1. Septuagint, Tobit, 1.3-1.5, 4.12-4.13, 6.16, 6.19 (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: •identity as nation or people, as indicated by ethnos Found in books: Gruen, Ethnicity in the Ancient World - Did it matter (2020) 137 | 1.3. I, Tobit, walked in the ways of truth and righteousness all the days of my life, and I performed many acts of charity to my brethren and countrymen who went with me into the land of the Assyrians, to Nineveh. 1.4. Now when I was in my own country, in the land of Israel, while I was still a young man, the whole tribe of Naphtali my forefather deserted the house of Jerusalem. This was the place which had been chosen from among all the tribes of Israel, where all the tribes should sacrifice and where the temple of the dwelling of the Most High was consecrated and established for all generations for ever. 1.5. All the tribes that joined in apostasy used to sacrifice to the calf Baal, and so did the house of Naphtali my forefather. 4.12. Beware, my son, of all immorality. First of all take a wife from among the descendants of your fathers and do not marry a foreign woman, who is not of your fathers tribe; for we are the sons of the prophets. Remember, my son, that Noah, Abraham, Isaac, and Jacob, our fathers of old, all took wives from among their brethren. They were blessed in their children, and their posterity will inherit the land. 4.13. So now, my son, love your brethren, and in your heart do not disdain your brethren and the sons and daughters of your people by refusing to take a wife for yourself from among them. For in pride there is ruin and great confusion; and in shiftlessness there is loss and great want, because shiftlessness is the mother of famine. 6.16. When you enter the bridal chamber, you shall take live ashes of incense and lay upon them some of the heart and liver of the fish so as to make a smoke. |
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2. Hebrew Bible, Deuteronomy, 4.5-4.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •identity as nation or people, not defined by direct lineage in philo Found in books: Gruen, Ethnicity in the Ancient World - Did it matter (2020) 161 4.5. רְאֵה לִמַּדְתִּי אֶתְכֶם חֻקִּים וּמִשְׁפָּטִים כַּאֲשֶׁר צִוַּנִי יְהוָה אֱלֹהָי לַעֲשׂוֹת כֵּן בְּקֶרֶב הָאָרֶץ אֲשֶׁר אַתֶּם בָּאִים שָׁמָּה לְרִשְׁתָּהּ׃ 4.6. וּשְׁמַרְתֶּם וַעֲשִׂיתֶם כִּי הִוא חָכְמַתְכֶם וּבִינַתְכֶם לְעֵינֵי הָעַמִּים אֲשֶׁר יִשְׁמְעוּן אֵת כָּל־הַחֻקִּים הָאֵלֶּה וְאָמְרוּ רַק עַם־חָכָם וְנָבוֹן הַגּוֹי הַגָּדוֹל הַזֶּה׃ 4.7. כִּי מִי־גוֹי גָּדוֹל אֲשֶׁר־לוֹ אֱלֹהִים קְרֹבִים אֵלָיו כַּיהוָה אֱלֹהֵינוּ בְּכָּל־קָרְאֵנוּ אֵלָיו׃ 4.8. וּמִי גּוֹי גָּדוֹל אֲשֶׁר־לוֹ חֻקִּים וּמִשְׁפָּטִים צַדִּיקִם כְּכֹל הַתּוֹרָה הַזֹּאת אֲשֶׁר אָנֹכִי נֹתֵן לִפְנֵיכֶם הַיּוֹם׃ | 4.5. Behold, I have taught you statutes and ordices, even as the LORD my God commanded me, that ye should do so in the midst of the land whither ye go in to possess it. 4.6. Observe therefore and do them; for this is your wisdom and your understanding in the sight of the peoples, that, when they hear all these statutes, shall say: ‘Surely this great nation is a wise and understanding people.’ 4.7. For what great nation is there, that hath God so nigh unto them, as the LORD our God is whensoever we call upon Him? 4.8. And what great nation is there, that hath statutes and ordices so righteous as all this law, which I set before you this day? |
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3. Hebrew Bible, Genesis, 24.1-24.4, 24.37, 26.34-26.35, 27.46, 28.1-28.9, 36.2-36.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •identity as nation or people, hebrews’ assertion of Found in books: Gruen, Ethnicity in the Ancient World - Did it matter (2020) 113 24.1. וְאַבְרָהָם זָקֵן בָּא בַּיָּמִים וַיהוָה בֵּרַךְ אֶת־אַבְרָהָם בַּכֹּל׃ 24.1. וַיִּקַּח הָעֶבֶד עֲשָׂרָה גְמַלִּים מִגְּמַלֵּי אֲדֹנָיו וַיֵּלֶךְ וְכָל־טוּב אֲדֹנָיו בְּיָדוֹ וַיָּקָם וַיֵּלֶךְ אֶל־אֲרַם נַהֲרַיִם אֶל־עִיר נָחוֹר׃ 24.2. וַיֹּאמֶר אַבְרָהָם אֶל־עַבְדּוֹ זְקַן בֵּיתוֹ הַמֹּשֵׁל בְּכָל־אֲשֶׁר־לוֹ שִׂים־נָא יָדְךָ תַּחַת יְרֵכִי׃ 24.2. וַתְּמַהֵר וַתְּעַר כַּדָּהּ אֶל־הַשֹּׁקֶת וַתָּרָץ עוֹד אֶל־הַבְּאֵר לִשְׁאֹב וַתִּשְׁאַב לְכָל־גְּמַלָּיו׃ 24.3. וְאַשְׁבִּיעֲךָ בַּיהוָה אֱלֹהֵי הַשָּׁמַיִם וֵאלֹהֵי הָאָרֶץ אֲשֶׁר לֹא־תִקַּח אִשָּׁה לִבְנִי מִבְּנוֹת הַכְּנַעֲנִי אֲשֶׁר אָנֹכִי יוֹשֵׁב בְּקִרְבּוֹ׃ 24.3. וַיְהִי כִּרְאֹת אֶת־הַנֶּזֶם וְאֶת־הַצְּמִדִים עַל־יְדֵי אֲחֹתוֹ וּכְשָׁמְעוֹ אֶת־דִּבְרֵי רִבְקָה אֲחֹתוֹ לֵאמֹר כֹּה־דִבֶּר אֵלַי הָאִישׁ וַיָּבֹא אֶל־הָאִישׁ וְהִנֵּה עֹמֵד עַל־הַגְּמַלִּים עַל־הָעָיִן׃ 24.4. כִּי אֶל־אַרְצִי וְאֶל־מוֹלַדְתִּי תֵּלֵךְ וְלָקַחְתָּ אִשָּׁה לִבְנִי לְיִצְחָק׃ 24.4. וַיֹּאמֶר אֵלָי יְהוָה אֲשֶׁר־הִתְהַלַּכְתִּי לְפָנָיו יִשְׁלַח מַלְאָכוֹ אִתָּךְ וְהִצְלִיחַ דַּרְכֶּךָ וְלָקַחְתָּ אִשָּׁה לִבְנִי מִמִּשְׁפַּחְתִּי וּמִבֵּית אָבִי׃ 24.37. וַיַּשְׁבִּעֵנִי אֲדֹנִי לֵאמֹר לֹא־תִקַּח אִשָּׁה לִבְנִי מִבְּנוֹת הַכְּנַעֲנִי אֲשֶׁר אָנֹכִי יֹשֵׁב בְּאַרְצוֹ׃ 26.34. וַיְהִי עֵשָׂו בֶּן־אַרְבָּעִים שָׁנָה וַיִּקַּח אִשָּׁה אֶת־יְהוּדִית בַּת־בְּאֵרִי הַחִתִּי וְאֶת־בָּשְׂמַת בַּת־אֵילֹן הַחִתִּי׃ 26.35. וַתִּהְיֶיןָ מֹרַת רוּחַ לְיִצְחָק וּלְרִבְקָה׃ 27.46. וַתֹּאמֶר רִבְקָה אֶל־יִצְחָק קַצְתִּי בְחַיַּי מִפְּנֵי בְּנוֹת חֵת אִם־לֹקֵחַ יַעֲקֹב אִשָּׁה מִבְּנוֹת־חֵת כָּאֵלֶּה מִבְּנוֹת הָאָרֶץ לָמָּה לִּי חַיִּים׃ 28.1. וַיִּקְרָא יִצְחָק אֶל־יַעֲקֹב וַיְבָרֶךְ אֹתוֹ וַיְצַוֵּהוּ וַיֹּאמֶר לוֹ לֹא־תִקַּח אִשָּׁה מִבְּנוֹת כְּנָעַן׃ 28.1. וַיֵּצֵא יַעֲקֹב מִבְּאֵר שָׁבַע וַיֵּלֶךְ חָרָנָה׃ 28.2. קוּם לֵךְ פַּדֶּנָה אֲרָם בֵּיתָה בְתוּאֵל אֲבִי אִמֶּךָ וְקַח־לְךָ מִשָּׁם אִשָּׁה מִבְּנוֹת לָבָן אֲחִי אִמֶּךָ׃ 28.2. וַיִּדַּר יַעֲקֹב נֶדֶר לֵאמֹר אִם־יִהְיֶה אֱלֹהִים עִמָּדִי וּשְׁמָרַנִי בַּדֶּרֶךְ הַזֶּה אֲשֶׁר אָנֹכִי הוֹלֵךְ וְנָתַן־לִי לֶחֶם לֶאֱכֹל וּבֶגֶד לִלְבֹּשׁ׃ 28.3. וְאֵל שַׁדַּי יְבָרֵךְ אֹתְךָ וְיַפְרְךָ וְיַרְבֶּךָ וְהָיִיתָ לִקְהַל עַמִּים׃ 28.4. וְיִתֶּן־לְךָ אֶת־בִּרְכַּת אַבְרָהָם לְךָ וּלְזַרְעֲךָ אִתָּךְ לְרִשְׁתְּךָ אֶת־אֶרֶץ מְגֻרֶיךָ אֲשֶׁר־נָתַן אֱלֹהִים לְאַבְרָהָם׃ 28.6. וַיַּרְא עֵשָׂו כִּי־בֵרַךְ יִצְחָק אֶת־יַעֲקֹב וְשִׁלַּח אֹתוֹ פַּדֶּנָה אֲרָם לָקַחַת־לוֹ מִשָּׁם אִשָּׁה בְּבָרֲכוֹ אֹתוֹ וַיְצַו עָלָיו לֵאמֹר לֹא־תִקַּח אִשָּׁה מִבְּנוֹת כְּנָעַן׃ 28.8. וַיַּרְא עֵשָׂו כִּי רָעוֹת בְּנוֹת כְּנָעַן בְּעֵינֵי יִצְחָק אָבִיו׃ 28.9. וַיֵּלֶךְ עֵשָׂו אֶל־יִשְׁמָעֵאל וַיִּקַּח אֶת־מָחֲלַת בַּת־יִשְׁמָעֵאל בֶּן־אַבְרָהָם אֲחוֹת נְבָיוֹת עַל־נָשָׁיו לוֹ לְאִשָּׁה׃ 36.2. עֵשָׂו לָקַח אֶת־נָשָׁיו מִבְּנוֹת כְּנָעַן אֶת־עָדָה בַּת־אֵילוֹן הַחִתִּי וְאֶת־אָהֳלִיבָמָה בַּת־עֲנָה בַּת־צִבְעוֹן הַחִוִּי׃ 36.2. אֵלֶּה בְנֵי־שֵׂעִיר הַחֹרִי יֹשְׁבֵי הָאָרֶץ לוֹטָן וְשׁוֹבָל וְצִבְעוֹן וַעֲנָה׃ 36.3. אַלּוּף דִּשֹׁן אַלּוּף אֵצֶר אַלּוּף דִּישָׁן אֵלֶּה אַלּוּפֵי הַחֹרִי לְאַלֻּפֵיהֶם בְּאֶרֶץ שֵׂעִיר׃ 36.3. וְאֶת־בָּשְׂמַת בַּת־יִשְׁמָעֵאל אֲחוֹת נְבָיוֹת׃ | 24.1. And Abraham was old, well stricken in age; and the LORD had blessed Abraham in all things. 24.2. And Abraham said unto his servant, the elder of his house, that ruled over all that he had: ‘Put, I pray thee, thy hand under my thigh. 24.3. And I will make thee swear by the LORD, the God of heaven and the God of the earth, that thou shalt not take a wife for my son of the daughters of the Canaanites, among whom I dwell. 24.4. But thou shalt go unto my country, and to my kindred, and take a wife for my son, even for Isaac.’ 24.37. And my master made me swear, saying: Thou shalt not take a wife for my son of the daughters of the Canaanites, in whose land I dwell. 26.34. And when Esau was forty years old, he took to wife Judith the daughter of Beeri the Hittite, and Basemath the daughter of Elon the Hittite. 26.35. And they were a bitterness of spirit unto Isaac and to Rebekah. 27.46. And Rebekah said to Isaac: ‘I am weary of my life because of the daughters of Heth. If Jacob take a wife of the daughters of Heth, such as these, of the daughters of the land, what good shall my life do me?’ 28.1. And Isaac called Jacob, and blessed him, and charged him, and said unto him: ‘Thou shalt not take a wife of the daughters of Canaan. 28.2. Arise, go to Paddan-aram, to the house of Bethuel thy mother’s father; and take thee a wife from thence of the daughters of Laban thy mother’s brother. 28.3. And God Almighty bless thee, and make thee fruitful, and multiply thee, that thou mayest be a congregation of peoples; 28.4. and give thee the blessing of Abraham, to thee, and to thy seed with thee; that thou mayest inherit the land of thy sojournings, which God gave unto Abraham.’ 28.6. Now Esau saw that Isaac had blessed Jacob and sent him away to Paddan-aram, to take him a wife from thence; and that as he blessed him he gave him a charge, saying: ‘Thou shalt not take a wife of the daughters of Canaan’; 28.8. and Esau saw that the daughters of Canaan pleased not Isaac his father; . 28.9. o Esau went unto Ishmael, and took unto the wives that he had Mahalath the daughter of Ishmael Abraham’s son, the sister of Nebaioth, to be his wife. 36.2. Esau took his wives of the daughters of Canaan; Adah the daughter of Elon the Hittite, and Oholibamah the daughter of Anah, the daughter of Zibeon the Hivite, 36.3. and Basemath Ishmael’s daughter, sister of Nebaioth. |
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4. Hebrew Bible, Numbers, 23-24, 22 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Gruen, Ethnicity in the Ancient World - Did it matter (2020) 161 | 22. Come now therefore, I pray thee, curse me this people; for they are too mighty for me; peradventure I shall prevail, that we may smite them, and that I may drive them out of the land; for I know that he whom thou blessest is blessed, and he whom thou cursest is cursed.’,And Balak said unto Balaam: ‘Did I not earnestly send unto thee to call thee? wherefore camest thou not unto me? am I not able indeed to promote thee to honour?’,Then the LORD opened the eyes of Balaam, and he saw the angel of the LORD standing in the way, with his sword drawn in his hand; and he bowed his head, and fell on his face.,And the children of Israel journeyed, and pitched in the plains of Moab beyond the Jordan at Jericho.,and the ass saw me, and turned aside before me these three times; unless she had turned aside from me, surely now I had even slain thee, and saved her alive.’,And the angel of the LORD said unto him: ‘Wherefore hast thou smitten thine ass these three times? behold, I am come forth for an adversary, because thy way is contrary unto me;,And Balaam rose up in the morning, and said unto the princes of Balak: ‘Get you into your land; for the LORD refuseth to give me leave to go with you.’,And when Balak heard that Balaam was come, he went out to meet him unto Ir-moab, which is on the border of Arnon, which is in the utmost part of the border.,And the LORD opened the mouth of the ass, and she said unto Balaam: ‘What have I done unto thee, that thou hast smitten me these three times?’,And Balak sent yet again princes, more, and more honourable than they.,And Balak the son of Zippor saw all that Israel had done to the Amorites.,Behold the people that is come out of Egypt, it covereth the face of the earth; now, come curse me them; peradventure I shall be able to fight against them, and shall drive them out.’,And the ass saw the angel of the LORD, and she thrust herself unto the wall, and crushed Balaam’s foot against the wall; and he smote her again.,And Balaam said unto Balak: ‘Lo, I am come unto thee; have I now any power at all to speak any thing? the word that God putteth in my mouth, that shall I speak.’,And the angel of the LORD went further, and stood in a narrow place, where was no way to turn either to the right hand or to the left.,And they came to Balaam, and said to him: ‘Thus saith Balak the son of Zippor: Let nothing, I pray thee, hinder thee from coming unto me;,And Moab said unto the elders of Midian: ‘Now will this multitude lick up all that is round about us, as the ox licketh up the grass of the field.’—And Balak the son of Zippor was king of Moab at that time.—,Then the angel of the LORD stood in a hollow way between the vineyards, a fence being on this side, and a fence on that side.,And God came unto Balaam, and said: ‘What men are these with thee?’,And the ass saw the angel of the LORD, and she lay down under Balaam; and Balaam’s anger was kindled, and he smote the ass with his staff.,And it came to pass in the morning that Balak took Balaam, and brought him up into Bamoth-baal, and he saw from thence the utmost part of the people.,And Balaam said unto the ass: ‘Because thou hast mocked me; I would there were a sword in my hand, for now I had killed thee.’,for I will promote thee unto very great honour, and whatsoever thou sayest unto me I will do; come therefore, I pray thee, curse me this people.’,And God’s anger was kindled because he went; and the angel of the LORD placed himself in the way for an adversary against him.—Now he was riding upon his ass, and his two servants were with him.—,And the ass saw the angel of the LORD standing in the way, with his sword drawn in his hand; and the ass turned aside out of the way, and went into the field; and Balaam smote the ass, to turn her into the way.,And the ass said unto Balaam: ‘Am not I thine ass, upon which thou hast ridden all thy life long unto this day? was I ever wont to do so unto thee?’ And he said: ‘Nay.’,And the princes of Moab rose up, and they went unto Balak, and said: ‘Balaam refuseth to come with us.’,And Moab was sore afraid of the people, because they were many; and Moab was overcome with dread because of the children of Israel.,And the angel of the LORD said unto Balaam: ‘Go with the men; but only the word that I shall speak unto thee, that thou shalt speak.’ So Balaam went with the princes of Balak.,And Balak sacrificed oxen and sheep, and sent to Balaam, and to the princes that were with him.,And he said unto them: ‘Lodge here this night, and I will bring you back word, as the LORD may speak unto me’; and the princes of Moab abode with Balaam.,And Balaam rose up in the morning, and saddled his ass, and went with the princes of Moab.,And God said unto Balaam: ‘Thou shalt not go with them; thou shalt not curse the people; for they are blessed.’,And he sent messengers unto Balaam the son of Beor, to Pethor, which is by the River, to the land of the children of his people, to call him, saying: ‘Behold, there is a people come out from Egypt; behold, they cover the face of the earth, and they abide over against me.,And Balaam said unto the angel of the LORD: ‘I have sinned; for I knew not that thou stoodest in the way against me; now therefore, if it displease thee, I will get me back.’,And Balaam answered and said unto the servants of Balak: ‘If Balak would give me his house full of silver and gold, I cannot go beyond the word of the LORD my God, to do any thing, small or great.,And Balaam went with Balak, and they came unto Kiriath-huzoth.,And the elders of Moab and the elders of Midian departed with the rewards of divination in their hand; and they came unto Balaam, and spoke unto him the words of Balak.,Now therefore, I pray you, tarry ye also here this night, that I may know what the LORD will speak unto me more.’,And Balaam said unto God: ‘Balak the son of Zippor, king of Moab, hath sent unto me [saying]:,And God came unto Balaam at night, and said unto him: ‘If the men are come to call thee, rise up, go with them; but only the word which I speak unto thee, that shalt thou do.’ |
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5. Hebrew Bible, 1 Samuel, 14.1-14.23 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •identity as nation or people, as indicated by ethnos Found in books: Gruen, Ethnicity in the Ancient World - Did it matter (2020) 176 14.1. וְאִם־כֹּה יֹאמְרוּ עֲלוּ עָלֵינוּ וְעָלִינוּ כִּי־נְתָנָם יְהוָה בְּיָדֵנוּ וְזֶה־לָּנוּ הָאוֹת׃ 14.1. וַיְהִי הַיּוֹם וַיֹּאמֶר יוֹנָתָן בֶּן־שָׁאוּל אֶל־הַנַּעַר נֹשֵׂא כֵלָיו לְכָה וְנַעְבְּרָה אֶל־מַצַּב פְּלִשְׁתִּים אֲשֶׁר מֵעֵבֶר הַלָּז וּלְאָבִיו לֹא הִגִּיד׃ 14.2. וְשָׁאוּל יוֹשֵׁב בִּקְצֵה הַגִּבְעָה תַּחַת הָרִמּוֹן אֲשֶׁר בְּמִגְרוֹן וְהָעָם אֲשֶׁר עִמּוֹ כְּשֵׁשׁ מֵאוֹת אִישׁ׃ 14.2. וַיִּזָּעֵק שָׁאוּל וְכָל־הָעָם אֲשֶׁר אִתּוֹ וַיָּבֹאוּ עַד־הַמִּלְחָמָה וְהִנֵּה הָיְתָה חֶרֶב אִישׁ בְּרֵעֵהוּ מְהוּמָה גְּדוֹלָה מְאֹד׃ 14.3. וַאֲחִיָּה בֶן־אֲחִטוּב אֲחִי אִיכָבוֹד בֶּן־פִּינְחָס בֶּן־עֵלִי כֹּהֵן יְהוָה בְּשִׁלוֹ נֹשֵׂא אֵפוֹד וְהָעָם לֹא יָדַע כִּי הָלַךְ יוֹנָתָן׃ 14.3. אַף כִּי לוּא אָכֹל אָכַל הַיּוֹם הָעָם מִשְּׁלַל אֹיְבָיו אֲשֶׁר מָצָא כִּי עַתָּה לֹא־רָבְתָה מַכָּה בַּפְּלִשְׁתִּים׃ 14.4. וּבֵין הַמַּעְבְּרוֹת אֲשֶׁר בִּקֵּשׁ יוֹנָתָן לַעֲבֹר עַל־מַצַּב פְּלִשְׁתִּים שֵׁן־הַסֶּלַע מֵהָעֵבֶר מִזֶּה וְשֵׁן־הַסֶּלַע מֵהָעֵבֶר מִזֶּה וְשֵׁם הָאֶחָד בּוֹצֵץ וְשֵׁם הָאֶחָד סֶנֶּה׃ 14.4. וַיֹּאמֶר אֶל־כָּל־יִשְׂרָאֵל אַתֶּם תִּהְיוּ לְעֵבֶר אֶחָד וַאֲנִי וְיוֹנָתָן בְּנִי נִהְיֶה לְעֵבֶר אֶחָד וַיֹּאמְרוּ הָעָם אֶל־שָׁאוּל הַטּוֹב בְּעֵינֶיךָ עֲשֵׂה׃ 14.5. וְשֵׁם אֵשֶׁת שָׁאוּל אֲחִינֹעַם בַּת־אֲחִימָעַץ וְשֵׁם שַׂר־צְבָאוֹ אֲבִינֵר בֶּן־נֵר דּוֹד שָׁאוּל׃ 14.5. הַשֵּׁן הָאֶחָד מָצוּק מִצָּפוֹן מוּל מִכְמָשׂ וְהָאֶחָד מִנֶּגֶב מוּל גָּבַע׃ 14.6. וַיֹּאמֶר יְהוֹנָתָן אֶל־הַנַּעַר נֹשֵׂא כֵלָיו לְכָה וְנַעְבְּרָה אֶל־מַצַּב הָעֲרֵלִים הָאֵלֶּה אוּלַי יַעֲשֶׂה יְהוָה לָנוּ כִּי אֵין לַיהוָה מַעְצוֹר לְהוֹשִׁיעַ בְּרַב אוֹ בִמְעָט׃ 14.7. וַיֹּאמֶר לוֹ נֹשֵׂא כֵלָיו עֲשֵׂה כָּל־אֲשֶׁר בִּלְבָבֶךָ נְטֵה לָךְ הִנְנִי עִמְּךָ כִּלְבָבֶךָ׃ 14.8. וַיֹּאמֶר יְהוֹנָתָן הִנֵּה אֲנַחְנוּ עֹבְרִים אֶל־הָאֲנָשִׁים וְנִגְלִינוּ אֲלֵיהֶם׃ 14.9. אִם־כֹּה יֹאמְרוּ אֵלֵינוּ דֹּמּוּ עַד־הַגִּיעֵנוּ אֲלֵיכֶם וְעָמַדְנוּ תַחְתֵּינוּ וְלֹא נַעֲלֶה אֲלֵיהֶם׃ 14.11. וַיִּגָּלוּ שְׁנֵיהֶם אֶל־מַצַּב פְּלִשְׁתִּים וַיֹּאמְרוּ פְלִשְׁתִּים הִנֵּה עִבְרִים יֹצְאִים מִן־הַחֹרִים אֲשֶׁר הִתְחַבְּאוּ־שָׁם׃ 14.12. וַיַּעֲנוּ אַנְשֵׁי הַמַּצָּבָה אֶת־יוֹנָתָן וְאֶת־נֹשֵׂא כֵלָיו וַיֹּאמְרוּ עֲלוּ אֵלֵינוּ וְנוֹדִיעָה אֶתְכֶם דָּבָר וַיֹּאמֶר יוֹנָתָן אֶל־נֹשֵׂא כֵלָיו עֲלֵה אַחֲרַי כִּי־נְתָנָם יְהוָה בְּיַד יִשְׂרָאֵל׃ 14.13. וַיַּעַל יוֹנָתָן עַל־יָדָיו וְעַל־רַגְלָיו וְנֹשֵׂא כֵלָיו אַחֲרָיו וַיִּפְּלוּ לִפְנֵי יוֹנָתָן וְנֹשֵׂא כֵלָיו מְמוֹתֵת אַחֲרָיו׃ 14.14. וַתְּהִי הַמַּכָּה הָרִאשֹׁנָה אֲשֶׁר הִכָּה יוֹנָתָן וְנֹשֵׂא כֵלָיו כְּעֶשְׂרִים אִישׁ כְּבַחֲצִי מַעֲנָה צֶמֶד שָׂדֶה׃ 14.15. וַתְּהִי חֲרָדָה בַמַּחֲנֶה בַשָּׂדֶה וּבְכָל־הָעָם הַמַּצָּב וְהַמַּשְׁחִית חָרְדוּ גַּם־הֵמָּה וַתִּרְגַּז הָאָרֶץ וַתְּהִי לְחֶרְדַּת אֱלֹהִים׃ 14.18. וַיֹּאמֶר שָׁאוּל לַאֲחִיָּה הַגִּישָׁה אֲרוֹן הָאֱלֹהִים כִּי־הָיָה אֲרוֹן הָאֱלֹהִים בַּיּוֹם הַהוּא וּבְנֵי יִשְׂרָאֵל׃ 14.21. וְהָעִבְרִים הָיוּ לַפְּלִשְׁתִּים כְּאֶתְמוֹל שִׁלְשׁוֹם אֲשֶׁר עָלוּ עִמָּם בַּמַּחֲנֶה סָבִיב וְגַם־הֵמָּה לִהְיוֹת עִם־יִשְׂרָאֵל אֲשֶׁר עִם־שָׁאוּל וְיוֹנָתָן׃ 14.22. וְכֹל אִישׁ יִשְׂרָאֵל הַמִּתְחַבְּאִים בְּהַר־אֶפְרַיִם שָׁמְעוּ כִּי־נָסוּ פְּלִשְׁתִּים וַיַּדְבְּקוּ גַם־הֵמָּה אַחֲרֵיהֶם בַּמִּלְחָמָה׃ | 14.1. Now it came to pass one day, that Yonatan the son of Sha᾽ul said to the young man that bore his armour, Come, and let us go over to the garrison of the Pelishtim, that is on the other side. But he did not tell his father. 14.2. And Sha᾽ul was sitting on the far side of Giv῾a under the pomegranate tree which was in Migron: and the people that were with him were about six hundred men; 14.3. and Aĥiyya, the son of Aĥituv, I-khavod’s brother, the son of Pineĥas, the son of ῾Eli, was the Lord’s priest in Shilo, wearing an efod. And the people knew not that Yonatan was gone. 14.4. And between the passes, by which Yonatan sought to go over to the garrison of the Pelishtim, there was a sharp rock on the one side, and a sharp rock on the other side: and the name of the one was Bożeż, and the name of the other Sene. 14.5. The one point rose up abruptly northwards over against Mikhmash, and the other southwards over against Geva. 14.6. And Yonatan said to the young man that bore his armour, Come, and let us go over to the garrison of these uncircumcised: it may be that the Lord will perform a deed for us: for there is no restraint upon the Lord to save by many or by few. 14.7. And his armourbearer said to him, Do all that is in thy heart: turn thee; behold, I am with thee according to thy heart. 14.8. Then said Yonatan, Behold, we will pass over to these men, and we will reveal ourselves to them. 14.9. If they say thus to us, Tarry until we come to you; then we will stand still in our place, and will not go up to them. 14.10. But if they say thus, Come up to us; then we will go up: for the Lord has delivered them into our hand: and this shall be a sign to us. 14.11. And both of them showed themselves to the garrison of the Pelishtim: and the Pelishtim said, Behold, the Hebrews come out of the holes where they have hidden themselves. 14.12. And the men of the garrison answered Yonatan and his armourbearer, and said, Come up to us, and we will show you something. And Yonatan said to his armourbearer, Come up after me: for the Lord has delivered them into the hand of Yisra᾽el. 14.13. And Yonatan climbed up on his hands and feet, and his armourbearer after him: and they fell before Yonatan; and his armourbearer slew after him. 14.14. And that first slaughter, which Yonatan and his armour-bearer made, was about twenty men, within as it were half a furrow, which a yoke of oxen might plough. 14.15. And there was trembling in the camp, in the field, and among all the people: the garrison, and the raiding parties, they also trembled, and the earth quaked: so it was a very great trembling. 14.18. And Sha᾽ul said to Aĥiyya, Bring the ark of God here. For the ark of God was at that time with the children of Yisra᾽el. 14.21. Moreover the Hebrews that were with the Pelishtim before that time, who went up with them into the camp from the country round about, they also turned to be with the men of Yisra᾽el that were with Sha᾽ul and Yonatan. 14.22. Likewise all the men of Yisra᾽el who had hid themselves in mount Efrayim, when they heard that the Pelishtim fled, they also pursued them closely in the battle. |
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6. Herodotus, Histories, 1.7, 1.79, 1.155, 2.37, 2.42, 3.98-3.106, 4.5-4.13, 4.18, 4.93, 4.106, 4.108-4.109, 5.22, 6.53-6.55 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •identity as nation or people, origins of •identity as nation or people, in anatolia •identity as nation or people, mixed character of Found in books: Gruen, Ethnicity in the Ancient World - Did it matter (2020) 44, 45, 46, 47 1.7. ἡ δὲ ἡγεμονίη οὕτω περιῆλθε, ἐοῦσα Ἡρακλειδέων ἐς τὸ γένος τὸ Κροίσου, καλεομένους δὲ Μερμνάδας. ἦν Κανδαύλης, τὸν οἱ Ἕλληνές Μυρσίλον ὀνομάζουσι, τύραννος Σαρδίων, ἀπόγονος δὲ Ἀλκαίου τοῦ Ἡρακλέος. Ἄγρων μὲν γὰρ ὁ Νίνου τοῦ Βήλου τοῦ Ἀλκαίου πρῶτος Ἡρακλειδέων βασιλεὺς ἐγένετο Σαρδίων, Κανδαύλης δὲ ὁ Μύρσου ὕστατος. οἱ δὲ πρότερον Ἄγρωνος βασιλεύσαντες ταύτης τῆς χώρης ἦσαν ἀπόγονοὶ Λυδοῦ τοῦ Ἄτυος, ἀπʼ ὅτευ ὁ δῆμος Λύδιος ἐκλήθη ὁ πᾶς οὗτος, πρότερον Μηίων καλεόμενος. παρὰ τούτων Ἡρακλεῖδαι ἐπιτραφθέντες ἔσχον τὴν ἀρχήν ἐκ θεοπροπίου, ἐκ δούλης τε τῆς Ἰαρδάνου γεγονότες καὶ Ἡρακλέος, ἄρξαντες μὲν ἐπὶ δύο τε καὶ εἴκοσι γενεᾶς ἀνδρῶν ἔτεα πέντε τε καὶ πεντακόσια, παῖς παρὰ πατρὸς ἐκδεκόμενος τὴν ἀρχήν, μέχρι Κανδαύλεω τοῦ Μύρσου. 1.79. Κῦρος δὲ αὐτίκα ἀπελαύνοντος Κροίσου μετὰ τὴν μάχην τὴν γενομένην ἐν τῇ Πτερίῃ, μαθὼν ὡς ἀπελάσας μέλλοι Κροῖσος διασκεδᾶν τὸν στρατόν, βουλευόμενος εὕρισκε πρῆγμά οἷ εἶναι ἐλαύνειν ὡς δύναιτο τάχιστα ἐπὶ τὰς Σάρδις, πρὶν ἢ τὸ δεύτερον ἁλισθῆναι τῶν Λυδῶν τὴν δύναμιν. ὡς δέ οἱ ταῦτα ἔδοξε, καὶ ἐποίεε κατὰ τάχος· ἐλάσας γὰρ τὸν στρατὸν ἐς τὴν Λυδίην αὐτὸς ἄγγελος Κροίσῳ ἐληλύθεε. ἐνθαῦτα Κροῖσος ἐς ἀπορίην πολλὴν ἀπιγμένος, ὥς οἱ παρὰ δόξαν ἔσχε τὰ πρήγματα ἢ ὡς αὐτὸς κατεδόκεε, ὅμως τοὺς Λυδοὺς ἐξῆγε ἐς μάχην. ἦν δὲ τοῦτον τὸν χρόνον ἔθνος οὐδὲν ἐν τῇ Ἀσίῃ οὔτε ἀνδρηιότερον οὔτε ἀλκιμώτερον τοῦ Λυδίου. ἡ δὲ μάχη σφέων ἦν ἀπʼ ἵππων, δόρατά τε ἐφόρεον μεγάλα, καὶ αὐτοὶ ἦσαν ἱππεύεσθαι ἀγαθοί. 1.155. πυθόμενος δὲ κατʼ ὁδὸν ταῦτα ὁ Κῦρος εἶπε πρὸς Κροῖσον τάδε. “Κροῖσε, τί ἔσται τέλος τῶν γινομένων τούτων ἐμοί; οὐ παύσονται Λυδοί, ὡς οἴκασι, πρήγμάτα παρέχοντες καὶ αὐτοὶ ἔχοντες. φροντίζω μὴ ἄριστον ᾖ ἐξανδραποδίσασθαι σφέας. ὁμοίως γὰρ μοι νῦν γε φαίνομαι πεποιηκέναι ὡς εἴ τις πατέρα ἀποκτείνας τῶν παίδων αὐτοῦ φείσατο· ὡς δὲ καὶ ἐγὼ Λυδῶν τὸν μὲν πλέον τι ἢ πατέρα ἐόντα σὲ λαβὼν ἄγω, αὐτοῖσι δὲ Λυδοῖσι τὴν πόλιν παρέδωκα, καὶ ἔπειτα θωμάζω εἰ μοι ἀπεστᾶσι.” ὃ μὲν δὴ τά περ ἐνόεε ἔλεγε, ὃ δʼ ἀμείβετο τοῖσιδε, δείσας μὴ ἀναστάτους ποιήσῃ τὰς Σάρδις. “ὦ βασιλεῦ, τὰ μὲν οἰκότα εἴρηκας, σὺ μέντοι μὴ πάντα θυμῷ χρέο, μηδὲ πόλιν ἀρχαίην ἐξαναστήσῃς ἀναμάρτητον ἐοῦσαν καὶ τῶν πρότερον καὶ τῶν νῦν ἑστεώτων. τὰ μὲν γὰρ πρότερον ἐγώ τε ἔπρηξα καὶ ἐγὼ κεφαλῇ ἀναμάξας φέρω· τὰ δὲ νῦν παρεόντα Πακτύης γὰρ ἐστὶ ὁ ἀδικέων, τῷ σὺ ἐπέτρεψας Σάρδις, οὗτος δότω τοι δίκην. Λυδοῖσι δὲ συγγνώμην ἔχων τάδε αὐτοῖσι ἐπίταξον, ὡς μήτε ἀποστέωσι μήτε δεινοί τοι ἔωσι· ἄπειπε μέν σφι πέμψας ὅπλα ἀρήια μὴ ἐκτῆσθαι, κέλευε δὲ σφέας κιθῶνάς τε ὑποδύνειν τοῖσι εἵμασι καὶ κοθόρνους ὑποδέεσθαι, πρόειπε δʼ αὐτοῖσι κιθαρίζειν τε καὶ ψάλλειν καὶ καπηλεύειν παιδεύειν τοὺς παῖδας. καὶ ταχέως σφέας ὦ βασιλεῦ γυναῖκας ἀντʼ ἀνδρῶν ὄψεαι γεγονότας, ὥστε οὐδὲν δεινοί τοι ἔσονται μὴ ἀποστέωσι.” 2.37. θεοσεβέες δὲ περισσῶς ἐόντες μάλιστα πάντων ἀνθρώπων νόμοισι τοιοῖσιδε χρέωνται. ἐκ χαλκέων ποτηρίων πίνουσι, διασμῶντες ἀνὰ πᾶσαν ἡμέρην, οὐκ ὃ μὲν ὃ δʼ οὔ, ἀλλὰ πάντες. εἵματα δὲ λίνεα φορέουσι αἰεὶ νεόπλυτα, ἐπιτηδεύοντες τοῦτο μάλιστα, τά τε αἰδοῖα περιτάμνονται καθαρειότητος εἵνεκεν, προτιμῶντες καθαροὶ εἶναι ἢ εὐπρεπέστεροι. οἱ δὲ ἱρέες ξυρῶνται πᾶν τὸ σῶμα διὰ τρίτης ἡμέρης, ἵνα μήτε φθεὶρ μήτε ἄλλο μυσαρὸν μηδὲν ἐγγίνηταί σφι θεραπεύουσι τοὺς θεούς. ἐσθῆτα δὲ φορέουσι οἱ ἱρέες λινέην μούνην καὶ ὑποδήματα βύβλινα· ἄλλην δέ σφι ἐσθῆτα οὐκ ἔξεστι λαβεῖν οὐδὲ ὑποδήματα ἄλλα. λοῦνται δὲ δὶς τῆς ἡμέρης ἑκάστης ψυχρῷ καὶ δὶς ἑκάστης νυκτός, ἄλλας τε θρησκηίας ἐπιτελέουσι μυρίας ὡς εἰπεῖν λόγῳ. πάσχουσι δὲ καὶ ἀγαθὰ οὐκ ὀλίγα· οὔτε τι γὰρ τῶν οἰκηίων τρίβουσι οὔτε δαπανῶνται, ἀλλὰ καὶ σιτία σφι ἐστὶ ἱρὰ πεσσόμενα, καὶ κρεῶν βοέων καὶ χηνέων πλῆθός τι ἑκάστῳ γίνεται πολλὸν ἡμέρης ἑκάστης, δίδοται δέ σφι καὶ οἶνος ἀμπέλινος· ἰχθύων δὲ οὔ σφι ἔξεστι πάσασθαι. κυάμους δὲ οὔτε τι μάλα σπείρουσι Αἰγύπτιοι ἐν τῇ χώρῃ, τούς τε γινομένους οὔτε τρώγουσι οὔτε ἕψοντες πατέονται, οἱ δὲ δὴ ἱρέες οὐδὲ ὁρέοντες ἀνέχονται, νομίζοντες οὐ καθαρὸν εἶναί μιν ὄσπριον. ἱρᾶται δὲ οὐκ εἷς ἑκάστου τῶν θεῶν ἀλλὰ πολλοί, τῶν εἷς ἐστι ἀρχιερεύς· ἐπεὰν δέ τις ἀποθάνῃ, τούτου ὁ παῖς ἀντικατίσταται. 2.42. ὅσοι μὲν δὴ Διὸς Θηβαιέος ἵδρυνται ἱρὸν ἤ νομοῦ τοῦ Θηβαίου εἰσί, οὗτοι μέν νυν πάντες ὀίων ἀπεχόμενοι αἶγας θύουσι. θεοὺς γὰρ δὴ οὐ τοὺς αὐτοὺς ἅπαντες ὁμοίως Αἰγύπτιοι σέβονται, πλὴν Ἴσιός τε καὶ Ὀσίριος, τὸν δὴ Διόνυσον εἶναι λέγουσι· τούτους δὲ ὁμοίως ἅπαντες σέβονται. ὅσοι δὲ τοῦ Μένδητος ἔκτηνται ἱρὸν ἢ νομοῦ τοῦ Μενδησίου εἰσί, οὗτοι δὲ αἰγῶν ἀπεχόμενοι ὄις θύουσι. Θηβαῖοι μέν νυν καὶ ὅσοι διὰ τούτους ὀίων ἀπέχονται, διὰ τάδε λέγουσι τὸν νόμον τόνδε σφίσι τεθῆναι. Ἡρακλέα θελῆσαι πάντως ἰδέσθαι τὸν Δία, καὶ τὸν οὐκ ἐθέλειν ὀφθῆναι ὑπʼ αὐτοῦ· τέλος δέ, ἐπείτε λιπαρέειν τὸν Ἡρακλέα, τάδε τὸν Δία μηχανήσασθαι· κριὸν ἐκδείραντα προσχέσθαι τε τὴν κεφαλὴν ἀποταμόντα τοῦ κριοῦ καὶ ἐνδύντα τὸ νάκος οὕτω οἱ ἑωυτὸν ἐπιδέξαι. ἀπὸ τούτου κριοπρόσωπον τοῦ Διὸς τὤγαλμα ποιεῦσι Αἰγύπτιοι, ἀπὸ δὲ Αἰγυπτίων Ἀμμώνιοι, ἐόντες Αἰγυπτίων τε καὶ Αἰθιόπων ἄποικοι καὶ φωνὴν μεταξὺ ἀμφοτέρων νομίζοντες. δοκέειν δέ μοι, καὶ τὸ οὔνομα Ἀμμώνιοι ἀπὸ τοῦδε σφίσι τὴν ἐπωνυμίην ἐποιήσαντο· Ἀμοῦν γὰρ Αἰγύπτιοι καλέουσι τὸν Δία. τοὺς δὲ κριοὺς οὐ θύουσι Θηβαῖοι, ἀλλʼ εἰσί σφι ἱροὶ διὰ τοῦτο. μιῇ δὲ ἡμέρῃ τοῦ ἐνιαυτοῦ, ἐν ὁρτῇ τοῦ Διός, κριὸν ἕνα κατακόψαντες καὶ ἀποδείραντες κατὰ τὠυτὸ ἐνδύουσι τὤγαλμα τοῦ Διός, καὶ ἔπειτα ἄλλο ἄγαλμα Ἡρακλέος προσάγουσι πρὸς αὐτό. ταῦτα δὲ ποιήσαντες τύπτονται οἱ περὶ τὸ ἱρὸν ἅπαντες τὸν κριὸν καὶ ἔπειτα ἐν ἱρῇ θήκῃ θάπτουσι αὐτόν. 3.98. τὸν δὲ χρυσὸν τοῦτον τὸν πολλὸν οἱ Ἰνδοί, ἀπʼ οὗ τὸ ψῆγμα τῷ βασιλέι τὸ εἰρημένον κομίζουσι, τρόπῳ τοιῷδε κτῶνται. ἔστι τῆς Ἰνδικῆς χώρης τὸ πρὸς ἥλιον ἀνίσχοντα ψάμμος· τῶν γὰρ ἡμεῖς ἴδμεν, τῶν καὶ πέρι ἀτρεκές τι λέγεται, πρῶτοι πρὸς ἠῶ καὶ ἡλίου ἀνατολὰς οἰκέουσι ἀνθρώπων τῶν ἐν τῇ Ἀσίῃ Ἰνδοί· Ἰνδῶν γὰρ τὸ πρὸς τὴν ἠῶ ἐρημίη ἐστὶ διὰ τὴν ψάμμον. ἔστι δὲ πολλὰ ἔθνεα Ἰνδῶν καὶ οὐκ ὁμόφωνα σφίσι, καὶ οἳ μὲν αὐτῶν νομάδες εἰσὶ οἳ δὲ οὔ, οἳ δὲ ἐν τοῖσι ἕλεσι οἰκέουσι τοῦ ποταμοῦ καὶ ἰχθύας σιτέονται ὠμούς, τοὺς αἱρέουσι ἐκ πλοίων καλαμίνων ὁρμώμενοι· καλάμου δὲ ἓν γόνυ πλοῖον ἕκαστον ποιέεται. οὗτοι μὲν δὴ τῶν Ἰνδῶν φορέουσι ἐσθῆτα φλοΐνην· ἐπεὰν ἐκ τοῦ ποταμοῦ φλοῦν ἀμήσωσι καὶ κόψωσι, τὸ ἐνθεῦτεν φορμοῦ τρόπον καταπλέξαντες ὡς θώρηκα ἐνδύνουσι. 3.99. ἄλλοι δὲ τῶν Ἰνδῶν πρὸς ἠῶ οἰκέοντες τούτων νομάδες εἰσὶ κρεῶν ἐδεσταὶ ὠμῶν, καλέονται δὲ Παδαῖοι, νομαίοισι δὲ τοιοῖσιδε λέγονται χρᾶσθαι· ὃς ἂν κάμῃ τῶν ἀστῶν, ἤν τε γυνὴ ἤν τε ἀνήρ, τὸν μὲν ἄνδρα ἄνδρες οἱ μάλιστά οἱ ὁμιλέοντες κτείνουσι, φάμενοι αὐτὸν τηκόμενον τῇ νούσῳ τὰ κρέα σφίσι διαφθείρεσθαι· ὁ δὲ ἄπαρνος ἐστὶ μὴ μὲν νοσέειν, οἱ δὲ οὐ συγγινωσκόμενοι ἀποκτείναντες κατευωχέονται. ἣ δὲ ἂν γυνὴ κάμῃ, ὡσαύτως αἱ ἐπιχρεώμεναι μάλιστα γυναῖκες ταὐτὰ τοῖσι ἀνδράσι ποιεῦσι. τὸν γὰρ δὴ ἐς γῆρας ἀπικόμενον θύσαντες κατευωχέονται· ἐς δὲ τούτου λόγον οὐ πολλοί τινες αὐτῶν ἀπικνέονται· πρὸ γὰρ τοῦ τὸν ἐς νοῦσον πίπτοντα πάντα κτείνουσι. 3.100. ἑτέρων δὲ ἐστὶ Ἰνδῶν ὅδε ἄλλος τρόπος· οὔτε κτείνουσι οὐδὲν ἔμψυχον οὔτε τι σπείρουσι οὔτε οἰκίας νομίζουσι ἐκτῆσθαι ποιηφαγέουσί τε· καὶ αὐτοῖσι ἐστὶ ὅσον κέγχρος τὸ μέγαθος ἐν κάλυκι, αὐτόματον ἐκ τῆς γῆς γινόμενον, τὸ συλλέγοντες αὐτῇ τῇ κάλυκι ἕψουσί τε καὶ σιτέονται. ὃς δʼ ἂν ἐς νοῦσον αὐτῶν πέσῃ, ἐλθὼν ἐς τὴν ἔρημον κεῖται· φροντίζει δὲ οὐδεὶς οὔτε ἀποθανόντος οὔτε κάμνοντος. 3.101. μίξις δὲ τούτων τῶν Ἰνδῶν τῶν κατέλεξα πάντων ἐμφανής ἐστι κατά περ τῶν προβάτων, καὶ τὸ χρῶμα φορέουσι ὅμοιον πάντες καὶ παραπλήσιον Αἰθίοψι. ἡ γονὴ δὲ αὐτῶν, τὴν ἀπίενται ἐς τὰς γυναῖκας, οὐ κατά περ τῶν ἄλλων ἀνθρώπων ἐστὶ λευκή, ἀλλὰ μέλαινα κατά περ τὸ χρῶμα. τοιαύτην δὲ καὶ Αἰθίοπες ἀπίενται θορήν. οὗτοι μὲν τῶν Ἰνδῶν ἑκαστέρω τῶν Περσέων οἰκέουσι καὶ πρὸς νότου ἀνέμου, καὶ Δαρείου βασιλέος οὐδαμὰ ὑπήκουσαν. 3.102. ἄλλοι δὲ τῶν Ἰνδῶν Κασπατύρῳ τε πόλι καὶ τῇ Πακτυϊκῇ χώρῃ εἰσὶ πρόσουροι, πρὸς ἄρκτου τε καὶ βορέω ἀνέμου κατοικημένοι τῶν ἄλλων Ἰνδῶν, οἳ Βακτρίοισι παραπλησίην ἔχουσι δίαιταν. οὗτοι καὶ μαχιμώτατοι εἰσὶ Ἰνδῶν καὶ οἱ ἐπὶ τὸν χρυσὸν στελλόμενοι εἰσὶ οὗτοι· κατὰ γὰρ τοῦτο ἐστὶ ἐρημίη διὰ τὴν ψάμμον. ἐν δὴ ὦν τῇ ἐρημίῃ ταύτῃ καὶ τῇ ψάμμῳ γίνονται μύρμηκες μεγάθεα ἔχοντες κυνῶν μὲν ἐλάσσονα ἀλωπέκων δὲ μέζονα· εἰσὶ γὰρ αὐτῶν καὶ παρὰ βασιλέι τῷ Περσέων ἐνθεῦτεν θηρευθέντες. οὗτοι ὦν οἱ μύρμηκες ποιεύμενοι οἴκησιν ὑπὸ γῆν ἀναφορέουσι τὴν ψάμμον κατά περ οἱ ἐν τοῖσι Ἕλλησι μύρμηκες κατὰ τὸν αὐτὸν τρόπον, εἰσὶ δὲ καὶ αὐτοὶ τὸ εἶδος ὁμοιότατοι· ἡ δὲ ψάμμος ἡ ἀναφερομένη ἐστὶ χρυσῖτις. ἐπὶ δὴ ταύτην τὴν ψάμμον στέλλονται ἐς τὴν ἔρημον οἱ Ἰνδοί, ζευξάμενος ἕκαστος καμήλους τρεῖς, σειρηφόρον μὲν ἑκατέρωθεν ἔρσενα παρέλκειν, θήλεαν δὲ ἐς μέσον· ἐπὶ ταύτην δὴ αὐτὸς ἀναβαίνει, ἐπιτηδεύσας ὅκως ἀπὸ τέκνων ὡς νεωτάτων ἀποσπάσας ζεύξει. αἱ γάρ σφι κάμηλοι ἵππων οὐκ ἥσσονες ἐς ταχυτῆτα εἰσί, χωρὶς δὲ ἄχθεα δυνατώτεραι πολλὸν φέρειν. 3.103. τὸ μὲν δὴ εἶδος ὁκοῖόν τι ἔχει ἡ κάμηλος, ἐπισταμένοισι τοῖσι Ἕλλησι οὐ συγγράφω· τὸ δὲ μὴ ἐπιστέαται αὐτῆς, τοῦτο φράσω· κάμηλος ἐν τοῖσι ὀπισθίοισι σκέλεσι ἔχει τέσσερας μηροὺς καὶ γούνατα τέσσερα, τά τε αἰδοῖα διὰ τῶν ὀπισθίων σκελέων πρὸς τὴν οὐρὴν τετραμμένα. 3.104. οἱ δὲ δὴ Ἰνδοὶ τρόπῳ τοιούτῳ καὶ ζεύξι τοιαύτῃ χρεώμενοι ἐλαύνουσι ἐπὶ τὸν χρυσὸν λελογισμένως ὅκως καυμάτων τῶν θερμοτάτων ἐόντων ἔσονται ἐν τῇ ἁρπαγῇ· ὑπὸ γὰρ τοῦ καύματος οἱ μύρμηκες ἀφανέες γίνονται ὑπὸ γῆν. θερμότατος δὲ ἐστὶ ὁ ἥλιος τούτοισι τοῖσι ἀνθρώποισι τὸ ἑωθινόν, οὐ κατά περ τοῖσι ἄλλοισι μεσαμβρίης, ἀλλʼ ὑπερτείλας μέχρι οὗ ἀγορῆς διαλύσιος. τοῦτον δὲ τὸν χρόνον καίει πολλῷ μᾶλλον ἢ τῇ μεσαμβρίῃ τὴν Ἑλλάδα, οὕτω ὥστʼ ἐν ὕδατι λόγος αὐτούς ἐστι βρέχεσθαι τηνικαῦτα. μεσοῦσα δὲ ἡ ἡμέρη σχεδὸν παραπλησίως καίει τούς τε ἄλλους ἀνθρώπους καὶ τοὺς Ἰνδούς. ἀποκλινομένης δὲ τῆς μεσαμβρίης γίνεταί σφι ὁ ἥλιος κατά περ τοῖσι ἄλλοισι ὁ ἑωθινός, καὶ τὸ ἀπὸ τούτου ἀπιὼν ἐπὶ μᾶλλον ψύχει, ἐς ὃ ἐπὶ δυσμῇσι ἐὼν καὶ τὸ κάρτα ψύχει. 3.105. ἐπεὰν δὲ ἔλθωσι ἐς τὸν χῶρον οἱ Ἰνδοὶ ἔχοντες θυλάκια, ἐμπλήσαντες ταῦτα τῆς ψάμμου τὴν ταχίστην ἐλαύνουσι ὀπίσω· αὐτίκα γὰρ οἱ μύρμηκες ὀδμῇ, ὡς δὴ λέγεται ὑπὸ Περσέων, μαθόντες διώκουσι. εἶναι δὲ ταχυτῆτα οὐδενὶ ἑτέρῳ ὅμοιον, οὕτω ὥστε, εἰ μὴ προλαμβάνειν τοὺς Ἰνδοὺς τῆς ὁδοῦ ἐν ᾧ τοὺς μύρμηκας συλλέγεσθαι, οὐδένα ἂν σφέων ἀποσώζεσθαι. τοὺς μέν νυν ἔρσενας τῶν καμήλων, εἶναι γὰρ ἥσσονας θέειν τῶν θηλέων, παραλύεσθαι ἐπελκομένους, οὐκ ὁμοῦ ἀμφοτέρους· τὰς δὲ θηλέας ἀναμιμνησκομένας τῶν ἔλιπον τέκνων ἐνδιδόναι μαλακὸν οὐδέν. τὸν μὲν δὴ πλέω τοῦ χρυσοῦ οὕτω οἱ Ἰνδοὶ κτῶνται, ὡς Πέρσαι φασί· ἄλλος δὲ σπανιώτερος ἐστι ἐν τῇ χώρῃ ὀρυσσόμενος. 3.106. αἱ δʼ ἐσχατιαί κως τῆς οἰκεομένης τὰ κάλλιστα ἔλαχον, κατά περ ἡ Ἑλλὰς τὰς ὥρας πολλόν τι κάλλιστα κεκρημένας ἔλαχε. τοῦτο μὲν γὰρ πρὸς τὴν ἠῶ ἐσχάτη τῶν οἰκεομενέων ἡ Ἰνδική ἐστι, ὥσπερ ὀλίγῳ πρότερον εἴρηκα· ἐν ταύτῃ τοῦτο μὲν τὰ ἔμψυχα, τετράποδά τε καὶ τὰ πετεινά, πολλῷ μέζω ἢ ἐν τοῖσι ἄλλοισι χωρίοισι ἐστί, πάρεξ τῶν ἵππων ʽοὗτοι δὲ ἑσσοῦνται ὑπὸ τῶν Μηδικῶν, Νησαίων δὲ καλευμένων ἵππων̓, τοῦτο δὲ χρυσὸς ἄπλετος αὐτόθι ἐστί, ὃ μὲν ὀρυσσόμενος, ὁ δὲ καταφορεύμενος ὑπὸ ποταμῶν, ὁ δὲ ὥσπερ ἐσήμηνα ἁρπαζόμενος. τὰ δὲ δένδρεα τὰ ἄγρια αὐτόθι φέρει καρπὸν εἴρια καλλονῇ τε προφέροντα καὶ ἀρετῇ τῶν ἀπὸ τῶν ὀίων· καὶ ἐσθῆτι Ἰνδοὶ ἀπὸ τούτων τῶν δενδρέων χρέωνται. 4.5. ὣς δὲ Σκύθαι λέγουσι, νεώτατον πάντων ἐθνέων εἶναι τὸ σφέτερον, τοῦτο δὲ γενέσθαι ὧδε. ἄνδρα γενέσθαι πρῶτον ἐν τῇ γῆ ταύτῃ ἐούσῃ ἐρήμῳ τῳ οὔνομα εἶναι Ταργιτάον· τοῦ δὲ Ταργιτάου τούτου τοὺς τοκέας λέγουσι εἶναι, ἐμοὶ μὲν οὐ πιστὰ λέγοντες, λέγουσι δʼ ὦν, Δία τε καὶ Βορυσθένεος τοῦ ποταμοῦ θυγατέρα. γένεος μὲν τοιούτου δὴ τινος γενέσθαι τὸν Ταργιτάον, τούτου δὲ γενέσθαι παῖδας τρεῖς, Λιπόξαϊν καὶ Ἀρπόξαϊν καὶ νεώτατον Κολάξαιν. ἐπὶ τούτων ἀρχόντων ἐκ τοῦ οὐρανοῦ φερομένα χρύσεα ποιήματα, ἄροτρόν τε καὶ ζυγόν καὶ σάγαριν καὶ φιάλην, πεσεῖν ἐς τὴν Σκυθικήν· καὶ τῶν ἰδόντα πρῶτον τὸν πρεσβύτατον ἆσσον ἰέναι βουλόμενον αὐτὰ λαβεῖν, τὸν δὲ χρυσόν ἐπιόντος καίεσθαι. ἀπαλλαχθέντος δὲ τούτου προσιέναι τὸν δεύτερον, καὶ τὸν αὖτις ταὐτὰ ποιέειν. τοὺς μὲν δὴ καιόμενον τὸν χρυσὸν ἀπώσασθαι, τρίτῳ δὲ τῷ νεωτάτῳ ἐπελθόντι κατασβῆναι, καὶ μιν ἐκεῖνον κομίσαι ἐς ἑωυτοῦ· καὶ τοὺς πρεσβυτέρους ἀδελφεοὺς πρὸς ταῦτα συγγνόντας τὴν βασιληίην πᾶσαν παραδοῦναι τῷ νεωτάτῳ. 4.6. ἀπὸ μὲν δὴ Λιποξάιος γεγονέναι τούτους τῶν Σκυθέων οἳ Αὐχάται γένος καλέονται, ἀπὸ δὲ τοῦ μέσου Ἀρποξάιος οἳ Κατίαροί τε καὶ Τράσπιες καλέονται, ἀπὸ δὲ τοῦ νεωτάτου αὐτῶν τοῦ βασιλέος οἳ καλέονται Παραλάται· σύμπασι δὲ εἶναι οὔνομα Σκολότους, τοῦ βασιλέος ἐπωνυμίην. Σκύθας δὲ Ἕλληνες ὠνόμασαν. 4.7. γεγονέναι μέν νυν σφέας ὧδε λέγουσι οἱ Σκύθαι, ἔτεα δὲ σφίσι ἐπείτε γεγόνασι τὰ σύμπαντα λέγουσι εἶναι ἀπὸ τοῦ πρώτου βασιλέος Ταργιτάου ἐς τὴν Δαρείου διάβασιν τὴν ἐπὶ σφέας χιλίων οὐ πλέω ἀλλὰ τοσαῦτα. τὸν δὲ χρυσόν τοῦτον τὸν ἱρὸν φυλάσσουσι οἱ βασιλέες ἐς τὰ μάλιστα, καὶ θυσίῃσι μεγάλῃσι ἱλασκόμενοι μετέρχονται ἀνὰ πᾶν ἔτος. ὃς δʼ ἂν ἔχων τὸν χρυσὸν τὸν ἱρὸν ἐν τῇ ὁρτῇ ὑπαίθριος κατακοιμηθῇ, οὗτος λέγεται ὑπὸ Σκυθέων οὐ διενιαυτίζειν. δίδοσθαι δέ οἱ διὰ τοῦτο ὅσα ἂν ἵππω ἐν ἡμέρῃ μιῇ περιελάσῃ αὐτὸς. τῆς δὲ χώρης ἐούσης μεγάλης τριφασίας τὰς βασιληίας τοῖσι παισὶ τοῖσι ἑωυτοῦ καταστήσασθαι Κολάξαιν, καὶ τουτέων μίαν ποιῆσαι μεγίστην, ἐν τῇ τὸν χρυσὸν φυλάσσεσθαι. τὰ δὲ κατύπερθε πρὸς βορέην λέγουσι ἄνεμον τῶν ὑπεροίκων τῆς χώρης οὐκ οἷὰ τε εἶναι ἔτι προσωτέρω οὔτε ὁρᾶν οὔτε διεξιέναι ὑπὸ πτερῶν κεχυμένων· πτερῶν γὰρ καὶ τήν γῆν καὶ τὸν ἠέρα εἶναι πλέον, καὶ ταῦτα εἶναι τὰ ἀποκληίοντα τὴν ὄψιν. 4.8. Σκύθαι μὲν ὧδε ὕπερ σφέων τε αὐτῶν καὶ τῆς χώρης τῆς κατύπερθε λέγουσι, Ἑλλήνων δὲ οἱ τὸν Πόντον οἰκέοντες ὧδε. Ἡρακλέα ἐλαύνοντα τὰς Γηρυόνεω βοῦς ἀπικέσθαι ἐς γῆν ταύτην ἐοῦσαν ἐρήμην, ἥντινα νῦν Σκύθαι νέμονται. Γηρυόνεα δὲ οἰκέειν ἔξω τοῦ Πόντου, κατοικημένον τὴν Ἕλληνές λέγουσι Ἐρύθειαν νῆσον τὴν πρὸς Γαδείροισι τοῖσι ἔξω Ἡρακλέων στηλέων ἐπὶ τῷ Ὠκεανῷ. τὸν δὲ Ὠκεανὸν λόγῳ μὲν λέγουσι ἀπὸ ἡλίου ἀνατολέων ἀρξάμενον γῆν περὶ πᾶσαν ῥέειν, ἔργῳ δὲ οὐκ ἀποδεικνῦσι. ἐνθεῦτεν τόν Ἡρακλέα ἀπικέσθαι ἐς τὴν νῦν Σκυθίην χώρην καλεομένην, καὶ καταλαβεῖν γὰρ αὐτὸν χειμῶνα τε καὶ κρυμὸν, ἐπειρυσάμενον τὴν λεοντέην κατυπνῶσαι, τὰς δὲ οἱ ἵππους τὰς 1 ὑπὸ τοῦ ἅρματος νεμομένας ἐν τούτῳ τῳ χρόνῳ ἀφανισθῆναι θείη τύχῃ. 4.9. ὥς δʼ ἐγερθῆναι τὸν Ἡρακλέα, δίζησθαι, πάντα δὲ τῆς χώρης ἐπεξελθόντα τέλος ἀπικέσθαι ἐς τὴν Ὑλαίην καλεομένην γῆν· ἐνθαῦτα δὲ αὐτὸν εὑρεῖν ἐν ἄντρῳ μιξοπάρθενον τινά, ἔχιδναν διφυέα, τῆς τὰ μὲν ἄνω ἀπὸ τῶν γλουτῶν εἶναι γυναικός, τὰ δὲ ἔνερθε ὄφιος. ἰδόντα δὲ καὶ θωμάσαντα ἐπειρέσθαι μιν εἴ κου ἴδοι ἵππους πλανωμένας· τὴν δὲ φάναι ἑωυτήν ἔχειν καὶ οὐκ ἀποδώσειν ἐκείνῳ πρὶν ἢ οἱ μιχθῇ· τό δὲ Ἡρακλέα μιχθῆναι ἐπὶ τῷ μισθῷ τούτῳ. κείνην τε δὴ ὑπερβάλλεσθαι τὴν ἀπόδοσιν τῶν ἵππων, βουλομένην ὡς πλεῖστον χρόνον συνεῖναι τῷ Ἡρακλεῖ, καὶ τὸν κομισάμενον ἐθέλειν ἀπαλλάσσεσθαι· τέλος δὲ ἀποδιδοῦσαν αὐτὴν εἰπεῖν Ἵππους μὲν δὴ ταύτας ἀπικομένας ἐνθάδε ἔσωσα τοὶ ἐγώ, σῶστρά τε σὺ παρέσχες· ἐγὼ γὰρ ἐκ σεῦ τρεῖς παῖδας ἔχω. τούτους, ἐπεὰν γένωνται τρόφιες, ὃ τι χρὴ ποιέειν, ἐξηγέο σύ, εἴτε αὐτοῦ κατοικίζω ʽχώρης γὰρ τῆσδε ἔχω τὸ κράτος αὕτἠ εἴτε ἀποπέμπω παρὰ σέ. τὴν μὲν δὴ ταῦτα ἐπειρωτᾶν, τὸν δὲ λέγουσι πρὸς ταῦτα εἰπεῖν “ἐπεὰν ἀνδρωθέντας ἴδῃ τοὺς παῖδας, τάδε ποιεῦσα οὐκ ἂν ἁμαρτάνοις· τὸν μὲν ἂν ὁρᾷς αὐτῶν τόδε τὸ τόξον ὧδε διατεινόμενον καὶ τῳ ζωστῆρι τῷδε κατὰ τάδε ζωννύμενον, τοῦτον μὲν τῆσδε τῆς χώρης οἰκήτορα ποιεῦ· ὃς δʼ ἂν τούτων τῶν ἔργων τῶν ἐντέλλομαι λείπηται, ἔκπεμπε ἐκ τῆς χώρης. καὶ ταῦτα ποιεῦσα αὐτή τε εὐφρανέαι καὶ τὰ ἐντεταλμένα ποιήσεις.” 4.10. τὸν μὲν δὴ εἰρύσαντα τῶν τόξων τὸ ἕτερον ʽδύο γὰρ δὴ φορέειν τέως Ἡρακλέἀ καὶ τὸν ζωστῆρα προδέξαντα, παραδοῦναι τὸ τόξον τε καὶ τὸν ζωστῆρα ἔχοντα ἐπʼ ἄκρης τῆς συμβολῆς φιάλην χρυσέην, δόντα δὲ ἀπαλλάσσεσθαι. τὴν δʼ, ἐπεὶ οἱ γενομένους τοὺς παῖδας ἀνδρωθῆναι, τοῦτο μὲν σφι οὐνόματα θέσθαι, τῷ μὲν Ἀγάθυρσον αὐτῶν, τῷ δʼ ἑπομένῳ Γελωνόν, Σκύθην δὲ τῷ νεωτάτῳ, τοῦτο δὲ τῆς ἐπιστολῆς μεμνημένην αὐτὴν ποιῆσαι τά ἐντεταλμένα. καὶ δὴ δύο μὲν οἱ τῶν παίδων, τόν τε Ἀγάθυρσον καὶ τὸν Γελωνόν, οὐκ οἵους τε γενομένους ἐξικέσθαι πρὸς τὸν προκείμενον ἄεθλον, οἴχεσθαι ἐκ τῆς χώρης ἐκβληθέντας ὑπὸ τῆς γειναμένης, τὸν δὲ νεώτατον αὐτῶν Σκύθην ἐπιτελέσαντα καταμεῖναι ἐν τῇ χωρῇ. καὶ ἀπὸ μὲν Σκύθεω τοῦ Ἡρακλέος γενέσθαι τοὺς αἰεὶ βασιλέας γινομένους Σκυθέων, ἀπὸ δὲ τῆς φιάλης ἔτι καὶ ἐς τόδε φιάλας ἐκ τῶν ζωστήρων φορέειν Σκύθας· τὸ δὴ μοῦνον μηχανήσασθαι τὴν μητέρα Σκύθῃ. 1 ταῦτα δὲ Ἑλλήνων οἱ τὸν Πόντον οἰκέοντες λέγουσι. 4.11. ἔστι δὲ καὶ ἄλλος λόγος ἔχων ὧδε, τῷ μάλιστα λεγομένῳ αὐτός πρόσκειμαι, Σκύθας τοὺς νομάδας οἰκέοντας ἐν τῇ Ἀσίῃ, πολέμῳ πιεσθέντας ὑπὸ Μασσαγετέων, οἴχεσθαι διαβάντας ποταμὸν Ἀράξην ἐπὶ γῆν τὴν Κιμμερίην ʽτὴν γὰρ νῦν νέμονται Σκύθαι, αὕτη λέγεται τὸ παλαιὸν εἶναι Κιμμερίων̓, τοὺς δὲ Κιμμερίους ἐπιόντων Σκυθέων βουλεύεσθαι ὡς στρατοῦ ἐπιόντος μεγάλου, καὶ δὴ τὰς γνώμας σφέων κεχωρισμένας, ἐντόνους μὲν ἀμφοτέρας, ἀμείνω δὲ τὴν τῶν βασιλέων· τὴν μὲν γὰρ δὴ τοῦ δήμου φέρειν γνώμην ὡς ἀπαλλάσσεσθαι πρῆγμα εἴη μηδὲ πρὸ σποδοῦ μένοντας κινδυνεύειν, τὴν δὲ τῶν βασιλέων διαμάχεσθαι περὶ τῆς χώρης τοῖσι ἐπιοῦσι. οὔκων δὴ ἐθέλειν πείθεσθαι οὔτε τοῖσι βασιλεῦσι τὸν δῆμον οὔτε τῷ δήμῳ τοὺς βασιλέας· τοὺς μὲν δὴ ἀπαλλάσσεσθαι βουλεύεσθαι ἀμαχητὶ τὴν χωρῆν παραδόντας τοῖσι ἐπιοῦσι· τοῖσι δὲ βασιλεῦσι δόξαι ἐν τῇ ἑωυτῶν κεῖσθαι ἀποθανόντας μηδὲ συμφεύγειν τῷ δήμῳ, λογισαμένους ὅσα τε ἀγαθὰ πεπόνθασι καὶ ὅσα φεύγοντας ἐκ τῆς πατρίδος κακὰ ἐπίδοξα καταλαμβάνειν. ὡς δὲ δόξαι σφι ταῦτα, διαστάντας καὶ ἀριθμὸν ἴσους γενομένους μάχεσθαι πρὸς ἀλλήλους. καὶ τοὺς μὲν ἀποθανόντας πάντας ὑπʼ ἑωυτῶν θάψαι τὸν δῆμον τῶν Κιμμερίων παρὰ ποταμὸν Τύρην ʽκαί σφεων ἔτι δῆλος ἐστὶ ὁ τάφοσ̓, θάψαντας δὲ οὕτω τὴν ἔξοδον ἐκ τῆς χώρης ποιέεσθαι· Σκύθας δὲ ἐπελθόντας λαβεῖν τὴν χώρην ἐρήμην. 4.12. καὶ νῦν ἔστι μὲν ἐν τῇ Σκυθικῇ Κιμμέρια τείχεα, ἔστι δὲ πορθμήια Κιμμέρια, ἔστι δὲ καὶ χωρῇ οὔνομα Κιμμερίη, ἔστι δὲ Βόσπορος Κιμμέριος καλεόμενος· φαίνονται δὲ οἱ Κιμμέριοι φεύγοντες ἐς τὴν Ἀσίην τοὺς Σκύθας καὶ τὴν χερσόνησον κτίσαντες, ἐν τῇ νῦν Σινώπη πόλις Ἑλλὰς οἴκισται. φανεροὶ δὲ εἰσὶ καὶ οἱ Σκύθαι διώξαντες αὐτοὺς καὶ ἐσβαλόντες ἐς γῆν τὴν Μηδικὴν, ἁμαρτόντες τῆς ὁδοῦ· οἱ μὲν γὰρ Κιμμέριοι αἰεὶ τὴν παρὰ θάλασσαν ἔφευγον, οἱ δὲ Σκύθαι ἐν δεξιῇ τὸν Καύκασον ἔχοντες ἐδίωκον ἐς οὗ ἐσέβαλον ἐς γῆν τὴν Μηδικήν, ἐς μεσόγαιαν τῆς ὁδοῦ τραφθέντες. οὗτος δὲ ἄλλος ξυνὸς Ἑλλήνων τε καὶ βαρβάρων λεγόμενος λόγος εἴρηται. 4.13. ἔφη δὲ Ἀριστέης ὁ Καϋστροβίου ἀνὴρ Προκοννήσιος ποιέων ἔπεα, ἀπικέσθαι ἐς Ἰσσηδόνας φοιβόλαμπτος γενόμενος, Ἰσσηδόνων δὲ ὑπεροικέειν Ἀριμασποὺς ἄνδρας μουνοφθάλμους ὕπερ δὲ τούτων τοὺς χρυσοφύλακας γρῦπας, τούτων δὲ τοὺς Ὑπερβορέους κατήκοντας ἐπὶ θάλασσαν. τούτους ὦν πάντας πλὴν Ὑπερβορέων, ἀρξάντων Ἀριμασπῶν, αἰεὶ τοῖσι πλησιοχώροισι ἐπιτίθεσθαι, καὶ ὑπὸ μὲν Ἀριμασπῶν ἐξωθέεσθαι ἐκ τῆς χώρης Ἰσσηδόνας, ὑπὸ δὲ Ἰσσηδόνων Σκύθας, Κιμμερίους δὲ οἰκέοντας ἐπὶ τῇ νοτίῃ θαλάσσῃ ὑπὸ Σκυθέων πιεζομένους ἐκλείπειν τὴν χώρην. οὕτω οὐδὲ οὗτος συμφέρεται περὶ τῆς χώρης ταύτης Σκύθῃσι. 4.18. ταῦτα μὲν παρὰ τὸν Ὕπανιν ποταμὸν ἐστι ἔθνεα πρὸς ἑσπέρης τοῦ Βορυσθένεος· ἀτὰρ διαβάντι τὸν Βορυσθένεα ἀπὸ θαλάσσης πρῶτον μὲν ᾗ Ὑλαίη, ἀπὸ δὲ ταύτης ἄνω ἰόντι οἰκέουσι Σκύθαι γεωργοί, τοὺς Ἕλληνές οἱ οἰκέοντες ἐπὶ τῷ Ὑπάνι ποταμῷ καλέουσι Βορυσθενεΐτας, σφέας δὲ αὐτοὺς Ὀλβιοπολίτας. οὗτοι ὦν οἱ γεωργοὶ Σκύθαι νέμονται τὸ μὲν πρὸς τὴν ἠῶ ἐπὶ τρεῖς ἡμέρας ὁδοῦ, κατήκοντες ἐπὶ ποταμὸν τῷ οὔνομα κεῖται Παντικάπης, τὸ δὲ πρὸς βορέην ἄνεμον πλόον ἀνὰ τὸν Βορυσθένεα ἡμερέων ἕνδεκα. ἤδη δὲ κατύπερθε τούτων ᾗ ἔρημος ἐστὶ ἐπὶ πολλὸν. μετὰ δὲ τὴν ἔρημον Ἀνδροφάγοι οἰκέουσι, ἔθνος ἐὸν ἴδιον καὶ οὐδαμῶς Σκυθικόν. τὸ δὲ τούτων κατύπερθε ἔρημον ἤδη ἀληθέως καὶ ἔθνος ἀνθρώπων οὐδέν, ὅσον ἡμεῖς ἴδμεν. 4.93. πρὶν δὲ ἀπικέσθαι ἐπὶ τὸν Ἴστρον, πρώτους αἱρέει Γέτας τοὺς ἀθανατίζοντας. οἱ μὲν γὰρ τὸν Σαλμυδησσὸν ἔχοντες Θρήικες καὶ ὑπὲρ Ἀπολλωνίης τε καὶ Μεσαμβρίης πόλιος οἰκημένοι, καλεύμενοι δὲ Κυρμιάναι καὶ Νιψαῖοι, ἀμαχητὶ σφέας αὐτοὺς παρέδοσαν Δαρείῳ· οἱ δὲ Γέται πρὸς ἀγνωμοσύνην τραπόμενοι αὐτίκα ἐδουλώθησαν, Θρηίκων ἐόντες ἀνδρηιότατοι καὶ δικαιότατοι. 4.106. ἀνδροφάγοι δὲ ἀγριώτατα πάντων ἀνθρώπων ἔχουσι ἤθεα, οὔτε δίκην νομίζοντες οὔτε νόμῳ οὐδενὶ χρεώμενοι· νομάδες δὲ εἰσι, ἐσθῆτά τε φορέουσι τῇ Σκυθικῇ ὁμοίην, γλῶσσαν δὲ ἰδίην, ἀνδροφαγέουσι δὲ μοῦνοι τούτων. 4.108. Βουδῖνοι δὲ ἔθνος ἐὸν μέγα καὶ πολλὸν γλαυκόν τε πᾶν ἰσχυρῶς ἐστι καὶ πυρρόν· πόλις δὲ ἐν αὐτοῖσι πεπόλισται ξυλίνη, οὔνομα δὲ τῇ πόλι ἐστὶ Γελωνός. τοῦ δὲ τείχεος μέγαθος κῶλον ἕκαστον τριήκοντα σταδίων ἐστί, ὑψηλὸν δὲ καὶ πᾶν ξύλινον, καὶ αἱ οἰκίαι αὐτῶν ξύλιναι καὶ τὰ ἱρά. ἔστι γὰρ δὴ αὐτόθι Ἑλληνικῶν θεῶν ἱρὰ Ἑλληνικῶς κατεσκευασμένα ἀγάλμασί τε καὶ βωμοῖσι καὶ νηοῖσι ξυλίνοισι, καὶ τῷ Διονύσῳ τριετηρίδας ἀνάγουσι καὶ βακχεύουσι. εἰσὶ γὰρ οἱ Γελωνοὶ τὸ ἀρχαῖον Ἕλληνες, ἐκ τῶν δὲ ἐμπορίων ἐξαναστάντες οἴκησαν ἐν τοῖσι Βουδίνοισι· καὶ γλώσσῃ τὰ μὲν Σκυθικῇ, τὰ δὲ Ἑλληνικῇ χρέωνται. 4.109. Βουδῖνοι δὲ οὐ τῇ αὐτῇ γλώσσῃ χρέωνται καὶ Γελωνοί, οὐδὲ δίαιτα ἡ αὐτή. οἱ μὲν γὰρ Βουδῖνοι ἐόντες αὐτόχθονες νομάδες τε εἰσὶ καὶ φθειροτραγέουσι μοῦνοι τῶν ταύτῃ, Γελωνοὶ δὲ γῆς τε ἐργάται καὶ σιτοφάγοι καὶ κήπους ἐκτημένοι, οὐδὲν τὴν ἰδέην ὅμοιοι οὐδὲ τὸ χρῶμα. ὑπὸ μέντοι Ἑλλήνων καλέονται καὶ οἱ Βουδῖνοι Γελωνοί, οὐκ ὀρθῶς καλεόμενοι. ἡ δὲ χώρη σφέων πᾶσα ἐστὶ δασέα ἴδῃσι παντοίῃσι· ἐν δὲ τῇ ἴδῃ τῇ πλείστῃ ἐστὶ λίμνη μεγάλη τε καὶ πολλὴ καὶ ἕλος καὶ κάλαμος περὶ αὐτήν. ἐν δὲ ταύτῃ ἐνύδριες ἁλίσκονται καὶ κάστορες καὶ ἄλλα θηρία τετραγωνοπρόσωπα, τῶν τὰ δέρματα παρὰ τὰς σισύρνας παραρράπτεται, καὶ οἱ ὄρχιες αὐτοῖσι εἰσὶ χρήσιμοι ἐς ὑστερέων ἄκεσιν. 5.22. ὁ μέν νυν τῶν Περσέων τούτων θάνατος οὕτω καταλαμφθεὶς ἐσιγήθη. Ἕλληνας δὲ εἶναι τούτους τοὺς ἀπὸ Περδίκκεω γεγονότας, κατά περ αὐτοὶ λέγουσι, αὐτός τε οὕτω τυγχάνω ἐπιστάμενος καὶ δὴ καὶ ἐν τοῖσι ὄπισθε λόγοισι ἀποδέξω ὡς εἰσὶ Ἕλληνες, πρὸς δὲ καὶ οἱ τὸν ἐν Ὀλυμπίῃ διέποντες ἀγῶνα Ἑλληνοδίκαι οὕτω ἔγνωσαν εἶναι. Ἀλεξάνδρου γὰρ ἀεθλεύειν ἑλομένου καὶ καταβάντος ἐπʼ αὐτὸ τοῦτο, οἱ ἀντιθευσόμενοι Ἑλλήνων ἐξεῖργόν μιν, φάμενοι οὐ βαρβάρων ἀγωνιστέων εἶναι τὸν ἀγῶνα ἀλλὰ Ἑλλήνων· Ἀλέξανδρος δὲ ἐπειδὴ ἀπέδεξε ὡς εἴη Ἀργεῖος, ἐκρίθη τε εἶναι Ἕλλην καὶ ἀγωνιζόμενος στάδιον συνεξέπιπτε τῷ πρώτῳ. 6.53. ταῦτα μὲν Λακεδαιμόνιοι λέγουσι μοῦνοι Ἑλλήνων· τάδε δὲ κατὰ τὰ λεγόμενα ὑπʼ Ἑλλήνων ἐγὼ γράφω, τούτους τοὺς Δωριέων βασιλέας μέχρι μὲν δὴ Περσέος τοῦ Δανάης, τοῦ θεοῦ ἀπεόντος, καταλεγομένους ὀρθῶς ὑπʼ Ἑλλήνων καὶ ἀποδεικνυμένους ὡς εἰσὶ Ἕλληνες· ἤδη γὰρ τηνικαῦτα ἐς Ἕλληνας οὗτοι ἐτέλεον. ἔλεξα δὲ μέχρι Περσέος τοῦδε εἵνεκα, ἀλλʼ οὐκ ἀνέκαθεν ἔτι ἔλαβον, ὅτι οὐκ ἔπεστι ἐπωνυμίη Περσέι οὐδεμία πατρὸς θνητοῦ, ὥσπερ Ἡρακλέι Ἀμφιτρύων. ἤδη ὦν ὀρθῷ χρεωμένῳ μέχρι Περσέος ὀρθῶς εἴρηταί μοι· ἀπὸ δὲ Δανάης τῆς Ἀκρισίου καταλέγοντι τοὺς ἄνω αἰεὶ πατέρας αὐτῶν φαινοίατο ἂν ἐόντες οἱ τῶν Δωριέων ἡγεμόνες Αἰγύπτιοι ἰθαγενέες. 6.54. ταῦτα μέν νυν κατὰ τὰ Ἕλληνες λέγουσι γεγενεηλόγηται· ὡς δὲ ὁ παρὰ Περσέων λόγος λέγεται, αὐτὸς ὁ Περσεὺς ἐὼν Ἀσσύριος ἐγένετο Ἕλλην, ἀλλʼ οὐκ οἱ Περσέος πρόγονοι· τοὺς δὲ Ἀκρισίου γε πατέρας ὁμολογέοντας κατʼ οἰκηιότητα Περσέι οὐδέν, τούτους δὲ εἶναι, κατά περ Ἕλληνες λέγουσι, Αἰγυπτίους. 6.55. καὶ ταῦτα μέν νυν περὶ τούτων εἰρήσθω. ὅ τι δὲ ἐόντες Αἰγύπτιοι καὶ ὅ τι ἀποδεξάμενοι ἔλαβον τὰς Δωριέων βασιληίας, ἄλλοισι γὰρ περὶ αὐτῶν εἴρηται, ἐάσομεν αὐτά· τὰ δὲ ἄλλοι οὐ κατελάβοντο, τούτων μνήμην ποιήσομαι. | 1.7. Now the sovereign power that belonged to the descendants of Heracles fell to the family of Croesus, called the Mermnadae, in the following way. ,Candaules, whom the Greeks call Myrsilus, was the ruler of Sardis ; he was descended from Alcaeus, son of Heracles; Agron son of Ninus, son of Belus, son of Alcaeus, was the first Heraclid king of Sardis and Candaules son of Myrsus was the last. ,The kings of this country before Agron were descendants of Lydus, son of Atys, from whom this whole Lydian district got its name; before that it was called the land of the Meii. ,The Heraclidae, descendants of Heracles and a female slave of Iardanus, received the sovereignty from these and held it, because of an oracle; and they ruled for twenty-two generations, or five hundred and five years, son succeeding father, down to Candaules son of Myrsus. 1.79. When Croesus marched away after the battle in the Pterian country, Cyrus, learning that Croesus had gone intending to disband his army, deliberated and perceived that it would be opportune for him to march quickly against Sardis, before the power of the Lydians could be assembled again. ,This he decided, and this he did immediately; he marched his army into Lydia and so came himself to bring the news of it to Croesus. All had turned out contrary to Croesus' expectation, and he was in a great quandary; nevertheless, he led out the Lydians to battle. ,Now at this time there was no nation in Asia more valiant or warlike than the Lydian. It was their custom to fight on horseback, carrying long spears, and they were skillful at managing horses. 1.155. When Cyrus heard of this on his journey, he said to Croesus, “What end to this business, Croesus? It seems that the Lydians will never stop making trouble for me and for themselves. It occurs to me that it may be best to make slaves of them; for it seems I have acted like one who slays the father and spares the children. ,So likewise I have taken with me you who were more than a father to the Lydians, and handed the city over to the Lydians themselves; and then indeed I marvel that they revolt!” So Cyrus uttered his thought; but Croesus feared that he would destroy Sardis, and answered him thus: ,“O King, what you say is reasonable. But do not ever yield to anger, or destroy an ancient city that is innocent both of the former and of the present offense. For the former I am responsible, and bear the punishment on my head; while Pactyes, in whose charge you left Sardis, does this present wrong; let him, then, pay the penalty. ,But pardon the Lydians, and give them this command so that they not revolt or pose a danger to you: send and forbid them to possess weapons of war, and order them to wear tunics under their cloaks and knee-boots on their feet, and to teach their sons lyre-playing and song and dance and shop-keeping. And quickly, O king, you shall see them become women instead of men, so that you need not fear them, that they might revolt.” 2.37. They are religious beyond measure, more than any other people; and the following are among their customs. They drink from cups of bronze, which they clean out daily; this is done not by some but by all. ,They are especially careful always to wear newly-washed linen. They practise circumcision for cleanliness' sake; for they would rather be clean than more becoming. Their priests shave the whole body every other day, so that no lice or anything else foul may infest them as they attend upon the gods. ,The priests wear a single linen garment and sandals of papyrus: they may have no other kind of clothing or footwear. Twice a day and twice every night they wash in cold water. Their religious observances are, one may say, innumerable. ,But also they receive many benefits: they do not consume or spend anything of their own; sacred food is cooked for them, beef and goose are brought in great abundance to each man every day, and wine of grapes is given to them, too. They may not eat fish. ,The Egyptians sow no beans in their country; if any grow, they will not eat them either raw or cooked; the priests cannot endure even to see them, considering beans an unclean kind of legume. Many (not only one) are dedicated to the service of each god. One of these is the high priest; and when a high priest dies, his son succeeds to his office. 2.42. All that have a temple of Zeus of Thebes or are of the Theban district sacrifice goats, but will not touch sheep. ,For no gods are worshipped by all Egyptians in common except Isis and Osiris, who they say is Dionysus; these are worshipped by all alike. Those who have a temple of Mendes or are of the Mendesian district sacrifice sheep, but will not touch goats. ,The Thebans, and those who by the Theban example will not touch sheep, give the following reason for their ordice: they say that Heracles wanted very much to see Zeus and that Zeus did not want to be seen by him, but that finally, when Heracles prayed, Zeus contrived ,to show himself displaying the head and wearing the fleece of a ram which he had flayed and beheaded. It is from this that the Egyptian images of Zeus have a ram's head; and in this, the Egyptians are imitated by the Ammonians, who are colonists from Egypt and Ethiopia and speak a language compounded of the tongues of both countries. ,It was from this, I think, that the Ammonians got their name, too; for the Egyptians call Zeus “Amon”. The Thebans, then, consider rams sacred for this reason, and do not sacrifice them. ,But one day a year, at the festival of Zeus, they cut in pieces and flay a single ram and put the fleece on the image of Zeus, as in the story; then they bring an image of Heracles near it. Having done this, all that are at the temple mourn for the ram, and then bury it in a sacred coffin. 3.98. All this abundance of gold, from which the Indians send the aforementioned gold-dust to the king, they obtain in the following way. ,To the east of the Indian country is sand. of all the people of Asia whom we know - even those about whom something is said with precision - the Indians dwell nearest to the dawn and the rising sun; for on the eastern side of India all is desolate because of the sand. ,There are many Indian nations, none speaking the same language; some of them are nomads, some not; some dwell in the river marshes and live on raw fish, which they catch from reed boats. Each boat is made of one joint of reed. ,These Indians wear clothes of bullrushes; they mow and cut these from the river, then weave them crosswise like a mat, and wear them like a breastplate. 3.99. Other Indians, to the east of these, are nomads and eat raw flesh; they are called Padaei. It is said to be their custom that when anyone of their fellows, whether man or woman, is sick, a man's closest friends kill him, saying that if wasted by disease he will be lost to them as meat; though he denies that he is sick, they will not believe him, but kill and eat him. ,When a woman is sick, she is put to death like the men by the women who are her close acquaintances. As for one that has come to old age, they sacrifice him and feast on his flesh; but not many reach this reckoning, for before that everyone who falls ill they kill. 3.100. There are other Indians, again, who kill no living creature, nor plant anything, nor are accustomed to have houses; they eat grass, and they have a grain growing naturally from the earth in its husk, about the size of a millet-seed, which they gather with the husk and boil and eat. When any one of them falls sick, he goes into the desert and lies there, and no one notices whether he is sick or dies. 3.101. These Indians whom I have described have intercourse openly like cattle; they are all black-skinned, like the Ethiopians. ,Their semen too, which they ejaculate into the women, is not white like other men's, but black like their skin, and resembles in this respect that of the Ethiopians. These Indians dwell far away from the Persians southwards, and were not subjects of King Darius. 3.102. Other Indians dwell near the town of Caspatyrus and the Pactyic country, north of the rest of India ; these live like the Bactrians; they are of all Indians the most warlike, and it is they who are sent for the gold; for in these parts all is desolate because of the sand. ,In this sandy desert are ants, not as big as dogs but bigger than foxes; the Persian king has some of these, which have been caught there. These ants live underground, digging out the sand in the same way as the ants in Greece, to which they are very similar in shape, and the sand which they carry from the holes is full of gold. ,It is for this sand that the Indians set forth into the desert. They harness three camels apiece, males on either side sharing the drawing, and a female in the middle: the man himself rides on the female, that when harnessed has been taken away from as young an offspring as may be. Their camels are as swift as horses, and much better able to bear burdens besides. 3.103. I do not describe the camel's appearance to Greeks, for they know it; but I shall tell them something that they do not know concerning it: the hindlegs of the camel have four thighbones and four knee-joints; its genitals are turned towards the tail between the hindlegs. 3.104. Thus and with teams so harnessed the Indians ride after the gold, being careful to be engaged in taking it when the heat is greatest; for the ants are then out of sight underground. ,Now in these parts the sun is hottest in the morning, not at midday as elsewhere, but from sunrise to the hour of market-closing. Through these hours it is much hotter than in Hellas at noon, so that men are said to sprinkle themselves with water at this time. ,At midday the sun's heat is nearly the same in India as elsewhere. As it goes to afternoon, the sun of India has the power of the morning sun in other lands; as day declines it becomes ever cooler, until at sunset it is exceedingly cold. 3.105. So when the Indians come to the place with their sacks, they fill these with the sand and drive back as fast as possible; for the ants at once scent them out, the Persians say, and give chase. They say nothing is equal to them for speed, so that unless the Indians have a headstart while the ants were gathering, not one of them would get away. ,They cut loose the male trace-camels, which are slower than the females, as they begin to lag, one at a time; the mares never tire, for they remember the young that they have left. Such is the tale. Most of the gold (say the Persians) is got in this way by the Indians; they dig some from mines in their country, too, but it is less abundant. 3.106. The most outlying nations of the world have somehow drawn the finest things as their lot, exactly as Greece has drawn the possession of far the best seasons. ,As I have lately said, India lies at the world's most distant eastern limit; and in India all living creatures four-footed and flying are much bigger than those of other lands, except the horses, which are smaller than the Median horses called Nesaean; moreover, the gold there, whether dug from the earth or brought down by rivers or got as I have described, is very abundant. ,There, too, wool more beautiful and excellent than the wool of sheep grows on wild trees; these trees supply the Indians with clothing. 4.5. The Scythians say that their nation is the youngest in the world, and that it came into being in this way. A man whose name was Targitaüs appeared in this country, which was then desolate. They say that his parents were Zeus and a daughter of the Borysthenes river (I do not believe the story, but it is told). ,Such was Targitaüs' lineage; and he had three sons: Lipoxaïs, Arpoxaïs, and Colaxaïs, youngest of the three. ,In the time of their rule (the story goes) certain implements—namely, a plough, a yoke, a sword, and a flask, all of gold—fell down from the sky into Scythia . The eldest of them, seeing these, approached them meaning to take them; but the gold began to burn as he neared, and he stopped. ,Then the second approached, and the gold did as before. When these two had been driven back by the burning gold, the youngest brother approached and the burning stopped, and he took the gold to his own house. In view of this, the elder brothers agreed to give all the royal power to the youngest. 4.6. Lipoxaïs, it is said, was the father of the Scythian clan called Auchatae; Arpoxaïs, the second brother, of those called Katiari and Traspians; the youngest, who was king, of those called Paralatae. ,All these together bear the name of Skoloti, after their king; “Scythians” is the name given them by Greeks. This, then, is the Scythians' account of their origin, 4.7. and they say that neither more nor less than a thousand years in all passed from the time of their first king Targitaüs to the entry of Darius into their country. The kings guard this sacred gold very closely, and every year offer solemn sacrifices of propitiation to it. ,Whoever falls asleep at this festival in the open air, having the sacred gold with him, is said by the Scythians not to live out the year; for which reason (they say) as much land as he can ride round in one day is given to him. Because of the great size of the country, the lordships that Colaxaïs established for his sons were three, one of which, where they keep the gold, was the greatest. ,Above and north of the neighbors of their country no one (they say) can see or travel further, because of showers of feathers; for earth and sky are full of feathers, and these hinder sight. 4.8. This is what the Scythians say about themselves and the country north of them. But the story told by the Greeks who live in Pontus is as follows. Heracles, driving the cattle of Geryones, came to this land, which was then desolate, but is now inhabited by the Scythians. ,Geryones lived west of the Pontus, settled in the island called by the Greeks Erythea, on the shore of Ocean near Gadira, outside the pillars of Heracles. As for Ocean, the Greeks say that it flows around the whole world from where the sun rises, but they cannot prove that this is so. ,Heracles came from there to the country now called Scythia, where, encountering wintry and frosty weather, he drew his lion's skin over him and fell asleep, and while he slept his mares, which were grazing yoked to the chariot, were spirited away by divine fortune. 4.9. When Heracles awoke, he searched for them, visiting every part of the country, until at last he came to the land called the Woodland, and there he found in a cave a creature of double form that was half maiden and half serpent; above the buttocks she was a woman, below them a snake. ,When he saw her he was astonished, and asked her if she had seen his mares straying; she said that she had them, and would not return them to him before he had intercourse with her; Heracles did, in hope of this reward. ,But though he was anxious to take the horses and go, she delayed returning them, so that she might have Heracles with her for as long as possible; at last she gave them back, telling him, “These mares came, and I kept them safe here for you, and you have paid me for keeping them, for I have three sons by you. ,Now tell me what I am to do when they are grown up: shall I keep them here (since I am queen of this country), or shall I send them away to you?” Thus she inquired, and then (it is said) Heracles answered: ,“When you see the boys are grown up, do as follows and you will do rightly: whichever of them you see bending this bow and wearing this belt so, make him an inhabitant of this land; but whoever falls short of these accomplishments that I require, send him away out of the country. Do so and you shall yourself have comfort, and my will shall be done.” 4.10. So he drew one of his bows (for until then Heracles always carried two), and showed her the belt, and gave her the bow and the belt, that had a golden vessel on the end of its clasp; and, having given them, he departed. But when the sons born to her were grown men, she gave them names, calling one of them Agathyrsus and the next Gelonus and the youngest Scythes; furthermore, remembering the instructions, she did as she was told. ,Two of her sons, Agathyrsus and Gelonus, were cast out by their mother and left the country, unable to fulfill the requirements set; but Scythes, the youngest, fulfilled them and so stayed in the land. ,From Scythes son of Heracles comes the whole line of the kings of Scythia ; and it is because of the vessel that the Scythians carry vessels on their belts to this day. This alone his mother did for Scythes. This is what the Greek dwellers in Pontus say. 4.11. There is yet another story, to which account I myself especially incline. It is to this effect. The nomadic Scythians inhabiting Asia, when hard pressed in war by the Massagetae, fled across the Araxes river to the Cimmerian country (for the country which the Scythians now inhabit is said to have belonged to the Cimmerians before), ,and the Cimmerians, at the advance of the Scythians, deliberated as men threatened by a great force should. Opinions were divided; both were strongly held, but that of the princes was the more honorable; for the people believed that their part was to withdraw and that there was no need to risk their lives for the dust of the earth; but the princes were for fighting to defend their country against the attackers. ,Neither side could persuade the other, neither the people the princes nor the princes the people; the one party planned to depart without fighting and leave the country to their enemies, but the princes were determined to lie dead in their own country and not to flee with the people, for they considered how happy their situation had been and what ills were likely to come upon them if they fled from their native land. ,Having made up their minds, the princes separated into two equal bands and fought with each other until they were all killed by each other's hands; then the Cimmerian people buried them by the Tyras river, where their tombs are still to be seen, and having buried them left the land; and the Scythians came and took possession of the country left empty. 4.12. And to this day there are Cimmerian walls in Scythia, and a Cimmerian ferry, and there is a country Cimmeria and a strait named Cimmerian. ,Furthermore, it is evident that the Cimmerians in their flight from the Scythians into Asia also made a colony on the peninsula where the Greek city of Sinope has since been founded; and it is clear that the Scythians pursued them and invaded Media, missing their way; ,for the Cimmerians always fled along the coast, and the Scythians pursued with the Caucasus on their right until they came into the Median land, turning inland on their way. That is the other story current among Greeks and foreigners alike. 4.13. There is also a story related in a poem by Aristeas son of Caüstrobius, a man of Proconnesus . This Aristeas, possessed by Phoebus, visited the Issedones; beyond these (he said) live the one-eyed Arimaspians, beyond whom are the griffins that guard gold, and beyond these again the Hyperboreans, whose territory reaches to the sea. ,Except for the Hyperboreans, all these nations (and first the Arimaspians) are always at war with their neighbors; the Issedones were pushed from their lands by the Arimaspians, and the Scythians by the Issedones, and the Cimmerians, living by the southern sea, were hard pressed by the Scythians and left their country. Thus Aristeas' story does not agree with the Scythian account about this country. 4.18. These are the tribes by the Hypanis river, west of the Borysthenes . But on the other side of the Borysthenes, the tribe nearest to the sea is the tribe of the Woodlands; and north of these live Scythian farmers, whom the Greek colonists on the Hypanis river (who call themselves Olbiopolitae) call Borystheneïtae. ,These farming Scythians inhabit a land stretching east a three days' journey to a river called Panticapes, and north as far as an eleven days' voyage up the Borysthenes ; and north of these the land is desolate for a long way; ,after the desolation is the country of the Man-eaters, who are a nation apart and by no means Scythian; and beyond them is true desolation, where no nation of men lives, as far as we know. 4.93. But before he came to the Ister, he first took the Getae, who pretend to be immortal. The Thracians of Salmydessus and of the country above the towns of Apollonia and Mesambria, who are called Cyrmianae and Nipsaei, surrendered without a fight to Darius; but the Getae resisted stubbornly, and were enslaved at once, the bravest and most just Thracians of all. 4.106. The Man-eaters are the most savage of all men in their way of life; they know no justice and obey no law. They are nomads, wearing a costume like the Scythian, but speaking a language of their own; of all these, they are the only people that eat men. 4.108. The Budini are a great and populous nation; the eyes of them all are very bright, and they are ruddy. They have a city built of wood, called Gelonus. The wall of it is three and three quarters miles in length on each side of the city; this wall is high and all of wood; and their houses are wooden, and their temples; ,for there are temples of Greek gods among them, furnished in Greek style with images and altars and shrines of wood; and they honor Dionysus every two years with festivals and revelry. For the Geloni are by their origin Greeks, who left their trading ports to settle among the Budini; and they speak a language half Greek and half Scythian. But the Budini do not speak the same language as the Geloni, nor is their manner of life the same. 4.109. The Budini are indigenous; they are nomads, and the only people in these parts that eat fir-cones; the Geloni are farmers, eating grain and cultivating gardens; they are altogether unlike the Budini in form and in coloring. Yet the Greeks call the Budini too Geloni; but this is wrong. ,Their whole country is thickly wooded with every kind of tree; in the depth of the forest there is a great, wide lake and a marsh surrounded by reeds; otter is trapped in it, and beaver, besides certain square-faced creatures whose skins are used to trim mantles, and their testicles are used by the people to heal sicknesses of the womb. 5.22. Now that these descendants of Perdiccas are Greeks, as they themselves say, I myself chance to know and will prove it in the later part of my history. Furthermore, the Hellenodicae who manage the contest at Olympia determined that it is so, ,for when Alexander chose to contend and entered the lists for that purpose, the Greeks who were to run against him wanted to bar him from the race, saying that the contest should be for Greeks and not for foreigners. Alexander, however, proving himself to be an Argive, was judged to be a Greek. He accordingly competed in the furlong race and tied step for first place. This, then, is approximately what happened. 6.53. The Lacedaemonians are the only Greeks who tell this story. But in what I write I follow the Greek report, and hold that the Greeks correctly recount these kings of the Dorians as far back as Perseus son of Danae—they make no mention of the god —and prove these kings to be Greek; for by that time they had come to be classified as Greeks. ,I said as far back as Perseus, and I took the matter no further than that, because no one is named as the mortal father of Perseus, as Amphitryon is named father of Heracles. So I used correct reasoning when I said that the Greek record is correct as far back as Perseus; farther back than that, if the king's ancestors in each generation, from Danae daughter of Acrisius upward, be reckoned, then the leaders of the Dorians will be shown to be true-born Egyptians. 6.54. Thus have I traced their lineage according to the Greek story; but the Persian tale is that Perseus himself was an Assyrian, and became a Greek, which his forebears had not been; the Persians say that the ancestors of Acrisius had no bond of kinship with Perseus, and they indeed were, as the Greeks say, Egyptians. 6.55. Enough of these matters. Why and for what achievements these men, being Egyptian, won the kingship of the Dorians has been told by others, so I will let it go, and will make mention of matters which others have not touched. |
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7. Septuagint, Tobit, 1.3-1.5, 4.12-4.13, 6.16, 6.19 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •identity as nation or people, as indicated by ethnos Found in books: Gruen, Ethnicity in the Ancient World - Did it matter (2020) 137 | 1.3. I, Tobit, walked in the ways of truth and righteousness all the days of my life, and I performed many acts of charity to my brethren and countrymen who went with me into the land of the Assyrians, to Nineveh. 1.4. Now when I was in my own country, in the land of Israel, while I was still a young man, the whole tribe of Naphtali my forefather deserted the house of Jerusalem. This was the place which had been chosen from among all the tribes of Israel, where all the tribes should sacrifice and where the temple of the dwelling of the Most High was consecrated and established for all generations for ever. 1.5. All the tribes that joined in apostasy used to sacrifice to the calf Baal, and so did the house of Naphtali my forefather. 4.12. Beware, my son, of all immorality. First of all take a wife from among the descendants of your fathers and do not marry a foreign woman, who is not of your fathers tribe; for we are the sons of the prophets. Remember, my son, that Noah, Abraham, Isaac, and Jacob, our fathers of old, all took wives from among their brethren. They were blessed in their children, and their posterity will inherit the land. 4.13. So now, my son, love your brethren, and in your heart do not disdain your brethren and the sons and daughters of your people by refusing to take a wife for yourself from among them. For in pride there is ruin and great confusion; and in shiftlessness there is loss and great want, because shiftlessness is the mother of famine. 6.16. When you enter the bridal chamber, you shall take live ashes of incense and lay upon them some of the heart and liver of the fish so as to make a smoke. |
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8. Septuagint, 2 Maccabees, 4.10, 7.36-7.38, 11.25 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •identity as nation or people, as indicated by ethnos •identity as nation or people, as indicated by genos Found in books: Gruen, Ethnicity in the Ancient World - Did it matter (2020) 136 | 4.10. When the king assented and Jason came to office, he at once shifted his countrymen over to the Greek way of life.' 4.10. When the king assented and Jason came to office, he at once shifted his countrymen over to the Greek way of life. 11 He set aside the existing royal concessions to the Jews, secured through John the father of Eupolemus, who went on the mission to establish friendship and alliance with the Romans; and he destroyed the lawful ways of living and introduced new customs contrary to the law. 12 For with alacrity he founded a gymnasium right under the citadel, and he induced the noblest of the young men to wear the Greek hat. 13 There was such an extreme of Hellenization and increase in the adoption of foreign ways because of the surpassing wickedness of Jason, who was ungodly and no high priest, 14 that the priests were no longer intent upon their service at the altar. Despising the sanctuary and neglecting the sacrifices, they hastened to take part in the unlawful proceedings in the wrestling arena after the call to the discus, 15 disdaining the honors prized by their fathers and putting the highest value upon Greek forms of prestige. 16 For this reason heavy disaster overtook them, and those whose ways of living they admired and wished to imitate completely became their enemies and punished them. 17 For it is no light thing to show irreverence to the divine laws — a fact which later events will make clear. 18 When the quadrennial games were being held at Tyre and the king was present, 19 the vile Jason sent envoys, chosen as being Antiochian citizens from Jerusalem, to carry three hundred silver drachmas for the sacrifice to Hercules. Those who carried the money, however, thought best not to use it for sacrifice, because that was inappropriate, but to expend it for another purpose. 7.36. For our brothers after enduring a brief suffering have drunk of everflowing life under God's covet; but you, by the judgment of God, will receive just punishment for your arrogance.' 7.37. I, like my brothers, give up body and life for the laws of our fathers, appealing to God to show mercy soon to our nation and by afflictions and plagues to make you confess that he alone is God,' 7.38. and through me and my brothers to bring to an end the wrath of the Almighty which has justly fallen on our whole nation.' 11.25. Accordingly, since we choose that this nation also be free from disturbance, our decision is that their temple be restored to them and that they live according to the customs of their ancestors.' |
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9. Septuagint, 1 Maccabees, 1.11, 1.14, 2.40, 2.66-2.67, 3.48, 3.55, 3.59, 4.14, 4.17, 4.61, 5.9-5.10, 5.18-5.19, 5.42-5.43, 6.19, 6.58, 7.18-7.19, 7.33, 8.23-8.27, 9.29, 10.80-10.81, 11.21, 11.30, 12.35, 13.6, 13.17, 13.36, 14.4, 14.14, 14.28, 14.33, 14.35, 14.44, 14.46, 15.1-15.2, 16.3 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •identity as nation or people, as indicated by ethnos •identity as nation or people, as indicated by genos Found in books: Gruen, Ethnicity in the Ancient World - Did it matter (2020) 132 | 1.11. In those days lawless men came forth from Israel, and misled many, saying, "Let us go and make a covet with the Gentiles round about us, for since we separated from them many evils have come upon us." 1.14. So they built a gymnasium in Jerusalem, according to Gentile custom, 2.40. And each said to his neighbor: "If we all do as our brethren have done and refuse to fight with the Gentiles for our lives and for our ordices, they will quickly destroy us from the earth." 41 So they made this decision that day: "Let us fight against every man who comes to attack us on the sabbath day; let us not all die as our brethren died in their hiding places." 42 Then there united with them a company of Hasideans, mighty warriors of Israel, every one who offered himself willingly for the law. 43 And all who became fugitives to escape their troubles joined them and reinforced them. 44 They organized an army, and struck down sinners in their anger and lawless men in their wrath; the survivors fled to the Gentiles for safety. 45 And Mattathias and his friends went about and tore down the altars; 46 they forcibly circumcised all the uncircumcised boys that they found within the borders of Israel. 47 They hunted down the arrogant men, and the work prospered in their hands. 48 They rescued the law out of the hands of the Gentiles and kings, and they never let the sinner gain the upper hand. 49 Now the days drew near for Mattathias to die, and he said to his sons: "Arrogance and reproach have now become strong; it is a time of ruin and furious anger. 2.40. And each said to his neighbor: "If we all do as our brethren have done and refuse to fight with the Gentiles for our lives and for our ordices, they will quickly destroy us from the earth." 2.66. Judas Maccabeus has been a mighty warrior from his youth; he shall command the army for you and fight the battle against the peoples. 2.67. You shall rally about you all who observe the law, and avenge the wrong done to your people. 3.48. And they opened the book of the law to inquire into those matters about which the Gentiles were consulting the images of their idols. 3.55. After this Judas appointed leaders of the people, in charge of thousands and hundreds and fifties and tens. 3.59. It is better for us to die in battle than to see the misfortunes of our nation and of the sanctuary. 4.14. and engaged in battle. The Gentiles were crushed and fled into the plain, 4.17. and he said to the people, "Do not be greedy for plunder, for there is a battle before us; 4.61. And he stationed a garrison there to hold it. He also fortified Beth-zur, so that the people might have a stronghold that faced Idumea. 5.9. Now the Gentiles in Gilead gathered together against the Israelites who lived in their territory, and planned to destroy them. But they fled to the stronghold of Dathema, 5.10. and sent to Judas and his brothers a letter which said, "The Gentiles around us have gathered together against us to destroy us. 11 They are preparing to come and capture the stronghold to which we have fled, and Timothy is leading their forces. 12 Now then come and rescue us from their hands, for many of us have fallen, 13 and all our brethren who were in the land of Tob have been killed; the enemy have captured their wives and children and goods, and have destroyed about a thousand men there." 14 While the letter was still being read, behold, other messengers, with their garments rent, came from Galilee and made a similar report; 15 they said that against them had gathered together men of Ptolemais and Tyre and Sidon, and all Galilee of the Gentiles, "to annihilate us." 16 When Judas and the people heard these messages, a great assembly was called to determine what they should do for their brethren who were in distress and were being attacked by enemies. 17 Then Judas said to Simon his brother, "Choose your men and go and rescue your brethren in Galilee; I and Jonathan my brother will go to Gilead." 18 But he left Joseph, the son of Zechariah, and Azariah, a leader of the people, with the rest of the forces, in Judea to guard it; 19 and he gave them this command, "Take charge of this people, but do not engage in battle with the Gentiles until we return." 5.10. and sent to Judas and his brothers a letter which said, "The Gentiles around us have gathered together against us to destroy us. 5.18. But he left Joseph, the son of Zechariah, and Azariah, a leader of the people, with the rest of the forces, in Judea to guard it; 5.19. and he gave them this command, "Take charge of this people, but do not engage in battle with the Gentiles until we return." 5.42. When Judas approached the stream of water, he stationed the scribes of the people at the stream and gave them this command, "Permit no man to encamp, but make them all enter the battle." 5.43. Then he crossed over against them first, and the whole army followed him. All the Gentiles were defeated before him, and they threw away their arms and fled into the sacred precincts at Carnaim. 6.19. So Judas decided to destroy them, and assembled all the people to besiege them. 6.58. Now then let us come to terms with these men, and make peace with them and with all their nation, 7.18. Then the fear and dread of them fell upon all the people, for they said, "There is no truth or justice in them, for they have violated the agreement and the oath which they swore." 7.19. Then Bacchides departed from Jerusalem and encamped in Beth-zaith. And he sent and seized many of the men who had deserted to him, and some of the people, and killed them and threw them into a great pit. 7.33. After these events Nicanor went up to Mount Zion. Some of the priests came out of the sanctuary, and some of the elders of the people, to greet him peaceably and to show him the burnt offering that was being offered for the king. 8.23. May all go well with the Romans and with the nation of the Jews at sea and on land for ever, and may sword and enemy be far from them. 8.24. If war comes first to Rome or to any of their allies in all their dominion, 8.25. the nation of the Jews shall act as their allies wholeheartedly, as the occasion may indicate to them. 8.26. And to the enemy who makes war they shall not give or supply grain, arms, money, or ships, as Rome has decided; and they shall keep their obligations without receiving any return. 8.27. In the same way, if war comes first to the nation of the Jews, the Romans shall willingly act as their allies, as the occasion may indicate to them. 9.29. "Since the death of your brother Judas there has been no one like him to go against our enemies and Bacchides, and to deal with those of our nation who hate us. 10.80. Jonathan learned that there was an ambush behind him, for they surrounded his army and shot arrows at his men from early morning till late afternoon. 81 But his men stood fast, as Jonathan commanded, and the enemy's horses grew tired. 82 Then Simon brought forward his force and engaged the phalanx in battle (for the cavalry was exhausted); they were overwhelmed by him and fled, 83 and the cavalry was dispersed in the plain. They fled to Azotus and entered Beth-dagon, the temple of their idol, for safety. 84 But Jonathan burned Azotus and the surrounding towns and plundered them; and the temple of Dagon, and those who had taken refuge in it he burned with fire. 85 The number of those who fell by the sword, with those burned alive, came to eight thousand men. 86 Then Jonathan departed from there and encamped against Askalon, and the men of the city came out to meet him with great pomp. 87 And Jonathan and those with him returned to Jerusalem with much booty. 88 When Alexander the king heard of these things, he honored Jonathan still more; 89 and he sent to him a golden buckle, such as it is the custom to give to the kinsmen of kings. He also gave him Ekron and all its environs as his possession. 10.80. Jonathan learned that there was an ambush behind him, for they surrounded his army and shot arrows at his men from early morning till late afternoon. 10.81. But his men stood fast, as Jonathan commanded, and the enemys horses grew tired. 11.21. But certain lawless men who hated their nation went to the king and reported to him that Jonathan was besieging the citadel. 11.30. "King Demetrius to Jonathan his brother and to the nation of the Jews, greeting. 31 This copy of the letter which we wrote concerning you to Lasthenes our kinsman we have written to you also, so that you may know what it says. 32 `King Demetrius to Lasthenes his father, greeting. 33 To the nation of the Jews, who are our friends and fulfil their obligations to us, we have determined to do good, because of the good will they show toward us. 34 We have confirmed as their possession both the territory of Judea and the three districts of Aphairema and Lydda and Rathamin; the latter, with all the region bordering them, were added to Judea from Samaria. To all those who offer sacrifice in Jerusalem, we have granted release from the royal taxes which the king formerly received from them each year, from the crops of the land and the fruit of the trees. 35 And the other payments henceforth due to us of the tithes, and the taxes due to us, and the salt pits and the crown taxes due to us — from all these we shall grant them release. 36 And not one of these grants shall be canceled from this time forth for ever. 37 Now therefore take care to make a copy of this, and let it be given to Jonathan and put up in a conspicuous place on the holy mountain.'" 38 Now when Demetrius the king saw that the land was quiet before him and that there was no opposition to him, he dismissed all his troops, each man to his own place, except the foreign troops which he had recruited from the islands of the nations. So all the troops who had served his fathers hated him. 39 Now Trypho had formerly been one of Alexander's supporters. He saw that all the troops were murmuring against Demetrius. So he went to Imalkue the Arab, who was bringing up Antiochus, the young son of Alexander, 11.30. King Demetrius to Jonathan his brother and to the nation of the Jews, greeting. 12.35. When Jonathan returned he convened the elders of the people and planned with them to build strongholds in Judea, 13.6. But I will avenge my nation and the sanctuary and your wives and children, for all the nations have gathered together out of hatred to destroy us." 13.17. Simon knew that they were speaking deceitfully to him, but he sent to get the money and the sons, lest he arouse great hostility among the people, who might say, 13.36. "King Demetrius to Simon, the high priest and friend of kings, and to the elders and nation of the Jews, greeting. 14.4. The land had rest all the days of Simon. He sought the good of his nation;his rule was pleasing to them,as was the honor shown him, all his days. 14.14. He strengthened all the humble of his people;he sought out the law,and did away with every lawless and wicked man. 14.28. in Asaramel, in the great assembly of the priests and the people and the rulers of the nation and the elders of the country, the following was proclaimed to us: 14.33. He fortified the cities of Judea, and Beth-zur on the borders of Judea, where formerly the arms of the enemy had been stored, and he placed there a garrison of Jews. 14.35. The people saw Simons faithfulness and the glory which he had resolved to win for his nation, and they made him their leader and high priest, because he had done all these things and because of the justice and loyalty which he had maintained toward his nation. He sought in every way to exalt his people. 14.44. And none of the people or priests shall be permitted to nullify any of these decisions or to oppose what he says, or to convene an assembly in the country without his permission, or to be clothed in purple or put on a gold buckle. 14.46. And all the people agreed to grant Simon the right to act in accord with these decisions. 15.1. Antiochus, the son of Demetrius the king, sent a letter from the islands of the sea to Simon, the priest and ethnarch of the Jews, and to all the nation; 2 its contents were as follows: "King Antiochus to Simon the high priest and ethnarch and to the nation of the Jews, greeting. 3 Whereas certain pestilent men have gained control of the kingdom of our fathers, and I intend to lay claim to the kingdom so that I may restore it as it formerly was, and have recruited a host of mercenary troops and have equipped warships, 4 and intend to make a landing in the country so that I may proceed against those who have destroyed our country and those who have devastated many cities in my kingdom, 5 now therefore I confirm to you all the tax remissions that the kings before me have granted you, and release from all the other payments from which they have released you. 6 I permit you to mint your own coinage as money for your country, 7 and I grant freedom to Jerusalem and the sanctuary. All the weapons which you have prepared and the strongholds which you have built and now hold shall remain yours. 8 Every debt you owe to the royal treasury and any such future debts shall be canceled for you from henceforth and for all time. 9 When we gain control of our kingdom, we will bestow great honor upon you and your nation and the temple, so that your glory will become manifest in all the earth." 15.1. Antiochus, the son of Demetrius the king, sent a letter from the islands of the sea to Simon, the priest and ethnarch of the Jews, and to all the nation; 15.2. its contents were as follows: "King Antiochus to Simon the high priest and ethnarch and to the nation of the Jews, greeting. 16.3. But now I have grown old, and you by His mercy are mature in years. Take my place and my brothers, and go out and fight for our nation, and may the help which comes from Heaven be with you." |
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10. Polybius, Histories, 5.44.4, 5.1.1, 4.76.1, 4.32.3, 23.18.2, 23.17.9, 23.16.12, 23.9.1, 22.7.9, 22.7.1, 22.3.5, 21.33.1, 21.4.5, 20.23.3, 20.5.2, 20.3.1, 24.6.1, 24.10.10, 3.33.10, 3.91.4, 3.56.3, 38.9.8, 38.9.6, 30.13.8, 28.13.13, 27.2.10, 24.13.4, 3.37.11, 3.35.2, 3.33.11, 7.9.7, 7.9.8, 7.9.9, 7.9.16, 7.11.5, 7.14c, 8.12.7, 8.14b.1, 9.1.4, 10.1.2, 12.3.4, 12.10.3, 12.25e.5, 12.28a.4, 7.9.6, 13.10.9, 7.9.5, 5.44.8, 5.90.5, 15.23.8, 16.32.3, 16.39.1, 23.13.2, 33.10.12, 34.9.13, 34.11.7, 38.10.8, 38.10.12, 22.9.4, 22.4.14, 16.40.4, 18.1.4, 18.13.8, 18.28.2, 18.41.7, 21.17.12, 21.25.7, 21.29.12, 21.43.24, 21.43.25, 18.47.5, 9.38.9, 2.12.5, 1.31.2, 1.2.6, 16.35.1, 2.6.1, 2.12.4, 2.12.2, 3.14.2, 3.13.5, 2.38.5, 2.37.10, 2.37.9, 2.37.8, 2.37.7, 2.38.6, 9.34.6, 9.29.4, 4.17.7, 4.1.4, 4.60.6, 2.51.2, 2.45.6, 2.45.4, 2.45.1, 2.43.10, 2.40.6, 2.40.5, 2.38.9, 2.38.8, 2.38.7, 2.37.5, 2.22.1, 2.17.4, 2.17.8, 2.49.6, 2.58.5, 2.38.3, 2.41.3, 6.5.8, 6.4.6, 6.3.5, 6.2.3, 5.106.8, 5.98.1, 5.71.9, 5.64.1, 5.53.9, 4.41.9, 4.38.5, 3.71.4, 3.18.9, 2.16.14, 1.80.8, 1.70.2, 1.69.7, 1.69.3, 1.69.1, 1.67.4, 1.67.2, 1.58.4, 1.1.5, 6.40.10, 6.57.2, 6.27.1, 7.15.1, 39.8.7, 36.15.3, 31.18.5, 31.10.7, 30.4.15, 29.8.5, 29.8.3, 20.9.8, 18.40.2, 18.31.2, 18.17.4, 6.57.3, 15.29.4, 12.25.5, 18.15.13, 12.25b.4, 8.2.3, 8.4.3, 9.1.2, 12.25c.2, 10.15.1, 10.43.1, 9.1.5, 11.1a.5, 12.4d.1, 12.4.10, 12.12.7, 12.25a.3, 11.1a.2-3 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Gruen, Ethnicity in the Ancient World - Did it matter (2020) 67 |
11. Philo of Alexandria, Who Is The Heir, 105, 278, 42, 44, 8, 277 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Gruen, Ethnicity in the Ancient World - Did it matter (2020) 152 | 277. And after the words, "Thou shalt depart," he adds, "to thy fathers." It is here worth while to consider what kind of fathers is meant; for God can never mean those who had passed their lives in the country of the Chaldeans, among whom alone he had lived as being his relations, because he had been commanded by a sacred oracle to depart from those who were his kinsmen by blood. For, says the historian, "The Lord said unto Abraham, Depart from out of thy land, and from thy kindred, and from thy father's house, to a land which I will show thee; and I will make thee into a great Nation." |
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12. Philo of Alexandria, On The Posterity of Cain, 91-92, 109 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Gruen, Ethnicity in the Ancient World - Did it matter (2020) 152, 162 | 109. for who would converse in a similar manner with parents and children, being by nature the slave of the one, and by birth the master of the others? And who, again, would talk in the same manner to brothers or cousins; or, in short, to near and to distant relations? Who, again, could do so to friends and to strangers, to fellow citizens and to foreigners, though there may be no great difference in point of fortune, or nature, or age between them? For one must behave differently while associating with an old man and with a young one; and, again, with a man of high reputation and a humble man, with a servant and a master; and, again, with a woman and a man, and with an illiterate and a clever man. |
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13. Philo of Alexandria, On Curses, 123, 139, 165, 57-58, 8, 7 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Gruen, Ethnicity in the Ancient World - Did it matter (2020) 152 | 7. and if God has not a face (inasmuch as he is not bound by what may seem appropriate for created things), and if he does not exist in parts inasmuch as he surrounds all things and is not surrounded by any, it is impossible for anything to remove and depart from this world as from a city, as there is no portion of it left without. It now remains for us, considering that none of these things are spoken of in terms of strict propriety, to turn to the allegorical system, which is dear to men versed in natural philosophy, taking the first principles of our argument from this source. |
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14. Philo of Alexandria, On The Sacrifices of Cain And Abel, 134-135, 4 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Gruen, Ethnicity in the Ancient World - Did it matter (2020) 153 | 4. And this will be more evidently shown by the oracle which was given to Perseverance, that is to Rebecca; for she also, having conceived the two inconsistent natures of good and evil, and having considered each of them very deeply according to the injunctions of prudence, beholding them both exulting, and making a sort of skirmish as a prelude to the war which was to exist between them; she, I say, besought God to explain to her what this calamity meant, and what was the remedy for it. And he answered her inquiry, and told her, "Two nations are in thy womb." This calamity is the birth of good and evil. "But two peoples shall be divided in thy bowels." And the remedy is, for these two to be parted and separated from one another, and no longer to abide in the same place. |
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15. Philo of Alexandria, On Sobriety, 3, 65-66 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Gruen, Ethnicity in the Ancient World - Did it matter (2020) 153 |
16. Philo of Alexandria, On Dreams, 1.159-1.161, 1.167 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Gruen, Ethnicity in the Ancient World - Did it matter (2020) 153, 162, 164 | 1.159. Therefore he who stands upon the ladder of heaven says to him who is beholding the dream, "I am the Lord God of Abraham thy father, and the God of Isaac; be not Afraid." This oracle and this vision were also the firmest support of the soul devoted to the practice of virtue, inasmuch as it taught it that the Lord and God of the universe is both these things also to his own race, being entitled both the Lord and God of all men, and of his grandfathers and ancestors, and being called by both names in order that the whole world and the man devoted to virtue might have the same inheritance; since it is also said, "The Lord himself is his Inheritance." XXVI. 1.160. But do not fancy that it is an accidental thing here for him to be called in this place the God and Lord of Abraham, but only the God of Isaac; for this latter is the symbol of the knowledge which exists by nature, which hears itself, and teaches itself, and learns of itself; but Abraham is the symbol of that which is derived from the teaching of others; and the one again is an indigenous and native inhabitant of his country, but the other is only a settler and a foreigner; 1.161. for having forsaken the language of those who indulge in sublime conversations about astronomy, a language imitating that of the Chaldaeans, foreign and barbarous, he was brought over to that which was suited to a rational being, namely, to the service of the great Cause of all things. 1.167. is it not then worth while to examine into the cause of this difference? Undoubtedly it is; let us then in a careful manner apply ourselves to the consideration of the cause. Philosophers say that virtue exists among men, either by nature, or by practice, or by learning. On which account the sacred scriptures represent the three founders of the nation of the Israelites as wise men; not indeed originally endowed with the same kind of wisdom, but arriving rapidly at the same end. |
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17. Philo of Alexandria, On The Special Laws, 1.7, 1.56, 1.78-1.79, 1.124, 1.340, 2.35, 2.118-2.119, 2.123, 2.167, 2.189-2.190, 2.217, 3.9, 4.16, 4.70, 4.179-4.181 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •identity as nation or people, as indicated by ethnos •identity as nation or people, not defined by direct lineage in philo Found in books: Gruen, Ethnicity in the Ancient World - Did it matter (2020) 152, 162, 164 | 1.7. The fourth, and most important, is that which relates to the provision thus made for prolificness; for it is said that the seminal fluid proceeds in its path easily, neither being at all scattered, nor flowing on its passage into what may be called the bags of the prepuce. On which account those nations which practise circumcision are the most prolific and the most populous.II. 1.56. There is, in the history of the law, a record of one man who ventured on this exploit of noble daring, for when he saw some men connecting themselves with foreign women, and by reason of their allurements neglecting all their national customs and laws, and practising fabulous ceremonies, he was seized with a sudden enthusiasm in the presence of the whole multitude; and driving away all those on each side who were collected to see the sight, he slew one man who was so daring as to put himself forward as the leader and chief of this transgression of the law (for the impious deed had been already displayed and made a public exhibition of 1.78. And since the nation is the most numerous of all peoples, it follows naturally that the first fruits contributed by them must also be most abundant. Accordingly there is in almost every city a storehouse for the sacred things to which it is customary for the people to come and there to deposit their first fruits, and at certain seasons there are sacred ambassadors selected on account of their virtue, who convey the offerings to the temple. And the most eminent men of each tribe are elected to this office, that they may conduct the hopes of each individual safe to their destination; for in the lawful offering of the first fruits are the hopes of the pious.XV. 1.79. Now there are twelve tribes of the nation, and one of them having been selected from the others for its excellence has received the priesthood, receiving this honour as a reward for its virtue, and fidelity, and its devout soul, which it displayed when the multitude appeared to be running into sin, following the foolish choices of some persons who persuaded their countrymen to imitate the vanity of the Egyptians, and the pride of the nations of the land, who had invented fables about irrational animals, and especially about bulls, making gods of them. For this tribe did of its own accord go forth and slay all the leaders of this apostacy from the youth upwards, in which they appeared to have done a holy action, encountering thus a contest and a labour for the sake of piety.XVI. 1.124. on which account the law altogether forbids any foreigner to partake in any degree of the holy things, even if he be a man of the noblest birth among the natives of the land, and irreproachable as respects both men and women, in order that the sacred honours may not be adulterated, but may remain carefully guarded in the family of the priests; 1.340. And even without reckoning the advantage derived from these things; sight also affords us the greatest benefits in respect of the power of distinguishing one's relatives and strangers, and friends, and avoiding what is injurious and choosing what is beneficial. Now each of the other parts of the body has been created with reference to appropriate uses, which are of great importance, as, for instance, the feet were made for walking, and for all the other uses to which the legs can be applied; again, the hands were created for the purpose of doing, or giving, or taking anything; and the eyes, as a sort of universal good, afford both to the hands and feet, and to all the other parts of the body the cause of being able to act or move rightly; 2.123. But the law permits the people to acquire a property in slaves who are not of their own countrymen, but who are of different nations; intending in the first place that there should be a difference between one's own countrymen and strangers, and secondly, not desiring completely to exclude from the constitution that most entirely indispensable property of slaves; for there are an innumerable host of circumstances in life which require the ministrations of Servants.{16}{sections 124û139 were omitted in Yonge's translation because the edition on which Yonge based his translation, Mangey, lacked this material. These lines have been newly translated for this edition.} 2.167. For this reason it amazes me that some dare to charge the nation with an anti-social stance, a nation which has made such an extensive use of fellowship and goodwill toward all people everywhere that they offer up prayers and feasts and first fruits on behalf of the common race of human beings and serve the really self-existent God both on behalf of themselves and of others who have run from the services which they should have rendered. 2.189. for then the voice of a trumpet sounded from heaven, which it is natural to suppose reached to the very extremities of the universe, so that so wondrous a sound attracted all who were present, making them consider, as it is probable, that such mighty events were signs betokening some great things to be accomplished. 2.190. And what more great or more beneficial thing could come to men than laws affecting the whole race? And what was common to all mankind was this: the trumpet is the instrument of war, sounding both when commanding the charge and the retreat. ... There is also another kind of war, ordained of God, when nature is at variance with itself, its different parts attacking one another. 2.217. And the hymn is as follows:--"The leaders of our nation renounced Syria, and migrated to Egypt. Being but few in number, they increased till they became a populous nation. Their descendants being oppressed in innumerable ways by the natives of the land, when no assistance did any longer appear to be expected from men, became the supplicants of God, having fled for refuge to entreat his assistance. 3.9. Therefore, even that pleasure which is in accordance with nature is often open to blame, when any one indulges in it immoderately and insatiably, as men who are unappeasably voracious in respect of eating, even if they take no kind of forbidden or unwholesome food; and as men who are madly devoted to association with women, and who commit themselves to an immoderate degree not with other men's wives, but with their own. 4.16. And before now, some men, increasing their own innate wickedness, and directing the natural treachery of their characters to a violation of all rights, have studied to bring slavery not only upon strangers and foreigners, but even upon those of the same nation as themselves; and sometimes, even upon men of the same borough and of the same tribe, disregarding the community of laws and customs, in which they have been bred up with them from their earliest infancy, which nature stamps upon their souls as the firmest bond of good will in the case of all those who are not very intractable and greatly addicted to cruelty; 4.179. And one may almost say that the whole nation of the Jews may be looked upon in the light of orphans, if they are compared with all other nations in other lands; for other nations, as often as they are afflicted by any calamities which are not of divine infliction, are in no want of assistance by reason of their frequent intercourse with other nations, from their habitual dealings in common. But this nation of the Jews has no such allies by reason of the peculiarity of its laws and customs. And their laws are of necessity strict and rigorous, as they are intended to train them to the greatest height of virtue; and what is strict and rigorous is austere. And such laws and customs the generality of men avoid, because of their inclination for and their adoption of pleasure. 4.180. But, nevertheless, Moses says that the great Ruler of the universe, whose inheritance they are, does always feel compassion and pity for the orphan and desolate of this his people, because they have been dedicated to him, the Creator and Father of all, as a sort of first-fruits of the whole human race. 4.181. And the cause of this dedication to God was the excessive and admirable righteousness and virtue of the founders of the nation, which remain like undying plants, bearing a fruit which shall ever flourish to the salvation of their descendants, and to the benefit of all persons and all things, provided only that the sins which they commit are such as are remediable and not wholly unpardonable. |
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18. Philo of Alexandria, Allegorical Interpretation, 1.4, 1.14, 1.16, 2.40, 3.22, 3.88-3.89 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •identity as nation or people, as indicated by ethnos •identity as nation or people, not defined by direct lineage in philo Found in books: Gruen, Ethnicity in the Ancient World - Did it matter (2020) 152, 154, 162 |
19. Philo of Alexandria, On The Virtues, 147, 160, 179, 182, 207, 212-219, 222, 89, 206 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Gruen, Ethnicity in the Ancient World - Did it matter (2020) 152 | 206. But, however, let these men be set down as common rules and limits for all men, in order to prevent them from priding themselves on their noble birth, and so departing from and losing the rewards of excellence. But there are also other especial rules given to the Jews besides the common ones which are applicable to all mankind; for they are derived from the original founders of the nation, to whom the virtues of their ancestors were absolutely of no benefit at all, inasmuch as they were detected in blameable and guilty actions, and were convicted, if not by any other human being, at all events by their own consciences, which is the sole tribunal in the world which is never led away by any artifices of speech. |
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20. Philo of Alexandria, Hypothetica, 6.1 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •identity as nation or people, not defined by direct lineage in philo Found in books: Gruen, Ethnicity in the Ancient World - Did it matter (2020) 154 | 6.1. That their ancient ancestor, the original founder of their race, was a Chaldaean; and that this people emigrated from Egypt, after having in former times left its abode in Syria, being very numerous and consisting of countless myriads of people; and that when the land was no longer able to contain them, and moreover when a high spirit began to show itself in the dispositions of their young men, and when, besides this, God himself by visions and dreams began to show them that he willed that they should depart, and when, as the Deity brought it about, nothing was less an object of desire to them than their ancient native land; on that account this ancestor of theirs departed and journeyed into Egypt, whether in consequence of some express determination of God, or whether it was in consequence of some prophetic instinct of his own; so that from that time to the present the nation has had an existence and a durability, and has become so exceedingly populous, as it is at this moment. |
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21. Philo of Alexandria, Against Flaccus, 45-46, 13 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Gruen, Ethnicity in the Ancient World - Did it matter (2020) 152 | 13. And Tiberius, being deceived by all these representations, without being aware of what he was doing, left behind him a most irreconcileable enemy, to himself, and his grandson, and his whole family, and to Macro, who was his chief adviser and comforter, and to all mankind; |
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22. Philo of Alexandria, That Every Good Person Is Free, 93, 137 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Gruen, Ethnicity in the Ancient World - Did it matter (2020) 152 |
23. Philo of Alexandria, On Planting, 143, 14 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Gruen, Ethnicity in the Ancient World - Did it matter (2020) 152 |
24. Philo of Alexandria, On The Embassy To Gaius, 10, 183, 19, 200, 211, 281-283, 3-4, 72, 68 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Gruen, Ethnicity in the Ancient World - Did it matter (2020) 152 | 68. "The unchangeable law of nature has ordained that there should be no partnership in the sovereign power, and it has established by its own unalterable principles what this man must inevitably have suffered at the hands of his more powerful coheir. The one who was the more powerful has chastised the other. This is not murder. Perhaps, indeed, the putting that youth to death was done providentially for the advantage of the whole human race, since if one portion had been assigned as subjects to the one, and another portion to the other, there would have arisen troubles and confusion, and civil and foreign war. And what is better than peace? and peace is caused by good government on sound principles. And no government can be good but that which is free from all contentions and from all disputes, and then everything else is made right by it." |
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25. Philo of Alexandria, That The Worse Attacks The Better, 25, 99 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Gruen, Ethnicity in the Ancient World - Did it matter (2020) 152 | 99. For, indeed, each of the outward senses is capable of receiving injury; for either a man beholding beauty is wounded by the darts of love, which is a terrible passion; or else, perhaps, if he hears of the death of any one related to him by birth, he is bowed down by sorrow: very often, too, taste gets the mastery of a man, when it is either tortured by disagreeable flavours, or weighed down by the multitude of delicacies. And why need I speak of the impetuous passions, which tend to the connexion of the two sexes? These have destroyed whole cities, and countries, and mighty nations of the earth; to which fact nearly the whole multitude, both of poets and of historians, bears abundant testimony. XXVII. |
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26. Philo of Alexandria, On The Life of Moses, 1.5, 1.7, 1.88, 1.123, 1.148-1.149, 1.237-1.343, 2.43-2.44 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •identity as nation or people, not defined by direct lineage in philo •identity as nation or people, as indicated by ethnos Found in books: Gruen, Ethnicity in the Ancient World - Did it matter (2020) 152, 153, 154, 161, 162, 164 | 1.5. And I will begin first with that with which it is necessary to begin. Moses was by birth a Hebrew, but he was born, and brought up, and educated in Egypt, his ancestors having migrated into Egypt with all their families on account of the long famine which oppressed Babylon and all the adjacent countries; for they were in search of food, and Egypt was a champaign country blessed with a rich soil, and very productive of every thing which the nature of man requires, and especially of corn and wheat, 1.7. And his father and mother were among the most excellent persons of their time, and though they were of the same time, still they were induced to unite themselves together more from an uimity of feeling than because they were related in blood; and Moses is the seventh generation in succession from the original settler in the country who was the founder of the whole race of the Jews. 1.88. But the monarch, who from his cradle had had his soul filled with all the arrogance of his ancestors, and who had no notion in the world of any God appreciable only by the intellect apart from those objects which are visible to the sight, answered them with insolence, saying, "Who is it whom I am to obey? I know not this new Lord of whom you are speaking. I will not let the nation go to be disobedient and headstrong under pretence of fasts and sacrifices." 1.123. And when they had been completely dispersed, and when the king was again obstinate respecting the allowing the nation to depart, a greater evil than the former ones was descended upon him. For while it was bright daylight, on a sudden, a thick darkness overspread the land, as if an eclipse of the sun more complete than any common one had taken place. And it continued with a long series of clouds and impenetrable density, all the course of the sun's rays being cut off by the massive thickness of the veil which was interposed, so that day did not at all differ from night. For what indeed did it resemble, but one very long night equal in length to three days and an equal number of nights? 1.148. of all these men, Moses was elected the leader; receiving the authority and sovereignty over them, not having gained it like some men who have forced their way to power and supremacy by force of arms and intrigue, and by armies of cavalry and infantry, and by powerful fleets, but having been appointed for the sake of his virtue and excellence and that benevolence towards all men which he was always feeling and exhibiting; and, also, because God, who loves virtue, and piety, and excellence, gave him his authority as a well-deserved reward. 1.149. For, as he had abandoned the chief authority in Egypt, which he might have had as the grandson of the reigning king, on account of the iniquities which were being perpetrated in that country, and by reason of his nobleness of soul and of the greatness of his spirit, and the natural detestation of wickedness, scorning and rejecting all the hopes which he might have conceived from those who had adopted him, it seemed good to the Ruler and Governor of the universe to recompense him with the sovereign authority over a more populous and more powerful nation, which he was about to take to himself out of all other nations and to consecrate to the priesthood, that it might for ever offer up prayers for the whole universal race of mankind, for the sake of averting evil from them and procuring them a participation in blessings. 1.237. This was the reason why they did not arrive sooner in the land which they went forth to colonize; for though they might, in the second year after their departure from Egypt, have conquered all the cities in Syria, and divided the inheritance amongst themselves, still they turned aside from the direct and short road, and wandered about, using one long, and difficult, and pathless line of march after another, so as to be incessantly toiling both in soul and body, and enduring the necessary and deserved punishment of their excessive impiety: 1.238. accordingly, for eight and thirty years more, after the two years which I have already mentioned as having elapsed, the life of a complete generation of mankind did they wander up and down, traversing the pathless wilderness; and at last in the fortieth year, they with difficulty came to the borders of the country which they had reached so many years before. 1.243. Therefore Moses, the leader of the Hebrews, although he might with one single effort, aye with the mere shout of his army, have subdued the whole nation, still, by reason of the aforesaid relationship did not think fit to do so; but desired only to use the road through their country, promising that he would in every respect observe the treaties between them, and not despoil them of territory, or cattle, or of any booty, that he would even pay a price for water if there should be a scarcity of drink, and for anything else that they might require to buy, as not being supplied with it; but they violently rejected their peaceful invitations, threatening them with war, if they heard of their crossing over their borders or even of their setting foot upon them. 1.244. But as the Hebrews received their answer with great indignation, and prepared at once to oppose them, Moses stood in a place from whence he would be well heard, and said, "O men, your indignation is reasonable and just; for though we, in a peaceable disposition, have made them good and friendly offers, they have made us an evil reply out of their evil and perverse disposition. 1.247. and this was the most manifest proof of their sorrow, which they felt in consequence of the nation having obtained their liberty, namely when they rejoiced when they were enduring that bitter slavery of theirs in Egypt; for it follows of necessity that those men to whom the good fortune of their neighbours causes grief, do also rejoice at their evil fortune, even if they do not admit that they do so; 1.248. for they had already related to their neighbours, as to persons in accordance with themselves, and cherishing the same thoughts, all the misfortunes and also all the agreeable pieces of good fortune which had happened to them, not knowing that they had proceeded to a great degree of iniquity, and that they were full of unfriendly, and hostile, and malicious thoughts towards them, so that they were like to grieve at their good fortune, but to rejoice at any thing of a contrary tendency. 1.249. But when their malevolence was fully revealed, the Hebrews were nevertheless restrained from coming to open war with them by their ruler, who thus displayed two most excellent qualities at the same time; namely prudence and a compassionate disposition; for to take care that no evil should happen to any one is the part of wisdom, and not to be willing even to repel one's own kinsmen is a proof of a humane disposition. 1.254. for, as every pious man offers unto God the first fruits of the fruits of the year, which he collects from his own possessions, so in the same manner did the Hebrews dedicate the whole nation of this mighty country into which they had come as settlers, and that great spoil, the kingdom which they had so speedily subdued, as a sort of first-fruit of their colony; for they did not think it consistent with piety to distribute the land among themselves, or to inherit the cities, before they had offered up to God the first fruits of that country and of those cities. 1.257. And Moses, rejoicing at the unexpected blessings which from time to time were presenting themselves to him, advanced further, dividing the youth of his people into the vanguard and the rearguard, and placing the old men, and the women, and thechildren in the centre, that they might be protected by those who were thus at each extremity, in the case of their having to encounter any force of the enemy either in front or behind. 1.263. This war struck all the Asiatic nations with terrible consternation, and especially all those who were near the borders of the Amorites, inasmuch as they looked upon the dangers as being nearer to themselves. Accordingly, one of the neighbouring kings, by name Balak, who ruled over a large and thickly inhabited country of the east, before he met them in battle, feeling great distrust of his own power, did not think fit to meet them in close combat, being desirous to avoid carrying on a war of extermination by open arms; but he had recourse to inquiries and divination, thinking that by some kind of ruse or other he might be able to overthrow the irresistible power of the Hebrews. 1.264. Now there was a man at that time very celebrated for his skill in divination, dwelling in Mesopotamia, who was initiated in every branch of the soothsayers' art. And he was celebrated and renowned above all men for his experience as a diviner and prophet, as he had in many instances foretold to many people incredible and most important events; 1.265. for, on one occasion, he had predicted heavy rain to one nation at the height of summer; to another he had foretold a drought and burning heat in the middle of winter. Others he had forewarned of a dearth which should follow a season of abundance; and, on the other hand, plenty after famine. In some instances he had predicted the inundations of rivers; or, on the contrary, their falling greatly and becoming dried up; and the departure of pestilential diseases, and ten thousand other things. From all which he had obtained a name of wide celebrity, as he was believed to have foreseen them all, and so he had attained to great renown and his glory had spread everywhere and was continually increasing. 1.266. So this man, Balak, now sent some of his companions, entreating him to come to him, and he gave him some presents at once, and he promised to give him others also, explaining to him the necessity which he was in, on account of which he had sent for him. But he did not treat the messengers with any noble or consistent disposition, but with great courtesy and civility evaded their request, as if he were one of the most celebrated prophets, and as such was accustomed to do nothing whatever without first consulting the oracle, and so he declined, saying that the Deity would not permit him to go with them. 1.267. So the messengers returned back to the king, without having succeeded in their errand. And immediately other messengers of the highest rank in the whole land were sent on the same business, bringing with them more abundant presents of money, and promising still more ample rewards than the former ambassadors had promised. 1.268. And Balaam, being allured by the gifts which were already proffered to him, and also by the hopes for the future which they held out to him, and being influenced also by the rank of those who invited him, began to yield, again alleging the commands of the Deity as his excuse, but no longer with sincerity. Accordingly, on the next day he prepared for his departure, relating some dreams by which he said he had been influenced, affirming that he had been compelled by their manifest visions not to remain, but to follow the ambassadors. 1.269. But when he was on his road a very manifest sign met him in the way, showing him plainly that the purpose for which he was travelling was displeasing to God, and ill-omened; for the beast on which he was riding, while proceeding onwards in the straight road, at first stopped suddenly, 1.270. then, as if some one was forcibly resisting it, or standing in front and driving it back by force, it retreated, moving first to the right and then to the left, and could not stand still, but kept moving, first to one side and then to the other, as if it had been under the influence of wine and intoxication; and though it was repeatedly beaten, it disregarded the blows, so that it very nearly threw its rider, and though he stuck on did still hurt him considerably; 1.271. for close on each side of the path there were walls and strong fences; therefore, when the beast in its violent motions struck heavily against the walls, the owner had his knee, and leg, and foot pressed and crushed, and was a good deal lacerated. 1.272. The truth is, that there was, as it seems, a divine vision, which, as the beast, on which the diviner was seeking, saw at a great distance as it was coming towards him, and it was frightened at it; but the man did not see it, which was a proof of his insensibility, for he was thus shown to be inferior to a brute beast in the power of sight, at a time when he was boasting that he could see, not only the whole world, but also the Creator of the world. 1.273. Accordingly, having after some time seen the angel opposing him, not because he was desiring to see so astonishing a spectacle, but that he might become acquainted with his own insignificance and nothingness, he betook himself to supplications and prayers, entreating to be pardoned, on the ground that he had acted as he had done out of ignorance, and had not sinned of deliberate purpose. 1.274. Then, as he said that he ought to return back again, he asked of the vision which appeared to him, whether he should go back again to his own house; but the angel beholding his insincerity, and being indigt at it (for what need was there for him to ask questions in a matter which was so evident, which had its answer plain in itself, and which did not require any more positive information by means of words, unless a person's ears are more to be trusted than his eyes, and words than thing 1.275. But when the king heard that he was now near at hand, he went forth with his guards to meet him; and when they met at first there were, as was natural, greetings and salutations, and then a brief reproof of his tardiness and of his not having come more readily. After this there were feastings and costly entertainments, and all those other things which are usually prepared on the occasion of the reception of strangers, everything with royal magnificence being prepared, so as to give an exaggerated idea of the power and glory of the king. 1.276. The next day at the rising of the sun, Balak took the prophet and led him up to a high hill, where it also happened that a pillar had been erected to some deity which the natives of the country had been accustomed to worship; and from thence there was seen a portion of the camp of the Hebrews, which was shown to the magician from this point, as if from a watch tower. 1.277. And he when he beheld it said: "Do thou, O king, build here seven altars, and offer upon every one of them a bullock and a ram. And I will turn aside and inquire of God what I am to say." So, having gone forth, immediately he became inspired, the prophetic spirit having entered into him, which drove all his artificial system of divination and cunning out of his soul; for it was not possible that holy inspiration should dwell in the same abode with magic. Then, returning back to the king, and beholding the sacrifices and the altars flaming, he became like the interpreter of some other being who was prompting his words, 1.278. and spoke in prophetic strain as follows: "Balak has sent for me from Mesopotamia, having caused me to take a long journey from the east, that he might chastise the Hebrews by means of curses. But in what manner shall I be able to curse those who have not been cursed by God? For I shall behold them with my eyes from the loftiest mountains, and I shall see them with my mind; and I shall never be able to injure the people which shall dwell alone, not being numbered among the other nations, not in accordance with the inheritance of any particular places, or any apportionment of lands, but by reason of the peculiar nature of their remarkable customs, as they will never mingle with any other nation so as to depart from their national and ancestral ways. 1.279. Who has ever discovered with accuracy the first origin of the birth of these people? Their bodies, indeed, may have been fashioned according to human means of propagation; but their souls have been brought forth by divine agency, wherefore they are nearly related to God. May my soul die as to the death of the body, that it may be remembered among the souls of the righteous, such as the souls of these men are." 1.280. When Balak heard these words he was grieved within himself; and after he had stopped speaking, not being able to contain his sorrow, he said: "You were invited hither to curse my enemies, and are you not ashamed to offer up prayers for their good? I must, without knowing it, have been deceiving myself, thinking you a friend; who were, on the contrary, without my being aware of it, enrolled among the ranks of the enemy, as is now plain. Perhaps, too, you made all the delay in coming to me by reason of the regard for them, which you were secretly cherishing in your soul, and your secret dislike to me and to my people; for, as the old proverb says, what is apparent affords the best means of judging of what is not visible." 1.281. But Balaam, his moment of inspiration being now past, replied: "I am exposed in this to a most unjust charge, and am undeservedly accused; for I am saying nothing of my own, but whatever the Deity prompts me to say. And this is not the first time that I have said and that you have heard this, but I declared it on the former occasion when you sent the ambassadors, to whom I made the same answer." 1.282. But as the king thought either that the prophet was deceiving him, or that the Deity might change his mind, and the consequence of a change of place might alter the firmness of his decision, he led him off to another spot, where, from an exceedingly long, and high, and distant hill, he might be able to show him a part of the army of his enemies. Then, again, he built seven altars and sacrificed the same number of victims that he had sacrificed at first, and sent the prophet to look for favourable omens and predictions. 1.283. And he, as soon as he was by himself, was again suddenly filled by divine inspiration, and, without at all understanding the words which he uttered, spoke everything that was put into his mouth, prophesying in the following manner:--"Rise up and listen, O king! prick up thy ears and hear. God is not able to speak falsely as if he were a man, nor does he change his purpose like the son of man. When he has once spoken, does he not abide by his word? For he will say nothing at all which shall not be completely brought to pass, since his word is also his deed. I, indeed, have been brought hither to bless this nation, and not to curse it. 1.284. There shall be no labour or distress among the Hebrews. God visibly holds his shield over them, who also dissipated the violence of the Egyptian attacks, leading forth all these myriads of people as one man. Therefore they disregarded auguries and every other part of the prophetic art, trusting to the one sole Governor of the world alone. And I see the people rising up like a young lion, and exulting as a lion. He shall feast on the prey, and for drink he shall drink the blood of the wounded; and, when he is satisfied, he shall not turn to sleep, but he shall be awake and sing the song of victory." 1.285. But Balak, being very indigt at finding that all the assistance which he expected to derive from divination was turning out contrary to his hopes, said: "O man, neither curse them at all, nor bless them at all; for silence, which is free from danger, is better than unpleasant speeches." And when he had said this, as if he had forgotten what he had said, owing to the inconstancy of his mind, he led the prophet to another place, from which he could show him a part of the Hebrew army; and again he invited him to curse them. 1.286. But the prophet, as being even more wicked than the king, although he had always replied to the accusations which were brought against him with one true excuse, namely, that he was saying nothing out of his own head, but was only interpreting the words of another, being himself carried away and inspired, when he ought no longer to have accompanied him but to have gone away home, ran forward even more eagerly than his conductor, although in his secret thoughts he was oppressed by a heavy feeling of evil, yet still desired in his mind to curse this people, though he was forbidden to do so with his mouth. 1.287. So, coming to a mountain greater than any of those on which he had stood before, and which reached a very long way, he bade the king perform the same sacrifices as before, again building seven altars, and again offering up fourteen victims, on each altar two, a bullock and a ram. And he himself did no longer, according to his usual custom, go to seek for divination and auguries, since he much loathed his art, looking upon it as a picture which had become defaced through age, and had been obscured, and lost its felicity of conjecture. But he now, though with difficulty, understood the fact that the designs of the king, who had hired him, did not correspond with the will of God. 1.288. Therefore, turning to the wilderness, he saw the Hebrews encamped in their tribes, and he saw their numbers and their array, and admired it as being like the order of a city rather than of a camp, and, becoming inspired, he again spoke. 1.289. What, then, said the man who saw truly, who in his sleep saw a clear vision of God with the ever open and sleepless eyes of his soul? "How goodly are thy abodes, O army of Hebrews; they tents are shady as groves, as a paradise on the bank of a river, as a cedar by the waters. 1.290. A man shall hereafter come forth out of thee who shall rule over many nations, and his kingdom shall increase every day and be raised up to heaven. This people hath God for its guide all the way from Egypt, who leads on their multitude in one line. 1.291. Therefore they shall devour many nations of their enemies, and they shall take all their fat as far as their very marrow, and shall destroy their enemies with their far-shooting arrows. He shall lie down to rest like a lion, and like a lion's whelp, fearing no one, but showing great contempt for every one, and causing fear to all other nations. Miserable is he who shall stir up and rouse him to anger. Blessed are they that bless thee, and cursed are they that curse thee." 1.292. And the king, being very indigt at these words, said: "Having been invited hither to curse my enemies, you have now prayed for and blessed them these three times. Fly, therefore, quickly, passion is a hasty affection, lest I be compelled to do something more violent than usual. 1.293. of what a vast amount of money, O most foolish of men, of how many presents, and of how much renown, and celebrity, and glory, hast thou deprived thyself in thy madness! Now you will return to thy home from a foreign land, bearing with thee no good thing, but only reproaches and (as it seems likely 1.294. And Balaam replied: "All that I have hitherto uttered have been oracles and words of God; but what I am going to say are merely the suggestions of my own mind: and taking him by the right hand, he, while they two were alone, gave him advice, by the adoption of which he might, as far as possible, guard against the power of his enemies, accusing himself of the most enormous crimes. For why, some one may perhaps say, do you thus retire into solitude and give counsel suggesting things contrary to the oracles of God, unless indeed that your counsels are more powerful than his decrees?" 1.295. Come, then, let us examine into his fine recommendations, and see how cunningly they were contrived with reference to the most certain defeat of those who had hitherto always been able to conquer. As he knew that the only way by which the Hebrews could be subdued was by leading them to violate the law, he endeavoured to seduce them by means of debauchery and intemperance, that mighty evil, to the still greater crime of impiety, putting pleasure before them as a bait; 1.296. for, said he, "O king! the women of the country surpass all other women in beauty, and there are no means by which a man is more easily subdued than by the beauty of a woman; therefore, if you enjoin the most beautiful of them to grant their favours to them and to prostitute themselves to them, they will allure and overcome the youth of your enemies. 1.297. But you must warn them not to surrender their beauty to those who desire them with too great facility and too speedily, for resistance and coyness will stimulate the passions and excite them more, and will kindle a more impetuous desire; and so, being wholly subdued by their appetites, they will endure to do and to suffer anything. 1.298. "And let any damsel who is thus prepared for the sport resist, and say, wantonly, to a lover who is thus influenced, "It is not fitting for you to enjoy my society till you have first abandoned your native habits, and have changed, and learnt to honour the same practices that I do. And I must have a conspicuous proof of your real change, which I can only have by your consenting to join me in the same sacrifices and libations which I use, and which we may then offer together at the same images and statues, and other erections in honour of my gods. 1.299. And the lover being, as it were, taken in the net of her manifold and multiform snares, not being able to resist her beauty and seductive conversation, will become wholly subdued in his reason, and, like a miserable man, will obey all the commands which she lays upon him, and will en enrolled as the salve of passion." 1.300. This, then, was the advice which Balaam gave to Balak. And he, thinking that what he said to him did not want sense, repealed the law against adulteries, and having abrogated all the enactments which had been established against seduction and harlotry, as if they had never been enacted at all, exhorted the women to admit to their favours, without any restraint, every man whom they chose. 1.301. Accordingly, when licence was thus given, they brought over a multitude of young men, having already long before this seduced their minds, and having by their tricks and allurements perverted them to impiety; until Phinehas, the son of the chief priest, being exceedingly indigt at all that was taking place (for it appeared to him to be a most scandalous thing for his countrymen to give up at one time both their bodies and souls--their bodies to pleasure, and their souls to transgression of the law, and to works of wickedne 1.302. For when he saw a man of his nation sacrificing with and then entering into the tent of a harlot, and that too without casting his eyes down on the ground and seeking to avoid the notice of the multitude, but making a display of his licentiousness with shameless boldness, and giving himself airs as if he were about to engage in a creditable action, and one deserving of smiles--Phinehas, I say, being very indigt and being filled with a just anger, ran in, and while they were still lying on the bed, slew both the lover and the harlot, cutting them in two pieces in the middle, because they thus indulged in illicit connections. 1.303. When some persons of those who admired temperance, and chastity, and piety, saw this example, they, at the command of Moses, imitated it, and slew all their own relations and friends, even to a man, who had sacrificed to idols made with hands, and thus they effaced the stain which was defiling the nation by this implacable revenge which they thus wreaked on those who had set the example of wrong doing, and so saved the rest, who made a clear defence of themselves, demonstrating their own piety, showing no compassion on any one of those who were justly condemned to death, and not passing over their offences out of pity, but looking upon those who slew them as pure from all sin. Therefore they did not allow any escape whatever to those who sinned in this way, and such conduct is the truest praise; 1.304. and they say that twenty-four thousand men were slain in one day, the common pollution, which was defiling the whole army, being thus at once got rid of. And when the works of purification were thus accomplished, Moses began to seek how he might give an honour worthy of him who had displayed such permanent excellence to the son of the chief priest, who was the first who hastened to inflict chastisement on the offenders. But God was beforehand with him, giving to Phinehas, by means of his holy word, the greatest of all good things, namely, peace, which no man is able to bestow; and also, in addition to this peace, he gave him the perpetual possession of the priesthood, an inheritance to his family, which could not be taken from it. 1.305. But when none of the civil and intestine evils remained any longer, but when all the men who were suspected of having either forsaken the ways of their ancestors or of treachery had perished, it appeared to be a most favourable opportunity for making an expedition against Balak, a man who had both planned to do, and had also executed an innumerable host of evil deeds, since he had planned them through the agency of the prophet, who he hoped would be able, by means of his curses, to destroy the power of the Hebrews, and who had executed his purpose by the agency of the licentiousness and incontinence of the women, who destroyed the bodies of those who associated with them by debauchery, and their souls by impiety. 1.306. Therefore Moses did not think fit to carry on war against him with his whole army, knowing that superfluous numbers are apt to meet with disaster in consequence of those very numbers; and also, at the same time, thinking it useful to have stations of reserve, to be assistants to those of their allies who appeared likely to fail; but he selected a thousand picked men of the youth of the nation, selected man by man, out of each tribe, twelve thousand in all, for that was the number of the tribes, and he appointed Phinehas to be the commander in the war, as he had already given proof of the happy daring which becomes a general; and after he had offered up sacrifices of good omen, he sent forth his warriors, and encouraged them in the following words:-- 1.307. "The present contest is not one for dominion or sovereignty, nor is it waged for the sake of acquiring the property of others, though these are the objects for which alone, or almost invariably, wars take place; but this war is undertaken in the cause of piety and holiness, from which the enemy has alienated our relations and friends, being the causes of bitter destruction to those who have been brought under their yoke. 1.308. It is therefore absurd for us to be the slayers of our own countrymen, for having offended against the law, and to spare our enemies, who have violated it in a much worse degree, and to slay, with every circumstance of violence, those who were only learning and beginning to sin, but to leave those who taught them to do so unpunished, who are, in reality, the guilty causes of all that has taken place, and of all the evils which our countrymen have either done or suffered." 1.309. Therefore being nerved by these exhortations, and being kindled and filled with noble courage which was indeed in their souls already, they went forth to that contest with invincible spirit as to a certain victory; and when they engaged with the enemy, they displayed such incredible vigour and courage that they slew all their enemies, and returned themselves unhurt, every one of them, not one of their number having been slain or even wounded. 1.310. Any one who did not know what had taken place, might have supposed, when he saw them returning, that they were coming in, not from war and from a pitched battle, but rather from a display and field-day of exercise under arms, such as often take place in time of peace; and these fielddays are days of exercise and practice, while the men train themselves among friends to attack their enemies. 1.311. Therefore they destroyed all their cities, razing them to the ground or else burning them, so that no one could tell that any cities had ever been inhabited in that land. And they led away a perfectly incalculable number of prisoners, of whom they chose to slay all the full-grown men and women, the men because they had set the example of wicked counsels and actions, and the women because they had beguiled the youth of the Hebrews, becoming the causes to them of incontinence and impiety, and at the last of death; but they pardoned all the young male children and all the virgins, their tender age procuring them forgiveness; 1.312. and as they had taken a vast booty from the king's palace, and from private houses, and also from the dwellings of all kinds in the open country (for there was not less booty in the country places than in the citie 1.313. And Moses praised Phinehas their general, and those who had served under him for their good success, and also because they had not been covetous of their own advantage, running after booty and thinking of nothing, but appropriating the spoil to themselves, but because they had brought it all into the common stock, so that they who had staid behind in the tents might share in the booty; and he ordered those men to remain outside the camp for some days, and the high priest he commanded to purify both the men themselves, and those of their allies who had returned from fighting by their side, of bloodshed; 1.314. for even though the slaughter of the enemies of one's country is according to law, still he who kills a man, even though justly and in self-defence, and because he has been attacked, still appears to be guilty of blood by reason of his supreme and common relationship to a common father; on which account those who had slain enemies were in need of rites of purification, to cleanse them from what was looked upon as a pollution. 1.315. However, after no long lapse of time he divided the booty among those who had taken a part in the expedition, and they were but a small number, giving one half among those who had remained inactive at home, and the other half to those who were still in the camp; for he looked upon it as just and equitable to give the share of the advantages gained, to those who had shared in the contest, if not with their souls, at all events with their bodies; for as the spectators were not inferior to the actual combatants in their zeal, they were inferior only in point of time and in respect of their being anticipated. 1.316. And as the smaller body had received each a larger share of the booty, by reason of their having been the foremost in encountering danger, and the larger body had received each a smaller share, by reason of their having remained at home; it appeared indispensable that they should consecrate the first fruits of the whole of the booty; those therefore who had remained at home brought a fiftieth, and those who had been actually engaged in the war, brought and contributed a five hundredth part; and of ten first fruits Moses commanded that portion which came from those who had borne a part in the expedition, to be given to the high priest, and that portion which came from those who had remained in the camp, to the keepers of the temple whose name were the Levites. 1.317. And the captains of thousands, and centurions, and all the rest of the multitude of commanders of battalions and companies willingly contributed special first fruits, as an offering for their own safety, and that of those who had gone out to war, and for the victory which had been gained in a manner beyond all hope, giving up all the golden ornaments which had fallen to the lot of each individual, in the apportionment of the booty, and the most costly vessels, of which the material was gold. All which things Moses took, and, admiring the piety of those who contributed them, dedicated them in the consecrated tabernacle as a memorial of the gratitude of the men; and the division of the first fruits was very beautiful; 1.318. those which had been given by the men who had borne their share in the war, he distributed among the keepers of the temple as among men who had only displayed one half of virtue, namely eagerness without action; but the first fruits of those who had warred and fought, who had encountered danger with their bodies and lives, and thus had displayed perfect and complete excellence, he allotted to him who presided over the keepers of the temple, namely to the high priest; and the first fruits of the captains, as being the offerings of chiefs and rulers, he allotted to the great ruler of all, namely to God. 1.334. I have now, then, given an account of what was done by Moses while invested with kingly power. I must now proceed to relate in order all the actions which he performed in accordance with virtue, and also successfully as a chief priest, and also in his character as a lawgiver; for he also exercised these two powers as very closely connected with his kingly authority 2.43. In this way those admirable, and incomparable, and most desirable laws were made known to all people, whether private individuals or kings, and this too at a period when the nation had not been prosperous for a long time. And it is generally the case that a cloud is thrown over the affairs of those who are not flourishing, so that but little is known of them; 2.44. and then, if they make any fresh start and begin to improve, how great is the increase of their renown and glory? I think that in that case every nation, abandoning all their own individual customs, and utterly disregarding their national laws, would change and come over to the honour of such a people only; for their laws shining in connection with, and simultaneously with, the prosperity of the nation, will obscure all others, just as the rising sun obscures the stars. |
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27. Philo of Alexandria, On The Creation of The World, 79, 16 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Gruen, Ethnicity in the Ancient World - Did it matter (2020) 152 | 16. for God, as apprehending beforehand, as a God must do, that there could not exist a good imitation without a good model, and that of the things perceptible to the external senses nothing could be faultless which wax not fashioned with reference to some archetypal idea conceived by the intellect, when he had determined to create this visible world, previously formed that one which is perceptible only by the intellect, in order that so using an incorporeal model formed as far as possible on the image of God, he might then make this corporeal world, a younger likeness of the elder creation, which should embrace as many different genera perceptible to the external senses, as the other world contains of those which are visible only to the intellect. |
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28. Strabo, Geography, 7.7.2, 10.3.9, 14.5.23, 14.5.25, 16.2.38 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •identity as nation or people, in anatolia Found in books: Gruen, Ethnicity in the Ancient World - Did it matter (2020) 32 | 7.7.2. As for the Pelasgi, I have already discussed them. As for the Leleges, some conjecture that they are the same as the Carians, and others that they were only fellow-inhabitants and fellow-soldiers of these; and this, they say, is why, in the territory of Miletus, certain settlements are called settlements of the Leleges, and why, in many places in Caria, tombs of the Leleges and deserted forts, known as Lelegian forts, are so called. However, the whole of what is now called Ionia used to be inhabited by Carians and Leleges; but the Ionians themselves expelled them and took possession of the country, although in still earlier times the captors of Troy had driven the Leleges from the region about Ida that is near Pedasus and the Satniois River. So then, the very fact that the Leleges made common cause with the Carians might be considered a sign that they were barbarians. And Aristotle, in his Polities, also clearly indicates that they led a wandering life, not only with the Carians, but also apart from them, and from earliest times; for instance, in the Polity of the Acarians he says that the Curetes held a part of the country, whereas the Leleges, and then the Teleboae, held the westerly part; and in the Polity of the Aitolians (and likewise in that of the Opuntii and the Megarians) he calls the Locri of today Leleges and says that they took possession of Boeotia too; again, in the Polity of the Leucadians he names a certain indigenous Lelex, and also Teleboas, the son of a daughter of Lelex, and twenty-two sons of Teleboas, some of whom, he says, dwelt in Leucas. But in particular one might believe Hesiod when he says concerning them: For verily Locrus was chieftain of the peoples of the Leleges, whom once Zeus the son of Cronus, who knoweth devices imperishable, gave to Deucalion — peoples picked out of earth; for by his etymology he seems to me to hint that from earliest times they were a collection of mixed peoples and that this was why the tribe disappeared. And the same might be said of the Caucones, since now they are nowhere to be found, although in earlier times they were settled in several places. 10.3.9. But I must now investigate how it comes about that so many names have been used of one and the same thing, and the theological element contained in their history. Now this is common both to the Greeks and to the barbarians, to perform their sacred rites in connection with the relaxation of a festival, these rites being performed sometimes with religious frenzy, sometimes without it; sometimes with music, sometimes not; and sometimes in secret, sometimes openly. And it is in accordance with the dictates of nature that this should be so, for, in the first place, the relaxation draws the mind away from human occupations and turns the real mind towards that which is divine; and, secondly, the religious frenzy seems to afford a kind of divine inspiration and to be very like that of the soothsayer; and, thirdly, the secrecy with which the sacred rites are concealed induces reverence for the divine, since it imitates the nature of the divine, which is to avoid being perceived by our human senses; and, fourthly, music, which includes dancing as well as rhythm and melody, at the same time, by the delight it affords and by its artistic beauty, brings us in touch with the divine, and this for the following reason; for although it has been well said that human beings then act most like the gods when they are doing good to others, yet one might better say, when they are happy; and such happiness consists of rejoicing, celebrating festivals, pursuing philosophy, and engaging in music; for, if music is perverted when musicians turn their art to sensual delights at symposiums and in orchestric and scenic performances and the like, we should not lay the blame upon music itself, but should rather examine the nature of our system of education, since this is based on music. 14.5.23. But though Ephorus said that this peninsula was inhabited by sixteen tribes, of which three were Hellenic and the rest barbarian, except those that were mixed, adding that the Cilicians, Pamphylians, Lycians, Bithynians, Paphlagonians, Mariandynians, Trojans, and Carians lived on the sea, but the Pisidians, Mysians, Chalybians, Phrygians, and Milyans in the interior, Apollodorus, who passes judgment upon this matter, says that the tribe of the Galatians, which is more recent than the time of Ephorus, is a seventeenth, and that, of the aforesaid tribes, the Hellenic had not yet, in the time of the Trojan War, settled there, and that the barbarian tribes are much confused because of the lapse of time; and that the poet names in his Catalogue the tribes of the Trojans and of the Paphlagonians, as they are now named, and of the Mysians and Phrygians and Carians and Lycians, as also the Meionians, instead of the Lydians, and other unknown peoples, as, for example, the Halizones and Caucones; and, outside the Catalogue, the Ceteians and the Solymi and the Cilicians from the plain of Thebe and the Leleges, but nowhere names the Pamphylians, Bithynians, Mariandynians, Pisidians, Chalybians, Milyans, or Cappadocians — some because they had not yet settled in this region, and others because they were included among other tribes, as, for example, the Hidrieis and the Termilae among the Carians, and the Doliones and Bebryces among the Phrygians. 14.5.25. And who are the mixed tribes? For we would be unable to say that, as compared with the aforesaid places, others were either named or omitted by him which we shall assign to the mixed tribes; neither can we call mixed any of these peoples themselves whom he has mentioned or omitted; for, even if they had become mixed, still the predomit element has made them either Hellenes or barbarians; and I know nothing of a third tribe of people that is mixed. 16.2.38. This is according to nature, and common both to Greeks and barbarians. For, as members of a civil community, they live according to a common law; otherwise it would be impossible for the mass to execute any one thing in concert (in which consists a civil state), or to live in a social state at all. Law is twofold, divine and human. The ancients regarded and respected divine, in preference to human, law; in those times, therefore, the number of persons was very great who consulted oracles, and, being desirous of obtaining the advice of Jupiter, hurried to Dodona, to hear the answer of Jove from the lofty oak.The parent went to Delphi, anxious to learn whether the child which had been exposed (to die) was still living;while the child itself was gone to the temple of Apollo, with the hope of discovering its parents.And Minos among the Cretans, the king who in the ninth year enjoyed converse with Great Jupiter, every nine years, as Plato says, ascended to the cave of Jupiter, received ordices from him, and conveyed them to men. Lycurgus, his imitator, acted in a similar manner; for he was often accustomed, as it seemed, to leave his own country to inquire of the Pythian goddess what ordices he was to promulgate to the Lacedaemonians. |
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29. Philo of Alexandria, On The Migration of Abraham, 1, 20, 53-60, 68-69 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Gruen, Ethnicity in the Ancient World - Did it matter (2020) 152 | 69. for as the reptile with many feet and that with no feet at all, though they are exactly opposite to one another in the race of reptiles, are both pronounced unclean, so also the opinion which denies any God, and that which worships a multitude of Gods, though quite opposite in the soul, are both profane. And of proof of this is that the law banishes them both "from the sacred Assembly," forbidding the atheistical opinion, as a eunuch and mutilated person, to come into the assembly; and the polytheistic, inasmuch as it prohibits any one born of a harlot from either hearing or speaking in the assembly. For he who worships no God at all is barren, and he who worships a multitude is the son of a harlot, who is in a state of blindness as to his true father, and who on this account is figuratively spoken of as having many fathers, instead of one. XIII. |
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30. Philo of Alexandria, Plant., 143, 14 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Gruen, Ethnicity in the Ancient World - Did it matter (2020) 152 | 14. But the Creator made two different races on the earth and in the air. In the air, he made the winged animals capable of being perceived by the external senses, and other powers which can by no means be comprehended in any place by the external senses; and this is the company of incorporeal souls arranged in order, but not in the same classifications. For it is said that some are assigned to mortal bodies, and are again subjected to a change of place according to certain defined periodical revolutions; but that others which have received a more divinely prepared habitation, look down upon the region of the earth, and that in the highest place, near the other itself, the purest souls are placed, which those who have studied philosophy among the Greeks call heroes, but which Moses, by a felicitous appellation, entitles angels; souls which go as ambassadors and messengers of good from the ruler of all things to his subjects, and messengers also to the king respecting those things of which his subjects have heard. To the earth again he assigned two classes, terrestrial animals and plants, wishing that she should be at the same time their mother and their nurse. |
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31. Philo of Alexandria, On The Change of Names, 117, 197, 88 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Gruen, Ethnicity in the Ancient World - Did it matter (2020) 152 | 88. But, there being three leaders and authors of this race, the two at each extremity of it had their names changed, namely Abraham and Jacob: but the one in the middle, Isaac, always retained the same appellation. Why was this? Because both that virtue which is derived from teaching and that which is attained to by practice, admit of improvement and advancement: for the man who receives instruction desires a knowledge of those matters of which he is ignorant and he who applies himself to practice desires the crowns of victory, and the prizes which are proposed to his industrious and contemplation-loving soul. But the race which is self-taught and which derives all its learning from its own diligence inasmuch as it exists rather by nature than by study, was at the very beginning introduced as equal, and perfect, and even, there being no number whatever deficient of those which tend to completeness. |
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32. Philo of Alexandria, On The Life of Abraham, 67-80, 98 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Gruen, Ethnicity in the Ancient World - Did it matter (2020) 152 | 98. In this manner the chastity of the woman was preserved, and God condescended to display the excellence and piety of her husband, giving him the noblest reward, namely, his marriage free from all injury, and even from all insult, so as no longer to be in danger of being violated; a marriage which however was not intended to produce any limited number of sons and daughters--the most God-loving of all nations--and one which appears to me to have received the offices of priesthood and prophecy on behalf of the whole human race. XX. |
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33. Philo of Alexandria, On The Eternity of The World, 117 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •identity as nation or people, as indicated by ethnos Found in books: Gruen, Ethnicity in the Ancient World - Did it matter (2020) 152 | 117. Theophrastus, moreover, says that those men who attribute a beginning and destructibility to the world are deceived by four particulars of the greatest importance, the inequalities of the earth, the retreat of the sea, and dissolution of each of the parts of the universe, and the destruction of different terrestrial animals in their kinds; |
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34. Philo of Alexandria, On The Confusion of Tongues, 115 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •identity as nation or people, not defined by direct lineage in philo Found in books: Gruen, Ethnicity in the Ancient World - Did it matter (2020) 162 |
35. Philo of Alexandria, On The Cherubim, 9, 106 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Gruen, Ethnicity in the Ancient World - Did it matter (2020) 152 | 106. Such a house then being prepared in the race of mankind, all things on earth will be filled with good hopes, expecting the return of the powers of God; and they will come, bringing laws from heaven, and bonds, for the purpose of sanctifying the hallowing it, according to the command of their Father; then becoming the associates and constant companions of these souls which love virtue, they sow in them the genus of happiness: as they gave to the wise Abraham his son Isaac as the most perfect proof of their gratitude for the hospitality which they experienced from him. |
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36. Philo of Alexandria, On The Preliminary Studies, 56 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •identity as nation or people, not defined by direct lineage in philo Found in books: Gruen, Ethnicity in the Ancient World - Did it matter (2020) 161 | 56. And the father of this passion is very properly described as Eliphah; for this name, being interpreted, means "God has scattered me." But does it not follow that when God scatters, and disperses, and discards the soul, banishing it from himself, irrational passion is at once engendered? For He plants the mind which can really behold him, and which is really attached to God, the vine of a good kind, stretching out its roots so as to make them everlasting, and giving it abundance of fruit for the acquisition and enjoyment of the virtues. |
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37. Philo of Alexandria, On Giants, 1 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •identity as nation or people, as indicated by ethnos Found in books: Gruen, Ethnicity in the Ancient World - Did it matter (2020) 152 |
38. Philo of Alexandria, On Husbandry, 84, 144 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Gruen, Ethnicity in the Ancient World - Did it matter (2020) 152 |
39. Pliny The Elder, Natural History, 2.263 (1st cent. CE - 1st cent. CE) Tagged with subjects: •identity as nation or people, in case of christianity Found in books: Gruen, Ethnicity in the Ancient World - Did it matter (2020) 213 |
40. Josephus Flavius, Life, 126, 16, 382, 427, 24 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Gruen, Ethnicity in the Ancient World - Did it matter (2020) 172 |
41. Josephus Flavius, Jewish War, 1.63, 1.123, 1.196, 1.215, 1.232, 1.432, 1.477, 1.513, 1.576, 1.648, 2.119, 2.160, 2.197, 2.227, 2.273, 2.308, 2.362, 2.397, 2.482, 2.510, 2.566, 3.3, 3.402, 3.472, 4.231, 4.233, 4.261, 4.274, 4.358, 4.416, 4.503, 4.535, 4.556, 5.228, 5.443, 5.460, 5.532, 6.17, 6.54, 6.310, 7.78, 7.199, 7.329, 7.359, 7.375 (1st cent. CE - 1st cent. CE) Tagged with subjects: •identity as nation or people, as indicated by genos •identity as nation or people, as indicated by ethnos Found in books: Gruen, Ethnicity in the Ancient World - Did it matter (2020) 168, 169, 172, 176 1.63. Μεδάβην μὲν οὖν καὶ Σαμαγὰν ἅμα ταῖς πλησίον, ἔτι δὲ Σίκιμα καὶ ̓Αργαρίζειν αὐτὸς αἱρεῖ, πρὸς αἷς τὸ Χουθαίων γένος, οἳ περιῴκουν τὸ εἰκασθὲν τῷ ἐν ̔Ιεροσολύμοις ἱερῷ. αἱρεῖ δὲ καὶ τῆς ̓Ιδουμαίας ἄλλας τε οὐκ ὀλίγας καὶ ̓Αδωρεὸν καὶ Μάρισαν. 1.63. “σύ, πάτερ, ὑπὲρ ἐμοῦ πεποίηκας τὴν ἀπολογίαν: πῶς γὰρ ἐγὼ πατροκτόνος, ὃν ὁμολογεῖς φύλακα διὰ παντὸς ἐσχηκέναι; τερατείαν δέ μου καὶ ὑπόκρισιν λέγεις τὴν εὐσέβειαν. πῶς ὁ πανοῦργος ἐν τοῖς ἄλλοις οὕτως ἄφρων ἐγενόμην, ὡς μὴ νοεῖν, ὅτι λαθεῖν οὐδ' ἀνθρώπους ῥᾴδιον τηλικοῦτον μύσος ἐνσκευαζόμενον, τὸν δ' ἀπ' οὐρανοῦ δικαστὴν ἀμήχανον, ὃς ἐφορᾷ πάντα καὶ πανταχοῦ πάρεστιν; 1.123. Δέος δὲ τοῖς τε ἄλλοις τῶν ̓Αριστοβούλου διαφόρων ἐμπίπτει παρ' ἐλπίδα κρατήσαντος καὶ μάλιστα ̓Αντιπάτρῳ πάλαι διαμισουμένῳ. γένος δ' ἦν ̓Ιδουμαῖος προγόνων τε ἕνεκα καὶ πλούτου καὶ τῆς ἄλλης ἰσχύος πρωτεύων τοῦ ἔθνους. 1.196. ὡς παρανομώτατα μὲν αὐτὸν μετὰ τῶν ἀδελφῶν πάσης ἀπελαύνοιεν τῆς πατρίου γῆς, πολλὰ δ' εἰς τὸ ἔθνος αὐτοὶ διὰ κόρον ἐξυβρίζοιεν, καὶ ὅτι τὴν εἰς Αἴγυπτον συμμαχίαν οὐκ ἐπ' εὐνοίᾳ αὐτῷ πέμψειαν, ἀλλὰ κατὰ δέος τῶν πάλαι διαφορῶν καὶ τὴν πρὸς τὸν Πομπήιον φιλίαν ἀποσκευαζόμενοι. 1.215. εἰ δὲ δὴ λογιστέον εἴη καὶ πολέμου ῥοπὰς βραβεύεσθαι θεῷ, πλέον εἶναι τῆς στρατείας τὸ ἄδικον. διὸ δὴ καὶ περὶ τῆς νίκης οὐ χρὴ κατὰ πᾶν εὔελπιν εἶναι, μέλλοντά γε συμβαλεῖν βασιλεῖ καὶ συντρόφῳ καὶ πολλάκις μὲν εὐεργέτῃ, χαλεπῷ δὲ οὐδέποτε, πλὴν ὅσον πονηροῖς συμβούλοις χρώμενος ἐπισείσειεν αὐτῷ σκιὰν ἀδικήματος. πείθεται τούτοις ̔Ηρώδης ὑπολαβὼν εἰς τὰς ἐλπίδας αὔταρκες εἶναι καὶ τὸ τὴν ἰσχὺν ἐπιδείξασθαι τῷ ἔθνει. 1.232. παρώξυνεν δ' αὐτὸν ἡ τῆς σωτηρίας ἀπόγνωσις ἐνθυμεῖσθαι καὶ μείζονα: τό τε γὰρ ἔθνος ἐπαναστήσειν ̔Ρωμαίοις ἤλπισεν Κασσίου τῷ πρὸς ̓Αντώνιον πολέμῳ περισπωμένου καὶ βασιλεύσειν αὐτὸς ̔Υρκανὸν καταλύσας εὐμαρῶς. 1.432. ἐπειδὴ γὰρ εἰς τὴν ἀρχὴν παρῆλθεν, ἀποπεμψάμενος ἣν ἰδιώτης ἦκτο γαμετήν, γένος ἦν ἐξ ̔Ιεροσολύμων Δωρὶς ὄνομα, γαμεῖ Μαριάμμην τὴν ̓Αλεξάνδρου τοῦ ̓Αριστοβούλου θυγατέρα, δι' ἣν αὐτῷ στασιασθῆναι συνέβη τὸν οἶκον καὶ τάχιον μέν, μάλιστα δὲ μετὰ τὴν ἐκ ̔Ρώμης ἄφιξιν. 1.477. πολλὰ δὲ ὠνείδιζεν εἰς ἀγένειαν τήν τε ἀδελφὴν τὴν ̔Ηρώδου καὶ τὰς γυναῖκας, ὧν ἑκάστη δι' εὐμορφίαν οὐκ ἀπὸ γένους ᾑρέθη. πολλαὶ δ' ἦσαν, ὡς ἂν ἐφειμένου τε πατρίως ̓Ιουδαίοις γαμεῖν πλείους καὶ τοῦ βασιλέως ἡδομένου πλείοσιν, αἳ πᾶσαι διὰ τὸ μεγάλαυχον τὸ Γλαφύρας καὶ τὰς λοιδορίας ἐμίσουν ̓Αλέξανδρον. 1.513. Μετ' οὐ πολὺ δὲ εἰς τὴν ̓Ιουδαίαν παρέβαλεν ἀνὴρ πολὺ τῶν ̓Αρχελάου στρατηγημάτων δυνατώτερος, ὃς οὐ μόνον τὰς ὑπ' ἐκείνου πολιτευθείσας ̓Αλεξάνδρῳ διαλλαγὰς ἀνέτρεψεν, ἀλλὰ καὶ ἀπωλείας αἴτιος αὐτῷ κατέστη. γένος ἦν Λάκων, Εὐρυκλῆς τοὔνομα, πόθῳ χρημάτων εἰς τὴν βασιλείαν εἰσφθαρείς: οὐ γὰρ ἀντεῖχεν ἔτι ἡ ̔Ελλὰς αὐτοῦ τῇ πολυτελείᾳ. 1.576. ἐφ' οἷς ὀργισθεὶς Φάβατος, ἦν δ' ἔτι παρὰ ̔Ηρώδῃ μάλιστα τιμώμενος, γίνεται προδότης Συλλαίου τῶν ἀπορρήτων τῷ τε βασιλεῖ φησιν, ὅτι Συλλαῖος διαφθείρειεν αὐτοῦ τὸν σωματοφύλακα Κόρινθον χρήμασιν, ὃν δεῖ φυλάττεσθαι. πείθεται δ' ὁ βασιλεύς: καὶ γὰρ τέθραπτο μὲν ὁ Κόρινθος ἐν τῇ βασιλείᾳ, γένος δ' ἦν ̓́Αραψ. 1.648. Γίνεται δ' ἐν ταῖς συμφοραῖς αὐτῷ καὶ δημοτική τις ἐπανάστασις. δύο ἦσαν σοφισταὶ κατὰ τὴν πόλιν μάλιστα δοκοῦντες ἀκριβοῦν τὰ πάτρια καὶ διὰ τοῦτο ἐν παντὶ τῷ ἔθνει μεγίστης ἠξιωμένοι δόξης, ̓Ιούδας τε υἱὸς Σεπφεραίου καὶ Ματθίας ἕτερος Μαργάλου. 2.119. Τρία γὰρ παρὰ ̓Ιουδαίοις εἴδη φιλοσοφεῖται, καὶ τοῦ μὲν αἱρετισταὶ Φαρισαῖοι, τοῦ δὲ Σαδδουκαῖοι, τρίτον δέ, ὃ δὴ καὶ δοκεῖ σεμνότητα ἀσκεῖν, ̓Εσσηνοὶ καλοῦνται, ̓Ιουδαῖοι μὲν γένος ὄντες, φιλάλληλοι δὲ καὶ τῶν ἄλλων πλέον. 2.197. Καίσαρι;” καὶ ̓Ιουδαῖοι περὶ μὲν Καίσαρος καὶ τοῦ δήμου τῶν ̔Ρωμαίων δὶς τῆς ἡμέρας θύειν ἔφασαν, εἰ δὲ βούλεται τὰς εἰκόνας ἐγκαθιδρύειν, πρότερον αὐτὸν δεῖν ἅπαν τὸ ̓Ιουδαίων ἔθνος προθύσασθαι: παρέχειν δὲ σφᾶς αὐτοὺς ἑτοίμους εἰς τὴν σφαγὴν ἅμα τέκνοις καὶ γυναιξίν. 2.227. τοσαύτη δὲ περὶ τὰς ἐξόδους βία συνωθουμένων ἐγένετο, ὥστε πατηθέντας ὑπ' ἀλλήλων καὶ συντριβέντας ὑπὲρ τρισμυρίους ἀποθανεῖν, γενέσθαι δὲ τὴν ἑορτὴν πένθος μὲν ὅλῳ τῷ ἔθνει θρῆνον δὲ καθ' ἑκάστην οἰκίαν. 2.273. οὐ μόνον γοῦν ἐν τοῖς πολιτικοῖς πράγμασιν ἔκλεπτεν καὶ διήρπαζεν τὰς ἑκάστων οὐσίας, οὐδὲ τὸ πᾶν ἔθνος ἐβάρει ταῖς εἰσφοραῖς, ἀλλὰ καὶ τοὺς ἐπὶ λῃστείᾳ δεδεμένους ὑπὸ τῆς παρ' ἑκάστοις βουλῆς ἢ τῶν προτέρων ἐπιτρόπων ἀπελύτρου τοῖς συγγενέσιν, καὶ μόνος ὁ μὴ δοὺς τοῖς δεσμωτηρίοις ὡς πονηρὸς ἐγκατελείπετο. 2.308. βαρυτέραν τε ἐποίει τὴν συμφορὰν τὸ καινὸν τῆς ̔Ρωμαίων ὠμότητος: ὃ γὰρ μηδεὶς πρότερον τότε Φλῶρος ἐτόλμησεν, ἄνδρας ἱππικοῦ τάγματος μαστιγῶσαί τε πρὸ τοῦ βήματος καὶ σταυρῷ προσηλῶσαι, ὧν εἰ καὶ τὸ γένος ̓Ιουδαίων ἀλλὰ γοῦν τὸ ἀξίωμα ̔Ρωμαϊκὸν ἦν. 2.362. πρὸς Αἰγυπτίους ἄρα καὶ πρὸς ̓́Αραβας οἴεσθε κινεῖν τὸν πόλεμον; οὐ περισκέψεσθε τὴν ̔Ρωμαίων ἡγεμονίαν; οὐ μετρήσετε τὴν ἑαυτῶν ἀσθένειαν; οὐ τὰ μὲν ἡμέτερα καὶ τῶν προσοίκων ἐθνῶν ἡττήθη πολλάκις, ἡ δὲ ἐκείνων ἰσχὺς διὰ τῆς οἰκουμένης ἀνίκητος; 2.397. πλὴν εἰ μή τις ὑπολαμβάνει κατὰ συνθήκας πολεμήσειν καὶ ̔Ρωμαίους κρατήσαντας ὑμῶν μετριάσειν, ἀλλ' οὐκ εἰς ὑπόδειγμα τῶν ἄλλων ἐθνῶν καταφλέξειν μὲν τὴν ἱερὰν πόλιν, ἀναιρήσειν δὲ πᾶν ὑμῶν τὸ φῦλον: οὐδὲ γὰρ περιλειφθέντες φυγῆς εὑρήσετε τόπον ἁπάντων ἐχόντων ̔Ρωμαίους δεσπότας ἢ δεδοικότων σχεῖν. 2.482. ἧκον δ' ἐκ τῆς Βαταναίας ἑβδομήκοντα τὸν ἀριθμὸν ἄνδρες οἱ κατὰ γένος καὶ σύνεσιν τῶν πολιτῶν δοκιμώτατοι στρατιὰν αἰτοῦντες, ἵν' εἴ τι γένοιτο κίνημα καὶ περὶ σφᾶς, ἔχοιεν ἀξιόχρεω φυλακὴν κωλύειν τοὺς ἐπανισταμένους. 2.566. Εἰς δὲ τὴν ̓Ιδουμαίαν ἑτέρους ἐπελέξαντο στρατηγοὺς ̓Ιησοῦν υἱὸν Σαπφᾶ τῶν ἀρχιερέων ἕνα καὶ ̓Ελεάζαρον ἀρχιερέως υἱὸν Νέου: τῷ δ' ἄρχοντι τότε τῆς ̓Ιδουμαίας Νίγερι, γένος δ' ἦν ἐκ τῆς περὶ ̓Ιορδάνην Περαίας, διὸ καὶ Περαί̈της ἐκαλεῖτο, προσέταξαν ὑποτάσσεσθαι τοῖς στρατηγοῖς. 3.3. διηλέγχετό γε μὴν ὁ τῆς ψυχῆς θόρυβος ὑπὸ τῶν φροντίδων σκεπτομένου τίνι πιστεύσει κινουμένην τὴν ἀνατολήν, ὃς τιμωρήσεται μὲν τὴν τῶν ̓Ιουδαίων ἐπανάστασιν, προκαταλήψεται δ' αὐτοῖς ἤδη καὶ τὰ πέριξ ἔθνη συννοσοῦντα. 3.3. καὶ κατὰ ταύτην ὑπαντῶσιν αὐτῷ τὴν πόλιν οἱ τῆς Γαλιλαίας Σέπφωριν νεμόμενοι πόλιν, μόνοι τῶν τῇδε εἰρηνικὰ φρονοῦντες: 3.3. ὁ δὲ πρὸς τὴν πόλιν ἐλθὼν διὰ τάχους καὶ διατάξας τὴν στρατιὰν ἐπὶ μὲν τοῦ λαιοῦ κέρως τὸν Τραϊανὸν ἵστησιν, αὐτὸς δὲ τὸ δεξιὸν ἔχων ἐξηγεῖτο πρὸς τὴν πολιορκίαν. 3.402. δέσμει δέ με νῦν ἀσφαλέστερον, καὶ τήρει σεαυτῷ: δεσπότης μὲν γὰρ οὐ μόνον ἐμοῦ σὺ Καῖσαρ, ἀλλὰ καὶ γῆς καὶ θαλάττης καὶ παντὸς ἀνθρώπων γένους, ἐγὼ δὲ ἐπὶ τιμωρίαν δέομαι φρουρᾶς μείζονος, 3.472. “ἄνδρες, ἔφη, ̔Ρωμαῖοι, καλὸν γὰρ ἐν ἀρχῇ τῶν λόγων ὑπομνῆσαι τοῦ γένους ὑμᾶς, ἵν' εἰδῆτε, τίνες ὄντες πρὸς τίνας μάχεσθαι μέλλομεν. 4.231. τοὺς μὲν γὰρ ̓Ιδουμαίους αὐτόθεν ᾔδεισαν πεισθησομένους, ἅτε θορυβῶδες καὶ ἄτακτον ἔθνος αἰεί τε μετέωρον πρὸς τὰ κινήματα καὶ μεταβολαῖς χαῖρον, πρὸς ὀλίγην τε κολακείαν τῶν δεομένων τὰ ὅπλα κινοῦν καὶ καθάπερ εἰς ἑορτὴν εἰς τὰς παρατάξεις ἐπειγόμενον. 4.233. Οἱ δὲ πρὸς τὴν ἐπιστολὴν καὶ τὰ ῥηθέντα παρὰ τῶν ἀφιγμένων ἐκπλαγέντες, ὥσπερ ἐμμανεῖς περιέθεόν τε τὸ ἔθνος καὶ διεκήρυσσον τὴν στρατείαν. 4.416. συλλαβόντες δὴ τὸν Δόλεσον, οὗτος γὰρ ἦν οὐ μόνον ἀξιώματι καὶ γένει τῆς πόλεως πρῶτος, ἀλλ' ἐδόκει καὶ τῆς πρεσβείας αἴτιος, κτείνουσί τε αὐτὸν καὶ δι' ὑπερβολὴν ὀργῆς νεκρὸν αἰκισάμενοι διέδρασαν ἐκ τῆς πόλεως. 4.503. ̓Επανίσταται δὲ ἄλλος τοῖς ̔Ιεροσολύμοις πόλεμος. υἱὸς ἦν Γιώρα Σίμων τις, Γερασηνὸς τὸ γένος, νεανίας πανουργίᾳ μὲν ἡττώμενος ̓Ιωάννου τοῦ προκατέχοντος ἤδη τὴν πόλιν, ἀλκῇ δὲ σώματος καὶ τόλμῃ διαφέρων, 4.535. προσῆν δὲ ταῖς χρείαις ὠμότης τε αὐτοῦ καὶ πρὸς τὸ γένος ὀργή, δι' ἃ μᾶλλον ἐξερημοῦσθαι συνέβαινε τὴν ̓Ιδουμαίαν. 4.556. ̔Ο δὲ Σίμων ὡς ἐρρύσατο παρὰ τῶν ζηλωτῶν τὴν γυναῖκα, πάλιν ἐπὶ τὰ λείψανα τῆς ̓Ιδουμαίας ὑπέστρεψεν, καὶ περιελαύνων πανταχόθεν τὸ ἔθνος εἰς ̔Ιεροσόλυμα τοὺς πολλοὺς φεύγειν συνηνάγκασεν. 5.228. Τῶν δ' ἀπὸ γένους ἱερέων ὅσοι διὰ πήρωσιν οὐκ ἐλειτούργουν παρῆσάν τε ἅμα τοῖς ὁλοκλήροις ἐνδοτέρω τοῦ γεισίου καὶ τὰς ἀπὸ τοῦ γένους ἐλάμβανον μερίδας, ταῖς γε μὴν ἐσθῆσιν ἰδιωτικαῖς ἐχρῶντο: τὴν γὰρ ἱερὰν ὁ λειτουργῶν ἠμφιέννυτο μόνος. 5.443. οἵ γε τελευταῖον καὶ τὸ γένος ἐφαύλιζον τῶν ̔Εβραίων, ὡς ἧττον ἀσεβεῖς δοκοῖεν πρὸς ἀλλοτρίους, ἐξωμολογήσαντο δ' ὅπερ ἦσαν εἶναι δοῦλοι καὶ σύγκλυδες καὶ νόθα τοῦ ἔθνους φθάρματα. 5.532. μετὰ τούτους ἱερεύς τις ̓Ανανίας υἱὸς Μασβάλου τῶν ἐπισήμων καὶ ὁ γραμματεὺς τῆς βουλῆς ̓Αριστεύς, γένος ἐξ ̓Αμμαοῦς, καὶ σὺν τούτοις πεντεκαίδεκα τῶν ἀπὸ τοῦ δήμου λαμπρῶν ἀναιροῦνται. 6.54. Τοιαῦτα τοῦ Τίτου διεξιόντος τὸ μὲν ἄλλο πλῆθος ἔδεισε τοῦ κινδύνου τὸ μέγεθος, τῶν δ' ἐν ταῖς σπείραις στρατευομένων Σαβῖνος τοὔνομα, γένος ἀπὸ Συρίας, ἀνὴρ καὶ κατὰ χεῖρα καὶ κατὰ ψυχὴν ἄριστος ἐφάνη. 7.78. ἔπειτα δὲ καὶ μῖσος τὸ πρὸς τοὺς κρατοῦντας, ἐπεὶ μόνοις ἴσασι ̔Ρωμαίοις τὸ γένος αὐτῶν δουλεύειν βεβιασμένον. οὐ μὴν ἀλλὰ μάλιστά γε πάντων ὁ καιρὸς αὐτοῖς θάρσος ἐνεποίησεν: 7.199. ὁρᾷ δὲ τὸν καιρὸν τοῦ ̔Ρωμαϊκοῦ τις στρατοπέδου ̔Ροῦφος, γένος Αἰγύπτιος, καὶ μηδενὸς ἂν προσδοκήσαντος ἐξαίφνης ἐπιδραμὼν σὺν αὐτοῖς ἀράμενος αὐτὸν τοῖς ὅπλοις, ἕως κατεῖχε τοὺς ἀπὸ τῶν τειχῶν ἰδόντας ἔκπληξις, φθάνει τὸν ἄνδρα μεταθεὶς πρὸς τὸ ̔Ρωμαίων στρατόπεδον. 7.329. ἡμεῖς δ' ἄρα καὶ μόνοι τοῦ παντὸς ̓Ιουδαίων γένους ἠλπίσαμεν περιέσεσθαι τὴν ἐλευθερίαν φυλάξαντες, ὥσπερ ἀναμάρτητοι πρὸς τὸν θεὸν γενόμενοι καὶ μηδεμιᾶς μετασχόντες,* οἳ καὶ τοὺς ἄλλους ἐδιδάξαμεν; 7.359. πάλαι γάρ, ὡς ἔοικε, κατὰ τοῦ κοινοῦ παντὸς ̓Ιουδαίων γένους ταύτην ἔθετο τὴν ψῆφον ὁ θεός, ὥσθ' ἡμᾶς τοῦ ζῆν ἀπηλλάχθαι μὴ μέλλοντας αὐτῷ χρῆσθαι κατὰ τρόπον. 7.375. ποῦ δ' ἡ μεγάλη πόλις, ἡ τοῦ παντὸς ̓Ιουδαίων γένους μητρόπολις, ἡ τοσούτοις μὲν ἐρυμνὴ τειχῶν περιβόλοις, τοσαῦτα δ' αὑτῆς φρούρια καὶ μεγέθη πύργων προβεβλημένη, μόλις δὲ χωροῦσα τὰς εἰς τὸν πόλεμον παρασκευάς, τοσαύτας δὲ μυριάδας ἀνδρῶν ἔχουσα τῶν ὑπὲρ αὐτῆς μαχομένων; | 1.63. So he took Medaba and Samea, with the towns in their neighborhood, as also Shechem, and Gerizzim; and besides these, [he subdued] the nation of the Cutheans, who dwelt round about that temple which was built in imitation of the temple at Jerusalem; he also took a great many other cities of Idumea, with Adoreon and Marissa. 1.123. 2. Now, those other people which were at variance with Aristobulus were afraid upon his unexpected obtaining the government; and especially this concerned Antipater whom Aristobulus hated of old. He was by birth an Idumean, and one of the principal of that nation, on account of his ancestors and riches, and other authority to him belonging: 1.196. how they had driven him and his brethren entirely out of their native country, and had acted in a great many instances unjustly and extravagantly with regard to their nation; and that as to the assistance they had sent him into Egypt, it was not done out of goodwill to him, but out of the fear they were in from former quarrels, and in order to gain pardon for their friendship to [his enemy] Pompey. 1.215. and if we ought to reckon that God is the arbitrator of success in war, an unjust cause is of more disadvantage than an army can be of advantage; and that therefore he ought not to be entirely confident of success in a case where he is to fight against his king, his supporter, and one that had often been his benefactor, and that had never been severe to him, any otherwise than as he had hearkened to evil counselors, and this no further than by bringing a shadow of injustice upon him. So Herod was prevailed upon by these arguments, and supposed that what he had already done was sufficient for his future hopes, and that he had enough shown his power to the nation. 1.232. the despair he was in of escaping excited him to think of greater things; for he hoped that he should raise the nation to a revolt from the Romans, while Cassius was busy about the war against Antony, and that he should easily depose Hyrcanus, and get the crown for himself. 1.432. For when he came to the government, he sent away her whom he had before married when he was a private person, and who was born at Jerusalem, whose name was Doris, and married Mariamne, the daughter of Alexander, the son of Aristobulus; on whose account disturbances arose in his family, and that in part very soon, but chiefly after his return from Rome. 1.477. She also frequently reproached Herod’s sister and wives with the ignobility of their descent; and that they were every one chosen by him for their beauty, but not for their family. Now those wives of his were not a few; it being of old permitted to the Jews to marry many wives,—and this king delighting in many; all which hated Alexander, on account of Glaphyra’s boasting and reproaches. 1.513. 1. Now a little afterward there came into Judea a man that was much superior to Archelaus’s stratagems, who did not only overturn that reconciliation that had been so wisely made with Alexander, but proved the occasion of his ruin. He was a Lacedemonian, and his name was Eurycles. He was so corrupt a man, that out of the desire of getting money, he chose to live under a king, for Greece could not suffice his luxury. 1.576. Phabatus was angry at him on that account, but was still in very great esteem with Herod, and discovered Sylleus’s grand secrets, and told the king that Sylleus had corrupted Corinthus, one of the guards of his body, by bribing him, and of whom he must therefore have a care. Accordingly, the king complied; for this Corinthus, though he was brought up in Herod’s kingdom, yet was by birth an Arabian; 1.648. 2. There also now happened to him, among his other calamities, a certain popular sedition. There were two men of learning in the city [Jerusalem], who were thought the most skillful in the laws of their country, and were on that account held in very great esteem all over the nation; they were, the one Judas, the son of Sepphoris, and the other Matthias, the son of Margalus. 2.119. 2. For there are three philosophical sects among the Jews. The followers of the first of which are the Pharisees; of the second, the Sadducees; and the third sect, which pretends to a severer discipline, are called Essenes. These last are Jews by birth, and seem to have a greater affection for one another than the other sects have. 2.160. 13. Moreover, there is another order of Essenes, who agree with the rest as to their way of living, and customs, and laws, but differ from them in the point of marriage, as thinking that by not marrying they cut off the principal part of human life, which is the prospect of succession; nay, rather, that if all men should be of the same opinion, the whole race of mankind would fail. 2.197. The Jews said, “We offer sacrifices twice every day for Caesar, and for the Roman people;” but that if he would place the images among them, he must first sacrifice the whole Jewish nation; and that they were ready to expose themselves, together with their children and wives, to be slain. 2.227. and the violence with which they crowded to get out was so great, that they trod upon each other, and squeezed one another, till ten thousand of them were killed, insomuch that this feast became the cause of mourning to the whole nation, and every family lamented [their own relations]. 2.273. Accordingly, he did not only, in his political capacity, steal and plunder every one’s substance, nor did he only burden the whole nation with taxes, but he permitted the relations of such as were in prison for robbery, and had been laid there, either by the senate of every city, or by the former procurators, to redeem them for money; and nobody remained in the prisons as a malefactor but he who gave him nothing. 2.308. And what made this calamity the heavier was this new method of Roman barbarity; for Florus ventured then to do what no one had done before, that is, to have men of the equestrian order whipped and nailed to the cross before his tribunal; who, although they were by birth Jews, yet were they of Roman dignity notwithstanding. 2.362. Do you suppose, I pray you, that you are to make war with the Egyptians, and with the Arabians? Will you not carefully reflect upon the Roman empire? Will you not estimate your own weakness? Hath not your army been often beaten even by your neighboring nations, while the power of the Romans is invincible in all parts of the habitable earth? 2.397. But certainly no one can imagine that you can enter into a war as by an agreement, or that when the Romans have got you under their power, they will use you with moderation, or will not rather, for an example to other nations, burn your holy city, and utterly destroy your whole nation; for those of you who shall survive the war will not be able to find a place whither to flee, since all men have the Romans for their lords already, or are afraid they shall have hereafter. 2.482. Now there came certain men seventy in number, out of Batanea, who were the most considerable for their families and prudence of the rest of the people; these desired to have an army put into their hands, that if any tumult should happen, they might have about them a guard sufficient to restrain such as might rise up against them. 2.510. 11. But Cestius sent Gallus, the commander of the twelfth legion, into Galilee, and delivered to him as many of his forces as he supposed sufficient to subdue that nation. 2.566. 4. They also chose other generals for Idumea; Jesus, the son of Sapphias, one of the high priests; and Eleazar, the son of Aias, the high priest; they also enjoined Niger, the then governor of Idumea, who was of a family that belonged to Perea, beyond Jordan, and was thence called the Peraite, that he should be obedient to those forenamed commanders. 3.3. 2. And as he was deliberating to whom he should commit the care of the East, now it was in so great a commotion, and who might be best able to punish the Jews for their rebellion, and might prevent the same distemper from seizing upon the neighboring nations also,— 3.3. So he came quickly to the city, and put his army in order, and set Trajan over the left wing, while he had the right himself, and led them to the siege: 3.402. Bind me now still faster, and keep me for thyself, for thou, O Caesar, are not only lord over me, but over the land and the sea, and all mankind; and certainly I deserve to be kept in closer custody than I now am in, in order to be punished, if I rashly affirm anything of God.” 3.472. “My brave Romans! for it is right for me to put you in mind of what nation you are, in the beginning of my speech, that so you may not be ignorant who you are, and who they are against whom we are going to fight. 4.231. for they knew well enough that these would immediately comply with their desires, as being ever a tumultuous and disorderly nation, always on the watch upon every motion, and delighting in mutations; and upon your flattering them ever so little, and petitioning them, they soon take their arms, and put themselves into motion, and make haste to a battle, as if it were to a feast. 4.233. 2. Now, these rulers were greatly surprised at the contents of the letter, and at what those that came with it further told them; whereupon they ran about the nation like madmen, and made proclamation that the people should come to war; 4.416. o they seized upon Dolesus (a person not only the first in rank and family in that city, but one that seemed the occasion of sending such an embassy) and slew him, and treated his dead body after a barbarous manner, so very violent was their anger at him, and then ran out of the city. 4.503. 3. And now there arose another war at Jerusalem. There was a son of Giora, one Simon, by birth of Gerasa, a young man, not so cunning indeed as John [of Gischala], who had already seized upon the city, 4.535. Now, besides this want of provisions that he was in, he was of a barbarous disposition, and bore great anger at this nation, by which means it came to pass that Idumea was greatly depopulated; 4.556. 10. And now, as soon as Simon had set his wife free, and recovered her from the zealots, he returned back to the remainders of Idumea, and driving the nation all before him from all quarters, he compelled a great number of them to retire to Jerusalem; 5.228. 7. Now all those of the stock of the priests that could not minister by reason of some defect in their bodies, came within the partition, together with those that had no such imperfection, and had their share with them by reason of their stock, but still made use of none except their own private garments; for nobody but he that officiated had on his sacred garments; 5.443. Finally, they brought the Hebrew nation into contempt, that they might themselves appear comparatively less impious with regard to strangers. They confessed what was true, that they were the slaves, the scum, and the spurious and abortive offspring of our nation, 5.460. 3. In the meantime Antiochus Epiphanes came to the city, having with him a considerable number of other armed men, and a band called the Macedonian band about him, all of the same age, tall, and just past their childhood, armed, and instructed after the Macedonian manner, whence it was that they took that name. Yet were many of them unworthy of so famous a nation; 5.532. After the slaughter of these, a certain priest, Aias, the son of Masambulus, a person of eminency, as also Aristeus, the scribe of the sanhedrin, and born at Emmaus, and with them fifteen men of figure among the people, were slain. 6.54. 6. Upon this speech of Titus, the rest of the multitude were affrighted at so great a danger. But there was one, whose name was Sabinus, a soldier that served among the cohorts, and a Syrian by birth, who appeared to be of very great fortitude, both in the actions he had done, and the courage of his soul he had shown; 6.310. 4. Now, if anyone consider these things, he will find that God takes care of mankind, and by all ways possible foreshows to our race what is for their preservation; but that men perish by those miseries which they madly and voluntarily bring upon themselves; 7.78. in the next place, the hatred they bore to those that were their governors, while their nation had never been conscious of subjection to any but to the Romans, and that by compulsion only. Besides these motives, it was the opportunity that now afforded itself, which above all the rest prevailed with them so to do; 7.199. Now a certain person belonging to the Roman camp, whose name was Rufus, by birth an Egyptian, ran upon him suddenly, when nobody expected such a thing, and carried him off, with his armor itself; while in the meantime, those that saw it from the wall were under such an amazement, that Rufus prevented their assistance, and carried Eleazar to the Roman camp. 7.329. To be sure we weakly hoped to have preserved ourselves, and ourselves alone, still in a state of freedom, as if we had been guilty of no sins ourselves against God, nor been partners with those of others; we also taught other men to preserve their liberty. 7.359. for it now appears that God hath made such a decree against the whole Jewish nation, that we are to be deprived of this life which [he knew] we would not make a due use of. 7.375. And where is now that great city, the metropolis of the Jewish nation, which was fortified by so many walls round about, which had so many fortresses and large towers to defend it, which could hardly contain the instruments prepared for the war, and which had so many ten thousands of men to fight for it? |
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42. Josephus Flavius, Jewish Antiquities, 1.14, 1.20, 1.75, 1.96, 1.187, 1.191, 1.193, 1.206, 1.220, 1.235, 2.32, 2.78, 2.179, 2.181, 2.202-2.203, 2.205, 2.208, 2.211, 2.216, 2.225, 2.300, 3.23, 3.88, 3.191-3.192, 3.313, 4.14, 4.19, 4.114-4.115, 4.122, 4.127, 4.192, 4.201, 4.262, 4.290, 4.300, 5.56, 5.58-5.59, 5.90, 5.93, 5.98, 5.120, 5.298, 6.61, 6.82, 6.114, 6.129, 6.146, 6.244, 6.291, 6.342, 6.360-6.361, 7.6, 7.47, 7.61, 7.83, 7.151, 7.315, 7.330, 7.356, 7.380, 7.391, 8.76, 8.120, 8.200, 8.261, 9.3, 9.186, 9.211, 9.216, 9.253, 10.80, 10.122, 10.182-10.183, 10.222, 10.237, 11.3, 11.19, 11.70, 11.88, 11.123, 11.161-11.162, 11.180, 11.184, 11.207, 11.209, 11.211, 11.270, 11.277, 11.283, 11.302, 12.23, 12.127, 12.131, 12.269, 12.296, 12.330-12.331, 12.403, 12.434, 13.131, 13.212, 13.255, 13.319, 14.43, 14.78, 15.253, 15.257, 15.384, 16.36, 16.175-16.176, 17.78, 17.141, 17.174, 17.324, 17.330, 18.103, 18.106, 18.128, 18.167, 18.196, 18.314, 18.378, 19.17, 19.119, 20.52, 20.81, 20.100, 20.123, 20.142, 20.147, 20.163, 20.173, 20.214, 20.252 (1st cent. CE - 1st cent. CE) Tagged with subjects: •identity as nation or people, as indicated by genos •identity as nation or people, as indicated by ethnos Found in books: Gruen, Ethnicity in the Ancient World - Did it matter (2020) 168, 169, 172, 176 1.14. τὸ σύνολον δὲ μάλιστά τις ἂν ἐκ ταύτης μάθοι τῆς ἱστορίας ἐθελήσας αὐτὴν διελθεῖν, ὅτι τοῖς μὲν θεοῦ γνώμῃ κατακολουθοῦσι καὶ τὰ καλῶς νομοθετηθέντα μὴ τολμῶσι παραβαίνειν πάντα κατορθοῦται πέρα πίστεως καὶ γέρας εὐδαιμονία πρόκειται παρὰ θεοῦ: καθ' ὅσον δ' ἂν ἀποστῶσι τῆς τούτων ἀκριβοῦς ἐπιμελείας, ἄπορα μὲν γίνεται τὰ πόριμα, τρέπεται δὲ εἰς συμφορὰς ἀνηκέστους ὅ τι ποτ' ἂν ὡς ἀγαθὸν δρᾶν σπουδάσωσιν, 1.14. Νῶχος μετὰ τὴν ἐπομβρίαν τῆς γῆς κατασταθείσης εἰς τὴν αὐτῆς φύσιν ἐπ' ἔργα χωρεῖ καὶ καταφυτεύσας αὐτὴν ἀμπέλοις, ἡνίκα τοῦ καρποῦ τελεσφορηθέντος καθ' ὥραν ἐτρύγησε καὶ παρῆν εἰς χρῆσιν ὁ οἶνος, θύσας ἐν εὐωχίαις ἦν. 1.75. ̔Ο δὲ θεὸς τοῦτον μὲν τῆς δικαιοσύνης ἠγάπησε, κατεδίκαζε δ' οὐκ ἐκείνων μόνων τῆς κακίας, ἀλλὰ καὶ πᾶν ὅσον ἦν ἀνθρώπινον τότε δόξαν αὐτῷ διαφθεῖραι καὶ ποιῆσαι γένος ἕτερον πονηρίας καθαρόν, ἐπιτεμόμενος αὐτῶν τὸν βίον καὶ ποιήσας ἐτῶν οὐχ ὅσα πρότερον ἔζων, ἀλλ' ἑκατὸν εἴκοσιν, εἰς θάλασσαν τὴν ἤπειρον μετέβαλε. 1.96. Νῶχος δὲ φοβούμενος, μὴ καθ' ἕκαστον ἔτος ἐπικλύζῃ τὴν γῆν ὁ θεὸς φθορὰν ἀνθρώπων καταψηφισάμενος, ἱερὰ καύσας ἐδεῖτο τὸν θεὸν τοῦ λοιποῦ ἐπὶ τῆς πρώτης μένειν εὐταξίας καὶ μηδὲν ἔτι τοιοῦτον ἐπενεγκεῖν πάθος, ὑφ' οὗ κινδυνεύσει πᾶν ἀπολέσθαι τὸ τῶν ζῴων γένος, ἀλλὰ τετιμωρημένον τοὺς πονηροὺς φειδὼ ποιεῖσθαι τῶν διὰ χρηστότητα περιλειφθέντων καὶ τὸ δεινὸν διαφυγεῖν κεκριμένων: 1.187. τοῦ δὲ θεοῦ θαρσεῖν αὐτὸν παρακελευομένου τοῖς τε ἄλλοις ἅπασιν ὡς ἐπ' ἀγαθοῖς αὐτὸν ἀπὸ τῆς Μεσοποταμίας ἠγμένον καὶ παίδων ἐσομένων, Σάρρα τοῦ θεοῦ κελεύσαντος ἐπικλίνει μίαν τῶν θεραπαινίδων ̓Αγάρην ὄνομα γένος οὖσαν Αἰγυπτίαν ὡς ἐξ αὐτῆς παιδοποιησομένῳ. 1.191. ̔Αβράμῳ μὲν οὖν ἕκτον ἤδη καὶ ὀγδοηκοστὸν ἔτος γεγονότι ὁ προειρημένος ἐγεννήθη, εἰς ἔνατον δ' αὐτῷ καὶ ἐνενηκοστὸν παρελθόντι ἐπιφανεὶς ὁ θεὸς ἀπήγγειλεν, ὡς παῖς αὐτῷ ἐκ Σάρρας ἔσοιτο: κελεύει δ' αὐτὸν καλέσαι ̓́Ισακον δηλῶν ἐσόμενα ἔθνη μεγάλα ἀπ' αὐτοῦ καὶ βασιλεῖς, καὶ ὅτι πολεμήσαντες καθέξουσι τὴν Χαναναίαν ἅπασαν ἀπὸ Σιδῶνος μέχρι Αἰγύπτου, 1.193. πυθομένῳ δὲ ̔Αβράμῳ καὶ περὶ τοῦ ̓Ισμαήλου, εἰ ζήσεται, πολυχρόνιόν τε ἀπεσήμαινεν ὁ θεὸς καὶ μεγάλων ἐθνῶν πατέρα. καὶ ̔́Αβραμος μὲν ἐπὶ τούτοις εὐχαριστήσας τῷ θεῷ περιτέμνεται παραχρῆμα καὶ πάντες οἱ παρ' αὐτοῦ καὶ ὁ παῖς ̓Ισμαῆλος, οὗ κατ' ἐκείνην τὴν ἡμέραν τρισκαιδέκατον ἔτος ἔχοντος αὐτὸς ἐνενηκοστὸν πρὸς τοῖς ἐννέα διῆγεν. 1.235. προεδήλου τε τὸ γένος τὸ αὐτῶν εἰς ἔθνη πολλὰ καὶ πλοῦτον ἐπιδώσειν, καὶ μνήμην αἰώνιον αὐτῶν ἔσεσθαι τοῖς γενάρχαις, τήν τε Χαναναίαν ὅπλοις κατακτησαμένους ζηλωτοὺς ἔσεσθαι πᾶσιν ἀνθρώποις. 2.32. ̓Ιούδας δὲ καὶ αὐτὸς ὢν τῶν ̓Ιακώβου παίδων ἐμπόρους ἰδὼν ̓́Αραβας τοῦ ̓Ισμαηλιτῶν γένους ἀρώματα καὶ Σύρα φορτία κομίζοντας Αἰγυπτίοις ἐκ τῆς Γαλαδηνῆς μετὰ τὴν ἀναχώρησιν τὴν ̔Ρουβήλου τοῖς ἀδελφοῖς συνεβούλευεν ἀνιμήσασι τὸν ̓Ιώσηπον ἀπεμπολῆσαι τοῖς ̓́Αραψιν: 2.32. Αἰγύπτιοι δ' ἐπὶ τοῖς ̔Εβραίοις ἐξελθοῦσι μετενόουν καὶ τοῦ βασιλέως δεινῶς φέροντος ὡς κατὰ γοητείαν τὴν Μωυσέος τούτων γεγονότων ἐπ' αὐτοὺς ἐγνώκεσαν ἀπιέναι. καὶ λαβόντες ὅπλα καὶ παρασκευὴν ἐδίωκον ὡς ἐπανάξοντες αὐτοὺς εἰ καταλάβοιεν: καὶ γὰρ οὐκέτ' αὐτοὺς ἐνέχεσθαι τῷ θεῷ: τὴν γὰρ ἔξοδον αὐτοῖς γεγονέναι: 2.78. δεδέσθαι δὲ τοῦτον μὲν ὑπὸ Πετεφροῦ τοῦ ἐπὶ τῶν μαγείρων ὡς δοῦλον, λέγειν δ' αὐτὸν ̔Εβραίων ἐν ὀλίγοις εἶναι γένους ἅμα καὶ τῆς τοῦ πατρὸς δόξης. τοῦτον οὖν μεταπεμψάμενος καὶ μὴ διὰ τὴν ἄρτι κακοπραγίαν αὐτοῦ καταγνοὺς μαθήσῃ τὰ ὑπὸ τῶν ὀνειράτων σοι δηλούμενα.” 2.179. τρεῖς δὲ Ζαβουλὼν ἦγεν υἱούς, Σάραδον ̔́Ηλωνα ̓Ιάνηλον. τοῦτο μὲν τὸ ἐκ Λείας γένος: καὶ αὐτῇ συνανῄει καὶ θυγάτηρ αὐτῆς Δεῖνα. 2.181. καὶ τὸ μὲν γνήσιον γένος τῷ ̓Ιακώβῳ τοῦτο ἦν, ἐκ Βάλλας δὲ αὐτῷ γίνονται τῆς ̔Ραχήλας θεραπαινίδος Δάνος καὶ Νεφθαλίς, ᾧ τέσσαρες εἵποντο παῖδες, ̓Ελιῆλος Γοῦνις Σάρης τε καὶ Σέλλιμος, Δάνῳ δὲ μονογενὲς ἦν παιδίον Οὖσις. 2.202. ὁρῶντες γὰρ τὸ τῶν ̓Ισραηλιτῶν γένος ἀκμάζον καὶ δι' ἀρετὴν καὶ τὴν πρὸς τὸ πονεῖν εὐφυί̈αν πλήθει χρημάτων ἤδη καὶ λαμπρούς, κατ' αὐτῶν αὔξεσθαι τούτους ὑπελάμβανον, ὧν τ' ἦσαν ὑπὸ ̓Ιωσήπου τετυχηκότες διὰ χρόνου μῆκος λήθην λαβόντες καὶ τῆς βασιλείας εἰς ἄλλον οἶκον μετεληλυθυίας δεινῶς ἐνύβριζόν τε τοῖς ̓Ισραηλίταις καὶ ταλαιπωρίας αὐτοῖς ποικίλας ἐπενόουν. 2.203. τόν τε γὰρ ποταμὸν εἰς διώρυχας αὐτοῖς πολλὰς προσέταξαν διατεμεῖν τείχη τε οἰκοδομῆσαι ταῖς πόλεσι καὶ χώματα, ὅπως ἂν εἴργοι τὸν ποταμὸν μὴ λιμνάζειν ἐπεκβαίνοντα, πυραμίδας τε ἀνοικοδομοῦντες ἐξετρύχουν ἡμῶν τὸ γένος, ὡς τέχνας τε παντοίας ἀναδιδάσκεσθαι καὶ τοῖς πόνοις γενέσθαι συνήθεις. 2.205. ̓Εν τούτοις δ' ὄντων αὐτῶν τοῖς πράγμασιν αἰτία τοῦ μᾶλλον σπουδάσαι περὶ τὸν ἀφανισμὸν τοῦ γένους ἡμῶν τοῖς Αἰγυπτίοις προσεγένετο τοιαύτη: τῶν ἱερογραμματέων τις, καὶ γάρ εἰσι δεινοὶ περὶ τῶν μελλόντων τὴν ἀλήθειαν εἰπεῖν, ἀγγέλλει τῷ βασιλεῖ τεχθήσεσθαί τινα κατ' ἐκεῖνον τὸν καιρὸν τοῖς ̓Ισραηλίταις, ὃς ταπεινώσει μὲν τὴν Αἰγυπτίων ἡγεμονίαν, αὐξήσει δὲ τοὺς ̓Ισραηλίτας τραφεὶς ἀρετῇ τε πάντας ὑπερβαλεῖ καὶ δόξαν ἀείμνηστον κτήσεται. 2.211. πρὸς ἱκετείαν τοῦ θεοῦ τρέπεται παρακαλῶν οἶκτον ἤδη τινὰ λαβεῖν αὐτὸν ἀνθρώπων μηδὲν τῆς εἰς αὐτὸν θρησκείας παραβεβηκότων δοῦναί τ' ἀπαλλαγὴν αὐτοῖς ὧν παρ' ἐκεῖνον ἐκακοπάθουν τὸν καιρὸν καὶ τῆς ἐπ' ἀπωλείᾳ τοῦ γένους αὐτῶν ἐλπίδος. 2.216. τραφεὶς δὲ παραδόξως τὸ μὲν ̔Εβραίων γένος τῆς παρ' Αἰγυπτίοις ἀνάγκης ἀπολύσει, μνήμης δὲ ἐφ' ὅσον μενεῖ χρόνον τὰ σύμπαντα τεύξεται παρ' ἀνθρώποις οὐχ ̔Εβραίοις μόνον ἀλλὰ καὶ παρὰ τοῖς ἀλλοφύλοις, ἐμοῦ τοῦτο χαριζομένου σοί τε καὶ τοῖς ἐκ σοῦ γενησομένοις. ἔσται δ' αὐτῷ καὶ ὁ ἀδελφὸς τοιοῦτος, ὥστε τὴν ἐμὴν ἕξειν ἱερωσύνην αὐτόν τε καὶ τοὺς ἐγγόνους αὐτοῦ διὰ παντὸς τοῦ χρόνου.” 2.225. τοσαύτῃ γὰρ ὁ θεὸς περὶ Μωυσῆν ἐχρήσατο σπουδῇ, ὡς ὑπ' αὐτῶν τῶν ψηφισαμένων διὰ τὴν αὐτοῦ γένεσιν καὶ τῶν ἄλλων τῶν ἐκ τοῦ ̔Εβραίων γένους ἀπώλειαν ποιῆσαι τροφῆς καὶ ἐπιμελείας ἀξιωθῆναι. κελεύει τε γύναιον ἡ Θέρμουθις ἀχθῆναι παρέξον θηλὴν τῷ παιδίῳ. 3.23. ἐν αὐτῷ γὰρ εἶναι τὴν σωτηρίαν αὐτοῦ καὶ οὐκ ἐν ἄλλῳ: συγγινώσκειν δὲ τοῖς νῦν ὑπὸ τῆς ἀνάγκης ὑπὸ τοῦ λαοῦ πραττομένοις φύσει δυσαρέστου καὶ φιλαιτίου τοῦ τῶν ἀνθρώπων ἐν οἷς ἂν ἀτυχῇ γένους ὄντος. ὁ θεὸς δὲ προνοήσειν τε ἐπαγγέλλεται καὶ παρέξειν ἀφορμὴν ἣν ποθοῦσι. 3.23. Θύουσι δὲ καὶ ὑπὲρ ἁμαρτάδων καὶ ὁμοίως τῷ προειρημένῳ τὸ περὶ τῶν ἁμαρτάδων τῆς ἱερουργίας τρόπῳ γίνεται. οἱ δὲ ἀδύνατοι πορίζειν τὰ τέλεια θύματα περιστερὰς ἢ τρυγόνας δύο, ὧν τὸ μὲν ὁλοκαυτεῖται τῷ θεῷ, τὸ δὲ τοῖς ἱερεῦσιν εἰς βρῶσιν διδόασιν. ἀκριβέστερον δὲ περὶ τῆς θυσίας τῶνδε τῶν ζῴων ἐν τοῖς περὶ θυσιῶν ἐροῦμεν. 3.88. σεβάσμιοι δ' ὑμῖν γενέσθωσαν καὶ παίδων περιμαχητότεροι καὶ γυναικῶν: εὐδαίμονα γὰρ διάξετε βίον τούτοις ἑπόμενοι καὶ γῆς ἀπολαύοντες καρπίμου καὶ θαλάσσης ἀχειμάστου καὶ τέκνων γονῆς κατὰ φύσιν τικτομένων καὶ πολεμίοις ἔσεσθε φοβεροί: τῷ θεῷ γὰρ εἰς ὄψιν ἐλθὼν ἀκροατὴς ἀφθάρτου φωνῆς ἐγενόμην: οὕτως ἐκείνῳ τοῦ γένους ἡμῶν καὶ τῆς τούτου μέλει διαμονῆς.” 3.191. ὡς οὗτος ἐνδύσεται στολὴν τῷ θεῷ καθωσιωμένην καὶ βωμῶν ἐπιμέλειαν ἕξει καὶ πρόνοιαν ἱερείων καὶ τὰς ὑπὲρ ἡμῶν εὐχὰς ποιήσεται πρὸς τὸν θεὸν ἡδέως ἀκουσόμενον, ὅτι τε κήδεται γένους τοῦ ἡμετέρου καὶ παρ' ἀνδρὸς ὃν αὐτὸς ἐπελέξατο γινομένας προσδέχεται ταύτας.” 3.192. ̔Εβραῖοι δὲ ἠρέσκοντο τοῖς λεγομένοις καὶ συνῄνουν τῇ τοῦ θεοῦ χειροτονίᾳ: ἦν γὰρ ̓Ααρὼν διά τε τὸ γένος καὶ τὴν προφητείαν καὶ τὴν ἀρετὴν τἀδελφοῦ πρὸς τιμὴν ἁπάντων ἀξιολογώτερος. ἦσαν δ' αὐτῷ καὶ παῖδες κατ' ἐκεῖνον τὸν χρόνον τέσσαρες Νάβαδος ̓Αβιοῦς ̓Ελεάζαρος ̓Ιθάμαρος. 3.313. καὶ διὰ ταύτην τὴν αἰτίαν οὐκ ἀπολεῖ μὲν ἅπαντας οὐδ' ἐξαφανίσει τὸ γένος αὐτῶν, ὃ πάντων μᾶλλον ἀνθρώπων ἔσχε διὰ τιμῆς, τὴν μέντοι Χαναναίαν οὐ παρέξειν γῆν αὐτοῖς λαβεῖν οὐδὲ τὴν ἀπ' αὐτῆς εὐδαιμονίαν, 4.14. Κορῆς τις ̔Εβραίων ἐν τοῖς μάλιστα καὶ γένει καὶ πλούτῳ διαφόρων ἱκανὸς δ' εἰπεῖν καὶ δήμοις ὁμιλεῖν πιθανώτατος, ὁρῶν ἐν ὑπερβαλλούσῃ τιμῇ τὸν Μωυσῆν καθεστῶτα χαλεπῶς εἶχεν ὑπὸ φθόνου, καὶ γὰρ φυλέτης ὢν ἐτύγχανεν αὐτοῦ καὶ συγγενής, ἀχθόμενος ὅτι ταύτης τῆς δόξης δικαιότερον ἂν τῷ πλουτεῖν ἐκείνου μᾶλλον μὴ χείρων ὢν κατὰ γένος αὐτὸς ἀπέλαυε. 4.14. ὡς διὰ παντὸς ἤδη τοῦ στρατοῦ τὴν παρανομίαν χωρεῖν τῶν νέων καὶ στάσιν αὐτοῖς πολὺ χείρω τῆς προτέρας ἐμπεσεῖν καὶ κίνδυνον παντελοῦς τῶν ἰδίων ἐθισμῶν ἀπωλείας. ἅπαξ γὰρ τὸ νέον γευσάμενον ξενικῶν ἐθισμῶν ἀπλήστως ἐνεφορεῖτο, καὶ εἴ τινες τῶν πρώτων ἀνδρῶν διὰ πατέρων ἀρετὰς ἐπιφανεῖς ἦσαν συνδιεφθείροντο, 4.19. εἰ μὲν γὰρ ἐκ τῆς Λευίτιδος φυλῆς τὴν τιμὴν ὁ θεός τινι παρασχεῖν ἔκρινεν, ἐγὼ ταύτης δικαιότερος τυγχάνειν γένει μὲν ὁ αὐτὸς ὢν Μωυσεῖ, πλούτῳ δὲ καὶ ἡλικίᾳ διαφέρων: εἰ δὲ τῇ πρεσβυτάτῃ τῶν φυλῶν, εἰκότως ἂν ἡ ̔Ρουβήλου τὴν τιμὴν ἔχοι λαμβανόντων αὐτὴν Δαθάμου καὶ ̓Αβιράμου καὶ Φαλαοῦς: πρεσβύτατοι γὰρ οὗτοι τῶν ταύτην τὴν φυλὴν νεμομένων καὶ δυνατοὶ χρημάτων περιουσίᾳ. 4.19. ἐπεὶ προαχθέντες εἰς καταφρόνησιν ὑπ' αὐτοῦ καὶ τῆς ἀρετῆς ὀλιγωρίαν ἀπολεῖτε καὶ τὴν εὔνοιαν τὴν παρὰ τοῦ θεοῦ, ποιήσαντες δὲ τοῦτον ἐχθρὸν τήν τε γῆν, ἣν κτήσεσθε, κρατηθέντες ὅπλοις ὑπὸ τῶν αὖθις ἀφαιρεθήσεσθε μετὰ μεγίστων ὀνειδῶν καὶ σκεδασθέντες διὰ τῆς οἰκουμένης πᾶσαν ἐμπλήσετε καὶ γῆν καὶ θάλασσαν τῆς αὑτῶν δουλείας. 4.114. ὡς τρόπον εἶδε σημαινομένην, “ὁ λεώς, φησίν, οὗτος εὐδαίμων, ᾧ ὁ θεὸς δίδωσι μυρίων κτῆσιν ἀγαθῶν καὶ σύμμαχον εἰς ἅπαντα καὶ ἡγεμόνα τὴν ἑαυτοῦ πρόνοιαν ἐπένευσεν. ὡς οὐδέν ἐστιν ἀνθρώπινον γένος, οὗ μὴ κατ' ἀρετὴν καὶ ζήλωσιν ἐπιτηδευμάτων ἀρίστων καὶ καθαρῶν πονηρίας ὑμεῖς ἀμείνους κριθήσεσθε καὶ παισὶ βελτίοσιν αὐτῶν ταῦτα καταλείψετε, θεοῦ μόνους ὑμᾶς ἀνθρώπους ἐφορῶντος καὶ ὅθεν ἂν γένοισθε πάντων εὐδαιμονέστεροι τῶν ὑπὸ τὸν ἥλιον ἐκπορίζοντος. 4.115. γῆν τε οὖν ἐφ' ἣν ὑμᾶς αὐτὸς ἔστειλε καθέξετε δουλεύσουσαν αἰεὶ παισὶν ὑμετέροις καὶ τοῦ περὶ αὐτῶν κλέους ἐμπλησθήσεται πᾶσα ἡ γῆ καὶ θάλασσα, ἀρκέσετε δὲ τῷ κόσμῳ παρασχεῖν ἑκάστῃ γῇ τῶν ἀφ' ὑμετέρου γένους οἰκήτορας. 4.122. οὐδὲν γὰρ ἐν ἡμῖν ἔτι φθάσαντος εἰσελθεῖν ἐκείνου ἡμέτερον. ἔγωγ' οὖν τὸν στρατὸν τοῦτον οὔτ' ἐπαινέσαι προεθέμην οὔτ' ἐφ' οἷς τὸ γένος αὐτῶν ὁ θεὸς ἀγαθοῖς ἐμηχανήσατο διελθεῖν, ἀλλ' εὐμενὴς αὐτοῖς οὗτος ὢν καὶ σπεύδων αὐτοῖς εὐδαίμονα βίον καὶ κλέος αἰώνιον παρασχεῖν ἐμοὶ τοιούτων ἀπαγγελίαν λόγων ὑπέθετο. 4.127. “Βάλακε, φησί, καὶ Μαδιηνιτῶν οἱ παρόντες, χρὴ γὰρ καὶ παρὰ βούλησιν τοῦ θεοῦ χαρίσασθαι ὑμῖν, τὸ μὲν ̔Εβραίων γένος οὐκ ἂν ὄλεθρος παντελὴς καταλάβοι οὔτ' ἐν πολέμῳ οὔτ' ἐν λοιμῷ καὶ σπάνει τῶν ἀπὸ γῆς καρπῶν, οὔτ' ἄλλη τις αἰτία παράλογος διαφθείρειεν. 4.201. ἡ δ' ἐπὶ τοῦτον πρόσβασις ἔστω μὴ διὰ βαθμίδων, ἀλλὰ προσχώσεως αὐτῷ καταπρανοῦς γενομένης. ἐν ἑτέρᾳ δὲ πόλει μήτε βωμὸς μήτε νεὼς ἔστω: θεὸς γὰρ εἷς καὶ τὸ ̔Εβραίων γένος ἕν. 4.262. νῦν δέ, συγγνώμην γὰρ χρὴ νέμειν ἐφ' ἁμαρτήμασι νέων, ἀπόχρη σοι ὅσα τῆς εἰς ἡμᾶς τιμῆς ὠλιγώρησας, καὶ μεταβαλοῦ πρὸς τὸ σωφρονέστερον λογισάμενος καὶ τὸν θεὸν ἐπὶ τοῖς εἰς πατέρας τολμωμένοις χαλεπῶς ἔχειν, ὅτι καὶ αὐτὸς πατὴρ τοῦ παντὸς ἀνθρώπων γένους ἐστὶ καὶ συνατιμοῦσθαι δοκεῖ τοῖς τὴν αὐτὴν αὐτῷ προσηγορίαν ἔχουσιν οὐχ ὧν προσῆκεν αὐτοῖς παρὰ τῶν παίδων τυγχανόντων, καὶ νόμος κολαστὴς γίνεται τῶν τοιούτων ἀπαραίτητος, οὗ σὺ μὴ πειραθείης.” 5.56. καὶ οἱ μὲν ὧν ἤθελον τυχόντες ἐξ ἀπάτης ἀπῄεσαν πρὸς αὑτούς. ̓Ιησοῦς δὲ τῆς Χαναναίας στρατεύσας εἰς τὴν ὑπώρειον καὶ μαθὼν οὐ πόρρω τῶν ̔Ιεροσολύμων τοὺς Γεβεωνίτας κατῳκημένους καὶ τοῦ γένους ὄντας τῶν Χαναναίων, μεταπεμψάμενος αὐτῶν τοὺς ἐν τέλει τῆς ἀπάτης αὐτοῖς ἐνεκάλει. 5.93. Μετὰ δὲ ταῦτα συναγαγὼν εἰς ἐκκλησίαν τὸν στρατὸν τοῖς ὑπὲρ τὸν ̓Ιόρδανον κατὰ τὴν ̓Αμορραίαν ἱδρυμένοις, συνεστράτευον δ' αὐτοῖς πεντακισμύριοι ὁπλῖται, ἔλεξε τάδε: “ἐπεὶ ὁ θεός, πατὴρ καὶ δεσπότης τοῦ ̔Εβραίων γένους, γῆν τε κτήσασθαι ταύτην ἔδωκε καὶ κτηθεῖσαν εἰς ἅπαν ἡμετέραν φυλάξειν ὑπείσχηται, 5.298. οἱ δὲ ἀνεπίκλητοι βουλόμενοι τυγχάνειν παρῆσαν ἐπὶ τὴν πέτραν τρισχίλιοι ὁπλῖται καὶ καταμεμψάμενοι τῶν εἰς Παλαιστίνους αὐτῷ τετολμημένων ἄνδρας ἅπαντι τῷ γένει τῶν ̔Εβραίων συμφορὰν ἐπενεγκεῖν δυναμένους, ἥκειν τε λέγοντες ὅπως αὐτὸν λαβόντες ὑποχείριον δῶσιν αὐτοῖς ἠξίουν ἑκοντὶ τοῦθ' ὑπομένειν. 6.61. θεὸς δὲ πάντων ἄριστος, αἱροῦνται δ' ἔχειν ἄνθρωπον βασιλέα, ὃς ὡς κτήματι τοῖς ὑποτεταγμένοις κατὰ βούλησιν καὶ ἐπιθυμίαν καὶ τῶν ἄλλων παθῶν ὁρμὴν χρήσεται τῆς ἐξουσίας ἀφειδῶς ἐμφορούμενος, ἀλλ' οὐχ ὡς ἴδιον ἔργον καὶ κατασκεύασμα τὸ τῶν ἀνθρώπων γένος οὕτως διατηρῆσαι σπουδάσει, ὁ θεὸς δὲ κατὰ ταύτην τὴν αἰτίαν κήδοιτο. “ἀλλ' ἐπεὶ δέδοκται ταῦτα ὑμῖν καὶ κεκράτηκεν ἡ πρὸς τὸν θεὸν ὕβρις, τάχθητε πάντες κατὰ φυλάς τε καὶ σκῆπτρα καὶ κλήρους βάλετε.” 7.61. Τῶν δὲ κατοικούντων τὴν πόλιν ̓Ιεβουσαίων, γένος δ' εἰσὶν οὗτοι Χαναναίων, ἀποκλεισάντων αὐτῷ τὰς πύλας καὶ τοὺς πεπηρωμένους τὰς ὄψεις καὶ τὰς βάσεις καὶ πᾶν τὸ λελωβημένον στησάντων ἐπὶ χλεύῃ τοῦ βασιλέως ἐπὶ τοῦ τείχους καὶ λεγόντων κωλύσειν αὐτὸν εἰσελθεῖν τοὺς ἀναπήρους, ταῦτα δ' ἔπραττον καταφρονοῦντες τῇ τῶν τειχῶν ὀχυρότητι, ὀργισθεὶς πολιορκεῖν ἤρξατο τὰ ̔Ιεροσόλυμα. 7.151. ἀνεκάλυπτε δ' αὐτῷ καὶ παρεγύμνου τὴν ὀργὴν τοῦ θεοῦ ποιήσαντος μὲν αὐτὸν βασιλέα πάσης τῆς ̔Εβραίων δυνάμεως καὶ τῶν ἐν κύκλῳ πάντων ἐθνῶν πολλῶν καὶ μεγάλων κύριον, ῥυσαμένου δ' ἔτι πρὸ τούτων ἐκ τῶν Σαούλου χειρῶν, δόντος δ' αὐτῷ καὶ γυναῖκας ἃς δικαίως καὶ νομίμως ἠγάγετο, καταφρονηθέντος δ' ὑπ' αὐτοῦ καὶ ἀσεβηθέντος, ὃς ἀλλοτρίαν τε γήμας ἔχει γυναῖκα καὶ τὸν ἄνδρα αὐτῆς ἀποκτείνειεν ἐκδοὺς τοῖς πολεμίοις: 7.356. ἀκολουθοῦντάς τε προσέταξε διὰ μέσης τῆς πόλεως τοῖς κέρασιν ἐπισαλπίζοντας βοᾶν εἰς αἰῶνα Σολόμωνα τὸν βασιλέα καθίσαι ἐπὶ τοῦ βασιλικοῦ θρόνου, ἵνα γνῷ πᾶς ὁ λαὸς ἀποδεδειγμένον αὐτὸν ὑπὸ τοῦ πατρὸς βασιλέα, Σολόμωνι δ' ἐντετάλθαι περὶ τῆς ἀρχῆς, ἵνα εὐσεβῶς καὶ δικαίως προστῇ τοῦ τε ̔Εβραίων ἔθνους παντὸς καὶ τῆς ̓Ιούδα φυλῆς. 7.391. νοῆσαί τε καὶ συνιδεῖν καὶ περὶ τῶν μελλόντων καὶ τῆς τῶν ἐνεστηκότων οἰκονομίας ἱκανώτατος, σώφρων ἐπιεικὴς χρηστὸς πρὸς τοὺς ἐν συμφοραῖς ὑπάρχοντας δίκαιος φιλάνθρωπος, ἃ μόνοις δικαιότατα βασιλεῦσιν εἶναι προσῆκε, μηδὲν ὅλως παρὰ τοσοῦτο μέγεθος ἐξουσίας ἁμαρτὼν ἢ τὸ περὶ τὴν Οὐρία γυναῖκα. κατέλιπε δὲ καὶ πλοῦτον ὅσον οὐκ ἄλλος βασιλεὺς οὔθ' ̔Εβραίων οὔτ' ἄλλων ἐθνῶν. 8.76. Μεταπέμπεται δ' ἐκ Τύρου Σολόμων παρὰ Εἱρώμου τεχνίτην Χείρωμον ὄνομα μητρὸς μὲν ὄντα Νεφθαλίτιδος τὸ γένος, ἐκ γὰρ ταύτης ὑπῆρχε τῆς φυλῆς, πατρὸς δὲ Οὐρίου γένος ̓Ισραηλίτου. οὗτος ἅπαντος μὲν ἐπιστημόνως εἶχεν ἔργου, μάλιστα δὲ τεχνίτης ἦν χρυσὸν ἐργάζεσθαι καὶ ἄργυρον καὶ χαλκόν, ὑφ' οὗ δὴ καὶ πάντα κατὰ τὴν τοῦ βασιλέως βούλησιν τὰ περὶ τὸν ναὸν ἐμηχανήθη. 9.211. κληρωσαμένων οὖν ὁ προφήτης λαγχάνει πυνθανομένων τε πόθεν τε εἴη καὶ τί μετέρχεται τὸ μὲν γένος ἔλεγεν ̔Εβραῖος εἶναι προφήτης τοῦ μεγίστου θεοῦ: συνεβούλευσεν οὖν αὐτοῖς, εἰ θέλουσιν ἀποδράναι τὸν παρόντα κίνδυνον, ἐκβαλεῖν αὐτὸν εἰς τὸ πέλαγος: αἴτιον γὰρ αὐτοῖς εἶναι τοῦ χειμῶνος. 10.122. τῶν δ' οἰκετῶν τις τοῦ βασιλέως ἐν τιμῇ τυγχάνων Αἰθίοψ τὸ γένος τὸ περὶ τὸν προφήτην πάθος ἀπήγγειλε τῷ βασιλεῖ φάσκων οὐκ ὀρθῶς ταῦτα τοὺς φίλους καὶ τοὺς ἡγεμόνας αὐτοῦ πεποιηκέναι καταποντίσαντας εἰς βόρβορον τὸν προφήτην καὶ τοῦ διὰ τῶν δεσμῶν θανάτου πικρότερον οὕτως ἐσόμενον ἐπινοήσαντας κατ' αὐτοῦ. 10.183. καὶ τὸ μὲν ̔Εβραίων γένος ἐν τοιούτῳ τέλει γενόμενον παρειλήφαμεν δὶς ἐλθὸν πέραν Εὐφράτου: ὑπὸ ̓Ασσυρίων μὲν γὰρ ἐξέπεσεν ὁ τῶν δέκα φυλῶν λαὸς ἀπὸ Σαμαρείας βασιλεύοντος αὐτῶν ̓Ωσήου, ἔπειτα τῶν δύο φυλῶν ὑπὸ Ναβουχοδονοσόρου τοῦ τῶν Βαβυλωνίων βασιλέως καὶ τῶν Χαλδαίων ὃς ὑπελείφθη τῶν ̔Ιεροσολύμων ἁλόντων. 10.222. αἰσθόμενος δὲ μετ' οὐ πολὺν χρόνον τὴν τοῦ πατρὸς τελευτὴν Ναβουχοδονοσάρου καὶ καταστήσας τὰ κατὰ τὴν Αἴγυπτον πράγματα καὶ τὴν λοιπὴν χώραν καὶ τοὺς αἰχμαλώτους ̓Ιουδαίων τε καὶ Φοινίκων καὶ Σύρων καὶ τῶν κατ' Αἴγυπτον ἐθνῶν συντάξας τισὶ τῶν φίλων μετὰ τῆς βαρυτάτης δυνάμεως καὶ τῆς λοιπῆς ὠφελείας ἀνακομίζειν εἰς τὴν Βαβυλωνίαν, αὐτὸς ὁρμήσας ὀλιγοστὸς διὰ τῆς ἐρήμου παραγίνεται εἰς Βαβυλῶνα. 10.237. ἀθυμοῦντα δ' ἐπὶ τούτῳ θεασαμένη τὸν βασιλέα ἡ μάμμη αὐτοῦ παραθαρσύνειν ἤρξατο καὶ λέγειν, ὡς ἔστι τις ἀπὸ τῆς ̓Ιουδαίας αἰχμάλωτος ἐκεῖθεν τὸ γένος ἀχθεὶς ὑπὸ τοῦ Ναβουχοδονοσόρου πορθήσαντος ̔Ιεροσόλυμα Δανίηλος ὄνομα, σοφὸς ἀνὴρ καὶ δεινὸς εὑρεῖν τὰ ἀμήχανα καὶ μόνῳ τῷ θεῷ γνώριμα, ὃς Ναβουχοδονοσόρῳ τῷ βασιλεῖ μηδενὸς ἄλλου δυνηθέντος εἰπεῖν περὶ ὧν ἔχρῃζεν εἰς φῶς ἤγαγε τὰ ζητούμενα. 11.3. παρορμήσας γὰρ τὴν Κύρου ψυχὴν ἐποίησεν αὐτὸν γράψαι κατὰ πᾶσαν τὴν ̓Ασίαν, ὅτι Κῦρος ὁ βασιλεὺς λέγει: “ἐπεί με ὁ θεὸς ὁ μέγιστος τῆς οἰκουμένης ἀπέδειξε βασιλέα, πείθομαι τοῦτον εἶναι, ὃν τὸ τῶν ̓Ισραηλιτῶν ἔθνος προσκυνεῖ. 11.3. καὶ ταῦτα μὲν ἐπεσχέθη τὰ ἔργα μέχρι τοῦ δευτέρου ἔτους τῆς Δαρείου βασιλείας τοῦ Περσῶν ἐπ' ἄλλα ἔτη ἐννέα: Καμβύσης γὰρ ἓξ ἔτη βασιλεύσας, καταστρεψάμενος ἐν τούτοις τὴν Αἴγυπτον ὑποστρέψας ἐτελεύτησεν ἐν Δαμασκῷ. 11.3. τὸ μέντοι θεῖον οὐκ ἠμέλησεν, ἀλλὰ καὶ ὁ λαὸς δι' αὐτὴν τὴν αἰτίαν ἐδουλώθη καὶ ὁ ναὸς ἐμιάνθη ὑπὸ Περσῶν. Βαγώσης δὲ ὁ στρατηγὸς ̓Αρταξέρξου γνούς, ὅτι ̓Ιωάννης ὁ ἀρχιερεὺς τῶν ̓Ιουδαίων τὸν ἴδιον ἀδελφὸν ̓Ιησοῦν ἐν τῷ ἱερῷ ἐφόνευσεν, εὐθὺς ἐπιστὰς τοῖς ̓Ιουδαίοις μετὰ θυμοῦ ἤρξατο λέγειν: “ἐτολμήσατε ἐν τῷ ἱερῷ φόνον ἐργάσασθαι.” 11.19. Βαλλομένων δὲ τοὺς θεμελίους τοῦ ναοῦ καὶ περὶ τὴν οἰκοδομίαν αὐτοῦ λίαν ἐσπουδακότων, τὰ πέριξ ἔθνη καὶ μάλιστα τὸ Χουθαίων, οὓς ἐκ τῆς Περσίδος καὶ Μηδικῆς ἀγαγὼν Σαλμανασσάρης ὁ τῶν ̓Ασσυρίων βασιλεὺς κατῴκισεν ἐν Σαμαρείᾳ, ὅτε τὸν τῶν ̓Ισραηλιτῶν λαὸν ἀνάστατον ἐποίησεν, παρεκάλουν τοὺς σατράπας καὶ τοὺς ἐπιμελουμένους ἐμποδίζειν τοὺς ̓Ιουδαίους πρός τε τὴν τῆς πόλεως ἀνάστασιν καὶ τὴν τοῦ ναοῦ κατασκευήν. 11.19. ὁμοίως τε τῶν γυναικῶν ἡ βασίλισσα ̓́Αστη συνήγαγεν συμπόσιον ἐν τοῖς βασιλείοις, ἣν ἐπιδεῖξαι βουλόμενος τοῖς ἑστιωμένοις ὁ βασιλεὺς πέμψας ἐκέλευσεν αὐτὴν εἰς τὸ συμπόσιον ἥκειν κάλλει τὰς γυναῖκας ἁπάσας ὑπερβάλλουσαν. 11.88. Ταῦτ' ἀκούσαντες οἱ Χουθαῖοι, τὴν γὰρ προσηγορίαν οἱ Σαμαρεῖται ταύτην ἔχουσιν, ἠγανάκτησαν καὶ πείθουσιν τὰ ἐν Συρίᾳ ἔθνη τῶν σατραπῶν δεηθῆναι τὸν αὐτὸν τρόπον, ὅνπερ ἐπὶ Κύρου πρότερον εἶτ' ἐπὶ Καμβύσου μετ' αὐτόν, ἐπισχεῖν τὴν τοῦ ναοῦ κατασκευὴν καὶ σπουδάζουσιν περὶ αὐτὸν τοῖς ̓Ιουδαίοις ἀναβολὴν καὶ τριβὴν πραγματεύσασθαι. 11.123. ὁ δὲ βασιλεὺς γράφει πρὸς τοὺς σατράπας ἐπιστολὴν τοιάνδε: “βασιλεὺς βασιλέων Ξέρξης ̓́Εζδρᾳ ἱερεῖ καὶ ἀναγνώστῃ τῶν τοῦ θεοῦ νόμων χαίρειν. τῆς ἐμαυτοῦ φιλανθρωπίας ἔργον εἶναι νομίσας τὸ τοὺς βουλομένους ἐκ τοῦ ̓Ιουδαίων ἔθνους καὶ Λευιτῶν ὄντων ἐν τῇ ἡμετέρᾳ βασιλείᾳ συναπαίρειν εἰς τὰ ̔Ιεροσόλυμα, τοῦτο προσέταξα, καὶ ὁ βουλόμενος ἀπίτω, 11.161. κακῶς δ' ἔχειν εἰπόντων, καθῃρῆσθαι γὰρ εἰς ἔδαφος τὰ τείχη καὶ τὰ πέριξ ἔθνη πολλὰ διατιθέναι κακὰ τοὺς ̓Ιουδαίους, ἡμέρας μὲν κατατρεχόντων τὴν χώραν καὶ διαρπαζόντων, τῆς δὲ νυκτὸς κακῶς ἀπεργαζομένων, ὡς πολλοὺς ἐκ τῆς χώρας καὶ ἐξ αὐτῶν τῶν ̔Ιεροσολύμων αἰχμαλώτους ἀπῆχθαι καὶ τὰς ὁδοὺς πλήρεις εὑρίσκεσθαι καθ' ἡμέραν νεκρῶν, 11.162. ἐδάκρυσεν ὁ Νεεμίας ἐλεήσας τῆς συμφορᾶς τοὺς ὁμοφύλους, καὶ ἀναβλέψας εἰς τὸν οὐρανόν, “ἄχρι τίνος, εἶπεν, ὦ δέσποτα, περιόψει ταῦτα πάσχον τὸ ἔθνος ἡμῶν οὕτως ἅρπαγμα πάντων καὶ λάφυρον γενόμενον;” 11.184. Τελευτήσαντος δὲ Ξέρξου τὴν βασιλείαν εἰς τὸν υἱὸν Κῦρον, ὃν ̓Αρταξέρξην ̔́Ελληνες καλοῦσιν, συνέβη μεταβῆναι. τούτου τὴν Περσῶν ἔχοντος ἡγεμονίαν ἐκινδύνευσεν τὸ τῶν ̓Ιουδαίων ἔθνος ἅπαν σὺν γυναιξὶ καὶ τέκνοις ἀπολέσθαι. τὴν δ' αἰτίαν μετ' οὐ πολὺ δηλώσομεν: 11.207. Χρόνῳ δ' ὕστερον ἐπιβουλευσάντων τῷ βασιλεῖ Βαγαθώου καὶ Θεοδοσίτου Βαρνάβαζος τῶν εὐνούχων οἰκέτης τοῦ ἑτέρου τὸ γένος ὢν ̓Ιουδαῖος συνεὶς τὴν ἐπιβουλὴν τῷ θείῳ κατεμήνυσε τῆς γυναικὸς τοῦ βασιλέως, Μαρδοχαῖος δὲ διὰ τῆς ̓Εσθήρας φανεροὺς ἐποίησε τῷ βασιλεῖ τοὺς ἐπιβουλεύοντας. 11.209. ̓Αμάνην δὲ ̓Αμαδάθου μὲν υἱὸν τὸ γένος δὲ ̓Αμαληκίτην εἰσιόντα πρὸς τὸν βασιλέα προσεκύνουν οἵ τε ξένοι καὶ Πέρσαι ταύτην αὐτῷ τὴν τιμὴν παρ' αὐτῶν ̓Αρταξέρξου κελεύοντος γενέσθαι. 11.211. καὶ τιμωρήσασθαι θελήσας τὸν Μαρδοχαῖον αὐτὸν μὲν αἰτήσασθαι πρὸς κόλασιν παρὰ τοῦ βασιλέως μικρὸν ἡγήσατο, τὸ ἔθνος δὲ αὐτοῦ διέγνω πᾶν ἀφανίσαι: καὶ γὰρ φύσει τοῖς ̓Ιουδαίοις ἀπηχθάνετο, ὅτι καὶ τὸ γένος τῶν ̓Αμαληκιτῶν, ἐξ ὧν ἦν αὐτός, ὑπ' αὐτῶν διέφθαρτο. 11.277. ὡς μὲν ̓Αμάνης, ̓Αμαδάθου μὲν παῖς ̓Αμαληκίτης δὲ τὸ γένος, ἀλλότριος ὢν τοῦ Περσῶν αἵματος, ἐπιξενωθεὶς ἡμῖν ἀπέλαυσεν τῆς πρὸς ἅπαντας χρηστότητος ἐπὶ τοσοῦτον, ὡς πατέρα μου τὸ λοιπὸν προσαγορεύεσθαι καὶ προσκυνούμενον διατελεῖν καὶ μεθ' ἡμᾶς τὰ δεύτερα τῆς βασιλικῆς παρὰ πάντων τιμῆς ἀποφέρεσθαι, τὴν εὐτυχίαν οὐκ ἤνεγκεν οὐδὲ σώφρονι λογισμῷ τὸ μέγεθος τῶν ἀγαθῶν ἐταμίευσεν, 11.283. εἰδέναι μέντοι γε βούλομαι καὶ πόλιν καὶ πᾶν ἔθνος, ἐὰν τῶν γεγραμμένων τινὸς παρακούσῃ, ὅτι καὶ πυρὶ καὶ σιδήρῳ δαπανηθήσεται. τὰ μέντοι γεγραμμένα προτεθήτω καθ' ὅλης τῆς ἡμῖν ὑπηκόου χώρας, καὶ παρασκευαζέσθωσαν πάντως εἰς τὴν προγεγραμμένην ἡμέραν, ἵνα τοὺς ἐχθροὺς μετέλθωσιν.” 11.302. Καταστρέψαντος δὲ τοῦ ̓Ιωάννου τὸν βίον διαδέχεται τὴν ἀρχιερωσύνην ὁ υἱὸς αὐτοῦ ̓Ιαδδοῦς. ἦν δὲ καὶ τούτῳ ἀδελφὸς Μανασσῆς ὄνομα, ᾧ Σαναβαλλέτης ὁ πεμφθεὶς εἰς Σαμάρειαν ὑπὸ Δαρείου τοῦ τελευταίου βασιλέως σατράπης Χουθαῖος τὸ γένος, ἐξ ὧν καὶ οἱ Σαμαρεῖς εἰσιν, 12.23. ἴσθι μέντοι γε, ὦ βασιλεῦ, ὡς οὔτε γένει προσήκων αὐτοῖς οὔτε ὁμόφυλος ὢν ταῦτα περὶ αὐτῶν ἀξιῶ, πάντων δὲ ἀνθρώπων δημιούργημα ὄντων τοῦ θεοῦ: καὶ δὴ γιγνώσκων αὐτὸν ἡδόμενον τοῖς εὖ ποιοῦσιν ἐπὶ τοῦτο καὶ σὲ παρακαλῶ.” 12.23. ᾠκοδόμησεν δὲ βᾶριν ἰσχυρὰν ἐκ λίθου λευκοῦ κατασκευάσας πᾶσαν μέχρι καὶ τῆς στέγης ἐγγλύψας ζῷα παμμεγεθέστατα, περιήγαγεν δ' αὐτῇ εὔριπον μέγαν καὶ βαθύν. 12.127. τὸ δ' ἀκριβὲς εἴ τις βούλεται καταμαθεῖν, ἀναγνώτω τοῦ Νικολάου τὴν ἑκατοστὴν καὶ εἰκοστὴν καὶ τρίτην καὶ τετάρτην. περὶ μὲν οὖν τῶν ὑπ' ̓Αγρίππου κριθέντων οὐκ ἔστιν ἴσως θαυμάζειν: οὐ γὰρ ἐπολέμει τότε ̔Ρωμαίοις τὸ ἡμέτερον ἔθνος: 12.269. κατακολουθήσειν γὰρ αὐτῷ καὶ τοὺς πολίτας, καὶ διὰ τοῦτο τιμηθήσεσθαι πρὸς τοῦ βασιλέως, ὁ Ματταθίας οὐκ ἔφασκεν ποιήσειν, οὐδ' εἰ τὰ πάντα ἔθνη τοῖς ̓Αντιόχου προστάγμασιν ἢ διὰ φόβον ἢ δι' εὐαρέστησιν ὑπακούει, πεισθήσεσθαί ποτ' αὐτὸς μετὰ τῶν τέκνων τὴν πάτριον θρησκείαν ἐγκαταλιπεῖν. 12.331. ἀναγινωσκομένων δὲ τῶν ἐπιστολῶν τούτων κἀκ τῆς Γαλιλαίας ἄγγελοι παραγίγνονται σημαίνοντες ἐπισυνῆχθαι τοὺς ἐκ Πτολεμαί̈δος καὶ Τύρου καὶ Σιδῶνος καὶ τῶν ἄλλων ἐθνῶν τῆς Γαλιλαίας. 12.403. ὁ δὲ Νικάνωρ παραγενόμενος εἰς ̔Ιεροσόλυμα πολεμεῖν μὲν εὐθὺς οὐ διέγνω τῷ ̓Ιούδᾳ, δόλῳ δ' ὑποχείριον λαβεῖν κρίνας προσπέμπει λόγους εἰρηνικοὺς αὐτῷ, μηδεμίαν μὲν ἀνάγκην εἶναι φάσκων πολεμεῖν καὶ κινδυνεύειν, ὅρκους δ' αὐτῷ διδόναι περὶ τοῦ μηδὲν πείσεσθαι δεινόν: ἥκειν γὰρ μετὰ φίλων ἐπὶ τῷ ποιῆσαι φανερὰν αὐτοῖς τὴν Δημητρίου τοῦ βασιλέως διάνοιαν, ὡς περὶ τοῦ γένους αὐτῶν φρονεῖ. 12.434. τοιοῦτος οὖν τὴν ἀρετὴν ὑπάρξας μέγιστον αὐτοῦ κλέος καὶ μνημεῖον κατέλιπεν, ἐλευθερώσας τὸ ἔθνος καὶ τῆς ὑπὸ Μακεδόσιν ἐξαρπάσας αὐτὸ δουλείας. τὴν δ' ἀρχιερωσύνην ἔτος τρίτον κατασχὼν ἀπέθανεν. 13.131. ̓Αμέλει ταύτην νοήσας τὴν δύσνοιαν τῶν στρατιωτῶν πρὸς Δημήτριον ̓Αλεξάνδρου τις στρατηγὸς ̓Απαμεὺς τὸ γένος Διόδοτος ὁ καὶ Τρύφων ἐπικληθείς, παραγίνεται πρὸς Μάλχον τὸν ̓́Αραβα, ὃς ἔτρεφε τὸν ̓Αλεξάνδρου υἱὸν ̓Αντίοχον, καὶ δηλώσας αὐτῷ τὴν δυσμένειαν τὴν τῶν στρατευμάτων πρὸς Δημήτριον ἔπειθεν αὐτῷ δοῦναι τὸν ̓Αντίοχον: βασιλέα γὰρ αὐτὸν ποιήσειν καὶ τὴν ἀρχὴν αὐτῷ τὴν τοῦ πατρὸς ἀποκαταστήσειν. 13.255. Μήδαβαν μὲν οὖν πολλὰ τῆς στρατιᾶς αὐτῷ ταλαιπωρηθείσης ἕκτῳ μηνὶ εἷλεν, ἔπειτα καὶ Σαμόγαν καὶ τὰ πλησίον εὐθὺς αἱρεῖ Σίκιμά τε πρὸς τούτοις καὶ Γαριζεὶν τό τε Κουθαίων γένος, 13.319. φύσει δ' ἐπιεικεῖ κέχρητο καὶ σφόδρα ἦν αἰδοῦς ἥττων, ὡς μαρτυρεῖ τούτῳ καὶ Στράβων ἐκ τοῦ Τιμαγένους ὀνόματος λέγων οὕτως: “ἐπιεικής τε ἐγένετο οὗτος ὁ ἀνὴρ καὶ πολλὰ τοῖς ̓Ιουδαίοις χρήσιμος: χώραν τε γὰρ αὐτοῖς προσεκτήσατο καὶ τὸ μέρος τοῦ τῶν ̓Ιτουραίων ἔθνους ᾠκειώσατο δεσμῷ συνάψας τῇ τῶν αἰδοίων περιτομῇ.” 14.43. τάς τε καταδρομὰς τὰς ἐπὶ τοὺς ὁμόρους καὶ τὰ πειρατήρια τὰ ἐν τῇ θαλάττῃ τοῦτον εἶναι τὸν συστήσαντα διέβαλεν, οὐκ ἂν οὐδ' ἀποστῆναι λέγων τὸ ἔθνος αὐτοῦ, εἰ μὴ βίαιός τις καὶ ταραχώδης ὑπῆρχεν. συνηγόρουν δὲ αὐτῷ ταῦτα λέγοντι πλείους ἢ χίλιοι τῶν δοκιμωτάτων ̓Ιουδαίων ̓Αντιπάτρου παρασκευάσαντος. 14.43. πολλὰ δὲ πρῶτον ὠνείδισεν τὸν ̔Ηρώδην εἰς ταπεινότητα καί τοι τοῦ βασιλέως, ἦν γὰρ ἄποπτα αὐτῷ τὰ γινόμενα, δεξιάν τε προτείνοντος καὶ πᾶσαν ἄδειαν. τὰ μὲν οὖν σπήλαια τούτων γενομένων ἤδη πάντα ἐκεχείρωτο. 14.78. καὶ προσέτι πλείω ἢ μύρια τάλαντα ̔Ρωμαῖοι ἐν βραχεῖ χρόνῳ παρ' ἡμῶν εἰσεπράξαντο, καὶ ἡ βασιλεία πρότερον τοῖς κατὰ γένος ἀρχιερεῦσιν διδομένη, τιμὴ δημοτικῶν ἀνδρῶν ἐγένετο. καὶ περὶ μὲν τούτων κατὰ χώραν ἐροῦμεν. 15.253. Κοστόβαρος ἦν γένει μὲν ̓Ιδουμαῖος, ἀξιώματος τῶν πρώτων παρ' αὐτοῖς καὶ προγόνων ἱερατευσάντων τῷ Κωζαι: θεὸν δὲ τοῦτον ̓Ιδουμαῖοι νομίζουσιν. 15.257. ἔπραττεν δὲ ταῦτα τῇ Κλεοπάτρᾳ μὲν οὐδέν τι μᾶλλον εἰς τὴν ἀρχὴν ἀρεσκόμενος, εἰ δὲ παραιρεθείη τῶν πλειόνων ̔Ηρώδης, εὐεπιχείρητον ἤδη νομίζων καὶ κατ' αὐτὸν ἄρξαι τοῦ τῶν ̓Ιδουμαίων γένους καὶ μεῖζον πράξειν: ἐπιδιέβαινεν γὰρ ταῖς ἐλπίσιν οὐκ ὀλίγας ἀφορμὰς ἔχων γένους καὶ χρημάτων, ἃ μετὰ διηνεκοῦς αἰσχροκερδείας ἐπεπόριστο, καὶ μικρὸν οὐδὲν ἐπενόει. 15.384. τὰ μὲν οὖν κατὰ μέρος ἐξεργασθέντα περὶ τὴν χώραν καὶ πόλεις ὅσας ἐν αὐτῇ καὶ τοῖς ἐπικτήτοις ἐγείραντες κόσμῳ τῷ καλλίστῳ τὸ γένος ἡμῶν ηὐξήσαμεν, περίεργά μοι δοκεῖ λέγειν εἰδόσιν. τὸ δὲ τῆς ἐπιχειρήσεως, ᾗ νῦν ἐπιχειρεῖν ἐπιβάλλομαι, παντὸς εὐσεβέστατον καὶ κάλλιστον ἐφ' ἡμῶν γενέσθαι νῦν ἐκφανῶ: 16.36. καὶ γὰρ τοὺς πολέμους οἱ πολλοὶ διὰ ταῦτα αἱροῦνται φυλαττόμενοι μὴ παραβαίνειν αὐτά, καὶ τὴν εὐδαιμονίαν, ἣν νῦν τὸ σύμπαν τῶν ἀνθρώπων γένος δι' ὑμᾶς ἔχει, τούτῳ μετροῦμεν τῷ ἐξεῖναι κατὰ χώραν ἑκάστοις τὰ οἰκεῖα τιμῶσιν αὔξειν καὶ διαζῆν. 16.36. διέπεμπεν οὖν ὅσους ἐδόκει καλεῖν εἰς τὸ συνέδριον ̓Αρχελάου χωρίς: ἐκεῖνον δὲ δι' ἔχθος οὐκ ἠξίου παρατυγχάνειν ἢ καὶ τῇ προαιρέσει νομίζων ἐμποδὼν ἔσεσθαι. 16.175. ποιοῦμαι δὲ πολλάκις αὐτῶν τὴν μνήμην ἐπιδιαλλάττων τὰ γένη καὶ τὰς ἐμπεφυκυίας τοῖς ἀλογίστοις ἡμῶν τε κἀκείνων μίσους αἰτίας ὑπεξαιρούμενος. 16.176. ἔθεσιν μὲν γὰρ οὐδέν ἐστιν γένος ὃ τοῖς αὐτοῖς ἀεὶ χρῆται καὶ κατὰ πόλεις ἔσθ' ὅπη πολλῆς ἐγγιγνομένης τῆς διαφορᾶς: τὸ δίκαιον δὲ πᾶσιν ἀνθρώποις ὁμοίως ἐπιτηδεύοντες λυσιτελέστατον ὂν ̔́Ελλησίν τε καὶ βαρβάροις, 17.78. κατηγορεῖτο δὲ καὶ τοῦ ἀρχιερέως ἡ θυγάτηρ, γυνὴ δὲ τοῦ βασιλέως, ὡς πάντων ἵστωρ τούτων γενομένη κρύπτειν προθυμηθεῖσα αὐτά. καὶ διὰ τάδε ̔Ηρώδης ἐκείνην τε ἐξέβαλεν καὶ τὸν υἱὸν αὐτῆς ἐξήλειψε τῶν διαθηκῶν εἰς ὃ βασιλεύσοι μενουσῶν, καὶ τὸν πενθερὸν τὴν ἀρχιερωσύνην ἀφείλετο Σίμωνα τὸν τοῦ Βοηθοῦ, καθίσταται δὲ Ματθίαν τὸν Θεοφίλου ̔Ιεροσολυμίτην γένος. 17.141. ἦν δὲ ἡ ̓Ακμὴ ̓Ιουδαία μὲν τὸ γένος, ἐδούλευε δὲ ̓Ιουλίᾳ τῇ Καίσαρος γυναικὶ καὶ ἔπρασσε ταῦτα φιλίᾳ τῇ ̓Αντιπάτρου ὠνηθεῖσα ὑπ' αὐτοῦ μεγάλῃ δόσει χρημάτων συγκακουργεῖν κατά τε τοῦ πατρὸς καὶ κατὰ τῆς τηθίδος. 17.174. ἀφικομένων προστάγματι τῷ αὐτοῦ ̓Ιουδαίων ἀνδρῶν παντὸς τοῦ ἔθνους ὁποίποτε ἀξιολόγων: πολλοὶ δὲ ἐγένοντο ὡς τοῦ παντὸς ἔθνους κατακεκλημένου καὶ πάντων ἀκροασαμένων τοῦ διατάγματος, εἰς γὰρ θάνατον ἦν ἀνακείμενα τοῖς ἀλογήσασι τῶν ἐπιστολῶν ἐμμαινομένου πᾶσιν τοῦ βασιλέως ὁμοίως τοῖς τε ἀναιτίοις καὶ παρεσχηκόσιν αἰτίαν: 17.324. Τούτων δὲ ταύτῃ διαπεπραγμένων ὑπὸ Καίσαρος νεανίας ̓Ιουδαῖος μὲν τὸ γένος, ἐπὶ δὲ τῆς Σιδωνίων τεθραμμένος πόλεως παρά τινι τῶν ̔Ρωμαϊκῶν ἀπελευθέρων εἰσῴκισεν αὑτὸν εἰς τὴν ̔Ηρώδου συγγένειαν ὁμοιότητι μορφῆς, ἣ πρὸς ̓Αλέξανδρον αὐτῷ τὸν ἀνῃρημένον ̔Ηρώδου υἱὸν ἐμαρτυρεῖτο παρὰ τοῖς θεωροῦσιν. 18.103. καὶ ̓Αρτάβανος πέμπει Τιβερίῳ ὅμηρον Δαρεῖον τὸν υἱὸν μετὰ πολλῶν δώρων, ἐν οἷς καὶ ἄνδρα ἑπτάπηχυν τὸ μέγεθος ̓Ιουδαῖον τὸ γένος ̓Ελεάζαρον ὄνομα: 18.106. Τότε δὲ καὶ Φίλιππος, ̔Ηρώδου δὲ ἦν ἀδελφός, τελευτᾷ τὸν βίον εἰκοστῷ μὲν ἐνιαυτῷ τῆς Τιβερίου ἀρχῆς, ἡγησάμενος δὲ αὐτὸς ἑπτὰ καὶ τριάκοντα τῆς Τραχωνίτιδος καὶ Γαυλανίτιδος καὶ τοῦ Βατανέων ἔθνους πρὸς αὐταῖς, μέτριον δὲ ἐν οἷς ἦρχεν παρασχὼν τὸν τρόπον καὶ ἀπράγμονα: 18.128. εἴ γε ἐντὸς ἑκατὸν ἐτῶν ἐξόδου συνέβη πλὴν ὀλίγων, πολλοὶ δ' ἦσαν, διαφθαρῆναι τοὺς ̔Ηρώδου ἀπογόνους: φέροι δ' ἄν τι κἀπὶ σωφρονισμῷ τοῦ ἀνθρωπείου γένους τὸ τὴν δυστυχίαν αὐτῶν μαθεῖν, 18.167. καὶ γὰρ ἦν ἄλλος Σαμαρεὺς γένος Καίσαρος δὲ ἀπελεύθερος: παρὰ τούτου δάνεισμα μυριάδας ἑκατὸν εὑρόμενος τῇ τε ̓Αντωνίᾳ καταβάλλει τὸ ὀφειληθὲν χρέος καὶ τῶν λοιπῶν τῷ ἀναλώματι θεραπεύων τὸν Γάιον μειζόνως ἐν ἀξιώματι ἦν παρ' αὐτῷ. 18.196. καὶ μαθὼν μὲν ̓Αγρίππαν ὄνομα αὐτῷ, ̓Ιουδαῖον δὲ τὸ γένος καὶ τῶν ἐκείνῃ ἀξιολογωτάτων, ἠξίωσεν τὸν συνδεδεμένον αὐτῷ στρατιώτην πλησίον ἐλθεῖν διὰ λόγων: βούλεσθαι γάρ τινα ἀμφὶ τῶν πατρίων ἔρεσθαι αὐτόν. 18.314. καὶ ἦσαν γὰρ ̓Ασιναῖος καὶ ̓Ανιλαῖος Νεερδᾶται μὲν τὸ γένος, ἀλλήλων δὲ ἀδελφοί. καὶ αὐτούς, πατρὸς δ' ἦσαν ὀρφανοί, ἡ μήτηρ προσέταξεν ἱστῶν μαθήσει ποιήσεως, οὐκ ὄντος ἀπρεποῦς τοῖς ἐπιχωρίοις ὥστε τοὺς ἄνδρας ταλασιουργεῖν παρ' αὐτοῖς. τούτοις ὁ τοῖς ἔργοις ἐφεστώς, καὶ γὰρ ἐμεμαθήκεσαν παρ' αὐτῷ, βραδυτῆτα ἐπικαλέσας τῆς ἀφίξεως ἐκόλασε πληγαῖς. 18.378. ἐφοβήθη δὲ καὶ πᾶν τὸ τῇδε ̓Ιουδαίων ἔθνος τούς τε Βαβυλωνίους καὶ τοὺς Σελευκεῖς, ἐπειδὴ καὶ ὁπόσον ἦν Σύρων ἐμπολιτεῦον τοῖς τόποις ταὐτὸν ἔλεγον τοῖς Σελευκεῦσιν ἐπὶ πολέμῳ τῷ πρὸς τοὺς ̓Ιουδαίους. 19.17. ̔Οδοὺς μὲν δὴ τρεῖς ὁ θάνατος αὐτοῦ παρεσκευάζετο καὶ τούτων ἑκάστης ἄνδρες ἀγαθοὶ τὴν ἡγεμονίαν εἶχον. Αἰμίλιός τε γὰρ ̔Ρῆγλος ἐκ Κορδύβης τῆς ἐν ̓Ιβηρίᾳ γένος συνεῖχέν τινας ἢ δι' ἐκείνων ἢ δι' αὐτοῦ πρόθυμος ὢν ἄρασθαι Γάιον. 19.17. καὶ εἴη μὲν εἰς πᾶν τοῦ αἰῶνος τὸ ἐπιὸν παραμεῖναι τὴν ἄδειαν αὐτῆς, ἀρκοῦσα δ' ἂν γένοιτο καὶ ἥδε ἡ ἡμέρα τοῖς τε νεωτέροις ἡμῶν καὶ ὅσοι γεγηράκαμεν αἰὼν ὑπείληπται, τοῖς πρεσβυτέροις δόντων ἀγαθῶν αὐτῆς ἐν ὁμιλίᾳ γεγονότες μετασταῖεν, τοῖς δὲ 19.119. πρώτους δὲ εἰς τοὺς Γερμανοὺς ἡ αἴσθησις ἀφίκετο τῆς Γαί̈ου τελευτῆς. δορυφόροι δ' ἦσαν οὗτοι ὁμώνυμοι τῷ ἔθνει ἀφ' οὗ κατειλέχατο Κελτικοῦ τάγμα παρεχόμενοι τὸ αὐτῶν. 20.52. ὡς δ' ἐπανῆλθον ταχέως κομίζοντες τοῖς ἀπορουμένοις διένειμε τροφὴν καὶ μεγίστην αὐτῆς μνήμην τῆς εὐποιίας ταύτης εἰς τὸ πᾶν ἡμῶν ἔθνος καταλέλοιπε. 20.81. ̓Αποτυχόντες δὲ οἱ τῶν ̓Αδιαβηνῶν μεγιστᾶνες τῆς πρώτης ἐπιχειρήσεως παραδόντος αὐτοὺς τοῦ θεοῦ τῷ βασιλεῖ οὐδ' ὣς ἠρέμουν, ἀλλὰ γράφουσιν πάλιν Οὐολογέσῃ, βασιλεὺς δὲ Πάρθων οὗτος ἦν, παρακαλοῦντες ἀποκτεῖναι μὲν τὸν ̓Ιζάτην, καταστῆσαι δ' αὐτοῖς ἕτερον δυνάστην καὶ τῷ γένει Πάρθον: μισεῖν γὰρ ἔλεγον τὸν ἑαυτῶν βασιλέα καταλύσαντα μὲν τὰ πάτρια, ξένων δ' ἐραστὴν ἐθῶν γενόμενον. 20.123. οἱ δὲ πρῶτοι κατὰ τιμὴν καὶ γένος τῶν ̔Ιεροσολυμιτῶν, ὡς εἶδον εἰς οἷον κακῶν μέγεθος ἥκουσιν, μετενδυσάμενοι σάκκους καὶ σποδοῦ τὰς κεφαλὰς ἀναπλήσαντες παντοῖοι τοὺς ἀφεστῶτας παρακαλοῦντες ἦσαν καὶ πείθοντες πρὸ ὀφθαλμῶν θεμένους κατασκαφησομένην μὲν αὐτῶν τὴν πατρίδα, τὸ δὲ ἱερὸν πυρποληθησόμενον, αὐτῶν δὲ καὶ γυναικῶν σὺν τέκνοις ἀνδραποδισμοὺς ἐσομένους, μεταθέσθαι τὸν λογισμὸν καὶ τὰ ὅπλα ῥίψαντας ἠρεμεῖν εἰς τὸ λοιπὸν ἀποχωρήσαντας εἰς τὰ αὑτῶν. 20.142. καθ' ὃν χρόνον τῆς ̓Ιουδαίας ἐπετρόπευε Φῆλιξ θεασάμενος ταύτην, καὶ γὰρ ἦν κάλλει πασῶν διαφέρουσα, λαμβάνει τῆς γυναικὸς ἐπιθυμίαν, καὶ ̓́Ατομον ὀνόματι τῶν ἑαυτοῦ φίλων ̓Ιουδαῖον, Κύπριον δὲ τὸ γένος, μάγον εἶναι σκηπτόμενον πέμπων πρὸς αὐτὴν ἔπειθεν τὸν ἄνδρα καταλιποῦσαν αὐτῷ γήμασθαι, μακαρίαν ποιήσειν ἐπαγγελλόμενος μὴ ὑπερηφανήσασαν αὐτόν. 20.147. τῷ αὐτῷ δὲ καιρῷ καὶ Μαριάμμη παραιτησαμένη τὸν ̓Αρχέλαον συνῴκησε Δημητρίῳ τῶν ἐν ̓Αλεξανδρείᾳ ̓Ιουδαίων πρωτεύοντι γένει τε καὶ πλούτῳ: τότε δὴ καὶ τὴν ἀλαβαρχίαν αὐτὸς εἶχεν. γενόμενον δ' αὐτῇ παιδίον ἐξ ἐκείνου ̓Αγριππῖνον προσηγόρευσεν. ἀλλὰ περὶ μὲν ἑκάστου τούτων μετὰ ἀκριβείας ὕστερον ἀπαγγελοῦμεν. 20.163. καὶ δὴ διὰ τοιαύτης αἰτίας ὁ Φῆλιξ τὸν πιστότατον τῶν ̓Ιωνάθου φίλων ̔Ιεροσολυμίτην τὸ γένος Δωρᾶν ὀνόματι πείθει πολλὰ χρήματα δώσειν ὑπισχνούμενος ἐπαγαγεῖν τῷ ̓Ιωνάθῃ τοὺς λῃστὰς ἀναιρήσοντας, κἀκεῖνος ὑπακούσας ἐμηχανήσατο διὰ τῶν λῃστῶν πραχθῆναι τοιούτῳ τρόπῳ τὸν φόνον: 20.173. Γίνεται δὲ καὶ τῶν Καισάρειαν οἰκούντων ̓Ιουδαίων στάσις πρὸς τοὺς ἐν αὐτῇ Σύρους περὶ ἰσοπολιτείας: οἱ μὲν γὰρ ̓Ιουδαῖοι πρωτεύειν ἠξίουν διὰ τὸ τὸν κτίστην τῆς Καισαρείας ̔Ηρώδην αὐτῶν βασιλέα γεγονέναι τὸ γένος ̓Ιουδαῖον, Σύροι δὲ τὰ μὲν περὶ τὸν ̔Ηρώδην ὡμολόγουν, ἔφασκον δὲ τὴν Καισάρειαν Στράτωνος πύργον τὸ πρότερον καλεῖσθαι καὶ τότε μηδένα γεγονέναι τῆς πόλεως αὐτῶν ̓Ιουδαῖον οἰκήτορα. 20.214. Κοστόβαρος δὲ καὶ Σαοῦλος αὐτοὶ καθ' αὑτοὺς μοχθηρὰ πλήθη συνῆγον γένους μὲν ὄντες βασιλικοῦ καὶ διὰ τὴν πρὸς ̓Αγρίππαν συγγένειαν εὐνοίας τυγχάνοντες, βίαιοι δὲ καὶ ἁρπάζειν τὰ τῶν ἀσθενεστέρων ἕτοιμοι. ἐξ ἐκείνου μάλιστα τοῦ καιροῦ συνέβη τὴν πόλιν ἡμῶν νοσεῖν προκοπτόντων πάντων ἐπὶ τὸ χεῖρον. 20.252. Γέσσιος δὲ Φλῶρος ὁ πεμφθεὶς ̓Αλβίνου διάδοχος ὑπὸ Νέρωνος πολλῶν ἐνέπλησε κακῶν ̓Ιουδαίους. Κλαζομένιος μὲν ἦν τὸ γένος οὗτος, ἐπήγετο δὲ γυναῖκα Κλεοπάτραν, δι' ἣν φίλην οὖσαν Ποππαίας τῆς Νέρωνος γυναικὸς καὶ πονηρίᾳ μηδὲν αὐτοῦ διαφέρουσαν τῆς ἀρχῆς ἐπέτυχεν. | 1.14. Upon the whole, a man that will peruse this history, may principally learn from it, that all events succeed well, even to an incredible degree, and the reward of felicity is proposed by God; but then it is to those that follow his will, and do not venture to break his excellent laws: and that so far as men any way apostatize from the accurate observation of them, what was practicable before becomes impracticable; and whatsoever they set about as a good thing is converted into an incurable calamity. 1.14. 3. Noah, when, after the deluge, the earth was resettled in its former condition, set about its cultivation; and when he had planted it with vines, and when the fruit was ripe, and he had gathered the grapes in their season, and the wine was ready for use, he offered sacrifice, and feasted, 1.20. neither could the legislator himself have a right mind without such a contemplation; nor would any thing he should write tend to the promotion of virtue in his readers; I mean, unless they be taught first of all, that God is the Father and Lord of all things, and sees all things, and that thence he bestows a happy life upon those that follow him; but plunges such as do not walk in the paths of virtue into inevitable miseries. 1.75. 2. Now God loved this man for his righteousness: yet he not only condemned those other men for their wickedness, but determined to destroy the whole race of mankind, and to make another race that should be pure from wickedness; and cutting short their lives, and making their years not so many as they formerly lived, but one hundred and twenty only, he turned the dry land into sea; 1.96. 7. But as for Noah, he was afraid, since God had determined to destroy mankind, lest he should drown the earth every year; so he offered burnt-offerings, and besought God that nature might hereafter go on in its former orderly course, and that he would not bring on so great a judgment any more, by which the whole race of creatures might be in danger of destruction: but that, having now punished the wicked, he would of his goodness spare the remainder, and such as he had hitherto judged fit to be delivered from so severe a calamity; 1.187. and God required of him to be of good courage, and said that he would add to all the rest of the benefits that he had bestowed upon him, ever since he led him out of Mesopotamia, the gift of children. Accordingly Sarai, at God’s command, brought to his bed one of her handmaidens, a woman of Egyptian descent, in order to obtain children by her; 1.191. 5. The forementioned son was born to Abram when he was eighty-six years old: but when he was ninety-nine, God appeared to him, and promised him that he Should have a son by Sarai, and commanded that his name should be Isaac; and showed him, that from this son should spring great nations and kings, and that they should obtain all the land of Canaan by war, from Sidon to Egypt. 1.193. And Abram inquiring also concerning Ismael, whether he should live or not, God signified to him that he should live to be very old, and should be the father of great nations. Abram therefore gave thanks to God for these blessings; and then he, and all his family, and his son Ismael, were circumcised immediately; the son being that day thirteen years of age, and he ninety-nine. 1.235. He foretold also, that his family should increase into many nations and that those patriarchs should leave behind them an everlasting name; that they should obtain the possession of the land of Canaan, and be envied by all men. When God had said this, he produced to them a ram, which did not appear before, for the sacrifice. 2.32. 3. But Judas, being one of Jacob’s sons also, seeing some Arabians, of the posterity of Ismael, carrying spices and Syrian wares out of the land of Gilead to the Egyptians, after Rubel was gone, advised his brethren to draw Joseph out of the pit, and sell him to the Arabians; 2.78. That Joseph himself was laid in bonds by Potiphar, who was his head cook, as a slave; but, he said, he was one of the noblest of the stock of the Hebrews; and said further, his father lived in great splendor. “If, therefore, thou wilt send for him, and not despise him on the score of his misfortunes, thou wilt learn what thy dreams signify.” 2.179. Zabulon had with him three sons—Sarad, Helon, Jalel. So far is the posterity of Lea; with whom went her daughter Dinah. These are thirty-three. 2.181. And this was the legitimate posterity of Jacob. He had besides by Bilhah, the handmaid of Rachel, Dan and Nephtliali; which last had four sons that followed him—Jesel, Guni, Issari, and Sellim. Dan had an only begotten son, Usi. 2.202. for when they saw how the nation of the Israelites flourished, and were become eminent already in plenty of wealth, which they had acquired by their virtue and natural love of labor, they thought their increase was to their own detriment. And having, in length of time, forgotten the benefits they had received from Joseph, particularly the crown being now come into another family, they became very abusive to the Israelites, and contrived many ways of afflicting them; 2.203. for they enjoined them to cut a great number of channels for the river, and to build walls for their cities and ramparts, that they might restrain the river, and hinder its waters from stagnating, upon its running over its own banks: they set them also to build pyramids, and by all this wore them out; and forced them to learn all sorts of mechanical arts, and to accustom themselves to hard labor. 2.205. 2. While the affairs of the Hebrews were in this condition, there was this occasion offered itself to the Egyptians, which made them more solicitous for the extinction of our nation. One of those sacred scribes, who are very sagacious in foretelling future events truly, told the king, that about this time there would a child be born to the Israelites, who, if he were reared, would bring the Egyptian dominion low, and would raise the Israelites; that he would excel all men in virtue, and obtain a glory that would be remembered through all ages. 2.211. Hereupon he betook himself to prayer to God; and entreated him to have compassion on those men who had nowise transgressed the laws of his worship, and to afford them deliverance from the miseries they at that time endured, and to render abortive their enemies’ hopes of the destruction of their nation. 2.216. and when he is brought up in a surprising way, he shall deliver the Hebrew nation from the distress they are under from the Egyptians. His memory shall be famous while the world lasts; and this not only among the Hebrews, but foreigners also:—all which shall be the effect of my favor to thee, and to thy posterity. He shall also have such a brother, that he shall himself obtain my priesthood, and his posterity shall have it after him to the end of the world. 2.225. for God had taken such great care in the formation of Moses, that he caused him to be thought worthy of bringing up, and providing for, by all those that had taken the most fatal resolutions, on account of the dread of his nativity, for the destruction of the rest of the Hebrew nation. Thermuthis bid them bring her a woman that might afford her breast to the child; 2.300. 3. Accordingly, God punished his falseness with another plague, added to the former; for there arose out of the bodies of the Egyptians an innumerable quantity of lice, by which, wicked as they were, they miserably perished, as not able to destroy this sort of vermin either with washes or with ointments. 3.23. and some way of deliverance from the want they were in, because in him, and in him alone, was their hope of salvation; and he desired that he would forgive what necessity had forced the people to do, since such was the nature of mankind, hard to please, and very complaining under adversities. Accordingly God promised he would take care of them, and afford them the succor they were desirous of. 3.88. And let them be to you venerable, and contended for more earnestly by you than your own children and your own wives; for if you will follow them, you will lead a happy life you will enjoy the land fruitful, the sea calm, and the fruit of the womb born complete, as nature requires; you will be also terrible to your enemies for I have been admitted into the presence of God and been made a hearer of his incorruptible voice so great is his concern for your nation, and its duration.” 3.191. So that he is to put on the vestments which are consecrated to God; he is to have the care of the altars, and to make provision for the sacrifices; and he it is that must put up prayers for you to God, who will readily hear them, not only because he is himself solicitous for your nation, but also because he will receive them as offered by one that he hath himself chosen to this office.” 3.192. The Hebrews were pleased with what was said, and they gave their approbation to him whom God had ordained; for Aaron was of them all the most deserving of this honor, on account of his own stock and gift of prophecy, and his brother’s virtue. He had at that time four sons, Nadab, Abihu, Eleazar, and Ithamar. 3.313. and that on this account, though he would not indeed destroy them all, nor utterly exterminate their nation, which he had honored more than any other part of mankind, yet he would not permit them to take possession of the land of Canaan, nor enjoy its happiness; 4.14. 2. Corah, a Hebrew of principal account both by his family and by his wealth, one that was also able to speak well, and one that could easily persuade the people by his speeches, saw that Moses was in an exceeding great dignity, and was uneasy at it, and envied him on that account (he was of the same tribe with Moses, and of kin to him), was particularly grieved, because he thought he better deserved that honorable post on account of his great riches, and not inferior to him in his birth. 4.19. for if God had determined to bestow that honor on one of the tribe of Levi, I am more worthy of it than he is; I myself being equal to Moses by my family, and superior to him both in riches and in age: but if God had determined to bestow it on the eldest tribe, that of Reuben might have it most justly; and then Dathan, and Abiram, and [On, the son of] Peleth, would have it; for these are the oldest men of that tribe, and potent on account of their great wealth also.” 4.114. Then said he, “Happy is this people, on whom God bestows the possession of innumerable good things, and grants them his own providence to be their assistant and their guide; so that there is not any nation among mankind but you will be esteemed superior to them in virtue, and in the earnest prosecution of the best rules of life, and of such as are pure from wickedness, and will leave those rules to your excellent children; and this out of the regard that God bears to you, and the provision of such things for you as may render you happier than any other people under the sun. 4.115. You shall retain that land to which he hath sent you, and it shall ever be under the command of your children; and both all the earth, as well as the seas, shall be filled with your glory: and you shall be sufficiently numerous to supply the world in general, and every region of it in particular, with inhabitants out of your stock. 4.122. I then did not intend to praise this army, nor to go over the several good things which God intended to do to their race; but since he was so favorable to them, and so ready to bestow upon them a happy life and eternal glory, he suggested the declaration of those things to me: 4.127. and spake thus to them:—“O Balak, and you Midianites that are here present, (for I am obliged even without the will of God to gratify you,) it is true no entire destruction can seize upon the nation of the Hebrews, neither by war, nor by plague, nor by scarcity of the fruits of the earth, nor can any other unexpected accident be their entire ruin; 4.201. Let the ascent to it be not by steps but by an acclivity of raised earth. And let there be neither an altar nor a temple in any other city; for God is but one, and the nation of the Hebrews is but one. 4.262. And now, since it is reasonable to forgive the sins of those that are young, let it suffice thee to have given so many indications of thy contempt of us; reform thyself, and act more wisely for the time to come; considering that God is displeased with those that are insolent towards their parents, because he is himself the Father of the whole race of mankind, and seems to bear part of that dishonor which falls upon those that have the same name, when they do not meet with dire returns from their children. And on such the law inflicts inexorable punishment; of which punishment mayst thou never have the experience.” 4.290. 40. Let those that have made themselves eunuchs be had in detestation; and do you avoid any conversation with them who have deprived themselves of their manhood, and of that fruit of generation which God has given to men for the increase of their kind: let such be driven away, as if they had killed their children, since they beforehand have lost what should procure them; 4.300. When you have beaten your enemies in battle, slay those that have fought against you; but preserve the others alive, that they may pay you tribute, excepting the nation of the Canaanites; for as to that people, you must entirely destroy them. 5.56. So these men, having obtained what they desired, by deceiving the Israelites, went home: but when Joshua led his army to the country at the bottom of the mountains of this part of Canaan, he understood that the Gibeonites dwelt not far from Jerusalem, and that they were of the stock of the Canaanites; so he sent for their governors, and reproached them with the cheat they had put upon him; 5.93. 25. After this was over, he gathered the army together to a congregation, and spake thus to those tribes that had their settlement in the land of the Amorites beyond Jordan,—for fifty thousand of them had armed themselves, and had gone to the war along with them:—“Since that God, who is the Father and Lord of the Hebrew nation, has now given us this land for a possession, and promised to preserve us in the enjoyment of it as our own for ever; 5.298. So they being desirous not to be blamed themselves, came to the rock with three thousand armed men, and complained to Samson of the bold insults he had made upon the Philistines, who were men able to bring calamity upon the whole nation of the Hebrews; and they told him they were come to take him, and to deliver him up to them, and put him into their power; so they desired him to bear this willingly. 6.61. for God is the best of beings, and they chose to have a man for their king; while kings will use their subjects as beasts, according to the violence of their own wills and inclinations, and other passions, as wholly carried away with the lust of power, but will not endeavor so to preserve the race of mankind as his own workmanship and creation, which, for that very reason, God would take cake of. “But since you have come to a fixed resolution, and this injurious treatment of God has quite prevailed over you, dispose yourselves by your tribes and scepters, and cast lots.” 7.61. 1. Now the Jebusites, who were the inhabitants of Jerusalem, and were by extraction Canaanites, shut their gates, and placed the blind, and the lame, and all their maimed persons, upon the wall, in way of derision of the king, and said that the very lame themselves would hinder his entrance into it. This they did out of contempt of his power, and as depending on the strength of their walls. David was hereby enraged, and began the siege of Jerusalem, and employed his utmost diligence and alacrity therein, 7.151. He also revealed to him, and laid before him, the anger of God against him, who had made him king over the army of the Hebrews, and lord of all the nations, and those many and great nations round about him; who had formerly delivered him out of the hands of Saul, and had given him such wives as he had justly and legally married; and now this God was despised by him, and affronted by his impiety, when he had married, and now had, another man’s wife; and by exposing her husband to the enemy, had really slain him; 7.330. Now Araunah was thrashing wheat; and when he saw the king and all his servants coming to him, he ran before, and came to him and worshipped him: he was by his lineage a Jebusite, but a particular friend of David’s; and for that cause it was that, when he overthrew the city, he did him no harm, as we informed the reader a little before. 7.356. and commanded them to follow Solomon through the midst of the city, and to sound the trumpets, and wish aloud that Solomon the king may sit upon the royal throne for ever, that so all the people may know that he is ordained king by his father. He also gave Solomon a charge concerning his government, to rule the whole nation of the Hebrews, and particularly the tribe of Judah, religiously and righteously. 7.380. 10. Upon this occasion all the people rejoiced, as in particular did David, when he saw the zeal and forward ambition of the rulers, and the priests, and of all the rest; and he began to bless God with a loud voice, calling him the Father and Parent of the universe, and the Author of human and divine things, with which he had adorned Solomon, the patron and guardian of the Hebrew nation, and of its happiness, and of that kingdom which he hath given his son. 7.391. He was also of very great abilities in understanding, and apprehension of present and future circumstances, when he was to manage any affairs. He was prudent and moderate, and kind to such as were under any calamities; he was righteous and humane, which are good qualities, peculiarly fit for kings; nor was he guilty of any offense in the exercise of so great an authority, but in the business of the wife of Uriah. He also left behind him greater wealth than any other king, either of the Hebrews or, of other nations, ever did. 8.76. 4. Now Solomon sent for an artificer out of Tyre, whose name was Hiram; he was by birth of the tribe of Naphtali, on the mother’s side, (for she was of that tribe,) but his father was Ur, of the stock of the Israelites. This man was skillful in all sorts of work; but his chief skill lay in working in gold, and silver, and brass; by whom were made all the mechanical works about the temple, according to the will of Solomon. 9.211. When they had cast lots, the lot fell upon the prophet; and when they asked him whence he came, and what he had done? he replied, that he was a Hebrew by nation, and a prophet of Almighty God; and he persuaded them to cast him into the sea, if they would escape the danger they were in, for that he was the occasion of the storm which was upon them. 10.80. Now these two prophets were priests by birth, but of them Jeremiah dwelt in Jerusalem, from the thirteenth year of the reign of Josiah, until the city and temple were utterly destroyed. However, as to what befell this prophet, we will relate it in its proper place. 10.122. but there was one of the king’s servants, who was in esteem with him, an Ethiopian by descent, who told the king what a state the prophet was in, and said that his friends and his rulers had done evil in putting the prophet into the mire, and by that means contriving against him that he should suffer a death more bitter than that by his bonds only. 10.183. And such was the end of the nation of the Hebrews, as it hath been delivered down to us, it having twice gone beyond Euphrates; for the people of the ten tribes were carried out of Samaria by the Assyrians, in the days of king Hoshea; after which the people of the two tribes that remained after Jerusalem was taken [were carried away] by Nebuchadnezzar, the king of Babylon and Chaldea. 10.222. and when he was made sensible, as he was in a little time, that his father Nebuchodonosor [Nabopollassar] was dead, and having settled the affairs of Egypt, and the other countries, as also those that concerned the captive Jews, and Phoenicians, and Syrians, and those of the Egyptian nations; and having committed the conveyance of them to Babylon to certain of his friends, together with the gross of his army, and the rest of their ammunition and provisions, he went himself hastily, accompanied with a few others, over the desert, and came to Babylon. 10.237. Now when the king’s grandmother saw him cast down at this accident, she began to encourage him, and to say, that there was a certain captive who came from Judea, a Jew by birth, but brought away thence by Nebuchadnezzar when he had destroyed Jerusalem, whose name was Daniel, a wise man, and one of great sagacity in finding out what was impossible for others to discover, and what was known to God alone, who brought to light and answered such questions to Nebuchadnezzar as no one else was able to answer when they were consulted. 11.3. for he stirred up the mind of Cyrus, and made him write this throughout all Asia: “Thus saith Cyrus the king: Since God Almighty hath appointed me to be king of the habitable earth, I believe that he is that God which the nation of the Israelites worship; 11.19. In like manner did Vashti the queen gather her guests together, and made them a feast in the palace. Now the king was desirous to show her, who exceeded all other women in beauty, to those that feasted with him, and he sent some to command her to come to his feast. 11.19. 1. When the foundations of the temple were laying, and when the Jews were very zealous about building it, the neighboring nations, and especially the Cutheans, whom Shalmanezer, king of Assyria, had brought out of Persia and Media, and had planted in Samaria, when he carried the people of Israel captives, besought the governors, and those that had the care of such affairs, that they would interrupt the Jews, both in the rebuilding of their city, and in the building of their temple. 11.88. 4. When the Cuthearts heard this, for the Samaritans have that appellation, they had indignation at it, and persuaded the nations of Syria to desire of the governors, in the same manner as they had done formerly in the days of Cyrus, and again in the days of Cambyses afterwards, to put a stop to the building of the temple, and to endeavor to delay and protract the Jews in their zeal about it. 11.123. Accordingly, the king wrote the following epistle to those governors: “Xerxes, king of kings, to Esdras the priest, and reader of the divine law, greeting. I think it agreeable to that love which I bear to mankind, to permit those of the Jewish nation that are so disposed, as well as those of the priests and Levites that are in our kingdom, to go together to Jerusalem. 11.161. and when they replied that they were in a bad state for that their walls were thrown down to the ground, and that the neighboring nations did a great deal of mischief to the Jews, while in the day time they overran the country, and pillaged it, and in the night did them mischief, insomuch that not a few were led away captive out of the country, and out of Jerusalem itself, and that the roads were in the day time found full of dead men. 11.162. Hereupon Nehemiah shed tears, out of commiseration of the calamities of his countrymen; and, looking up to heaven, he said, “How long, O Lord, wilt thou overlook our nation, while it suffers so great miseries, and while we are made the prey and spoil of all men?” 11.184. 1. After the death of Xerxes, the kingdom came to be transferred to his son Cyrus, whom the Greeks called Artaxerxes. When this man had obtained the government over the Persians, the whole nation of the Jews, with their wives and children, were in danger of perishing; 11.207. 4. Some time after this [two eunuchs], Bigthan and Teresh, plotted against the king; and Barnabazus, the servant of one of the eunuchs, being by birth a Jew, was acquainted with their conspiracy, and discovered it to the queen’s uncle; and Mordecai, by the means of Esther, made the conspirators known to the king. 11.209. 5. Now there was one Haman, the son of Amedatha, by birth an Amalekite, that used to go in to the king; and the foreigners and Persians worshipped him, as Artaxerxes had commanded that such honor should be paid to him; 11.211. And when he desired to punish Mordecai, he thought it too small a thing to request of the king that he alone might be punished; he rather determined to abolish the whole nation, for he was naturally an enemy to the Jews, because the nation of the Amalekites, of which he was; had been destroyed by them. 11.277. This hath been the case of Haman, the son of Ammedatha, by birth an Amalekite, and alien from the blood of the Persians, who, when he was hospitably entertained by us, and partook of that kindness which we bear to all men to so great a degree, as to be called my father, and to be all along worshipped, and to have honor paid him by all in the second rank after the royal honor due to ourselves, he could not bear his good fortune, nor govern the magnitude of his prosperity with sound reason; 11.283. and I will that you take notice, that every city, and every nation, that shall disobey any thing that is contained in this epistle, shall be destroyed by fire and sword. However, let this epistle be published through all the country that is under our obedience, and let all the Jews, by all means, be ready against the day before mentioned, that they may avenge themselves upon their enemies.” 11.302. 2. Now when John had departed this life, his son Jaddua succeeded in the high priesthood. He had a brother, whose name was Manasseh. Now there was one Sanballat, who was sent by Darius, the last king [of Persia], into Samaria. He was a Cutheam by birth; of which stock were the Samaritans also. 12.23. And know this further, that though I be not of kin to them by birth, nor one of the same country with them, yet do I desire these favors to be done them, since all men are the workmanship of God; and I am sensible that he is well-pleased with those that do good. I do therefore put up this petition to thee, to do good to them.” 12.23. He also erected a strong castle, and built it entirely of white stone to the very roof, and had animals of a prodigious magnitude engraven upon it. He also drew round it a great and deep canal of water. 12.127. And if any one hath a mind to know this matter accurately, let him peruse the hundred and twenty-third and hundred and twenty-fourth books of the history of this Nicolaus. Now as to this determination of Agrippa, it is not so much to be admired, for at that time our nation had not made war against the Romans. 12.269. because his fellow citizens would follow his example, and because such a procedure would make him honored by the king. But Mattathias said he would not do it; and that if all the other nations would obey the commands of Antiochus, either out of fear, or to please him, yet would not he nor his sons leave the religious worship of their country. 12.331. And as these epistles were reading, there came other messengers out of Galilee, who informed him that the inhabitants of Ptolemais, and of Tyre and Sidon, and strangers of Galilee, were gotten together. 12.403. When Nicanor was come to Jerusalem, he did not resolve to fight Judas immediately, but judged it better to get him into his power by treachery; so he sent him a message of peace, and said there was no manner of necessity for them to fight and hazard themselves; and that he would give him his oath that he would do him no harm, for that he only came with some friends, in order to let him know what king Demetrius’s intentions were, and what opinion he had of their nation. 12.434. And when his character was so excellent [while he was alive], he left behind him a glorious reputation and memorial, by gaining freedom for his nation, and delivering them from slavery under the Macedonians. And when he had retained the high priesthood three years, he died. 13.131. 1. Now there was a certain commander of Alexander’s forces, an Apanemian by birth, whose name was Diodotus, and was also called Trypho, took notice of the ill-will of the soldiers bare to Demetrius, and went to Malchus the Arabian, who brought up Antiochus, the son of Alexander, and told him what ill-will the army bare Demetrius, and persuaded him to give him Antiochus, because he would make him king, and recover to him the kingdom of his father. 13.255. However, it was not till the sixth month that he took Medaba, and that not without the greatest distress of his army. After this he took Samega, and the neighboring places; and besides these, Shechem and Gerizzim, and the nation of the Cutheans, 13.319. He was naturally a man of candor, and of great modesty, as Strabo bears witness, in the name of Timagenes; who says thus: “This man was a person of candor, and very serviceable to the Jews; for he added a country to them, and obtained a part of the nation of the Itureans for them, and bound them to them by the bond of the circumcision of their genitals.” 14.43. He also accused him, that the incursions which had been made into their neighbors’ countries, and the piracies that had been at sea, were owing to him; and that the nation would not have revolted, unless Aristobulus had been a man given to violence and disorder; and there were no fewer than a thousand Jews, of the best esteem among them, who confirmed this accusation; which confirmation was procured by Antipater. 14.43. but before he did this, he greatly reproached Herod with the meanness of his family, although he was then king. Herod also saw what he was doing, and stretched out his hand, and offered him all manner of security for his life; by which means all these caves were at length subdued entirely. 14.78. Moreover, the Romans exacted of us, in a little time, above ten thousand talents; and the royal authority, which was a dignity formerly bestowed on those that were high priests, by the right of their family, became the property of private men. But of these matters we shall treat in their proper places. 15.253. 9. Costobarus was an Idumean by birth, and one of principal dignity among them, and one whose ancestors had been priests to the Koze, whom the Idumeans had [formerly] esteemed as a god; 15.257. and this he did, not because he was better pleased to be under Cleopatra’s government, but because he thought that, upon the diminution of Herod’s power, it would not be difficult for him to obtain himself the entire government over the Idumeans, and somewhat more also; for he raised his hopes still higher, as having no small pretenses, both by his birth and by these riches which he had gotten by his constant attention to filthy lucre; and accordingly it was not a small matter that he aimed at. 15.384. and for the particular edifices belonging to your own country, and your own cities, as also to those cities that we have lately acquired, which we have erected and greatly adorned, and thereby augmented the dignity of your nation, it seems to me a needless task to enumerate them to you, since you well know them yourselves; but as to that undertaking which I have a mind to set about at present, and which will be a work of the greatest piety and excellence that can possibly be undertaken by us, I will now declare it to you. 16.36. for a great many of them have rather chosen to go to war on that account, as very solicitous not to transgress in those matters. And indeed we take an estimate of that happiness which all mankind do now enjoy by your means from this very thing, that we are allowed every one to worship as our own institutions require, and yet to live [in peace]; 16.36. he therefore sent and called as many as he thought fit to this assembly, excepting Archelaus; for as for him, he either hated him, so that he would not invite him, or he thought he would be an obstacle to his designs. 16.175. and I frequently make mention of these decrees, in order to reconcile other people to us, and to take away the causes of that hatred which unreasonable men bear to us. 16.176. As for our customs there is no nation which always makes use of the same, and in every city almost we meet with them different from one another; 17.78. The high priest’s daughter also, who was the king’s wife, was accused to have been conscious of all this, and had resolved to conceal it; for which reason Herod divorced her, and blotted her son out of his testament, wherein he had been mentioned as one that was to reign after him; and he took the high priesthood away from his father-in-law, Simeon the son of Boethus, and appointed Matthias the son of Theophilus, who was born at Jerusalem, to be high priest in his room. 17.141. Now Acme was a Jew by birth, and a servant to Julia, Caesar’s wife; and did this out of her friendship for Antipater, as having been corrupted by him with a large present of money, to assist in his pernicious designs against his father and his aunt. 17.174. He commanded that all the principal men of the entire Jewish nation, wheresoever they lived, should be called to him. Accordingly, they were a great number that came, because the whole nation was called, and all men heard of this call, and death was the penalty of such as should despise the epistles that were sent to call them. And now the king was in a wild rage against them all, the innocent as well as those that had afforded ground for accusations; 17.324. 1. When these affairs had been thus settled by Caesar, a certain young man, by birth a Jew, but brought up by a Roman freed-man in the city Sidon, ingrafted himself into the kindred of Herod, by the resemblance of his countece, which those that saw him attested to be that of Alexander, the son of Herod, whom he had slain; 18.103. Artabanus also, not long afterward, sent his son Darius as an hostage, with many presents, among which there was a man seven cubits tall, a Jew he was by birth, and his name was Eleazar, who, for his tallness, was called a giant. 18.106. 6. About this time it was that Philip, Herod’s brother, departed this life, in the twentieth year of the reign of Tiberius, after he had been tetrarch of Trachonitis and Gaulanitis, and of the nation of the Bataneans also, thirty-seven years. He had showed himself a person of moderation and quietness in the conduct of his life and government; 18.128. for it happened, that, within the revolution of a hundred years, the posterity of Herod, which were a great many in number, were, excepting a few, utterly destroyed. One may well apply this for the instruction of mankind, and learn thence how unhappy they were: 18.167. Now there was one Thallus, a freed-man of Caesar, of whom he borrowed a million of drachmae, and thence repaid Antonia the debt he owed her; and by sending the overplus in paying his court to Caius, became a person of great authority with him. 18.196. and when he was informed that his name was Agrippa, and that he was by nation a Jew, and one of the principal men of that nation, he asked leave of the soldier to whom he was bound, to let him come nearer to him, to speak with him; for that he had a mind to inquire of him about some things relating to his country; 18.314. Now there were two men, Asineus and Anileus, of the city Neerda by birth, and brethren to one another. They were destitute of a father, and their mother put them to learn the art of weaving curtains, it not being esteemed a disgrace among them for men to be weavers of cloth. Now he that taught them that art, and was set over them, complained that they came too late to their work, and punished them with stripes; 18.378. Now the whole nation of the Jews were in fear both of the Babylonians and of the Seleucians, because all the Syrians that live in those places agreed with the Seleucians in the war against the Jews; 19.17. 3. Now there were three several conspiracies made in order to take off Caius, and each of these three were conducted by excellent persons. Emilius Regulus, born at Corduba in Spain, got some men together, and was desirous to take Caius off, either by them or by himself. 19.17. and I heartily wish that this quiet enjoyment of it, which we have at present, might continue to all ages. However, this single day may suffice for our youth, as well as for us that are in years. It will seem an age to our old men, if they might die during its happy duration: it may also be for the instruction of the younger sort, 19.119. The Germans were the first who perceived that Caius was slain. These Germans were Caius’s guard, and carried the name of the country whence they were chosen, and composed the Celtic legion. 20.52. And as soon as they were come back, and had brought those provisions, which was done very quickly, she distributed food to those that were in want of it, and left a most excellent memorial behind her of this benefaction, which she bestowed on our whole nation. 20.81. 2. But although the grandees of Adiabene had failed in their first attempt, as being delivered up by God into their king’s hands, yet would they not even then be quiet, but wrote again to Vologases, who was then king of Parthia, and desired that he would kill Izates, and set over them some other potentate, who should be of a Parthian family; for they said that they hated their own king for abrogating the laws of their forefathers, and embracing foreign customs. 20.100. 2. Then came Tiberius Alexander as successor to Fadus; he was the son of Alexander the alabarch of Alexandria, which Alexander was a principal person among all his contemporaries, both for his family and wealth: he was also more eminent for his piety than this his son Alexander, for he did not continue in the religion of his country. 20.123. whereupon those that were the most eminent persons at Jerusalem, and that both in regard to the respect that was paid them, and the families they were of, as soon as they saw to what a height things were gone, put on sackcloth, and heaped ashes upon their heads, and by all possible means besought the seditious, and persuaded them that they would set before their eyes the utter subversion of their country, the conflagration of their temple, and the slavery of themselves, their wives, and children, which would be the consequences of what they were doing; and would alter their minds, would cast away their weapons, and for the future be quiet, and return to their own homes. These persuasions of theirs prevailed upon them. 20.142. While Felix was procurator of Judea, he saw this Drusilla, and fell in love with her; for she did indeed exceed all other women in beauty; and he sent to her a person whose name was Simon one of his friends; a Jew he was, and by birth a Cypriot, and one who pretended to be a magician, and endeavored to persuade her to forsake her present husband, and marry him; and promised, that if she would not refuse him, he would make her a happy woman. 20.147. and, at the same time, Mariamne put away Archelaus, and was married to Demetrius, the principal man among the Alexandrian Jews, both for his family and his wealth; and indeed he was then their alabarch. So she named her son whom she had by him Agrippinus. But of all these particulars we shall hereafter treat more exactly. 20.163. Wherefore Felix persuaded one of Jonathan’s most faithful friends, a citizen of Jerusalem, whose name was Doras, to bring the robbers upon Jonathan, in order to kill him; and this he did by promising to give him a great deal of money for so doing. Doras complied with the proposal, and contrived matters so, that the robbers might murder him after the following manner: 20.173. 7. And now it was that a great sedition arose between the Jews that inhabited Caesarea, and the Syrians who dwelt there also, concerning their equal right to the privileges belonging to citizens; for the Jews claimed the pre-eminence, because Herod their king was the builder of Caesarea, and because he was by birth a Jew. Now the Syrians did not deny what was alleged about Herod; but they said that Caesarea was formerly called Strato’s Tower, and that then there was not one Jewish inhabitant. 20.214. Costobarus also, and Saulus, did themselves get together a multitude of wicked wretches, and this because they were of the royal family; and so they obtained favor among them, because of their kindred to Agrippa; but still they used violence with the people, and were very ready to plunder those that were weaker than themselves. And from that time it principally came to pass that our city was greatly disordered, and that all things grew worse and worse among us. 20.252. 1. Now Gessius Florus, who was sent as successor to Albinus by Nero, filled Judea with abundance of miseries. He was by birth of the city of Clazomenae, and brought along with him his wife Cleopatra, (by whose friendship with Poppea, Nero’s wife, he obtained this government,) who was no way different from him in wickedness. |
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43. Suetonius, Nero, 16.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •identity as nation or people, in case of christianity Found in books: Gruen, Ethnicity in the Ancient World - Did it matter (2020) 213 | 16.2. During his reign many abuses were severely punished and put down, and no fewer new laws were made: a limit was set to expenditures; the public banquets were confined to a distribution of food; the sale of any kind of cooked viands in the taverns was forbidden, with the exception of pulse and vegetables, whereas before every sort of dainty was exposed for sale. Punishment was inflicted on the Christians, a class of men given to a new and mischievous superstition. He put an end to the diversions of the chariot drivers, who from immunity of long standing claimed the right of ranging at large and amusing themselves by cheating and robbing the people. The pantomimic actors and their partisans were banished from the city. |
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44. Josephus Flavius, Against Apion, 1.5, 1.7.3, 1.59, 1.75, 1.106, 1.129, 1.160, 1.164, 1.173, 1.219, 1.250, 1.252, 1.265, 1.275, 1.278, 1.298, 1.314, 1.317, 2.8, 2.28-2.30, 2.38, 2.138, 2.202, 2.296 (1st cent. CE - 1st cent. CE) Tagged with subjects: •identity as nation or people, as indicated by ethnos •identity as nation or people, as indicated by genos Found in books: Gruen, Ethnicity in the Ancient World - Did it matter (2020) 168, 169, 172 1.5. πειράσομαι δὲ καὶ τὰς αἰτίας ἀποδοῦναι, δι' ἃς οὐ πολλοὶ τοῦ ἔθνους ἡμῶν ἐν ταῖς ἱστορίαις ̔́Ελληνες ἐμνημονεύκασιν, ἔτι μέντοι καὶ τοὺς οὐ παραλιπόντας τὴν περὶ ἡμῶν ἱστορίαν ποιήσω φανεροὺς τοῖς μὴ γιγνώσκουσιν ἢ προσποιουμένοις ἀγνοεῖν. 1.5. αὐτὸς συνίειν. εἶτα σχολῆς ἐν τῇ ̔Ρώμῃ λαβόμενος, πάσης μοι τῆς πραγματείας ἐν παρασκευῇ γεγενημένης χρησάμενός τισι πρὸς τὴν ̔Ελληνίδα φωνὴν συνεργοῖς οὕτως ἐποιησάμην τῶν πράξεων τὴν παράδοσιν. τοσοῦτον δέ μοι περιῆν θάρσος τῆς ἀληθείας, ὥστε πρώτους πάντων τοὺς αὐτοκράτορας τοῦ πολέμου γενομένους Οὐεσπασιανὸν 1.59. εἶτα δὲ τὰς μαρτυρίας τῆς ἀρχαιότητος ἐκ τῶν παρ' ἄλλοις γραμμάτων παρέξω καὶ τοὺς βεβλασφημηκότας ἡμῶν τὸ γένος ἀποδείξω λίαν ἐν τοῖς λόγοις βλασφημοῦντας. 1.75. ἐκεῖνον παραγαγὼν μάρτυρα: “* τοῦ τίμαιος ὄνομα. ἐπὶ τούτου οὐκ οἶδ' ὅπως θεὸς ἀντέπνευσεν καὶ παραδόξως ἐκ τῶν πρὸς ἀνατολὴν μερῶν ἄνθρωποι τὸ γένος ἄσημοι καταθαρρήσαντες ἐπὶ τὴν χώραν ἐστράτευσαν καὶ ῥᾳδίως ἀμαχητὶ ταύτην κατὰ κράτος εἷλον, 1.106. Βούλομαι τοίνυν ἀπὸ τούτων ἤδη μετελθεῖν ἐπὶ τὰ παρὰ τοῖς Φοίνιξιν ἀναγεγραμμένα περὶ τοῦ γένους ἡμῶν καὶ τὰς ἐξ ἐκείνων μαρτυρίας παρασχεῖν. 1.129. μάρτυς δὲ τούτων Βηρῶσος ἀνὴρ Χαλδαῖος μὲν τὸ γένος, γνώριμος δὲ τοῖς περὶ παιδείαν ἀναστρεφομένοις, ἐπειδὴ περί τε ἀστρονομίας καὶ περὶ τῶν παρὰ Χαλδαίοις φιλοσοφουμένων αὐτὸς εἰς τοὺς ̔́Ελληνας ἐξήνεγκε τὰς συγγραφάς. 1.164. ἐστιν ̔́Ερμιππος ἀνὴρ περὶ πᾶσαν ἱστορίαν ἐπιμελής. λέγει τοίνυν ἐν τῷ πρώτῳ τῶν περὶ Πυθαγόρου βιβλίων, ὅτι Πυθαγόρας ἑνὸς αὐτοῦ τῶν συνουσιαστῶν τελευτήσαντος τοὔνομα Καλλιφῶντος τὸ γένος Κροτωνιάτου τὴν ἐκείνου ψυχὴν ἔλεγε συνδιατρίβειν αὐτῷ καὶ νύκτωρ καὶ μεθ' ἡμέραν: καὶ ὅτι παρεκελεύετο μὴ διέρχεσθαι τόπον, ἐφ' ὃν ὄνος ὀκλάσῃ, καὶ τῶν διψίων ὑδάτων ἀπέχεσθαι 1.173. τῶν δ' ὄπιθεν διέβαινε γένος θαυμαστὸν ἰδέσθαι, γλῶσσαν μὲν Φοίνισσαν ἀπὸ στομάτων ἀφιέντες, ᾤκεον δ' ἐν Σολύμοις ὄρεσι πλατέῃ παρὰ λίμνῃ αὐχμαλέοι κορυφὰς τροχοκουράδες, αὐτὰρ ὕπερθεν ἵππων δαρτὰ πρόσωπ' ἐφόρουν ἐσκληκότα καπνῷ. 1.252. ταῦτα μὲν καὶ τὰ τοιαῦτα Μανεθὼς συνέγραψεν. ὅτι δὲ ληρεῖ καὶ ψεύδεται περιφανῶς, ἐπιδείξω προδιαστειλάμενος ἐκεῖνο τῶν ὕστερον πρὸς ἄλλους λεχθησομένων ἕνεκα: δέδωκε γὰρ οὗτος ἡμῖν καὶ ὡμολόγηκεν ἐξ ἀρχῆς τε μὴ εἶναι τὸ γένος Αἰγυπτίους, ἀλλ' αὐτοὺς ἔξωθεν ἐπελθόντας κρατῆσαι 1.265. παρανομίας μηδὲ ὠμότητος. ὁ δὲ τὴν πολιτείαν καὶ τοὺς νόμους αὐτοῖς καταβαλόμενος ἱερεύς, φησίν, ἦν τὸ γένος ̔Ηλιοπολίτης, ὄνομα δ' ̓Οσαρσὴφ ἀπὸ τοῦ ἐν ̔Ηλιουπόλει θεοῦ ̓Οσίρεως, 2.8. ̔́Οτι μὲν οὖν οὔτε Αἰγύπτιοι τὸ γένος ἦσαν ἡμῶν οἱ πατέρες οὔτε διὰ λύμην σωμάτων ἢ τοιαύτας ἄλλας συμφοράς τινας ἐκεῖθεν ἐξηλάθησαν, οὐ μετρίως μόνον, ἀλλὰ καὶ πέρα τοῦ συμμέτρου προαποδεδεῖχθαι νομίζω. 2.8. ιν ηοξ ενιμ σαξραριο απιον πραεσυμπσιτ εδιξερε ασινι ξαπυτ ξολλοξασσε ιυδαεος ετ ευμ ξολερε αξ διγνυμ φαξερε ταντα ρελιγιονε, ετ ηοξ αφφιρματ φυισσε δεπαλατυμ, δυμ αντιοξηυς επιπηανες εχπολιασσετ τεμπλυμ ετ ιλλυδ ξαπυτ ινυεντυμ εχ αυρο ξομποσιτυμ μυλτις πεξυνιις διγνυμ. 2.28. Τοιαῦτα μέν τινα περὶ Μωσέως καὶ τῆς ἐξ Αἰγύπτου γενομένης τοῖς ̓Ιουδαίοις ἀπαλλαγῆς ὁ Αἰγύπτιος ̓Απίων ἐκαινοποίησεν παρὰ τοὺς ἄλλους ἐπινοήσας. καὶ τί γε δεῖ θαυμάζειν, εἰ περὶ τῶν ἡμετέρων ψεύδεται προγόνων λέγων αὐτοὺς εἶναι τὸ γένος Αἰγυπτίους; 2.28. ὑφ' ἡμῶν τε διηλέγχθησαν οἱ νόμοι καὶ τοῖς ἄλλοις ἅπασιν 2.29. αὐτὸς γὰρ περὶ αὐτοῦ τοὐναντίον ἐψεύδετο καὶ γεγενημένος ἐν ̓Οάσει τῆς Αἰγύπτου πάντων Αἰγυπτίων πρῶτος ὤν, ὡς ἂν εἴποι τις, τὴν μὲν ἀληθῆ πατρίδα καὶ τὸ γένος ἐξωμόσατο, ̓Αλεξανδρεὺς δὲ εἶναι καταψευδόμενος ὁμολογεῖ τὴν μοχθηρίαν τοῦ γένους. 2.29. οἱ μὲν ὡς φαυλότατον ἡμῶν τὸν νομοθέτην ἐλοιδόρησαν: τῷ δὲ τῆς ἀρετῆς πάλαι μὲν ὁ θεός, μετ' ἐκεῖνον δὲ μάρτυς ὁ χρόνος εὕρηται γεγενημένος. 2.38. τὸ δὲ δὴ θαυμάζειν, πῶς ̓Ιουδαῖοι ὄντες ̓Αλεξανδρεῖς ἐκλήθησαν, τῆς ὁμοίας ἀπαιδευσίας: πάντες γὰρ οἱ εἰς ἀποικίαν τινὰ κατακληθέντες, κἂν πλεῖστον ἀλλήλων τοῖς γένεσι διαφέρωσιν, ἀπὸ τῶν οἰκιστῶν τὴν προσηγορίαν λαμβάνουσιν. 2.138. οὐκ ἐσθίομεν καὶ τὴν τῶν αἰδοίων χλευάζει περιτομήν. τὸ μὲν οὖν περὶ τῆς τῶν ἡμέρων ζῴων ἀναιρέσεως κοινόν ἐστι καὶ πρὸς τοὺς ἄλλους ἀνθρώπους ἅπαντας, ̓Απίων δὲ τοῖς θύουσιν ἐγκαλῶν αὑτὸν ἐξήλεγξεν ὄντα τὸ γένος Αἰγύπτιον: οὐ γὰρ ἂν ̔́Ελλην ὢν ἢ Μακεδὼν ἐχαλέπαινεν: οὗτοι γὰρ εὔχονται θύειν ἑκατόμβας τοῖς θεοῖς καὶ χρῶνται τοῖς ἱερείοις πρὸς εὐωχίαν, καὶ οὐ διὰ τοῦτο συμβέβηκεν ἐρημοῦσθαι τὸν κόσμον τῶν βοσκημάτων, ὅπερ ̓Απίων ἔδεισεν. 2.202. τέκνα τρέφειν ἅπαντα προσέταξεν, καὶ γυναιξὶν ἀπεῖπεν μήτ' ἀμβλοῦν τὸ σπαρὲν μήτε διαφθείρειν ἀλλὰ ἢν φανείη τεκνοκτόνος ἂν εἴη ψυχὴν ἀφανίζουσα καὶ τὸ γένος ἐλαττοῦσα. τοιγαροῦν οὐδ' εἴ τις ἐπὶ λέχους 2.296. καὶ λοιδορεῖν χαίρουσιν ἐξεληλέγχθωσαν. σοὶ δέ, ̓Επαφρόδιτε, μάλιστα τὴν ἀλήθειαν ἀγαπῶντι καὶ διὰ σὲ τοῖς ὁμοίως βουλησομένοις περὶ τοῦ γένους ἡμῶν εἰδέναι τοῦτο καὶ τὸ πρὸ αὐτοῦ γεγράφθω βιβλίον. | 1.5. I shall also endeavor to give an account of the reasons why it hath so happened, that there hath not been a great number of Greeks who have made mention of our nation in their histories. I will, however, bring those Grecians to light who have not omitted such our history, for the sake of those that either do not know them, or pretend not to know them already. |
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45. Tertullian, To The Heathen, 1.8.11, 1.20.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •identity as nation or people, in case of christianity Found in books: Gruen, Ethnicity in the Ancient World - Did it matter (2020) 213 |
46. Scriptores Historiae Augustae, Al. Sev., 23.7 (4th cent. CE - 5th cent. CE) Tagged with subjects: •identity as nation or people, in case of christianity Found in books: Gruen, Ethnicity in the Ancient World - Did it matter (2020) 213 |