶ μὴν ὅτι γε οὐ παρʼ Ἑλλήνων ἔλαβον τὸ οὔνομα Αἰγύπτιοι τοῦ Ἡρακλέος, ἀλλὰ Ἕλληνες μᾶλλον παρʼ Αἰγυπτίων καὶ Ἑλλήνων οὗτοι οἱ θέμενοι τῷ Ἀμφιτρύωνος γόνῳ τοὔνομα Ἡρακλέα, πολλά μοι καὶ ἄλλα τεκμήρια ἐστὶ τοῦτο οὕτω ἔχειν, ἐν δὲ καὶ τόδε, ὅτι τε τοῦ Ἡρακλέος τούτου οἱ γονέες ἀμφότεροι ἦσαν Ἀμφιτρύων καὶ Ἀλκμήνη γεγονότες τὸ ἀνέκαθεν ἀπʼ Αἰγύπτου, καὶ διότι Αἰγύπτιοι οὔτε Ποσειδέωνος οὔτε Διοσκούρων τὰ οὐνόματα φασὶ εἰδέναι, οὐδέ σφι θεοὶ οὗτοι ἐν τοῖσι ἄλλοισι θεοῖσι ἀποδεδέχαται. καὶ μὴν εἴ γε παρʼ Ἑλλήνων ἔλαβον οὔνομά τευ δαίμονος, τούτων οὐκ ἥκιστα ἀλλὰ μάλιστα ἔμελλον μνήμην ἕξειν, εἴ περ καὶ τότε ναυτιλίῃσι ἐχρέωντο καὶ ἦσαν Ἑλλήνων τινὲς ναυτίλοι, ὡς ἔλπομαί τε καὶ ἐμὴ γνώμη αἱρέει· ὥστε τούτων ἂν καὶ μᾶλλον τῶν θεῶν τὰ οὐνόματα ἐξεπιστέατο Αἰγύπτιοι ἢ τοῦ Ἡρακλέος. ἀλλά τις ἀρχαῖος ἐστὶ θεὸς Αἰγυπτίοισι Ἡρακλέης· ὡς δὲ αὐτοὶ λέγουσι, ἔτεα ἐστὶ ἑπτακισχίλια καὶ μύρια ἐς Ἄμασιν βασιλεύσαντα, ἐπείτε ἐκ τῶν ὀκτὼ θεῶν οἱ δυώδεκα θεοὶ ἐγένοντο τῶν Ἡρακλέα ἕνα νομίζουσι. 2.44 καὶ θέλων δὲ τούτων πέρι σαφές τι εἰδέναι ἐξ ὧν οἷόν τε ἦν, ἔπλευσα καὶ ἐς Τύρον τῆς Φοινίκης, πυνθανόμενος αὐτόθι εἶναι ἱρὸν Ἡρακλέος ἅγιον. καὶ εἶδον πλουσίως κατεσκευασμένον ἄλλοισί τε πολλοῖσι ἀναθήμασι, καὶ ἐν αὐτῷ ἦσαν στῆλαι δύο, ἣ μὲν χρυσοῦ ἀπέφθου, ἣ δὲ σμαράγδου λίθου λάμποντος τὰς νύκτας μέγαθος. ἐς λόγους δὲ ἐλθὼν τοῖσι ἱρεῦσι τοῦ θεοῦ εἰρόμην ὁκόσος χρόνος εἴη ἐξ οὗ σφι τὸ ἱρὸν ἵδρυται. εὗρον δὲ οὐδὲ τούτους τοῖσι Ἕλλησι συμφερομένους· ἔφασαν γὰρ ἅμα Τύρῳ οἰκιζομένῃ καὶ τὸ ἱρὸν τοῦ θεοῦ ἱδρυθῆναι, εἶναι δὲ ἔτεα ἀπʼ οὗ Τύρον οἰκέουσι τριηκόσια καὶ δισχίλια. εἶδον δὲ ἐν τῇ Τύρῳ καὶ ἄλλο ἱρὸν Ἡρακλέος ἐπωνυμίην ἔχοντος Θασίου εἶναι· ἀπικόμην δὲ καὶ ἐς Θάσον, ἐν τῇ εὗρον ἱρὸν Ἡρακλέος ὑπὸ Φοινίκων ἱδρυμένον, οἳ κατʼ Εὐρώπης ζήτησιν ἐκπλώσαντες Θάσον ἔκτισαν· καὶ ταῦτα καὶ πέντε γενεῇσι ἀνδρῶν πρότερα ἐστὶ ἢ τὸν Ἀμφιτρύωνος Ἡρακλέα ἐν τῇ Ἑλλάδι γενέσθαι. τὰ μέν νυν ἱστορημένα δηλοῖ σαφέως παλαιὸν θεὸν Ἡρακλέα ἐόντα, καὶ δοκέουσι δέ μοι οὗτοι ὀρθότατα Ἑλλήνων ποιέειν, οἳ διξὰ Ἡράκλεια ἱδρυσάμενοι ἔκτηνται, καὶ τῷ μὲν ὡς ἀθανάτῳ Ὀλυμπίῳ δὲ ἐπωνυμίην θύουσι, τῷ δὲ ἑτέρῳ ὡς ἥρωι ἐναγίζουσι.
3.60 ἐμήκυνα δὲ περὶ Σαμίων μᾶλλον, ὅτι σφι τρία ἐστὶ μέγιστα ἁπάντων Ἑλλήνων ἐξεργασμένα, ὄρεός τε ὑψηλοῦ ἐς πεντήκοντα καὶ ἑκατὸν ὀργυιάς, τούτου ὄρυγμα κάτωθεν ἀρξάμενον, ἀμφίστομον. τὸ μὲν μῆκος τοῦ ὀρύγματος ἑπτὰ στάδιοι εἰσί, τὸ δὲ ὕψος καὶ εὖρος ὀκτὼ ἑκάτερον πόδες. διὰ παντὸς δὲ αὐτοῦ ἄλλο ὄρυγμα εἰκοσίπηχυ βάθος ὀρώρυκται, τρίπουν δὲ τὸ εὖρος, διʼ οὗ τὸ ὕδωρ ὀχετευόμενον διὰ τῶν σωλήνων παραγίνεται ἐς τὴν πόλιν ἀγόμενον ἀπὸ μεγάλης πηγῆς. ἀρχιτέκτων δὲ τοῦ ὀρύγματος τούτου ἐγένετο Μεγαρεὺς Εὐπαλῖνος Ναυστρόφου. τοῦτο μὲν δὴ ἓν τῶν τριῶν ἐστι, δεύτερον δὲ περὶ λιμένα χῶμα ἐν θαλάσσῃ, βάθος καὶ εἴκοσι ὀργυιέων· μῆκος δὲ τοῦ χώματος μέζον δύο σταδίων. τρίτον δέ σφι ἐξέργασται νηὸς μέγιστος πάντων νηῶν τῶν ἡμεῖς ἴδμεν· τοῦ ἀρχιτέκτων πρῶτος ἐγένετο Ῥοῖκος Φιλέω ἐπιχώριος. τούτων εἵνεκεν μᾶλλόν τι περὶ Σαμίων ἐμήκυνα.
3.122 αἰτίαι μὲν δὴ αὗται διφάσιαι λέγονται τοῦ θανάτου τοῦ Πολυκράτεος γενέσθαι, πάρεστι δὲ πείθεσθαι ὁκοτέρῃ τις βούλεται αὐτέων. ὁ δὲ ὦν Ὀροίτης ἱζόμενος ἐν Μαγνησίῃ τῇ ὑπὲρ Μαιάνδρου ποταμοῦ οἰκημένῃ ἔπεμπε Μύρσον τὸν Γύγεω ἄνδρα Λυδὸν ἐς Σάμον ἀγγελίην φέροντα, μαθὼν τοῦ Πολυκράτεος τὸν νόον. Πολυκράτης γὰρ ἐστὶ πρῶτος τῶν ἡμεῖς ἴδμεν Ἑλλήνων ὃς θαλασσοκρατέειν ἐπενοήθη, πάρεξ Μίνωός τε τοῦ Κνωσσίου καὶ εἰ δή τις ἄλλος πρότερος τούτου ἦρξε τῆς θαλάσσης· τῆς δὲ ἀνθρωπηίης λεγομένης γενεῆς Πολυκράτης πρῶτος, ἐλπίδας πολλὰς ἔχων Ἰωνίης τε καὶ νήσων ἄρξειν. μαθὼν ὦν ταῦτά μιν διανοεύμενον ὁ Ὀροίτης πέμψας ἀγγελίην ἔλεγε τάδε. “Ὀροίτης Πολυκράτεϊ ὧδε λέγει. πυνθάνομαι ἐπιβουλεύειν σε πρήγμασι μεγάλοισι, καὶ χρήματά τοι οὐκ εἶναι κατὰ τὰ φρονήματα. σύ νυν ὧδε ποιήσας ὀρθώσεις μὲν σεωυτόν, σώσεις δὲ καὶ ἐμέ· ἐμοὶ γὰρ βασιλεὺς Καμβύσης ἐπιβουλεύει θάνατον, καί μοι τοῦτο ἐξαγγέλλεται σαφηνέως. σύ νυν ἐμὲ ἐκκομίσας αὐτὸν καὶ χρήματα, τὰ μὲν αὐτῶν αὐτὸς ἔχε, τὰ δὲ ἐμὲ ἔα ἔχειν· εἵνεκέν τε χρημάτων ἄρξεις ἁπάσης τῆς Ἑλλάδος. εἰ δέ μοι ἀπιστέεις τὰ περὶ τῶν χρημάτων, πέμψον ὅστις τοι πιστότατος τυγχάνει ἐών, τῷ ἐγὼ ἀποδέξω.”
4.76 ξεινικοῖσι δὲ νομαίοισι καὶ οὗτοι φεύγουσι αἰνῶς χρᾶσθαι, μήτε τεῶν ἄλλων, Ἑλληνικοῖσι δὲ καὶ ἥκιστα, ὡς διέδεξαν Ἀνάχαρσις τε καὶ δεύτερα αὖτις Σκύλης. τοῦτο μὲν γὰρ Ἀνάχαρσις ἐπείτε γῆν πολλὴν θεωρήσας καὶ ἀποδεξάμενος κατʼ αὐτὴν σοφίην πολλὴν ἐκομίζετο ἐς ἤθεα τὰ Σκυθέων, πλέων διʼ Ἑλλησπόντου προσίσχει ἐς Κύζικον. καὶ εὗρε γὰρ τῇ μητρὶ τῶν θεῶν ἀνάγοντας τοὺς Κυζικηνοὺς ὁρτὴν μεγαλοπρεπέως κάρτα, εὔξατο τῇ μητρὶ ὁ Ἀνάχαρσις, ἢν σῶς καὶ ὑγιὴς ἀπονοστήσῃ ἐς ἑωυτοῦ, θύσειν τε κατὰ ταὐτὰ κατὰ ὥρα τοὺς Κυζικηνοὺς ποιεῦντας καὶ παννυχίδα στήσειν. ὡς δὲ ἀπίκετο ἐς τὴν Σκυθικήν καταδὺς ἐς τὴν καλεομένην Ὑλαίην ʽἡ δʼ ἔστι μὲν παρὰ τὸν Ἀχιλλήιον δρόμον, τυγχάνει δὲ πᾶσα ἐοῦσα δενδρέων παντοίων πλέἠ, ἐς ταύτην δὴ καταδὺς ὁ Ἀνάχαρσις τὴν ὁρτὴν ἐπετέλεε πᾶσαν τῇ θεῷ, τύμπανον τε ἔχων καὶ ἐκδησάμενος ἀγάλματα. καὶ τῶν τις Σκυθέων καταφρασθεὶς αὐτὸν ταῦτα ποιεῦντα ἐσήμηνε τῷ βασιλέι Σαυλίω· ὁ δὲ καὶ αὐτὸς ἀπικόμενος ὡς εἶδε τὸν Ἀνάχαρσιν ποιεῦντα ταῦτα, τοξεύσας αὐτὸν ἀπέκτεινε. καὶ νῦν ἤν τις εἴρηται περὶ Ἀναχάρσιος, οὐ φασί μιν Σκύθαι γινώσκειν, διὰ τοῦτο ὅτι ἐξεδήμησέ τε ἐς τὴν Ἑλλάδα καὶ ξεινικοῖσι ἔθεσι διεχρήσατο. ὡς δʼ ἐγὼ ἤκουσα Τύμνεω τοῦ Ἀριαπείθεος ἐπιτρόπου, εἶναι αὐτὸν Ἰδανθύρσου τοῦ Σκυθέων βασιλέος πάτρων, παῖδα δὲ εἶναι Γνούρου τοῦ Λύκου τοῦ Σπαργαπείθεος. εἰ ὦν ταύτης ἦν τῆς οἰκίης ὁ Ἀνάχαρσις, ἴστω ὑπὸ τοῦ ἀδελφεοῦ ἀποθανών· Ἰδάνθυρσος γὰρ ἦν παῖς Σαυλίου, Σαύλιος δὲ ἦν ὁ ἀποκτείνας Ἀνάχαρσιν.
5.55 ἀπελαυνόμενος δὲ ὁ Ἀρισταγόρης ἐκ τῆς Σπάρτης ἤιε ἐς τὰς Ἀθήνας γενομένας τυράννων ὧδε ἐλευθέρας. ἐπεὶ Ἵππαρχον τὸν Πεισιστράτου, Ἱππίεω δὲ τοῦ τυράννου ἀδελφεόν, ἰδόντα ὄψιν ἐνυπνίου τῷ ἑωυτοῦ πάθεϊ ἐναργεστάτην κτείνουσι Ἀριστογείτων καὶ Ἁρμόδιος, γένος ἐόντες τὰ ἀνέκαθεν Γεφυραῖοι, μετὰ ταῦτα ἐτυραννεύοντο Ἀθηναῖοι ἐπʼ ἔτεα τέσσερα οὐδὲν ἧσσον ἀλλὰ καὶ μᾶλλον ἢ πρὸ τοῦ.
5.92 Ἠετίωνι δὲ μετὰ ταῦτα ὁ παῖς ηὐξάνετο, καί οἱ διαφυγόντι τοῦτον τὸν κίνδυνον ἀπὸ τῆς κυψέλης ἐπωνυμίην Κύψελος οὔνομα ἐτέθη. ἀνδρωθέντι δὲ καὶ μαντευομένῳ Κυψέλῳ ἐγένετο ἀμφιδέξιον χρηστήριον ἐν Δελφοῖσι, τῷ πίσυνος γενόμενος ἐπεχείρησέ τε καὶ ἔσχε Κόρινθον. ὁ δὲ χρησμὸς ὅδε ἦν. ὄλβιος οὗτος ἀνὴρ ὃς ἐμὸν δόμον ἐσκαταβαίνει, Κύψελος Ἠετίδης, βασιλεὺς κλειτοῖο Κορίνθου αὐτὸς καὶ παῖδες, παίδων γε μὲν οὐκέτι παῖδες. τὸ μὲν δὴ χρηστήριον τοῦτο ἦν, τυραννεύσας δὲ ὁ Κύψελος τοιοῦτος δή τις ἀνὴρ ἐγένετο· πολλοὺς μὲν Κορινθίων ἐδίωξε, πολλοὺς δὲ χρημάτων ἀπεστέρησε, πολλῷ δέ τι πλείστους τῆς ψυχῆς.
5.92 Κορινθίοισι γὰρ ἦν πόλιος κατάστασις τοιήδε· ἦν ὀλιγαρχίη, καὶ οὗτοι Βακχιάδαι καλεόμενοι ἔνεμον τὴν πόλιν, ἐδίδοσαν δὲ καὶ ἤγοντο ἐξ ἀλλήλων. Ἀμφίονι δὲ ἐόντι τούτων τῶν ἀνδρῶν γίνεται θυγάτηρ χωλή· οὔνομα δέ οἱ ἦν Λάβδα. ταύτην Βακχιαδέων γὰρ οὐδεὶς ἤθελε γῆμαι, ἴσχει Ἠετίων ὁ Ἐχεκράτεος, δήμου μὲν ἐὼν ἐκ Πέτρης, ἀτὰρ τὰ ἀνέκαθεν Λαπίθης τε καὶ Καινείδης. ἐκ δέ οἱ ταύτης τῆς γυναικὸς οὐδʼ ἐξ ἄλλης παῖδες ἐγίνοντο. ἐστάλη ὦν ἐς Δελφοὺς περὶ γόνου. ἐσιόντα δὲ αὐτὸν ἰθέως ἡ Πυθίη προσαγορεύει τοῖσιδε τοῖσι ἔπεσι. Ἠετίων, οὔτις σε τίει πολύτιτον ἐόντα. Λάβδα κύει, τέξει δʼ ὀλοοίτροχον· ἐν δὲ πεσεῖται ἀνδράσι μουνάρχοισι, δικαιώσει δὲ Κόρινθον. ταῦτα χρησθέντα τῷ Ἠετίωνι ἐξαγγέλλεταί κως τοῖσι Βακχιάδῃσι, τοῖσι τὸ μὲν πρότερον γενόμενον χρηστήριον ἐς Κόρινθον ἦν ἄσημον, φέρον τε ἐς τὠυτὸ καὶ τὸ τοῦ Ἠετίωνος καὶ λέγον ὧδε. αἰετὸς ἐν πέτρῃσι κύει, τέξει δὲ λέοντα καρτερὸν ὠμηστήν· πολλῶν δʼ ὑπὸ γούνατα λύσει. ταῦτά νυν εὖ φράζεσθε, Κορίνθιοι, οἳ περὶ καλήν Πειρήνην οἰκεῖτε καὶ ὀφρυόεντα Κόρινθον.
5.92 Περίανδρος δὲ συνιεὶς τὸ ποιηθὲν καὶ νόῳ ἴσχων ὥς οἱ ὑπετίθετο Θρασύβουλος τοὺς ὑπειρόχους τῶν ἀστῶν φονεύειν, ἐνθαῦτα δὴ πᾶσαν κακότητα ἐξέφαινε ἐς τοὺς πολιήτας. ὅσα γὰρ Κύψελος ἀπέλιπε κτείνων τε καὶ διώκων, Περίανδρος σφέα ἀπετέλεσε, μιῇ δὲ ἡμέρῃ ἀπέδυσε πάσας τὰς Κορινθίων γυναῖκας διὰ τὴν ἑωυτοῦ γυναῖκα Μέλισσαν. πέμψαντι γάρ οἱ ἐς Θεσπρωτοὺς ἐπʼ Ἀχέροντα ποταμὸν ἀγγέλους ἐπὶ τὸ νεκυομαντήιον παρακαταθήκης πέρι ξεινικῆς οὔτε σημανέειν ἔφη ἡ Μέλισσα ἐπιφανεῖσα οὔτε κατερέειν ἐν τῷ κέεται χώρῳ ἡ παρακαταθήκη· ῥιγοῦν τε γὰρ καὶ εἶναι γυμνή· τῶν γάρ οἱ συγκατέθαψε ἱματίων ὄφελος εἶναι οὐδὲν οὐ κατακαυθέντων· μαρτύριον δέ οἱ εἶναι ὡς ἀληθέα ταῦτα λέγει, ὅτι ἐπὶ ψυχρὸν τὸν ἰπνὸν Περίανδρος τοὺς ἄρτους ἐπέβαλε. ταῦτα δὲ ὡς ὀπίσω ἀπηγγέλθη τῷ Περιάνδρῳ, πιστὸν γάρ οἱ ἦν τὸ συμβόλαιον ὃς νεκρῷ ἐούσῃ Μελίσσῃ ἐμίγη, ἰθέως δὴ μετὰ τὴν ἀγγελίην κήρυγμα ἐποιήσατο ἐς τὸ Ἥραιον ἐξιέναι πάσας τὰς Κορινθίων γυναῖκας. αἳ μὲν δὴ ὡς ἐς ὁρτὴν ἤισαν κόσμῳ τῷ καλλίστῳ χρεώμεναι, ὃ δʼ ὑποστήσας τοὺς δορυφόρους ἀπέδυσε σφέας πάσας ὁμοίως, τάς τε ἐλευθέρας καὶ τὰς ἀμφιπόλους, συμφορήσας δὲ ἐς ὄρυγμα Μελίσσῃ ἐπευχόμενος κατέκαιε. ταῦτα δέ οἱ ποιήσαντι καὶ τὸ δεύτερον πέμψαντι ἔφρασε τὸ εἴδωλον τὸ Μελίσσης ἐς τὸν κατέθηκε χῶρον τοῦ ξείνου τὴν παρακαταθήκην. τοιοῦτο μὲν ὑμῖν ἐστὶ ἡ τυραννίς, ὦ Λακεδαιμόνιοι, καὶ τοιούτων ἔργων. ἡμέας δὲ τοὺς Κορινθίους τότε αὐτίκα θῶμα μέγα εἶχε ὅτε ὑμέας εἴδομεν μεταπεμπομένους Ἱππίην, νῦν τε δὴ καὶ μεζόνως θωμάζομεν λέγοντας ταῦτα, ἐπιμαρτυρόμεθά τε ἐπικαλεόμενοι ὑμῖν θεοὺς τοὺς Ἑλληνίους μὴ κατιστάναι τυραννίδας ἐς τὰς πόλις. οὔκων παύσεσθε ἀλλὰ πειρήσεσθε παρὰ τὸ δίκαιον κατάγοντες Ἱππίην· ἴστε ὑμῖν Κορινθίους γε οὐ συναινέοντας.”
5.92 ἄρξαντος δὲ τούτου ἐπὶ τριήκοντα ἔτεα καὶ διαπλέξαντος τὸν βίον εὖ, διάδοχός οἱ τῆς τυραννίδος ὁ παῖς Περίανδρος γίνεται. ὁ τοίνυν Περίανδρος κατʼ ἀρχὰς μὲν ἦν ἠπιώτερος τοῦ πατρός, ἐπείτε δὲ ὡμίλησε διʼ ἀγγέλων Θρασυβούλῳ τῷ Μιλήτου τυράννῳ, πολλῷ ἔτι ἐγένετο Κυψέλου μιαιφονώτερος. πέμψας γὰρ παρὰ Θρασύβουλον κήρυκα ἐπυνθάνετο ὅντινα ἂν τρόπον ἀσφαλέστατον καταστησάμενος τῶν πρηγμάτων κάλλιστα τὴν πόλιν ἐπιτροπεύοι. Θρασύβουλος δὲ τὸν ἐλθόντα παρὰ τοῦ Περιάνδρου ἐξῆγε ἔξω τοῦ ἄστεος, ἐσβὰς δὲ ἐς ἄρουραν ἐσπαρμένην ἅμα τε διεξήιε τὸ λήιον ἐπειρωτῶν τε καὶ ἀναποδίζων τὸν κήρυκα κατὰ τὴν ἀπὸ Κορίνθου ἄπιξιν, καὶ ἐκόλουε αἰεὶ ὅκως τινὰ ἴδοι τῶν ἀσταχύων ὑπερέχοντα, κολούων δὲ ἔρριπτε, ἐς ὃ τοῦ ληίου τὸ κάλλιστόν τε καὶ βαθύτατον διέφθειρε τρόπῳ τοιούτω· διεξελθὼν δὲ τὸ χωρίον καὶ ὑποθέμενος ἔπος οὐδὲν ἀποπέμπει τὸν κήρυκα. νοστήσαντος δὲ τοῦ κήρυκος ἐς τὴν Κόρινθον ἦν πρόθυμος πυνθάνεσθαι τὴν ὑποθήκην ὁ Περίανδρος· ὁ δὲ οὐδέν οἱ ἔφη Θρασύβουλον ὑποθέσθαι, θωμάζειν τε αὐτοῦ παρʼ οἷόν μιν ἄνδρα ἀποπέμψειε, ὡς παραπλῆγά τε καὶ τῶν ἑωυτοῦ σινάμωρον, ἀπηγεόμενος τά περ πρὸς Θρασυβούλου ὀπώπεε.
5.92 ἔδει δὲ ἐκ τοῦ Ἠετίωνος γόνου Κορίνθῳ κακὰ ἀναβλαστεῖν. ἡ Λάβδα γὰρ πάντα ταῦτα ἤκουε ἑστεῶσα πρὸς αὐτῇσι τῇσι θύρῃσι· δείσασα δὲ μή σφι μεταδόξῃ καὶ τὸ δεύτερον λαβόντες τὸ παιδίον ἀποκτείνωσι, φέρουσα κατακρύπτει ἐς τὸ ἀφραστότατόν οἱ ἐφαίνετο εἶναι, ἐς κυψέλην, ἐπισταμένη ὡς εἰ ὑποστρέψαντες ἐς ζήτησιν ἀπικνεοίατο πάντα ἐρευνήσειν μέλλοιεν· τὰ δὴ καὶ ἐγίνετο. ἐλθοῦσι δὲ καὶ διζημένοισι αὐτοῖσι ὡς οὐκ ἐφαίνετο, ἐδόκεε ἀπαλλάσσεσθαι καὶ λέγειν πρὸς τοὺς ἀποπέμψαντας ὡς πάντα ποιήσειαν τὰ ἐκεῖνοι ἐνετείλαντο. οἳ μὲν δὴ ἀπελθόντες ἔλεγον ταῦτα.
5.92 οἳ μὲν ταῦτα ἔλεγον, τῶν δὲ συμμάχων τὸ πλῆθος οὐκ ἐνεδέκετο τοὺς λόγους. οἱ μέν νυν ἄλλοι ἡσυχίην ἦγον, Κορίνθιος δὲ Σωκλέης ἔλεξε τάδε.
5.92 τοῦτο μὲν δὴ τοῖσι Βακχιάδῃσι πρότερον γενόμενον ἦν ἀτέκμαρτον· τότε δὲ τὸ Ἠετίωνι γενόμενον ὡς ἐπύθοντο, αὐτίκα καὶ τὸ πρότερον συνῆκαν ἐὸν συνῳδὸν τῷ Ἠετίωνος. συνέντες δὲ καὶ τοῦτο εἶχον ἐν ἡσυχίῃ, ἐθέλοντες τὸν μέλλοντα Ἠετίωνι γίνεσθαι γόνον διαφθεῖραι. ὡς δʼ ἔτεκε ἡ γυνὴ τάχιστα, πέμπουσι σφέων αὐτῶν δέκα ἐς τὸν δῆμον ἐν τῷ κατοίκητο ὁ Ἠετίων ἀποκτενέοντας τὸ παιδίον. ἀπικόμενοι δὲ οὗτοι ἐς τὴν Πέτρην καὶ παρελθόντες ἐς τὴν αὐλὴν τὴν Ἠετίωνος αἴτεον τὸ παιδίον· ἡ δὲ Λάβδα εἰδυῖά τε οὐδὲν τῶν εἵνεκα ἐκεῖνοι ἀπικοίατο, καὶ δοκέουσα σφέας φιλοφροσύνης τοῦ πατρὸς εἵνεκα αἰτέειν, φέρουσα ἐνεχείρισε αὐτῶν ἑνί. τοῖσι δὲ ἄρα ἐβεβούλευτο κατʼ ὁδὸν τὸν πρῶτον αὐτῶν λαβόντα τὸ παιδίον προσουδίσαι. ἐπεὶ ὦν ἔδωκε φέρουσα ἡ Λάβδα, τὸν λαβόντα τῶν ἀνδρῶν θείῃ τύχῃ προσεγέλασε τὸ παιδίον, καὶ τὸν φρασθέντα τοῦτο οἶκτός τις ἴσχει ἀποκτεῖναι, κατοικτείρας δὲ παραδιδοῖ τῷ δευτέρῳ, ὁ δὲ τῷ τρίτῳ. οὕτω δὴ διεξῆλθε διὰ πάντων τῶν δέκα παραδιδόμενον, οὐδενὸς βουλομένου διεργάσασθαι. ἀποδόντες ὦν ὀπίσω τῇ τεκούσῃ τὸ παιδίον καὶ ἐξελθόντες ἔξω, ἑστεῶτες ἐπὶ τῶν θυρέων ἀλλήλων ἅπτοντο καταιτιώμενοι, καὶ μάλιστα τοῦ πρώτου λαβόντος, ὅτι οὐκ ἐποίησε κατὰ τὰ δεδογμένα, ἐς ὃ δή σφι χρόνου ἐγγινομένου ἔδοξε αὖτις παρελθόντας πάντας τοῦ φόνου μετίσχειν.
5.92 ‘ἦ δὴ ὅ τε οὐρανὸς ἔνερθε ἔσται τῆς γῆς καὶ ἡ γῆ μετέωρος ὑπὲρ τοῦ οὐρανοῦ, καὶ ἄνθρωποι νομὸν ἐν θαλάσσῃ ἕξουσι καὶ ἰχθύες τὸν πρότερον ἄνθρωποι, ὅτε γε ὑμεῖς ὦ Λακεδαιμόνιοι ἰσοκρατίας καταλύοντες τυραννίδας ἐς τὰς πόλις κατάγειν παρασκευάζεσθε, τοῦ οὔτε ἀδικώτερον ἐστὶ οὐδὲν κατʼ ἀνθρώπους οὔτε μιαιφονώτερον. εἰ γὰρ δὴ τοῦτό γε δοκέει ὑμῖν εἶναι χρηστὸν ὥστε τυραννεύεσθαι τὰς πόλις, αὐτοὶ πρῶτοι τύραννον καταστησάμενοι παρὰ σφίσι αὐτοῖσι οὕτω καὶ τοῖσι ἄλλοισι δίζησθε κατιστάναι· νῦν δὲ αὐτοὶ τυράννων ἄπειροι ἐόντες, καὶ φυλάσσοντες τοῦτο δεινότατα ἐν τῇ Σπάρτῃ μὴ γενέσθαι, παραχρᾶσθε ἐς τοὺς συμμάχους. εἰ δὲ αὐτοῦ ἔμπειροι ἔατε κατά περ ἡμεῖς, εἴχετε ἂν περὶ αὐτοῦ γνώμας ἀμείνονας συμβαλέσθαι ἤ περ νῦν.
7.139 ἐνθαῦτα ἀναγκαίῃ ἐξέργομαι γνώμην ἀποδέξασθαι ἐπίφθονον μὲν πρὸς τῶν πλεόνων ἀνθρώπων, ὅμως δὲ τῇ γέ μοι φαίνεται εἶναι ἀληθὲς οὐκ ἐπισχήσω. εἰ Ἀθηναῖοι καταρρωδήσαντες τὸν ἐπιόντα κίνδυνον ἐξέλιπον τὴν σφετέρην, ἢ καὶ μὴ ἐκλιπόντες ἀλλὰ μείναντες ἔδοσαν σφέας αὐτοὺς Ξέρξῃ, κατὰ τὴν θάλασσαν οὐδαμοὶ ἂν ἐπειρῶντο ἀντιούμενοι βασιλέι. εἰ τοίνυν κατὰ τὴν θάλασσαν μηδεὶς ἠντιοῦτο Ξέρξῃ, κατά γε ἂν τὴν ἤπειρον τοιάδε ἐγίνετο· εἰ καὶ πολλοὶ τειχέων κιθῶνες ἦσαν ἐληλαμένοι διὰ τοῦ Ἰσθμοῦ Πελοποννησίοισι, προδοθέντες ἂν Λακεδαιμόνιοι ὑπὸ τῶν συμμάχων οὐκ ἑκόντων ἀλλʼ ὑπʼ ἀναγκαίης, κατὰ πόλις ἁλισκομένων ὑπὸ τοῦ ναυτικοῦ στρατοῦ τοῦ βαρβάρου, ἐμουνώθησαν, μουνωθέντες δὲ ἂν καὶ ἀποδεξάμενοι ἔργα μεγάλα ἀπέθανον γενναίως. ἢ ταῦτα ἂν ἔπαθον, ἢ πρὸ τοῦ ὁρῶντες ἂν καὶ τοὺς ἄλλους Ἕλληνας μηδίζοντας ὁμολογίῃ ἂν ἐχρήσαντο πρὸς Ξέρξην. καὶ οὕτω ἂν ἐπʼ ἀμφότερα ἡ Ἑλλὰς ἐγίνετο ὑπὸ Πέρσῃσι. τὴν γὰρ ὠφελίην τὴν τῶν τειχέων τῶν διὰ τοῦ Ἰσθμοῦ ἐληλαμένων οὐ δύναμαι πυθέσθαι ἥτις ἂν ἦν, βασιλέος ἐπικρατέοντος τῆς θαλάσσης. νῦν δὲ Ἀθηναίους ἄν τις λέγων σωτῆρας γενέσθαι τῆς Ἑλλάδος οὐκ ἂν ἁμαρτάνοι τὸ ἀληθές. οὗτοι γὰρ ἐπὶ ὁκότερα τῶν πρηγμάτων ἐτράποντο, ταῦτα ῥέψειν ἔμελλε· ἑλόμενοι δὲ τὴν Ἑλλάδα περιεῖναι ἐλευθέρην, τοῦτο τὸ Ἑλληνικὸν πᾶν τὸ λοιπόν, ὅσον μὴ ἐμήδισε, αὐτοὶ οὗτοι ἦσαν οἱ ἐπεγείραντες καὶ βασιλέα μετά γε θεοὺς ἀνωσάμενοι. οὐδὲ σφέας χρηστήρια φοβερὰ ἐλθόντα ἐκ Δελφῶν καὶ ἐς δεῖμα βαλόντα ἔπεισε ἐκλιπεῖν τὴν Ἑλλάδα, ἀλλὰ καταμείναντες ἀνέσχοντο τὸν ἐπιόντα ἐπὶ τὴν χώρην δέξασθαι.
9.73 Ἀθηναίων δὲ λέγεται εὐδοκιμῆσαι Σωφάνης ὁ Εὐτυχίδεω, ἐκ δήμου Δεκελεῆθεν, Δεκελέων δὲ τῶν κοτὲ ἐργασαμένων ἔργον χρήσιμον ἐς τὸν πάντα χρόνον, ὡς αὐτοὶ Ἀθηναῖοι λέγουσι. ὡς γὰρ δὴ τὸ πάλαι κατὰ Ἑλένης κομιδὴν Τυνδαρίδαι ἐσέβαλον ἐς γῆν τὴν Ἀττικὴν σὺν στρατοῦ πλήθεϊ καὶ ἀνίστασαν τοὺς δήμους, οὐκ εἰδότες ἵνα ὑπεξέκειτο ἡ Ἑλένη, τότε λέγουσι τοὺς Δεκελέας, οἳ δὲ αὐτὸν Δέκελον ἀχθόμενόν τε τῇ Θησέος ὕβρι καὶ δειμαίνοντα περὶ πάσῃ τῇ Ἀθηναίων χώρῃ, ἐξηγησάμενόν σφι τὸ πᾶν πρῆγμα κατηγήσασθαι ἐπὶ τὰς Ἀφίδνας, τὰς δὴ Τιτακὸς ἐὼν αὐτόχθων καταπροδιδοῖ Τυνδαρίδῃσι. τοῖσι δὲ Δεκελεῦσι ἐν Σπάρτῃ ἀπὸ τούτου τοῦ ἔργου ἀτελείη τε καὶ προεδρίη διατελέει ἐς τόδε αἰεὶ ἔτι ἐοῦσα, οὕτω ὥστε καὶ ἐς τὸν πόλεμον τὸν ὕστερον πολλοῖσι ἔτεσι τούτων γενόμενον Ἀθηναίοισί τε καὶ Πελοποννησίοισι, σινομένων τὴν ἄλλην Ἀττικὴν Λακεδαιμονίων, Δεκελέης ἀπέχεσθαι.' ' None		sup>
1.1 The Persian learned men say that the Phoenicians were the cause of the dispute. These (they say) came to our seas from the sea which is called Red, and having settled in the country which they still occupy, at once began to make long voyages. Among other places to which they carried Egyptian and Assyrian merchandise, they came to Argos, ,which was at that time preeminent in every way among the people of what is now called Hellas . The Phoenicians came to Argos, and set out their cargo. ,On the fifth or sixth day after their arrival, when their wares were almost all sold, many women came to the shore and among them especially the daughter of the king, whose name was Io (according to Persians and Greeks alike), the daughter of Inachus. ,As these stood about the stern of the ship bargaining for the wares they liked, the Phoenicians incited one another to set upon them. Most of the women escaped: Io and others were seized and thrown into the ship, which then sailed away for Egypt . ' "1.2 In this way, the Persians say (and not as the Greeks), was how Io came to Egypt, and this, according to them, was the first wrong that was done. Next, according to their story, some Greeks (they cannot say who) landed at Tyre in Phoenicia and carried off the king's daughter Europa. These Greeks must, I suppose, have been Cretans. So far, then, the account between them was balanced. But after this (they say), it was the Greeks who were guilty of the second wrong. ,They sailed in a long ship to Aea, a city of the Colchians, and to the river Phasis : and when they had done the business for which they came, they carried off the king's daughter Medea. ,When the Colchian king sent a herald to demand reparation for the robbery and restitution of his daughter, the Greeks replied that, as they had been refused reparation for the abduction of the Argive Io, they would not make any to the Colchians. " '1.3 Then (they say), in the second generation after this, Alexandrus, son of Priam, who had heard this tale, decided to get himself a wife from Hellas by capture; for he was confident that he would not suffer punishment. ,So he carried off Helen. The Greeks first resolved to send messengers demanding that Helen be restored and atonement made for the seizure; but when this proposal was made, the Trojans pleaded the seizure of Medea, and reminded the Greeks that they asked reparation from others, yet made none themselves, nor gave up the booty when asked. 1.4 So far it was a matter of mere seizure on both sides. But after this (the Persians say), the Greeks were very much to blame; for they invaded Asia before the Persians attacked Europe . ,“We think,” they say, “that it is unjust to carry women off. But to be anxious to avenge rape is foolish: wise men take no notice of such things. For plainly the women would never have been carried away, had they not wanted it themselves. ,We of Asia did not deign to notice the seizure of our women; but the Greeks, for the sake of a Lacedaemonian woman, recruited a great armada, came to Asia, and destroyed the power of Priam. ,Ever since then we have regarded Greeks as our enemies.” For the Persians claim Asia for their own, and the foreign peoples that inhabit it; Europe and the Greek people they consider to be separate from them. 1.5 Such is the Persian account; in their opinion, it was the taking of Troy which began their hatred of the Greeks. ,But the Phoenicians do not tell the same story about Io as the Persians. They say that they did not carry her off to Egypt by force. She had intercourse in Argos with the captain of the ship. Then, finding herself pregt, she was ashamed to have her parents know it, and so, lest they discover her condition, she sailed away with the Phoenicians of her own accord. ,These are the stories of the Persians and the Phoenicians. For my part, I shall not say that this or that story is true, but I shall identify the one who I myself know did the Greeks unjust deeds, and thus proceed with my history, and speak of small and great cities of men alike. ,For many states that were once great have now become small; and those that were great in my time were small before. Knowing therefore that human prosperity never continues in the same place, I shall mention both alike.

1.14 Thus the Mermnadae robbed the Heraclidae of the sovereignty and took it for themselves. Having gotten it, Gyges sent many offerings to Delphi : there are very many silver offerings of his there; and besides the silver, he dedicated a hoard of gold, among which six golden bowls are the offerings especially worthy of mention. ,These weigh thirty talents and stand in the treasury of the Corinthians; although in truth it is not the treasury of the Corinthian people but of Cypselus son of Eetion. This Gyges then was the first foreigner whom we know who placed offerings at Delphi after the king of Phrygia, Midas son of Gordias. ,For Midas too made an offering: namely, the royal seat on which he sat to give judgment, and a marvellous seat it is. It is set in the same place as the bowls of Gyges. This gold and the silver offered by Gyges is called by the Delphians “Gygian” after its dedicator. ' "
1.23 Periander, who disclosed the oracle's answer to Thrasybulus, was the son of Cypselus, and sovereign of Corinth . The Corinthians say (and the Lesbians agree) that the most marvellous thing that happened to him in his life was the landing on Taenarus of Arion of Methymna, brought there by a dolphin. This Arion was a lyre-player second to none in that age; he was the first man whom we know to compose and name the dithyramb which he afterwards taught at Corinth . " 1.60 But after a short time the partisans of Megacles and of Lycurgus made common cause and drove him out. In this way Pisistratus first got Athens and, as he had a sovereignty that was not yet firmly rooted, lost it. Presently his enemies who together had driven him out began to feud once more. ,Then Megacles, harassed by factional strife, sent a message to Pisistratus offering him his daughter to marry and the sovereign power besides. ,When this offer was accepted by Pisistratus, who agreed on these terms with Megacles, they devised a plan to bring Pisistratus back which, to my mind, was so exceptionally foolish that it is strange (since from old times the Hellenic stock has always been distinguished from foreign by its greater cleverness and its freedom from silly foolishness) that these men should devise such a plan to deceive Athenians, said to be the subtlest of the Greeks. ,There was in the Paeanian deme a woman called Phya, three fingers short of six feet, four inches in height, and otherwise, too, well-formed. This woman they equipped in full armor and put in a chariot, giving her all the paraphernalia to make the most impressive spectacle, and so drove into the city; heralds ran before them, and when they came into town proclaimed as they were instructed: ,“Athenians, give a hearty welcome to Pisistratus, whom Athena herself honors above all men and is bringing back to her own acropolis.” So the heralds went about proclaiming this; and immediately the report spread in the demes that Athena was bringing Pisistratus back, and the townsfolk, believing that the woman was the goddess herself, worshipped this human creature and welcomed Pisistratus.
1.64 The Athenians did, and by this means Pisistratus gained Athens for the third time, rooting his sovereignty in a strong guard and revenue collected both from Athens and from the district of the river Strymon, and he took hostage the sons of the Athenians who remained and did not leave the city at once, and placed these in Naxos . ,(He had conquered Naxos too and put Lygdamis in charge.) And besides this, he purified the island of Delos as a result of oracles, and this is how he did it: he removed all the dead that were buried in ground within sight of the temple and conveyed them to another part of Delos . ,So Pisistratus was sovereign of Athens : and as for the Athenians, some had fallen in the battle, and some, with the Alcmeonids, were exiles from their native land. 1.65 So Croesus learned that at that time such problems were oppressing the Athenians, but that the Lacedaemonians had escaped from the great evils and had mastered the Tegeans in war. In the kingship of Leon and Hegesicles at Sparta, the Lacedaemonians were successful in all their other wars but met disaster only against the Tegeans. ,Before this they had been the worst-governed of nearly all the Hellenes and had had no dealings with strangers, but they changed to good government in this way: Lycurgus, a man of reputation among the Spartans, went to the oracle at Delphi . As soon as he entered the hall, the priestess said in hexameter: ,

1.103 At his death he was succeeded by his son Cyaxares. He is said to have been a much greater soldier than his ancestors: it was he who first organized the men of Asia in companies and posted each arm apart, the spearmen and archers and cavalry: before this they were all mingled together in confusion. ,This was the king who fought against the Lydians when the day was turned to night in the battle, and who united under his dominion all of Asia that is beyond the river Halys . Collecting all his subjects, he marched against Ninus, wanting to avenge his father and to destroy the city. ,He defeated the Assyrians in battle; but while he was besieging their city, a great army of Scythians came down upon him, led by their king Madyes son of Protothyes. They had invaded Asia after they had driven the Cimmerians out of Europe : pursuing them in their flight, the Scythians came to the Median country.

1.173 Such are their ways. The Lycians were from Crete in ancient times (for in the past none that lived on Crete were Greek). ,Now there was a dispute in Crete about the royal power between Sarpedon and Minos, sons of Europa; Minos prevailed in this dispute and drove out Sarpedon and his partisans; who, after being driven out, came to the Milyan land in Asia . What is now possessed by the Lycians was in the past Milyan, and the Milyans were then called Solymi. ,For a while Sarpedon ruled them, and the people were called Termilae, which was the name that they had brought with them and that is still given to the Lycians by their neighbors; but after Lycus son of Pandion came from Athens —banished as well by his brother, Aegeus—to join Sarpedon in the land of the Termilae, they came in time to be called Lycians after Lycus. ,Their customs are partly Cretan and partly Carian. But they have one which is their own and shared by no other men: they take their names not from their fathers but from their mothers, ,and when one is asked by his neighbor who he is, he will say that he is the son of such a mother, and rehearse the mothers of his mother. Indeed, if a female citizen marries a slave, her children are considered pure-blooded; but if a male citizen, even the most prominent of them, takes an alien wife or concubine, the children are dishonored. ' "
2.15 Now if we agree with the opinion of the Ionians, who say that only the Delta is Egypt, and that its seaboard reaches from the so-called Watchtower of Perseus forty schoeni to the Salters' at Pelusium, while inland it stretches as far as the city of Cercasorus, where the Nile divides and flows to Pelusium and Canobus, and that all the rest of Egypt is partly Libya and partly Arabia —if we follow this account, we can show that there was once no land for the Egyptians; ,for we have seen that (as the Egyptians themselves say, and as I myself judge) the Delta is alluvial land and but lately (so to speak) came into being. Then if there was once no land for them, it was an idle notion that they were the oldest nation on earth, and they need not have made that trial to see what language the children would first speak. ,I maintain, rather, that the Egyptians did not come into existence together with what the Ionians call the Delta, but have existed since the human race came into being; and as the land grew in extent, there were many of them who stayed behind, and many who spread down over it. Be that as it may, the Theban district, a land of seven hundred and sixty-five miles in circumference, was in the past called Egypt . " 2.43 Concerning Heracles, I heard it said that he was one of the twelve gods. But nowhere in Egypt could I hear anything about the other Heracles, whom the Greeks know. ,I have indeed a lot of other evidence that the name of Heracles did not come from Hellas to Egypt, but from Egypt to Hellas (and in Hellas to those Greeks who gave the name Heracles to the son of Amphitryon), besides this: that Amphitryon and Alcmene, the parents of this Heracles, were both Egyptian by descent ; and that the Egyptians deny knowing the names Poseidon and the Dioscuri, nor are these gods reckoned among the gods of Egypt . ,Yet if they got the name of any deity from the Greeks, of these not least but in particular would they preserve a recollection, if indeed they were already making sea voyages and some Greeks, too, were seafaring men, as I expect and judge; so that the names of these gods would have been even better known to the Egyptians than the name of Heracles. ,But Heracles is a very ancient god in Egypt ; as the Egyptians themselves say, the change of the eight gods to the twelve, one of whom they acknowledge Heracles to be, was made seventeen thousand years before the reign of Amasis. 2.44 Moreover, wishing to get clear information about this matter where it was possible so to do, I took ship for Tyre in Phoenicia, where I had learned by inquiry that there was a holy temple of Heracles. ,There I saw it, richly equipped with many other offerings, besides two pillars, one of refined gold, one of emerald: a great pillar that shone at night; and in conversation with the priests, I asked how long it was since their temple was built. ,I found that their account did not tally with the belief of the Greeks, either; for they said that the temple of the god was founded when Tyre first became a city, and that was two thousand three hundred years ago. At Tyre I saw yet another temple of the so-called Thasian Heracles. ,Then I went to Thasos, too, where I found a temple of Heracles built by the Phoenicians, who made a settlement there when they voyaged in search of Europe ; now they did so as much as five generations before the birth of Heracles the son of Amphitryon in Hellas . ,Therefore, what I have discovered by inquiry plainly shows that Heracles is an ancient god. And furthermore, those Greeks, I think, are most in the right, who have established and practise two worships of Heracles, sacrificing to one Heracles as to an immortal, and calling him the Olympian, but to the other bringing offerings as to a dead hero.
3.60 I have written at such length of the Samians, because the three greatest works of all the Greeks were engineered by them. The first of these is the tunnel with a mouth at either end driven through the base of a hill nine hundred feet high; ,the whole tunnel is forty-two hundred feet long, eight feet high and eight feet wide; and throughout the whole of its length there runs a channel thirty feet deep and three feet wide, through which the water coming from an abundant spring is carried by pipes to the city of Samos . ,The designer of this work was Eupalinus son of Naustrophus, a Megarian. This is one of the three works; the second is a breakwater in the sea enclosing the harbor, sunk one hundred and twenty feet, and more than twelve hundred feet in length. ,The third Samian work is the temple, which is the greatest of all the temples of which we know; its first builder was Rhoecus son of Philes, a Samian. It is for this cause that I have expounded at more than ordinary length of Samos . ' "
3.122 These are the two reasons alleged for Polycrates' death; believe whichever you like. But the consequence was that Oroetes, then at Magnesia which is above the river Maeander, sent Myrsus son of Gyges, a Lydian, with a message to Samos, having learned Polycrates' intention; ,for Polycrates was the first of the Greeks whom we know to aim at the mastery of the sea, leaving out of account Minos of Cnossus and any others who before him may have ruled the sea; of what may be called the human race Polycrates was the first, and he had great hope of ruling Ionia and the Islands. ,Learning then that he had this intention, Oroetes sent him this message: “Oroetes addresses Polycrates as follows: I find that you aim at great things, but that you have not sufficient money for your purpose. Do then as I direct, and you will succeed yourself and will save me. King Cambyses aims at my death; of this I have clear intelligence. ,Now if you will transport me and my money, you may take some yourself and let me keep the rest; thus you shall have wealth enough to rule all Hellas . If you mistrust what I tell you about the money, send someone who is most trusted by you and I will prove it to him.” " "
4.76 But as regards foreign customs, the Scythians (like others) very much shun practising those of any other country, and particularly of Hellas, as was proved in the case of Anacharsis and also of Scyles. ,For when Anacharsis was coming back to the Scythian country after having seen much of the world in his travels and given many examples of his wisdom, he sailed through the Hellespont and put in at Cyzicus; ,where, finding the Cyzicenes celebrating the feast of the Mother of the Gods with great ceremony, he vowed to this same Mother that if he returned to his own country safe and sound he would sacrifice to her as he saw the Cyzicenes doing, and establish a nightly rite of worship. ,So when he came to Scythia, he hid himself in the country called Woodland (which is beside the Race of Achilles, and is all overgrown with every kind of timber); hidden there, Anacharsis celebrated the goddess' ritual with exactness, carrying a small drum and hanging images about himself. ,Then some Scythian saw him doing this and told the king, Saulius; who, coming to the place himself and seeing Anacharsis performing these rites, shot an arrow at him and killed him. And now the Scythians, if they are asked about Anacharsis, say they have no knowledge of him; this is because he left his country for Hellas and followed the customs of strangers. ,But according to what I heard from Tymnes, the deputy for Ariapithes, Anacharsis was an uncle of Idanthyrsus king of Scythia, and he was the son of Gnurus, son of Lycus, son of Spargapithes. Now if Anacharsis was truly of this family, then let him know he was slain by his own brother; for Idanthyrsus was the son of Saulius, and it was Saulius who killed Anacharsis. " 5.55 When he was forced to leave Sparta, Aristagoras went to Athens, which had been freed from its ruling tyrants in the manner that I will show. First Hipparchus, son of Pisistratus and brother of the tyrant Hippias, had been slain by Aristogiton and Harmodius, men of Gephyraean descent. This was in fact an evil of which he had received a premonition in a dream. After this the Athenians were subject for four years to a tyranny not less but even more absolute than before.
5.92 These were the words of the Lacedaemonians, but their words were ill-received by the greater part of their allies. The rest then keeping silence, Socles, a Corinthian, said, ,“In truth heaven will be beneath the earth and the earth aloft above the heaven, and men will dwell in the sea and fishes where men dwelt before, now that you, Lacedaemonians, are destroying the rule of equals and making ready to bring back tyranny into the cities, tyranny, a thing more unrighteous and bloodthirsty than anything else on this earth. ,If indeed it seems to you to be a good thing that the cities be ruled by tyrants, set up a tyrant among yourselves first and then seek to set up such for the rest. As it is, however, you, who have never made trial of tyrants and take the greatest precautions that none will arise at Sparta, deal wrongfully with your allies. If you had such experience of that thing as we have, you would be more prudent advisers concerning it than you are now.” ,The Corinthian state was ordered in such manner as I will show.There was an oligarchy, and this group of men, called the Bacchiadae, held sway in the city, marrying and giving in marriage among themselves. Now Amphion, one of these men, had a crippled daughter, whose name was Labda. Since none of the Bacchiadae would marry her, she was wedded to Eetion son of Echecrates, of the township of Petra, a Lapith by lineage and of the posterity of Caeneus. ,When no sons were born to him by this wife or any other, he set out to Delphi to enquire concerning the matter of acquiring offspring. As soon as he entered, the Pythian priestess spoke these verses to him:
7.139 Here I am forced to declare an opinion which will be displeasing to most, but I will not refrain from saying what seems to me to be true. ,Had the Athenians been panic-struck by the threatened peril and left their own country, or had they not indeed left it but remained and surrendered themselves to Xerxes, none would have attempted to withstand the king by sea. What would have happened on land if no one had resisted the king by sea is easy enough to determine. ,Although the Peloponnesians had built not one but many walls across the Isthmus for their defense, they would nevertheless have been deserted by their allies (these having no choice or free will in the matter, but seeing their cities taken one by one by the foreign fleet), until at last they would have stood alone. They would then have put up quite a fight and perished nobly. ,Such would have been their fate. Perhaps, however, when they saw the rest of Hellas siding with the enemy, they would have made terms with Xerxes. In either case Hellas would have been subdued by the Persians, for I cannot see what advantage could accrue from the walls built across the isthmus, while the king was master of the seas. ,As it is, to say that the Athenians were the saviors of Hellas is to hit the truth. It was the Athenians who held the balance; whichever side they joined was sure to prevail. choosing that Greece should preserve her freedom, the Athenians roused to battle the other Greek states which had not yet gone over to the Persians and, after the gods, were responsible for driving the king off. ,Nor were they moved to desert Hellas by the threatening oracles which came from Delphi and sorely dismayed them, but they stood firm and had the courage to meet the invader of their country.
9.73 of the Athenians, Sophanes son of Eutychides is said to have won renown, a man from the town of Decelea, whose people once did a deed that was of eternal value, as the Athenians themselves say. ,For in the past when the sons of Tyndarus were trying to recover Helen, after breaking into Attica with a great host, they turned the towns upside down because they did not know where Helen had been hidden, then (it is said) the Deceleans (and, as some say, Decelus himself, because he was angered by the pride of Theseus and feared for the whole land of Attica) revealed the whole matter to the sons of Tyndarus, and guided them to Aphidnae, which Titacus, one of the autochthonoi, handed over to to the Tyndaridae. ,For that deed the Deceleans have always had and still have freedom at Sparta from all dues and chief places at feasts. In fact, even as recently as the war which was waged many years after this time between the Athenians and Peloponnesians, the Lacedaemonians laid no hand on Decelea when they harried the rest of Attica.' ' None
5. Thucydides, The History of The Peloponnesian War, 1.1, 1.1.1, 1.21, 1.21.1, 1.22.4, 5.43.2, 6.56 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Greek, historiography/historians • Herodotus, historian • History, historian • Thucydides, historian • historiographical pose • mode, historiographical • sources, historiographical approach to

 Found in books: Faure (2022), Conceptions of Time in Greek and Roman Antiquity, 143, 155, 157, 159, 186, 187; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 102, 109; Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 14, 33, 47, 48; Repath and Whitmarsh (2022), Reading Heliodorus' Aethiopica, 256, 263; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 45

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1.1.1 Θουκυδίδης Ἀθηναῖος ξυνέγραψε τὸν πόλεμον τῶν Πελοποννησίων καὶ Ἀθηναίων, ὡς ἐπολέμησαν πρὸς ἀλλήλους, ἀρξάμενος εὐθὺς καθισταμένου καὶ ἐλπίσας μέγαν τε ἔσεσθαι καὶ ἀξιολογώτατον τῶν προγεγενημένων, τεκμαιρόμενος ὅτι ἀκμάζοντές τε ᾖσαν ἐς αὐτὸν ἀμφότεροι παρασκευῇ τῇ πάσῃ καὶ τὸ ἄλλο Ἑλληνικὸν ὁρῶν ξυνιστάμενον πρὸς ἑκατέρους, τὸ μὲν εὐθύς, τὸ δὲ καὶ διανοούμενον. 1.2
1.1 ἐκ δὲ τῶν εἰρημένων τεκμηρίων ὅμως τοιαῦτα ἄν τις νομίζων μάλιστα ἃ διῆλθον οὐχ ἁμαρτάνοι, καὶ οὔτε ὡς ποιηταὶ ὑμνήκασι περὶ αὐτῶν ἐπὶ τὸ μεῖζον κοσμοῦντες μᾶλλον πιστεύων, οὔτε ὡς λογογράφοι ξυνέθεσαν ἐπὶ τὸ προσαγωγότερον τῇ ἀκροάσει ἢ ἀληθέστερον, ὄντα ἀνεξέλεγκτα καὶ τὰ πολλὰ ὑπὸ χρόνου αὐτῶν ἀπίστως ἐπὶ τὸ μυθῶδες ἐκνενικηκότα, ηὑρῆσθαι δὲ ἡγησάμενος ἐκ τῶν ἐπιφανεστάτων σημείων ὡς παλαιὰ εἶναι ἀποχρώντως.
1.22.4 καὶ ἐς μὲν ἀκρόασιν ἴσως τὸ μὴ μυθῶδες αὐτῶν ἀτερπέστερον φανεῖται: ὅσοι δὲ βουλήσονται τῶν τε γενομένων τὸ σαφὲς σκοπεῖν καὶ τῶν μελλόντων ποτὲ αὖθις κατὰ τὸ ἀνθρώπινον τοιούτων καὶ παραπλησίων ἔσεσθαι, ὠφέλιμα κρίνειν αὐτὰ ἀρκούντως ἕξει. κτῆμά τε ἐς αἰεὶ μᾶλλον ἢ ἀγώνισμα ἐς τὸ παραχρῆμα ἀκούειν ξύγκειται.
5.43.2 ἦσαν δὲ ἄλλοι τε καὶ Ἀλκιβιάδης ὁ Κλεινίου, ἀνὴρ ἡλικίᾳ μὲν ἔτι τότε ὢν νέος ὡς ἐν ἄλλῃ πόλει, ἀξιώματι δὲ προγόνων τιμώμενος: ᾧ ἐδόκει μὲν καὶ ἄμεινον εἶναι πρὸς τοὺς Ἀργείους μᾶλλον χωρεῖν, οὐ μέντοι ἀλλὰ καὶ φρονήματι φιλονικῶν ἠναντιοῦτο, ὅτι Λακεδαιμόνιοι διὰ Νικίου καὶ Λάχητος ἔπραξαν τὰς σπονδάς, ἑαυτὸν κατά τε τὴν νεότητα ὑπεριδόντες καὶ κατὰ τὴν παλαιὰν προξενίαν ποτὲ οὖσαν οὐ τιμήσαντες, ἣν τοῦ πάππου ἀπειπόντος αὐτὸς τοὺς ἐκ τῆς νήσου αὐτῶν αἰχμαλώτους θεραπεύων διενοεῖτο ἀνανεώσασθαι.' ' None		sup>

1.1.1 Thucydides, an Athenian, wrote the history of the war between the Peloponnesians and the Athenians, beginning at the moment that it broke out, and believing that it would be a great war, and more worthy of relation than any that had preceded it. This belief was not without its grounds. The preparations of both the combatants were in every department in the last state of perfection; and he could see the rest of the Hellenic race taking sides in the quarrel; those who delayed doing so at once having it in contemplation. ' "1.2
1.1 On the whole, however, the conclusions I have drawn from the proofs quoted may, I believe, safely be relied on. Assuredly they will not be disturbed either by the lays of a poet displaying the exaggeration of his craft, or by the compositions of the chroniclers that are attractive at truth's expense; the subjects they treat of being out of the reach of evidence, and time having robbed most of them of historical value by enthroning them in the region of legend. Turning from these, we can rest satisfied with having proceeded upon the clearest data, and having arrived at conclusions as exact as can be expected in matters of such antiquity. " 1.22.4 The absence of romance in my history will, I fear, detract somewhat from its interest; but if it be judged useful by those inquirers who desire an exact knowledge of the past as an aid to the interpretation of the future, which in the course of human things must resemble if it does not reflect it, I shall be content. In fine, I have written my work, not as an essay which is to win the applause of the moment, but as a possession for all time.
5.43.2 Foremost amongst these was Alcibiades, son of Clinias, a man yet young in years for any other Hellenic city, but distinguished by the splendor of his ancestry. Alcibiades thought the Argive alliance really preferable, not that personal pique had not also a great deal to do with his opposition; he being offended with the Lacedaemonians for having negotiated the treaty through Nicias and Laches, and having overlooked him on account of his youth, and also for not having shown him the respect due to the ancient connection of his family with them as their Proxeni, which, renounced by his grandfather, he had lately himself thought to renew by his attentions to their prisoners taken in the island. ' ' None
6. Xenophon, Hellenica, 1.5.19, 7.5.27 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Herodotus, historian • History, historian • Oxyrhynchus Historian, • Thucydides, historian

 Found in books: Faure (2022), Conceptions of Time in Greek and Roman Antiquity, 166, 178, 191; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 134; Hau (2017), Moral History from Herodotus to Diodorus Siculus, 219

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1.5.19 On the way Phanosthenes fell in with two Thurian triremes and captured them, crews and all; and the men who were thus taken were all imprisoned by the Athenians, but their commander, Dorieus, a Rhodian by birth, but some time before exiled from both Athens and Rhodes by the Athenians, who had condemned him and his kinsmen to death, and now a citizen of Thurii, they set free without even exacting a ransom, taking pity upon him.
7.5.27 neither was found to be any better off, as regards either additional territory, or city, or sway, than before the battle took place; but there was even more confusion and disorder in Greece after the battle than before. Thus far be it written by me; the events after these will perhaps be the concern of another.'' None
7. None, None, nan (3rd cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Historians • obligation, historiographical • sources, historiographical approach to

 Found in books: Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 66; Pamias (2017), Apollodoriana: Ancient Myths, New Crossroads, 148
8. Polybius, Histories, 3.59, 7.7.6, 16.14.1 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Callisthenes, historian, author of Phocian War, illustrates tragic approach in a monograph • Plutarch, historian, view of Alexander • Plutarch, historian, view of Bactria • Polybios, historian, view of Alexander • Polybios, historian, view of Bactria • Polybios, historian, view of the world • ethos, of the historian • tradition, historiographical

 Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 347; Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 324, 331, 333; Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 344

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7.7.6 ἀλλά μοι δοκοῦσιν οἱ τὰς ἐπὶ μέρους γράφοντες πράξεις, ἐπειδὰν ὑποθέσεις εὐπεριλήπτους ὑποστήσωνται καὶ στενάς, πτωχεύοντες πραγμάτων ἀναγκάζεσθαι τὰ μικρὰ μεγάλα ποιεῖν καὶ περὶ τῶν μηδὲ μνήμης ἀξίων πολλούς τινας διατίθεσθαι λόγους. ἔνιοι δὲ καὶ διʼ ἀκρισίαν εἰς τὸ παραπλήσιον τούτοις ἐμπίπτουσιν.
16.14.1 ὅτι φησὶ Πολύβιος ἐπεὶ δέ τινες τῶν τὰς κατὰ μέρος γραφόντων πράξεις γεγράφασι καὶ περὶ τούτων τῶν καιρῶν, ἐν οἷς τά τε κατὰ Μεσσηνίους καὶ τὰ κατὰ τὰς προειρημένας ναυμαχίας συνετελέσθη, βούλομαι βραχέα περὶ αὐτῶν διαλεχθῆναι.' ' None		sup>
3.59 1. \xa0As, therefore, it was almost impossible in old times to give a true account of the regions I\xa0speak of, we should not find fault with the writers for their omissions or mistakes,,2. \xa0but should praise and admire them, considering the times they lived in, for having ascertained something on the subject and advanced our knowledge.,3. \xa0But in our own times since, owing to Alexander's empire in Asia and that of the Romans in other parts of the world, nearly all regions have become approachable by sea or land,,4. \xa0since our men of action in Greece are relieved from the ambitions of a military or political career and have therefore ample means for inquiry and study,,5. \xa0we ought to be able to arrive at a better knowledge and something more like the truth about lands which were formerly little known.,6. \xa0This is what I\xa0myself will attempt to do when I\xa0find a suitable place in this work for introducing the subject, and I\xa0shall then ask those who are curious about such things to give their undivided attention to me,,7. \xa0in view of the fact that I\xa0underwent the perils of journeys through Africa, Spain, and Gaul, and of voyages on the seas that lie on the farther side of these countries,,8. \xa0mostly for this very purpose of correcting the errors of former writers and making those parts of the world also known to the Greeks.,9. \xa0But now returning to the point at which I\xa0digressed from my narrative I\xa0shall attempt to describe the battles between the Romans and Carthaginians in Italy. " 7.7.6 \xa0The fact, as it seems to me, is that those who write narratives of particular events, when they have to deal with a subject which is circumscribed and narrow, are compelled for lack of facts to make small things great and to devote much space to matters really not worthy of record. There are some also who fall into a similar error through lack of judgement. How much more justifiable indeed it would be for a writer to devote those pages of narrative which serve to fill up his book to overflowing to Hiero and Gelo, making no mention at all of Hieronymus? <
16.14.1 \xa0Since some authors of special histories have dealt with this period comprising the attempt on Messene and the sea battles I\xa0have described, I\xa0should like to offer a brief criticism of them. <'" None
9. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • History, historian • Xenophon, historian,

 Found in books: Bowersock (1997), Fiction as History: Nero to Julian, 7; Faure (2022), Conceptions of Time in Greek and Roman Antiquity, 183
10. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Florus, historian • Polybius, Greek historian

 Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 278; Van Nuffelen (2012), Orosius and the Rhetoric of History, 148
11. Philo of Alexandria, On The Life of Moses, 2.41 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Artapanus, Hellenistic Jewish historian, emphasizes Joseph’s economic genius • Josephus, Flavius, historiographical methodology in

 Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 105; Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 79

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2.41 On which account, even to this very day, there is every year a solemn assembly held and a festival celebrated in the island of Pharos, to which not only the Jews but a great number of persons of other nations sail across, reverencing the place in which the first light of interpretation shone forth, and thanking God for that ancient piece of beneficence which was always young and fresh. '' None
12. Josephus Flavius, Jewish Antiquities, 1.241, 2.284-2.285, 8.45 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Artapanus, Hellenistic Jewish historian, on Moses • Josephus (historian) • Josephus, Flavius ( Jewish historian), • Philostratus (historian)

 Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 440; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 58, 178; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 659; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 125, 184

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1.241 λέγει δὲ αὐτῶν καὶ τὰ ὀνόματα ὀνομάζων τρεῖς ̓Ιαφέραν Σούρην ̓Ιαφράν. ἀπὸ Σούρου μὲν τὴν ̓Ασσυρίαν κεκλῆσθαι, ἀπὸ δὲ τῶν δύο ̓Ιαφρᾶ τε καὶ ̓Ιαφέρου, πόλιν τε ̓Εφρᾶν καὶ τὴν χώραν ̓Αφρικὰ ὀνομασθῆναι. τούτους γὰρ ̔Ηρακλεῖ συστρατεῦσαι ἐπὶ Λιβύην καὶ ̓Ανταῖον: γήμαντά τε τὴν ̓Αφράνου θυγατέρα ̔Ηρακλέα γεννῆσαι υἱὸν ἐξ αὐτῆς Δίδωρον: τούτου δὲ γενέσθαι Σόφωνα, ἀφ' οὗ τοὺς βαρβάρους Σόφακας λέγεσθαι.”" "
2.284 Χλευάσαντος δὲ τοῦ βασιλέως Μωυσῆς ἔργῳ παρεῖχεν αὐτῷ βλέπειν τὰ σημεῖα τὰ κατὰ τὸ Σιναῖον ὄρος γενόμενα: ὁ δ' ἀγανακτήσας πονηρὸν μὲν αὐτὸν ἀπεκάλει καὶ πρότερον φυγόντα τὴν παρ' Αἰγυπτίοις δουλείαν καὶ νῦν ἐξ ἀπάτης αὐτοῦ τὴν ἄφιξιν πεποιημένον καὶ τερατουργίαις καὶ μαγείαις καταπλήξειν ἐπικεχειρηκότα." "2.285 καὶ ταῦθ' ἅμα λέγων κελεύει τοὺς ἱερεῖς τὰς αὐτὰς ὄψεις αὐτῷ παρασχεῖν ὁρᾶν, ὡς Αἰγυπτίων σοφῶν ὄντων καὶ περὶ τὴν τούτων ἐπιστήμην, καὶ ὅτι μὴ μόνος αὐτὸς ἔμπειρος ὢν εἰς θεὸν δύναται τὸ ἐν αὐτῇ παράδοξον ἀναφέρων πιθανὸς ὥσπερ ἀπαιδεύτοις ὑπάρχειν. καὶ μεθεμένων ἐκείνων τὰς βακτηρίας δράκοντες ἦσαν." "
8.45 παρέσχε δ' αὐτῷ μαθεῖν ὁ θεὸς καὶ τὴν κατὰ τῶν δαιμόνων τέχνην εἰς ὠφέλειαν καὶ θεραπείαν τοῖς ἀνθρώποις: ἐπῳδάς τε συνταξάμενος αἷς παρηγορεῖται τὰ νοσήματα καὶ τρόπους ἐξορκώσεων κατέλιπεν, οἷς οἱ ἐνδούμενοι τὰ δαιμόνια ὡς μηκέτ' ἐπανελθεῖν ἐκδιώξουσι."" None		sup>
1.241 nay, he names three of them, Apher, and Surim, and Japhran. That from Surim was the land of Assyria denominated; and that from the other two, Apher and Japbran, the country of Africa took its name, because these men were auxiliaries to Hercules, when he fought against Libya and Antaeus; and that Hercules married Aphra’s daughter, and of her he begat a son, Diodorus; and that Sophon was his son, from whom that barbarous people called Sophacians were denominated.”
2.284 3. But when the king derided Moses; he made him in earnest see the signs that were done at Mount Sinai. Yet was the king very angry with him and called him an ill man, who had formerly run away from his Egyptian slavery, and came now back with deceitful tricks, and wonders, and magical arts, to astonish him. 2.285 And when he had said this, he commanded the priests to let him see the same wonderful sights; as knowing that the Egyptians were skillful in this kind of learning, and that he was not the only person who knew them, and pretended them to be divine; as also he told him, that when he brought such wonderful sights before him, he would only be believed by the unlearned. Now when the priests threw down their rods, they became serpents.
8.45 God also enabled him to learn that skill which expels demons, which is a science useful and sanative to men. He composed such incantations also by which distempers are alleviated. And he left behind him the manner of using exorcisms, by which they drive away demons, so that they never return;'' None
13. New Testament, Acts, 4.9, 4.26 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Eusebius, Christian Historian • Luke, as historian • history, historians, liturgical • history, historians, of salvation • history, historians, reception

 Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 10, 121, 123; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 758, 760; Rizzi (2010), Hadrian and the Christians, 17

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4.9 εἰ ἡμεῖς σήμερον ἀνακρινόμεθα ἐπὶ εὐεργεσίᾳ ἀνθρώπου ἀσθενοῦς, ἐν τίνι οὗτος σέσωσται,
4.26 ' ' None		sup>
4.9 if we are examined today concerning a good deed done to a crippled man, by what means this man has been healed, ' "
4.26 The kings of the earth take a stand, And the rulers take council together, Against the Lord, and against his Christ.' " ' None
14. New Testament, Luke, 1.2, 1.26-1.35 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Aristeas the Exegete/Historian • Luke, as historian • history, historians, God acting in • history, historians, of salvation

 Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 123, 449; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 652, 653; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 101

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1.2 καθὼς παρέδοσαν ἡμῖν οἱ ἀπʼ ἀρχῆς αὐτόπται καὶ ὑπηρέται γενόμενοι τοῦ λόγου,

1.26 Ἐν δὲ τῷ μηνὶ τῷ ἕκτῳ ἀπεστάλη ὁ ἄγγελος Γαβριὴλ ἀπὸ τοῦ θεοῦ εἰς πόλιν τῆς Γαλιλαίας ᾗ ὄνομα Ναζαρὲτ
1.27 πρὸς παρθένον ἐμνηστευμένην ἀνδρὶ ᾧ ὄνομα Ἰωσὴφ ἐξ οἴκου Δαυείδ, καὶ τὸ ὄνομα τῆς παρθένου Μαριάμ.
1.28 καὶ εἰσελθὼν πρὸς αὐτὴν εἶπεν Χαῖρε, κεχαριτωμένη, ὁ κύριος μετὰ σοῦ.
1.29 ἡ δὲ ἐπὶ τῷ λόγῳ διεταράχθη καὶ διελογίζετο ποταπὸς εἴη ὁ ἀσπασμὸς οὗτος. 1.30 καὶ εἶπεν ὁ ἄγγελος αὐτῇ Μὴ φοβοῦ, Μαριάμ, εὗρες γὰρ χάριν παρὰ τῷ θεῷ· 1.31 καὶ ἰδοὺ συλλήμψῃ ἐν γαστρὶ καὶ τέξῃ υἱόν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν. 1.32 οὗτος ἔσται μέγας καὶ υἱὸς Ὑψίστου κληθήσεται, καὶ δώσει αὐτῷ Κύριος ὁ θεὸς τὸν θρόνον Δαυεὶδ τοῦ πατρὸς αὐτοῦ, 1.33 καὶ βασιλεύσει ἐπὶ τὸν οἶκον Ἰακὼβ εἰς τοὺς αἰῶνας, καὶ τῆς βασιλείας αὐτοῦ οὐκ ἔσται τέλος. 1.34 εἶπεν δὲ Μαριὰμ πρὸς τὸν ἄγγελον Πῶς ἔσται τοῦτο, ἐπεὶ ἄνδρα οὐ γινώσκω; 1.35 καὶ ἀποκριθεὶς ὁ ἄγγελος εἶπεν αὐτῇ Πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σέ, καὶ δύναμις Ὑψίστου ἐπισκιάσει σοι· διὸ καὶ τὸ γεννώμενον ἅγιον κληθήσεται, υἱὸς θεοῦ·'' None		sup>
1.2 even as those who from the beginning were eyewitnesses and ministers of the word delivered them to us,

1.26 Now in the sixth month, the angel Gabriel was sent from God to a city of Galilee, named Nazareth, ' "
1.27 to a virgin pledged to be married to a man whose name was Joseph, of the house of David. The virgin's name was Mary. " 1.28 Having come in, the angel said to her, "Rejoice, you highly favored one! The Lord is with you. Blessed are you among women!"
1.29 But when she saw him, she was greatly troubled at the saying, and considered what kind of salutation this might be. 1.30 The angel said to her, "Don\'t be afraid, Mary, for you have found favor with God. ' "1.31 Behold, you will conceive in your womb, and bring forth a son, and will call his name 'Jesus.' " '1.32 He will be great, and will be called the Son of the Most High. The Lord God will give him the throne of his father, David, 1.33 and he will reign over the house of Jacob forever. There will be no end to his kingdom." 1.34 Mary said to the angel, "How can this be, seeing I am a virgin?" 1.35 The angel answered her, "The Holy Spirit will come on you, and the power of the Most High will overshadow you. Therefore also the holy one who is born from you will be called the Son of God. '' None
15. New Testament, Matthew, 11.2 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Luke, as historian • history, historians, of salvation

 Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 518; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 698

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11.2 Ὁ δὲ Ἰωάνης ἀκούσας ἐν τῷ δεσμωτηρίῳ τὰ ἔργα τοῦ χριστοῦ πέμψας διὰ τῶν μαθητῶν αὐτοῦ'' None		sup>
11.2 Now when John heard in the prison the works of Christ, he sent two of his disciples '' None
16. Plutarch, Demosthenes, 2.1 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Historians • Timaeus (historian)

 Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 27; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 3

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2.1 τῷ μέντοι σύνταξιν ὑποβεβλημένῳ καὶ ἱστορίαν ἐξ οὐ προχείρων οὐδʼ οἰκείων, ἀλλὰ ξένων τε τῶν πολλῶν καὶ διεσπαρμένων ἐν ἑτέροις συνιοῦσαν ἀναγνωσμάτων, τῷ ὄντι χρὴ πρῶτον ὑπάρχειν καὶ μάλιστα τὴν πόλιν εὐδόκιμον καὶ φιλόκαλον καὶ πολυάνθρωπον, ὡς βιβλίων τε παντοδαπῶν ἀφθονίαν ἔχων, καὶ ὅσα τοὺς γράφοντας διαφύγοντα σωτηρίᾳ μνήμης ἐπιφανεστέραν εἴληφε πίστιν ὑπολαμβάνων ἀκοῇ καὶ διαπυνθανόμενος, μὴ πολλῶν μηδʼ ἀναγκαίων ἐνδεὲς ἀποδιδοίη τὸ ἔργον.'' None		sup>
2.1 '' None
17. Tacitus, Histories, 4.83-4.84 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Josephus, Flavius, historiographical methodology in • Manetho, Egyptian historian • Tacitus, Roman Historian • Vopiscus Flavius, Roman Historian

 Found in books: Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 79; Rizzi (2010), Hadrian and the Christians, 120; Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 120, 121

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4.83 \xa0The origin of this god has not yet been generally treated by our authors: the Egyptian priests tell the following story, that when King Ptolemy, the first of the Macedonians to put the power of Egypt on a firm foundation, was giving the new city of Alexandria walls, temples, and religious rites, there appeared to him in his sleep a vision of a young man of extraordinary beauty and of more than human stature, who warned him to send his most faithful friends to Pontus and bring his statue hither; the vision said that this act would be a happy thing for the kingdom and that the city that received the god would be great and famous: after these words the youth seemed to be carried to heaven in a blaze of fire. Ptolemy, moved by this miraculous omen, disclosed this nocturnal vision to the Egyptian priests, whose business it is to interpret such things. When they proved to know little of Pontus and foreign countries, he questioned Timotheus, an Athenian of the clan of the Eumolpidae, whom he had called from Eleusis to preside over the sacred rites, and asked him what this religion was and what the divinity meant. Timotheus learned by questioning men who had travelled to Pontus that there was a city there called Sinope, and that not far from it there was a temple of Jupiter Dis, long famous among the natives: for there sits beside the god a female figure which most call Proserpina. But Ptolemy, although prone to superstitious fears after the nature of kings, when he once more felt secure, being more eager for pleasures than religious rites, began gradually to neglect the matter and to turn his attention to other things, until the same vision, now more terrible and insistent, threatened ruin upon the king himself and his kingdom unless his orders were carried out. Then Ptolemy directed that ambassadors and gifts should be despatched to King Scydrothemis â\x80\x94 he ruled over the people of Sinope at that time â\x80\x94 and when the embassy was about to sail he instructed them to visit Pythian Apollo. The ambassadors found the sea favourable; and the answer of the oracle was not uncertain: Apollo bade them go on and bring back the image of his father, but leave that of his sister.' "4.84 \xa0When the ambassadors reached Sinope, they delivered the gifts, requests, and messages of their king to Scydrothemis. He was all uncertainty, now fearing the god and again being terrified by the threats and opposition of his people; often he was tempted by the gifts and promises of the ambassadors. In the meantime three years passed during which Ptolemy did not lessen his zeal or his appeals; he increased the dignity of his ambassadors, the number of his ships, and the quantity of gold offered. Then a terrifying vision appeared to Scydrothemis, warning him not to hinder longer the purposes of the god: as he still hesitated, various disasters, diseases, and the evident anger of the gods, growing heavier from day to day, beset the king. He called an assembly of his people and made known to them the god's orders, the visions that had appeared to him and to Ptolemy, and the misfortunes that were multiplying upon them: the people opposed their king; they were jealous of Egypt, afraid for themselves, and so gathered about the temple of the god. At this point the tale becomes stranger, for tradition says that the god himself, voluntarily embarking on the fleet that was lying on the shore, miraculously crossed the wide stretch of sea and reached Alexandria in two days. A\xa0temple, befitting the size of the city, was erected in the quarter called Rhacotis; there had previously been on that spot an ancient shrine dedicated to Serapis and Isis. Such is the most popular account of the origin and arrival of the god. Yet I\xa0am not unaware that there are some who maintain that the god was brought from Seleucia in Syria in the reign of Ptolemy\xa0III; still others claim that the same Ptolemy introduced the god, but that the place from which he came was Memphis, once a famous city and the bulwark of ancient Egypt. Many regard the god himself as identical with Aesculapius, because he cures the sick; some as Osiris, the oldest god among these peoples; still more identify him with Jupiter as the supreme lord of all things; the majority, however, arguing from the attributes of the god that are seen on his statue or from their own conjectures, hold him to be Father Dis."' None
18. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Antigonus (Historian) • Josephus, Flavius, historiographical methodology in

 Found in books: Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 79; Welch (2015), Tarpeia: Workings of a Roman Myth. 273
19. Justin, Dialogue With Trypho, 85.3 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Josephus (historian) • Josephus, Flavius ( Jewish historian),

 Found in books: Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 58; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 125

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85.3 He proves that Christ is the Lord of Hosts from Psalm 24, and from his authority over demons Justin: Moreover, some of you venture to expound the prophecy which runs, 'Lift up your gates, you rulers; and be lifted up, you everlasting doors, that the King of glory may enter,' as if it referred likewise to Hezekiah, and others of you expound it of Solomon; but neither to the latter nor to the former, nor, in short, to any of your kings, can it be proved to have reference, but to this our Christ alone, who appeared without comeliness, and inglorious, as Isaiah and David and all the Scriptures said; who is the Lord of hosts, by the will of the Father who conferred on Him the dignity; who also rose from the dead, and ascended to heaven, as the Psalm and the other Scriptures manifested when they announced Him to be Lord of hosts; and of this you may, if you will, easily be persuaded by the occurrences which take place before your eyes. For every demon, when exorcised in the name of this very Son of God— who is the First-born of every creature, who became man by the Virgin, who suffered, and was crucified under Pontius Pilate by your nation, who died, who rose from the dead, and ascended into heaven — is overcome and subdued. But though you exorcise any demon in the name of any of those who were among you— either kings, or righteous men, or prophets, or patriarchs — it will not be subject to you. But if any of you exorcise it in the name of the God of Abraham, and the God of Isaac, and the God of Jacob, it will perhaps be subject to you. Now assuredly your exorcists, I have said, make use of craft when they exorcise, even as the Gentiles do, and employ fumigations and incantations. But that they are angels and powers whom the word of prophecy by David commands to lift up the gates, that He who rose from the dead, Jesus Christ, the Lord of hosts, according to the will of the Father, might enter, the word of David has likewise showed; which I shall again recall to your attention for the sake of those who were not with us yesterday, for whose benefit, moreover, I sum up many things I said yesterday. And now, if I say this to you, although I have repeated it many times, I know that it is not absurd so to do. For it is a ridiculous thing to see the sun, and the moon, and the other stars, continually keeping the same course, and bringing round the different seasons; and to see the computer who may be asked how many are twice two, because he has frequently said that they are four, not ceasing to say again that they are four; and equally so other things, which are confidently admitted, to be continually mentioned and admitted in like manner; yet that he who founds his discourse on the prophetic Scriptures should leave them and abstain from constantly referring to the same Scriptures, because it is thought he can bring forth something better than Scripture. The passage, then, by which I proved that God reveals that there are both angels and hosts in heaven is this: 'Praise the Lord from the heavens: praise Him in the highest. Praise Him, all His angels: praise Him, all His hosts.' Mnaseas (one of those who had come with them on the second day): We are greatly pleased that you undertake to repeat the same things on our account. Justin: Listen, my friends, to the Scripture which induces me to act thus. Jesus commanded us to love even our enemies, as was predicted by Isaiah in many passages, in which also is contained the mystery of our own regeneration, as well, in fact, as the regeneration of all who expect that Christ will appear in Jerusalem, and by their works endeavour earnestly to please Him. These are the words spoken by Isaiah: 'Hear the word of the Lord, you that tremble at His word. Say, our brethren, to them that hate you and detest you, that the name of the Lord has been glorified. He has appeared to your joy, and they shall be ashamed. A voice of noise from the city, a voice from the temple, a voice of the Lord who renders recompense to the proud. Before she that travailed brought forth, and before the pains of labour came, she brought forth a male child. Who has heard such a thing? And who has seen such a thing? Has the earth brought forth in one day? And has she produced a nation at once? For Zion has travailed and borne her children. But I have given such an expectation even to her that does not bring forth, said the Lord. Behold, I have made her that begets, and her that is barren, says the Lord. Rejoice, O Jerusalem, and hold a joyous assembly, all you that love her. Be glad, all you that mourn for her, that you may nurse and be filled with the breast of her consolation, that having suck you may be delighted with the entrance of His glory.' Isaiah 66:5-11"" None
20. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Cassius Dio, historian, • historiographical pose

 Found in books: Bowersock (1997), Fiction as History: Nero to Julian, 52; Repath and Whitmarsh (2022), Reading Heliodorus' Aethiopica, 242
21. None, None, nan (4th cent. CE - 5th cent. CE)
 Tagged with subjects: • Eunapius (historian) • Rufinus (Church historian) • Rufinus, Christian Historian

 Found in books: Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 301, 302; Rizzi (2010), Hadrian and the Christians, 127
22. None, None, nan (4th cent. CE - 5th cent. CE)
 Tagged with subjects: • Socrates (church historian), on environmental determinism • Sokrates, Church historian

 Found in books: Isaac (2004), The invention of racism in classical antiquity, 99; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 543
23. None, None, nan (4th cent. CE - 5th cent. CE)
 Tagged with subjects: • Cassius Dio, Greek Historian • Cassius Dio, historian, • Marius Maximus, Roman Historian • Xiphilinus, Roman Historian

 Found in books: Bowersock (1997), Fiction as History: Nero to Julian, 52; Rizzi (2010), Hadrian and the Christians, 132
24. None, None, nan (4th cent. CE - 4th cent. CE)
 Tagged with subjects: • Arrian, historian, • Socrates (church historian),

 Found in books: Bowersock (1997), Fiction as History: Nero to Julian, 111; Huttner (2013), Early Christianity in the Lycus Valley, 310
25. None, None, nan (4th cent. CE - 5th cent. CE)
 Tagged with subjects: • Historians (classical) • Rufinus (Church historian)

 Found in books: Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 301; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 244
26. Vergil, Aeneis, 6.792-6.794, 8.642-8.645
 Tagged with subjects: • Florus, historian • History, historian

 Found in books: Faure (2022), Conceptions of Time in Greek and Roman Antiquity, 132, 225; Van Nuffelen (2012), Orosius and the Rhetoric of History, 54, 152

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6.792 Augustus Caesar, Divi genus, aurea condet 6.793 saecula qui rursus Latio regnata per arva 6.794 Saturno quondam, super et Garamantas et Indos
8.642 Haud procul inde citae Mettum in diversa quadrigae 8.643 distulerant, at tu dictis, Albane, maneres, 8.644 raptabatque viri mendacis viscera Tullus 8.645 per silvam, et sparsi rorabant sanguine vepres.'' None		sup>
6.792 of retribution hath o'erwhelmed them there. " '6.793 Some roll huge boulders up; some hang on wheels, 6.794 Lashed to the whirling spokes; in his sad seat
8.642 and crimes unspeakable the despot wrought? 8.643 May Heaven requite them on his impious head 8.644 and on his children! For he used to chain 8.645 dead men to living, hand on hand was laid '" None



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