The Ancient Mediterranean Religions Index Database

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Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

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All subjects (including unvalidated):

subject	book bibliographic info
alexandriai, ii, clement of	Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1006, 1206, 1745
apollos, ii	Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 391, 456, 463, 580
i/ii, nicagoras	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 260, 262
ii	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 212, 213
ii, agesilaus	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 167 Wolfsdorf (2020), Early Greek Ethics, 413, 415, 416, 417, 423, 424, 429
ii, agrippa	Allison (2018), 4 Baruch, 93, 164 Bickerman and Tropper (2007), Studies in Jewish and Christian History, 333, 758, 761, 799, 834, 844 Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 232 Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 120, 121, 132 Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 92, 94 Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 160, 161, 162, 163, 164, 165, 166, 167, 168, 169, 170, 171, 172, 173, 174, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185, 186, 199, 217 Goodman (2006), Judaism in the Roman World: Collected Essays, 66, 103, 190, 198 Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 171, 172, 177, 216 Grabbe (2010), Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus, 42 Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 292, 296 Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 111 Sly (1990), Philo's Perception of Women, 40 Spielman (2020), Jews and Entertainment in the Ancient World. 29, 37 Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 536, 538, 541, 542, 543, 544, 545, 546, 547, 548, 549, 550, 551, 552, 553, 554, 555, 556, 571, 576, 584 van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 170, 234
ii, agrippa agrippa, vineyard/estate of	Allison (2018), 4 Baruch, 12, 49, 57, 60, 67, 131, 164, 165, 166, 173, 212, 222, 230, 231
ii, ajax, philocles	Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 55, 253
ii, alcibiades	Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 108
ii, alcmeon, philocles	Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 55, 56, 64
ii, alexander, son of aristobulus	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 18
ii, amasis, pharaoh	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 13, 14
ii, ambassadors, court of dionysius	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 92
ii, amenhotep	Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 5, 7 Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 85, 86, 87
ii, anaclet	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 308
ii, ananus	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 86
ii, anastasius	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 221
ii, and alexander, hyrcanus	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 24, 25, 130
ii, and aristobulus pompey, a. giving gift of golden vine to p.	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 28, 29
ii, and aristobulus pompey, a. ordered by p. to surrender fortresses in judea	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 24
ii, and aristobulus pompey, a. resisting p.	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 113
ii, and attalos, ii, athenaios, brother of eumenes	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 225
ii, and cassius, hyrcanus	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 110, 111, 112
ii, and demotic manual of law, ptolemy	Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 104, 112, 113, 132
ii, and hyrcanus caesar, attempting to reconfirm grants by c.	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 109
ii, and hyrcanus caesar, concessions of c. to	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 37
ii, and hyrcanus caesar, h. confirmed by c. as high priest and ethnarch	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 130
ii, and hyrcanus caesar, h. not made king by c.	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 135
ii, and hyrcanus caesar, h. supporting c. against pompeians	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 100
ii, and hyrcanus caesar, relationship of h. to c.	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 97
ii, and hyrcanus, alexander, son of aristobulus	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 24, 25, 130
ii, and library, ptolemy	Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 44, 116, 117, 138
ii, and taxation of batanea, agrippa	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 145, 201
ii, and three-level system of government in judea, agrippa	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 125, 126
ii, and wife of antiochos hierax and achaios, laodike, daughter of mithridates	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 232
ii, and wife of antiochos, ii, berenike, daughter of ptolemaios	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 213
ii, and wife of antiochos, iii, laodike, daughter of mithridates	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 199, 232
ii, and work on the temple, agrippa	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 195
ii, and, arians, valentinian	Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 120, 121
ii, and, jerusalem, ptolemy	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 168, 169, 225, 229, 239, 240, 241, 242
ii, and, pulcheria, theodosios	Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 225, 226, 240, 241, 255
ii, andronicus	Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 166, 188
ii, antigonos	Wilding (2022), Reinventing the Amphiareion at Oropos, 128, 152
ii, antigonus	Jim (2022), Saviour Gods and Soteria in Ancient Greece, 180, 181 Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 164
ii, antiochus	Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 3, 285 Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 56 Huttner (2013), Early Christianity in the Lycus Valley, 34, 35, 36, 58
ii, antipater father of herod, and hyrcanus	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 57
ii, apollonis, mother of eumenes	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 231
ii, appendix vaticana	Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 179
ii, arcadius son of theodosius	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 378
ii, aristobulus	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 202 Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 120, 121 Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 100, 107, 108, 119, 132, 133, 134, 135, 136, 158 Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 10, 20, 158, 159, 160, 161, 162, 163, 164, 165, 166, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 178, 179, 209 Spielman (2020), Jews and Entertainment in the Ancient World. 63, 67 Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 93, 125, 216 van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 177, 204
ii, aristobulus, hasmonean	Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 129
ii, aristodemus, the actor, ambassador to philipp	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 238
ii, armenian king, artaxias	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 324
ii, armenian king, tigranes	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 271, 279, 281, 282, 284, 286
ii, armenian king, tiridates	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 548, 549
ii, arsinoe	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 39, 43, 63 Katzoff(2005), Law in the Documents of the Judaean Desert, 17 Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 26 Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 219, 220, 221, 223, 235, 237
ii, arsinoe, queen	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 439
ii, arsinoe, wife of lysimachos and ptolemaios	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 188, 190, 211
ii, artaxerxes	Beneker et al. (2022), Plutarch’s Unexpected Silences: Suppression and Selection in the Lives and Moralia, 13, 29, 30 Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 324, 325, 328, 341 Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 105, 150, 169, 185, 222, 228, 230, 231, 281, 322, 341, 345, 346 Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 96
ii, as a tyrant, valentinian	Ruiz and Puertas (2021), Emperors and Emperorship in Late Antiquity: Images and Narratives, 177, 178, 179, 180, 181, 182, 183, 184, 185, 186, 187, 188, 189, 190, 191, 192, 193, 194
ii, as antigonus	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 131 Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 38, 60, 61, 62, 92
ii, as ethnarch and protector of jews, julius caesar, and jews, caesar recognizing john hyrcanus	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 88
ii, as high priest, hyrcanus	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 24, 35, 130, 131
ii, ashurnasirpal	Gera (2014), Judith, 140, 223
ii, asking for exemption from military service, hyrcanus	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 81, 82
ii, assyrian king, sargon	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 110, 119
ii, attalos	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 286 Grzesik (2022), Honorific Culture at Delphi in the Hellenistic and Roman Periods. 85, 97, 125, 191 Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 273, 274, 275, 276, 277
ii, attalus	Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 39, 43, 45, 53, 114, 229 Huttner (2013), Early Christianity in the Lycus Valley, 69 Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 40, 289 Miltsios (2023), Leadership and Leaders in Polybius. 142
ii, attempt antigonus son of aristobulus of to return to fathers throne	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 110
ii, augusta	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 125, 326
ii, basilius	Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 188
ii, benefactions agrippa of to berytus	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 201
ii, berenice	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 47 Katzoff(2005), Law in the Documents of the Judaean Desert, 16
ii, berenike	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 46, 63
ii, bilistiche, mistress of ptolemy	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 516
ii, bishop of john jerusalem	Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 1, 11, 66, 77, 78, 85, 87
ii, bithynian king, zipoites	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 204
ii, caliph, umar	Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 296
ii, cambyses	Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 164 Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 30 Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 325, 326, 328
ii, carcinus	Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 26, 33, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 58, 64, 82, 187, 213, 248, 251, 253, 254, 268, 269, 332, 333
ii, choirs, philo judaeus, life of moses	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 279
ii, cilicia/cilicians, campaign of tigranes	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 279
ii, cities given agrippa to, by nero	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 201
ii, civil war hyrcanus of with aristobulus	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 25
ii, claudia procula, wife of m. cl. sabinus, p. vedius antoninus	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 65
ii, claudius	Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 241, 242
ii, cleopatra	Bacchi (2022), Uncovering Jewish Creativity in Book III of the Sibylline Oracles: Gender, Intertextuality, and Politics, 20, 21, 22, 23, 24, 71, 73, 80, 162, 181 Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 27 Brooten (1982), Women Leaders in the Ancient Synagogue, 74 Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 42 Gera (2014), Judith, 42, 346 Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 438, 439 Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 107, 110, 111 Schwartz (2008), 2 Maccabees, 524
ii, cleopatra-eurydice, wife of philip	Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 168
ii, client-king in cilicia, archelaos	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 326, 328, 329, 330, 339, 388, 412
ii, coh. thracum, birth declarations	Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 40, 41, 42, 43, 50, 79, 80
ii, constantine	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 124, 166 Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 94, 100, 101, 343 Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 139 Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 76, 115
ii, constantius	Baumann and Liotsakis (2022), Reading History in the Roman Empire, 233 Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 136 Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 411 Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 69, 117, 118, 119, 120, 124, 127, 311, 326 Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 17, 37 Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 296, 372 Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 47, 102, 146, 147, 159, 160, 192, 193, 200, 201, 202, 203 Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 234 Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 101, 111, 112 Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 3, 4 Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 5, 8, 23, 24, 51, 53, 54, 80, 103, 141, 142, 143, 144, 145, 146, 147, 148, 149, 150, 151, 152, 153, 154, 155, 156, 157, 158, 159, 160, 161, 162, 163, 164, 165, 166, 167 Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 35, 151, 152, 157, 174, 175, 237 Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 139 Ruiz and Puertas (2021), Emperors and Emperorship in Late Antiquity: Images and Narratives, 21, 29, 39, 40, 57, 61, 78, 97, 104, 113, 114, 115, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 191, 193 Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 11, 19, 144, 183, 185, 186, 187, 194, 195, 196 Van Nuffelen (2012), Orosius and the Rhetoric of History, 159 de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 238, 247
ii, constantius, emperor	Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 53, 54, 56, 63, 67, 68, 70, 71, 75 Huttner (2013), Early Christianity in the Lycus Valley, 286, 291, 294, 308, 309, 348
ii, cos., papirius cursor, l.	Mueller (2002), Roman Religion in Valerius Maximus, 138
ii, cos., salinator, m. livius	Mueller (2002), Roman Religion in Valerius Maximus, 90
ii, cosmartidene, concubine, mother of darius	Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 341
ii, council, vatican	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 19, 34, 35, 200
ii, councils, ephesus	Huttner (2013), Early Christianity in the Lycus Valley, 274, 316, 317, 318, 319, 320, 321, 322, 325
ii, ctesiphon, ambassador to philip	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 238
ii, cyrus	Baumann and Liotsakis (2022), Reading History in the Roman Empire, 28 Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 97, 98 Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 29, 32, 35, 36, 41
ii, daia, maximin	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 194, 198, 199, 234, 235, 236, 397
ii, darius	Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 318, 319, 328, 340, 341, 342, 343
ii, declared enemy of antigonus son of aristobulus romans	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 113
ii, dedication to theoi sōtēres, ptolemy	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 337
ii, defeat aristobulus of by romans	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 9, 25, 27
ii, defeated by, gabinius, aristobulus	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 21
ii, delphi, and philip	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 160
ii, demetrios	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 512, 1121 Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 199, 201 Wilding (2022), Reinventing the Amphiareion at Oropos, 158, 159, 160
ii, demetrius	Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 106, 247 Grabbe (2010), Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus, 17 Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 27 Schwartz (2008), 2 Maccabees, 11, 139, 404, 470 Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 88, 222
ii, demetrius of phalerum, banished by ptolemy	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 84, 85
ii, demetrius of phalerum, character in letter of aristeas, associated with ptolemy	Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 88, 89, 90
ii, demotic manual of law, and ptolemy	Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 104, 112, 113, 132
ii, dion of syracuse, on dionysius	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 60
ii, divinized ptolemaic divinities, egyptian and greco-egyptian, arsinoe queen	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 599
ii, dreams, in ancient near east, kurigalzu	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 51, 52, 607
ii, dreams, in egypt, amenhotep	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 85, 86, 87
ii, dreams, in egyptian literature, setna	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 79, 502, 607, 608, 609, 623
ii, duke of ferrara, alfonso	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 44
ii, dynast in paphlagonia, kastor	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 307
ii, eastern roman theodosius emperor	Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 17
ii, edicts, of constantius	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 326
ii, embassy hyrcanus of to antony in ephesus	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 110
ii, emir, abd al-rahman	de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 184, 185
ii, emperor, constantine	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 369 Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 194
ii, emperor, constantius	Amsler (2023), Knowledge Construction in Late Antiquity, 110, 122, 123, 126 Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 369 Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 18, 19, 22, 40, 51, 123, 186 Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 545 O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 5, 6, 12, 13, 14 Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 145
ii, emperor, frederick	Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 296
ii, emperor, justin	de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 251
ii, emperor, theodosius	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 288, 309, 367, 371 Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 21, 24, 26, 27, 28, 42, 46, 51, 55, 56, 71, 74, 88, 101, 114, 118, 143, 144, 148, 153, 217, 296 de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 207, 243, 264, 274, 276, 277, 278, 291, 299, 301 van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 47
ii, emperor, tiberius	Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 48, 263, 267
ii, emperor, valentinian	O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 10, 11, 14, 15 de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 241, 249 van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 46, 47, 111, 127
ii, emperor, wilhelm	Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 296
ii, entrusted with collection and payment of tribute to rome, hyrcanus	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 46, 52, 56, 132, 135
ii, epiphanes, nicomedes	Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 259
ii, epiphanes, nikomedes	Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 65
ii, epiphany	Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 106, 107, 109, 113, 114, 115, 128
ii, escape aristobulus of from rome	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 25
ii, eudokia’s marriage to, theodosios	Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 226, 240, 241, 266, 357
ii, eumenes	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 286 Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 43, 44, 52, 229, 268 Grzesik (2022), Honorific Culture at Delphi in the Hellenistic and Roman Periods. 43, 85, 97, 125, 141, 142, 143, 147, 148, 150, 155, 163, 167, 191 Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 38, 42, 43, 71 Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 63, 65 Huttner (2013), Early Christianity in the Lycus Valley, 37, 57, 58 Jim (2022), Saviour Gods and Soteria in Ancient Greece, 159, 200 Miltsios (2023), Leadership and Leaders in Polybius. 138 Schwartz (2008), 2 Maccabees, 41, 219, 531, 532 Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 91, 98, 101
ii, europa, daughter of philip	Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 168
ii, eusebia, wife of constantius	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 183, 185, 194
ii, execution alexander, son of aristobulus of by pompeians	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 113
ii, execution aristobulus of by pompeians	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 113
ii, execution of antigonus son of aristobulus	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 27
ii, exile aristobulus of in rome	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 21
ii, expulsion of jews from alexandria and, theodosios	Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 216
ii, frontispiece, valentinian	Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 19, 20, 21, 86, 152
ii, gallica	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 677
ii, gamaliel	Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 153 Rubin (2008) Time and the Life Cycle in Talmud and Midrash: Socio-Anthropological Perspectives. 39, 107, 181
ii, gamaliel vi demoted by, theodosios	Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 360
ii, gordian	Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 55, 56, 185, 297, 298, 299
ii, gothicus, claudius	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 230, 269
ii, gothicus, m. aurelius claudius claudius	Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 228, 232
ii, hated by his subjects, agrippa	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 201
ii, hermoupolis magna, temple of thoth in setna	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 80, 502
ii, herod agrippa	Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 112, 122, 123, 125, 126, 128, 129 Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 603 Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 168
ii, herod philip	Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 121
ii, herod, agrippa	Crabb (2020), Luke/Acts and the End of History, 102, 160, 190, 205, 234, 246, 260, 286, 304, 305, 306
ii, high simeon priest	Corley (2002), Ben Sira's Teaching on Friendship, 12, 16, 105
ii, high simon priest	Grabbe (2010), Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus, 11, 47 van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 69
ii, hillel	Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 132, 174
ii, hipponikos, ii, kallias	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 214, 215, 1184
ii, hispanorum, coh.	Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 31
ii, hittite king, arnuwanda	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 74
ii, hittite king, mursili	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 74, 90
ii, hittite king, suppiluliuma	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 76
ii, horus-son-of-paneshe, character in setna	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 80, 85, 502, 623
ii, hyrcanus	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 202, 288 Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 129 Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 3, 99, 100, 107, 109, 118, 119, 120, 123, 124, 125, 127, 128, 132, 133, 134, 135, 136, 137, 138, 140, 142, 143, 144, 146, 147, 148, 149, 152, 153, 158 Gera (2014), Judith, 179, 420 Grabbe (2010), Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus, 21 Huttner (2013), Early Christianity in the Lycus Valley, 72, 73, 74 Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 20, 158, 160, 161, 162, 163, 164, 165, 166, 167, 168, 172, 178, 198, 209 Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 265 Spielman (2020), Jews and Entertainment in the Ancient World. 49, 50, 67 Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 38, 93, 125, 216
ii, hyrcanus, john	Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 214
ii, hyrodes /, h, orodes	Gianvittorio-Ungar and Schlapbach (2021), Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond, 207, 208
ii, ḥor of sebennytos, dream-oracle regarding cleopatra	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 438
ii, ḥor of sebennytos, seeking isis prescription for cleopatra	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 377, 386, 402, 442, 445, 619
ii, in cilicia tracheia, census, of archelaus	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 168
ii, installation antigonus son of aristobulus of as king in jerusalem by parthians	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 113, 114
ii, involvement in the translation of lxx, ptolemy	Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 4, 5, 49, 115, 117, 133, 134
ii, involvement in the translation of ptolemy lxx, and legal hypothesis	Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 5, 109, 111, 112, 113
ii, involvement in the translation of ptolemy lxx, and official edition of the lxx	Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 131
ii, involvement in the translation of ptolemy lxx, and political hypothesis	Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 116, 117
ii, involvement in the translation of ptolemy lxx, as personal patronage	Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 103, 104, 138
ii, involvement in the translation of ptolemy lxx, financial aspects of	Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 138
ii, irrational imagination may be needed as well as rational judgement, posidonius, stoic	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 114
ii, isa., persia, and	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 75, 81, 93, 94, 95, 102
ii, job, rebellious	Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 83
ii, john	Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 397
ii, john hyrcanus	van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 169, 171, 177, 179
ii, john paul	Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 276, 329
ii, josephus, on agrippa	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 201
ii, judicial reform by, ptolemy	Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 5, 113
ii, julian	Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 4, 59, 60, 62, 65, 66
ii, julius caesar, and jews, caesar and hyrcanus	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 97
ii, julius caesar, and jews, caesar imposing tribute on hyrcanus	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 172
ii, justin	Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 362 Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 117, 216, 263, 267, 268 Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 268, 269, 382
ii, kallias	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 126, 452, 466, 501, 502, 503, 511, 512, 670, 675
ii, kallinikos, seleukos	Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 141, 154, 155, 162
ii, kassite kurigalzu king	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 51, 52, 607
ii, khusrau	Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 8
ii, khusro	Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 58, 59 Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 284, 287, 301
ii, king in sicily, hieron	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 256
ii, king of armenia, artavasdes	Gorain (2019), Language in the Confessions of Augustine, 46
ii, king of bithynia, prusias	Jenkyns (2013), God, Space, and City in the Roman Imagination, 228
ii, king of commagene, mithridates	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 308, 320
ii, king of eumenes pergamum	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 52, 80
ii, king of parthia, hyrodes	Gorain (2019), Language in the Confessions of Augustine, 46
ii, king of persia, artaxerxes	Brule (2003), Women of Ancient Greece, 135, 201, 202, 203
ii, king of pontos, mithridates	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 205, 232, 267
ii, king of pontos, pharnakes	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 287, 290, 299, 300
ii, king of pontus, polemon	Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 167, 168, 169, 170, 171, 172
ii, king, agrippa	van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 188
ii, king, hethum	Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 296
ii, king, hiempsal	Poulsen (2021), Usages of the Past in Roman Historiography, 268, 275, 284
ii, king, leopold	Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 296
ii, kings, philip	Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 435, 436, 437, 439
ii, komnenos, alexios	Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 264
ii, komnenos, manuel	Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 75
ii, kupanta-kurunta, nephew of hittite king mursili	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 90
ii, ladike, wife of amasis	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 14
ii, laodike, wife of antiochos	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 202, 212, 213
ii, laskaris theodore, emperor	Alexiou and Cairns (2017), Greek Laughter and Tears: Antiquity and After. 142, 367, 373
ii, laws against dissenting christian sects and, theodosios	Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 243, 253, 256, 257
ii, laws pertaining to jews authorized by, theodosios	Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 57, 188, 190, 198, 199, 205, 206, 225, 236, 241, 242, 243, 244, 246, 248, 252, 257, 268, 270, 271, 294, 318, 336, 357, 365
ii, legend of nectanebos	Gruen (2011), Rethinking the Other in Antiquity, 267, 268, 269, 270, 271, 272
ii, letter to philip, philip	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 255
ii, lewis polygnotus painter, skyphos by	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 393
ii, m. cl. p. vedius antoninus ii, p., vedius vedius, adopted by p. vedius antoninus i	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 62, 63, 64, 65, 66, 89, 379, 380, 381
ii, m. cl. p. vedius antoninus ii, p., vedius vedius, as archiereus of asia/ekgonos of vedius iv	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 380
ii, m. cl. p. vedius antoninus ii, p., vedius vedius, as asiarch	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 220, 400
ii, m. cl. p. vedius antoninus ii, p., vedius vedius, as grandfather of p. vedius papianus antoninus	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 380, 387
ii, m. cl. p. vedius antoninus ii, p., vedius vedius, as high priest and grammateus	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 64, 69
ii, m. cl. p. vedius antoninus ii, p., vedius vedius, as husband of ofellia phaedrina	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 220, 380, 381, 382
ii, m. cl. p. vedius antoninus ii, p., vedius vedius, as military tribune	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 402
ii, m. cl. p. vedius antoninus ii, p., vedius vedius, as of tribe quirina	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 380
ii, m. cl. p. vedius antoninus ii, p., vedius vedius, as panegyriarch of epheseia	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 182
ii, m. cl. p. vedius antoninus ii, p., vedius vedius, as prytanis	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 121, 127
ii, m. cl. p. vedius antoninus ii, p., vedius vedius, biography of	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 381, 382
ii, m. cl. p. vedius antoninus ii, p., vedius vedius, father of m. cl. proculus	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 64, 380
ii, m. cl. p. vedius antoninus ii, p., vedius vedius, homonymity with son and adopted father	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 46, 73, 125, 397
ii, m. cl. p. vedius antoninus ii, p., vedius vedius, honors m. [cutius] messius rusticus	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 401
ii, m. cl. p. vedius antoninus ii, p., vedius vedius, honors vibia sabina augusta	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 62, 316, 382
ii, m. cl. p. vedius antoninus ii, p., vedius vedius, in family statue group	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 164, 359
ii, m. cl. p. vedius antoninus ii, p., vedius vedius, in inscription ive	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 121
ii, m. cl. p. vedius antoninus ii, p., vedius vedius, married to cl. procula	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 65
ii, m. cl. p. vedius, as alytarch of olympia vedius antoninus ii, p., vedius, ?	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 191
ii, m. cl. p. vedius, as ambassador to senate and emperors vedius antoninus ii, p., vedius, ?	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 273
ii, m. cl. p. vedius, honored by mouseion teachers vedius antoninus ii, p., vedius, ?	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 401
ii, maccabees	Gera (2014), Judith, 40, 41, 55, 80, 93, 95, 236, 280, 468, 469
ii, macedonian king, philip	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 156, 173, 174
ii, marian devotion and, theodosios	Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 255
ii, mausolus, philocles	Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 54, 154, 187
ii, meheweskhe, character in setna	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 79, 91, 607, 608, 609
ii, memphis, stele of amenhotep	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 86
ii, menelik	Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 313
ii, metellus, l. caecilius, cos.	Mueller (2002), Roman Religion in Valerius Maximus, 56, 57, 58, 59, 62
ii, money, gold coinage of philip	Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 439, 440, 441, 470
ii, mursilis	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 317
ii, nag hammadi codices, codex	Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 286, 298, 302, 303, 304, 305, 307, 308, 310, 311, 312, 313
ii, nan, ptolemy	Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 4, 5, 49, 115, 117, 133, 134
ii, nebuchadnezzar	Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 16
ii, nechepsos/necho	Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 10
ii, nekho	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 232
ii, nektanebos	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 79, 85, 90, 396, 397, 445, 446, 579, 739
ii, neo-babylonian nebuchadnezzar king	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 50, 52
ii, nesiah, r. judah	Levine (2005), The Ancient Synagogue, The First Thousand Years, 49, 399, 457
ii, nessi’a, the judah patriarch	Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 75, 213, 214
ii, nestorios and, theodosios	Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 241, 253
ii, niqmadda	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 135
ii, not ethnarch, hyrcanus	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 127
ii, noy, david, psalmik	Nasrallah (2019), Archaeology and the Letters of Paul, 207
ii, of akharnai, heortios	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 132, 207
ii, of antioch, flavian	Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 352, 370, 379
ii, of anšan, “the cyrus great ” persian king	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 113
ii, of anšan, “the great ” persian cyrus king, tomb of	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 112
ii, of aragon, ferdinand	Isaac (2004), The invention of racism in classical antiquity, 200
ii, of bithynia, nikomedes	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 237
ii, of bithynia, prusias	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 232, 236, 237, 240 Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 98, 100
ii, of cappadocia, ariarathes	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 232
ii, of commagene, antiochos	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 320
ii, of dionysius syracuse, ambassadors from	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 92
ii, of dionysius syracuse, dionysiokolakes	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 30
ii, of egypt, nectanebos	Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 283
ii, of eudokia, marriage to theodosios	Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 190, 240, 248, 265, 356
ii, of eumenes pergamon, conflict with prusias of bithynia and pharnakes of pontos	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 231, 232, 233
ii, of eumenes pergamon, diplomatic scandal with rhodes	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 228
ii, of eumenes pergamon, foundation of polis of toriaitai	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 249
ii, of eumenes pergamon, makes pergamon center of erudition	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 242, 243
ii, of eumenes pergamon, rebuilding of capital pergamon	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 238, 240
ii, of eumenes pergamon, “ice age” of diplomatic relations with rome	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 233
ii, of hieron syracuse, and agriculture	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 65
ii, of hieron syracuse, and architecture	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 3, 25, 31, 60, 61, 62, 74, 83
ii, of hieron syracuse, syrakosia	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 61, 65
ii, of iii, eumenes pergamon, war against antiochos	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 223, 224, 225, 226
ii, of macedon, demetrius	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 168, 169
ii, of macedon, perdiccas	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 21
ii, of macedon, philip	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 51, 350 Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 20, 22, 26, 27, 29, 30, 31, 32, 33, 34, 81, 125 Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 72 Gruen (2011), Rethinking the Other in Antiquity, 268, 269 Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 123 Jim (2022), Saviour Gods and Soteria in Ancient Greece, 170, 171 Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 329 Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 51, 52, 138 Levine Allison and Crossan (2006), The Historical Jesus in Context, 82, 145 Pausch and Pieper (2023), The Scholia on Cicero’s Speeches: Contexts and Perspectives, 167 Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 372 Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 150, 259, 261, 303 Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 10 Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 33, 34, 36, 50, 55, 56, 81, 82, 171, 172, 193, 208 Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 32
ii, of macedon, philosophical philip schools, alleged decline of	Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 91, 263, 293
ii, of macedonia, philip	Grzesik (2022), Honorific Culture at Delphi in the Hellenistic and Roman Periods. 25, 72, 96, 156, 160, 189 Nasrallah (2019), Archaeology and the Letters of Paul, 120
ii, of makedon, philip	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 53
ii, of pergamon, attalos	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 223, 225, 236, 237, 238, 243, 245, 249, 252, 269
ii, of pergamon, eumenes	Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 261 Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 203
ii, of pergamon, organization of city and eumenes kingdom, coinage	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 245, 247, 249
ii, of pergamum, attalus	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 37, 42
ii, of pharsalos, daochos	Grzesik (2022), Honorific Culture at Delphi in the Hellenistic and Roman Periods. 160, 167
ii, of philip macedon, and divine kingship	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 250
ii, of philip macedon, and fraternizing with musicians	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 168
ii, of philip macedon, hiring professional entertainers	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 149, 159, 160, 161
ii, of philip macedon, symposia of	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 60, 61, 126, 127, 128, 129, 130, 131
ii, of philip macedonia	Huttner (2013), Early Christianity in the Lycus Valley, 359
ii, of pontos, polemon	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 329, 330, 331, 334, 336, 338, 339
ii, of rabban gamaliel yavneh, obligatory prayer liturgy	Levine (2005), The Ancient Synagogue, The First Thousand Years, 536, 543, 544, 545, 546, 566
ii, of rabban gamaliel yavneh, standardization of amidah	Levine (2005), The Ancient Synagogue, The First Thousand Years, 162
ii, of russia, alexander	Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 296
ii, of sparta, agesilaos	Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 105, 132, 145, 147
ii, of syracuse, dionysios	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 293, 496
ii, of syracuse, dionysius	Beneker et al. (2022), Plutarch’s Unexpected Silences: Suppression and Selection in the Lives and Moralia, 38, 39, 40, 41, 43, 44, 46 Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 23 Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 60 Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 30, 66 Gorain (2019), Language in the Confessions of Augustine, 45, 67
ii, of syracuse, gelon	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 62, 68
ii, of syracuse, hieron	Cairns (1989), Virgil's Augustan Epic. 12 Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 88 Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 131, 140 Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 32
ii, of syracuse, hieron himera, battle of	Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 58
ii, ofellia phaedrina, as wife of p. vedius antoninus	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 220, 221, 387
ii, olympichos, strategos of seleukos	Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 100, 106, 141, 142, 143, 144, 147, 149, 150, 152, 153, 154
ii, on tithing, demetrius	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 177
ii, ostrakon recording third-party dream, ptolemy	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 437, 468
ii, parthian gotarzes king	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 539
ii, parthian king, artabanos	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 328
ii, parthian king, mithridates	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 271
ii, parthian king, orodes	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 304
ii, parthian king, pakoros	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 343
ii, parthian king, vologaises	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 343, 346
ii, paullus, l. aemilius, cos.	Mueller (2002), Roman Religion in Valerius Maximus, 27, 28, 29, 30, 31, 32, 42, 83, 84, 85, 86, 160
ii, payment of tribute aristobulus by, to scaurus	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 28
ii, persian king, artaxerxes	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 145, 151
ii, persian king, kambyses	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 141
ii, pharaoh, ramses	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 74, 75
ii, philadelphos, attalos	Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 206
ii, philadelphos, eumenes	Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 162, 163, 206
ii, philadelphos, ptolemaios	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 189, 205, 211, 212 Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 34
ii, philadelphos, ptolemy	Athanassaki and Titchener (2022), Plutarch's Cities, 180 Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 160, 161 Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 186
ii, philadelphos, ptolemy king	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 252, 434, 435, 437
ii, philadelphus, hellenistic kings/rulers, ptolemy	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 27, 29
ii, philadelphus, ptolemy	Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 53 Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 56, 92, 98, 99, 101, 102, 143, 161, 215, 312, 382 Bernabe et al. (2013), Redefining Dionysos, 106, 453, 454 Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 272, 273, 274 Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 131, 251 Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 38, 39, 40, 43, 46, 47, 48, 51, 77, 117 Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 88, 183, 213 Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 51, 57, 63, 88 Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 189 Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 43 Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 26 Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 93, 101, 140, 165 Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 12, 55 Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 131, 138, 280 Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 168, 169, 216, 217, 218, 219, 220, 221, 222, 223, 224, 225, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236, 237, 238, 239, 240, 241, 242, 243, 244, 245, 246, 247, 248, 249, 250, 251, 252 Schwartz (2008), 2 Maccabees, 502, 547 Spielman (2020), Jews and Entertainment in the Ancient World. 39, 40 Vogt (2015), Pyrrhonian Skepticism in Diogenes Laertius. 69 Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 164, 244, 333, 345 Xinyue (2022), Politics and Divinization in Augustan Poetry, 24, 46, 47, 48, 183
ii, philip	Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 105, 116, 122, 124, 141, 143, 149, 150, 152, 153, 168, 169, 174, 180, 186, 195, 341, 345, 407, 422 Athanassaki and Titchener (2022), Plutarch's Cities, 22, 26, 27, 28, 31, 115, 172, 184, 199, 201, 205, 206, 207, 213, 242 Baumann and Liotsakis (2022), Reading History in the Roman Empire, 50, 203 Beneker et al. (2022), Plutarch’s Unexpected Silences: Suppression and Selection in the Lives and Moralia, 72, 192, 246, 250, 251, 254, 255, 258, 259, 260 Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 14, 71, 82, 83 Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 138 Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 61 Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 284 Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 209, 210, 238 Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 24, 57, 58, 59, 68, 72, 76, 101, 128, 130, 167 Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 184, 185, 201 Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 88, 302, 303, 304, 305 Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 39, 40, 131, 136, 162, 197, 283 Miltsios (2023), Leadership and Leaders in Polybius. 101 Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 44, 251, 302 Wilding (2022), Reinventing the Amphiareion at Oropos, 11, 78, 82, 97
ii, philippos	Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 473
ii, philopator, tarcondimotus	Rojas(2019), The Remains of the Past and the Invention of Archaeology in Roman Anatolia: Interpreters, Traces, Horizons, 44
ii, playwrights, tragedy, fourth century, astydamas	Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 8, 10, 26, 30, 32, 33, 34, 35, 36, 37, 38, 39, 73, 88, 106, 177, 180, 181, 188, 202, 214, 246, 247, 248, 250, 253, 254, 273, 276, 281, 332, 333
ii, polemon	Huttner (2013), Early Christianity in the Lycus Valley, 194
ii, political propaganda against seleucids by, ptolemy	Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 116, 117, 138
ii, pompai, for victory over philip	Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 136, 197
ii, pontos, kingdom of pythodoris and polemon	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 329, 330
ii, pope john paul	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 433, 452, 454
ii, pope, sixtus	Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 166
ii, prusias	Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 43 Grzesik (2022), Honorific Culture at Delphi in the Hellenistic and Roman Periods. 97, 107, 127, 141, 158, 159 Miltsios (2023), Leadership and Leaders in Polybius. 57, 75
ii, psammetikhos	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 232
ii, ptolemaic arsinoe queen, dedication at alexandrian sarapieion	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 337
ii, ptolemaic arsinoe queen, statue linked to voice-oracles	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 599
ii, ptolemaic queens, arsinoë	Jim (2022), Saviour Gods and Soteria in Ancient Greece, 191, 192
ii, ptolemaic queens, berenice	Jim (2022), Saviour Gods and Soteria in Ancient Greece, 191, 192
ii, ptolemaic queens, cleopatra	Jim (2022), Saviour Gods and Soteria in Ancient Greece, 192
ii, ptolemaios	Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 118, 123, 223, 225, 226, 227, 228, 247
ii, ptolemaios archive, ptolemaioss dream possibly pertaining to cleopatra	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 438, 439
ii, ptolemaios ix soter	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 275
ii, ptolemies, arsinoë	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 89, 90
ii, ptolemies, berenice	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 89, 90, 98, 110, 130
ii, ptolemies, the, ptolemy, philadelphus	Gruen (2011), Rethinking the Other in Antiquity, 314, 315, 316, 317, 334
ii, ptolemy	Arthur-Montagne, DiGiulio and Kuin (2022), Documentality: New Approaches to Written Documents in Imperial Life and Literature, 141, 149 Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 172, 187, 248, 270 Bickerman and Tropper (2007), Studies in Jewish and Christian History, 109, 139, 186, 214, 634, 1007 Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 53, 202 Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 37 Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 56 Katzoff(2005), Law in the Documents of the Judaean Desert, 10, 17 Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 62, 356 König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 62, 356 Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 42 Putnam et al. (2023), The Poetic World of Statius' Silvae, 257 Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 468, 577 Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 12, 55, 56, 59, 81, 84, 85, 88, 90, 93, 128, 230, 231, 234, 237, 238, 239, 273, 510, 511, 512, 514, 515 Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 41 Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 32
ii, ptolemy ix soter	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 43
ii, ptolemy philadelphus, egyptian king	Rizzi (2010), Hadrian and the Christians, 28, 30, 126
ii, ptolemy philadelphus, in philo’s life of moses	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236, 237, 238, 239, 240, 241, 242, 243, 244, 245, 246, 247, 248, 249, 250, 251, 252
ii, ptolemy viii, euergetes, physcon	Bacchi (2022), Uncovering Jewish Creativity in Book III of the Sibylline Oracles: Gender, Intertextuality, and Politics, 19, 21, 22, 23, 24, 73, 80, 161, 162, 168, 180, 186, 188, 190 Miltsios (2023), Leadership and Leaders in Polybius. 134
ii, public entertainment ban proclaimed by, theodosios	Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 248, 249
ii, pulcheria and, theodosios	Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 225, 226, 240, 241, 255
ii, r. gamaliel	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 563, 569, 573
ii, r. hanina, son of r. gamaliel	Levine (2005), The Ancient Synagogue, The First Thousand Years, 458, 478
ii, r. simeon b. gamaliel	Levine (2005), The Ancient Synagogue, The First Thousand Years, 59, 287, 392, 456, 457, 474, 482
ii, rabban gamaliel, i and	Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 91, 191
ii, rabban, simon ben gamaliel	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 178, 179
ii, rameses	Katzoff(2005), Law in the Documents of the Judaean Desert, 17
ii, ramesses	Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 128 Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 486
ii, ramses	Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 5, 36
ii, revolt aristobulus of in 57/56 b.c.e.	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 17, 21
ii, revolt of in aristobulus, murder of by herod	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 196
ii, revolts of antigonus son of aristobulus	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 25, 113
ii, rhetors, prusias	Grzesik (2022), Honorific Culture at Delphi in the Hellenistic and Roman Periods. 90, 95, 124
ii, ritual texts and incantations, ancient near east, second plague prayer of muršili	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 5, 45, 57, 58, 59, 618
ii, roman emperor, theodosius	Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 208
ii, ruler in galilee and peraia, agrippa	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 333, 392
ii, ruler of antiocheia on orontes, tigranes	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 279
ii, sargon	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 308 Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 100 Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 70, 145
ii, sargon śāṭān, tempter	Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 77, 78, 79, 80, 81, 82, 93, 98, 100, 195
ii, scipio africanus aemilianus, l. cornelius, minor, cos.	Mueller (2002), Roman Religion in Valerius Maximus, 101
ii, scipio africanus, l. cornelius, major, cos.	Mueller (2002), Roman Religion in Valerius Maximus, 69, 70, 71, 72, 73, 75, 76, 77, 78, 79, 80, 95, 96, 103, 104, 105, 122, 135
ii, seleucid seleukos king	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 92
ii, seleucid, antiochos	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 202, 212, 213, 218
ii, seleucid, philippos	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 279
ii, seleucus	Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 3, 39, 40, 42, 59, 60, 61, 62, 66, 103 Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 47, 56 Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 295
ii, seleukids, antiochos i or	Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 100, 245
ii, seleukos	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 213, 214, 218, 220 Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 49, 100, 106, 141, 142, 154, 161, 163, 169
ii, setna khaemwaset, son of ramesses	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 79, 423, 609
ii, shapur	Nikolsky and Ilan (2014), Rabbinic Traditions Between Palestine and Babylonia, 130
ii, simeon the just, simeon	Schiffman (1983), Testimony and the Penal Code, 134, 147
ii, simon	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 9, 10, 235, 236
ii, skyphos by, lewis painter, polygnotus	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 393
ii, son of agrippa i, agrippa	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 49, 126
ii, sophia, wife of justin	Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 267
ii, sosiphanes of syracuse	Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 95
ii, sosiphanes of syracuse, philocles	Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 62, 63, 97
ii, stele, karnak, copy of amenhotep	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 86
ii, stoa of attalus, delphi	Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 18
ii, stoa of delphi, attalus	Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 18
ii, supporting caesar in egypt, hyrcanus	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 29
ii, tacitus, on archelaus	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 167, 168
ii, takelot	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 88
ii, tax concessions confirmed by, demetrius	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 252
ii, tax legislation and, theodosios	Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 252
ii, the archelaus younger, son of archelaus i of cappadocia	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 167
ii, the younger, son of archelaus i of cappadocia, census archelaus of in cilicia tracheia	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 167, 168, 169, 209
ii, theatrical history, juba	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 118
ii, theodectas of phasolis, philocles	Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 10, 26, 41, 54, 55, 56, 57, 58, 64, 129, 154, 187, 213, 247, 251, 253, 268, 269, 276, 332
ii, theodosian code and, theodosios	Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 83, 84, 199, 236, 242, 243, 256, 264, 284, 317, 389
ii, theodosius	Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 334, 335 Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 118, 121, 127, 128 Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 93 Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 147, 148, 149, 154, 155, 255, 311, 406 Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 1, 369 Goodman (2006), Judaism in the Roman World: Collected Essays, 227, 228, 230 Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 208, 214 Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 11, 102, 105, 226 Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 17, 21, 26, 39, 153, 185, 200, 201, 207 Karfíková (2012), Grace and the Will According to Augustine, 164 Levine (2005), The Ancient Synagogue, The First Thousand Years, 461 Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 162 Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 22, 23, 25, 28, 33, 34, 91, 139, 152, 153 Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 97 Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 120, 212 Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 137 Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 276, 312, 318, 321, 322, 323, 324, 325, 330, 331, 332, 334, 351 Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 36, 141 Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 223, 224, 225, 226
ii, theodosius, emperor	Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 67, 179 Huttner (2013), Early Christianity in the Lycus Valley, 315 Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 15
ii, theos, antiochos	Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 141
ii, theos, antiochus	Schwartz (2008), 2 Maccabees, 234
ii, thomas, book of nhc	Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 359
ii, thoth, in setna	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 79, 80, 85, 502, 623
ii, thracum, coh.	Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 220
ii, tiberius	Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 227, 228 Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 399, 400, 404 Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 48, 263, 267
ii, tiberius iulius kotys	Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 268
ii, tigranes the younger, son of tigranes	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 284, 290, 292
ii, tithes paid to, hyrcanus	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 57, 58, 267, 269
ii, tradition, oral, in letter of aristeas ptolemy	Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 90
ii, traiana	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 184
ii, traiana fortis, legions	Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 33
ii, traiana fortis, military legions	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 345
ii, traiana, micka, e. r., legio	Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 39
ii, treaties, ḫattusili iii, and ramses	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 75
ii, tribute imposed on, hyrcanus	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 43, 46, 172
ii, tribute paid to scaurus, hyrcanus	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 28
ii, tyranny, dionysios	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 58
ii, under pompey, hyrcanus	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 127, 128
ii, valentinian	Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 334, 335 Baumann and Liotsakis (2022), Reading History in the Roman Empire, 234 Beduhn (2013), Augustine's Manichaean Dilemma, vol. 1, 142, 337 Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 160 Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 89, 103, 125, 135 Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 120, 121, 122, 123, 137, 138, 139, 143, 303 Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 175 Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 162 Ruiz and Puertas (2021), Emperors and Emperorship in Late Antiquity: Images and Narratives, 221, 226, 228, 229, 230 Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 313, 314, 316, 317, 322, 332
ii, vatican	Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 545
ii, vedius papianus antoninus iv, p., vedius iv, ‘erblasser’, as grandson of vedius	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 387
ii, visigoths, theodoric	Hanghan (2019), Lettered Christians: Christians, Letters, and Late Antique Oxyrhynchus, 4, 93, 97, 141 Hitch (2017), Animal sacrifice in the ancient Greek world, 4, 93, 97, 141
ii, war waged by, alexander, son of aristobulus	Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 24, 25, 26
ii, wife of governor	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 119, 340, 351, 352
ii, wife of marcus aurelius, faustina	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 352
ii, wife, eudocia, theodosius	Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 22, 24, 25, 27, 28, 31, 88, 100, 101, 117, 118, 145, 148, 149, 150, 151, 153, 154, 155, 156, 163, 217, 218, 220, 222, 296
ii, world war	Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 240, 309
ii, ‘the cyrus great’	Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 319, 325, 326, 327, 328
ii/iii², heliodorus of piraeus, ig	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 139
iii, and berenice, ii, sacrifices, in honor of ptolemy	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 47
iii, and berenice, ii, statues, of ptolemy	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 47
ii’s, daugther, eudoxia, theodosius	Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 21, 25, 42, 101, 130, 144, 153
ii’s, parties, theopompus of chios, on agathocles dancing at philip	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 127
viii, euergetes, ii, ptolemy	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 42, 78 Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 166, 222, 223

List of validated texts:

118 validated results for "ii"

1. Septuagint, Tobit, 1.13, 1.18 (th cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Sargon II • Sargon II, śāṭān, tempter

Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 100; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 70, 145, 195

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1.13 Then the Most High gave me favor and good appearance in the sight of Shalmaneser, and I was his buyer of provisions. ^1.18 And if Sennacherib the king put to death any who came fleeing from Judea, I buried them secretly. For in his anger he put many to death. When the bodies were sought by the king, they were not found.' ' None

2. Hebrew Bible, Esther, 8.17 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Hyrcanus II

Found in books: Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 109; Gera (2014), Judith, 420

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8.17 וּבְכָל־מְדִינָה וּמְדִינָה וּבְכָל־עִיר וָעִיר מְקוֹם אֲשֶׁר דְּבַר־הַמֶּלֶךְ וְדָתוֹ מַגִּיעַ שִׂמְחָה וְשָׂשׂוֹן לַיְּהוּדִים מִשְׁתֶּה וְיוֹם טוֹב וְרַבִּים מֵעַמֵּי הָאָרֶץ מִתְיַהֲדִים כִּי־נָפַל פַּחַד־הַיְּהוּדִים עֲלֵיהֶם׃'' None

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8.17 And in every province, and in every city, whithersoever the king’s commandment and his decree came, the Jews had gladness and joy, a feast and a good day. And many from among the peoples of the land became Jews; for the fear of the Jews was fallen upon them.'' None

3. Hebrew Bible, Exodus, 24.7 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Herod Agrippa II • Jerusalem, Ptolemy II and • Ptolemy II • Ptolemy II Philadelphus

Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 169; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 237, 238; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 168

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24.7 וַיִּקַּח סֵפֶר הַבְּרִית וַיִּקְרָא בְּאָזְנֵי הָעָם וַיֹּאמְרוּ כֹּל אֲשֶׁר־דִּבֶּר יְהוָה נַעֲשֶׂה וְנִשְׁמָע׃' ' None

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24.7 And he took the book of the covet, and read in the hearing of the people; and they said: ‘All that the LORD hath spoken will we do, and obey.’' ' None

4. Hebrew Bible, Numbers, 19.14 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • II Maccabees • Rabban Gamaliel (I and II)

Found in books: Gera (2014), Judith, 469; Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 91

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19.14 זֹאת הַתּוֹרָה אָדָם כִּי־יָמוּת בְּאֹהֶל כָּל־הַבָּא אֶל־הָאֹהֶל וְכָל־אֲשֶׁר בָּאֹהֶל יִטְמָא שִׁבְעַת יָמִים׃'' None

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19.14 This is the law: when a man dieth in a tent, every one that cometh into the tent, and every thing that is in the tent, shall be unclean seven days.'' None

5. None, None, nan (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Antigonus II Mattathias • Aristobulus II • Hyrcanus II • Jereboam II • Nag Hammadi Codices, Codex II • Sargon II, śāṭān, tempter

Found in books: Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 11; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 298; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 62, 125; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 82

6. Hebrew Bible, Isaiah, 44.28, 45.1-45.3, 45.5 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Cyrus (II) • Persia, And II Isa.

Found in books: Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 98; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 94

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44.28 הָאֹמֵר לְכוֹרֶשׁ רֹעִי וְכָל־חֶפְצִי יַשְׁלִם וְלֵאמֹר לִירוּשָׁלִַם תִּבָּנֶה וְהֵיכָל תִּוָּסֵד׃ ^45.1 הוֹי אֹמֵר לְאָב מַה־תּוֹלִיד וּלְאִשָּׁה מַה־תְּחִילִין׃ ^45.1 כֹּה־אָמַר יְהוָה לִמְשִׁיחוֹ לְכוֹרֶשׁ אֲשֶׁר־הֶחֱזַקְתִּי בִימִינוֹ לְרַד־לְפָנָיו גּוֹיִם וּמָתְנֵי מְלָכִים אֲפַתֵּחַ לִפְתֹּחַ לְפָנָיו דְּלָתַיִם וּשְׁעָרִים לֹא יִסָּגֵרוּ׃ ^45.2 אֲנִי לְפָנֶיךָ אֵלֵךְ וַהֲדוּרִים אושר אֲיַשֵּׁר דַּלְתוֹת נְחוּשָׁה אֲשַׁבֵּר וּבְרִיחֵי בַרְזֶל אֲגַדֵּעַ׃ ^45.2 הִקָּבְצוּ וָבֹאוּ הִתְנַגְּשׁוּ יַחְדָּו פְּלִיטֵי הַגּוֹיִם לֹא יָדְעוּ הַנֹּשְׂאִים אֶת־עֵץ פִּסְלָם וּמִתְפַּלְלִים אֶל־אֵל לֹא יוֹשִׁיעַ׃ ^45.3 וְנָתַתִּי לְךָ אוֹצְרוֹת חֹשֶׁךְ וּמַטְמֻנֵי מִסְתָּרִים לְמַעַן תֵּדַע כִּי־אֲנִי יְהוָה הַקּוֹרֵא בְשִׁמְךָ אֱלֹהֵי יִשְׂרָאֵל׃ ^45.5 אֲנִי יְהוָה וְאֵין עוֹד זוּלָתִי אֵין אֱלֹהִים אֲאַזֶּרְךָ וְלֹא יְדַעְתָּנִי׃'' None

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44.28 That saith of Cyrus: ‘He is My shepherd, And shall perform all My pleasure’; Even saying of Jerusalem: ‘She shall be built’; And to the temple: ‘My foundation shall be laid.’ ^45.1 Thus saith the LORD to His anointed, to Cyrus, whose right hand I have holden, to subdue nations before him, and to loose the loins of kings; to open the doors before him, and that the gates may not be shut: ^45.2 I will go before thee, and make the crooked places straight; I will break in pieces the doors of brass, and cut in sunder the bars of iron; ^45.3 And I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I am the LORD, who call thee by thy name, even the God of Israel. ^45.5 I am the LORD, and there is none else, beside Me there is no God; I have girded thee, though thou hast not known Me;'' None

7. Hesiod, Theogony, 411-413 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Alexander son of Philip II • Amenhotep II

Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 7; Fowler (2014), Plato in the Third Sophistic, 241

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411 ἢ δʼ ὑποκυσαμένη Ἑκάτην τέκε, τὴν περὶ πάντων'⁴¹² Ζεὺς Κρονίδης τίμησε· πόρεν δέ οἱ ἀγλαὰ δῶρα, ⁴¹³ μοῖραν ἔχειν γαίης τε καὶ ἀτρυγέτοιο θαλάσσης. ' None

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411 In fact three thousand of them, every one'⁴¹² Neat-ankled, spread through his dominion, ⁴¹³ Serving alike the earth and mighty seas, ' None

8. Hebrew Bible, 2 Chronicles, 36.23 (5th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Ashurnasirpal II • Persia, And II Isa.

Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 81; Gera (2014), Judith, 140

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36.23 כֹּה־אָמַר כּוֹרֶשׁ מֶלֶךְ פָּרַס כָּל־מַמְלְכוֹת הָאָרֶץ נָתַן לִי יְהוָה אֱלֹהֵי הַשָּׁמַיִם וְהוּא־פָקַד עָלַי לִבְנוֹת־לוֹ בַיִת בִּירוּשָׁלִַם אֲשֶׁר בִּיהוּדָה מִי־בָכֶם מִכָּל־עַמּוֹ יְהוָה אֱלֹהָיו עִמּוֹ וְיָעַל׃'' None

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36.23 ’Thus saith Cyrus king of Persia: All the kingdoms of the earth hath the LORD, the God of heaven, given me; and He hath charged me to build Him a house in Jerusalem, which is in Judah. Whosoever there is among you of all His people—the LORD his God be with him—let him go up.’'' None

9. Hebrew Bible, Ezra, 1.2-1.4 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Cyrus (II) • Persia, And II Isa.

Found in books: Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 97; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 75, 81, 93, 94, 95, 102

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1.2 כֹּה אָמַר כֹּרֶשׁ מֶלֶךְ פָּרַס כֹּל מַמְלְכוֹת הָאָרֶץ נָתַן לִי יְהוָה אֱלֹהֵי הַשָּׁמָיִם וְהוּא־פָקַד עָלַי לִבְנוֹת־לוֹ בַיִת בִּירוּשָׁלִַם אֲשֶׁר בִּיהוּדָה׃ ^1.3 מִי־בָכֶם מִכָּל־עַמּוֹ יְהִי אֱלֹהָיו עִמּוֹ וְיַעַל לִירוּשָׁלִַם אֲשֶׁר בִּיהוּדָה וְיִבֶן אֶת־בֵּית יְהוָה אֱלֹהֵי יִשְׂרָאֵל הוּא הָאֱלֹהִים אֲשֶׁר בִּירוּשָׁלִָם׃ ^1.4 וְכָל־הַנִּשְׁאָר מִכָּל־הַמְּקֹמוֹת אֲשֶׁר הוּא גָר־שָׁם יְנַשְּׂאוּהוּ אַנְשֵׁי מְקֹמוֹ בְּכֶסֶף וּבְזָהָב וּבִרְכוּשׁ וּבִבְהֵמָה עִם־הַנְּדָבָה לְבֵית הָאֱלֹהִים אֲשֶׁר בִּירוּשָׁלִָם׃'' None

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1.2 ’Thus saith Cyrus king of Persia: All the kingdoms of the earth hath the LORD, the God of heaven, given me; and He hath charged me to build Him a house in Jerusalem, which is in Judah. ^1.3 Whosoever there is among you of all His people—his God be with him—let him go up to Jerusalem, which is in Judah, and build the house of the LORD, the God of Israel, He is the God who is in Jerusalem. ^1.4 And whosoever is left, in any place where he sojourneth, let the men of his place help him with silver, and with gold, and with goods, and with beasts, beside the freewill-offering for the house of God which is in Jerusalem.’'' None

10. Herodotus, Histories, 2.40-2.41, 2.43, 2.111, 2.151-2.154, 2.159, 2.163, 2.169, 2.173-2.174, 2.181-2.182, 3.1-3.2, 3.17-3.26, 3.30-3.31, 3.47, 3.114, 5.37 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Ahmose II • Alexander son of Philip II • Amasis II (pharaoh) • Amonirdis II • Artaxerxes II • Cyrus II, ‘the Great’, • Darius II • Kambyses II, Persian king • Ladike (wife of Amasis II) • Meheweskhe (character in Setna II) • Nectanebos II, legend of • Nekau II • Nekho II • Niqmadda II • Philip II (King of Macedon) • Psammetikhos II • Psamtek II • Ptolemy II • Rameses II • Shepenwepet II • Takelot II

Found in books: Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 187; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 135; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 13, 14; Fowler (2014), Plato in the Third Sophistic, 243; Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 306; Gruen (2011), Rethinking the Other in Antiquity, 267, 270; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 232; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 141; Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 327; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 101, 322; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 91; Torok (2014), Herodotus In Nubia, 18, 24, 28, 30, 44, 45, 46, 51, 75, 80, 82, 110, 114; Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 96

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2.40 ἡ δὲ δὴ ἐξαίρεσις τῶν ἱρῶν καὶ ἡ καῦσις ἄλλη περὶ ἄλλο ἱρόν σφι κατέστηκε· τὴν δʼ ὦν μεγίστην τε δαίμονα ἥγηνται εἶναι καὶ μεγίστην οἱ ὁρτὴν ἀνάγουσι, ταύτην ἔρχομαι ἐρέων ἐπεὰν ἀποδείρωσι τὸν βοῦν, κατευξάμενοι κοιλίην μὲν κείνην πᾶσαν ἐξ ὦν εἷλον, σπλάγχνά δὲ αὐτοῦ λείπουσι ἐν τῷ σώματι καὶ τὴν πιμελήν, σκέλεα δὲ ἀποτάμνουσι καὶ τὴν ὀσφὺν ἄκρην καὶ τοὺς ὤμους τε καὶ τὸν τράχηλον. ταῦτα δὲ ποιήσαντες τὸ ἄλλο σῶμα τοῦ βοὸς πιμπλᾶσι ἄρτων καθαρῶν καὶ μέλιτος καὶ ἀσταφίδος καὶ σύκων καὶ λιβανωτοῦ καὶ σμύρνης καὶ τῶν ἄλλων θυωμάτων, πλήσαντες δὲ τούτων καταγίζουσι, ἔλαιον ἄφθονον καταχέοντες· προνηστεύσαντες δὲ θύουσι, καιομένων δὲ τῶν ἱρῶν τύπτονται πάντες, ἐπεὰν δὲ ἀποτύψωνται, δαῖτα προτίθενται τὰ ἐλίποντο τῶν ἱρῶν. ^2.41 τοὺς μέν νυν καθαροὺς βοῦς τοὺς ἔρσενας καὶ τοὺς μόσχους οἱ πάντες Αἰγύπτιοι θύουσι, τὰς δὲ θηλέας οὔ σφι ἔξεστι θύειν, ἀλλὰ ἱραί εἰσι τῆς Ἴσιος· τὸ γὰρ τῆς Ἴσιος ἄγαλμα ἐὸν γυναικήιον βούκερων ἐστὶ κατά περ Ἕλληνες τὴν Ἰοῦν γράφουσι, καὶ τὰς βοῦς τὰς θηλέας Αἰγύπτιοι πάντες ὁμοίως σέβονται προβάτων πάντων μάλιστα μακρῷ. τῶν εἵνεκα οὔτε ἀνὴρ Αἰγύπτιος οὔτε γυνὴ ἄνδρα Ἕλληνα φιλήσειε ἂν τῷ στόματι, οὐδὲ μαχαίρῃ ἀνδρὸς Ἕλληνος χρήσεται οὐδὲ ὀβελοῖσι οὐδὲ λέβητι, οὐδὲ κρέως καθαροῦ βοὸς διατετμημένου Ἑλληνικῇ μαχαίρῃ γεύσεται. θάπτουσι δὲ τοὺς ἀποθνήσκοντας βοῦς τρόπον τόνδε· τὰς μὲν θηλέας ἐς τὸν ποταμὸν ἀπιεῖσι, τοὺς δὲ ἔρσενας κατορύσσουσι ἕκαστοι ἐν τοῖσι προαστείοισι, τὸ κέρας τὸ ἕτερον ἢ καὶ ἀμφότερα ὑπερέχοντα σημηίου εἵνεκεν· ἐπεὰν δὲ σαπῇ καὶ προσίῃ ὁ τεταγμένος χρόνος, ἀπικνέεται ἐς ἑκάστην πόλιν βᾶρις ἐκ τῆς Προσωπίτιδος καλευμένης νήσου. ἣ δʼ ἔστι μὲν ἐν τῷ Δέλτα, περίμετρον δὲ αὐτῆς εἰσὶ σχοῖνοι ἐννέα. ἐν ταύτῃ ὦ τῇ Προσωπίτιδι νήσῳ ἔνεισι μὲν καὶ ἄλλαι πόλιες συχναί, ἐκ τῆς δὲ αἱ βάριες παραγίνονται ἀναιρησόμεναι τὰ ὀστέα τῶν βοῶν, οὔνομα τῇ πόλι Ἀτάρβηχις, ἐν δʼ αὐτῇ Ἀφροδίτης ἱρὸν ἅγιον ἵδρυται. ἐκ ταύτης τῆς πόλιος πλανῶνται πολλοὶ ἄλλοι ἐς ἄλλας πόλις, ἀνορύξαντες δὲ τὰ ὀστέα ἀπάγουσι καὶ θάπτουσι ἐς ἕνα χῶρον πάντες. κατὰ ταὐτὰ δὲ τοῖσι βουσὶ καὶ τἆλλα κτήνεα θάπτουσι ἀποθνήσκοντα· καὶ γὰρ περὶ ταῦτα οὕτω σφι νενομοθέτηται· κτείνουσι γὰρ δὴ οὐδὲ ταῦτα. ^2.43 Ἡρακλέος δὲ πέρι τόνδε τὸν λόγον ἤκουσα, ὅτι εἴη τῶν δυώδεκα θεῶν· τοῦ ἑτέρου δὲ πέρι Ἡρακλέος, τὸν Ἕλληνες οἴδασι, οὐδαμῇ Αἰγύπτου ἐδυνάσθην ἀκοῦσαι. καὶ μὴν ὅτι γε οὐ παρʼ Ἑλλήνων ἔλαβον τὸ οὔνομα Αἰγύπτιοι τοῦ Ἡρακλέος, ἀλλὰ Ἕλληνες μᾶλλον παρʼ Αἰγυπτίων καὶ Ἑλλήνων οὗτοι οἱ θέμενοι τῷ Ἀμφιτρύωνος γόνῳ τοὔνομα Ἡρακλέα, πολλά μοι καὶ ἄλλα τεκμήρια ἐστὶ τοῦτο οὕτω ἔχειν, ἐν δὲ καὶ τόδε, ὅτι τε τοῦ Ἡρακλέος τούτου οἱ γονέες ἀμφότεροι ἦσαν Ἀμφιτρύων καὶ Ἀλκμήνη γεγονότες τὸ ἀνέκαθεν ἀπʼ Αἰγύπτου, καὶ διότι Αἰγύπτιοι οὔτε Ποσειδέωνος οὔτε Διοσκούρων τὰ οὐνόματα φασὶ εἰδέναι, οὐδέ σφι θεοὶ οὗτοι ἐν τοῖσι ἄλλοισι θεοῖσι ἀποδεδέχαται. καὶ μὴν εἴ γε παρʼ Ἑλλήνων ἔλαβον οὔνομά τευ δαίμονος, τούτων οὐκ ἥκιστα ἀλλὰ μάλιστα ἔμελλον μνήμην ἕξειν, εἴ περ καὶ τότε ναυτιλίῃσι ἐχρέωντο καὶ ἦσαν Ἑλλήνων τινὲς ναυτίλοι, ὡς ἔλπομαί τε καὶ ἐμὴ γνώμη αἱρέει· ὥστε τούτων ἂν καὶ μᾶλλον τῶν θεῶν τὰ οὐνόματα ἐξεπιστέατο Αἰγύπτιοι ἢ τοῦ Ἡρακλέος. ἀλλά τις ἀρχαῖος ἐστὶ θεὸς Αἰγυπτίοισι Ἡρακλέης· ὡς δὲ αὐτοὶ λέγουσι, ἔτεα ἐστὶ ἑπτακισχίλια καὶ μύρια ἐς Ἄμασιν βασιλεύσαντα, ἐπείτε ἐκ τῶν ὀκτὼ θεῶν οἱ δυώδεκα θεοὶ ἐγένοντο τῶν Ἡρακλέα ἕνα νομίζουσι. ^2.111 Σεσώστριος δὲ τελευτήσαντος ἐκδέξασθαι ἔλεγον τὴν βασιληίην τὸν παῖδα αὐτοῦ Φερῶν, τὸν ἀποδέξασθαι μὲν οὐδεμίαν στρατηίην, συνενειχθῆναι δέ οἱ τυφλὸν γενέσθαι διὰ τοιόνδε πρῆγμα. τοῦ ποταμοῦ κατελθόντος μέγιστα δὴ τότε ἐπʼ ὀκτωκαίδεκα πήχεας, ὡς ὑπερέβαλε τὰς ἀρούρας, πνεύματος ἐμπεσόντος κυματίης ὁ ποταμὸς ἐγένετο· τὸν δὲ βασιλέα λέγουσι τοῦτον ἀτασθαλίῃ χρησάμενον, λαβόντα αἰχμὴν βαλεῖν ἐς μέσας τὰς δίνας τοῦ ποταμοῦ, μετὰ δὲ αὐτίκα καμόντα αὐτὸν τοὺς ὀφθαλμοὺς τυφλωθῆναι. δέκα μὲν δὴ ἔτεα εἶναί μιν τυφλόν, ἑνδεκάτῳ δὲ ἔτεϊ ἀπικέσθαι οἱ μαντήιον ἐκ Βουτοῦς πόλιος ὡς ἐξήκει τέ οἱ ὁ χρόνος τῆς ζημίης καὶ ἀναβλέψει γυναικὸς οὔρῳ νιψάμενος τοὺς ὀφθαλμούς, ἥτις παρὰ τὸν ἑωυτῆς ἄνδρα μοῦνον πεφοίτηκε, ἄλλων ἀνδρῶν ἐοῦσα ἄπειρος. καὶ τὸν πρώτης τῆς ἑωυτοῦ γυναικὸς πειρᾶσθαι, μετὰ δέ, ὡς οὐκ ἀνέβλεπε, ἐπεξῆς πασέων πειρᾶσθαι· ἀναβλέψαντα δὲ συναγαγεῖν τὰς γυναῖκας τῶν ἐπειρήθη, πλὴν ἢ τῆς τῷ οὔρῳ νιψάμενος ἀνέβλεψε, ἐς μίαν πόλιν, ἣ νῦν καλέεται Ἐρυθρὴ βῶλος· ἐς ταύτην συναλίσαντα ὑποπρῆσαι πάσας σὺν αὐτῇ τῇ πόλι· τῆς δὲ νιψάμενος τῷ οὔρῳ ἀνέβλεψε, ταύτην δὲ ἔσχε αὐτὸς γυναῖκα. ἀναθήματα δὲ ἀποφυγὼν τὴν πάθην τῶν ὀφθαλμῶν ἄλλα τε ἀνὰ τὰ ἱρὰ πάντα τὰ λόγιμα ἀνέθηκε καὶ τοῦ γε λόγον μάλιστα ἄξιον ἐστὶ ἔχειν, ἐς τοῦ Ἡλίου τὸ ἱρὸν ἀξιοθέητα ἀνέθηκε ἔργα, ὀβελοὺς δύο λιθίνους, ἐξ ἑνὸς ἐόντα ἑκάτερον λίθου, μῆκος μὲν ἑκάτερον πηχέων ἑκατόν, εὖρος δὲ ὀκτὼ πηχέων. ^2.151 τῶν δὲ δυώδεκα βασιλέων δικαιοσύνῃ χρεωμένων, ἀνὰ χρόνον ὡς ἔθυσαν ἐν τῷ ἱρῷ τοῦ Ἡφαίστου, τῇ ὑστάτῃ τῆς ὁρτῆς, μελλόντων κατασπείσειν, ὁ ἀρχιερεὺς ἐξήνεικέ σφι φιάλας χρυσέας, τῇσί περ ἐώθεσαν σπένδειν, ἁμαρτὼν τοῦ ἀριθμοῦ, ἕνδεκα δυώδεκα ἐοῦσι. ἐνθαῦτα ὡς οὐκ εἶχε φιάλην ὁ ἔσχατος ἑστεὼς αὐτῶν Ψαμμήτιχος, περιελόμενος τὴν κυνέην ἐοῦσαν χαλκέην ὑπέσχε τε καὶ ἔσπενδε. κυνέας δὲ καὶ οἱ ἄλλοι ἅπαντες ἐφόρεόν τε βασιλέες καὶ ἐτύγχανον τότε ἔχοντες. Ψαμμήτιχος μέν νυν οὐδενὶ δολερῷ νόῳ χρεώμενος ὑπέσχε τὴν κυνέην· οἳ δὲ ἐν φρενὶ λαβόντες τό τε ποιηθὲν ἐκ Ψαμμητίχου καὶ τὸ χρηστήριον, ὅτι ἐκέχρηστό σφι τὸν χαλκέῃ σπείσαντα αὐτῶν φιάλῃ τοῦτον βασιλέα ἔσεσθαι μοῦνον Αἰγύπτου, ἀναμνησθέντες τοῦ χρησμοῦ κτεῖναι μὲν οὐκ ἐδικαίωσαν Ψαμμήτιχον, ὡς ἀνεύρισκον βασανίζοντες ἐξ οὐδεμιῆς προνοίης αὐτὸν ποιήσαντα, ἐς δὲ τὰ ἕλεα ἔδοξέ σφι διῶξαι ψιλώσαντας τὰ πλεῖστα τῆς δυνάμιος, ἐκ δὲ τῶν ἑλέων ὁρμώμενον μὴ ἐπιμίσγεσθαι τῇ ἄλλῃ Αἰγύπτῳ. ^2.152 τὸν δὲ Ψαμμήτιχον τοῦτον πρότερον φεύγοντα τὸν Αἰθίοπα Σαβακῶν, ὅς οἱ τὸν πατέρα Νεκῶν ἀπέκτεινε, τοῦτον φεύγοντα τότε ἐς Συρίην, ὡς ἀπαλλάχθη ἐκ τῆς ὄψιος τοῦ ὀνείρου ὁ Αἰθίοψ, κατήγαγον Αἰγυπτίων οὗτοι οἳ ἐκ νομοῦ τοῦ Σαΐτεω εἰσί. μετὰ δὲ βασιλεύοντα τὸ δεύτερον πρὸς τῶν ἕνδεκα βασιλέων καταλαμβάνει μιν διὰ τὴν κυνέην φεύγειν ἐς τὰ ἕλεα. ἐπιστάμενος ὦν ὡς περιυβρισμένος εἴη πρὸς αὐτῶν, ἐπενόεε τίσασθαι τοὺς διώξαντας. πέμψαντι δέ οἱ ἐς Βουτοῦν πόλιν ἐς τὸ χρηστήριον τῆς Λητοῦς, ἔνθα δὴ Αἰγυπτίοισι ἐστὶ μαντήιον ἀψευδέστατον, ἦλθε χρησμὸς ὡς τίσις ἥξει ἀπὸ θαλάσσης χαλκέων ἀνδρῶν ἐπιφανέντων. καὶ τῷ μὲν δὴ ἀπιστίη μεγάλη ὑπεκέχυτο χαλκέους οἱ ἄνδρας ἥξειν ἐπικούρους. χρόνου δὲ οὐ πολλοῦ διελθόντος ἀναγκαίη κατέλαβε Ἴωνάς τε καὶ Κᾶρας ἄνδρας κατὰ ληίην ἐκπλώσαντας ἀπενειχθῆναι ἐς Αἴγυπτον, ἐκβάντας δὲ ἐς γῆν καὶ ὁπλισθέντας χαλκῷ ἀγγέλλει τῶν τις Αἰγυπτίων ἐς τὰ ἕλεα ἀπικόμενος τῷ Ψαμμητίχῳ, ὡς οὐκ ἰδὼν πρότερον χαλκῷ ἄνδρας ὁπλισθέντας, ὡς χάλκεοι ἄνδρες ἀπιγμένοι ἀπὸ θαλάσσης λεηλατεῦσι τὸ πεδίον. ὁ δὲ μαθὼν τὸ χρηστήριον ἐπιτελεύμενον φίλα τε τοῖσι Ἴωσι καὶ Καρσὶ ποιέεται καί σφεας μεγάλα ὑπισχνεύμενος πείθει μετʼ ἑωυτοῦ γενέσθαι. ὡς δὲ ἔπεισε, οὕτω ἅμα τοῖσι τὰ ἑωυτοῦ βουλομένοισι Αἰγυπτίοισι καὶ τοῖσι ἐπικούροισι καταιρέει τοὺς βασιλέας. ^2.153 κρατήσας δὲ Αἰγύπτου πάσης ὁ Ψαμμήτιχος ἐποίησε τῷ Ἡφαίστῳ προπύλαια ἐν Μέμφι τὰ πρὸς νότον ἄνεμον τετραμμένα, αὐλήν τε τῷ Ἄπι, ἐν τῇ τρέφεται ἐπεὰν φανῇ ὁ Ἆπις, οἰκοδόμησε ἐναντίον τῶν προπυλαίων, πᾶσάν τε περίστυλον ἐοῦσαν καὶ τύπων πλέην· ἀντὶ δὲ κιόνων ὑπεστᾶσι κολοσσοὶ δυωδεκαπήχεες τῇ αὐλῇ. ὁ δὲ Ἆπις κατὰ τὴν Ἑλλήνων γλῶσσαν ἐστὶ Ἔπαφος. ^2.154 τοῖσι δὲ Ἴωσι καὶ τοῖσι Καρσὶ τοῖσι συγκατεργασαμένοισι αὐτῷ ὁ Ψαμμήτιχος δίδωσι χώρους ἐνοικῆσαι ἀντίους ἀλλήλων, τοῦ Νείλου τὸ μέσον ἔχοντος, τοῖσι οὐνόματα ἐτέθη Στρατόπεδα· τούτους τε δή σφι τοὺς χώρους δίδωσι καὶ τὰ ἄλλα τὰ ὑπέσχετο πάντα ἀπέδωκε. καὶ δὴ καὶ παῖδας παρέβαλε αὐτοῖσι Αἰγυπτίους τὴν Ἑλλάδα γλῶσσαν ἐκδιδάσκεσθαι. ἀπὸ δὲ τούτων ἐκμαθόντων τὴν γλῶσσαν οἱ νῦν ἑρμηνέες ἐν Αἰγύπτῳ γεγόνασι. οἱ δὲ Ἴωνές τε καὶ οἱ Κᾶρες τούτους τοὺς χώρους οἴκησαν χρόνον ἐπὶ πολλόν· εἰσὶ δὲ οὗτοι οἱ χῶροι πρὸς θαλάσσης ὀλίγον ἔνερθε Βουβάστιος πόλιος, ἐπὶ τῷ Πηλουσίῳ καλεομένῳ στόματι τοῦ Νείλου. τούτους μὲν δὴ χρόνῳ ὕστερον βασιλεὺς Ἄμασις ἐξαναστήσας ἐνθεῦτεν κατοίκισε ἐς Μέμφιν, φυλακὴν ἑωυτοῦ ποιεύμενος πρὸς Αἰγυπτίων. τούτων δὲ οἰκισθέντων ἐν Αἰγύπτῳ, οἱ Ἕλληνες οὕτω ἐπιμισγόμενοι τούτοισι τὰ περὶ Αἴγυπτον γινόμενα ἀπὸ Ψαμμητίχου βασιλέος ἀρξάμενοι πάντα καὶ τὰ ὕστερον ἐπιστάμεθα ἀτρεκέως· πρῶτοι γὰρ οὗτοι ἐν Αἰγύπτῳ ἀλλόγλωσσοι κατοικίσθησαν. ἐξ ὧν δὲ ἐξανέστησαν χώρων, ἐν τούτοισι δὲ οἵ τε ὁλκοὶ τῶν νεῶν καὶ τὰ ἐρείπια τῶν οἰκημάτων τὸ μέχρι ἐμεῦ ἦσαν. ^2.159 παυσάμενος δὲ τῆς διώρυχος ὁ Νεκῶς ἐτράπετο πρὸς στρατηίας, καὶ τριήρεες αἳ μὲν ἐπὶ τῇ βορηίῃ θαλάσσῃ ἐποιήθησαν, αἳ δʼ ἐν τῷ Ἀραβίῳ κόλπῳ ἐπὶ τῇ Ἐρυθρῇ θαλάσσῃ, τῶν ἔτι οἱ ὁλκοὶ ἐπίδηλοι. καὶ ταύτῃσί τε ἐχρᾶτο ἐν τῷ δέοντι καὶ Σύροισι πεζῇ ὁ Νεκῶς συμβαλὼν ἐν Μαγδώλῳ ἐνίκησε, μετὰ δὲ τὴν μάχην Κάδυτιν πόλιν τῆς Συρίης ἐοῦσαν μεγάλην εἷλε. ἐν τῇ δὲ ἐσθῆτι ἔτυχε ταῦτα κατεργασάμενος, ἀνέθηκε τῷ Ἀπόλλωνι πέμψας ἐς Βραγχίδας τὰς Μιλησίων. μετὰ δέ, ἑκκαίδεκα ἔτεα τὰ πάντα ἄρξας, τελευτᾷ, τῷ παιδὶ Ψάμμι παραδοὺς τὴν ἀρχήν. ^2.163 πυθόμενος δὲ καὶ ταῦτα ὁ Ἀπρίης ὥπλιζε τοὺς ἐπικούρους καὶ ἤλαυνε ἐπὶ τοὺς Αἰγυπτίους· εἶχε δὲ περὶ ἑωυτὸν Κᾶράς τε καὶ Ἴωνας ἄνδρας ἐπικούρους τρισμυρίους· ἦν δέ οἱ τὰ βασιλήια ἐν Σάι πόλι, μεγάλα ἐόντα καὶ ἀξιοθέητα. καὶ οἵ τε περὶ τὸν Ἀπρίην ἐπὶ τοὺς Αἰγυπτίους ἤισαν καὶ οἱ περὶ τὸν Ἄμασιν ἐπὶ τοὺς ξείνους· ἔν τε δὴ Μωμέμφι πόλι ἐγένοντο ἀμφότεροι καὶ πειρήσεσθαι ἔμελλον ἀλλήλων. ^2.169 ἐπείτε δὲ συνιόντες ὅ τε Ἀπρίης ἄγων τοὺς ἐπικούρους καὶ ὁ Ἄμασις πάντας Αἰγυπτίους ἀπίκοντο ἐς Μώμεμφιν πόλιν, συνέβαλον· καὶ ἐμαχέσαντο μὲν εὖ οἱ ξεῖνοι, πλήθεϊ δὲ πολλῷ ἐλάσσονες ἐόντες κατὰ τοῦτο ἑσσώθησαν. Ἀπρίεω δὲ λέγεται εἶναι ἥδε διάνοια, μηδʼ ἂν θεόν μιν μηδένα δύνασθαι παῦσαι τῆς βασιληίης· οὕτω ἀσφαλέως ἑωυτῷ ἱδρῦσθαι ἐδόκεε. καὶ δὴ τότε συμβαλὼν ἑσσώθη καὶ ζωγρηθεὶς ἀπήχθη ἐς Σάιν πόλιν, ἐς τὰ ἑωυτοῦ οἰκία πρότερον ἐόντα, τότε δὲ Ἀμάσιος ἤδη βασιληία. ἐνθαῦτα δὲ τέως μὲν ἐτρέφετο ἐν τοῖσι βασιληίοισι, καί μιν Ἄμασις εὖ περιεῖπε· τέλος δὲ μεμφομένων Αἰγυπτίων ὡς οὐ ποιέοι δίκαια τρέφων τὸν σφίσι τε καὶ ἑωυτῷ ἔχθιστον, οὕτω δὴ παραδιδοῖ τὸν Ἀπρίην τοῖσι Αἰγυπτίοισι. οἳ δέ μιν ἀπέπνιξαν καὶ ἔπειτα ἔθαψαν ἐν τῇσι πατρωίῃσι ταφῇσι· αἳ δὲ εἰσὶ ἐν τῷ ἱρῷ τῆς Ἀθηναίης, ἀγχοτάτω τοῦ μεγάρου, ἐσιόντι ἀριστερῆς χειρός. ἔθαψαν δὲ Σαῗται πάντας τοὺς ἐκ νομοῦ τούτου γενομένους βασιλέας ἔσω ἐν τῷ ἱρῷ. καὶ γὰρ τὸ τοῦ Ἀμάσιος σῆμα ἑκαστέρω μὲν ἐστὶ τοῦ μεγάρου ἢ τὸ τοῦ Ἀπρίεω καὶ τῶν τούτου προπατόρων, ἔστι μέντοι καὶ τοῦτο ἐν τῇ αὐλῇ τοῦ ἱροῦ, παστὰς λιθίνη μεγάλη καὶ ἠσκημένη στύλοισί τε φοίνικας τὰ δένδρεα μεμιμημένοισι καὶ τῇ ἄλλῃ δαπάνῃ· ἔσω δὲ ἐν τῇ παστάδι διξὰ θυρώματα ἕστηκε, ἐν δὲ τοῖσι θυρώμασι ἡ θήκη ἐστί. ^2.173 τοιούτῳ μὲν τρόπῳ προσηγάγετο τοὺς Αἰγυπτίους ὥστε δικαιοῦν δουλεύειν, ἐχρᾶτο δὲ καταστάσι πρηγμάτων τοιῇδε· τὸ μὲν ὄρθριον μέχρι ὅτευ πληθούσης ἀγορῆς προθύμως ἔπρησσε τὰ προσφερόμενα πρήγματα, τὸ δὲ ἀπὸ τούτου ἔπινέ τε καὶ κατέσκωπτε τοὺς συμπότας καὶ ἦν μάταιός τε καὶ παιγνιήμων. ἀχθεσθέντες δὲ τούτοισι οἱ φίλοι αὐτοῦ ἐνουθέτεον αὐτὸν τοιάδε λέγοντες. “ὦ βασιλεῦ, οὐκ ὀρθῶς, σεωυτοῦ προέστηκας, ἐς τὸ ἄγαν φαῦλον προάγων σεωυτόν. σὲ γὰρ ἐχρῆν ἐν θρόνῳ σεμνῷ σεμνὸν θωκέοντα διʼ ἡμέρης πρήσσειν τὰ πρήγματα, καὶ οὕτω Αἰγύπτιοί τʼ ἂν ἠπιστέατο ὡς ὑπʼ ἀνδρὸς μεγάλου ἄρχονται, καὶ ἄμεινον σὺ ἂν ἤκουες· νῦν δὲ ποιέεις οὐδαμῶς βασιλικά.” ὃ δʼ ἀμείβετο τοῖσιδε αὐτούς. “τὰ τόξα οἱ ἐκτημένοι, ἐπεὰν μὲν δέωνται χρᾶσθαι, ἐντανύουσι· εἰ γὰρ δὴ τὸν πάντα χρόνον ἐντεταμένα εἴη, ἐκραγείη ἄν, ὥστε ἐς τὸ δέον οὐκ ἂν ἔχοιεν αὐτοῖσι χρᾶσθαι. οὕτω δὲ καὶ ἀνθρώπου κατάστασις· εἰ ἐθέλοι κατεσπουδάσθαι αἰεὶ μηδὲ ἐς παιγνίην τὸ μέρος ἑωυτὸν ἀνιέναι, λάθοι ἂν ἤτοι μανεὶς ἢ ὅ γε ἀπόπληκτος γενόμενος· τὰ ἐγὼ ἐπιστάμενος μέρος ἑκατέρῳ νέμω.” ταῦτα μὲν τοὺς φίλους ἀμείψατο. ^2.174 λέγεται δὲ ὁ Ἄμασις, καὶ ὅτε ἦν ἰδιώτης, ὡς φιλοπότης ἦν καὶ φιλοσκώμμων καὶ οὐδαμῶς κατεσπουδασμένος ἀνήρ· ὅκως δέ μιν ἐπιλείποι πίνοντά τε καὶ εὐπαθέοντα τὰ ἐπιτήδεα, κλέπτεσκε ἂν περιιών· οἳ δʼ ἄν μιν φάμενοι ἔχειν τὰ σφέτερα χρήματα ἀρνεύμενον ἄγεσκον ἐπὶ μαντήιον, ὅκου ἑκάστοισι εἴη. πολλὰ μὲν δὴ καὶ ἡλίσκετο ὑπὸ τῶν μαντηίων, πολλὰ δὲ καὶ ἀπέφευγε. ἐπείτε δὲ καὶ ἐβασίλευσε, ἐποίησε τοιάδε· ὅσοι μὲν αὐτὸν τῶν θεῶν ἀπέλυσαν μὴ φῶρα εἶναι, τούτων μὲν τῶν ἱρῶν οὔτε ἐπεμέλετο οὔτε ἐς ἐπισκευὴν ἐδίδου οὐδέν, οὐδὲ φοιτέων ἔθυε ὡς οὐδενὸς ἐοῦσι ἀξίοισι ψευδέα τε μαντήια ἐκτημένοισι· ὅσοι δέ μιν κατέδησαν φῶρα εἶναι, τούτων δὲ ὡς ἀληθέων θεῶν ἐόντων καὶ ἀψευδέα μαντήια παρεχομένων τὰ μάλιστα ἐπεμέλετο. ^2.181 Κυρηναίοισι δὲ Ἄμασις φιλότητά τε καὶ συμμαχίην συνεθήκατο, ἐδικαίωσε δὲ καὶ γῆμαι αὐτόθεν, εἴτʼ ἐπιθυμήσας Ἑλληνίδος γυναικὸς εἴτε καὶ ἄλλως φιλότητος Κυρηναίων εἵνεκα· γαμέει δὲ ὦν οἳ μὲν λέγουσι Βάττου οἳ δʼ Ἀρκεσίλεω θυγατέρα, οἳ δὲ Κριτοβούλου ἀνδρὸς τῶν ἀστῶν δοκίμου, τῇ οὔνομα ἦν Λαδίκη· τῇ ἐπείτε συγκλίνοιτο ὁ Ἄμασις, μίσγεσθαι οὐκ οἷός τε ἐγίνετο, τῇσι δὲ ἄλλῃσι γυναιξὶ ἐχρᾶτο. ἐπείτε δὲ πολλὸν τοῦτο ἐγίνετο, εἶπε ὁ Ἄμασις πρὸς τὴν Λαδίκην ταύτην καλεομένην, “ὦ γύναι, κατά με ἐφάρμαξας, καὶ ἔστι τοι οὐδεμία μηχανὴ μὴ οὐκ ἀπολωλέναι κάκιστα γυναικῶν πασέων.” ἡ δὲ Λαδίκη, ἐπείτε οἱ ἀρνευμένῃ οὐδὲν ἐγίνετο πρηΰτερος ὁ Ἄμασις, εὔχεται ἐν τῷ νόῳ τῇ Ἀφροδίτῃ, ἤν οἱ ὑπʼ ἐκείνην τὴν νύκτα μιχθῇ ὁ Ἄμασις, τοῦτο γάρ οἱ κακοῦ εἶναι μῆχος, ἄγαλμά οἱ ἀποπέμψειν ἐς Κυρήνην. μετὰ δὲ τὴν εὐχὴν αὐτίκα οἱ ἐμίχθη ὁ Ἄμασις. καὶ τὸ ἐνθεῦτεν ἤδη, ὁκότε ἔλθοι Ἄμασις πρὸς αὐτήν, ἐμίσγετο, καὶ κάρτα μιν ἔστερξε μετὰ τοῦτο. ἡ δὲ Λαδίκη ἀπέδωκε τὴν εὐχὴν τῇ θεῷ· ποιησαμένη γὰρ ἄγαλμα ἀπέπεμψε ἐς Κυρήνην, τὸ ἔτι καὶ ἐς ἐμὲ ἦν σόον, ἔξω τετραμμένον τοῦ Κυρηναίων ἄστεος. ταύτην τὴν Λαδίκην, ὡς ἐπεκράτησε Καμβύσης Αἰγύπτου καὶ ἐπύθετο αὐτῆς ἥτις εἴη, ἀπέπεμψε ἀσινέα ἐς Κυρήνην. ^2.182 ἀνέθηκε δὲ καὶ ἀναθήματα ὁ Ἄμασις ἐς τὴν Ἑλλάδα, τοῦτο μὲν ἐς Κυρήνην ἄγαλμα ἐπίχρυσον Ἀθηναίης καὶ εἰκόνας ἑωυτοῦ γραφῇ εἰκασμένην, τοῦτο δὲ τῇ ἐν Λίνδῳ Ἀθηναίῃ δύο τε ἀγάλματα λίθινα καὶ θώρηκα λίνεον ἀξιοθέητον, τοῦτο δʼ ἐς Σάμον τῇ Ἥρῃ εἰκόνας ἑωυτοῦ διφασίας ξυλίνας, αἳ ἐν τῷ νηῷ τῷ μεγάλῳ ἱδρύατο ἔτι καὶ τὸ μέχρι ἐμεῦ, ὄπισθε τῶν θυρέων. ἐς μέν νυν Σάμον ἀνέθηκε κατὰ ξεινίην τὴν ἑωυτοῦ τε καὶ Πολυκράτεος τοῦ Αἰάκεος, ἐς δὲ Λίνδον ξεινίης μὲν οὐδεμιῆς εἵνεκεν, ὅτι δὲ τὸ ἱρὸν τὸ ἐν Λίνδῳ τὸ τῆς Ἀθηναίης λέγεται τὰς Δαναοῦ θυγατέρας ἱδρύσασθαι προσσχούσας, ὅτε ἀπεδίδρησκον τοὺς Αἰγύπτου παῖδας. ταῦτα μὲν ἀνέθηκε ὁ Ἄμασις, εἷλε δὲ Κύπρον πρῶτος ἀνθρώπων καὶ κατεστρέψατο ἐς φόρου ἀπαγωγήν. ^3.1 ἐπὶ τοῦτον δὴ τὸν Ἄμασιν Καμβύσης ὁ Κύρου ἐστρατεύετο, ἄγων καί ἄλλους τῶν ἦρχε καὶ Ἑλλήνων Ἴωνάς τε καὶ Αἰολέας, διʼ αἰτίην τοιήνδε. πέμψας Καμβύσης ἐς Αἴγυπτον κήρυκα αἴτεε Ἄμασιν θυγατέρα, αἴτεε δὲ ἐκ βουλῆς ἀνδρὸς Αἰγυπτίου, ὃς μεμφόμενος Ἄμασιν ἔπρηξε ταῦτα ὅτι μιν ἐξ ἁπάντων τῶν ἐν Αἰγύπτῳ ἰητρῶν ἀποσπάσας ἀπὸ γυναικός τε καὶ τέκνων ἔκδοτον ἐποίησε ἐς Πέρσας, ὅτε Κῦρος πέμψας παρὰ Ἄμασιν αἴτεε ἰητρὸν ὀφθαλμῶν ὃς εἴη ἄριστος τῶν ἐν Αἰγύπτῳ. ταῦτα δὴ ἐπιμεμφόμενος ὁ Αἰγύπτιος ἐνῆγε τῇ συμβουλῇ κελεύων αἰτέειν τὸν Καμβύσεα Ἄμασιν θυγατέρα, ἵνα ἢ δοὺς ἀνιῷτο ἢ μὴ δοὺς Καμβύσῃ ἀπέχθοιτο. ὁ δὲ Ἄμασις τῇ δυνάμι τῶν Περσέων ἀχθόμενος καὶ ἀρρωδέων οὐκ εἶχε οὔτε δοῦναι οὔτε ἀρνήσασθαι· εὖ γὰρ ἠπίστατο ὅτι οὐκ ὡς γυναῖκά μιν ἔμελλε Καμβύσης ἕξειν ἀλλʼ ὡς παλλακήν. ταῦτα δὴ ἐκλογιζόμενος ἐποίησε τάδε. ἦν Ἀπρίεω τοῦ προτέρου βασιλέος θυγάτηρ κάρτα μεγάλη τε καὶ εὐειδὴς μούνη τοῦ οἴκου λελειμμένη, οὔνομα δέ οἱ ἦν Νίτητις· ταύτην δὴ τὴν παῖδα ὁ Ἄμασις κοσμήσας ἐσθῆτί τε καὶ χρυσῷ ἀποπέμπει ἐς Πέρσας ὡς ἑωυτοῦ θυγατέρα. μετὰ δὲ χρόνον ὥς μιν ἠσπάζετο πατρόθεν ὀνομάζων, λέγει πρὸς αὐτὸν ἡ παῖς “ὦ βασιλεῦ, διαβεβλημένος ὑπὸ Ἀμάσιος οὐ μανθάνεις. ὃς ἐμὲ σοὶ κόσμῳ ἀσκήσας ἀπέπεμψε ὡς ἑωυτοῦ θυγατέρα διδούς, ἐοῦσαν τῇ ἀληθείῃ Ἀπρίεω, τὸν ἐκεῖνος ἐόντα ἑωυτοῦ δεσπότεα μετʼ Αἰγυπτίων ἐπαναστὰς ἐφόνευσε.” τοῦτο δὴ τὸ ἔπος καὶ αὕτη ἡ αἰτίη ἐγγενομένη ἤγαγε Καμβύσεα τὸν Κύρου μεγάλως θυμωθέντα ἐπʼ Αἴγυπτον. ^3.2 οὕτω μέν νυν λέγουσι Πέρσαι. Αἰγύπτιοι δὲ οἰκηιοῦνται Καμβύσεα, φάμενοί μιν ἐκ ταύτης δὴ τῆς Ἀπρίεω θυγατρὸς γενέσθαι· Κῦρον γὰρ εἶναι τὸν πέμψαντα παρὰ Ἄμασιν ἐπὶ τὴν θυγατέρα, ἀλλʼ οὐ Καμβύσεα. λέγοντες δὲ ταῦτα οὐκ ὀρθῶς λέγουσι. οὐ μὲν οὐδὲ λέληθε αὐτούς ʽεἰ γὰρ τινὲς καὶ ἄλλοι, τὰ Περσέων νόμιμα ἐπιστέαται καὶ Αἰγύπτιοἰ ὅτι πρῶτα μὲν νόθον οὔ σφι νόμος ἐστὶ βασιλεῦσαι γνησίου παρεόντος, αὖτις δὲ ὅτι Κασσανδάνης τῆς Φαρνάσπεω θυγατρὸς ἦν παῖς Καμβύσης, ἀνδρὸς Ἀχαιμενίδεω, ἀλλʼ οὐκ ἐκ τῆς Αἰγυπτίης. ἀλλὰ παρατρέπουσι τὸν λόγον προσποιεύμενοι τῇ Κύρου οἰκίῃ συγγενέες εἶναι. ^3.17 μετὰ δὲ ταῦτα ὁ Καμβύσης ἐβουλεύσατο τριφασίας στρατηίας, ἐπί τε Καρχηδονίους καὶ ἐπὶ Ἀμμωνίους καὶ ἐπὶ τοὺς μακροβίους Αἰθίοπας, οἰκημένους δὲ Λιβύης ἐπὶ τῇ νοτίῃ θαλάσσῃ· βουλευομένῳ δέ οἱ ἔδοξε ἐπὶ μὲν Καρχηδονίους τὸν ναυτικὸν στρατὸν ἀποστέλλειν, ἐπὶ δὲ Ἀμμωνίους τοῦ πεζοῦ ἀποκρίναντα, ἐπὶ δὲ τοὺς Αἰθίοπας κατόπτας πρῶτον, ὀψομένους τε τὴν ἐν τούτοισι τοῖσι Αἰθίοψι λεγομένην εἶναι ἡλίου τράπεζαν εἰ ἔστι ἀληθέως, καὶ πρὸς ταύτῃ τὰ ἄλλα κατοψομένους, δῶρα δὲ τῷ λόγῳ φέροντας τῷ βασιλέι αὐτῶν. ^3.18 ἡ δὲ τράπεζα τοῦ ἡλίου τοιήδε τις λέγεται εἶναι, λειμὼν ἐστὶ ἐν τῷ προαστείῳ ἐπίπλεος κρεῶν ἑφθῶν πάντων τῶν τετραπόδων, ἐς τὸν τὰς μὲν νύκτας ἐπιτηδεύοντας τιθέναι τὰ κρέα τοὺς ἐν τέλεϊ ἑκάστοτε ἐόντας τῶν ἀστῶν, τὰς δὲ ἡμέρας δαίνυσθαι προσιόντα τὸν βουλόμενον. φάναι δὲ τοὺς ἐπιχωρίους ταῦτα τὴν γῆν αὐτὴν ἀναδιδόναι ἑκάστοτε. ^3.19 ἡ μὲν δὴ τράπεζα τοῦ ἡλίου καλεομένη λέγεται εἶναι τοιήδε. Καμβύσῃ δὲ ὡς ἔδοξε πέμπειν τοὺς κατασκόπους, αὐτίκα μετεπέμπετο ἐξ Ἐλεφαντίνης πόλιος τῶν Ἰχθυοφάγων ἀνδρῶν τοὺς ἐπισταμένους τὴν Αἰθιοπίδα γλῶσσαν. ἐν ᾧ δὲ τούτους μετήισαν, ἐν τούτῳ ἐκέλευε ἐπὶ τὴν Καρχηδόνα πλέειν τὸν ναυτικὸν στρατόν. Φοίνικες δὲ οὐκ ἔφασαν ποιήσειν ταῦτα· ὁρκίοισι γὰρ μεγάλοισι ἐνδεδέσθαι, καὶ οὐκ ἂν ποιέειν ὅσια ἐπὶ τοὺς παῖδας τοὺς ἑωυτῶν στρατευόμενοι. Φοινίκων δὲ οὐ βουλομένων οἱ λοιποὶ οὐκ ἀξιόμαχοι ἐγίνοντο. Καρχηδόνιοι μέν νυν οὕτω δουλοσύνην διέφυγον πρὸς Περσέων· Καμβύσης γὰρ βίην οὐκ ἐδικαίου προσφέρειν Φοίνιξι, ὅτι σφέας τε αὐτοὺς ἐδεδώκεσαν Πέρσῃσι καὶ πᾶς ἐκ Φοινίκων ἤρτητο ὁ ναυτικὸς στρατός. δόντες δὲ καὶ Κύπριοι σφέας αὐτοὺς Πέρσῃσι ἐστρατεύοντο ἐπʼ Αἴγυπτον. ^3.20 ἐπείτε δὲ τῷ Καμβύσῃ ἐκ τῆς Ἐλεφαντίνης ἀπίκοντο οἱ Ἰχθυοφάγοι, ἔπεμπε αὐτοὺς ἐς τοὺς Αἰθίοπας ἐντειλάμενος τὰ λέγειν χρῆν καὶ δῶρα φέροντας πορφύρεόν τε εἷμα καὶ χρύσεον στρεπτὸν περιαυχένιον καὶ ψέλια καὶ μύρου ἀλάβαστρον καὶ φοινικηίου οἴνου κάδον. οἱ δὲ Αἰθίοπες οὗτοι, ἐς τοὺς ἀπέπεμπε ὁ Καμβύσης, λέγονται εἶναι μέγιστοι καὶ κάλλιστοι ἀνθρώπων πάντων. νόμοισι δὲ καὶ ἄλλοισι χρᾶσθαι αὐτοὺς κεχωρισμένοισι τῶν ἄλλων ἀνθρώπων καὶ δὴ καὶ κατὰ τὴν βασιληίην τοιῷδε· τὸν ἂν τῶν ἀστῶν κρίνωσι μέγιστόν τε εἶναι καὶ κατὰ τὸ μέγαθος ἔχειν τὴν ἰσχύν, τοῦτον ἀξιοῦσι βασιλεύειν. ^3.21 ἐς τούτους δὴ ὦν τοὺς ἄνδρας ὡς ἀπίκοντο οἱ Ἰχθυοφάγοι, διδόντες τὰ δῶρα τῷ, βασιλέι αὐτῶν ἔλεγον τάδε. “βασιλεὺς ὁ Περσέων Καμβύσης, βουλόμενος φίλος καὶ ξεῖνός τοι γενέσθαι, ἡμέας τε ἀπέπεμψε ἐς λόγους τοι ἐλθεῖν κελεύων, καὶ δῶρα ταῦτά τοι διδοῖ τοῖσι καὶ αὐτὸς μάλιστα ἥδεται χρεώμενος.” ὁ δὲ Αἰθίοψ μαθὼν ὅτι κατόπται ἥκοιεν, λέγει πρὸς αὐτοὺς τοιάδε. “οὔτε ὁ Περσέων βασιλεὺς δῶρα ὑμέας ἔπεμψε φέροντας προτιμῶν πολλοῦ ἐμοὶ ξεῖνος γενέσθαι, οὔτε ὑμεῖς λέγετε ἀληθέα ʽἥκετε γὰρ κατόπται τῆς ἐμῆς ἀρχῆσ̓, οὔτε ἐκεῖνος ἀνήρ δίκαιος. εἰ γὰρ ἦν δίκαιος, οὔτʼ ἂν ἐπεθύμησε χώρης ἄλλης ἢ τῆς ἑωυτοῦ, οὔτʼ ἂν ἐς δουλοσύνην ἀνθρώπους ἦγε ὑπʼ ὧν μηδὲν ἠδίκηται. νῦν δὲ αὐτῷ τόξον τόδε διδόντες τάδε ἔπεα λέγετε.” “βασιλεὺς ὁ Αἰθιόπων συμβουλεύει τῷ Περσέων βασιλέι, ἐπεὰν οὕτω εὐπετέως ἕλκωσι τὰ τόξα Πέρσαι ἐόντα μεγάθεϊ τοσαῦτα, τότε ἐπʼ Αἰθίοπας τοὺς μακροβίους πλήθεϊ ὑπερβαλλόμενον στρατεύεσθαι· μέχρι δὲ τούτου θεοῖσι εἰδέναι χάριν, οἳ οὐκ ἐπὶ νόον τρέπουσι Αἰθιόπων παισὶ γῆν ἄλλην προσκτᾶσθαι τῇ ἑωυτῶν.” ^3.22 ταῦτα δὲ εἴπας καὶ ἀνεὶς τὸ τόξον παρέδωκε τοῖσι ἥκουσι. λαβὼν δὲ τὸ εἷμα τὸ πορφύρεον εἰρώτα ὅ τι εἴη καὶ ὅκως πεποιημένον· εἰπόντων δὲ τῶν Ἰχθυοφάγων τὴν ἀληθείην περὶ τῆς πορφύρης καὶ τῆς βαφῆς, δολεροὺς μὲν τοὺς ἀνθρώπους ἔφη εἶναι, δολερὰ δὲ αὐτῶν τὰ εἵματα. δεύτερα δὲ τὸν χρυσὸν εἰρώτα τὸν στρεπτὸν τὸν περιαυχένιον καὶ τὰ ψέλια· ἐξηγεομένων δὲ τῶν Ἰχθυοφάγων τὸν κόσμον αὐτοῦ, γελάσας ὁ βασιλεὺς καὶ νομίσας εἶναι σφέα πέδας εἶπε ὡς παρʼ ἑωυτοῖσι εἰσὶ ῥωμαλεώτεραι τουτέων πέδαι. τρίτον δὲ εἰρώτα τὸ μύρον· εἰπόντων δὲ τῆς ποιήσιος πέρι καὶ ἀλείψιος, τὸν αὐτὸν λόγον τὸν καὶ περὶ τοῦ εἵματος εἶπε. ὡς δὲ ἐς τὸν οἶνον ἀπίκετο καὶ ἐπύθετο αὐτοῦ τὴν ποίησιν, ὑπερησθεὶς τῷ πόματι ἐπείρετο ὅ τι τε σιτέεται ὁ βασιλεὺς καὶ χρόνον ὁκόσον μακρότατον ἀνὴρ Πέρσης ζώει. οἳ δὲ σιτέεσθαι μὲν τὸν ἄρτον εἶπον, ἐξηγησάμενοι τῶν πυρῶν τὴν φύσιν, ὀγδώκοντα δὲ ἔτεα ζόης πλήρωμα ἀνδρὶ μακρότατον προκεῖσθαι. πρὸς ταῦτα ὁ Αἰθίοψ ἔφη οὐδὲν θωμάζειν εἰ σιτεόμενοι κόπρον ἔτεα ὀλίγα ζώουσι· οὐδὲ γὰρ ἂν τοσαῦτα δύνασθαι ζώειν σφέας, εἰ μὴ τῷ πόματι ἀνέφερον, φράζων τοῖσι Ἰχθυοφάγοισι τὸν οἶνον· τούτῳ γὰρ ἑωυτοὺς ὑπὸ Περσέων ἑσσοῦσθαι. ^3.23 ἀντειρομένων δὲ τὸν βασιλέα τῶν Ἰχθυοφάγων τῆς ζόης καὶ διαίτης πέρι, ἔτεα μὲν ἐς εἴκοσι καὶ ἑκατὸν τοὺς πολλοὺς αὐτῶν ἀπικνέεσθαι, ὑπερβάλλειν δὲ τινὰς καὶ ταῦτα, σίτησιν δὲ εἶναι κρέα τε ἑφθὰ καὶ πόμα γάλα. θῶμα δὲ ποιευμένων τῶν κατασκόπων περὶ τῶν ἐτέων, ἐπὶ κρήνην σφι ἡγήσασθαι, ἀπʼ ἧς λουόμενοι λιπαρώτεροι ἐγίνοντο, κατά περ εἰ ἐλαίου εἴη· ὄζειν δὲ ἀπʼ αὐτῆς ὡς εἰ ἴων. ἀσθενὲς δὲ τὸ ὕδωρ τῆς κρήνης ταύτης οὕτω δή τι ἔλεγον εἶναι οἱ κατάσκοποι ὥστε μηδὲν οἷόν τʼ εἶναι ἐπʼ αὐτοῦ ἐπιπλέειν, μήτε ξύλον μήτε τῶν ὅσα ξύλου ἐστὶ ἐλαφρότερα, ἀλλὰ πάντα σφέα χωρέειν ἐς βυσσόν. τὸ δὲ ὕδωρ τοῦτο εἴ σφι ἐστὶ ἀληθέως οἷόν τι λέγεται, διὰ τοῦτο ἂν εἶεν, τούτῳ τὰ πάντα χρεώμενοι, μακρόβιοι. ἀπὸ τῆς κρήνης δὲ ἀπαλλασσομένων, ἀγαγεῖν σφεας ἐς δεσμωτήριον ἀνδρῶν, ἔνθα τοὺς πάντας ἐν πέδῃσι χρυσέῃσι δεδέσθαι. ἔστι δὲ ἐν τούτοισι τοῖσι Αἰθίοψι πάντων ὁ χαλκὸς σπανιώτατον καὶ τιμιώτατον. θεησάμενοι δὲ καὶ τὸ δεσμωτήριον, ἐθεήσαντο καὶ τὴν τοῦ ἡλίου λεγομένην τράπεζαν. ^3.24 μετὰ δὲ ταύτην τελευταίας ἐθεήσαντο τὰς θήκας αὐτῶν, αἳ λέγονται σκευάζεσθαι ἐξ ὑέλου τρόπῳ τοιῷδε· ἐπεὰν τὸν νεκρὸν ἰσχνήνωσι, εἴτε δὴ κατά περ Αἰγύπτιοι εἴτε ἄλλως κως, γυψώσαντες ἅπαντα αὐτὸν γραφῇ κοσμέουσι, ἐξομοιεῦντες τὸ εἶδος ἐς τὸ δυνατόν, ἔπειτα δέ οἱ περιιστᾶσι στήλην ἐξ ὑέλου πεποιημένην κοίλην· ἣ δέ σφι πολλὴ καὶ εὐεργὸς ὀρύσσεται. ἐν μέσῃ δὲ τῇ στήλῃ ἐνεὼν διαφαίνεται ὁ νέκυς, οὔτε ὀδμὴν οὐδεμίαν ἄχαριν παρεχόμενος οὔτε ἄλλο ἀεικὲς οὐδέν, καὶ ἔχει πάντα φανερὰ ὁμοίως αὐτῷ τῷ νέκυϊ. ἐνιαυτὸν μὲν δὴ ἔχουσι τὴν στήλην ἐν τοῖσι οἰκίοισι οἱ μάλιστα προσήκοντες, πάντων ἀπαρχόμενοι καὶ θυσίας οἱ προσάγοντες· μετὰ δὲ ταῦτα ἐκκομίσαντες ἱστᾶσι περὶ τὴν πόλιν. ^3.25 θεησάμενοι δὲ τὰ πάντα οἱ κατάσκοποι ἀπαλλάσσοντο ὀπίσω. ἀπαγγειλάντων δὲ ταῦτα τούτων, αὐτίκα ὁ Καμβύσης ὀργὴν ποιησάμενος ἐστρατεύετο ἐπὶ τοὺς Αἰθίοπας, οὔτε παρασκευὴν σίτου οὐδεμίαν παραγγείλας, οὔτε λόγον ἑωυτῷ δοὺς ὅτι ἐς τὰ ἔσχατα γῆς ἔμελλε στρατεύεσθαι· οἷα δὲ ἐμμανής τε ἐὼν καὶ οὐ φρενήρης, ὡς ἤκουε τῶν Ἰχθυοφάγων, ἐστρατεύετο, Ἑλλήνων μὲν τοὺς παρεόντας αὐτοῦ τάξας ὑπομένειν, τὸν δὲ πεζὸν πάντα ἅμα ἀγόμενος. ἐπείτε δὲ στρατευόμενος ἐγένετο ἐν Θήβῃσι, ἀπέκρινε τοῦ στρατοῦ ὡς πέντε μυριάδας, καὶ τούτοισι μὲν ἐνετέλλετο Ἀμμωνίους ἐξανδραποδισαμένους τὸ χρηστήριον τὸ τοῦ Διὸς ἐμπρῆσαι, αὐτὸς δὲ τὸν λοιπὸν ἄγων στρατὸν ἤιε ἐπὶ τοὺς Αἰθίοπας. πρὶν δὲ τῆς ὁδοῦ τὸ πέμπτον μέρος διεληλυθέναι τὴν στρατιήν, αὐτίκα πάντα αὐτοὺς τὰ εἶχον σιτίων ἐχόμενα ἐπελελοίπεε, μετὰ δὲ τὰ σιτία καὶ τὰ ὑποζύγια ἐπέλιπε κατεσθιόμενα. εἰ μέν νυν μαθὼν ταῦτα ὁ Καμβύσης ἐγνωσιμάχεε καὶ ἀπῆγε ὀπίσω τὸν στρατόν, ἐπὶ τῇ ἀρχῆθεν γενομένῃ ἁμαρτάδι ἦν ἂν ἀνὴρ σοφός· νῦν δὲ οὐδένα λόγον ποιεύμενος ἤιε αἰεὶ ἐς τὸ πρόσω. οἱ δὲ στρατιῶται ἕως μέν τι εἶχον ἐκ τῆς γῆς λαμβάνειν, ποιηφαγέοντες διέζωον, ἐπεὶ δὲ ἐς τὴν ψάμμον ἀπίκοντο, δεινὸν ἔργον αὐτῶν τινες ἐργάσαντο· ἐκ δεκάδος γὰρ ἕνα σφέων αὐτῶν ἀποκληρώσαντες κατέφαγον. πυθόμενος δὲ ταῦτα ὁ Καμβύσης, δείσας τὴν ἀλληλοφαγίην, ἀπεὶς τὸν ἐπʼ Αἰθίοπας στόλον ὀπίσω ἐπορεύετο καὶ ἀπικνέεται ἐς Θήβας πολλοὺς ἀπολέσας τοῦ στρατοῦ· ἐκ Θηβέων δὲ καταβὰς ἐς Μέμφιν τοὺς Ἕλληνας ἀπῆκε ἀποπλέειν. ^3.26 ὁ μὲν ἐπʼ Αἰθίοπας στόλος οὕτω ἔπρηξε· οἱ δʼ αὐτῶν ἐπʼ Ἀμμωνίους ἀποσταλέντες στρατεύεσθαι, ἐπείτε ὁρμηθέντες ἐκ τῶν Θηβέων ἐπορεύοντο ἔχοντες ἀγωγούς, ἀπικόμενοι μὲν φανεροί εἰσι ἐς Ὄασιν πόλιν, τὴν ἔχουσι μὲν Σάμιοι τῆς Αἰσχριωνίης φυλῆς λεγόμενοι εἶναι, ἀπέχουσι δὲ ἑπτὰ ἡμερέων ὁδὸν ἀπὸ Θηβέων διὰ ψάμμου· ὀνομάζεται δὲ ὁ χῶρος οὗτος κατὰ Ἑλλήνων γλῶσσαν Μακάρων νῆσος. ἐς μὲν δὴ τοῦτον τὸν χῶρον λέγεται ἀπικέσθαι τὸν στρατόν, τὸ ἐνθεῦτεν δέ, ὅτι μὴ αὐτοὶ Ἀμμώνιοι καὶ οἱ τούτων ἀκούσαντες, ἄλλοι οὐδένες οὐδὲν ἔχουσι εἰπεῖν περὶ αὐτῶν· οὔτε γὰρ ἐς τοὺς Ἀμμωνίους ἀπίκοντο οὔτε ὀπίσω ἐνόστησαν. λέγεται δὲ κατὰ τάδε ὑπʼ αὐτῶν Ἀμμωνίων· ἐπειδὴ ἐκ τῆς Ὀάσιος ταύτης ἰέναι διὰ τῆς ψάμμου ἐπὶ σφέας, γενέσθαι τε αὐτοὺς μεταξύ κου μάλιστα αὐτῶν τε καὶ τῆς Ὀάσιος, ἄριστον αἱρεομένοισι αὐτοῖσι ἐπιπνεῦσαι νότον μέγαν τε καὶ ἐξαίσιον, φορέοντα δὲ θῖνας τῆς ψάμμου καταχῶσαι σφέας, καὶ τρόπῳ τοιούτῳ ἀφανισθῆναι. Ἀμμώνιοι μὲν οὕτω λέγουσι γενέσθαι περὶ τῆς στρατιῆς ταύτης. ^3.30 Καμβύσης δέ, ὡς λέγουσι Αἰγύπτιοι, αὐτίκα διὰ τοῦτο τὸ ἀδίκημα ἐμάνη, ἐὼν οὐδὲ πρότερον φρενήρης. καὶ πρῶτα μὲν τῶν κακῶν ἐξεργάσατο τὸν ἀδελφεὸν Σμέρδιν ἐόντα πατρὸς καὶ μητρὸς τῆς αὐτῆς, τὸν ἀπέπεμψε ἐς Πέρσας φθόνῳ ἐξ Αἰγύπτου, ὅτι τὸ τόξον μοῦνος Περσέων ὅσον τε ἐπὶ δύο δακτύλους εἴρυσε, τὸ παρὰ τοῦ Αἰθίοπος ἤνεικαν οἱ Ἰχθυοφάγοι, τῶν δὲ ἄλλων Περσέων οὐδεὶς οἷός τε ἐγένετο. ἀποιχομένου ὦν ἐς Πέρσας τοῦ Σμέρδιος ὄψιν εἶδε ὁ Καμβύσης ἐν τῷ ὕπνῳ τοιήνδε· ἔδοξέ οἱ ἄγγελον ἐλθόντα ἐκ Περσέων ἀγγέλλειν ὡς ἐν τῷ θρόνῳ τῷ βασιληίῳ ἱζόμενος Σμέρδις τῇ κεφαλῇ τοῦ οὐρανοῦ ψαύσειε. πρὸς ὦν ταῦτα δείσας περὶ ἑωυτοῦ μή μιν ἀποκτείνας ὁ ἀδελφεὸς ἄρχῃ, πέμπει Πρηξάσπεα ἐς Πέρσας, ὃς ἦν οἱ ἀνὴρ Περσέων πιστότατος, ἀποκτενέοντά μιν. ὁ δὲ ἀναβὰς ἐς Σοῦσα ἀπέκτεινε Σμέρδιν, οἳ μὲν λέγουσι ἐπʼ ἄγρην ἐξαγαγόντα, οἳ δὲ ἐς τὴν Ἐρυθρὴν θάλασσαν προαγαγόντα καταποντῶσαι. ^3.31 πρῶτον μὲν δὴ λέγουσι Καμβύσῃ τῶν κακῶν ἄρξαι τοῦτο· δεύτερα δὲ ἐξεργάσατο τὴν ἀδελφεὴν ἑσπομένην οἱ ἐς Αἴγυπτον, τῇ καὶ συνοίκεε καὶ ἦν οἱ ἀπʼ ἀμφοτέρων ἀδελφεή. ἔγημε δὲ αὐτὴν ὧδε· οὐδαμῶς γὰρ ἐώθεσαν πρότερον τῇσι ἀδελφεῇσι συνοικέειν Πέρσαι. ἠράσθη μιῆς τῶν ἀδελφεῶν Καμβύσης, καὶ ἔπειτα βουλόμενος αὐτὴν γῆμαι, ὅτι οὐκ ἐωθότα ἐπενόεε ποιήσειν, εἴρετο καλέσας τοὺς βασιληίους δικαστὰς εἴ τις ἐστὶ κελεύων νόμος τὸν βουλόμενον ἀδελφεῇ συνοικέειν. οἱ δὲ βασιλήιοι δικασταὶ κεκριμένοι ἄνδρες γίνονται Περσέων, ἐς οὗ ἀποθάνωσι ἤ σφι παρευρεθῇ τι ἄδικον, μέχρι τούτου· οὗτοι δὲ τοῖσι πέρσῃσι δίκας δικάζουσι καὶ ἐξηγηταὶ τῶν πατρίων θεσμῶν γίνονται, καὶ πάντα ἐς τούτους ἀνακέεται. εἰρομένου ὦν τοῦ Καμβύσεω, ὑπεκρίνοντο αὐτῷ οὗτοι καὶ δίκαια καὶ ἀσφαλέα, φάμενοι νόμον οὐδένα ἐξευρίσκειν ὃς κελεύει ἀδελφεῇ συνοικέειν ἀδελφεόν, ἄλλον μέντοι ἐξευρηκέναι νόμον, τῷ βασιλεύοντι Περσέων ἐξεῖναι ποιέειν τὸ ἂν βούληται. οὕτω οὔτε τὸν νόμον ἔλυσαν δείσαντες Καμβύσεα, ἵνα τε μὴ αὐτοὶ ἀπόλωνται τὸν νόμον περιστέλλοντες, παρεξεῦρον ἄλλον νόμον σύμμαχον τῷ θέλοντι γαμέειν ἀδελφεάς. τότε μὲν δὴ ὁ Καμβύσης ἔγημε τὴν ἐρωμένην, μετὰ μέντοι οὐ πολλὸν χρόνον ἔσχε ἄλλην ἀδελφεήν. τουτέων δῆτα τὴν νεωτέρην ἐπισπομένην οἱ ἐπʼ Αἴγυπτον κτείνει. ^3.47 καὶ ἔπειτα παρασκευασάμενοι ἐστρατεύοντο Λακεδαιμόνιοι ἐπὶ Σάμον, ὡς μὲν Σάμιοι λέγουσι, εὐεργεσίας ἐκτίνοντες, ὅτι σφι πρότεροι αὐτοὶ νηυσὶ ἐβοήθησαν ἐπὶ Μεσσηνίους· ὡς δὲ Λακεδαιμόνιοι λέγουσι, οὐκ οὕτω τιμωρῆσαι δεομένοισι Σαμίοισι ἐστρατεύοντο ὡς τίσασθαι βουλόμενοι τοῦ κρητῆρος τῆς ἁρπαγῆς, τὸν ἦγον Κροίσῳ, καὶ τοῦ θώρηκος, τὸν αὐτοῖσι Ἄμασις ὁ Αἰγύπτου βασιλεὺς ἔπεμψε δῶρον. καὶ γὰρ θώρηκα ἐληίσαντο τῷ προτέρῳ ἔτεϊ ἢ τὸν κρητῆρα οἱ Σάμιοι, ἐόντα μὲν λίνεον καὶ ζῴων ἐνυφασμένων συχνῶν, κεκοσμημένον δὲ χρυσῷ καὶ εἰρίοισι ἀπὸ ξύλου· τῶν δὲ εἵνεκα θωμάσαι ἄξιον, ἁρπεδόνη ἑκάστη τοῦ θώρηκος ποιέει· ἐοῦσα γὰρ λεπτὴ ἔχει ἁρπεδόνας ἐν ἑωυτῇ τριηκοσίας καὶ ἑξήκοντα, πάσας φανεράς. τοιοῦτος ἕτερος ἐστὶ καὶ τὸν ἐν Λίνδῳ ἀνέθηκε τῇ Ἀθηναίῃ Ἄμασις. ^3.114 ἀποκλινομένης δὲ μεσαμβρίης παρήκει πρὸς δύνοντα ἥλιον ἡ Αἰθιοπίη χώρη ἐσχάτη τῶν οἰκεομενέων· αὕτη δὲ χρυσόν τε φέρει πολλὸν καὶ ἐλέφαντας ἀμφιλαφέας καὶ δένδρεα πάντα ἄγρια καὶ ἔβενον καὶ ἄνδρας μεγίστους καὶ καλλίστους καὶ μακροβιωτάτους. ^5.37 ἀποπεμφθέντος δὲ Ἰητραγόρεω κατʼ αὐτὸ τοῦτο καὶ συλλαβόντος δόλῳ Ὀλίατον Ἰβανώλλιος Μυλασσέα καὶ Ἱστιαῖον Τύμνεω Τερμερέα καὶ Κώην Ἐρξάνδρου, τῷ Δαρεῖος Μυτιλήνην ἐδωρήσατο, καὶ Ἀρισταγόρην Ἡρακλείδεω Κυμαῖον καὶ ἄλλους συχνούς, οὕτω δὴ ἐκ τοῦ ἐμφανέος ὁ Ἀρισταγόρης ἀπεστήκεε, πᾶν ἐπὶ Δαρείῳ μηχανώμενος. καὶ πρῶτα μὲν λόγῳ μετεὶς τὴν τυραννίδα ἰσονομίην ἐποίεε τῇ Μιλήτῳ, ὡς ἂν ἑκόντες αὐτῷ οἱ Μιλήσιοι συναπισταίατο, μετὰ δὲ καὶ ἐν τῇ ἄλλῃ Ἰωνίῃ τὠυτὸ τοῦτο ἐποίεε, τοὺς μὲν ἐξελαύνων τῶν τυράννων, τοὺς δʼ ἔλαβε τυράννους ἀπὸ τῶν νεῶν τῶν συμπλευσασέων ἐπὶ Νάξον, τούτους δὲ φίλα βουλόμενος ποιέεσθαι τῇσι πόλισι ἐξεδίδου, ἄλλον ἐς ἄλλην πόλιν παραδιδούς, ὅθεν εἴη ἕκαστος.'' 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2.40 But in regard to the disembowelling and burning of the victims, there is a different way for each sacrifice. I shall now, however, speak of that goddess whom they consider the greatest, and in whose honor they keep highest festival. ,After praying in the foregoing way, they take the whole stomach out of the flayed bull, leaving the entrails and the fat in the carcass, and cut off the legs, the end of the loin, the shoulders, and the neck. ,Having done this, they fill what remains of the carcass with pure bread, honey, raisins, figs, frankincense, myrrh, and other kinds of incense, and then burn it, pouring a lot of oil on it. ,They fast before the sacrifice, and while it is burning, they all make lamentation; and when their lamentation is over, they set out a meal of what is left of the victim. ' "^2.41 All Egyptians sacrifice unblemished bulls and bull-calves; they may not sacrifice cows: these are sacred to Isis. ,For the images of Isis are in woman's form, horned like a cow, exactly as the Greeks picture Io, and cows are held by far the most sacred of all beasts of the herd by all Egyptians alike. ,For this reason, no Egyptian man or woman will kiss a Greek man, or use a knife, or a spit, or a cauldron belonging to a Greek, or taste the flesh of an unblemished bull that has been cut up with a Greek knife. ,Cattle that die are dealt with in the following way. Cows are cast into the river, bulls are buried by each city in its suburbs, with one or both horns uncovered for a sign; then, when the carcass is decomposed, and the time appointed is at hand, a boat comes to each city from the island called Prosopitis, ,an island in the Delta, nine schoeni in circumference. There are many other towns on Prosopitis; the one from which the boats come to gather the bones of the bulls is called Atarbekhis; a temple of Aphrodite stands in it of great sanctity. ,From this town many go out, some to one town and some to another, to dig up the bones, which they then carry away and all bury in one place. As they bury the cattle, so do they all other beasts at death. Such is their ordice respecting these also; for they, too, may not be killed. " ^2.43 Concerning Heracles, I heard it said that he was one of the twelve gods. But nowhere in Egypt could I hear anything about the other Heracles, whom the Greeks know. ,I have indeed a lot of other evidence that the name of Heracles did not come from Hellas to Egypt, but from Egypt to Hellas (and in Hellas to those Greeks who gave the name Heracles to the son of Amphitryon), besides this: that Amphitryon and Alcmene, the parents of this Heracles, were both Egyptian by descent ; and that the Egyptians deny knowing the names Poseidon and the Dioscuri, nor are these gods reckoned among the gods of Egypt . ,Yet if they got the name of any deity from the Greeks, of these not least but in particular would they preserve a recollection, if indeed they were already making sea voyages and some Greeks, too, were seafaring men, as I expect and judge; so that the names of these gods would have been even better known to the Egyptians than the name of Heracles. ,But Heracles is a very ancient god in Egypt ; as the Egyptians themselves say, the change of the eight gods to the twelve, one of whom they acknowledge Heracles to be, was made seventeen thousand years before the reign of Amasis. ^2.111 When Sesostris died, he was succeeded in the kingship (the priests said) by his son Pheros . This king waged no wars, and chanced to become blind, for the following reason: the Nile came down in such a flood as there had never been, rising to a height of thirty feet, and the water that flowed over the fields was roughened by a strong wind; ,then, it is said, the king was so audacious as to seize a spear and hurl it into the midst of the river eddies. Right after this, he came down with a disease of the eyes, and became blind. When he had been blind for ten years, an oracle from the city of Buto declared to him that the term of his punishment was drawing to an end, and that he would regain his sight by washing his eyes with the urine of a woman who had never had intercourse with any man but her own husband. ,Pheros tried his own wife first; and, as he remained blind, all women, one after another. When he at last recovered his sight, he took all the women whom he had tried, except the one who had made him see again, and gathered them into one town, the one which is now called “Red Clay”; having concentrated them together there, he burnt them and the town; ,but the woman by whose means he had recovered his sight, he married. Most worthy of mention among the many offerings which he dedicated in all the noteworthy temples for his deliverance from blindness are the two marvellous stone obelisks which he set up in the temple of the Sun. Each of these is made of a single block, and is over one hundred and sixty-six feet high and thirteen feet thick. ' "^2.151 Now the twelve kings were just, and in time came to sacrifice in Hephaestus' temple. On the last day of the feast, as they were about to pour libations, the high priest brought out the golden vessels which they commonly used for this; but he counted wrongly and had only eleven for the twelve. ,So the last in line, Psammetichus, as he had no vessel, took off his bronze helmet and held it out and poured the libation with it. All the kings were accustomed to wear helmets, and were then helmeted; ,it was not in guile, then, that Psammetichus held out his headgear; but the rest perceived what Psammetichus had done, and remembered the oracle that promised the sovereignty of all Egypt to whoever poured a libation from a vessel of bronze; therefore, though they considered Psammetichus not deserving of death (for they examined him and found that he had acted without intent), they decided to strip him of most of his power and to chase him away into the marshes, and that he was not to concern himself with the rest of Egypt . " '^2.152 This Psammetichus had formerly been in exile in Syria, where he had fled from Sabacos the Ethiopian, who killed his father Necos; then, when the Ethiopian departed because of what he saw in a dream, the Egyptians of the district of Saïs brought him back from Syria . ,Psammetichus was king for the second time when he found himself driven away into the marshes by the eleven kings because of the helmet. ,Believing, therefore, that he had been abused by them, he meant to be avenged on those who had expelled him. He sent to inquire in the town of Buto, where the most infallible oracle in Egypt is; the oracle answered that he would have vengeance when he saw men of bronze coming from the sea. ,Psammetichus did not in the least believe that men of bronze would come to aid him. But after a short time, Ionians and Carians, voyaging for plunder, were forced to put in on the coast of Egypt, where they disembarked in their armor of bronze; and an Egyptian came into the marsh country and brought news to Psammetichus (for he had never before seen armored men) that men of bronze had come from the sea and were foraging in the plain. ,Psammetichus saw in this the fulfillment of the oracle; he made friends with the Ionians and Carians, and promised them great rewards if they would join him and, having won them over, deposed the eleven kings with these allies and those Egyptians who volunteered.' "^2.153 Having made himself master of all Egypt, he made the southern outer court of Hephaestus' temple at Memphis, and built facing this a court for Apis, where Apis is kept and fed whenever he appears; this court has an inner colonnade all around it and many cut figures; the roof is held up by great statues twenty feet high for pillars. Apis in Greek is Epaphus. " '^2.154 To the Ionians and Carians who had helped him, Psammetichus gave places to live in called The Camps, opposite each other on either side of the Nile ; and besides this, he paid them all that he had promised. ,Moreover, he put Egyptian boys in their hands to be taught Greek, and from these, who learned the language, are descended the present-day Egyptian interpreters. ,The Ionians and Carians lived for a long time in these places, which are near the sea, on the arm of the Nile called the Pelusian, a little way below the town of Bubastis . Long afterwards, king Amasis removed them and settled them at Memphis to be his guard against the Egyptians. ,It is a result of our communication with these settlers in Egypt (the first of foreign speech to settle in that country) that we Greeks have exact knowledge of the history of Egypt from the reign of Psammetichus onwards. ,There still remained in my day, in the places out of which the Ionians and Carians were turned, the winches for their ships and the ruins of their houses. This is how Psammetichus got Egypt . ^2.159 Necos, then, stopped work on the canal and engaged in preparations for war; some of his ships of war were built on the northern sea, and some in the Arabian Gulf, by the Red Sea coast: the winches for landing these can still be seen. ,He used these ships when needed, and with his land army met and defeated the Syrians at Magdolus, taking the great Syrian city of Cadytis after the battle. ,He sent to Branchidae of Miletus and dedicated there to Apollo the garments in which he won these victories. Then he died after a reign of sixteen years, and his son Psammis reigned in his place.' "^2.163 Learning of this, too, Apries armed his guard and marched against the Egyptians; he had a bodyguard of Carians and Ionians, thirty thousand of them, and his royal palace was in the city of Saïs, a great and marvellous palace. ,Apries' men marched against the Egyptians, and so did Amasis' men against the foreigners. So they both came to Momemphis and were going to make trial of one another. " "^2.169 When Apries with his guards and Amasis with the whole force of Egyptians came to the town of Momemphis, they engaged; and though the foreigners fought well, they were vastly outnumbered, and therefore were beaten. ,Apries, they say, supposed that not even a god could depose him from his throne, so firmly did he think he was established; and now, defeated in battle and taken captive, he was brought to Saïs, to the royal dwelling which belonged to him once but now belonged to Amasis. ,There, he was kept alive for a while in the palace and well treated by Amasis. But presently the Egyptians complained that there was no justice in keeping alive one who was their own and their king's bitterest enemy; whereupon Amasis gave Apries up to them, and they strangled him and then buried him in the burial-place of his fathers. ,This is in the temple of Athena, very near to the sanctuary, on the left of the entrance. The people of Saïs buried within the temple precinct all kings who were natives of their district. ,The tomb of Amasis is farther from the sanctuary than the tomb of Apries and his ancestors; yet it, too, is within the temple court; it is a great colonnade of stone, richly adorned, the pillars made in the form of palm trees. In this colonnade are two portals, and the place where the coffin lies is within their doors. " ^2.173 The following was how he scheduled his affairs: in the morning, until the the hour when the marketplace filled, he readily conducted whatever business was brought to him; the rest of the day, he drank and joked at the expense of his companions and was idle and playful. ,But this displeased his friends, who admonished him thus: “O King, you do not conduct yourself well by indulging too much in vulgarity. You, a celebrated man, ought to conduct your business throughout the day, sitting on a celebrated throne; and thus the Egyptians would know that they are governed by a great man, and you would be better spoken of; as it is, what you do is by no means kingly.” ,But he answered them like this: “Men that have bows string them when they must use them, and unstring them when they have used them; were bows kept strung forever, they would break, and so could not be used when needed. ,Such, too, is the nature of man. Were one to be always at serious work and not permit oneself a bit of relaxation, he would go mad or idiotic before he knew it; I am well aware of that, and give each of the two its turn.” Such was his answer to his friends. ^2.174 It is said that even when Amasis was a private man he was fond of drinking and joking and was not at all a sober man; and that when his drinking and pleasure-seeking cost him the bare necessities, he would go around stealing. Then when he contradicted those who said that he had their possessions, they would bring him to whatever place of divination was nearby, and sometimes the oracles declared him guilty and sometimes they acquitted him. ,When he became king, he did not take care of the shrines of the gods who had acquitted him of theft, or give them anything for maintece, or make it his practice to sacrifice there, for he knew them to be worthless and their oracles false; but he took scrupulous care of the gods who had declared his guilt, considering them to be gods in very deed and their oracles infallible. ' "^2.181 Amasis made friends and allies of the people of Cyrene . And he decided to marry from there, either because he had his heart set on a Greek wife, or for the sake of the Corcyreans' friendship; ,in any case, he married a certain Ladice, said by some to be the daughter of Battus, of Arcesilaus by others, and by others again of Critobulus, an esteemed citizen of the place. But whenever Amasis lay with her, he became unable to have intercourse, though he managed with every other woman; ,and when this happened repeatedly, Amasis said to the woman called Ladice, “Woman, you have cast a spell on me, and there is no way that you shall avoid perishing the most wretchedly of all women.” ,So Ladice, when the king did not relent at all although she denied it, vowed in her heart to Aphrodite that, if Amasis could have intercourse with her that night, since that would remedy the problem, she would send a statue to Cyrene to her. And after the prayer, immediately, Amasis did have intercourse with her. And whenever Amasis came to her thereafter, he had intercourse, and he was very fond of her after this. ,Ladice paid her vow to the goddess; she had an image made and sent it to Cyrene, where it stood safe until my time, facing outside the city. Cambyses, when he had conquered Egypt and learned who Ladice was, sent her away to Cyrene unharmed. " "^2.182 Moreover, Amasis dedicated offerings in Hellas . He gave to Cyrene a gilt image of Athena and a painted picture of himself; to Athena of Lindus, two stone images and a marvellous linen breast-plate; and to Hera in Samos, two wooden statues of himself that were still standing in my time behind the doors in the great shrine. ,The offerings in Samos were dedicated because of the friendship between Amasis and Polycrates, son of Aeaces; what he gave to Lindus was not out of friendship for anyone, but because the temple of Athena in Lindus is said to have been founded by the daughters of Danaus, when they landed there in their flight from the sons of Egyptus. Such were Amasis' offerings. Moreover, he was the first conqueror of Cyprus, which he made tributary to himself. " "^3.1 Cyrus' son Cambyses was leading an army of his subjects, Ionian and Aeolian Greeks among them, against this Amasis for the following reason. Cambyses had sent a herald to Egypt asking Amasis for his daughter; he asked on the advice of an Egyptian, who advised it out of resentment against Amasis, that out of all the Egyptian physicians Amasis had dragged him away from his wife and children and sent him up to Persia when Cyrus sent to Amasis asking for the best eye-doctor in Egypt . ,Out of resentment, the Egyptian by his advice induced Cambyses to ask Amasis for his daughter, so that Amasis would either be wretched if he gave her, or hated by Cambyses if he did not. Amasis, intimidated by the power of Persia and frightened, could neither give his daughter nor refuse her; for he knew well that Cambyses was not going to take her as his wife but as his concubine. ,After considering the matter, he did as follows. There was a daughter of the former king Apries, all that was left of that family, quite tall and pretty, and her name was Nitetis; this girl Amasis adorned with clothes and gold and sent to Cambyses as his own daughter. ,But after a time, as he embraced her addressing her as the daughter of Amasis, the girl said to him, “O King, you do not understand how you have been made a fool of by Amasis, who dressed me in finery and sent me to you as his own daughter, when I am in fact the daughter of Apries, the ruler Amasis revolted from with the Egyptians and killed.” ,This speech and this crime that occurred turned Cyrus' son Cambyses, furiously angry, against Egypt . So the Persians say. " '^3.2 But the Egyptians, who say that Cambyses was the son of this daughter of Apries, claim him as one of theirs; they say that it was Cyrus who asked Amasis for his daughter, and not Cambyses. ,But what they say is false. They are certainly not unaware (for if any understand the customs of the Persians the Egyptians do) firstly, that it is not their custom for illegitimate offspring to rule when there are legitimate offspring; and secondly, that Cambyses was the son of Cassandane, the daughter of Pharnaspes, who was an Achaemenid, and not of the Egyptian woman. But they falsify the story, pretending to be related to the house of Cyrus. That is the truth of the matter. ^3.17 After this Cambyses planned three expeditions, against the Carchedonians, against the Ammonians, and against the “long-lived” Ethiopians, who inhabit that part of Libya that is on the southern sea. ,He decided after consideration to send his fleet against the Carthaginians and a part of his land army against the Ammonians; to Ethiopia he would first send spies, to see what truth there was in the story of a Table of the Sun in that country, and to spy out all else besides, under the pretext of bringing gifts for the Ethiopian king. ' "^3.18 Now the Table of the Sun is said to be something of this kind: there is a meadow outside the city, filled with the boiled flesh of all four-footed things; here during the night the men of authority among the townsmen are careful to set out the meat, and all day whoever wishes comes and feasts on it. These meats, say the people of the country, are ever produced by the earth of itself. Such is the story of the Sun's Table. " ^3.19 When Cambyses determined to send the spies, he sent for those Fish-eaters from the city of Elephantine who understood the Ethiopian language. ,While they were fetching them, he ordered his fleet to sail against Carthage . But the Phoenicians said they would not do it; for they were bound, they said, by strong oaths, and if they sailed against their own progeny they would be doing an impious thing; and the Phoenicians being unwilling, the rest were inadequate fighters. ,Thus the Carthaginians escaped being enslaved by the Persians; for Cambyses would not use force with the Phoenicians, seeing that they had willingly surrendered to the Persians, and the whole fleet drew its strength from them. The Cyprians too had come of their own accord to aid the Persians against Egypt . ' "^3.20 When the Fish-eaters arrived from Elephantine at Cambyses' summons, he sent them to Ethiopia, with orders what to say, and bearing as gifts a red cloak and a twisted gold necklace and bracelets and an alabaster box of incense and an earthenware jar of palm wine. These Ethiopians, to whom Cambyses sent them, are said to be the tallest and most handsome of all men. ,Their way of choosing kings is different from that of all others, as (it is said) are all their laws; they consider that man worthy to be their king whom they judge to be tallest and to have strength proportional to his stature. " '^3.21 When the Fish-eaters arrived among these men, they gave the gifts to their king and said: “Cambyses, the king of the Persians, wishing to become your friend and ally, sent us with orders to address ourselves to you; and he offers you as gifts these things which he enjoys using himself.” ,But the Ethiopian, perceiving that they had come as spies, spoke thus to them: “It is not because he values my friendship that the Persian King sends you with gifts, nor do you speak the truth (for you have come to spy on my realm), nor is that man just; for were he just, he would not have coveted a land other than his own, nor would he try to lead into slavery men by whom he has not been injured. Now, give him this bow, and this message: ,‘The King of the Ethiopians advises the King of the Persians to bring overwhelming odds to attack the long-lived Ethiopians when the Persians can draw a bow of this length as easily as I do; but until then, to thank the gods who do not incite the sons of the Ethiopians to add other land to their own.’” ^3.22 So speaking he unstrung the bow and gave it to the men who had come. Then, taking the red cloak, he asked what it was and how it was made; and when the Fish-eaters told him the truth about the color and the process of dyeing, he said that both the men and their garments were full of deceit. ,Next he inquired about the twisted gold necklace and the bracelets; and when the Fish-eaters told him how they were made, the king smiled, and, thinking them to be fetters, said: “We have stronger chains than these.” ,Thirdly he inquired about the incense; and when they described making and applying it, he made the same reply as about the cloak. But when he came to the wine and asked about its making, he was vastly pleased with the drink, and asked further what food their king ate, and what was the greatest age to which a Persian lived. ,They told him their king ate bread, showing him how wheat grew; and said that the full age to which a man might hope to live was eighty years. Then, said the Ethiopian, it was no wonder that they lived so few years, if they ate dung; they would not even have been able to live that many unless they were refreshed by the drink—signifying to the Fish-eaters the wine—for in this, he said, the Persians excelled the Ethiopians. ^3.23 The Fish-eaters then in turn asking of the Ethiopian length of life and diet, he said that most of them attained to a hundred and twenty years, and some even to more; their food was boiled meat and their drink milk. ,The spies showed wonder at the tale of years; whereupon he led them, it is said, to a spring, by washing in which they grew sleeker, as though it were of oil; and it smelled of violets. ,So light, the spies said, was this water, that nothing would float on it, neither wood nor anything lighter than wood, but all sank to the bottom. If this water is truly such as they say, it is likely that their constant use of it makes the people long-lived. ,When they left the spring, the king led them to a prison where all the men were bound with fetters of gold. Among these Ethiopians there is nothing so scarce and so precious as bronze. Then, having seen the prison, they saw what is called the Table of the Sun. ^3.24 Last after this they viewed the Ethiopian coffins; these are said to be made of alabaster, as I shall describe: ,they cause the dead body to shrink, either as the Egyptians do or in some other way, then cover it with gypsum and paint it all as far as possible in the likeness of the living man; ,then they set it within a hollow pillar of alabaster, which they dig in abundance from the ground, and it is easily worked; the body can be seen in the pillar through the alabaster, no evil stench nor anything unpleasant proceeding from it, and showing clearly all its parts, as if it were the man himself. ,The nearest of kin keep the pillar in their house for a year, giving it of the first-fruits and offering it sacrifices; after which they bring the pillars out and set them round about the city. ^3.25 Having seen everything, the spies departed again. When they reported all this, Cambyses was angry, and marched at once against the Ethiopians, neither giving directions for any provision of food nor considering that he was about to lead his army to the ends of the earth; ,being not in his right mind but mad, however, he marched at once on hearing from the Fish-eaters, ordering the Greeks who were with him to await him where they were, and taking with him all his land army. ,When he came in his march to Thebes , he detached about fifty thousand men from his army, and directed them to enslave the Ammonians and burn the oracle of Zeus; and he himself went on towards Ethiopia with the rest of his host. ,But before his army had accomplished the fifth part of their journey they had come to an end of all there was in the way of provision, and after the food was gone, they ate the beasts of burden until there was none of these left either. ,Now had Cambyses, when he perceived this, changed his mind and led his army back again, he would have been a wise man at last after his first fault; but as it was, he went ever forward, taking account of nothing. ,While his soldiers could get anything from the earth, they kept themselves alive by eating grass; but when they came to the sandy desert, some did a terrible thing, taking by lot one man out of ten and eating him. ,Hearing this, Cambyses feared their becoming cannibals, and so gave up his expedition against the Ethiopians and marched back to Thebes , with the loss of many of his army; from Thebes he came down to Memphis, and sent the Greeks to sail away. ' "^3.26 So fared the expedition against Ethiopia . As for those who were sent to march against the Ammonians, they set out and journeyed from Thebes with guides; and it is known that they came to the city of Oasis, inhabited by Samians said to be of the Aeschrionian tribe, seven days' march from Thebes across sandy desert; this place is called, in the Greek language, Islands of the Blest. ,Thus far, it is said, the army came; after that, except for the Ammonians themselves and those who heard from them, no man can say anything of them; for they neither reached the Ammonians nor returned back. ,But this is what the Ammonians themselves say: when the Persians were crossing the sand from Oasis to attack them, and were about midway between their country and Oasis, while they were breakfasting a great and violent south wind arose, which buried them in the masses of sand which it bore; and so they disappeared from sight. Such is the Ammonian tale about this army. " ^3.30 But Cambyses, the Egyptians say, owing to this wrongful act immediately went mad, although even before he had not been sensible. His first evil act was to destroy his full brother Smerdis, whom he had sent away from Egypt to Persia out of jealousy, because Smerdis alone could draw the bow brought from the Ethiopian by the Fish-eaters as far as two fingerbreadths, but no other Persian could draw it. ,Smerdis having gone to Persia, Cambyses saw in a dream a vision, in which it seemed to him that a messenger came from Persia and told him that Smerdis sitting on the royal throne touched heaven with his head. ,Fearing therefore for himself, lest his brother might slay him and so be king, he sent Prexaspes, the most trusted of his Persians, to Persia to kill him. Prexaspes went up to Susa and killed Smerdis; some say that he took Smerdis out hunting, others that he brought him to the Red Sea and there drowned him. ' "^3.31 This, they say, was the first of Cambyses' evil acts; next, he destroyed his full sister, who had come with him to Egypt, and whom he had taken to wife. ,He married her in this way (for before this, it had by no means been customary for Persians to marry their sisters): Cambyses was infatuated with one of his sisters and when he wanted to marry her, because his intention was contrary to usage, he summoned the royal judges and inquired whether there were any law enjoining one, that so desired, to marry his sister. ,These royal judges are men chosen out from the Persians to function until they die or are detected in some injustice; it is they who decide suits in Persia and interpret the laws of the land; all matters are referred to them. ,These then replied to Cambyses with an answer which was both just and prudent, namely, that they could find no law enjoining a brother to marry his sister; but that they had found a law permitting the King of Persia to do whatever he liked. ,Thus, although they feared Cambyses they did not break the law, and, to save themselves from death for keeping it, they found another law abetting one who wished to marry sisters. ,So Cambyses married the object of his desire; yet not long afterwards he took another sister as well. It was the younger of these who had come with him to Egypt, and whom he now killed. " ^3.47 The Lacedaemonians then equipped and sent an army to Samos, returning a favor, as the Samians say, because they first sent a fleet to help the Lacedaemonians against Messenia ; but the Lacedaemonians say that they sent this army less to aid the Samians in their need than to avenge the robbery of the bowl which they had been carrying to Croesus and the breastplate which Amasis King of Egypt had sent them as a gift. ,This breastplate had been stolen by the Samians in the year before they took the bowl; it was of linen, decked with gold and cotton embroidery, and embroidered with many figures; ,but what makes it worthy of wonder is that each thread of the breastplate, fine as each is, is made up of three hundred and sixty strands, each plainly seen. It is the exact counterpart of that one which Amasis dedicated to Athena in Lindus . ^3.114 Where south inclines westwards, the part of the world stretching farthest towards the sunset is Ethiopia ; this produces gold in abundance, and huge elephants, and all sorts of wild trees, and ebony, and the tallest and handsomest and longest-lived people. ^5.37 Iatragoras, who had been sent for this very purpose, craftily seized Oliatus of Mylasa son of Ibanollis; Histiaeus of Termera son of Tymnes; Coes son of Erxandrus, to whom Darius gave Mytilene; Aristagoras of Cyme, son of Heraclides; and many others besides. Then Aristagoras revolted openly, devising all he could to harm Darius. ,First he made pretence of giving up his tyranny and gave Miletus equality of government so that the Milesians might readily join in his revolt. Then he proceeded to do the same things in the rest of Ionia. Some of the tyrants he banished, and as for those tyrants whom he had taken out of the ships that sailed with him against Naxos, he handed them each over to their respective cities, which he wished to please. '' None

11. Thucydides, The History of The Peloponnesian War, 1.113, 8.5.5 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Agesilaos II of Sparta • Antigonos II • Artaxerxes II, • Artaxerxes II, Persian king • Cosmartidene, concubine, mother of Darius II, • Darius II • Darius II,

Found in books: Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 132, 147; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 145; Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 341; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 283; Wilding (2022), Reinventing the Amphiareion at Oropos, 128

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8.5.5 ἐπήγετο γὰρ καὶ ὁ Τισσαφέρνης τοὺς Πελοποννησίους καὶ ὑπισχνεῖτο τροφὴν παρέξειν. ὑπὸ βασιλέως γὰρ νεωστὶ ἐτύγχανε πεπραγμένος τοὺς ἐκ τῆς ἑαυτοῦ ἀρχῆς φόρους, οὓς δι’ Ἀθηναίους ἀπὸ τῶν Ἑλληνίδων πόλεων οὐ δυνάμενος πράσσεσθαι ἐπωφείλησεν: τούς τε οὖν φόρους μᾶλλον ἐνόμιζε κομιεῖσθαι κακώσας τοὺς Ἀθηναίους, καὶ ἅμα βασιλεῖ ξυμμάχους Λακεδαιμονίους ποιήσειν, καὶ Ἀμόργην τὸν Πισσούθνου υἱὸν νόθον, ἀφεστῶτα περὶ Καρίαν, ὥσπερ αὐτῷ προσέταξε βασιλεύς, ἢ ζῶντα ἄξειν ἢ ἀποκτενεῖν.' ' None

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8.5.5 in the maritime districts, who invited the Peloponnesians to come over, and promised to maintain their army. The king had lately called upon him for the tribute from his government, for which he was in arrears, being unable to raise it from the Hellenic towns by reason of the Athenians; and he therefore calculated that by weakening the Athenians he should get the tribute better paid, and should also draw the Lacedaemonians into alliance with the king; and by this means, as the king had commanded him, take alive or dead Amorges, the bastard son of Pissuthnes, who was in rebellion on the coast of Caria . ' ' None

12. Xenophon, Hellenica, 1.4.1, 1.4.3, 4.8.12, 4.8.22, 5.1.31 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Agesilaus II • Artaxerxes II • Artaxerxes II, • Artaxerxes II, Persian king • Cosmartidene, concubine, mother of Darius II, • Darius II • Darius II,

Found in books: Beneker et al. (2022), Plutarch’s Unexpected Silences: Suppression and Selection in the Lives and Moralia, 13; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 151; Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 341; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 184, 281, 282, 341; Wolfsdorf (2020), Early Greek Ethics, 423

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4.8.12 Now the Lacedaemonians, upon hearing that 392 B.C. Conon was not only rebuilding their wall for the Athenians out of the King’s money, but was also, while maintaining his fleet from the latter’s funds, 392 B.C. engaged in winning over the islands and the coast cities on the mainland to the Athenians, conceived the idea that if they informed Tiribazus, who was the King’s general, of these things, they could either bring Tiribazus over entirely to their side or at least put an end to his maintaining Conon’s fleet. Having come to this conclusion, they sent Antalcidas to Tiribazus with instructions to inform Tiribazus of these facts, and to endeavour to make peace between the state and the King. ^4.8.22 This Diphridas was as a man no less attractive than Thibron, and as a general he was more self-controlled and enterprising. For the pleasures of the body did not hold the mastery over him, but in whatever task he was engaged, he always gave himself wholly to it. As for Ecdicus, after sailing to Cnidos and learning that the commons in Rhodes were in possession of everything, and were masters both by land and by sea, having twice as many triremes as he had himself, he remained quiet in Cnidos. ^5.1.31 King Artaxerxes thinks it just that the cities in Asia should belong to him, as well as Clazomenae and Cyprus among the islands, and that the other Greek cities, both small and great, should be left independent, except Lemnos, Imbros, and Scyros; and these should belong, as of old, to the Athenians. But whichever of the two parties does not accept this peace, upon them I will make war, in company with those who desire this arrangement, both by land and by sea, with ships and with money.' ' None

13. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Artaxerxes II, • Cambyses II, • Cyrus II, ‘the Great’, • Darius II, • Philip II

Found in books: Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 303; Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 328

14. Aeschines, Letters, 3.83, 3.132, 3.160 (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristodemus, the actor, ambassador to Philipp II • Artaxerxes II • Artaxerxes II, • Ctesiphon, ambassador to Philip II • Philip II

Found in books: Beneker et al. (2022), Plutarch’s Unexpected Silences: Suppression and Selection in the Lives and Moralia, 251, 258, 259, 260; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 238; Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 302; Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 324; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 222

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3.83 and if Philip was willing to refer our differences to some state as an equal and impartial arbiter, he said that between Philip and us there was no impartial arbiter. Philip offered to give us Halonnesus; Demosthenes forbade us to accept it if he “gave it,” instead of “giving it back,” quarrelling over syllables. And finally, by bestowing crowns of honor on the embassy which Aristodemus led to Thessaly and Magnesia contrary to the provisions of the peace, he violated the peace and prepared the final disaster and the war.' "^3.160 But when Philip was dead and Alexander had come to the throne, Demosthenes again put on prodigious airs and caused a shrine to he dedicated to Pausanias and involved the senate in the charge of having offered sacrifice of thanksgiving as for good news. And he nicknamed Alexander “Margites”; and had the effrontery to say that Alexander would never stir out of Macedonia , for he was content, he said, to saunter around in Pella , and keep watch over the omens; and he said this statement was not based on conjecture, but on accurate knowledge, for valor was to be purchased at the price of blood. For Demosthenes, having no blood himself, formed his judgment of Alexander, not from Alexander's nature, but from his own cowardice." ' None

15. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Arsinoe II • Berenike II • Hieron II of Syracuse • Ptolemy II • Ptolemy II Philadelphus • Ptolemy II Philadelphus, in Philo’s Life of Moses • Ptolemy II Soter • Ptolemy VIII Euergetes II • Rameses II

Found in books: Cairns (1989), Virgil's Augustan Epic. 12; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 51, 63; Katzoff(2005), Law in the Documents of the Judaean Desert, 17; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 221, 223, 231, 232, 236, 237, 251, 252; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 515; Xinyue (2022), Politics and Divinization in Augustan Poetry, 46, 47, 48

16. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Arsinoe II • Arsinoe ii • Ptolemy II Philadelphus • Ptolemy VIII Euergetes II

Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 26; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 223

17. Cicero, On Divination, 1.38, 1.79, 2.117-2.118 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Philip II of Macedon • Philipp II. (Macedonian King)

Found in books: Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 114; Mowat (2021), Engendering the Future: Divination and the Construction of Gender in the Late Roman Republic, 49

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1.38 Idem iam diu non facit. Ut igitur nunc in minore gloria est, quia minus oraculorum veritas excellit, sic tum nisi summa veritate in tanta gloria non fuisset. Potest autem vis illa terrae, quae mentem Pythiae divino adflatu concitabat, evanuisse vetustate, ut quosdam evanuisse et exaruisse amnes aut in alium cursum contortos et deflexos videmus. Sed, ut vis, acciderit; magna enim quaestio est; modo maneat id, quod negari non potest, nisi omnem historiam perverterimus, multis saeclis verax fuisse id oraculum. ^1.79 Quid? amores ac deliciae tuae, Roscius, num aut ipse aut pro eo Lanuvium totum mentiebatur? Qui cum esset in cunabulis educareturque in Solonio, qui est campus agri Lanuvini, noctu lumine apposito experrecta nutrix animadvertit puerum dormientem circumplicatum serpentis amplexu. Quo aspectu exterrita clamorem sustulit. Pater autem Roscii ad haruspices rettulit, qui responderunt nihil illo puero clarius, nihil nobilius fore. Atque hanc speciem Pasiteles caelavit argento et noster expressit Archias versibus. Quid igitur expectamus? an dum in foro nobiscum di immortales, dum in viis versentur, dum domi? qui quidem ipsi se nobis non offerunt, vim autem suam longe lateque diffundunt, quam tum terrae cavernis includunt, tum hominum naturis implicant. Nam terrae vis Pythiam Delphis incitabat, naturae Sibyllam. Quid enim? non videmus, quam sint varia terrarum genera? ex quibus et mortifera quaedam pars est, ut et Ampsancti in Hirpinis et in Asia Plutonia, quae vidimus, et sunt partes agrorum aliae pestilentes, aliae salubres, aliae, quae acuta ingenia gigt, aliae, quae retunsa; quae omnia fiunt et ex caeli varietate et ex disparili adspiratione terrarum. ^2.117 Sed, quod caput est, cur isto modo iam oracla Delphis non eduntur non modo nostra aetate, sed iam diu, iam ut nihil possit esse contemptius? Hoc loco cum urguentur, evanuisse aiunt vetustate vim loci eius, unde anhelitus ille terrae fieret, quo Pythia mente incitata oracla ederet. De vino aut salsamento putes loqui, quae evanescunt vetustate; de vi loci agitur, neque solum naturali, sed etiam divina; quae quo tandem modo evanuit? Vetustate, inquies. Quae vetustas est, quae vim divinam conficere possit? quid tam divinum autem quam adflatus e terra mentem ita movens, ut eam providam rerum futurarum efficiat? ut ea non modo cernat multo ante, sed etiam numero versuque pronuntiet. Quando ista vis autem evanuit? an postquam homines minus creduli esse coeperunt? ^2.118 Demosthenes quidem, qui abhinc annos prope trecentos fuit, iam tum filippi/zein Pythiam dicebat, id est quasi cum Philippo facere. Hoc autem eo spectabat, ut eam a Philippo corruptam diceret; ex quo licet existumare in aliis quoque oraculis Delphicis aliquid non sinceri fuisse. Sed nescio quo modo isti philosophi superstitiosi et paene fanatici quidvis malle videntur quam se non ineptos. Evanuisse mavultis et extinctum esse id, quod si umquam fuisset, certe aeternum esset, quam ea, quae non sunt credenda, non credere.'' None

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1.38 Therefore, as at present its glory has waned because it is no longer noted for the truth of its prophecies, so formerly it would not have enjoyed so exalted a reputation if it had not been trustworthy in the highest degree. Possibly, too, those subterraneous exhalations which used to kindle the soul of the Pythian priestess with divine inspiration have gradually vanished in the long lapse of time; just as within our own knowledge some rivers have dried up and disappeared, while others, by winding and twisting, have changed their course into other channels. But explain the decadence of the oracle as you wish, since it offers a wide field for discussion, provided you grant what cannot be denied without distorting the entire record of history, that the oracle at Delphi made true prophecies for many hundreds of years. 20 ^1.79 And what about your beloved and charming friend Roscius? Did he lie or did the whole of Lanuvium lie for him in telling the following incident: In his cradle days, while he was being reared in Solonium, a plain in the Lanuvian district, his nurse suddenly awoke during the night and by the light of a lamp observed the child asleep with a snake coiled about him. She was greatly frightened at the sight and gave an alarm. His father referred the occurrence to the soothsayers, who replied that the boy would attain unrivalled eminence and glory. Indeed, Pasiteles has engraved the scene in silver and our friend Archias has described it in verse.Then what do we expect? Do we wait for the immortal gods to converse with us in the forum, on the street, and in our homes? While they do not, of course, present themselves in person, they do diffuse their power far and wide — sometimes enclosing it in caverns of the earth and sometimes imparting it to human beings. The Pythian priestess at Delphi was inspired by the power of the earth and the Sibyl by that of nature. Why need you marvel at this? Do we not see how the soils of the earth vary in kind? Some are deadly, like that about Lake Ampsanctus in the country of the Hirpini and that of Plutonia in Asia, both of which I have seen. Even in the same neighbourhood, some parts are salubrious and some are not; some produce men of keen wit, others produce fools. These diverse effects are all the result of differences in climate and differences in the earths exhalations. ^2.117 However, the main question is this: Why are Delphic oracles (of which I have just given you examples) not uttered at the present time and have not been for a long time? And why are they regarded with the utmost contempt? When pressed at this point their apologists affirm that the long flight of time has gradually dissipated the virtue of the place whence came those subterranean exhalations which inspired the Pythian priestess to utter oracles. One might think that they are talking about wine or brine which do evaporate. But the question is about the virtue of a place — a virtue which you call not only natural but even divine, — pray how did it evaporate? By length of time, you say. But what length of time could destroy a divine power? And what is as divine as a subterranean exhalation that inspires the soul with power to foresee the future — a power such that it not only sees things a long time before they happen, but actually foretells them in rhythmic verse? When did the virtue disappear? Was it after men began to be less credulous? ^2.118 By the way, Demosthenes, who lived nearly three hundred years ago, used to say even then that the Pythian priestess philippized, in other words, that she was Philips ally. By this expression he meant to infer that she had been bribed by Philip. Hence we may conclude that in other instances the Delphic oracles were not entirely free of guile. But, for some inexplicable cause, those superstitious and half-cracked philosophers of yours would rather appear absurd than anything else in the world. You Stoics, instead of rejecting these incredible tales, prefer to believe that a power had gradually faded into nothingness, whereas if it ever had existed it certainly would be eternal. 58'' None

18. Polybius, Histories, 3.37.11, 5.84, 5.101.10, 7.8.4 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Eumenes II of Pergamum, • Hiero II • Hiero II of Syracuse, • Prusias II • Ptolemy II • Ptolemy II Philadelphus

Found in books: Bernabe et al. (2013), Redefining Dionysos, 453; Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 187; Hau (2017), Moral History from Herodotus to Diodorus Siculus, 61, 62, 63, 64; Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 62; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 62; Miltsios (2023), Leadership and Leaders in Polybius. 75

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3.37.11 τὸ δὲ παρὰ τὴν ἔξω καὶ μεγάλην προσαγορευομένην κοινὴν μὲν ὀνομασίαν οὐκ ἔχει διὰ τὸ προσφάτως κατωπτεῦσθαι, κατοικεῖται δὲ πᾶν ὑπὸ βαρβάρων ἐθνῶν καὶ πολυανθρώπων, ὑπὲρ ὧν ἡμεῖς μετὰ ταῦτα τὸν' ^5.101.10 τὴν δʼ Ἰταλίαν ἔφη καὶ τὴν ἐκεῖ διάβασιν ἀρχὴν εἶναι τῆς ὑπὲρ τῶν ὅλων ἐπιβολῆς, ἣν οὐδενὶ καθήκειν μᾶλλον ἢ ʼκείνῳ τὸν'' None

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3.37.11 \xa0while that part which lies along the Outer or Great Sea has no general name, as it has only recently come under notice, but is all densely inhabited by barbarous tribes of whom I\xa0shall speak more particularly on a subsequent occasion. <' "^5.84 1. \xa0When Ptolemy and his sister after their progress had reached the extremity of his left wing and Antiochus with his horse-guards had reached his extreme right, they gave the signal for battle and brought the elephants first into action.,2. \xa0A\xa0few only of Ptolemy's elephants ventured to close with those of the enemy, and now the men in the towers on the back of these beasts made a gallant fight of it, striking with their pikes at close quarters and wounding each other, while the elephants themselves fought still better, putting forth their whole strength and meeting forehead to forehead.,4. \xa0The way in which these animals fight is as follows. With their tusks firmly interlocked they shove with all their might, each trying to force the other to give ground, until the one who proves strongest pushes aside the other's trunk,,4. \xa0and then, when he has once made him turn and has him in the flank, he gores him with his tusks as a bull does with his horns.,5. \xa0Most of Ptolemy's elephants, however, declined the combat, as is the habit of African elephants;,6. \xa0for unable to stand the smell and the trumpeting of the Indian elephants, and terrified, I\xa0suppose, also by their great size and strength, they at once turn tail and take to flight before they get near them.,7. \xa0This is what happened on the present occasion; and when Ptolemy's elephants were thus thrown into confusion and driven back on their own lines, Ptolemy's guard gave way under the pressure of the animals.,8. \xa0Meanwhile Antiochus and his cavalry riding past the flank of the elephants on the outside attacked Polycrates and the cavalry under his command,,9. \xa0while at the same time on the other side of the elephants the Greek mercenaries next the phalanx fell upon Ptolemy's peltasts and drove them back, their ranks having been already thrown into confusion by the elephants.,10. \xa0Thus the whole of Ptolemy's left wing was hard pressed and in retreat." ^5.101.10 \xa0An expedition, however, to Italy was the first step towards the conquest of the world, an enterprise which belonged to none more properly than to himself. And now was the time, after this disaster to the Roman arms. <' ' None

19. Septuagint, 3 Maccabees, 2.6-2.7, 6.4 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • II Maccabees • Jerusalem, Ptolemy II and • Ptolemy II Philadelphus

Found in books: Gera (2014), Judith, 55, 93; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 169

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2.6 You made known your mighty power by inflicting many and varied punishments on the audacious Pharaoh who had enslaved your holy people Israel. ^2.7 And when he pursued them with chariots and a mass of troops, you overwhelmed him in the depths of the sea, but carried through safely those who had put their confidence in you, the Ruler over the whole creation. ^6.4 Pharaoh with his abundance of chariots, the former ruler of this Egypt, exalted with lawless insolence and boastful tongue, you destroyed together with his arrogant army by drowning them in the sea, manifesting the light of your mercy upon the nation of Israel. ^6.4 Then they feasted, provided with everything by the king, until the fourteenth day, on which also they made the petition for their dismissal.'' None

20. Septuagint, 1 Maccabees, 2.34-2.41, 10.26, 10.28-10.31, 10.37-10.38, 11.28, 11.34, 14.28, 15.22-15.23 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Agrippa II • Agrippa II, son of Agrippa I • Aristobulus II • Attalus II, • Demetrius II • Demetrius II tax concessions confirmed by • Hyrcanus II • Hyrcanus II, asking for exemption from military service • Julius Caesar, and Jews, Caesar recognizing John Hyrcanus II as ethnarch and protector of Jews • Ptolemy VIII Euergetes II (Physcon)

Found in books: Bacchi (2022), Uncovering Jewish Creativity in Book III of the Sibylline Oracles: Gender, Intertextuality, and Politics, 180; Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 107, 179; Gera (2014), Judith, 179; Huttner (2013), Early Christianity in the Lycus Valley, 69; Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 27; Schwartz (2008), 2 Maccabees, 404; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 222; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 49, 81, 88, 252

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2.34 But they said, "We will not come out, nor will we do what the king commands and so profane the sabbath day." ^2.35 Then the enemy hastened to attack them. ^2.36 But they did not answer them or hurl a stone at them or block up their hiding places, ^2.37 for they said, "Let us all die in our innocence; heaven and earth testify for us that you are killing us unjustly." ^2.38 So they attacked them on the sabbath, and they died, with their wives and children and cattle, to the number of a thousand persons. ^2.39 When Mattathias and his friends learned of it, they mourned for them deeply. ^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." ^2.41 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." ^10.26 Since you have kept your agreement with us and have continued your friendship with us, and have not sided with our enemies, we have heard of it and rejoiced. ^10.28 We will grant you many immunities and give you gifts. ^10.29 And now I free you and exempt all the Jews from payment of tribute and salt tax and crown levies, ^10.30 and instead of collecting the third of the grain and the half of the fruit of the trees that I should receive, I release them from this day and henceforth. I will not collect them from the land of Judah or from the three districts added to it from Samaria and Galilee, from this day and for all time. ^10.31 And let Jerusalem and her environs, her tithes and her revenues, be holy and free from tax. ^10.37 Let some of them be stationed in the great strongholds of the king, and let some of them be put in positions of trust in the kingdom. Let their officers and leaders be of their own number, and let them live by their own laws, just as the king has commanded in the land of Judah. ^10.38 As for the three districts that have been added to Judea from the country of Samaria, let them be so annexed to Judea that they are considered to be under one ruler and obey no other authority but the high priest. ^11.28 Then Jonathan asked the king to free Judea and the three districts of Samaria from tribute, and promised him three hundred talents. ^11.34 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. ^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: ^15.22 The consul wrote the same thing to Demetrius the king and to Attalus and Ariarathes and Arsaces, ^15.23 and to all the countries, and to Sampsames, and to the Spartans, and to Delos, and to Myndos, and to Sicyon, and to Caria, and to Samos, and to Pamphylia, and to Lycia, and to Halicarnassus, and to Rhodes, and to Phaselis, and to Cos, and to Side, and to Aradus and Gortyna and Cnidus and Cyprus and Cyrene.'' None

21. Septuagint, 2 Maccabees, None (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Agrippa II • Aristobulus II • Attalus II • Cleopatra II • Demetrios II • Demetrius II • Eumenes II • Herod, Agrippa II • Hyrcanus II • II Maccabees • Maccabees, II • Prusias II • Ptolemy II • Simeon II (high priest)

Found in books: Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 301; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 202; Corley (2002), Ben Sira's Teaching on Friendship, 12, 105; Crabb (2020), Luke/Acts and the End of History, 234, 246; Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 94; Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 43; Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 3, 108; Gera (2014), Judith, 80, 93, 179, 468; Schwartz (2008), 2 Maccabees, 11, 41, 139, 404, 470, 524, 531; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 199

^1.6 We are now praying for you here."' "^1.7 In the reign of Demetrius, in the one hundred and sixty-ninth year, we Jews wrote to you, in the critical distress which came upon us in those years after Jason and his company revolted from the holy land and the kingdom'" "^1.9 And now see that you keep the feast of booths in the month of Chislev, in the one hundred and eighty-eighth year.'" "^1.10 Those in Jerusalem and those in Judea and the senate and Judas,To Aristobulus, who is of the family of the anointed priests, teacher of Ptolemy the king, and to the Jews in Egypt,Greeting, and good health.'" '^4.7 When Seleucus died and Antiochus who was called Epiphanes succeeded to the kingdom, Jason the brother of Onias obtained the high priesthood by corruption,'" "^4.8 promising the king at an interview three hundred and sixty talents of silver and, from another source of revenue, eighty talents.'" "^4.9 In addition to this he promised to pay one hundred and fifty more if permission were given to establish by his authority a gymnasium and a body of youth for it, and to enrol the men of Jerusalem as citizens of Antioch.'" "^4.10 When the king assented and Jason came to office, he at once shifted his countrymen over to the Greek way of life.'" "^4.11 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.'" "^4.12 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.'" "^4.13 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,'" "^4.14 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,'" '^4.15 disdaining the honors prized by their fathers and putting the highest value upon Greek forms of prestige."' "^4.44 When the king came to Tyre, three men sent by the senate presented the case before him.'" "^7.8 He replied in the language of his fathers, and said to them, 'No.'Therefore he in turn underwent tortures as the first brother had done.'" "^7.18 After him they brought forward the sixth. And when he was about to die, he said, 'Do not deceive yourself in vain. For we are suffering these things on our own account, because of our sins against our own God. Therefore astounding things have happened.'" "^7.19 But do not think that you will go unpunished for having tried to fight against God!'" "^9.9 And so the ungodly man's body swarmed with worms, and while he was still living in anguish and pain, his flesh rotted away, and because of his stench the whole army felt revulsion at his decay.'" ^10.1 Now Maccabeus and his followers, the Lord leading them on, recovered the temple and the city;'" "^10.2 and they tore down the altars which had been built in the public square by the foreigners, and also destroyed the sacred precincts.'" "^10.3 They purified the sanctuary, and made another altar of sacrifice; then, striking fire out of flint, they offered sacrifices, after a lapse of two years, and they burned incense and lighted lamps and set out the bread of the Presence.'" "^10.4 And when they had done this, they fell prostrate and besought the Lord that they might never again fall into such misfortunes, but that, if they should ever sin, they might be disciplined by him with forbearance and not be handed over to blasphemous and barbarous nations.'" "^10.5 It happened that on the same day on which the sanctuary had been profaned by the foreigners, the purification of the sanctuary took place, that is, on the twenty-fifth day of the same month, which was Chislev.'" "^10.6 And they celebrated it for eight days with rejoicing, in the manner of the feast of booths, remembering how not long before, during the feast of booths, they had been wandering in the mountains and caves like wild animals.'" "^10.7 Therefore bearing ivy-wreathed wands and beautiful branches and also fronds of palm, they offered hymns of thanksgiving to him who had given success to the purifying of his own holy place.'" '^10.8 They decreed by public ordice and vote that the whole nation of the Jews should observe these days every year."' "^11.27 To the nation the king's letter was as follows:'King Antiochus to the senate of the Jews and to the other Jews, greeting.'" "" None

22. Septuagint, Ecclesiasticus (Siracides), 38.24, 39.4, 50.1-50.9, 50.11-50.19, 50.21-50.24 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Simeon II (high priest) • Simeon the Just (Simeon II) • Simon II • Simon II (high priest)

Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 9; Corley (2002), Ben Sira's Teaching on Friendship, 12, 16, 105; Schiffman (1983), Testimony and the Penal Code, 147; van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 69

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38.24 The wisdom of the scribe depends on the opportunity of leisure;and he who has little business may become wise. ^39.4 He will serve among great men and appear before rulers;he will travel through the lands of foreign nations,for he tests the good and the evil among men. ^50.1 The leader of his brethren and the pride of his people was Simon the high priest, son of Onias,who in his life repaired the house,and in his time fortified the temple. ^50.1 like an olive tree putting forth its fruit,and like a cypress towering in the clouds. ^50.2 He laid the foundations for the high double walls,the high retaining walls for the temple enclosure. ^50.2 Then Simon came down, and lifted up his hands over the whole congregation of the sons of Israel,to pronounce the blessing of the Lord with his lips,and to glory in his name; ^50.3 In his days a cistern for water was quarried out,a reservoir like the sea in circumference. ^50.4 He considered how to save his people from ruin,and fortified the city to withstand a seige. ^50.5 How glorious he was when the people gathered round him as he came out of the inner sanctuary! ^50.7 like the sun shining upon the temple of the Most High,and like the rainbow gleaming in glorious clouds; ^50.8 like roses in the days of the first fruits,like lilies by a spring of water,like a green shoot on Lebanon on a summer day; ^50.9 like fire and incense in the censer,like a vessel of hammered gold adorned with all kinds of precious stones; ^50.11 When he put on his glorious robe and clothed himself with superb perfection and went up to the holy altar,he made the court of the sanctuary glorious. ^50.12 And when he received the portions from the hands of the priests,as he stood by the hearth of the altar with a garland of brethren around him,he was like a young cedar on Lebanon;and they surrounded him like the trunks of palm trees, ^50.13 all the sons of Aaron in their splendor with the Lords offering in their hands,before the whole congregation of Israel. ^50.14 Finishing the service at the altars,and arranging the offering to the Most High, the Almighty, ^50.15 he reached out his hand to the cup and poured a libation of the blood of the grape;he poured it out at the foot of the altar,a pleasing odor to the Most High, the King of all. ^50.16 Then the sons of Aaron shouted,they sounded the trumpets of hammered work,they made a great noise to be heard for remembrance before the Most High. ^50.17 Then all the people together made haste and fell to the ground upon their faces to worship their Lord,the Almighty, God Most High. ^50.18 And the singers praised him with their voices in sweet and full-toned melody. ^50.19 And the people besought the Lord Most High in prayer before him who is merciful,till the order of worship of the Lord was ended;so they completed his service. ^50.21 and they bowed down in worship a second time,to receive the blessing from the Most High. ^50.22 And now bless the God of all,who in every way does great things;who exalts our days from birth,and deals with us according to his mercy. ^50.23 May he give us gladness of heart,and grant that peace may be in our days in Israel,as in the days of old. ^50.24 May he entrust to us his mercy!And let him deliver us in our days!' ' None

23. Septuagint, Judith, 14.8, 16.13, 16.15 (2nd cent. BCE - 0th cent. CE)
Tagged with subjects: • Agrippa II • Hellenistic Kings/Rulers, Ptolemy II Philadelphus • II Maccabees

Found in books: Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 27; Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 94; Gera (2014), Judith, 80, 468

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14.8 Now tell me what you have done during these days." Then Judith described to him in the presence of the people all that she had done, from the day she left until the moment of her speaking to them. ^16.13 I will sing to my God a new song: O Lord, thou are great and glorious, wonderful in strength, invincible. ^16.15 For the mountains shall be shaken to their foundations with the waters; at thy presence the rocks shall melt like wax, but to those who fear thee thou wilt continue to show mercy. '' None

24. Septuagint, Wisdom of Solomon, 4.19 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Herod, Agrippa II • Maccabees, II

Found in books: Crabb (2020), Luke/Acts and the End of History, 246; Spielman (2020), Jews and Entertainment in the Ancient World. 45

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4.19 Let him come home empty-handed to his house, And his house be void of everything wherewith he could sate his appetite. ^4.19 because he will dash them speechless to the ground,and shake them from the foundations;they will be left utterly dry and barren,and they will suffer anguish,and the memory of them will perish.'' None

25. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Attalus II of Pergamum • Constantius II

Found in books: Ruiz and Puertas (2021), Emperors and Emperorship in Late Antiquity: Images and Narratives, 118; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 37

26. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Philip II of Macedon • Prusias II, King of Bithynia

Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 228; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 150

27. None, None, nan (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Herod, Agrippa II • II Maccabees

Found in books: Crabb (2020), Luke/Acts and the End of History, 286; Gera (2014), Judith, 95

28. Anon., Sibylline Oracles, 3.193, 3.652-3.654 (1st cent. BCE - 5th cent. CE)
Tagged with subjects: • Ptolemy II Philadelphus • Ptolemy VIII Euergetes II (Physcon)

Found in books: Bacchi (2022), Uncovering Jewish Creativity in Book III of the Sibylline Oracles: Gender, Intertextuality, and Politics, 19; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 55

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3.193 And of Assyria and Babylon, ^3.652 And Lydians, Carians, Cappadocians, ^3.653 And Ethiopian and Arabian men ^3.654 of a strange tongue shall fall. How now may I'' None

29. Diodorus Siculus, Historical Library, 1.45, 1.51, 1.54-1.59, 1.96-1.98, 11.26.5-11.26.6, 12.7, 13.82, 14.65-14.70, 16.20.6, 16.55.1, 16.92.5, 16.95.1, 17.16.3-17.16.4, 18.28.5-18.28.6, 18.33.3, 31.14, 33.13 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Arsinoe II • Berenike II • Cleopatra II • Delphi, and Philip II • Dionysius II of Syracuse • Dionysius II of Syracuse, Dionysiokolakes • Kallias II • Meheweskhe (character in Setna II) • Nectanebos II, legend of • Philip II • Philip II (King of Macedon) • Philip II of Macedon • Philip II of Macedon, • Philip II of Macedon, hiring professional entertainers • Ptolemy II • Ptolemy II Philadelphus • Ptolemy II Philadelphus, in Philo’s Life of Moses • Ptolemy VIII Euergetes II (Physcon) • Rameses II • tyranny, Dionysios II

Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 99; Athanassaki and Titchener (2022), Plutarch's Cities, 207; Bacchi (2022), Uncovering Jewish Creativity in Book III of the Sibylline Oracles: Gender, Intertextuality, and Politics, 23, 24; Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 299; Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 160, 161; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 30, 32, 63, 66; Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 229; Gruen (2011), Rethinking the Other in Antiquity, 270; Hau (2017), Moral History from Herodotus to Diodorus Siculus, 86, 92, 116; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 501; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 170; Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 58; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 12; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 91; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 232, 237; Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 246

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1.45 1. \xa0After the gods the first king of Egypt, according to the priests, was Menas, who taught the people to worship gods and offer sacrifices, and also to supply themselves with tables and couches and to use costly bedding, and, in a word, introduced luxury and an extravagant manner of life.,2. \xa0For this reason when, many generations later, Tnephachthus, the father of Bocchoris the wise, was king and, while on a campaign in Arabia, ran short of supplies because the country was desert and rough, we are told that he was obliged to go without food for one day and then to live on quite simple fare at the home of some ordinary folk in private station, and that he, enjoying the experience exceedingly, denounced luxury and pronounced a curse on the king who had first taught the people their extravagant way of living; and so deeply did he take to heart the change which had taken place in the people\'s habits of eating, drinking, and sleeping, that he inscribed his curse in hieroglyphs on the temple of Zeus in Thebes; and this, in fact, appears to be the chief reason why the fame of Menas and his honours did not persist into later ages.,3. \xa0And it is said that the descendants of this king, fifty-two in number all told, ruled in unbroken succession more than a\xa0thousand and forty years, but that in their reigns nothing occurred that was worthy of record.,4. \xa0Subsequently, when Busiris became king and his descendants in turn, eight in name, the last of the line, who bore the same name as the first, founded, they say, the city which the Egyptians call Diospolis the Great, though the Greeks call it Thebes. Now the circuit of it he made one\xa0hundred and forty stades, and he adorned it in marvellous fashion with great buildings and remarkable temples and dedicatory monuments of every other kind;,5. \xa0in the same way he caused the houses of private citizens to be constructed in some cases four stories high, in others five, and in general made it the most prosperous city, not only of Egypt, but of the whole world.,6. \xa0And since, by reason of the city\'s pre-eminent wealth and power, its fame has been spread abroad to every region, even the poet, we are told, has mentioned it when he says: Nay, not for all the wealth of Thebes in Egypt, where in ev\'ry hall There lieth treasure vast; a\xa0hundred are Her gates, and warriors by each issue forth Two hundred, each of them with car and steeds.,7. \xa0Some, however, tell us that it was not one\xa0hundred "gates" (pulai) which the city had, but rather many great propylaea in front of its temples, and that it was from these that the title "hundred-gated" was given it, that is, "having many gateways." Yet twenty thousand chariots did in truth, we are told, pass out from it to war; for there were once scattered along the river from Memphis to the Thebes which is over against Libya one\xa0hundred post-stations, each one having accommodation for two hundred horses, whose foundations are pointed out even to this day. ^1.51 1. \xa0The founder of Memphis, after constructing the mound and the lake, erected a palace, which, while not inferior to those of other nations, yet was no match for the grandeur of design and love of the beautiful shown by the kings who preceded him.,2. \xa0For the inhabitants of Egypt consider the period of this life to be of no account whatever, but place the greatest value on the time after death when they will be remembered for their virtue, and while they give the name of "lodgings" to the dwellings of the living, thus intimating that we dwell in them but a brief time, they call the tombs of the dead "eternal homes," since the dead spend endless eternity in Hades; consequently they give less thought to the furnishings of their houses, but on the manner of their burials they do not forgo any excess of zeal.,3. \xa0The aforementioned city was named, according to some, after the daughter of the king who founded it. They tell the story that she was loved by the river Nile, who had assumed the form of a bull, and gave birth to Egyptus, a man famous among the natives for his virtue, from whom the entire land received its name.,4. \xa0For upon succeeding to the throne he showed himself to be a kindly king, just, and, in a word, upright in all matters and so, since he was held by all to merit great approbation because of his goodwill, he received the honour mentioned.,5. \xa0Twelve generations after the king just named, Moeris succeeded to the throne of Egypt and built in Memphis itself the north propylaea, which far surpasses the others in magnificence, while ten schoeni above the city he excavated a lake which was remarkable for its utility and an undertaking of incredible magnitude.,6. \xa0For its circumference, they say, is three thousand six hundred stades and its depth in most parts fifty fathoms; what man, accordingly, in trying to estimate the magnitude of the work, would not reasonably inquire how many myriads of men labouring for how many years were required for its completion?,7. \xa0And as for the utility of this lake and its contribution to the welfare of all the inhabitants of Egypt, as well as for the ingenuity of the king, no man may praise them highly enough to do justice to the truth. ^1.54 1. \xa0In preparation for this undertaking he first of all confirmed the goodwill of all the Egyptians towards himself, feeling it to be necessary, if he were to bring his plan to a successful end, that his soldiers on the campaign should be ready to die for their leaders, and that those left behind in their native lands should not rise in revolt.,2. \xa0He therefore showed kindnesses to everyone by all means at his disposal, winning over some by presents of money, others by gifts of land, and others by remission of penalties, and the entire people he attached to himself by his friendly intercourse and kindly ways; for he set free unharmed everyone who was held for some crime against the king and cancelled the obligations of those who were in prison for debt, there being a great multitude in the gaols.,3. \xa0And dividing the entire land into thirty-six parts which the Egyptians call nomes, he set over each a nomarch, who should superintend the collection of the royal revenues and administer all the affairs of his division.,4. \xa0He then chose out the strongest of the men and formed an army worthy of the greatness of his undertaking; for he enlisted six hundred thousand foot-soldiers, twenty-four thousand cavalry, and twenty-seven thousand war chariots.,5. \xa0In command of the several divisions of his troops he set his companions, who were by this time inured to warfare, had striven for a reputation for valour from their youth, and cherished with a brotherly love both their king and one another, the number of them being over seventeen hundred.,6. \xa0And upon all these commanders he bestowed allotments of the best land in Egypt, in order that, enjoying sufficient income and lacking nothing, they might sedulously practise the art of war. ^1.55 1. \xa0After he had made ready his army he marched first of all against the Ethiopians who dwell south of Egypt, and after conquering them he forced that people to pay a tribute in ebony, gold and the tusks of elephants.,2. \xa0Then he sent out a fleet of four hundred ships into the Red Sea, being the first Egyptian to build warships, and not only took possession of the islands in those waters, but also subdued the coast of the mainland as far as India, while he himself made his way by land with his army and subdued all Asia.,3. \xa0Not only did he, in fact, visit the territory which was afterwards won by Alexander of Macedon, but also certain peoples into whose country Alexander did not cross.,4. \xa0For he even passed over the river Ganges and visited all of India as far as the ocean, as well as the tribes of the Scythians as far as the river TanaÃ¯s, which divides Europe from Asia; and it was at this time, they say, that some of the Egyptians, having been left behind near the Lake Maeotis, founded the nation of the Colchi.,5. \xa0And the proof which they offer of the Egyptian origin of this nation is the fact that the Colchi practise circumcision even as the Egyptians do, the custom continuing among the colonists sent out from Egypt as it also did in the case of the Jews.,6. \xa0In the same way he brought all the rest of Asia into subjection as well as most of the Cyclades islands. And after he had crossed into Europe and was on his way through the whole length of Thrace he nearly lost his army through lack of food and the difficult nature of the land.,7. \xa0Consequently he fixed the limits of his expedition in Thrace, and set up stelae in many parts of the regions which he had acquired; and these carried the following inscription in the Egyptian writing which is called "sacred": "This land the King of Kings and Lord of Lords, SesoÃ¶sis, subdued with his own arms.",8. \xa0And he fashioned the stele with a representation, in case the enemy people were warlike, of the privy parts of a man, but in case they were abject and cowardly, of those of a woman, holding that the quality of the spirit of each people would be set forth most clearly to succeeding generations by the domit member of the body.,9. \xa0And in some places he also erected a stone statue of himself, armed with bow and arrows and a spear, in height four cubits and four palms, which was indeed his own stature.,10. \xa0He dealt gently with all conquered peoples and, after concluding his campaign in nine years, commanded the nations to bring presents each year to Egypt according to their ability, while he himself, assembling a multitude of captives which has never been surpassed and a mass of other booty, returned to his country, having accomplished the greatest deeds of any king of Egypt to his day.,11. \xa0All the temples of Egypt, moreover, he adorned with notable votive offerings and spoils, and honoured with gifts according to his merits every soldier who had distinguished himself for bravery.,12. \xa0And in general, as a result of this campaign not only did the army, which had bravely shared in the deeds of the king and had gathered great wealth, make a brilliant homeward journey, but it also came to pass that all Egypt was filled to overflowing with benefits of every kind. ^1.56 1. \xa0SesoÃ¶sis now relieved his peoples of the labours of war and granted to the comrades who had bravely shared in his deeds a care-free life in the enjoyment of the good things which they had won, while he himself, being ambitious for glory and intent upon everlasting fame, constructed works which were great and marvellous in their conception as well as in the lavishness with which their cost was provided, winning in this way immortal glory for himself and for the Egyptians security combined with ease for all time.,2. \xa0For beginning with the gods first, he built in each city of Egypt a temple to the god who was held in special reverence by its inhabitants. On these labours he used no Egyptians, but constructed them all by the hands of his captives alone; and for this reason he placed an inscription on every temple that no native had toiled upon it.,3. \xa0And it is said that the captives brought from Babylonia revolted from the king, being unable to endure the hardships entailed by his works; and they, seizing a strong position on the banks of the river, maintained a warfare against the Egyptians and ravaged the neighbouring territory, but finally, on being granted an amnesty, they established a colony on the spot, which they also named Babylon after their native land.,4. \xa0For a similar reason, they say, the city of Troy likewise, which even to this day exists on the bank of the Nile, received its name: for Menelaus, on his voyage from Ilium with a great number of captives, crossed over into Egypt; and the Trojans, revolting from him, seized a certain place and maintained a warfare until he granted them safety and freedom, whereupon they founded a city, to which they gave the name of their native land.,5. \xa0I\xa0am not unaware that regarding the cities named above Ctesias of Cnidus has given a different account, saying that some of those who had come into Egypt with Semiramis founded them, calling them after their native lands.,6. \xa0But on such matters as these it is not easy to set forth the precise truth, and yet the disagreements among historians must be considered worthy of record, in order that the reader may be able to decide upon the truth without prejudice.' "^1.57 1. \xa0Now SesoÃ¶sis threw up many great mounds of earth and moved to them such cities as happened to be situated on ground that was not naturally elevated, in order that at the time of the flooding of the river both the inhabitants and their herds might have a safe place of retreat.,2. \xa0And over the entire land from Memphis to the sea he dug frequent canals leading from the river, his purpose being that the people might carry out the harvesting of their crops quickly and easily, and that, through the constant intercourse of the peasants with one another, every district might enjoy both an easy livelihood and a great abundance of all things which minister to man's enjoyment. The greatest result of this work, however, was that he made the country secure and difficult of access against attacks by enemies;,3. \xa0for practically all the best part of Egypt, which before this time had been easy of passage for horses and carts, has from that time on been very difficult for an enemy to invade by reason of the great number of canals leading from the river.,4. \xa0He also fortified with a wall the side of Egypt which faces east, as a defence against inroads from Syria and Arabia; the wall extended through the desert from Pelusium to Heliopolis, and its length was some fifteen hundred stades.,5. \xa0Moreover, he also built a ship of cedar wood, which was two hundred and eighty cubits long and plated on the exterior with gold and on the interior with silver. This ship he presented as a votive offering to the god who is held in special reverence in Thebes, as well as two obelisks of hard stone one\xa0hundred and twenty cubits high, upon which he inscribed the magnitude of his army, the multitude of his revenues, and the number of the peoples he had subdued; also in Memphis in the temples of Hephaestus he dedicated monolithic statues of himself and of his wife, thirty cubits high, and of his sons, twenty cubits high, the occasion of their erection being as follows.,6. \xa0When SesoÃ¶sis had returned to Egypt after his great campaign and was tarrying at Pelusium, his brother, who was entertaining SesoÃ¶sis and his wife and children, plotted against them; for when they had fallen asleep after the drinking he piled great quantities of dry rushes, which he had kept in readiness for some time, around the tent in the night and set them afire.,7. \xa0When the fire suddenly blazed up, those who had been assigned to wait upon the king came to his aid in a churlish fashion, as would men heavy with wine, but SesoÃ¶sis, raising both hands to the heavens with a prayer to the gods for the preservation of his children and wife, dashed out safe through the flames.,8. \xa0For this unexpected escape he honoured the rest of the gods with votive offerings, as stated above, and Hephaestus most of all, on the ground that it was by his intervention that he had been saved." '^1.58 1. \xa0Although many great deeds have been credited to SesoÃ¶sis, his magnificence seems best to have been shown in the treatment which he accorded to the foreign potentates when he went forth from his palace.,2. \xa0The kings whom he had allowed to continue their rule over the peoples which he had subdued and all others who had received from him the most important positions of command would present themselves in Egypt at specified times, bringing him gifts, and the king would welcome them and in all other matters show them honour and special preferment; but whenever he intended to visit a temple or city he would remove the horses from his four-horse chariot and in their place yoke the kings and other potentates, taking them four at a time, in this way showing to all men, as he thought, that, having conquered the mightiest of other kings and those most renowned for their excellence, he now had no one who could compete with him for the prize of excellence.,3. \xa0This king is thought to have surpassed all former rulers in power and military exploits, and also in the magnitude and number of the votive offerings and public works which he built in Egypt. And after a reign of thirty-three years he deliberately took his own life, his eyesight having failed him; and this act won for him the admiration not only of the priests of Egypt but of the other inhabitants as well, for it was thought that he had caused the end of his life to comport with the loftiness of spirit shown in his achievements.,4. \xa0So great became the fame of this king and so enduring through the ages that when, many generations later, Egypt fell under the power of the Persians and Darius, the father of Xerxes, was bent upon placing a statue of himself in Memphis before that of SesoÃ¶sis, the chief priest opposed it in a speech which he made in an assembly of the priests, to the effect that Darius had not yet surpassed the deeds of SesoÃ¶sis; and the king was far from being angered, but, on the contrary, being pleased at his frankness of speech, said that he would strive not to be found behind that ruler in any point when he had attained his years, and asked them to base their judgment upon the deeds of each at the same age, for that was the fairest test of their excellence.,5. \xa0As regards SesoÃ¶sis, then, we shall rest content with what has been said.' "^1.59 1. \xa0But his son, succeeding to the throne and assuming his father's appellation, did not accomplish a single thing in war or otherwise worthy of mention, though he did have a singular experience.,2. \xa0He lost his sight, either because he shared in his father's bodily constitution or, as some fictitiously relate, because of his impiety towards the river, since once when caught in a storm upon it he had hurled a spear into the rushing current. Forced by this ill fortune to turn to the gods for aid, he strove over a long period to propitiate the deity by numerous sacrifices and honours, but received no consideration.,3. \xa0But in the tenth year an oracular command was given to him to do honour to the god in Heliopolis and bathe his face in the urine of a woman who had never known any other man than her husband. Thereupon he began with his own wife and made trial of many, but found not one that was chaste save a certain gardener's wife, whom he married as soon as he was recovered. All the other women he burned alive in a certain village to which the Egyptians because of this incident gave the name Holy Field;,4. \xa0and to the god in Heliopolis, out of gratitude for his benefaction, he dedicated, in accordance with the injunction of the oracle, two monolithic obelisks, eight cubits wide and one\xa0hundred high." ^1.96 1. \xa0But now that we have examined these matters, we must enumerate what Greeks, who have won fame for their wisdom and learning, visited Egypt in ancient times, in order to become acquainted with its customs and learning.,2. \xa0For the priests of Egypt recount from the records of their sacred books that they were visited in early times by Orpheus, Musaeus, Melampus, and Daedalus, also by the poet Homer and Lycurgus of Sparta, later by Solon of Athens and the philosopher Plato, and that there also came Pythagoras of Samos and the mathematician Eudoxus, as well as Democritus of Abdera and Oenopides of Chios.,3. \xa0As evidence for the visits of all these men they point in some cases to their statues and in others to places or buildings which bear their names, and they offer proofs from the branch of learning which each one of these men pursued, arguing that all the things for which they were admired among the Greeks were transferred from Egypt.,4. \xa0Orpheus, for instance, brought from Egypt most of his mystic ceremonies, the orgiastic rites that accompanied his wanderings, and his fabulous account of his experiences in Hades.,5. \xa0For the rite of Osiris is the same as that of Dionysus and that of Isis very similar to that of Demeter, the names alone having been interchanged; and the punishments in Hades of the unrighteous, the Fields of the Righteous, and the fantastic conceptions, current among the many, which are figments of the imagination â\x80\x94 all these were introduced by Orpheus in imitation of the Egyptian funeral customs.,6. \xa0Hermes, for instance, the Conductor of Souls, according to the ancient Egyptian custom, brings up the body of the Apis to a certain point and then gives it over to one who wears the mask of Cerberus. And after Orpheus had introduced this notion among the Greeks, Homer followed it when he wrote: Cyllenian Hermes then did summon forth The suitors\'s souls, holding his wand in hand. And again a little further on he says: They passed Oceanus\' streams, the Gleaming Rock, The Portals of the Sun, the Land of Dreams; And now they reached the Meadow of Asphodel, Where dwell the Souls, the shades of men outworn.,7. \xa0Now he calls the river "Oceanus" because in their language the Egyptians speak of the Nile as Oceanus; the "Portals of the Sun" (Heliopulai) is his name for the city of Heliopolis; and "Meadows," the mythical dwelling of the dead, is his term for the place near the lake which is called Acherousia, which is near Memphis, and around it are fairest meadows, of a marsh-land and lotus and reeds. The same explanation also serves for the statement that the dwelling of the dead is in these regions, since the most and the largest tombs of the Egyptians are situated there, the dead being ferried across both the river and Lake Acherousia and their bodies laid in the vaults situated there.,8. \xa0The other myths about Hades, current among the Greeks, also agree with the customs which are practised even now in Egypt. For the boat which receives the bodies is called baris, and the passenger\'s fee is given to the boatman, who in the Egyptian tongue is called charon.,9. \xa0And near these regions, they say, are also the "Shades," which is a temple of Hecate, and "portals" of Cocytus and Lethe, which are covered at intervals with bands of bronze. There are, moreover, other portals, namely, those of Truth, and near them stands a headless statue of Justice. ^1.97 1. \xa0Many other things as well, of which mythology tells, are still to be found among the Egyptians, the name being still preserved and the customs actually being practised.,2. \xa0In the city of Acanthi, for instance, across the Nile in the direction of Libya one\xa0hundred and twenty stades from Memphis, there is a perforated jar to which three hundred and sixty priests, one each day, bring water from the Nile;,3. \xa0and not far from there the actual performance of the myth of Ocnus is to be seen in one of their festivals, where a single man is weaving at one end of a long rope and many others beyond him are unravelling it.,4. \xa0Melampus also, they say, brought from Egypt the rites which the Greeks celebrate in the name of Dionysus, the myths about Cronus and the War with the Titans, and, in a word, the account of the things which happened to the gods.,5. \xa0Daedalus, they relate, copied the maze of the Labyrinth which stands to our day and was built, according to some, by Mendes, but according to others, by king Marrus, many years before the reign of Minos.,6. \xa0And the proportions of the ancient statues of Egypt are the same as in those made by Daedalus among the Greeks. The very beautiful propylon of the temple of Hephaestus in Memphis was also built by Daedalus, who became an object of admiration and was granted a statue of himself in wood, which was made by his own hands and set up in this temple; furthermore, he was accorded great fame because of his genius and, after making many discoveries, was granted divine honours; for on one of the islands off Memphis there stands even to this day a temple of Daedalus, which is honoured by the people of that region.,7. \xa0And as proof of the presence of Homer in Egypt they adduce various pieces of evidence, and especially the healing drink which brings forgetfulness of all past evils, which was given by Helen to Telemachus in the home of MenelaÃ¼s. For it is manifest that the poet had acquired exact knowledge of the "nepenthic" drug which he says Helen brought from Egyptian Thebes, given her by Polydamna the wife of Thon; for, they allege, even to this day the women of this city use this powerful remedy, and in ancient times, they say, a drug to cure anger and sorrow was discovered exclusively among the women of Diospolis; but Thebes and Diospolis, they add, are the same city.,8. \xa0Again, AphroditÃª is called "golden" by the natives in accordance with an old tradition, and near the city which is called Momemphis there is a plain "of golden AphroditÃª.",9. \xa0Likewise, the myths which are related about the dalliance of Zeus and Hera and of their journey to Ethiopia he also got from Egypt; for each year among the Egyptians the shrine of Zeus is carried across the river into Libya and then brought back some days later, as if the god were arriving from Ethiopia; and as for the dalliance of these deities, in their festal gatherings the priests carry the shrines of both to an elevation that has been strewn with flowers of every description.' "^1.98 1. \xa0Lycurgus also and Plato and Solon, they say, incorporated many Egyptian customs into their own legislation.,2. \xa0And Pythagoras learned from Egyptians his teachings about the gods, his geometrical propositions and theory of numbers, as well as the transmigration of the soul into every living thing.,3. \xa0Democritus also, as they assert, spent five years among them and was instructed in many matters relating to astrology. Oenopides likewise passed some time with the priests and astrologers and learned among other things about the orbit of the sun, that it has an oblique course and moves in a direction opposite to that of the other stars.,4. \xa0Like the others, Eudoxus studied astrology with them and acquired a notable fame for the great amount of useful knowledge which he disseminated among the Greeks.,5. \xa0Also of the ancient sculptors the most renowned sojourned among them, namely, Telecles and Theodorus, the sons of Rhoecus, who executed for the people of Samos the wooden statue of the Pythian Apollo.,6. \xa0For one half of the statue, as the account is given, was worked by Telecles in Samos, and the other half was finished by his brother Theodorus at Ephesus; and when the two parts were brought together they fitted so perfectly that the whole work had the appearance of having been done by one man. This method of working is practised nowhere among the Greeks, but is followed generally among the Egyptians.,7. \xa0For with them the symmetrical proportions of the statues are not fixed in accordance with the appearance they present to the artist's eye, as is done among the Greeks, but as soon as they lay out the stones and, after apportioning them, are ready to work on them, at that stage they take the proportions, from the smallest parts to the largest;,8. \xa0for, dividing the structure of the entire body into twenty-one parts and one-fourth in addition, they express in this way the complete figure in its symmetrical proportions. Consequently, so soon as the artisans agree as to the size of the statue, they separate and proceed to turn out the various sizes assigned to them, in the same way that they correspond, and they do it so accurately that the peculiarity of their system excites amazement.,9. \xa0And the wooden statue in Samos, in conformity with the ingenious method of the Egyptians, was cut into two parts from the top of the head down to the private parts and the statue was divided in the middle, each part exactly matching the other at every point. And they say that this statue is for the most part rather similar to those of Egypt, as having the arms stretched stiffly down the sides and the legs separated in a stride.,10. \xa0Now regarding Egypt, the events which history records and the things that deserve to be mentioned, this account is sufficient; and we shall present in the next Book, in keeping with our profession at the beginning of this Book, the events and legendary accounts next in order, beginning with the part played by the Assyrians in Asia." ^11.26.5 \xa0And he was already on the point of setting out to sea, when certain men from Corinth put in at Syracuse and brought the news that the Greeks had won the sea-battle at Salamis and that Xerxes and a part of his armament had retreated from Europe. Consequently he stopped his preparations for departure, while welcoming the enthusiasm of the soldiers; and then he called them to an assembly, issuing orders for each man to appear fully armed. As for himself, he came to the assembly not only with no arms but not even wearing a tunic and clad only in a cloak, and stepping forward he rendered an account of his whole life and of all he had done for the Syracusans; ^11.26.6 \xa0and when the throng shouted its approval at each action he mentioned and showed especially its amazement that he had given himself unarmed into the hands of any who might wish to slay him, so far was he from being a victim of vengeance as a tyrant that they united in acclaiming him with one voice Benefactor and Saviour and King. ^12.7 1. \xa0When Callimachus was archon in Athens, the Romans elected as consuls Sextus Quinctius .\xa0.\xa0. Trigeminus. In this year, since the Athenians had been weakened in Greece because of their defeat in Boeotia at Coroneia, many cities revolted from them. Since the inhabitants of Euboea were taking the lead in the revolution, Pericles, who had been chosen general, made a campaign against Euboea with a strong force, and taking the city of Hestiaea by storm he removed the inhabitants from their native city; and the other cities he terrified and forced back into obedience to the Athenians. A\xa0truce was made for thirty years, Callias and Chares negotiating and confirming the peace. ^13.82 1. \xa0Now the sacred buildings which they constructed, and especially the temple of Zeus, bear witness to the grand manner of the men of that day. of the other sacred buildings some have been burned and others completely destroyed because of the many times the city has been taken in war, but the completion of the temple of Zeus, which was ready to receive its roof, was prevented by the war; and after the war, since the city had been completely destroyed, never in the subsequent years did the Acragantini find themselves able to finish their buildings.,2. \xa0The temple has a length of three hundred and forty feet, a width of sixty, and a height of one\xa0hundred and twenty not including the foundation. And being as it is the largest temple in Sicily, it may not unreasonably be compared, so far as magnitude of its substructure is concerned, with the temples outside of Sicily; for even though, as it turned out, the design could not be carried out, the scale of the undertaking at any rate is clear.,3. \xa0And though all other men build their temples either with walls forming the sides or with rows of columns, thrown enclosing their sanctuaries, this temple combines both these plans; for the columns were built in with the walls, the part extending outside the temple being rounded and that within square; and the circumference of the outer part of the column which extends from the wall is twenty feet and the body of a man may be contained in the fluting, while that of the inner part is twelve feet.,4. \xa0The porticoes were of enormous size and height, and in the east pediment they portrayed The Battle between the Gods and the Giants which excelled in size and beauty, and in the west The Capture of Troy, in which each one of the heroes may be seen portrayed in a manner appropriate to his rÃ´le.,5. \xa0There was at that time also an artificial pool outside the city, seven stades in circumference and twenty cubits deep; into this they brought water and ingeniously contrived to produce a multitude of fish of every variety for their public feastings, and with the fish swans spent their time and a vast multitude of every other kind of bird, so that the pool was an object of great delight to gaze upon.,6. \xa0And witness to the luxury of the inhabitants is also the extravagant cost of the monuments which they erected, some adorned with sculptured race-horses and others with the pet birds kept by girls and boys in their homes, monuments which Timaeus says he had seen extant even in his own lifetime.,7. \xa0And in the Olympiad previous to the one we are discussing, namely, the Ninety-second, when Exaenetus of Acragas won the "stadion," he was conducted into the city in a chariot and in the procession there were, not to speak of the other things, three hundred chariots belonging to citizens of Acragas.,8. \xa0Speaking generally, they led from youth onward a manner of life which was luxurious, wearing as they did exceedingly delicate clothing and gold ornaments and, besides, using strigils and oil-flasks made of silver and even of gold. ^14.65 1. \xa0"Although Dionysius has introduced some falsehoods, the last statement he made was true: that he would speedily put an end to the war. He could accomplish this if he were no longer our commander â\x80\x94 for he has often been defeated â\x80\x94 but had returned to the citizens the freedom their fathers enjoyed.,2. \xa0As things are, no one of us faces battle with good courage so long as victory differs not a whit from defeat; for if conquered, we shall have to obey the commands of the Carthaginians, and if conquerors, to have in Dionysius a harsher master than they would be. For even should the Carthaginians defeat us in war, they would only impose a fixed tribute and would not prevent us from governing the city in accordance with our ancient laws; but this man has plundered our temples, has taken the property of private citizens together with the lives of their owners, and pays a wage to servants to secure the enslavement of their masters. Such horrors as attend the storming of cities are perpetrated by him in time of peace, yet he promises to put an end to the war with the Carthaginians.,3. \xa0But it behooves us, fellow citizens, to put an end not only to the Phoenician war but to the tyrant within our walls. For the acropolis, which is guarded by the weapons of slaves, is a hostile redoubt in our city; the multitude of mercenaries has been gathered to hold the Syracusans in slavery; and he lords it over the city, not like a magistrate dispensing justice on equal terms, but like a dictator who by policy makes all decisions for his own advantage. For the time being the enemy possess a small portion of our territory, but Dionysius has devastated it all and given it to those who join in increasing his tyranny.,4. \xa0"How long, then, are we to be patient though we suffer such abuses as brave men endure to die rather than to experience them? In battle against the Carthaginians we bravely face the final sacrifice, but against a harsh tyrant, in behalf of freedom and our fatherland, even in speech we no longer dare to raise our voices; we face in battle so many myriads of the enemy, but we stand in shivering fear of a single ruler, who has not the manliness of a superior slave. ^14.66 1. \xa0"Surely no one would think of comparing Dionysius with Gelon of old. For Gelon, by reason of his own high character, together with the Syracusans and the rest of the Sicilian Greeks, set free the whole of Sicily, whereas this man, who found the cities free, has delivered all the rest of them over to the lordship of the enemy and has himself enslaved his native state.,2. \xa0Gelon fought so far forward in behalf of Sicily that he never let his allies in the cities even catch sight of the enemy, whereas this man, after fleeing from MotyÃª through the entire length of the island, has cooped himself up within our walls, full of confidence against his fellow citizens, but unable to bear even the sight of the enemy.,3. \xa0As a consequence Gelon, by reason both of his high character and of his great deeds, received the leadership by the free will not only of the Syracusans but also of the Sicilian Greeks, while, as for this man whose generalship has led to the destruction of his allies and the enslavement of his fellow citizens, how can he escape the just hatred of all? For not only is he unworthy of leadership but, if justice were done, would die ten thousand deaths.,4. \xa0Because of him Gela and Camarina were subdued, MessenÃª lies in total ruin, twenty thousand allies are perished in a sea-battle, and, in a word, we have been enclosed in one city and all the other Greek cities throughout Sicily have been destroyed. For in addition to his other malefactions he sold into slavery Naxos and CatanÃª; he has completely destroyed cities that were allies, cities whose existence was opportune.,5. \xa0With the Carthaginians he has fought two battles and has come out vanquished in each. Yet when he was entrusted with a generalship by the citizens but one time, he speedily robbed them of their freedom, slaying those who spoke openly on behalf of the laws and exiling the more wealthy; he gave the wives of the banished in marriage to slaves and to a motley throng; he put the weapons of citizens in the hands of barbarians and foreigners. And these deeds, O\xa0Zeus and all the gods, were the work of a public clerk, of a desperate man. ^14.67 1. \xa0"Where, then, is the Syracusans\' love of freedom? Where the deeds of our ancestors? I\xa0say nothing of the three hundred thousand Carthaginians who were totally destroyed at Himera; I\xa0pass by the overthrow of the tyrants who followed Gelon. But only yesterday, as it were, when the Athenians attacked Syracuse with such great armaments, our fathers left not a man free to carry back word of the disaster.,2. \xa0And shall we, who have such great examples of our fathers\' valour, take orders from Dionysius, especially when we have weapons in our hands? Surely some divine providence has gathered us here, with allies about us and weapons in our hands, for the purpose of recovering our freedom, and it is within our power this day to play the part of brave men and rid ourselves with one accord of our heavy yoke.,3. \xa0For hitherto, while we were disarmed and without allies and guarded by a multitude of mercenaries, we have, I\xa0dare say, yielded to the pressure of circumstances; but now, since we have arms in our hands and allies to give us aid as well as bear witness of our bravery, let us not yield but make it clear that it was circumstances, not cowardice, that made us submit to slavery.,4. \xa0Are we not ashamed that we should have as commander in our wars the man who has plundered the temples of our city and that we choose as representative in such important matters a person to whom no man of good sense would entrust the management of his private affairs? And though all other peoples in times of war, because of the great perils they face, observe with the greatest care their obligations to the gods, do we expect that a man of such notorious impiety will put an end to the war? ^14.68 1. \xa0"In fact, if a man cares to put a finer point on it, he will find that Dionysius is as wary of peace as he is of war. For he believes that, as matters stand, the Syracusans, because of their fear of the enemy, will not attempt anything against him, but that once the Carthaginians have been defeated they will claim their freedom, since they will have weapons in their hands and will be proudly conscious of their deeds.,2. \xa0Indeed this is the reason, in my opinion, why in the first war he betrayed Gela and Camarina and made these cities desolate, and why in his negotiations he agreed that most of the Greek cities should be given over to the enemy.,3. \xa0After this he broke faith in time of peace with Naxos and CatanÃª and sold the inhabitants into slavery, razing one to the ground and giving the other to the Campanians from Italy to dwell in.,4. \xa0And when, after the destruction of these peoples, the rest of Sicily made many attempts to overthrow his tyranny, he again declared war upon the Carthaginians; for his scruple against breaking his agreement in violation of the oaths he had taken was not so great as his fear of the surviving concentrations of the Sicilian Greeks. "Moreover, it is obvious that he has been at all times on the alert to effect their destruction.,5. \xa0First of all at Panormus, when the enemy were disembarking and were in bad physical condition after the stormy passage, he could have offered battle, but did not choose to do. After that he stood idly by and sent no help to MessenÃª, a city strategically situated and of great size, but allowed it to be razed, not only in order that the greatest possible number of Sicilian Greeks should perish, but also that the Carthaginians might intercept the reinforcements from Italy and the fleets from the Peloponnesus.,6. \xa0Last of all, he joined battle offshore at CatanÃª, careless of the advantage of pitching battle near the city, where the vanquished could find safety in their own harbours. After the battle, when strong winds sprang up and the Carthaginians were forced to haul their fleet up on land, he had a most favourable opportunity for victory;,7. \xa0for the land forces of the enemy had not yet arrived and the violent storm was driving the enemy\'s ships on the shore. At that time, if we had all attacked on land, the only outcomes left the enemy would have been, either to be captured with ease, if they left their ships, or to strew the coast with wreckage, if they matched their strength against the waves. ^14.69 1. \xa0"But to lodge accusations against Dionysius at greater length among Syracusans is, I\xa0should judge, not necessary. For if men who have suffered in very deed such irretrievable ruin are not roused to rage, will they, forsooth, be moved by words to wreak vengeance upon him â\x80\x94 men too who have seen his behaviour as the worst of citizens, the harshest of tyrants, the most ignoble of all generals?,2. \xa0For as often as we have stood in line of battle under his command, so often have we been defeated, whereas but just now, when we fought independently, we defeated with a\xa0few ships the enemy\'s entire force. We should, therefore, seek out another leader, to avoid fighting under a general who has pillaged the shrines of the gods and so finding ourselves engaged in a war against the gods;,3. \xa0for it is manifest that heaven opposes those who have selected the worst enemy of religion to be their commander. Noting that when he is present our armies in full force suffer defeat, whereas, when he is absent, even a small detachment is sufficient to defeat the Carthaginians, should not all men see in this the visible presence of the gods?,4. \xa0Therefore, fellow citizens, if he is willing to lay down his office of his own accord, let us allow him to leave the city with his possessions; but if he does not choose to do so, we have at the present moment the fairest opportunity to assert our freedom. We are all gathered together; we have weapons in our hands; we have allies about us, not only the Greeks from Italy but also those from the Peloponnesus.,5. \xa0The chief command must be given, according to the laws, either to citizens, or to the Corinthians who dwell in our mother-city, or to the Spartans who are the first power in Greece." ^14.70 1. \xa0After this speech by Theodorus the Syracusans were in high spirits and kept their eyes fixed on their allies; and when Pharacidas the Lacedaemonian, the admiral of the allies, stepped up to the platform, all expected that he would take the lead for liberty.,2. \xa0But he was on friendly terms with the tyrant and declared that the Lacedaemonians had dispatched him to aid the Syracusans and Dionysius against the Carthaginians, not to overthrow the rule of Dionysius. At this statement so contrary to expectation the mercenaries flocked about Dionysius, and the Syracusans in dismay made no move, although they called down many curses on the Spartans.,3. \xa0For on a previous occasion Aretes the Lacedaemonian, at the time that he was asserting the right of the Syracusans to freedom, had betrayed them, and now at this time Pharacidas vetoed the movement of the Syracusans. For the moment Dionysius was in great fear and dissolved the assembly, but later he won the favour of the multitude by kindly words, honouring some of them with gifts and inviting some to general banquets.,4. \xa0After the Carthaginians had seized the suburb and pillaged the temple of Demeter and CorÃª, a plague struck the army. Over and above the disaster sent by influence of the city, there were contributing causes: that myriads of people were gathered together, that it was the time of year which is most productive of plagues, and that the particular summer had brought unusually hot water.,5. \xa0It also seems likely that the place itself was responsible for the excessive extent of the disaster; for on a former occasion the Athenians too, who occupied the same camp, had perished in great numbers from the plague, since the terrain was marshy and in a hollow.,6. \xa0First, before sunrise, because of the cold from the breeze over the waters, their bodies were struck with chills, but in the middle of the day the heat was stifling, as must be the case when so great a multitude is gathered together in a narrow place. ^16.20.6 \xa0An assembly was summoned, and the people, as an expression of their gratitude to him, elected Dion general with absolute power and accorded him honours suited to a hero, and Dion in harmony with his former conduct generously absolved all his personal enemies of the charges outstanding against them and having reassured the populace brought them to a state of general harmony. The Syracusans with universal praises and with elaborate testimonials of approval honoured their benefactor as the one and only saviour of their native land. Such was the condition of affairs in Sicily. ^16.55.1 \xa0After the capture of Olynthus, he celebrated the Olympian festival to the gods in commemoration of his victory, and offered magnificent sacrifices; and he organized a great festive assembly at which he held splendid competitions and thereafter invited many of the visiting strangers to his banquets. ^16.92.5 \xa0Finally the drinking was over and the start of the games set for the following day. While it was still dark, the multitude of spectators hastened into the theatre and at sunrise the parade formed. Along with lavish display of every sort, Philip included in the procession statues of the twelve gods wrought with great artistry and adorned with a dazzling show of wealth to strike awe in the beholder, and along with these was conducted a thirteenth statue, suitable for a god, that of Philip himself, so that the king exhibited himself enthroned among the twelve gods. ^16.95.1 \xa0Such was the end of Philip, who had made himself the greatest of the kings in Europe in his time, and because of the extent of his kingdom had made himself a throned companion of the twelve gods. He had ruled twenty-four years. ^17.16.3 \xa0He then proceeded to show them where their advantage lay and by appeals aroused their enthusiasm for the contests which lay ahead. He made lavish sacrifices to the gods at Dium in Macedonia and held the dramatic contests in honour of Zeus and the Muses which ArchelaÃ¼s, one of his predecessors, had instituted. ^17.16.4 \xa0He celebrated the festival for nine days, naming each day after one of the Muses. He erected a tent to hold a\xa0hundred couches and invited his Friends and officers, as well as the ambassadors from the cities, to the banquet. Employing great magnificence, he entertained great numbers in person besides distributing to his entire force sacrificial animals and all else suitable for the festive occasion, and put his army in a fine humour.' "^18.28.5 \xa0For men, because of his graciousness and nobility of heart, came together eagerly from all sides to Alexandria and gladly enrolled for the campaign, although the army of the kings was about to fight against that of Ptolemy; and, even though the risks were manifest and great, yet all of them willingly took upon themselves at their personal risk the preservation of Ptolemy's safety." '^18.28.6 \xa0The gods also saved him unexpectedly from the greatest dangers on account of his courage and his honest treatment of all his friends. < ^18.33.3 \xa0Perdiccas, indeed, was a man of blood, one who usurped the authority of the other commanders and, in general, wished to rule all by force; but Ptolemy, on the contrary, was generous and fair and granted to all the commanders the right to speak frankly. What is more, he had secured all the most important points in Egypt with garrisons of considerable size, which had been well equipped with every kind of missile as well as with everything else. ^31.14 1. \xa0Eumenes, having recruited a force of mercenary troops, not only gave all of them their pay, but honoured some with gifts and beguiled them all with promises, evoking their goodwill; in this he did not at all resemble Perseus. For Perseus, when twenty thousand Gauls arrived to join him in the war against Rome, alienated this great body of allies in order to husband his wealth. Eumenes, however, though not over rich, when enlisting foreign troops honoured with gifts all who were best able to render him service. Accordingly, the former, by adopting a policy, not of royal generosity, but of ignoble and plebeian meanness, saw the wealth he had guarded taken captive together with his whole kingdom, while the latter, by counting all things else second to victory, not only rescued his kingdom from great dangers but also subjugated the whole nation of the Gauls.' ' None

30. Ovid, Fasti, 6.460 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Metellus, L. Caecilius (cos. II • Ptolemy II Philadelphus

Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 213; Mueller (2002), Roman Religion in Valerius Maximus, 57, 58

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6.460 conditur, et Tellus Vestaque numen idem.'' None

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6.460 Have violated: since divine Earth and Vesta are one.'' None

31. Philo of Alexandria, On The Special Laws, 3.23-3.24 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Arsinoe II • Ptolemy II • Ptolemy II Philadelphus • Ptolemy II Philadelphus, in Philo’s Life of Moses • Rameses II

Found in books: Katzoff(2005), Law in the Documents of the Judaean Desert, 17; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 235

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3.23 While the lawgiver of the Egyptians, ridiculing the cautious timidity of the others as if they had established imperfect ordices, gave the reins to lasciviousness, supplying in great abundance that most incurable evil of intemperance both to body and soul, and permitting men fearlessly and with impunity to marry all their sisters, whether by both parents or by one, or by either, whether father or mother, and that too not only if younger than, but even when older than, or of the same age as themselves; for twins are very often born, which nature, indeed, at their very birth has dissevered and separated, but which incontinence and love of pleasure has invited to an association which ought never to be entered into, and to a most inharmonious agreement. ' "^3.24 But the most sacred Moses, rejecting all those ordices with detestation, as being quite inconsistent with and at variance with any praiseworthy kind of constitution, and as laws which encouraged and trained people to the most disgraceful of all habits, almost peremptorily prohibited any connection with a man's sister, whether by both parents, or whether only by one of the two; "' None

32. Philo of Alexandria, On The Life of Moses, 2.25-2.40 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Arsinoe II • Jerusalem, Ptolemy II and • Ptolemy II • Ptolemy II Philadelphus • Ptolemy II Philadelphus, in Philo’s Life of Moses

Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 217, 226, 227, 229, 230, 231, 232, 233, 234, 235, 236, 237, 238, 240, 242, 243, 244, 245, 247, 248, 250; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 273

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2.25 And that beauty and dignity of the legislation of Moses is honoured not among the Jews only, but also by all other nations, is plain, both from what has been already said and from what I am about to state. ^2.26 In olden time the laws were written in the Chaldaean language, and for a long time they remained in the same condition as at first, not changing their language as long as their beauty had not made them known to other nations; ^2.27 but when, from the daily and uninterrupted respect shown to them by those to whom they had been given, and from their ceaseless observance of their ordices, other nations also obtained an understanding of them, their reputation spread over all lands; for what was really good, even though it may through envy be overshadowed for a short time, still in time shines again through the intrinsic excellence of its nature. Some persons, thinking it a scandalous thing that these laws should only be known among one half portion of the human race, namely, among the barbarians, and that the Greek nation should be wholly and entirely ignorant of them, turned their attention to their translation. ^2.28 And since this undertaking was an important one, tending to the general advantage, not only of private persons, but also of rulers, of whom the number was not great, it was entrusted to kings and to the most illustrious of all kings. ^2.29 Ptolemy, surnamed Philadelphus, was the third in succession after Alexander, the monarch who subdued Egypt; and he was, in all virtues which can be displayed in government, the most excellent sovereign, not only of all those of his time, but of all that ever lived; so that even now, after the lapse of so many generations, his fame is still celebrated, as having left many instances and monuments of his magimity in the cities and districts of his kingdom, so that even now it is come to be a sort of proverbial expression to call excessive magnificence, and zeal, for honour and splendour in preparation, Philadelphian, from his name; ^2.30 and, in a word, the whole family of the Ptolemies was exceedingly eminent and conspicuous above all other royal families, and among the Ptolemies, Philadelphus was the most illustrious; for all the rest put together scarcely did as many glorious and praiseworthy actions as this one king did by himself, being, as it were, the leader of the herd, and in a manner the head of all the kings. ^2.31 He, then, being a sovereign of this character, and having conceived a great admiration for and love of the legislation of Moses, conceived the idea of having our laws translated into the Greek language; and immediately he sent out ambassadors to the high-priest and king of Judea, for they were the same person. ^2.32 And having explained his wishes, and having requested him to pick him out a number of men, of perfect fitness for the task, who should translate the law, the high-priest, as was natural, being greatly pleased, and thinking that the king had only felt the inclination to undertake a work of such a character from having been influenced by the providence of God, considered, and with great care selected the most respectable of the Hebrews whom he had about him, who in addition to their knowledge of their national scriptures, had also been well instructed in Grecian literature, and cheerfully sent them. ' "^2.33 And when they arrived at the king's court they were hospitably received by the king; and while they feasted, they in return feasted their entertainer with witty and virtuous conversation; for he made experiment of the wisdom of each individual among them, putting to them a succession of new and extraordinary questions; and they, since the time did not allow of their being prolix in their answers, replied with great propriety and fidelity as if they were delivering apophthegms which they had already prepared. " '^2.34 So when they had won his approval, they immediately began to fulfil the objects for which that honourable embassy had been sent; and considering among themselves how important the affair was, to translate laws which had been divinely given by direct inspiration, since they were not able either to take away anything, or to add anything, or to alter anything, but were bound to preserve the original form and character of the whole composition, they looked out for the most completely purified place of all the spots on the outside of the city. For the places within the walls, as being filled with all kinds of animals, were held in suspicion by them by reason of the diseases and deaths of some, and the accursed actions of those who were in health. ^2.35 The island of Pharos lies in front of Alexandria, the neck of which runs out like a sort of tongue towards the city, being surrounded with water of no great depth, but chiefly with shoals and shallow water, so that the great noise and roaring from the beating of the waves is kept at a considerable distance, and so mitigated. ^2.36 They judged this place to be the most suitable of all the spots in the neighbourhood for them to enjoy quiet and tranquillity in, so that they might associate with the laws alone in their minds; and there they remained, and having taken the sacred scriptures, they lifted up them and their hands also to heaven, entreating of God that they might not fail in their object. And he assented to their prayers, that the greater part, or indeed the universal race of mankind might be benefited, by using these philosophical and entirely beautiful commandments for the correction of their lives. ^2.37 Therefore, being settled in a secret place, and nothing even being present with them except the elements of nature, the earth, the water, the air, and the heaven, concerning the creation of which they were going in the first place to explain the sacred account; for the account of the creation of the world is the beginning of the law; they, like men inspired, prophesied, not one saying one thing and another another, but every one of them employed the self-same nouns and verbs, as if some unseen prompter had suggested all their language to them. ^2.38 And yet who is there who does not know that every language, and the Greek language above all others, is rich in a variety of words, and that it is possible to vary a sentence and to paraphrase the same idea, so as to set it forth in a great variety of manners, adapting many different forms of expression to it at different times. But this, they say, did not happen at all in the case of this translation of the law, but that, in every case, exactly corresponding Greek words were employed to translate literally the appropriate Chaldaic words, being adapted with exceeding propriety to the matters which were to be explained; ^2.39 for just as I suppose the things which are proved in geometry and logic do not admit any variety of explanation, but the proposition which was set forth from the beginning remains unaltered, in like manner I conceive did these men find words precisely and literally corresponding to the things, which words were alone, or in the greatest possible degree, destined to explain with clearness and force the matters which it was desired to reveal. ^2.40 And there is a very evident proof of this; for if Chaldaeans were to learn the Greek language, and if Greeks were to learn Chaldaean, and if each were to meet with those scriptures in both languages, namely, the Chaldaic and the translated version, they would admire and reverence them both as sisters, or rather as one and the same both in their facts and in their language; considering these translators not mere interpreters but hierophants and prophets to whom it had been granted it their honest and guileless minds to go along with the most pure spirit of Moses. '' None

33. Philo of Alexandria, Against Flaccus, 34-42 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Hieron II of Syracuse, and architecture • Ptolemy II • Ptolemy II Philadelphus

Found in books: Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 3; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 216; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 273

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34 And they, having had the cue given them, spent all their days reviling the king in the public schools, and stringing together all sorts of gibes to turn him into ridicule. And at times they employed poets who compose farces, and managers of puppet shows, displaying their natural aptitude for every kind of disgraceful employment, though they were very slow at learning anything that was creditable, but very acute, and quick, and ready at learning anything of an opposite nature. '³⁵ For why did he not show his indignation, why did he not commit them to prison, why did he not chastise them for their insolent and disloyal evil speaking? And even if he had not been a king but only one of the household of Caesar, ought he not to have had some privileges and especial honours? The fact is that all these circumstances are an undeniable evidence that Flaccus was a participator in all this abuse; for he who might have punished it with the most extreme severity, and entirely checked it, and who yet took no steps to restrain it, was clearly convicted of having permitted and encouraged it; but whenever an ungoverned multitude begins a course of evil doing it never desists, but proceeds from one wickedness to another, continually doing some monstrous thing. VI. ³⁶ There was a certain madman named Carabbas, afflicted not with a wild, savage, and dangerous madness (for that comes on in fits without being expected either by the patient or by bystanders), but with an intermittent and more gentle kind; this man spent all this days and nights naked in the roads, minding neither cold nor heat, the sport of idle children and wanton youths; ³⁷ and they, driving the poor wretch as far as the public gymnasium, and setting him up there on high that he might be seen by everybody, flattened out a leaf of papyrus and put it on his head instead of a diadem, and clothed the rest of his body with a common door mat instead of a cloak and instead of a sceptre they put in his hand a small stick of the native papyrus which they found lying by the way side and gave to him; ³⁸ and when, like actors in theatrical spectacles, he had received all the insignia of royal authority, and had been dressed and adorned like a king, the young men bearing sticks on their shoulders stood on each side of him instead of spear-bearers, in imitation of the bodyguards of the king, and then others came up, some as if to salute him, and others making as though they wished to plead their causes before him, and others pretending to wish to consult with him about the affairs of the state. ³⁹ Then from the multitude of those who were standing around there arose a wonderful shout of men calling out Maris; and this is the name by which it is said that they call the kings among the Syrians; for they knew that Agrippa was by birth a Syrian, and also that he was possessed of a great district of Syria of which he was the sovereign; ⁴⁰ when Flaccus heard, or rather when he saw this, he would have done right if he had apprehended the maniac and put him in prison, that he might not give to those who reviled him any opportunity or excuse for insulting their superiors, and if he had chastised those who dressed him up for having dared both openly and disguisedly, both with words and actions, to insult a king and a friend of Caesar, and one who had been honoured by the Roman senate with imperial authority; but he not only did not punish them, but he did not think fit even to check them, but gave complete license and impunity to all those who designed ill, and who were disposed to show their enmity and spite to the king, pretending not to see what he did see, and not to hear what he did hear. ⁴¹ And when the multitude perceived this, I do not mean the ordinary and well-regulated population of the city, but the mob which, out of its restlessness and love of an unquiet and disorderly life, was always filling every place with tumult and confusion, and who, because of their habitual idleness and laziness, were full of treachery and revolutionary plans, they, flocking to the theatre the first thing in the morning, having already purchased Flaccus for a miserable price, which he with his mad desire for glory and with his slavish disposition, condescended to take to the injury not only of himself, but also of the safety of the commonwealth, all cried out, as if at a signal given, to erect images in the synagogues, ⁴² proposing a most novel and unprecedented violation of the law. And though they knew this (for they are very shrewd in their wickedness), they adopted a deep design, putting forth the name of Caesar as a screen, to whom it would be impiety to attribute the deeds of the guilty; ' None

34. None, None, nan (1st cent. BCE - 1st cent. CE)
Tagged with subjects: • Artaxias II, Armenian king • Ptolemy II Philadelphus

Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 324; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 218

35. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Eumenes II • Seleukos II

Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 200; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 214

36. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Arsinoe II Philadelphus • Cleopatra II • Philip, II • Ptolemy II Philadelphus

Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 213; Fabre-Serris et al. (2021), Identities, Ethnicities and Gender in Antiquity, 120, 121; Gera (2014), Judith, 346; Xinyue (2022), Politics and Divinization in Augustan Poetry, 24, 183

37. Apollodorus, Bibliotheca, 2.1.4 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Nekho II • Philip II • Psammetikhos II

Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 232; Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 305

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2.1.4 Ἔπαφος δὲ βασιλεύων Αἰγυπτίων γαμεῖ Μέμφιν τὴν Νείλου θυγατέρα, καὶ ἀπὸ ταύτης κτίζει Μέμφιν πόλιν, καὶ τεκνοῖ θυγατέρα Λιβύην, ἀφʼ ἧς ἡ χώρα Λιβύη ἐκλήθη. Λιβύης δὲ καὶ Ποσειδῶνος γίνονται παῖδες δίδυμοι Ἀγήνωρ καὶ Βῆλος. Ἀγήνωρ μὲν οὖν εἰς Φοινίκην ἀπαλλαγεὶς ἐβασίλευσε, κἀκεῖ τῆς μεγάλης ῥίζης ἐγένετο γενεάρχης· ὅθεν ὑπερθησόμεθα περὶ τούτου. Βῆλος δὲ ὑπομείνας ἐν Αἰγύπτῳ βασιλεύει μὲν Αἰγύπτου, γαμεῖ δὲ Ἀγχινόην 5 -- τὴν Νείλου θυγατέρα, καὶ αὐτῷ γίνονται παῖδες δίδυμοι, Αἴγυπτος καὶ Δαναός, ὡς δέ φησιν Εὐριπίδης, καὶ Κηφεὺς καὶ Φινεὺς προσέτι. Δαναὸν μὲν οὖν Βῆλος ἐν Λιβύῃ κατῴκισεν, 1 -- Αἴγυπτον δὲ ἐν Ἀραβίᾳ, ὃς καὶ καταστρεψάμενος 2 -- τὴν Μελαμπόδων 3 -- χώραν ἀφʼ ἑαυτοῦ 4 -- ὠνόμασεν Αἴγυπτον. γίνονται δὲ ἐκ πολλῶν γυναικῶν Αἰγύπτῳ μὲν παῖδες πεντήκοντα, θυγατέρες δὲ Δαναῷ πεντήκοντα. στασιασάντων δὲ αὐτῶν περὶ τῆς ἀρχῆς 5 -- ὕστερον, Δαναὸς τοὺς Αἰγύπτου παῖδας δεδοικώς, ὑποθεμένης Ἀθηνᾶς αὐτῷ ναῦν κατεσκεύασε πρῶτος καὶ τὰς θυγατέρας ἐνθέμενος ἔφυγε. προσσχὼν 6 -- δὲ Ῥόδῳ τὸ τῆς Λινδίας 7 -- ἄγαλμα Ἀθηνᾶς ἱδρύσατο. ἐντεῦθεν δὲ ἧκεν εἰς Ἄργος, καὶ τὴν βασιλείαν αὐτῷ παραδίδωσι Γελάνωρ 8 -- ὁ τότε βασιλεύων αὐτὸς δὲ κρατήσας τῆς χώρας ἀφʼ ἑαυτοῦ τοὺς ἐνοικοῦντας Δαναοὺς ὠνόμασε . 9 -- ἀνύδρου δὲ τῆς χώρας ὑπαρχούσης, ἐπειδὴ καὶ τὰς πηγὰς ἐξήρανε Ποσειδῶν μηνίων Ἰνάχῳ διότι τὴν χώραν Ἥρας 1 -- ἐμαρτύρησεν εἶναι, τὰς θυγατέρας ὑδρευσομένας ἔπεμψε. μία δὲ αὐτῶν Ἀμυμώνη ζητοῦσα ὕδωρ ῥίπτει βέλος ἐπὶ ἔλαφον καὶ κοιμωμένου Σατύρου τυγχάνει, κἀκεῖνος περιαναστὰς ἐπεθύμει συγγενέσθαι· Ποσειδῶνος δὲ ἐπιφανέντος ὁ Σάτυρος μὲν ἔφυγεν, Ἀμυμώνη δὲ τούτῳ συνευνάζεται, καὶ αὐτῇ Ποσειδῶν τὰς ἐν Λέρνῃ πηγὰς ἐμήνυσεν.'' None

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2.1.4 Reigning over the Egyptians Epaphus married Memphis, daughter of Nile, founded and named the city of Memphis after her, and begat a daughter Libya, after whom the region of Libya was called. Libya had by Poseidon twin sons, Agenor and Belus. Agenor departed to Phoenicia and reigned there, and there he became the ancestor of the great stock; hence we shall defer our account of him. But Belus remained in Egypt, reigned over the country, and married Anchinoe, daughter of Nile, by whom he had twin sons, Egyptus and Danaus, but according to Euripides, he had also Cepheus and Phineus. Danaus was settled by Belus in Libya, and Egyptus in Arabia ; but Egyptus subjugated the country of the Melampods and named it Egypt < after himself>. Both had children by many wives; Egyptus had fifty sons, and Danaus fifty daughters. As they afterwards quarrelled concerning the kingdom, Danaus feared the sons of Egyptus, and by the advice of Athena he built a ship, being the first to do so, and having put his daughters on board he fled. And touching at Rhodes he set up the image of Lindian Athena. Thence he came to Argos and the reigning king Gelanor surrendered the kingdom to him; < and having made himself master of the country he named the inhabitants Danai after himself>. But the country being waterless, because Poseidon had dried up even the springs out of anger at Inachus for testifying that the land belonged to Hera, Danaus sent his daughters to draw water. One of them, Amymone, in her search for water threw a dart at a deer and hit a sleeping satyr, and he, starting up, desired to force her; but Poseidon appearing on the scene, the satyr fled, and Amymone lay with Poseidon, and he revealed to her the springs at Lerna .'' None

38. Josephus Flavius, Jewish Antiquities, 1.14, 4.198, 10.269, 10.276-10.281, 11.111, 12.7-12.9, 12.40-12.42, 12.61-12.69, 12.71-12.79, 12.81-12.84, 12.100, 12.103, 12.120, 12.138-12.146, 12.274-12.277, 13.48-13.58, 13.62-13.73, 13.85, 13.113, 13.257-13.258, 13.285, 13.288-13.298, 13.319, 13.334, 13.382, 13.397, 13.405-13.416, 13.432, 14.10-14.12, 14.14-14.28, 14.30, 14.34-14.35, 14.37, 14.41, 14.58-14.59, 14.63, 14.72, 14.74-14.75, 14.77, 14.82-14.83, 14.105-14.109, 14.113, 14.115, 14.120, 14.123-14.125, 14.127-14.137, 14.143-14.144, 14.163-14.176, 14.180, 14.190-14.196, 14.205, 14.210, 14.213-14.216, 14.223-14.227, 14.241-14.243, 14.246, 14.249-14.250, 14.271-14.276, 14.279-14.280, 14.289, 14.295-14.297, 14.302, 14.307, 14.327, 14.366, 14.379, 14.385, 14.387, 14.418-14.419, 14.468, 14.482-14.483, 14.487-14.491, 15.23, 15.53-15.56, 15.79, 15.95, 15.167, 15.171, 15.184, 15.264, 15.266, 15.370-15.371, 15.383, 15.423, 16.150-16.155, 16.160, 16.162-16.163, 18.1, 18.65, 18.159-18.160, 18.237, 18.252, 18.318, 19.345-19.350, 20.13, 20.38-20.48, 20.103, 20.122, 20.131, 20.142, 20.145, 20.159, 20.173-20.177, 20.179, 20.185, 20.197, 20.205-20.207, 20.211, 20.213, 20.216, 20.219-20.222, 20.244, 20.261 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Agrippa II • Agrippa II, and taxation of Batanea • Agrippa II, and three-level system of government in Judea • Agrippa II, and work on the temple • Agrippa II, benefactions of, to Berytus • Agrippa II, cities given to, by Nero • Agrippa II, hated by his subjects • Agrippa II, son of Agrippa I • Alexander (son of Aristobulus II), and Hyrcanus • Alexander (son of Aristobulus II), execution of, by Pompeians • Alexander (son of Aristobulus II), war waged by • Alexandra, daughter of Hyrcanus II • Antigonus II • Antigonus II Mattathias • Antigonus son of Aristobulus II, attempt of, to return to fathers throne • Antigonus son of Aristobulus II, declared enemy of Romans, • Antigonus son of Aristobulus II, execution of • Antigonus son of Aristobulus II, installation of, as king in Jerusalem by Parthians • Antigonus son of Aristobulus II, revolts of • Antipas, envoy to Agrippa II • Antipater father of Herod, and Hyrcanus II • Archelaos II, client-king in Cilicia • Aristobulus II • Aristobulus II (Hasmonean) • Aristobulus II, • Aristobulus II, and Pompey, A. giving gift of golden vine to P. • Aristobulus II, and Pompey, A. resisting P. • Aristobulus II, defeat of, by Romans • Aristobulus II, escape of, from Rome • Aristobulus II, execution of, by Pompeians • Aristobulus II, exile of, in Rome • Aristobulus II, payment of tribute by, to Scaurus • Aristobulus II, revolt of, in , murder of by Herod • Aristobulus II, revolt of, in 57/56 B.C.E. • Berenice, Agrippa II’s sister • Cleopatra II • Constantius II • Demetrius II • Demetrius II tax concessions confirmed by • Gabinius, Aristobulus II defeated by • Herod Agrippa II • Herod Philip II • Herod, Agrippa II • Hyrcanus II • Hyrcanus II, • Hyrcanus II, and Alexander • Hyrcanus II, and Caesar, H. confirmed by C. as high priest and ethnarch • Hyrcanus II, and Caesar, H. not made king by C. • Hyrcanus II, and Caesar, H. supporting C. against Pompeians • Hyrcanus II, and Caesar, attempting to reconfirm grants by C. • Hyrcanus II, and Caesar, concessions of C. to • Hyrcanus II, and Caesar, relationship of H. to C. • Hyrcanus II, and Cassius • Hyrcanus II, as high priest • Hyrcanus II, asking for exemption from military service • Hyrcanus II, civil war of, with Aristobulus • Hyrcanus II, embassy of, to Antony in Ephesus • Hyrcanus II, entrusted with collection and payment of tribute to Rome • Hyrcanus II, not ethnarch • Hyrcanus II, supporting Caesar in Egypt • Hyrcanus II, tithes paid to • Hyrcanus II, tribute imposed on • Hyrcanus II, tribute paid to Scaurus • Hyrcanus II, under Pompey • Hyrcanus, John II • Jerusalem, Ptolemy II and • John Hyrcanus II • Josephus, on Agrippa II • Judah II, Nessi’a (the Patriarch) • Julius Caesar, and Jews, Caesar and Hyrcanus II • Julius Caesar, and Jews, Caesar recognizing John Hyrcanus II as ethnarch and protector of Jews • Maccabees, II • Nektanebos II • Onias (army leader of Cleopatra II) • Philip II • Polemon II of Pontos • Polemon II, • Pontos, kingdom of, Pythodoris and Polemon II • Ptolemy II • Ptolemy II Philadelphus • Ptolemy II Philadelphus, in Philo’s Life of Moses • Ptolemy VIII Euergetes II (Physcon) • Rabban Gamaliel (I and II) • Simon II • Simon II (high priest)

Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 10; Bacchi (2022), Uncovering Jewish Creativity in Book III of the Sibylline Oracles: Gender, Intertextuality, and Politics, 21, 22, 73, 181; Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 84, 115, 165, 166, 241, 285, 291, 292; Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 202; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 333; Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 129, 136; Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 120, 121; Crabb (2020), Luke/Acts and the End of History, 205, 246, 286; Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 92, 94; Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 121, 122, 123; Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 99, 100, 107, 119, 120, 123, 124, 125, 128, 135, 136, 139, 140, 142, 143, 144, 146, 147, 148, 152, 158, 167, 179, 183, 199, 217; Eckhardt (2019), Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities, 121, 130; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 75; Gera (2014), Judith, 42, 179, 420; Goodman (2006), Judaism in the Roman World: Collected Essays, 66, 103; Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 172, 177; Huttner (2013), Early Christianity in the Lycus Valley, 72, 73, 194; Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 52, 53; Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 27; Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 303; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 330; Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 10, 20, 158, 159, 162, 163, 164, 165, 166, 167, 168, 169, 170, 171, 172, 198, 209; Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 214; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 579; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 138, 280; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 107, 110, 224, 241, 265; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 12, 230; Schwartz (2008), 2 Maccabees, 470; Spielman (2020), Jews and Entertainment in the Ancient World. 29, 37, 49, 50, 158, 170; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 38, 92, 93; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 41, 543, 544, 545, 546, 552, 576; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 9, 17, 21, 25, 26, 27, 28, 29, 35, 37, 43, 46, 49, 56, 57, 58, 81, 82, 88, 97, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 110, 111, 113, 114, 126, 127, 128, 130, 131, 132, 135, 145, 195, 196, 201, 252, 269; van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 69, 169, 170, 171, 177, 179

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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." ^1.14 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," "^4.198 ἔχει δὲ οὕτως ἡ διάταξις ἡμῶν τῶν νόμων τῶν ἀνηκόντων εἰς τὴν πολιτείαν. οὓς δὲ κοινοὺς ἡμῖν καὶ πρὸς ἀλλήλους κατέλιπε τούτους ὑπερεθέμην εἰς τὴν περὶ ἐθῶν καὶ αἰτιῶν ἀπόδοσιν, ἣν συλλαμβανομένου τοῦ θεοῦ μετὰ ταύτην ἡμῖν τὴν πραγματείαν συντάξασθαι πρόκειται.' "^10.269 κατέλιπε δὲ γράψας, ὅθεν ἡμῖν ἀληθὲς τὸ τῆς προφητείας αὐτοῦ ἀκριβὲς καὶ ἀπαράλλακτον ἐποίησε δῆλον: φησὶ γὰρ αὐτὸν γενόμενον ἐν Σούσοις ἐν τῇ μητροπόλει τῆς Περσίδος, ὡς ἐξῆλθεν εἰς τὸ πεδίον μετὰ ἑταίρων αὐτοῦ, σεισμοῦ καὶ κλόνου τῆς γῆς ἐξαίφνης γενομένου καταλειφθείη μόνος φευγόντων τῶν φίλων καὶ πέσοι μὲν ἐπὶ στόμα ταραχθεὶς ἐπὶ τὰς δύο χεῖρας, τινὸς δ' ἁψαμένου αὐτοῦ καὶ μεταξὺ κελεύοντος ἀναστῆναι καὶ τὰ μέλλοντα συμβήσεσθαι τοῖς πολίταις ἰδεῖν μετὰ πολλὰς γενεάς." "^10.276 καὶ δὴ ταῦτα ἡμῶν συνέβη παθεῖν τῷ ἔθνει ὑπὸ ̓Αντιόχου τοῦ ̓Επιφανοῦς, καθὼς εἶδεν ὁ Δανίηλος καὶ πολλοῖς ἔτεσιν ἔμπροσθεν ἀνέγραψε τὰ γενησόμενα. τὸν αὐτὸν δὲ τρόπον ὁ Δανίηλος καὶ περὶ τῆς ̔Ρωμαίων ἡγεμονίας ἀνέγραψε, καὶ ὅτι ὑπ' αὐτῶν ἐρημωθήσεται." '^10.277 ταῦτα πάντα ἐκεῖνος θεοῦ δείξαντος αὐτῷ συγγράψας κατέλειψεν: ὥστε τοὺς ἀναγινώσκοντας καὶ τὰ συμβαίνοντα σκοποῦντας θαυμάζειν ἐπὶ τῇ παρὰ θεοῦ τιμῇ τὸν Δανίηλον καὶ τοὺς ̓Επικουρείους ἐκ τούτων εὑρίσκειν πεπλανημένους,' "^10.278 οἳ τήν τε πρόνοιαν ἐκβάλλουσι τοῦ βίου καὶ θεὸν οὐκ ἀξιοῦσιν ἐπιτροπεύειν τῶν πραγμάτων, οὐδ' ὑπὸ τῆς μακαρίας καὶ ἀφθάρτου πρὸς διαμονὴν τῶν ὅλων οὐσίας κυβερνᾶσθαι τὰ σύμπαντα, ἄμοιρον δὲ ἡνιόχου καὶ ἀφρόντιστον τὸν κόσμον αὐτομάτως φέρεσθαι λέγουσιν." '^10.279 ὃς εἰ τοῦτον ἀπροστάτητος ἦν τὸν τρόπον, καθάπερ καὶ τὰς ναῦς ἐρήμους κυβερνητῶν καταδυομένας ὁρῶμεν ὑπὸ πνευμάτων ἢ καὶ τὰ ἅρματα περιτρεπόμενα μὴ ἔχοντα τοὺς ἡνιοχοῦντας, συντριβεὶς ἂν ὑπὸ τῆς ἀπρονοήτου συμφορᾶς ἀπωλώλει καὶ διεφθείρετο. ^10.281 ἐγὼ μὲν περὶ τούτων ὡς εὗρον καὶ ἀνέγνων οὕτως ἔγραψα: εἰ δέ τις ἄλλως δοξάζειν βουλήσεται περὶ αὐτῶν, ἀνέγκλητον ἐχέτω τὴν ἑτερογνωμοσύνην. ^11.111 καὶ οἱ μὲν ὑπὲρ τούτων ἐπιδαψιλευόμενοι ταῖς θυσίαις καὶ τῇ περὶ τὸν θεὸν φιλοτιμίᾳ κατῴκησαν ἐν τοῖς ̔Ιεροσολύμοις πολιτείᾳ χρώμενοι ἀριστοκρατικῇ μετὰ ὀλιγαρχίας: οἱ γὰρ ἀρχιερεῖς προεστήκεσαν τῶν πραγμάτων ἄχρι οὗ τοὺς ̓Ασαμωναίου συνέβη βασιλεύειν ἐκγόνους. ^12.7 ̓Αγαθαρχίδης μὲν οὖν ταῦτα περὶ τοῦ ἔθνους ἡμῶν ἀπεφήνατο. ὁ δὲ Πτολεμαῖος πολλοὺς αἰχμαλώτους λαβὼν ἀπό τε τῆς ὀρεινῆς ̓Ιουδαίας καὶ τῶν περὶ ̔Ιεροσόλυμα τόπων καὶ τῆς Σαμαρείτιδος καὶ τῶν ἐν Γαριζείν, κατῴκισεν ἅπαντας εἰς Αἴγυπτον ἀγαγών.' "^12.7 ἔλασμα γὰρ χρυσοῦ τὸ πλάτος τεσσάρων δακτύλων ποιήσαντες καθ' ὅλου τοῦ τῆς τραπέζης πλάτους εἰς τοῦτο τοὺς πόδας αὐτῆς ἐνέθεσαν, ἔπειτα περόναις καὶ κατακλεῖσιν αὐτοὺς ἐνέσφιγγον τῇ τραπέζῃ κατὰ τὴν στεφάνην, ἵνα τὴν θέαν τῆς καινουργίας καὶ πολυτελείας, ἐφ' ᾧ τις ἂν στήσῃ τὴν τράπεζαν μέρει, παρέχωσι τὴν αὐτήν." "^12.8 ἐπεγνωκὼς δὲ τοὺς ἀπὸ τῶν ̔Ιεροσολύμων περί τε τὴν τῶν ὅρκων φυλακὴν καὶ τὰς πίστεις βεβαιοτάτους ὑπάρχοντας ἐξ ὧν ἀπεκρίναντο ̓Αλεξάνδρῳ πρεσβευσαμένῳ πρὸς αὐτοὺς μετὰ τὸ κρατῆσαι Δαρείου τῇ μάχῃ, πολλοὺς αὐτῶν εἰς τὰ φρούρια καταλοχίσας καὶ τοῖς Μακεδόσιν ἐν ̓Αλεξανδρείᾳ ποιήσας ἰσοπολίτας ὅρκους ἔλαβεν παρ' αὐτῶν, ὅπως τοῖς ἐκγόνοις τοῦ παραθεμένου τὴν πίστιν διαφυλάξωσιν." '^12.8 τὰ δὲ μέσα λίθων ἀσπίδια τετραδακτύλων ἀνεπλήρου τὸ κάλλος. περιεστέφετο δὲ τὰ χείλη τοῦ κρατῆρος κρίνων σμίλαξι καὶ ἀνθεμίσι καὶ βοτρύων σχοινίαις εἰς κύκλον περιηγμέναις.' "^12.9 οὐκ ὀλίγοι δ' οὐδὲ τῶν ἄλλων ̓Ιουδαίων εἰς τὴν Αἴγυπτον παρεγίγνοντο τῆς τε ἀρετῆς τῶν τόπων αὐτοὺς καὶ τῆς τοῦ Πτολεμαίου φιλοτιμίας προκαλουμένης." "^12.9 ὡς δ' ἀποκαλύψαντες τῶν ἐνειλημάτων ἐπέδειξαν αὐτῷ, θαυμάσας ὁ βασιλεὺς τῆς ἰσχνότητος τοὺς ὑμένας καὶ τῆς συμβολῆς τὸ ἀνεπίγνωστον, οὕτως γὰρ ἥρμοστο, καὶ τοῦτο ποιήσας χρόνῳ πλείονι χάριν ἔχειν εἶπεν αὐτοῖς τε ἐλθοῦσιν καὶ μείζονα τῷ πέμψαντι, πρὸ δὲ πάντων τῷ θεῷ, οὗ τοὺς νόμους εἶναι συμβέβηκεν." '^12.41 οὗ πεσόντος οὐδὲ τὸ στράτευμα ἔμεινεν, ἀλλὰ τὸν στρατηγὸν ἀπολέσαντες εἰς φυγὴν ἐτράπησαν ῥίψαντες τὰς πανοπλίας. ἐπιδιώκων δὲ ὁ ̓Ιούδας ἐφόνευσεν καὶ ταῖς σάλπιγξι ταῖς πέριξ κώμαις ἐσήμαινεν, ὅτι νικῴη τοὺς πολεμίους. ^12.41 προσέταξε δὲ καὶ τοὺς φύλακας τῶν κιβωτῶν, ἐν αἷς ἐτύγχανον οἱ λίθοι, τὴν ἐκλογὴν τοῖς τεχνίταις αὐτοῖς οὗπερ ἂν θελήσωσιν εἴδους ἐπιτρέπειν. διετάξατο δὲ καὶ νομίσματος εἰς θυσίας καὶ τὰς λοιπὰς χρείας πρὸς ἑκατὸν τάλαντα τῷ ἱερεῖ δοθῆναι. ^12.42 Δημήτριος δ' ἀπαγγελθείσης αὐτῷ τῆς Νικάνορος τελευτῆς καὶ τῆς ἀπωλείας τοῦ σὺν αὐτῷ. στρατεύματος πάλιν τὸν Βακχίδην μετὰ δυνάμεως εἰς τὴν ̓Ιουδαίαν ἐξέπεμψεν." '^12.42 διηγήσομαι δὲ τὰ κατασκευάσματα καὶ τὸν τρόπον τῆς δημιουργίας αὐτῶν μετὰ τὸ προεκθέσθαι τὸ ἀντίγραφον τῆς ἐπιστολῆς τῆς γραφείσης ̓Ελεαζάρῳ τῷ ἀρχιερεῖ, ταύτην λαβόντι τὴν τιμὴν ἐξ αἰτίας τοιαύτης:' "^12.61 μαθὼν δὲ καὶ τὴν οὖσαν ἡλίκη τις ἦν, καὶ ὅτι αὐτῆς οὐδὲν κωλύει μείζονα γενέσθαι, φήσας καὶ πενταπλασίονα τῆς ὑπαρχούσης τῷ μεγέθει βούλεσθαι κατασκευάσαι, φοβεῖσθαι δέ, μὴ πρὸς τὰς λειτουργίας ἄχρηστος διὰ τὴν ὑπερβολὴν τοῦ μεγέθους γένηται: βούλεσθαι γὰρ οὐκ ἀνακεῖσθαι μόνον εἰς θέαν τἀναθήματα, ἀλλὰ καὶ πρὸς τὰς λειτουργίας εὔχρηστα:' "^12.62 καὶ διὰ τοῦτο λογισάμενος σύμμετρον κατεσκευάσθαι τὴν προτέραν τράπεζαν, ἀλλ' οὐ διὰ σπάνιν χρυσοῦ, τῷ μεγέθει μὲν οὐκ ἔγνω τὴν προϋπάρχουσαν ὑπερβαλεῖν, τῇ δὲ ποικιλίᾳ καὶ τῷ κάλλει τῆς ὕλης ἀξιολογωτέραν κατασκευάσαι." '^12.63 δεινὸς δὲ ὢν συνιδεῖν πραγμάτων παντοδαπῶν φύσιν καὶ λαβεῖν ἐπίνοιαν ἔργων καινῶν καὶ παραδόξων καὶ ὅσα ἦν ἄγραφα τὴν εὕρεσιν αὐτὸς παρέχων διὰ τὴν σύνεσιν καὶ ὑποδεικνὺς τοῖς τεχνίταις, ἐκέλευσεν ταῦτα κατασκευάζεσθαι καὶ τὰ ἀναγεγραμμένα πρὸς τὴν ἀκρίβειαν αὐτῶν ἀποβλέποντας ὁμοίως ἐπιτελεῖν.' "^12.64 ̔Υποστησάμενοι τοίνυν ποιήσασθαι τὴν τράπεζαν δύο μὲν καὶ ἡμίσους πηχῶν τὸ μῆκος, ἑνὸς δὲ τὸ εὖρος, τὸ δ' ὕψος ἑνὸς καὶ ἡμίσους, κατεσκεύαζον ἐκ χρυσοῦ τὴν ὅλην τοῦ ἔργου καταβολὴν ποιούμενοι. τὴν μὲν οὖν στεφάνην παλαιστιαίαν εἰργάσαντο, τὰ δὲ κυμάτια στρεπτὰ τὴν ἀναγλυφὴν ἔχοντα σχοινοειδῆ τῇ τορείᾳ θαυμαστῶς ἐκ τῶν τριῶν μερῶν μεμιμημένην." "^12.65 τριγώνων γὰρ ὄντων αὐτῶν ἑκάστη γωνία τὴν αὐτὴν τῆς ἐκτυπώσεως εἶχεν διάθεσιν, ὡς στρεφομένων αὐτῶν μίαν καὶ μὴ διάφορον τὴν ἰδέαν αὐτοῖς συμπεριφέρεσθαι. τῆς δὲ στεφάνης τὸ μὲν ὑπὸ τὴν τράπεζαν ἐκκεκλιμένον ὡραίαν εἶχεν τὴν ἀποτύπωσιν, τὸ δ' ἔξωθεν περιηγμένον ἔτι μᾶλλον τῷ κάλλει τῆς ἐργασίας ἦν ἐκπεπονημένον, ὡς ὑπ' ὄψιν καὶ θεωρίαν ἐρχόμενον." '^12.66 διὸ καὶ τὴν μὲν ὑπεροχὴν ἀμφοτέρων τῶν μερῶν ὀξεῖαν συνέβαινε γίγνεσθαι, καὶ μηδεμίαν γωνίαν τριῶν οὐσῶν, ὡς προειρήκαμεν, περὶ τὴν μεταγωγὴν τῆς τραπέζης ἐλάσσονα βλέπεσθαι. ἐνδιέκειντο δὲ ταῖς σχοινίσιν τῆς τορείας λίθοι πολυτελεῖς παράλληλοι περόναις χρυσαῖς διὰ τρημάτων κατειλημμένοι.' "^12.67 τὰ δ' ἐκ πλαγίου τῆς στεφάνης καὶ πρὸς ὄψιν ἀνατείνοντα ὠῶν ἐκ λίθου καλλίστου πεποιημένων θέσει κατακεκόσμητο ῥάβδοις τὴν ἀναγλυφὴν ἐοικότων πυκναῖς, αἳ περὶ τὸν κύκλον τῆς τραπέζης εἴληντο." '^12.68 ὑπὸ δὲ τὴν τῶν ὠῶν διατύπωσιν στέφανον περιήγαγον οἱ τεχνῖται παντοίου καρποῦ φύσιν ἐντετορευμένον, ὡς ἀποκρέμασθαί τε βότρυς καὶ στάχυας ἀναστῆναι καὶ ῥόας ἀποκεκλεῖσθαι. τοὺς δὲ λίθους εἰς πᾶν γένος τῶν προειρημένων καρπῶν, ὡς ἑκάστου τὴν οἰκείαν ἐντετυπῶσθαι χρόαν, ἐξεργασάμενοι συνέδησαν τῷ χρυσῷ περὶ ὅλην τὴν τράπεζαν.' "^12.69 ὑπὸ δὲ τὸν στέφανον ὁμοίως ἡ τῶν ὠῶν διάθεσις πεποίητο καὶ ἡ τῆς ῥαβδώσεως ἀναγλυφή, τῆς τραπέζης ἐπ' ἀμφότερον μέρος ἔχειν τὴν αὐτὴν τῆς ποικιλίας τῶν ἔργων καὶ γλαφυρότητος θέαν κατεσκευασμένης, ὡς καὶ τὴν τῶν ἄλλων κυμάτων θέσιν καὶ τὴν τῆς στεφάνης μηδὲ τῆς τραπέζης ἐφ' ἕτερον μέρος ἐναλλαττομένης γίγνεσθαι διάφορον, τὴν δ' αὐτὴν ἄχρι καὶ τῶν ποδῶν ὄψιν τῆς ἐπιτεχνήσεως διατετάσθαι." ^12.71 ἐπὶ δὲ τῆς τραπέζης μαίανδρον ἐξέγλυψαν λίθους αὐτῷ κατὰ μέσον ἀξιολόγους ὥσπερ ἀστέρας ποικίλης ἰδέας ἐνθέντες, τόν τε ἄνθρακα καὶ τὸν σμάραγδον ἥδιστον προσαυγάζοντας αὐτῶν ἑκάτερον τοῖς ὁρῶσιν, τῶν τε ἄλλων γενῶν ὅσοι περισπούδαστοι καὶ ζηλωτοὶ πᾶσιν διὰ τὴν πολυτέλειαν τῆς φύσεως ὑπάρχουσιν.' "^12.72 μετὰ δὲ τὸν μαίανδρον πλέγμα τι σχοινοειδὲς περιῆκτο ῥόμβῳ τὴν κατὰ μέσον ὄψιν ἐμφερές, ἐφ' οὗ κρύσταλλός τε λίθος καὶ ἤλεκτρον ἐντετύπωτο τῇ παραλλήλῳ τῆς ἰδέας γειτνιάσει ψυχαγωγίαν θαυμαστὴν παρέχον τοῖς βλέπουσιν." ^12.73 τῶν δὲ ποδῶν ἦσαν αἱ κεφαλίδες εἰς κρίνα μεμιμημέναι τὰς ἐκφύσεις τῶν πετάλων ὑπὸ τὴν τράπεζαν ἀνακλωμένων, εἰς ὀρθὸν δὲ τὴν βλάστησιν ἔνδοθεν παρεχόντων ὁρᾶν.' "^12.74 ἡ δὲ βάσις αὐτοῖς ἦν ἐξ ἄνθρακος λίθου παλαιστιαία πεποιημένη σχῆμα κρηπῖδος ἀποτελοῦσα, τὸ δὲ πλάτος ὀκτὼ δακτύλων ἔχουσα, καθ' οὗ τὸ πᾶν ἔλασμα τῶν ποδῶν ἐρήρειστο." "^12.75 ἀνέγλυψαν δὲ λεπτομερεῖ καὶ φιλοπονωτάτῃ τορείᾳ τῶν ποδῶν ἕκαστον, κισσὸν αὐτοῖς καὶ κλήματα ἀμπέλων σὺν καὶ βότρυσιν ἐκφύσαντες, ὡς εἰκάσαι μηδὲν ἀποδεῖν τῆς ἀληθείας: καὶ γὰρ πρὸς τὸ πνεῦμα διὰ λεπτότητα καὶ τὴν ἐπ' ἄκρον αὐτῶν ἔκτασιν κινούμενα φαντασίαν τῶν κατὰ φύσιν μᾶλλον ἢ τέχνης μιμημάτων παρεῖχεν." "^12.76 ἐκαινούργησαν δὲ ὥστε τρίπτυχον οἱονεὶ τὸ σχῆμα τῆς ὅλης κατασκευάσαι τραπέζης τῆς ἁρμονίας πρὸς ἄλληλα τῶν μερῶν οὕτω συνδεδεμένης, ὡς ἀόρατον εἶναι καὶ μηδ' ἐπινοεῖσθαι τὰς συμβολάς. ἥμισυ δὲ πήχεως οὐκ ἔλασσον τῇ τραπέζῃ τὸ πάχος συνέβαινεν εἶναι." ^12.77 τὸ μὲν οὖν ἀνάθημα τοῦτο κατὰ πολλὴν τοῦ βασιλέως φιλοτιμίαν τοιοῦτο τῇ τε πολυτελείᾳ τῆς ὕλης καὶ τῇ ποικιλίᾳ τῆς καλλονῆς καὶ τῇ μιμήσει τῇ κατὰ τὴν τορείαν τῶν τεχνιτῶν συνετελέσθη, σπουδάσαντος εἰ καὶ μὴ τῷ μεγέθει τῆς προανακειμένης τῷ θεῷ τραπέζης ἔμελλεν ἔσεσθαι διάφορος, τῇ μέντοι γε τέχνῃ καὶ τῇ καινουργίᾳ καὶ τῇ λαμπρότητι τῆς κατασκευῆς πολὺ κρείττονα καὶ περίβλεπτον ἀπεργάσασθαι.' "^12.78 Τῶν δὲ κρατήρων χρύσεοι μὲν ἦσαν δύο, φολιδωτὴν δ' εἶχον ἀπὸ τῆς βάσεως μέχρι τοῦ διαζώματος τὴν τορείαν λίθων ταῖς σπείραις ποικίλων ἐνδεδεμένων." "^12.79 εἶτα ἐπ' αὐτῇ μαίανδρος πηχυαῖος τὸ ὕψος ἐξείργαστο κατὰ σύνθεσιν λίθων παντοίων τὴν ἰδέαν, κατ' αὐτοῦ δὲ ῥάβδωσις ἀναγέγλυπτο, καθ' ἧς πλέγμα ῥομβωτὸν δικτύοις ἐμφερὲς ἕως τοῦ χείλους ἀνείλκυστο:" "^12.81 τοὺς μὲν οὖν χρυσέους κρατῆρας δύο χωροῦντας ἑκάτερον ἀμφορέας τοῦτον κατεσκεύασαν τὸν τρόπον, οἱ δ' ἀργύρεοι τῶν ἐσόπτρων τὴν λαμπρότητα πολὺ διαυγέστεροι γεγόνεισαν, ὡς τρανοτέρας διὰ τούτων τὰς τῶν προσφερομένων ὄψεις ὁρᾶσθαι." '^12.82 προσκατεσκεύασε δὲ τούτοις ὁ βασιλεὺς καὶ φιάλας τριάκοντα, ὧν ὅσα χρυσὸς ἦν ἀλλὰ μὴ λίθῳ πολυτελεῖ διείληπτο, σμίλαξι κισσοῦ καὶ πετάλοις ἀμπέλων ἐσκίαστο φιλοτέχνως ἐντετορευμένων.' "^12.83 ταῦτα δ' ἐγίγνετο μὲν καὶ διὰ τὴν ἐμπειρίαν τῶν ἐργαζομένων θαυμασίων ὄντων περὶ τὴν τέχνην, πολὺ δὲ μᾶλλον ὑπὸ τῆς τοῦ βασιλέως σπουδῆς καὶ φιλοτιμίας διαφερόντως ἀπηρτίζετο:" "^12.84 οὐ γὰρ τῆς χορηγίας τὸ ἄφθονον καὶ μεγαλόψυχον τοῖς τεχνίταις παρεῖχεν μόνον, ἀλλὰ καὶ τὸ χρηματίζειν τοῖς δημοσίοις πράγμασιν ἀπειρηκὼς αὐτὸς τοῖς κατασκευάζουσι παρῆν καὶ τὴν ὅλην ἐργασίαν ἐπέβλεπεν. αἴτιον δ' ἦν τοῦτο τῆς τῶν τεχνιτῶν ἐπιμελείας, οἳ πρὸς τὸν βασιλέα καὶ τὴν τούτου σπουδὴν ἀποβλέποντες φιλοπονώτερον τοῖς ἔργοις προσελιπάρουν." ^12.103 διελθουσῶν δὲ τριῶν ἡμερῶν παραλαβὼν αὐτοὺς ὁ Δημήτριος καὶ διελθὼν τὸ ἑπταστάδιον χῶμα τῆς θαλάσσης πρὸς τὴν νῆσον καὶ διαβὰς πρὸς τὴν γέφυραν, προελθὼν ἐπὶ τὰ βόρεια μέρη συνέδριον ἐποιήσατο ἐν τῷ παρὰ τὴν ᾐόνα κατεσκευασμένῳ οἴκῳ πρὸς διάσκεψιν πραγμάτων ἠρεμίας καλῶς ἔχοντι.' "^12.138 Βασιλεὺς ̓Αντίοχος Πτολεμαίῳ χαίρειν.τῶν ̓Ιουδαίων καὶ παραυτίκα μέν, ἡνίκα τῆς χώρας ἐπέβημεν αὐτῶν, ἐπιδειξαμένων τὸ πρὸς ἡμᾶς φιλότιμον καὶ παραγενομένους δ' εἰς τὴν πόλιν λαμπρῶς ἐκδεξαμένων καὶ μετὰ τῆς γερουσίας ἀπαντησάντων, ἄφθονον δὲ τὴν χορηγίαν τοῖς στρατιώταις καὶ τοῖς ἐλέφασι παρεσχημένων, συνεξελόντων δὲ καὶ τοὺς ἐν τῇ ἄκρᾳ φρουροὺς τῶν Αἰγυπτίων," '^12.139 ἠξιώσαμεν καὶ αὐτοὶ τούτων αὐτοὺς ἀμείψασθαι καὶ τὴν πόλιν αὐτῶν ἀναλαβεῖν κατεφθαρμένην ὑπὸ τῶν περὶ τοὺς πολέμους συμπεσόντων καὶ συνοικίσαι τῶν διεσπαρμένων εἰς αὐτὴν πάλιν συνελθόντων.' "^12.141 τελεῖσθαι δ' αὐτοῖς ταῦτα βούλομαι, καθὼς ἐπέσταλκα, καὶ τὸ περὶ τὸ ἱερὸν ἀπαρτισθῆναι ἔργον τάς τε στοὰς κἂν εἴ τι ἕτερον οἰκοδομῆσαι δέοι: ἡ δὲ τῶν ξύλων ὕλη κατακομιζέσθω ἐξ αὐτῆς τε τῆς ̓Ιουδαίας καὶ ἐκ τῶν ἄλλων ἐθνῶν καὶ ἐκ τοῦ Λιβάνου μηδενὸς πρασσομένου τέλος. ὁμοίως δὲ καὶ τοῖς ἄλλοις, ἐν οἷς ἂν ἐπιφανεστέραν γίγνεσθαι τὴν τοῦ ἱεροῦ ἐπισκευὴν δέῃ." "^12.142 πολιτευέσθωσαν δὲ πάντες οἱ ἐκ τοῦ ἔθνους κατὰ τοὺς πατρίους νόμους, ἀπολυέσθω δ' ἡ γερουσία καὶ οἱ ἱερεῖς καὶ γραμματεῖς τοῦ ἱεροῦ καὶ ἱεροψάλται ὧν ὑπὲρ τῆς κεφαλῆς τελοῦσιν καὶ τοῦ στεφανιτικοῦ φόρου καὶ τοῦ περὶ τῶν ἄλλων." '^12.143 ἵνα δὲ θᾶττον ἡ πόλις κατοικισθῇ, δίδωμι τοῖς τε νῦν κατοικοῦσιν καὶ κατελευσομένοις ἕως τοῦ ̔Υπερβερεταίου μηνὸς ἀτελέσιν εἶναι μέχρι τριῶν ἐτῶν.' "^12.144 ἀπολύομεν δὲ καὶ εἰς τὸ λοιπὸν αὐτοὺς τοῦ τρίτου μέρους τῶν φόρων, ὥστε αὐτῶν ἐπανορθωθῆναι τὴν βλάβην. καὶ ὅσοι ἐκ τῆς πόλεως ἁρπαγέντες δουλεύουσιν, αὐτούς τε τούτους καὶ τοὺς ὑπ' αὐτῶν γεννηθέντας ἐλευθέρους ἀφίεμεν καὶ τὰς οὐσίας αὐτοῖς ἀποδίδοσθαι κελεύομεν." '^12.145 ̔Η μὲν οὖν ἐπιστολὴ ταῦτα περιεῖχεν. σεμνύνων δὲ καὶ τὸ ἱερὸν πρόγραμμα κατὰ πᾶσαν τὴν βασιλείαν ἐξέθηκεν περιέχον τάδε: “μηδενὶ ἐξεῖναι ἀλλοφύλῳ εἰς τὸν περίβολον εἰσιέναι τοῦ ἱεροῦ τὸν ἀπηγορευμένον τοῖς ̓Ιουδαίοις, εἰ μὴ οἷς ἁγνισθεῖσίν ἐστιν ἔθιμον κατὰ τὸν πάτριον νόμον.' "^12.146 μηδ' εἰς τὴν πόλιν εἰσφερέσθω ἵππεια κρέα μηδὲ ἡμιόνεια μηδὲ ἀγρίων ὄνων καὶ ἡμέρων παρδάλεών τε καὶ ἀλωπέκων καὶ λαγῶν καὶ καθόλου δὲ πάντων τῶν ἀπηγορευμένων ζῴων τοῖς ̓Ιουδαίοις: μηδὲ τὰς δορὰς εἰσφέρειν ἐξεῖναι, ἀλλὰ μηδὲ τρέφειν τι τούτων ἐν τῇ πόλει: μόνοις δὲ τοῖς προγονικοῖς θύμασιν, ἀφ' ὧν καὶ τῷ θεῷ δεῖ καλλιερεῖν, ἐπιτετράφθαι χρῆσθαι. ὁ δέ τι τούτων παραβὰς ἀποτινύτω τοῖς ἱερεῦσιν ἀργυρίου δραχμὰς τρισχιλίας.”" "^12.274 μὴ προσδεχομένων δὲ τοὺς λόγους, ἀλλὰ τἀναντία φρονούντων, συμβάλλουσιν αὐτοῖς εἰς μάχην σαββάτων ἡμέρᾳ, καὶ ὡς εἶχον οὕτως ἐν τοῖς σπηλαίοις αὐτοὺς κατέφλεξαν οὐδὲ ἀμυνομένους ἀλλ' οὐδὲ τὰς εἰσόδους ἐμφράξαντας: τοῦ δὲ ἀμύνασθαι διὰ τὴν ἡμέραν ἀπέσχοντο μηδ' ἐν κακοῖς παραβῆναι τὴν τοῦ σαββάτου τιμὴν θελήσαντες: ἀργεῖν γὰρ ἡμῖν ἐν αὐτῇ νόμιμόν ἐστιν." '^12.275 ἀπέθανον μὲν οὖν σὺν γυναιξὶ καὶ τέκνοις ἐμπνιγέντες τοῖς σπηλαίοις ὡσεὶ χίλιοι, πολλοὶ δὲ καὶ διασωθέντες τῷ Ματταθίᾳ προσέθεντο κἀκεῖνον ἄρχοντα ἀπέδειξαν.' "^12.276 ὁ δὲ καὶ σαββάτοις αὐτοὺς ἐδίδαξε μάχεσθαι λέγων, ὡς εἰ μὴ ποιήσουσι τοῦτο φυλαττόμενοι τὸ νόμιμον, αὐτοῖς ἔσονται πολέμιοι, τῶν μὲν ἐχθρῶν κατ' ἐκείνην τὴν ἡμέραν αὐτοῖς προσβαλλόντων, αὐτῶν δ' οὐκ ἀμυνομένων, κωλύσειν τε μηδὲν οὕτως ἀμαχητὶ πάντας ἀπολέσθαι." "^12.277 ταῦτ' εἰπὼν ἔπεισεν αὐτούς, καὶ ἄχρι δεῦρο μένει παρ' ἡμῖν τὸ καὶ σαββάτοις, εἴ ποτε δεήσειεν, μάχεσθαι." "^13.48 “βασιλεὺς Δημήτριος ̓Ιωνάθῃ καὶ τῷ ἔθνει τῶν ̓Ιουδαίων χαίρειν. ἐπειδὴ διετηρήσατε τὴν πρὸς ἡμᾶς φιλίαν καὶ πειράσασιν ὑμᾶς τοῖς ἐμοῖς ἐχθροῖς οὐ προσέθεσθε, καὶ ταύτην μὲν ὑμῶν ἐπαινῶ τὴν πίστιν καὶ παρακαλῶ δὲ τοῖς αὐτοῖς ἐμμένειν ἀποληψομένους ἀμοιβὰς παρ' ἡμῶν καὶ χάριτας." '^13.49 τοὺς γὰρ πλείστους ὑμῶν ἀνήσω τῶν φόρων καὶ τῶν συντάξεων, ἃς ἐτελεῖτε τοῖς πρὸ ἐμοῦ βασιλεῦσιν καὶ ἐμοί, νῦν τε ὑμῖν ἀφίημι τοὺς φόρους, οὓς ἀεὶ παρέχετε. πρὸς τούτοις καὶ τὴν τιμὴν ὑμῖν χαρίζομαι τῶν ἁλῶν καὶ τῶν στεφάνων, οὓς προσεφέρετε ἡμῖν, καὶ ἀντὶ τῶν τρίτων τοῦ καρποῦ καὶ τοῦ ἡμίσους τοῦ ξυλίνου καρποῦ τὸ γινόμενον ἐμοὶ μέρος ὑμῖν ἀφίημι ἀπὸ τῆς σήμερον ἡμέρας.' "^13.51 καὶ τὴν ̔Ιεροσολυμιτῶν πόλιν ἱερὰν καὶ ἄσυλον εἶναι βούλομαι καὶ ἐλευθέραν ἕως τῶν ὅρων αὐτῆς ἀπὸ τῆς δεκάτης καὶ τῶν τελῶν. τὴν δὲ ἄκραν ἐπιτρέπω τῷ ἀρχιερεῖ ὑμῶν ̓Ιωνάθῃ, οὓς δ' ἂν αὐτὸς δοκιμάσῃ πιστοὺς καὶ φίλους τούτους ἐν αὐτῇ φρουροὺς καταστῆσαι, ἵνα φυλάσσωσιν ἡμῖν αὐτήν." '^13.52 καὶ ̓Ιουδαίων δὲ τοὺς αἰχμαλωτισθέντας καὶ δουλεύοντας ἐν τῇ ἡμετέρᾳ ἀφίημι ἐλευθέρους. κελεύω δὲ μηδὲ ἀγγαρεύεσθαι τὰ ̓Ιουδαίων ὑποζύγια: τὰ δὲ σάββατα καὶ ἑορτὴν ἅπασαν καὶ τρεῖς καὶ πρὸ τῆς ἑορτῆς ἡμέρας ἔστωσαν ἀτελεῖς.' "^13.53 τὸν αὐτὸν τρόπον καὶ τοὺς ἐν τῇ ἐμῇ κατοικοῦντας ̓Ιουδαίους ἐλευθέρους καὶ ἀνεπηρεάστους ἀφίημι, καὶ τοῖς στρατεύεσθαι μετ' ἐμοῦ βουλομένοις ἐπιτρέπω καὶ μέχρις τρισμυρίων ἐξέστω τοῦτο: τῶν δ' αὐτῶν, ὅποι ἂν ἀπίωσι, τεύξονται ὧν καὶ τὸ ἐμὸν στράτευμα μεταλαμβάνει. καταστήσω δ' αὐτῶν οὓς μὲν εἰς τὰ φρούρια, τινὰς δὲ περὶ τὴν φυλακὴν τοὐμοῦ σώματος, καὶ ἡγεμόνας δὲ ποιήσω τῶν περὶ τὴν ἐμὴν αὐλήν." '^13.54 ἐπιτρέπω δὲ καὶ τοῖς πατρῴοις χρῆσθαι νόμοις καὶ τούτους φυλάττειν, καὶ τοῖς τρισὶν τοῖς προσκειμένοις τῇ ̓Ιουδαίᾳ νομοῖς ὑποτάσσεσθαι βούλομαι, καὶ τῷ ἀρχιερεῖ δὲ ἐπιμελὲς εἶναι, ἵνα μηδὲ εἷς ̓Ιουδαῖος ἄλλο ἔχῃ ἱερὸν προσκυνεῖν ἢ μόνον τὸ ἐν ̔Ιεροσολύμοις.' "^13.55 δίδωμι δ' ἐκ τῶν ἐμῶν καὶ εἰς τὴν δαπάνην τῶν θυσιῶν κατ' ἔτος μυριάδας πεντεκαίδεκα, τὰ δὲ περισσεύοντα τῶν χρημάτων ὑμέτερα εἶναι βούλομαι: τὰς δὲ μυρίας δραχμάς, ἃς ἐλάμβανον ἐκ τοῦ ἱεροῦ οἱ βασιλεῖς, ὑμῖν ἀφίημι διὰ τὸ προσήκειν αὐτὰς τοῖς ἱερεῦσιν τοῖς λειτουργοῦσιν τῷ ἱερῷ." "^13.56 καὶ ὅσοι δ' ἂν φύγωσιν εἰς τὸ ἱερὸν τὸ ἐν ̔Ιεροσολύμοις καὶ εἰς τὰ ἀπ' αὐτοῦ χρηματίζοντα ἢ βασιλικὰ ὀφείλοντες χρήματα ἢ δι' ἄλλην αἰτίαν, ἀπολελύσθωσαν οὗτοι καὶ τὰ ὑπάρχοντα αὐτοῖς σῶα ἔστω." "^13.57 ἐπιτρέπω δὲ καὶ ἀνακαινίζειν τὸ ἱερὸν καὶ οἰκοδομεῖν τῆς εἰς ταῦτα δαπάνης ἐκ τῶν ἐμῶν γινομένης, καὶ τὰ τείχη δὲ συγχωρῶ τὰ τῆς πόλεως οἰκοδομεῖσθαι καὶ πύργους ὑψηλοὺς ἐγείρειν καὶ ταῦτα ἐκ τῶν ἐμῶν ἀνιστᾶν πάντα. εἰ δέ τι καὶ φρούριόν ἐστιν, ὃ συμφέρει τῇ χώρᾳ τῇ ̓Ιουδαίων ὀχυρὸν εἶναι, καὶ τοῦτ' ἐκ τῶν ἐμῶν κατασκευασθήτω.”" '^13.58 Ταῦτα μὲν ὑπισχνούμενος καὶ χαριζόμενος ἔγραψεν τοῖς ̓Ιουδαίοις Δημήτριος. ̓Αλέξανδρος δὲ ὁ βασιλεὺς δύναμιν μεγάλην συναγαγὼν μισθοφόρων καὶ τῶν προσθεμένων ἐκ τῆς Συρίας αὐτῷ στρατιωτῶν ἐπὶ τὸν Δημήτριον ἐστράτευσεν. ^13.62 ̔Ο δὲ ̓Ονίου τοῦ ἀρχιερέως υἱὸς ὁμώνυμος δὲ ὢν τῷ πατρί, ὃς ἐν ̓Αλεξανδρείᾳ φυγὼν πρὸς τὸν βασιλέα Πτολεμαῖον τὸν ἐπικαλούμενον Φιλομήτορα διῆγεν, ὡς καὶ πρότερον εἰρήκαμεν, ἰδὼν τὴν ̓Ιουδαίαν κακουμένην ὑπὸ τῶν Μακεδόνων καὶ τῶν βασιλέων αὐτῶν,' "^13.63 βουλόμενος αὑτῷ δόξαν καὶ μνήμην αἰώνιον κατασκευάσαι, διέγνω πέμψας πρὸς Πτολεμαῖον τὸν βασιλέα καὶ τὴν βασίλισσαν Κλεοπάτραν αἰτήσασθαι παρ' αὐτῶν ἐξουσίαν, ὅπως οἰκοδομήσειεν ναὸν ἐν Αἰγύπτῳ παραπλήσιον τῷ ἐν ̔Ιεροσολύμοις καὶ Λευίτας καὶ ἱερεῖς ἐκ τοῦ ἰδίου γένους καταστήσῃ." "^13.64 τοῦτο δ' ἐβούλετο θαρρῶν μάλιστα τῷ προφήτῃ ̔Ησαί̈ᾳ, ὃς ἔμπροσθεν ἔτεσιν ἑξακοσίοις πλέον γεγονὼς προεῖπεν, ὡς δεῖ πάντως ἐν Αἰγύπτῳ οἰκοδομηθῆναι ναὸν τῷ μεγίστῳ θεῷ ὑπ' ἀνδρὸς ̓Ιουδαίου. διὰ ταῦτα οὖν ἐπηρμένος ̓Ονίας γράφει Πτολεμαίῳ καὶ Κλεοπάτρᾳ τοιαύτην ἐπιστολήν:" '^13.65 “πολλὰς καὶ μεγάλας ὑμῖν χρείας τετελεκὼς ἐν τοῖς κατὰ πόλεμον ἔργοις μετὰ τῆς τοῦ θεοῦ βοηθείας, καὶ γενόμενος ἔν τε τῇ κοίλῃ Συρίᾳ καὶ Φοινίκῃ, καὶ εἰς Λεόντων δὲ πόλιν τοῦ ̔Ηλιοπολίτου σὺν τοῖς ̓Ιουδαίοις καὶ εἰς ἄλλους τόπους ἀφικόμενος τοῦ ἔθνους, ^13.66 καὶ πλείστους εὑρὼν παρὰ τὸ καθῆκον ἔχοντας ἱερὰ καὶ διὰ τοῦτο δύσνους ἀλλήλοις, ὃ καὶ Αἰγυπτίοις συμβέβηκεν διὰ τὸ πλῆθος τῶν ἱερῶν καὶ τὸ περὶ τὰς θρησκείας οὐχ ὁμόδοξον, ἐπιτηδειότατον εὑρὼν τόπον ἐν τῷ προσαγορευομένῳ τῆς ἀγρίας Βουβάστεως ὀχυρώματι βρύοντα ποικίλης ὕλης καὶ τῶν ἱερῶν ζῴων μεστόν,' "^13.67 δέομαι συγχωρῆσαί μοι τὸ ἀδέσποτον ἀνακαθάραντι ἱερὸν καὶ συμπεπτωκὸς οἰκοδομῆσαι ναὸν τῷ μεγίστῳ θεῷ καθ' ὁμοίωσιν τοῦ ἐν ̔Ιεροσολύμοις αὐτοῖς μέτροις ὑπὲρ σοῦ καὶ τῆς σῆς γυναικὸς καὶ τῶν τέκνων, ἵν' ἔχωσιν οἱ τὴν Αἴγυπτον κατοικοῦντες ̓Ιουδαῖοι εἰς αὐτὸ συνιόντες κατὰ τὴν πρὸς ἀλλήλους ὁμόνοιαν ταῖς σαῖς ἐξυπηρετεῖν χρείαις:" '^13.68 καὶ γὰρ ̔Ησαί̈ας ὁ προφήτης τοῦτο προεῖπεν: ἔσται θυσιαστήριον ἐν Αἰγύπτῳ κυρίῳ τῷ θεῷ: καὶ πολλὰ δὲ προεφήτευσεν ἄλλα τοιαῦτα διὰ τὸν τόπον.”' "^13.69 Καὶ ταῦτα μὲν ὁ ̓Ονίας τῷ βασιλεῖ Πτολεμαίῳ γράφει. κατανοήσειε δ' ἄν τις αὐτοῦ τὴν εὐσέβειαν καὶ Κλεοπάτρας τῆς ἀδελφῆς αὐτοῦ καὶ γυναικὸς ἐξ ἧς ἀντέγραψαν ἐπιστολῆς: τὴν γὰρ ἁμαρτίαν καὶ τὴν τοῦ νόμου παράβασιν εἰς τὴν ̓Ονίου κεφαλὴν ἀνέθεσαν:" "^13.71 ἐπεὶ δὲ σὺ φῂς ̔Ησαί̈αν τὸν προφήτην ἐκ πολλοῦ χρόνου τοῦτο προειρηκέναι, συγχωροῦμέν σοι, εἰ μέλλει τοῦτ' ἔσεσθαι κατὰ τὸν νόμον: ὥστε μηδὲν ἡμᾶς δοκεῖν εἰς τὸν θεὸν ἐξημαρτηκέναι.”" '^13.72 Λαβὼν οὖν τὸν τόπον ὁ ̓Ονίας κατεσκεύασεν ἱερὸν καὶ βωμὸν τῷ θεῷ ὅμοιον τῷ ἐν ̔Ιεροσολύμοις, μικρότερον δὲ καὶ πενιχρότερον. τὰ δὲ μέτρα αὐτοῦ καὶ τὰ σκεύη νῦν οὐκ ἔδοξέ μοι δηλοῦν: ἐν γὰρ τῇ ἑβδόμῃ μου βίβλῳ τῶν ̓Ιουδαϊκῶν ἀναγέγραπται. ^13.73 εὗρεν δὲ ̓Ονίας καὶ ̓Ιουδαίους τινὰς ὁμοίους αὐτῷ ἱερεῖς καὶ Λευίτας τοὺς ἐκεῖ θρησκεύσοντας. ἀλλὰ περὶ μὲν τοῦ ἱεροῦ τούτου ἀρκούντως ἡμῖν δεδήλωται.' "^13.85 τοῦτο δὲ ποιησάντων τῶν ἡγεμόνων ὁρῶντες τὴν παρὰ τοῦ βασιλέως κεκηρυγμένην ̓Ιωνάθῃ τιμὴν οἱ κατηγορεῖν παρεσκευασμένοι καὶ πρὸς αὐτὸν ἀπεχθῶς ἔχοντες ἀπέδρασαν, μὴ καὶ προσλάβωσίν τι κακὸν δεδιότες. τοσαύτῃ δὲ σπουδῇ περὶ τὸν ̓Ιωνάθην ὁ βασιλεὺς ̓Αλέξανδρος ἐχρῆτο, ὥστ' αὐτὸν καὶ πρῶτον ἀναγράψαι τῶν φίλων." "^13.113 ἐλθὼν δὲ πρὸς τοὺς ̓Αντιοχεῖς Πτολεμαῖος βασιλεὺς ὑπ' αὐτῶν καὶ τῶν στρατευμάτων ἀναδείκνυται καὶ ἀναγκασθεὶς δύο περιτίθεται διαδήματα, ἓν μὲν τὸ τῆς ̓Ασίας, ἕτερον δὲ τὸ τῆς Αἰγύπτου." ^13.257 ̔Υρκανὸς δὲ καὶ τῆς ̓Ιδουμαίας αἱρεῖ πόλεις ̓́Αδωρα καὶ Μάρισαν, καὶ ἅπαντας τοὺς ̓Ιδουμαίους ὑπὸ χεῖρα ποιησάμενος ἐπέτρεψεν αὐτοῖς μένειν ἐν τῇ χώρᾳ, εἰ περιτέμνοιντο τὰ αἰδοῖα καὶ τοῖς ̓Ιουδαίων νόμοις χρήσασθαι θέλοιεν. ^13.258 οἱ δὲ πόθῳ τῆς πατρίου γῆς καὶ τὴν περιτομὴν καὶ τὴν ἄλλην τοῦ βίου δίαιταν ὑπέμειναν τὴν αὐτὴν ̓Ιουδαίοις ποιήσασθαι. κἀκείνοις αὐτοῖς χρόνος ὑπῆρχεν ὥστε εἶναι τὸ λοιπὸν ̓Ιουδαίους. ^13.285 Κλεοπάτρα γὰρ ἡ βασίλισσα πρὸς τὸν υἱὸν στασιάζουσα Πτολεμαῖον τὸν Λάθουρον ἐπιλεγόμενον κατέστησεν ἡγεμόνας Χελκίαν καὶ ̓Ανανίαν υἱοὺς ὄντας ̓Ονίου τοῦ οἰκοδομήσαντος τὸν ναὸν ἐν τῷ ̔Ηλιοπολίτῃ νομῷ πρὸς τὸν ἐν τοῖς ̔Ιεροσολύμοις, ὡς καὶ πρόσθεν δεδηλώκαμεν.' "^13.288 ̔Υρκανῷ δὲ φθόνον ἐκίνησεν παρὰ τῶν ̓Ιουδαίων ἡ εὐπραγία, μάλιστα δ' οἱ Φαρισαῖοι κακῶς πρὸς αὐτὸν εἶχον, αἵρεσις ὄντες μία τῶν ̓Ιουδαίων, ὡς καὶ ἐν τοῖς ἐπάνω δεδηλώκαμεν. τοσαύτην δὲ ἔχουσι τὴν ἰσχὺν παρὰ τῷ πλήθει, ὡς καὶ κατὰ βασιλέως τι λέγοντες καὶ κατ' ἀρχιερέως εὐθὺς πιστεύεσθαι." "^13.289 μαθητὴς δὲ αὐτῶν ἦν καὶ ̔Υρκανὸς καὶ σφόδρα ὑπ' αὐτῶν ἠγαπᾶτο. καὶ δὴ καλέσας αὐτοὺς ἐφ' ἑστίασιν καὶ φιλοφρόνως ὑποδεξάμενος, ἐπεὶ σφόδρα ἡδομένους ἑώρα, λέγειν ἤρξατο πρὸς αὐτούς, ὡς ἴσασιν μὲν αὐτὸν βουλόμενον εἶναι δίκαιον καὶ πάντα ποιοῦντα ἐξ ὧν ἀρέσειεν ἂν τῷ θεῷ καὶ αὐτοῖς:" "^13.291 εἷς δέ τις τῶν κατακειμένων ̓Ελεάζαρος ὄνομα, κακοήθης ὢν φύσει καὶ στάσει χαίρων “ἐπεί, φησίν, ἠξίωσας γνῶναι τὴν ἀλήθειαν, θέλεις δὲ εἶναι δίκαιος, τὴν ἀρχιερωσύνην ἀπόθου, καὶ μόνον ἀρκείτω σοι τὸ ἄρχειν τοῦ λαοῦ.” τὴν δ' αἰτίαν αὐτοῦ πυθομένου," "^13.292 δι' ἣν ἀποθοῖτο τὴν ἀρχιερωσύνην “ὅτι, φησίν, ἀκούομεν παρὰ τῶν πρεσβυτέρων αἰχμάλωτόν σου γεγονέναι τὴν μητέρα βασιλεύοντος ̓Αντιόχου τοῦ ̓Επιφανοῦς.” ψευδὴς λόγος ἦν: καὶ πρὸς αὐτὸν ̔Υρκανὸς παρωξύνθη καὶ πάντες δ' οἱ Φαρισαῖοι σφοδρῶς ἠγανάκτησαν." "^13.293 Τῶν δ' ἐκ τῶν Σαδδουκαίων τῆς αἱρέσεως, οἳ τὴν ἐναντίαν τοῖς Φαρισαίοις προαίρεσιν ἔχουσιν, ̓Ιωνάθης τις ἐν τοῖς μάλιστα φίλος ὢν ̔Υρκανῷ τῇ κοινῇ πάντων Φαρισαίων γνώμῃ ποιήσασθαι τὰς βλασφημίας τὸν ̓Ελεάζαρον ἔλεγεν: καὶ τοῦτ' ἔσεσθαι φανερὸν αὐτῷ πυθομένῳ παρ' ἐκείνων, τίνος ἄξιός ἐστιν ἐπὶ τοῖς εἰρημένοις κολάσεως." '^13.294 τοῦ δὲ ̔Υρκανοῦ τοὺς Φαρισαίους ἐρομένου, τίνος αὐτὸν ἄξιον ἡγοῦνται τιμωρίας: πειραθήσεσθαι γὰρ οὐ μετὰ τῆς ἐκείνων γνώμης γεγονέναι τὰς βλασφημίας τιμησαμένων αὐτὸν τῷ μέτρῳ τῆς δίκης, πληγῶν ἔφασαν καὶ δεσμῶν: οὐ γὰρ ἐδόκει λοιδορίας ἕνεκα θανάτῳ ζημιοῦν, ἄλλως τε καὶ φύσει πρὸς τὰς κολάσεις ἐπιεικῶς ἔχουσιν οἱ Φαρισαῖοι.' "^13.295 πρὸς τοῦτο λίαν ἐχαλέπηνεν καὶ δοκοῦν ἐκείνοις ποιήσασθαι τὰς βλασφημίας τὸν ἄνθρωπον ἐνόμισεν. μάλιστα δ' αὐτὸν ἐπιπαρώξυνεν ̓Ιωνάθης καὶ διέθηκεν οὕτως," "^13.296 ὥστε τῇ Σαδδουκαίων ἐποίησεν προσθέσθαι μοίρᾳ τῶν Φαρισαίων ἀποστάντα καὶ τά τε ὑπ' αὐτῶν κατασταθέντα νόμιμα τῷ δήμῳ καταλῦσαι καὶ τοὺς φυλάττοντας αὐτὰ κολάσαι. μῖσος οὖν ἐντεῦθεν αὐτῷ τε καὶ τοῖς υἱοῖς παρὰ τοῦ πλήθους ἐγένετο." "^13.297 περὶ μέντοι τούτων αὖθις ἐροῦμεν. νῦν δὲ δηλῶσαι βούλομαι, ὅτι νόμιμά τινα παρέδοσαν τῷ δήμῳ οἱ Φαρισαῖοι ἐκ πατέρων διαδοχῆς, ἅπερ οὐκ ἀναγέγραπται ἐν τοῖς Μωυσέως νόμοις, καὶ διὰ τοῦτο ταῦτα τὸ Σαδδουκαίων γένος ἐκβάλλει, λέγον ἐκεῖνα δεῖν ἡγεῖσθαι νόμιμα τὰ γεγραμμένα, τὰ δ' ἐκ παραδόσεως τῶν πατέρων μὴ τηρεῖν." '^13.298 καὶ περὶ τούτων ζητήσεις αὐτοῖς καὶ διαφορὰς γίνεσθαι συνέβαινεν μεγάλας, τῶν μὲν Σαδδουκαίων τοὺς εὐπόρους μόνον πειθόντων τὸ δὲ δημοτικὸν οὐχ ἑπόμενον αὐτοῖς ἐχόντων, τῶν δὲ Φαρισαίων τὸ πλῆθος σύμμαχον ἐχόντων. ἀλλὰ περὶ μὲν τούτων τῶν δύο καὶ τῶν ̓Εσσηνῶν ἐν τῇ δευτέρᾳ μου τῶν ̓Ιουδαϊκῶν ἀκριβῶς δεδήλωται.' "^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.”" ^13.334 ̓Ελθόντων δὲ πρὸς αὐτὸν Ζωίλου τε καὶ τῶν Γαζαίων καὶ δεομένων συμμαχεῖν αὐτοῖς πορθουμένης αὐτοῖς τῆς χώρας ὑπὸ τῶν ̓Ιουδαίων καὶ ̓Αλεξάνδρου, λύει μὲν τὴν πολιορκίαν δείσας τὸν Πτολεμαῖον ὁ ̓Αλέξανδρος, ἀπαγαγὼν δὲ τὴν στρατιὰν εἰς τὴν οἰκείαν ἐστρατήγει τὸ λοιπὸν λάθρα μὲν τὴν Κλεοπάτραν ἐπὶ τὸν Πτολεμαῖον μεταπεμπόμενος, φανερῶς δὲ φιλίαν καὶ συμμαχίαν πρὸς αὐτὸν ὑποκρινόμενος.' "^13.382 ἀλλὰ καὶ ἀλλοφύλους ἐπαγόντων καὶ τὸ τελευταῖον εἰς τοῦτο ἀνάγκης ἀγαγόντων, ὥστε ἣν κατεστρέψατο γῆν ἐν Γαλααδίτιδι καὶ Μωαβίτιδι καὶ τὰ χωρία τῶν ̓Αράβων τῷ βασιλεῖ παραδοῦναι, ὅπως ἂν μὴ ξυνάρηται σφίσι τὸν κατ' αὐτοῦ πόλεμον, ἄλλα τε μυρία ἐς ὕβριν αὐτοῦ καὶ ἐπήρειαν πραξάντων." ^13.397 Μωαβίτιδας ̓Ησεβὼν Μήδαβα Λεμβὰ Ορωναιμαγελεθων Ζόαρα Κιλίκων αὐλῶνα Πέλλαν, ταύτην κατέσκαψεν ὑποσχομένων τῶν ἐνοικούντων ἐς πάτρια τῶν ̓Ιουδαίων ἔθη μεταβαλεῖσθαι, ἄλλας τε πόλεις πρωτευούσας τῆς Συρίας ἦσαν κατεστραμμένοι.' "^13.405 ̔Η δὲ ̓Αλεξάνδρα τὸ φρούριον ἐξελοῦσα κατὰ τὰς τοῦ: ἀνδρὸς ὑποθήκας τοῖς τε Φαρισαίοις διελέχθη καὶ πάντα ἐπ' ἐκείνοις θεμένη τά τε περὶ τοῦ νεκροῦ καὶ τῆς βασιλείας, τῆς μὲν ὀργῆς αὐτοὺς τῆς πρὸς ̓Αλέξανδρον ἔπαυσεν, εὔνους δ' ἐποίησεν καὶ φίλους." "^13.406 οἱ δ' εἰς τὸ πλῆθος παρελθόντες ἐδημηγόρουν τὰς πράξεις τὰς ̓Αλεξάνδρου διηγούμενοι, καὶ ὅτι δίκαιος αὐτοῖς ἀπόλοιτο βασιλεύς, καὶ τὸν δῆμον εἰς πένθος καὶ τὴν ὑπὲρ αὐτοῦ κατήφειαν ἐξεκαλέσαντο τοῖς ἐπαίνοις, ὥστε καὶ λαμπρότερον ἤ τινα τῶν πρὸ αὐτοῦ βασιλέων αὐτὸν ἐκήδευσαν." "^13.407 δύο μέντοι γε υἱοὺς ̓Αλέξανδρος κατέλιπεν ̔Υρκανὸν καὶ ̓Αριστόβουλον, τὴν δὲ βασιλείαν εἰς τὴν ̓Αλεξάνδραν διέθετο. τῶν δὲ παίδων ̔Υρκανὸς μὲν ἀσθενὴς ἦν πράγματα διοικεῖν καὶ βίον ἡσύχιον μᾶλλον ἠγαπηκώς, ὁ δὲ νεώτερος ̓Αριστόβουλος δραστήριός τε ἦν καὶ θαρσαλέος. ἐστέργετο μὲν οὖν ὑπὸ τοῦ πλήθους ἡ γυνὴ διὰ τὸ δοκεῖν ἐφ' οἷς ὁ ἀνὴρ αὐτῆς ἐξήμαρτεν δυσχεραίνειν." '^13.408 ̔Η δὲ ἀρχιερέα μὲν ἀπεδείκνυεν ̔Υρκανὸν διὰ τὴν ἡλικίαν, πολὺ μέντοι πλέον διὰ τὸ ἄπραγμον αὐτοῦ, καὶ πάντα τοῖς Φαρισαίοις ἐπέτρεπεν ποιεῖν, οἷς καὶ τὸ πλῆθος ἐκέλευσεν πειθαρχεῖν καὶ εἴ τι δὲ καὶ τῶν νομίμων ̔Υρκανὸς ὁ πενθερὸς αὐτῆς κατέλυσεν ὧν εἰσήνεγκαν οἱ Φαρισαῖοι κατὰ τὴν πατρῴαν παράδοσιν, τοῦτο πάλιν ἀποκατέστησεν. ^13.409 τὸ μὲν οὖν ὄνομα τῆς βασιλείας εἶχεν αὐτή, τὴν δὲ δύναμιν οἱ Φαρισαῖοι: καὶ γὰρ φυγάδας οὗτοι κατῆγον καὶ δεσμώτας ἔλυον καὶ καθάπαξ οὐδὲν δεσποτῶν διέφερον. ἐποιεῖτο μέντοι καὶ ἡ γυνὴ τῆς βασιλείας πρόνοιαν, καὶ πολὺ μισθοφορικὸν συνίστησιν, καὶ τὴν ἰδίαν δύναμιν ἀπέδειξεν διπλασίονα, ὡς καταπλῆξαι τοὺς πέριξ τυράννους καὶ λαβεῖν ὅμηρα αὐτῶν.' "^13.411 ἕως οὗ οἱ δυνατοὶ παρελθόντες εἰς τὸ βασίλειον καὶ μετ' αὐτῶν ̓Αριστόβουλος, ἐῴκει γὰρ τοῖς γινομένοις δυσανασχετῶν καὶ δῆλος ἦν, καθάπαξ εἰ ἀφορμῆς λάβοιτο, μὴ ἐπιτρέψων τῇ μητρί, ἀνεμίμνησκον ὅσα κατώρθωσαν τοσούτοις κινδύνοις, δι' ὧν τὸ βέβαιον τῆς ἐν σφίσι πίστεως πρὸς τὸν δεσπότην ἐπεδείξαντο, ἀνθ' ὧν ὑπ' αὐτοῦ μεγίστων ἠξιώθησαν." "^13.412 καὶ ἐδέοντο μὴ ἄχρι τοῦ παντὸς ἔμπαλιν τρέψαι σφίσι τὰς ἐλπίδας: ἀποφυγόντας γὰρ τὸν ἐκ πολεμίων κίνδυνον ἐν τῇ οἰκείᾳ ὑπ' ἐχθρῶν δίκην βοσκημάτων κόπτεσθαι μηδεμιᾶς τιμωρίας οὔσης." "^13.413 ἔλεγόν τε ὡς, εἰ μὲν ἀρκεσθεῖεν τοῖς ἀνῃρημένοις οἱ ἀντίδικοι, διὰ τὸ πρὸς τοὺς δεσπότας γνήσιον μετρίως οἴσειν τὰ ξυμβάντα, εἰ δ' αὖ μέλλοιεν ταὐτὰ μετιέναι, ᾐτοῦντο μάλιστα μὲν δοθῆναι σφίσιν ἀπαλλαγήν: οὐδὲ γὰρ ἂν ὑπομεῖναι χωρὶς αὐτῆς πορίσασθαι τὸ σωτήριον, ἀλλ' ἀσμενίζειν θνήσκοντες πρὸς τοῖς βασιλείοις, ὡς μὴ συγγνοῖεν ἀπιστίαν αὐτοῖς." '^13.414 αἶσχός τε εἶναι σφίσι τε καὶ τῇ βασιλευούσῃ, εἰ πρὸς αὐτῆς ἀμελούμενοι ὑπὸ τῶν ἐχθρῶν τοῦ ἀνδρὸς ἐκδεχθείησαν: ἀντὶ παντὸς γὰρ τιμήσεσθαι ̓Αρέταν τε τὸν ̓́Αραβα καὶ τοὺς μονάρχους, εἰ ἀποξενολογήσειεν τοσούσδε ἄνδρας, οἷς ἦν τάχα που φρικῶδες αὐτῶν καὶ τοὔνομα τὸ πρὶν ἀκουσθῆναι. ^13.415 εἰ δὲ μή, τό γε δεύτερον, εἰ τοὺς Φαρισαίους αὐτῇ προτιμᾶν ἔγνωσται, κατατάξαι ἕκαστον αὐτῶν ἐν τοῖς φρουρίοις: εἰ γὰρ ὧδε δαίμων τις ἐπενεμέσησεν τῷ ̓Αλεξάνδρου οἴκῳ, αὐτούς γε μὴν ἂν ἀποδεῖξαι καὶ ἐν ταπεινῷ σχήματι βιοτεύοντας. ^13.416 Πολλὰ τοιαῦτα λεγόντων καὶ εἰς οἶκτον τῶν τεθνεώτων καὶ τῶν κινδυνευόντων τοὺς ̓Αλεξάνδρου δαίμονας ἐπικαλουμένων, ἅπαντες οἱ περιεστῶτες ὥρμησαν εἰς δάκρυα, καὶ μάλιστα ̓Αριστόβουλος ὅπως ἔχοι γνώμης ἐδήλου πολλὰ τὴν μητέρα κακίζων.' "^13.432 εἰς γοῦν τοῦτο τῷ οἴκῳ ἀτυχίας τὰ πράγματα περιέστησεν, ὥσθ' ἣν μετὰ πλείστων κινδύνων καὶ ταλαιπωρίας περιεκτήσατο δυναστείαν ἐπιθυμίᾳ τῶν μὴ προσηκόντων γυναικὶ χρόνοις οὐ πολλοῖς ὕστερον ἀφαιρεθῆναι, τοῖς μὲν δυσμενῶς ἔχουσιν πρὸς τὸ γένος αὐτῶν τὴν αὐτὴν γνώμην προσθεῖσα, τὴν δὲ ἀρχὴν ἔρημον τῶν προκηδομένων ποιησαμένη." "^14.11 Θαυμάσῃ δὲ μηδείς, εἰ τοσοῦτος ἦν πλοῦτος ἐν τῷ ἡμετέρῳ ἱερῷ πάντων τῶν κατὰ τὴν οἰκουμένην ̓Ιουδαίων καὶ σεβομένων τὸν θεὸν ἔτι δὲ καὶ τῶν ἀπὸ τῆς ̓Ασίας καὶ τῆς Εὐρώπης εἰς αὐτὸ συμφερόντων ἐκ πολλῶν πάνυ χρόνων. ^14.11 τὴν οὖν ̓Αριστοβούλου δυναστείαν ὁ νεώτερος ̓Αντίπατρος ὑφορώμενος καὶ δεδιώς, μή τι πάθῃ διὰ τὸ πρὸς αὐτὸν μῖσος, ἐπισυνιστᾷ κατ' αὐτοῦ κρύφα διαλεγόμενος τῶν ̓Ιουδαίων τοὺς δυναστεύοντας, ἄδικον εἶναι λέγων περιορᾶν ̓Αριστόβουλον ἀδίκως ἔχοντα τὴν ἀρχήν, καὶ τὸν μὲν ἀδελφὸν ταύτης ἐκβεβληκότα πρεσβύτερον ὄντα, κατέχοντα δ' αὐτὴν οὖσαν ἐκείνου διὰ τὸ πρεσβεῖον." '^14.12 αὖθις δ' εἰς Τύρον ἀφικόμενος ἀνέβη καὶ εἰς τὴν ̓Ιουδαίαν. Ταριχέας μὲν οὖν εὐθὺς προσπεσὼν αἱρεῖ καὶ περὶ τρισμυρίους ἀνθρώπους ἀνδραποδίζει, Πειθόλαον δὲ τὸν τὴν ̓Αριστοβούλου στάσιν διαδεδεγμένον κτείνει πρὸς τοῦτ' αὐτὸν ̓Αντιπάτρου παραστησαμένου," '^14.12 τούτους τε συνεχῶς πρὸς τὸν ̔Υρκανὸν ποιούμενος διετέλει τοὺς λόγους, καὶ ὅτι κινδυνεύσει τῷ ζῆν, εἰ μὴ φυλάξαιτο ποιήσας αὑτὸν ἐκποδών: τοὺς γὰρ φίλους τοὺς ̓Αριστοβούλου μηδένα παραλείπειν καιρὸν ἔλεγεν συμβουλεύοντας αὐτὸν ἀνελεῖν ὡς τότε βεβαίως ἕξοντα τὴν ἀρχήν.' "^14.14 ̓Ελθὼν δὲ καὶ ̓Αντίγονος ὁ ̓Αριστοβούλου πρὸς Καίσαρα τήν τε τοῦ πατρὸς ἀπωδύρετο τύχην καὶ ὡς δι' αὐτὸν ἀποθάνοι φαρμάκοις ἀναιρεθεὶς ̓Αριστόβουλος καὶ ὁ ἀδελφὸς αὐτοῦ κτείναντος πελέκει Σκιπίωνος, ἐδεῖτό τε λαβεῖν οἶκτον αὐτοῦ τῆς ἀρχῆς ἐκβεβλημένου, ̔Υρκανοῦ δὲ ἐπὶ τούτοις καὶ ̓Αντιπάτρου κατηγόρει βιαίως ἐξηγουμένων τοῦ ἔθνους καὶ εἰς αὐτὸν παρανομησάντων." "^14.14 ̓Επειδὴ τοίνυν ὁ ̓Αντίπατρος οὐ προσέχοντα ἑώρα τοῖς λόγοις τὸν ̔Υρκανόν, οὐ διέλιπεν ἑκάστης ἡμέρας πλαττόμενος καὶ διαβάλλων πρὸς αὐτὸν τὸν ̓Αριστόβουλον ὡς ἀποκτεῖναι θέλοντα, καὶ μόλις ἐγκείμενος πείθει πρὸς ̓Αρέταν αὐτῷ συμβουλεύσας φυγεῖν τὸν ̓Αράβων βασιλέα: πεισθέντι γὰρ ἔσεσθαι καὶ αὐτὸς σύμμαχος ὑπισχνεῖτο.' "^14.15 ἐπὶ ̓Αγαθοκλέους ἄρχοντος Εὐκλῆς Μενάνδρου ̓Αλιμούσιος ἐγραμμάτευε Μουνυχιῶνος ἑνδεκάτῃ τῆς πρυτανείας ἐκκλησίας ἀγομένης ἐν τῷ θεάτρῳ τῶν προέδρων ἐπεψήφισεν Δωρόθεος ̓Ερχιεὺς καὶ οἱ συμπρόεδροι * τῷ δήμῳ, Διονύσιος Διονυσίου εἶπεν:' "^14.15 ὁ δὲ ταῦτ' ἀκούων συμφέρειν ἦν ἐπὶ τῷ πρὸς τὸν ̓Αρέταν ἀποδρᾶναι, ἔστιν δὲ ὅμορος τῇ ̓Ιουδαίᾳ ̓Αραβία, καὶ δὴ πέμπει πρῶτον ̔Υρκανὸς πρὸς τὸν τῶν ̓Αράβων βασιλέα τὸν ̓Αντίπατρον ληψόμενον πίστεις, ὡς οὐκ ἐκδώσει τοῖς ἐχθροῖς ἱκέτην αὐτοῦ γενόμενον." '^14.16 λαβὼν δὲ τὰς πίστεις ὁ ̓Αντίπατρος ὑπέστρεψε πρὸς ̔Υρκανὸν εἰς ̔Ιεροσόλυμα, καὶ μετ' οὐ πολὺ παραλαβὼν αὐτὸν καὶ τῆς πόλεως ὑπεξελθὼν νύκτωρ καὶ πολλὴν ἀνύσας ὁδὸν ἧκεν ἄγων εἰς τὴν καλουμένην Πέτραν, ὅπου τὰ βασίλεια ἦν τῷ ̓Αρέτᾳ." '^14.16 σφόδρα δὲ αὐτοῦ τὸ ἔργον τοῦτο ἠγάπησαν οἱ Σύροι: ποθοῦσι γὰρ αὐτοῖς ἀπηλλάχθαι τοῦ λῃστηρίου τὴν χώραν ἐκαθάρευσεν. ὕμνουν γοῦν αὐτὸν ἐπὶ τούτῳ κατά τε κώμας καὶ κατὰ πόλεις ὡς εἰρήνην αὐτοῖς παρεσχηκότα καὶ ἀσφαλῆ τῶν κτημάτων ἀπόλαυσιν. ἐγένετο δὲ διὰ τοῦτο καὶ Σέξστῳ Καίσαρι γνώριμος ὄντι συγγενεῖ τοῦ μεγάλου Καίσαρος καὶ διέποντι τὴν Συρίαν.' "^14.17 Σέξστος μέντοι ὁ τῆς Συρίας ἡγεμὼν γράφει παρακαλῶν ̔Υρκανὸν ἀπολῦσαι τὸν ̔Ηρώδην ἐκ τῆς δίκης καὶ προσαπειλῶν παρακούσαντι. τῷ δ' ἦν ἀφορμὴ τὸ παρὰ τοῦ Σέξστου γράμμα πρὸς τὸ μηδὲν ἐκ τοῦ συνεδρίου παθόντα ἀπολῦσαι τὸν ̔Ηρώδην: ἠγάπα γὰρ αὐτὸν ὡς υἱόν." "^14.17 μάλιστα δὲ ὢν φίλος τῷ βασιλεῖ κατάγειν τὸν ̔Υρκανὸν εἰς τὴν ̓Ιουδαίαν παρεκάλει: καὶ τοῦθ' ἑκάστης ἡμέρας ποιῶν καὶ οὐκ ἀνιείς, ἀλλὰ καὶ δωρεὰς προϊέμενος, πείθει τὸν ̓Αρέταν." "^14.18 Σέξστου δὲ ποιήσαντος ̔Ηρώδην στρατηγὸν κοίλης Συρίας, χρημάτων γὰρ αὐτῷ τοῦτο ἀπέδοτο, ̔Υρκανὸς ἦν ἐν φόβῳ, μὴ στρατεύσηται ̔Ηρώδης ἐπ' αὐτόν. οὐ πολὺ δὲ τοῦ δέους ἐβράδυνεν, ἀλλ' ἧκεν ἄγων ἐπ' αὐτὸν ̔Ηρώδης στρατιὰν ὀργιζόμενος τῆς δίκης αὐτῷ καὶ τοῦ κληθῆναι πρὸς τὸ λόγον ὑποσχεῖν ἐν τῷ συνεδρίῳ." '^14.18 οὐ μὴν ἀλλὰ καὶ ̔Υρκανὸς ὑπέσχετο αὐτῷ καταχθεὶς καὶ τὴν βασιλείαν κομισάμενος ἀποδώσειν τήν τε χώραν καὶ τὰς δώδεκα πόλεις, ἃς ̓Αλέξανδρος ὁ πατὴρ αὐτοῦ τῶν ̓Αράβων ἀφείλετο. ἦσαν δ' αὗται Μήδαβα, Λιββα, Ναβαλώθ, ̓Αραβαθα, Γαλανθώνη, Ζωϊρα, ̓Ωρωναιδιγωβασιλισσαρυδδα, Αλουσα, Ωρυβδα." "^14.19 Γάιος ̓Ιούλιος Καῖσαρ αὐτοκράτωρ καὶ ἀρχιερεὺς δικτάτωρ τὸ δεύτερον Σιδωνίων ἄρχουσιν βουλῇ δήμῳ χαίρειν. εἰ ἔρρωσθε εὖ ἂν ἔχοι, κἀγὼ δὲ ἔρρωμαι σὺν τῷ στρατοπέδῳ. ^14.19 Τούτων αὐτῷ τῶν ὑποσχέσεων γενομένων ὁ ̓Αρέτας ἐστράτευσεν ἐπὶ τὸν ̓Αριστόβουλον μετὰ πέντε μυριάδων ἱππέων ἅμα καὶ πεζῆς στρατιᾶς, καὶ νικᾷ τῇ μάχῃ. πολλῶν δὲ μετὰ τὴν νίκην πρὸς ̔Υρκανὸν αὐτομολησάντων μονωθεὶς ὁ ̓Αριστόβουλος ἔφυγεν εἰς ̔Ιεροσόλυμα. ^14.21 δεδόσθαι δὲ ̔Υρκανῷ καὶ παισὶ τοῖς αὐτοῦ καὶ πρεσβευταῖς τοῖς ὑπ' αὐτοῦ πεμφθεῖσιν ἔν τε πυγμῇ μονομάχων καὶ θηρίων καθεζομένοις μετὰ τῶν συγκλητικῶν θεωρεῖν * αἰτησαμένους παρὰ δικτάτορος ἢ παρὰ ἱππάρχου παρελθεῖν εἰς τὴν σύγκλητον εἰσάγωσιν καὶ τὰ ἀποκρίματα αὐτοῖς ἀποδιδῶσιν ἐν ἡμέραις δέκα ταῖς ἁπάσαις, ἀφ' ἧς ἂν τὸ δόγμα γένηται." "^14.21 ὁ μὲν οὖν ̓Αρέτας ἑξῆς βαλόμενος στρατόπεδα τῶν ̓Αράβων καὶ τῶν ̓Ιουδαίων ἰσχυρῶς ἐνέκειτο τῇ πολιορκίᾳ. τούτων δὲ γινομένων κατὰ τὸν καιρὸν τῆς τῶν ἀζύμων ἑορτῆς, ἣν πάσχα λέγομεν, οἱ δοκιμώτατοι τῶν ̓Ιουδαίων ἐκλιπόντες τὴν χώραν εἰς Αἴγυπτον ἔφυγον.' "^14.22 ̓Ονίαν δέ τινα ὄνομα δίκαιον ὄντα καὶ θεοφιλῆ, ὃς ἀνομβρίας ποτὲ οὔσης ηὔξατο τῷ θεῷ λῦσαι τὸν αὐχμὸν καὶ γενόμενος ἐπήκοος ὁ θεὸς ὗσεν, κρύψαντα ἑαυτὸν διὰ τὸ τὴν στάσιν ὁρᾶν ἰσχυρὰν ἐπιμένουσαν, ἀναχθέντα εἰς τὸ στρατόπεδον τῶν ̓Ιουδαίων ἠξίουν, ὡς ἔπαυσε τὴν ἀνομβρίαν εὐξάμενος, ἵν' οὕτως ἀρὰς θῇ κατὰ ̓Αριστοβούλου καὶ τῶν συστασιαστῶν αὐτοῦ." '^14.22 Σερουίνιος Παπίνιος Λεμωνία Κούιντος, Γάιος Κανείνιος Τηρητίνα ̔Ρέβιλος, Πόπλιος Τηδήτιος Λευκίου υἱὸς Πολλία, Λεύκιος ̓Απούλιος Λευκίου υἱὸς Σεργία, Φλάβιος Λευκίου Λεμωνία, Πόπλιος Πλαύτιος Ποπλίου Παπειρία, Μᾶρκος Σέλλιος Μάρκου Μαικία, Λεύκιος ̓Ερούκιος Λουκίου Στηλητίνα, Μᾶρκος Κούιντος Μάρκου υἱὸς Πολλία Πλανκῖνος, ^14.23 Τίτος ̓́Αμπιος Τίτου υἱὸς Βάλβος πρεσβευτὴς καὶ ἀντιστράτηγος ̓Εφεσίων ἄρχουσι βουλῇ δήμῳ χαίρειν. ̓Ιουδαίους τοὺς ἐν τῇ ̓Ασίᾳ Λεύκιος Λέντλος ὁ ὕπατος ἐμοῦ ἐντυχόντος ἀπέλυσεν τῆς στρατείας. αἰτησάμενος δὲ μετὰ ταῦτα καὶ παρὰ Φαννίου τοῦ ἀντιστρατήγου καὶ παρὰ Λευκίου ̓Αντωνίου τοῦ ἀντιταμίου ἐπέτυχον ὑμᾶς τε βούλομαι φροντίσαι, ἵνα μή τις αὐτοῖς διενοχλῇ.' "^14.23 ἐπεὶ δὲ ἀντιλέγων καὶ παραιτούμενος ἐβιάσθη ὑπὸ τοῦ πλήθους, στὰς μέσος αὐτῶν εἶπεν: ^14.24 ἐπὶ τούτων ὁ Λέντλος δόγμα ἐξέθετο: πολίτας ̔Ρωμαίων ̓Ιουδαίους, οἵτινες ἱερὰ ̓Ιουδαϊκὰ ποιεῖν εἰώθασιν, ἐν ̓Εφέσῳ πρὸ τοῦ βήματος δεισιδαιμονίας ἕνεκα ἀπέλυσα.' "^14.24 “ὦ θεὲ βασιλεῦ τῶν ὅλων, ἐπεὶ οἱ μετ' ἐμοῦ συνεστῶτες σὸς δῆμός ἐστιν καὶ οἱ πολιορκούμενοι δὲ ἱερεῖς σοί, δέομαι μήτε κατὰ τούτων ἐκείνοις ὑπακοῦσαι μήτε κατ' ἐκείνων ἃ οὗτοι παρακαλοῦσιν εἰς τέλος ἀγαγεῖν.” καὶ τὸν μὲν ταῦτ' εὐξάμενον περιστάντες οἱ πονηροὶ τῶν ̓Ιουδαίων κατέλευσαν." '^14.25 ̔Ο δὲ θεὸς ταύτης αὐτοὺς παραχρῆμα ἐτιμωρήσατο τῆς ὠμότητος καὶ δίκην εἰσεπράξατο τοῦ ̓Ονίου φόνου τούτῳ τῷ τρόπῳ: πολιορκουμένων τῶν ἱερέων καὶ τοῦ ̓Αριστοβούλου συνέβη τὴν ἑορτὴν ἐπιστῆναι τὴν καλουμένην φάσκα, καθ' ἣν ἔθος ἐστὶν ἡμῖν πολλὰ θύειν τῷ θεῷ." '^14.25 ἵνα τε μηδεὶς ἀτελὴς ᾖ ἐκ τῆς ̓Ιουδαίων χώρας ἢ τῶν λιμένων αὐτῶν ἐξάγων βασιλεὺς ἢ δῆμος ἢ μόνος Πτολεμαῖος ὁ ̓Αλεξανδρέων βασιλεὺς διὰ τὸ εἶναι σύμμαχος ἡμέτερος καὶ φίλος, καὶ τὴν ἐν ̓Ιόππῃ φρουρὰν ἐκβαλεῖν, καθὼς ἐδεήθησαν: ^14.26 ἀποκαθισταμένων αὐτοῖς τῶν νόμων καὶ τῆς ἐλευθερίας ὑπὸ τῆς συγκλήτου καὶ τοῦ δήμου τοῦ ̔Ρωμαίων ἵνα κατὰ τὰ νομιζόμενα ἔθη συνάγωνται καὶ πολιτεύωνται καὶ διαδικάζωνται πρὸς αὑτούς, δοθῇ τε καὶ τόπος αὐτοῖς, εἰς ὃν συλλεγόμενοι μετὰ γυναικῶν καὶ τέκνων ἐπιτελοῦσιν τὰς πατρίους εὐχὰς καὶ θυσίας τῷ θεῷ:' "^14.26 ἀποροῦντες δὲ θυμάτων οἱ περὶ τὸν ̓Αριστόβουλον ἠξίωσαν αὐτοῖς τοὺς ὁμοφύλους παρασχεῖν χρήματα λαβόντας ἀντὶ τῶν θυμάτων ὅσα θέλουσιν. τῶν δέ, εἰ βούλονται λαβεῖν, χιλίας δραχμὰς ὑπὲρ ἑκάστης κεφαλῆς καταβαλεῖν κελευόντων, προθύμως ὅ τε ̓Αριστόβουλος καὶ οἱ ἱερεῖς ὑπέστησαν καὶ διὰ τῶν τειχῶν καθιμήσαντες ἔδωκαν αὐτοῖς τὰ χρήματα. ^14.27 κἀκεῖνοι λαβόντες οὐκ ἀπέδωκαν τὰ θύματα, ἀλλ' εἰς τοῦτο πονηρίας ἦλθον, ὥστε παραβῆναι τὰς πίστεις καὶ ἀσεβῆσαι τὸν θεὸν τὰ πρὸς τὰς θυσίας μὴ παρασχόντες τοῖς δεομένοις." "^14.27 χρονιζομένου δὲ τοῦ πολέμου Μοῦρκος μὲν ἦλθεν ἐκ ̔Ρώμης εἰς τὴν ἀρχὴν τὴν Σέξστου, Καῖσαρ δ' ὑπὸ τῶν περὶ Κάσσιον καὶ Βροῦτον ἐν τῷ βουλευτηρίῳ κτείνεται κατασχὼν τὴν ἀρχὴν ἔτη τρία καὶ μῆνας ἕξ. τοῦτο μὲν οὖν καὶ ἐν ἄλλοις δεδήλωται." '^14.28 ̓͂Ην δὲ ἄρα φονέα περισώσας ̓Αντίπατρος αὐτοῦ τὸν Μάλιχον: Κάσσιος μὲν γὰρ καὶ Μοῦρκος στρατὸν ἀθροίζοντες τὴν ἐπιμέλειαν ἅπασαν ἐνεχείρισαν ̔Ηρώδῃ καὶ στρατηγὸν αὐτὸν κοίλης Συρίας ἐποίησαν πλοῖα δόντες καὶ δύναμιν ἱππικήν τε καὶ πεζικήν, ὑποσχόμενοί τε καὶ βασιλέα τῆς ̓Ιουδαίας ἀναδείξειν μετὰ τὸν πόλεμον: συνειστήκει γὰρ τότε πρός τε ̓Αντώνιον καὶ τὸν νέον Καίσαρα.' "^14.28 παρασπονδηθέντες δὲ οἱ ἱερεῖς ηὔξαντο τὸν θεὸν δίκην αὐτῶν εἰσπράξασθαι παρὰ τῶν ὁμοφύλων, ὁ δὲ οὐκ ἀνεβάλετο τὴν τιμωρίαν, ἀλλὰ πνεῦμα πολὺ καὶ βίαιον ἐπιπέμψας τὸν καρπὸν ἁπάσης τῆς χώρας διέφθειρεν, ὡς τὸν μόδιον τοῦ σίτου τότε αὐτοὺς ἐξωνεῖσθαι δραχμῶν ἕνδεκα. ^14.34 Μετ' οὐ πολὺ δὲ Πομπηίου εἰς Δαμασκὸν ἀφικομένου καὶ κοίλην Συρίαν ἐπιόντος ἧκον παρ' αὐτὸν πρέσβεις ἐξ ὅλης Συρίας καὶ Αἰγύπτου καὶ ἐκ τῆς ̓Ιουδαίας: ἔπεμψε γὰρ αὐτῷ μέγα δῶρον ̓Αριστόβουλος ἄμπελον χρυσῆν ἐκ πεντακοσίων ταλάντων." "^14.34 Πάκορος δ' ὁ Πάρθων στρατηγὸς σὺν ἱππεῦσιν ὀλίγοις ̓Αντιγόνου δεηθέντος εἰς τὴν πόλιν ἔρχεται, λόγῳ μὲν ὡς καταπαύσειεν τὴν στάσιν, τὸ δ' ἀληθὲς συμπράξων ἐκείνῳ τὴν ἀρχήν." '^14.35 μέμνηται δὲ τοῦ δώρου καὶ Στράβων ὁ Καππάδοξ λέγων οὕτως: “ἦλθεν δὲ καὶ ἐξ Αἰγύπτου πρεσβεία καὶ στέφανος ἀπὸ χρυσῶν τετρακισχιλίων καὶ ἐκ τῆς ̓Ιουδαίας εἴτε ἄμπελος εἴτε κῆπος: τερπωλὴν ὠνόμαζον τὸ δημιούργημα. ^14.35 οἱ δὲ τὸ πᾶν εἰδότες ὑπεκρίνοντο δολερῶς καὶ δεῖν αὐτὸν ἔφασαν μετὰ σφῶν ἐξελθόντα πρὸ τοῦ τείχους ὑπαντᾶν τοῖς τὰ γράμματα κομίζουσιν: οὐδέπω γὰρ αὐτοὺς εἰλῆφθαι πρὸς τῶν ἀντιστασιωτῶν, ἥκειν μέντοι δηλοῦντας ὅσα κατορθώσειε Φασάηλος.' "^14.37 ̔Ηρώδην δὲ τὸ μέγεθος τῶν περιεστηκότων αὐτὸν κακῶν οὐ κατέπληττεν, ἀλλ' ἐποίει δεινὸν εὑρίσκειν ἐπιβολὰς ἔργων παραβόλων. πρὸς γὰρ Μάλιχον τὸν ̓Αράβων βασιλέα πολλὰ πρόσθεν εὐεργετημένον ἀπῄει τὴν ἀμοιβὴν κομιούμενος, ὅτε μάλιστα ἐδεῖτο, χρήματα ληψόμενος εἴτε δάνειον εἴτε δωρεὰν ὡς ἂν πολλῶν παρ' αὐτοῦ τετυχηκότος." "^14.37 Μετ' οὐ πολὺ δὲ ἧκον πάλιν πρέσβεις πρὸς αὐτὸν ̓Αντίπατρος μὲν ὑπὲρ ̔Υρκανοῦ, Νικόδημος δὲ ὑπὲρ ̓Αριστοβούλου, ὃς δὴ καὶ κατηγόρει τῶν λαβόντων χρήματα Γαβινίου μὲν πρότερον Σκαύρου δὲ ὕστερον, τοῦ μὲν τριακόσια τοῦ δὲ τετρακόσια τάλαντα, πρὸς τοῖς ἄλλοις καὶ τούτους ἐχθροὺς αὐτῷ κατασκευάζων." "^14.41 ἔνθα δὴ καὶ τῶν ̓Ιουδαίων διήκουσεν καὶ τῶν ἡγουμένων αὐτῶν, οἳ πρός τε ἀλλήλους διεφέροντο ̔Υρκανὸς καὶ ̓Αριστόβουλος καὶ τὸ ἔθνος πρὸς ἀμφοτέρους, τὸ μὲν οὐκ ἀξιοῦν βασιλεύεσθαι: πάτριον γὰρ εἶναι τοῖς ἱερεῦσι τοῦ τιμωμένου παρ' αὐτοῖς θεοῦ πειθαρχεῖν, ὄντας δὲ τούτους ἀπογόνους τῶν ἱερέων εἰς ἄλλην μετάγειν ἀρχὴν τὸ ἔθνος ζητῆσαι, ὅπως καὶ δοῦλον γένοιτο." ^14.41 οὐ μὴν ̔Ηρώδης τούτων πραττομένων ἠρέμει, δέκα δὲ σπείρας ἀναλαβών, ὧν πέντε μὲν ̔Ρωμαίων, πέντε δὲ ̓Ιουδαίων ἦσαν, καὶ μισθοφόρους μιγάδας πρὸς οἷς ὀλίγους τῶν ἱππέων ἐπὶ ̔Ιεριχοῦντα παραγίνεται, καὶ τὴν μὲν πόλιν ἐκλελειμμένην καταλαβών, πεντακοσίους δὲ τὰ ἄκρα κατειληφότας σὺν γυναιξὶν καὶ γενεαῖς, τούτους μὲν ἀπέλυσεν λαβών, ̔Ρωμαῖοι δὲ εἰσπεσόντες διήρπασαν τὴν πόλιν μεσταῖς ἐπιτυγχάνοντες παντοίων κειμηλίων ταῖς οἰκίαις.' "^14.58 ̓͂Ην δὲ τῶν ἀνθρώπων ἔνδον στάσις οὐχ ὁμονοούντων περὶ τῶν ἐνεστώτων, ἀλλὰ τοῖς μὲν ἐδόκει παραδιδόναι Πομπηίῳ τὴν πόλιν, οἱ δὲ τὰ ̓Αριστοβούλου φρονοῦντες ἀποκλείειν τε καὶ πολεμεῖν παρῄνουν τῷ κἀκεῖνον ἔχεσθαι δεδεμένον. φθάσαντες δὲ οὗτοι τὸ ἱερὸν καταλαμβάνουσι καὶ τὴν τείνουσαν ἀπ' αὐτοῦ γέφυραν εἰς τὴν πόλιν εἰς πολιορκίαν εὐτρεπιζόμενοι." '^14.59 οἱ δὲ ἕτεροι δεξάμενοι τὴν στρατιὰν ἐνεχείρισαν Πομπηίῳ τήν τε πόλιν καὶ τὰ βασίλεια. Πομπήιος δὲ Πείσωνα τὸν ὑποστράτηγον πέμψας σὺν στρατιᾷ τήν τε πόλιν καὶ τὰ βασίλεια ἐφρούρει καὶ τὰς οἰκίας τὰς πρὸς τῷ ἱερῷ καὶ ὅσα ἦν ἔξω περὶ τὸ ἱερὸν ὠχύρου. ^14.63 εἰ δὲ μὴ πάτριον ἦν ἡμῖν ἀργεῖν τὰς ἑβδομάδας ἡμέρας, οὐκ ἂν ἠνύσθη τὸ χῶμα κωλυόντων ἐκείνων: ἄρχοντας μὲν γὰρ μάχης καὶ τύπτοντας ἀμύνασθαι δίδωσιν ὁ νόμος, ἄλλο δέ τι δρῶντας τοὺς πολεμίους οὐκ ἐᾷ.' "^14.72 παρῆλθεν γὰρ εἰς τὸ ἐντὸς ὁ Πομπήιος καὶ τῶν περὶ αὐτὸν οὐκ ὀλίγοι καὶ εἶδον ὅσα μὴ θεμιτὸν ἦν τοῖς ἄλλοις ἀνθρώποις ἢ μόνοις τοῖς ἀρχιερεῦσιν. ὄντων δὲ τραπέζης τε χρυσῆς καὶ λυχνίας ἱερᾶς καὶ σπονδείων καὶ πλήθους ἀρωμάτων, χωρὶς δὲ τούτων ἐν τοῖς θησαυροῖς ἱερῶν χρημάτων εἰς δύο χιλιάδας ταλάντων, οὐδενὸς ἥψατο δι' εὐσέβειαν, ἀλλὰ κἀν τούτῳ ἀξίως ἔπραξεν τῆς περὶ αὐτὸν ἀρετῆς." ^14.74 καὶ τὰ μὲν ̔Ιεροσόλυμα ὑποτελῆ φόρου ̔Ρωμαίοις ἐποίησεν, ἃς δὲ πρότερον οἱ ἔνοικοι πόλεις ἐχειρώσαντο τῆς κοίλης Συρίας ἀφελόμενος ὑπὸ τῷ σφετέρῳ στρατηγῷ ἔταξεν καὶ τὸ σύμπαν ἔθνος ἐπὶ μέγα πρότερον αἰρόμενον ἐντὸς τῶν ἰδίων ὅρων συνέστειλεν. ^14.75 καὶ Γάδαρα μὲν μικρὸν ἔμπροσθεν καταστραφεῖσαν ἀνέκτισεν Δημητρίῳ χαριζόμενος τῷ Γαδαρεῖ ἀπελευθέρῳ αὐτοῦ: τὰς δὲ λοιπὰς ̔́Ιππον καὶ Σκυθόπολιν καὶ Πέλλαν καὶ Δῖον καὶ Σαμάρειαν ἔτι τε Μάρισαν καὶ ̓́Αζωτον καὶ ̓Ιάμνειαν καὶ ̓Αρέθουσαν τοῖς οἰκήτορσιν ἀπέδωκεν. ^14.77 Τούτου τοῦ πάθους τοῖς ̔Ιεροσολύμοις αἴτιοι κατέστησαν ̔Υρκανὸς καὶ ̓Αριστόβουλος πρὸς ἀλλήλους στασιάσαντες: τήν τε γὰρ ἐλευθερίαν ἀπεβάλομεν καὶ ὑπήκοοι ̔Ρωμαίοις κατέστημεν καὶ τὴν χώραν, ἣν τοῖς ὅπλοις ἐκτησάμεθα τοὺς Σύρους ἀφελόμενοι, ταύτην ἠναγκάσθημεν ἀποδοῦναι τοῖς Σύροις,' "^14.82 Χρόνῳ δ' ὕστερον ̓Αλεξάνδρου τὴν ̓Ιουδαίαν κατατρέχοντος τοῦ ̓Αριστοβούλου παιδὸς Γαβίνιος ἐκ ̔Ρώμης στρατηγὸς εἰς Συρίαν ἧκεν, ὃς ἄλλα τε λόγου ἄξια διεπράξατο καὶ ἐπ' ̓Αλέξανδρον ἐστράτευσεν, μηκέτι ̔Υρκανοῦ πρὸς τὴν ἐκείνου ῥώμην ἀντέχειν δυναμένου, ἀλλ' ἀνεγείρειν ἤδη καὶ τὸ τῶν ̔Ιεροσολύμων τεῖχος ἐπιχειροῦντος, ὅπερ καθεῖλεν Πομπήιος." '^14.83 ἀλλὰ τούτου μὲν αὐτὸν ἐπέσχον οἱ ἐνταῦθα ̔Ρωμαῖοι. περιιὼν δὲ ἐν κύκλῳ τὴν χώραν πολλοὺς ὥπλιζεν τῶν ̓Ιουδαίων καὶ συνέλεξεν ταχὺ μυρίους μὲν ὁπλίτας πεντακοσίους δὲ πρὸς τοῖς χιλίοις ἱππεῖς, ̓Αλεξάνδρειόν τε ὠχύρου τὸ πρὸς ταῖς Κορέαις ἔρυμα καὶ Μαχαιροῦντα πρὸς τοῖς ̓Αραβίοις ὄρεσιν.' "^14.105 Κράσσος δὲ ἐπὶ Πάρθους μέλλων στρατεύειν ἧκεν εἰς τὴν ̓Ιουδαίαν καὶ τὰ ἐν τῷ ἱερῷ χρήματα, ἃ Πομπήιος καταλελοίπει, δισχίλια δ' ἦν τάλαντα, βαστάσας οἷός τε ἦν καὶ τὸν χρυσὸν ἅπαντα, τάλαντα δ' οὗτος ἦν ὀκτακισχίλια, περιδύειν τοῦ ναοῦ." "^14.106 λαμβάνει δὲ καὶ δοκὸν ὁλοσφύρητον χρυσῆν ἐκ μνῶν τριακοσίων πεποιημένην: ἡ δὲ μνᾶ παρ' ἡμῖν ἰσχύει λίτρας δύο ἥμισυ. παρέδωκε δ' αὐτῷ ταύτην τὴν δοκὸν ὁ τῶν χρημάτων φύλαξ ἱερεὺς ̓Ελεάζαρος ὄνομα, οὐ διὰ πονηρίαν," ^14.107 ἀγαθὸς γὰρ ἦν καὶ δίκαιος, ἀλλὰ πεπιστευμένος τὴν τῶν καταπετασμάτων τοῦ ναοῦ φυλακὴν ὄντων θαυμασίων τὸ κάλλος καὶ πολυτελῶν τὴν κατασκευὴν ἐκ δὲ τῆς δοκοῦ ταύτης κρεμαμένων, ἐπεὶ τὸν Κράσσον ἑώρα περὶ τὴν τοῦ χρυσίου γινόμενον συλλογήν, δείσας περὶ τῷ παντὶ κόσμῳ καὶ τοῦ ναοῦ τὴν δοκὸν αὐτῷ τὴν χρυσῆν λύτρον ἀντὶ πάντων ἔδωκεν,' "^14.108 ὅρκους παρ' αὐτοῦ λαβὼν μηδὲν ἄλλο κινήσειν τῶν ἐκ τοῦ ναοῦ, μόνῳ δὲ ἀρκεσθήσεσθαι τῷ ὑπ' αὐτοῦ δοθησομένῳ πολλῶν ὄντι μυριάδων ἀξίῳ. ἡ δὲ δοκὸς αὕτη ἦν ἐν ξυλίνῃ δοκῷ κενῇ, καὶ τοῦτο τοὺς μὲν ἄλλους ἐλάνθανεν ἅπαντας, ὁ δὲ ̓Ελεάζαρος μόνος ἠπίστατο." ^14.109 ὁ μέντοι Κράσσος καὶ ταύτην ὡς οὐδενὸς ἁψόμενος ἄλλου τῶν ἐν τῷ ἱερῷ λαμβάνει, καὶ παραβὰς τοὺς ὅρκους ἅπαντα τὸν ἐν τῷ ναῷ χρυσὸν ἐξεφόρησεν.' "^14.113 καὶ τὰ τῶν ̓Ιουδαίων ὀκτακόσια τάλαντα.” ἡμῖν δὲ δημόσια χρήματα οὐκ ἔστιν ἢ μόνα τὰ τοῦ θεοῦ, καὶ δῆλον, ὅτι ταῦτα μετήνεγκαν εἰς Κῶ τὰ χρήματα οἱ ἐν τῇ ̓Ασίᾳ ̓Ιουδαῖοι διὰ τὸν Μιθριδάτου φόβον: οὐ γὰρ εἰκὸς τοὺς ἐν τῇ ̓Ιουδαίᾳ πόλιν τε ὀχυρὰν ἔχοντας καὶ τὸν ναὸν πέμπειν χρήματα εἰς Κῶ, ἀλλ' οὐδὲ τοὺς ἐν ̓Αλεξανδρείᾳ κατοικοῦντας ̓Ιουδαίους πιθανὸν τοῦτ' ἐστὶ ποιῆσαι μηδὲν Μιθριδάτην δεδιότας." "^14.115 “τέτταρες δ' ἦσαν ἐν τῇ πόλει τῶν Κυρηναίων, ἥ τε τῶν πολιτῶν καὶ ἡ τῶν γεωργῶν τρίτη δ' ἡ τῶν μετοίκων τετάρτη δ' ἡ τῶν ̓Ιουδαίων. αὕτη δ' εἰς πᾶσαν πόλιν ἤδη καὶ παρελήλυθεν καὶ τόπον οὐκ ἔστι ῥᾳδίως εὑρεῖν τῆς οἰκουμένης, ὃς οὐ παραδέδεκται τοῦτο τὸ φῦλον μηδ' ἐπικρατεῖται ὑπ' αὐτοῦ." "^14.124 ̓Αριστόβουλος δ' οὐκ ὤνατο τῶν ἐλπίδων, ἐφ' αἷς ἔτυχε τῆς παρὰ Καίσαρος ἐξουσίας, ἀλλ' αὐτὸν φθάσαντες οἱ τὰ Πομπηίου φρονοῦντες φαρμάκῳ διαφθείρουσιν, θάπτουσι δ' αὐτὸν οἱ τὰ Καίσαρος θεραπεύοντες πράγματα, καὶ ὁ νεκρὸς ἔκειτο ἐν μέλιτι κεκηδευμένος ἐπὶ χρόνον πολὺν ἕως ̓Αντώνιος αὐτὸν ὕστερον ἀποπέμψας εἰς τὴν ̓Ιουδαίαν ἐν ταῖς βασιλικαῖς θήκαις ἐποίησεν τεθῆναι." "^14.127 Μετὰ δὲ τὸν Πομπηίου θάνατον καὶ τὴν νίκην τὴν ἐπ' αὐτῷ Καίσαρι πολεμοῦντι κατ' Αἴγυπτον πολλὰ χρήσιμον αὑτὸν παρέσχεν ̓Αντίπατρος ὁ τῶν ̓Ιουδαίων ἐπιμελητὴς ἐξ ἐντολῆς ̔Υρκανοῦ." '^14.128 Μιθριδάτῃ τε γὰρ τῷ Περγαμηνῷ κομίζοντι ἐπικουρικὸν καὶ ἀδυνάτως ἔχοντι διὰ Πηλουσίου ποιήσασθαι τὴν πορείαν, περὶ δὲ ̓Ασκάλωνα διατρίβοντι, ἧκεν ̓Αντίπατρος ἄγων ̓Ιουδαίων ὁπλίτας τρισχιλίους ἐξ ̓Αραβίας τε συμμάχους ἐλθεῖν ἐπραγματεύσατο τοὺς ἐν τέλει:' "^14.129 καὶ δι' αὐτὸν οἱ κατὰ τὴν Συρίαν ἅπαντες ἐπεκούρουν ἀπολείπεσθαι τῆς ὑπὲρ Καίσαρος προθυμίας οὐ θέλοντες, ̓Ιάμβλιχός τε ὁ δυνάστης καὶ Πτολεμαῖος ὁ Σοαίμου Λίβανον ὄρος οἰκῶν αἵ τε πόλεις σχεδὸν ἅπασαι." '^14.131 καὶ τὸ μὲν Πηλούσιον οὕτως εἶχεν. τοὺς δὲ περὶ ̓Αντίπατρον καὶ Μιθριδάτην ἀπιόντας πρὸς Καίσαρα διεκώλυον οἱ ̓Ιουδαῖοι οἱ τὴν ̓Ονίου χώραν λεγομένην κατοικοῦντες. πείθει δὲ καὶ τούτους τὰ αὐτῶν φρονῆσαι κατὰ τὸ ὁμόφυλον ̓Αντίπατρος καὶ μάλιστα ἐπιδείξας αὐτοῖς τὰς ̔Υρκανοῦ τοῦ ἀρχιερέως ἐπιστολάς, ἐν αἷς αὐτοὺς φίλους εἶναι Καίσαρος παρεκάλει καὶ ξένια καὶ πάντα τὰ ἐπιτήδεια χορηγεῖν τῷ στρατῷ. ^14.132 καὶ οἱ μὲν ὡς ἑώρων ̓Αντίπατρον καὶ τὸν ἀρχιερέα συνθέλοντας ὑπήκουον. τούτους δὲ προσθεμένους ἀκούσαντες οἱ περὶ Μέμφιν ἐκάλουν καὶ αὐτοὶ τὸν Μιθριδάτην πρὸς ἑαυτούς: κἀκεῖνος ἐλθὼν καὶ τούτους παραλαμβάνει.' "^14.133 ̓Επεὶ δὲ τὸ καλούμενον Δέλτα ἤδη περιεληλύθει, συμβάλλει τοῖς πολεμίοις περὶ τὸ καλούμενον ̓Ιουδαίων στρατόπεδον. εἶχε δὲ τὸ μὲν δεξιὸν κέρας Μιθριδάτης, τὸ δ' εὐώνυμον ̓Αντίπατρος." "^14.134 συμπεσόντων δὲ εἰς μάχην κλίνεται τὸ τοῦ Μιθριδάτου κέρας καὶ παθεῖν ἂν ἐκινδύνευσεν τὰ δεινότατα, εἰ μὴ παρὰ τὴν ᾐόνα τοῦ ποταμοῦ σὺν τοῖς οἰκείοις στρατιώταις ̓Αντίπατρος παραθέων νενικηκὼς ἤδη τοὺς πολεμίους τὸν μὲν ῥύεται, προτρέπει δ' εἰς φυγὴν τοὺς νενικηκότας Αἰγυπτίους." "^14.135 αἱρεῖ δ' αὐτῶν καὶ τὸ στρατόπεδον ἐπιμείνας τῇ διώξει, τόν τε Μιθριδάτην ἐκάλει πλεῖστον ἐν τῇ τροπῇ διασχόντα. ἔπεσον δὲ τῶν μὲν περὶ τοῦτον ὀκτακόσιοι, τῶν δ' ̓Αντιπάτρου πεντήκοντα." '^14.136 Μιθριδάτης δὲ περὶ τούτων ἐπιστέλλει Καίσαρι τῆς τε νίκης αὐτοῖς ἅμα καὶ τῆς σωτηρίας αἴτιον τὸν ̓Αντίπατρον ἀποφαίνων, ὥστε τὸν Καίσαρα τότε μὲν ἐπαινεῖν αὐτόν, κεχρῆσθαι δὲ παρὰ πάντα τὸν πόλεμον εἰς τὰ κινδυνωδέστατα τῷ ̓Αντιπάτρῳ: καὶ δὴ καὶ τρωθῆναι συνέβη παρὰ τοὺς ἀγῶνας αὐτῷ. ^14.137 Καταλύσας μέντοι Καῖσαρ μετὰ χρόνον τὸν πόλεμον καὶ εἰς Συρίαν ἀποπλεύσας ἐτίμησεν μεγάλως, ̔Υρκανῷ μὲν τὴν ἀρχιερωσύνην βεβαιώσας, ̓Αντιπάτρῳ δὲ πολιτείαν ἐν ̔Ρώμῃ δοὺς καὶ ἀτέλειαν πανταχοῦ.' "^14.163 Οἱ δ' ἐν τέλει τῶν ̓Ιουδαίων ὁρῶντες τὸν ̓Αντίπατρον καὶ τοὺς υἱοὺς αὐτοῦ μεγάλως αὐξανομένους εὐνοίᾳ τε τῇ παρὰ τοῦ ἔθνους καὶ προσόδῳ τῇ τε παρὰ τῆς ̓Ιουδαίας καὶ τῶν ̔Υρκανοῦ χρημάτων, κακοήθως εἶχον πρὸς αὐτόν:" "^14.164 καὶ γὰρ φιλίαν ὁ ̓Αντίπατρος ἦν πεποιημένος πρὸς τοὺς ̔Ρωμαίων αὐτοκράτορας καὶ χρήματα πείσας πέμψαι τὸν ̔Υρκανὸν αὐτὸς λαβὼν νοσφίζεται τὴν δωρεάν: ὡς ἰδίαν γὰρ ἀλλ' οὐχ ὡς ̔Υρκανοῦ διδόντος ἔπεμψεν." "^14.165 ταῦθ' ̔Υρκανὸς ἀκούων οὐκ ἐφρόντιζεν, ἐν δέει δὲ ἦσαν οἱ πρῶτοι τῶν ̓Ιουδαίων ὁρῶντες τὸν ̔Ηρώδην βίαιον καὶ τολμηρὸν καὶ τυραννίδος γλιχόμενον: καὶ προσελθόντες ̔Υρκανῷ φανερῶς ἤδη κατηγόρουν ̓Αντιπάτρου, καί “μέχρι πότε, ἔφασαν, ἐπὶ τοῖς πραττομένοις ἡσυχάσεις; ἦ οὐχ ὁρᾷς ̓Αντίπατρον μὲν καὶ τοὺς παῖδας αὐτοῦ τὴν ἀρχὴν διεζωσμένους, σαυτὸν μέντοι τῆς βασιλείας ὄνομα μόνον ἀκούοντα;" '^14.166 ἀλλὰ μὴ λανθανέτω σε ταῦτα μηδὲ ἀκίνδυνος εἶναι νόμιζε ῥαθυμῶν περί τε σαυτῷ καὶ τῇ βασιλείᾳ: οὐ γὰρ ἐπίτροποί σοι τῶν πραγμάτων ̓Αντίπατρος καὶ οἱ παῖδες αὐτοῦ νῦν εἰσιν, μηδὲ ἀπάτα σαυτὸν τοῦτο οἰόμενος, ἀλλὰ δεσπόται φανερῶς ἀνωμολόγηνται: ^14.167 καὶ γὰρ ̔Ηρώδης ὁ παῖς αὐτοῦ ̓Εζεκίαν ἀπέκτεινεν καὶ πολλοὺς σὺν αὐτῷ παραβὰς τὸν ἡμέτερον νόμον, ὃς κεκώλυκεν ἄνθρωπον ἀναιρεῖν καὶ πονηρὸν ὄντα, εἰ μὴ πρότερον κατακριθείη τοῦτο παθεῖν ὑπὸ τοῦ συνεδρίου. μὴ λαβὼν δὲ ἐξουσίαν παρὰ σοῦ ταῦτα ἐτόλμησεν.”' "^14.168 ̔Υρκανὸς δὲ ἀκούσας ταῦτα πείθεται: προσεξῆψαν δὲ αὐτοῦ τὴν ὀργὴν καὶ αἱ μητέρες τῶν ὑπὸ ̔Ηρώδου πεφονευμένων: αὗται γὰρ καθ' ἑκάστην ἡμέραν ἐν τῷ ἱερῷ παρακαλοῦσαι τὸν βασιλέα καὶ τὸν δῆμον, ἵνα δίκην ̔Ηρώδης ἐν τῷ συνεδρίῳ τῶν πεπραγμένων ὑπόσχῃ, διετέλουν." "^14.169 κινηθεὶς οὖν ὑπὸ τούτων ̔Υρκανὸς ̔Ηρώδην ἐκάλει δικασόμενον ὑπὲρ ὧν διεβάλλετο. ὁ δὲ ἧκεν τοῦ πατρὸς αὐτῷ παραινέσαντος μὴ ὡς ἰδιώτῃ μετὰ δ' ἀσφαλείας εἰσελθεῖν καὶ φυλακῆς τῆς περὶ τὸ σῶμα, τά τε κατὰ τὴν Γαλιλαίαν ὡς ἐνόμισεν αὐτῷ συμφέρειν ἀσφαλίσασθαι. τοῦτον τὸν τρόπον ἁρμοσάμενος καὶ μετὰ στίφους ἀποχρῶντος αὐτῷ πρὸς τὴν ὁδόν, ὡς μήτε ἐπίφοβος ̔Υρκανῷ δόξειε μετὰ μείζονος παραγενόμενος τάγματος μήτε γυμνὸς καὶ ἀφύλακτος, ᾔει πρὸς τὴν δίκην." "^14.171 καταστὰς δὲ ἐν τῷ συνεδρίῳ μετὰ τοῦ σὺν αὐτῷ τάγματος ̔Ηρώδης κατέπληξεν ἅπαντας καὶ κατηγορεῖν ἐθάρρει τὸ λοιπὸν οὐδεὶς τῶν πρὶν ἀφικέσθαι διαβαλλόντων, ἀλλ' ἦν ἡσυχία καὶ τοῦ τί χρὴ ποιεῖν ἀπορία." "^14.172 διακειμένων δ' οὕτως εἷς τις Σαμαίας ὄνομα, δίκαιος ἀνὴρ καὶ διὰ τοῦτο τοῦ δεδιέναι κρείττων, ἀναστὰς εἶπεν: “ἄνδρες σύνεδροι καὶ βασιλεῦ, εἰς δίκην μὲν οὔτ' αὐτὸς οἶδά τινα τῶν πώποτε εἰς ὑμᾶς κεκλημένων οὕτω παραστάντα οὔτε ὑμᾶς ἔχειν εἰπεῖν ὑπολαμβάνω, ἀλλὰ πᾶς ὁστισδηποτοῦν ἀφῖκται εἰς τὸ συνέδριον τοῦτο κριθησόμενος ταπεινὸς παρίσταται καὶ σχήματι δεδοικότος καὶ ἔλεον θηρωμένου παρ' ὑμῶν, κόμην τ' ἐπιθρέψας καὶ ἐσθῆτα μέλαιναν ἐνδεδυμένος." "^14.173 ὁ δὲ βέλτιστος ̔Ηρώδης φόνου δίκην φεύγων καὶ ἐπ' αἰτίᾳ τοιαύτῃ κεκλημένος ἕστηκε τὴν πορφύραν περικείμενος καὶ τὴν κεφαλὴν κεκοσμημένος τῇ συνθέσει τῆς κόμης καὶ περὶ αὐτὸν ἔχων ὁπλίτας, ἵνα ἂν κατακρίνωμεν αὐτοῦ κατὰ τὸν νόμον, κτείνῃ μὲν ἡμᾶς, αὐτὸν δὲ σώσῃ βιασάμενος τὸ δίκαιον." "^14.174 ἀλλ' ̔Ηρώδην μὲν ἐπὶ τούτοις οὐκ ἂν μεμψαίμην, εἰ τὸ αὐτοῦ συμφέρον ποιεῖται περὶ πλείονος ἢ τὸ νόμιμον, ὑμᾶς δὲ καὶ τὸν βασιλέα τοσαύτην ἄδειαν αὐτῷ παρασχόντας. ἴστε μέντοι τὸν θεὸν μέγαν, καὶ οὗτος, ὃν νῦν δι' ̔Υρκανὸν ἀπολῦσαι βούλεσθε, κολάσει ὑμᾶς τε καὶ αὐτὸν τὸν βασιλέα.”" "^14.175 διήμαρτεν δ' οὐδὲν τῶν εἰρημένων. ὁ γὰρ ̔Ηρώδης τὴν βασιλείαν παραλαβὼν πάντας ἀπέκτεινεν τοὺς ἐν τῷ συνεδρίῳ καὶ ̔Υρκανὸν αὐτὸν χωρὶς τοῦ Σαμαίου:" '^14.176 σφόδρα γὰρ αὐτὸν διὰ τὴν δικαιοσύνην ἐτίμησεν καὶ ὅτι τῆς πόλεως μετὰ ταῦτα πολιορκουμένης ὑπό τε ̔Ηρώδου καὶ Σοσσίου παρῄνεσεν τῷ δήμῳ δέξασθαι τὸν ̔Ηρώδην εἰπὼν διὰ τὰς ἁμαρτίας οὐ δύνασθαι διαφυγεῖν αὐτόν. καὶ περὶ μὲν τούτων κατὰ χώραν ἐροῦμεν.' "^14.191 τῆς γενομένης ἀναγραφῆς ἐν τῇ δέλτῳ πρὸς ̔Υρκανὸν υἱὸν ̓Αλεξάνδρου ἀρχιερέα καὶ ἐθνάρχην ̓Ιουδαίων πέπομφα ὑμῖν τὸ ἀντίγραφον, ἵν' ἐν τοῖς δημοσίοις ὑμῶν ἀνακέηται γράμμασιν. βούλομαι δὲ καὶ ἑλληνιστὶ καὶ ῥωμαϊστὶ ἐν δέλτῳ χαλκῇ τοῦτο ἀνατεθῆναι." '^14.192 ἔστιν δὴ τοῦτο: ̓Ιούλιος Καῖσαρ αὐτοκράτωρ τὸ δεύτερον καὶ ἀρχιερεὺς μετὰ συμβουλίου γνώμης ἐπέκρινα. ἐπεὶ ̔Υρκανὸς ̓Αλεξάνδρου ̓Ιουδαῖος καὶ νῦν καὶ ἐν τοῖς ἔμπροσθεν χρόνοις ἔν τε εἰρήνῃ καὶ πολέμῳ πίστιν τε καὶ σπουδὴν περὶ τὰ ἡμέτερα πράγματα ἐπεδείξατο, ὡς αὐτῷ πολλοὶ μεμαρτυρήκασιν αὐτοκράτορες,' "^14.193 καὶ ἐν τῷ ἔγγιστα ἐν ̓Αλεξανδρείᾳ πολέμῳ μετὰ χιλίων πεντακοσίων στρατιωτῶν ἧκεν σύμμαχος καὶ πρὸς Μιθριδάτην ἀποσταλεὶς ὑπ' ἐμοῦ πάντας ἀνδρείᾳ τοὺς ἐν τάξει ὑπερέβαλεν," "^14.194 διὰ ταύτας τὰς αἰτίας ̔Υρκανὸν ̓Αλεξάνδρου καὶ τὰ τέκνα αὐτοῦ ἐθνάρχας ̓Ιουδαίων εἶναι ἀρχιερωσύνην τε ̓Ιουδαίων διὰ παντὸς ἔχειν κατὰ τὰ πάτρια ἔθη, εἶναί τε αὐτὸν καὶ τοὺς παῖδας αὐτοῦ συμμάχους ἡμῖν ἔτι τε καὶ ἐν τοῖς κατ' ἄνδρα φίλοις ἀριθμεῖσθαι," "^14.195 ὅσα τε κατὰ τοὺς ἰδίους αὐτῶν νόμους ἐστὶν ἀρχιερατικὰ φιλάνθρωπα, ταῦτα κελεύω κατέχειν αὐτὸν καὶ τὰ τέκνα αὐτοῦ: ἄν τε μεταξὺ γένηταί τις ζήτησις περὶ τῆς ̓Ιουδαίων ἀγωγῆς, ἀρέσκει μοι κρίσιν γίνεσθαι παρ' αὐτοῖς. παραχειμασίαν δὲ ἢ χρήματα πράσσεσθαι οὐ δοκιμάζω." '^14.196 Γαί̈ου Καίσαρος αὐτοκράτορος ὑπάτου δεδομένα συγκεχωρημένα προσκεκριμένα ἐστὶν οὕτως ἔχοντα. ὅπως τὰ τέκνα αὐτοῦ τοῦ ̓Ιουδαίων ἔθνους ἄρχῃ, καὶ τοὺς δεδομένους τόπους καρπίζωνται, καὶ ὁ ἀρχιερεὺς αὐτὸς καὶ ἐθνάρχης τῶν ̓Ιουδαίων προϊστῆται τῶν ἀδικουμένων.' "^14.205 ὅσα τε μετὰ ταῦτα ἔσχον ἢ ἐπρίαντο καὶ διακατέσχον καὶ ἐνεμήθησαν, ταῦτα πάντα αὐτοὺς ἔχειν. ̓Ιόππην τε πόλιν, ἣν ἀπ' ἀρχῆς ἔσχον οἱ ̓Ιουδαῖοι ποιούμενοι τὴν πρὸς ̔Ρωμαίους φιλίαν αὐτῶν εἶναι, καθὼς καὶ τὸ πρῶτον, ἡμῖν ἀρέσκει," ^14.213 ̓Ιούλιος Γάιος ὑιοσο στρατηγὸς ὕπατος ̔Ρωμαίων Παριανῶν ἄρχουσι βουλῇ δήμῳ χαίρειν. ἐνέτυχόν μοι οἱ ̓Ιουδαῖοι ἐν Δήλῳ καί τινες τῶν παροίκων ̓Ιουδαίων παρόντων καὶ τῶν ὑμετέρων πρέσβεων καὶ ἐνεφάνισαν, ὡς ὑμεῖς ψηφίσματι κωλύετε αὐτοὺς τοῖς πατρίοις ἔθεσι καὶ ἱεροῖς χρῆσθαι.' "^14.214 ἐμοὶ τοίνυν οὐκ ἀρέσκει κατὰ τῶν ἡμετέρων φίλων καὶ συμμάχων τοιαῦτα γίνεσθαι ψηφίσματα καὶ κωλύεσθαι αὐτοὺς ζῆν κατὰ τὰ αὐτῶν ἔθη καὶ χρήματα εἰς σύνδειπνα καὶ τὰ ἱερὰ εἰσφέρειν, τοῦτο ποιεῖν αὐτῶν μηδ' ἐν ̔Ρώμῃ κεκωλυμένων." '^14.215 καὶ γὰρ Γάιος Καῖσαρ ὁ ἡμέτερος στρατηγὸς καὶ ὕπατος ἐν τῷ διατάγματι κωλύων θιάσους συνάγεσθαι κατὰ πόλιν μόνους τούτους οὐκ ἐκώλυσεν οὔτε χρήματα συνεισφέρειν οὔτε σύνδειπνα ποιεῖν. ^14.216 ὁμοίως δὲ κἀγὼ τοὺς ἄλλους θιάσους κωλύων τούτοις μόνοις ἐπιτρέπω κατὰ τὰ πάτρια ἔθη καὶ νόμιμα συνάγεσθαί τε καὶ ἑστιᾶσθαι. καὶ ὑμᾶς οὖν καλῶς ἔχει, εἴ τι κατὰ τῶν ἡμετέρων φίλων καὶ συμμάχων ψήφισμα ἐποιήσατε, τοῦτο ἀκυρῶσαι διὰ τὴν περὶ ἡμᾶς αὐτῶν ἀρετὴν καὶ εὔνοιαν. ^14.223 ̓́Επεμψεν δὲ τούτων ̔Υρκανὸς τῶν πρεσβευτῶν ἕνα καὶ πρὸς Δολαβέλλαν τὸν τῆς ̓Ασίας τότε ἡγεμόνα, παρακαλῶν ἀπολῦσαι τοὺς ̓Ιουδαίους τῆς στρατείας καὶ τὰ πάτρια τηρεῖν ἔθη καὶ κατὰ ταῦτα ζῆν ἐπιτρέπειν: ^14.224 οὗ τυχεῖν αὐτῷ ῥᾳδίως ἐγένετο: λαβὼν γὰρ ὁ Δολοβέλλας τὰ παρὰ τοῦ ̔Υρκανοῦ γράμματα, μηδὲ βουλευσάμενος ἐπιστέλλει τοῖς κατὰ τὴν ̓Ασίαν ἅπασιν γράψας τῇ ̓Εφεσίων πόλει πρωτευούσῃ τῆς ̓Ασίας περὶ τῶν ̓Ιουδαίων. ἡ δὲ ἐπιστολὴ τοῦτον περιεῖχεν τὸν τρόπον: ^14.225 ̓Επὶ πρυτάνεως ̓Αρτέμωνος μηνὸς Ληναιῶνος προτέρᾳ. Δολοβέλλας αὐτοκράτωρ ̓Εφεσίων ἄρχουσι βουλῇ δήμῳ χαίρειν. ^14.226 ̓Αλέξανδρος Θεοδώρου πρεσβευτὴς ̔Υρκανοῦ τοῦ ̓Αλεξάνδρου υἱοῦ ἀρχιερέως καὶ ἐθνάρχου τῶν ̓Ιουδαίων ἐνεφάνισέν μοι περὶ τοῦ μὴ δύνασθαι στρατεύεσθαι τοὺς πολίτας αὐτοῦ διὰ τὸ μήτε ὅπλα βαστάζειν δύνασθαι μήτε ὁδοιπορεῖν ἐν ταῖς ἡμέραις τῶν σαββάτων, μήτε τροφῶν τῶν πατρίων καὶ συνήθων κατὰ τούτους εὐπορεῖν. ^14.227 ἐγώ τε οὖν αὐτοῖς, καθὼς καὶ οἱ πρὸ ἐμοῦ ἡγεμόνες, δίδωμι τὴν ἀστρατείαν καὶ συγχωρῶ χρῆσθαι τοῖς πατρίοις ἐθισμοῖς ἱερῶν ἕνεκα καὶ ἁγίοις συναγομένοις, καθὼς αὐτοῖς νόμιμον, καὶ τῶν πρὸς τὰς θυσίας ἀφαιρεμάτων, ὑμᾶς τε βούλομαι ταῦτα γράψαι κατὰ πόλεις.' "^14.241 Λαοδικέων ἄρχοντες Γαί̈ῳ ̔Ραβελλίῳ Γαί̈ου υἱῷ ὑπάτῳ χαίρειν. Σώπατρος ̔Υρκανοῦ τοῦ ἀρχιερέως πρεσβευτὴς ἀπέδωκεν ἡμῖν τὴν παρὰ σοῦ ἐπιστολήν, δι' ἧς ἐδήλου ἡμῖν παρὰ ̔Υρκανοῦ τοῦ ̓Ιουδαίων ἀρχιερέως ἐληλυθότας τινὰς γράμματα κομίσαι περὶ τοῦ ἔθνους αὐτῶν γεγραμμένα," '^14.242 ἵνα τά τε σάββατα αὐτοῖς ἐξῇ ἄγειν καὶ τὰ λοιπὰ ἱερὰ ἐπιτελεῖν κατὰ τοὺς πατρίους νόμους, ὅπως τε μηδεὶς αὐτοῖς ἐπιτάσσῃ διὰ τὸ φίλους αὐτοὺς ἡμετέρους εἶναι καὶ συμμάχους, ἀδικήσῃ τε μηδὲ εἷς αὐτοὺς ἐν τῇ ἡμετέρᾳ ἐπαρχίᾳ, ὡς Τραλλιανῶν τε ἀντειπόντων κατὰ πρόσωπον μὴ ἀρέσκεσθαι τοῖς περὶ αὐτῶν δεδογμένοις ἐπέταξας ταῦτα οὕτως γίνεσθαι: παρακεκλῆσθαι δέ σε, ὥστε καὶ ἡμῖν γράψαι περὶ αὐτῶν. ^14.243 ἡμεῖς οὖν κατακολουθοῦντες τοῖς ἐπεσταλμένοις ὑπὸ σοῦ τήν τε ἐπιστολὴν τὴν ἀποδοθεῖσαν ἐδεξάμεθα καὶ κατεχωρίσαμεν εἰς τὰ δημόσια ἡμῶν γράμματα καὶ περὶ τῶν ἄλλων ὧν ἐπέσταλκας προνοήσομεν, ὥστε μηδὲν μεμφθῆναι. ^14.246 βούλομαι οὖν ὑμᾶς εἰδέναι, ὅτι διακούσας ἐγὼ λόγων ἐξ ἀντικαταστάσεως γενομένων ἐπέκρινα μὴ κωλύεσθαι ̓Ιουδαίους τοῖς αὐτῶν ἔθεσι χρῆσθαι.' "^14.249 καὶ περὶ τῶν κατὰ μέρη ἐμφανισάντων ἐδογμάτισεν ἡ σύγκλητος περὶ ὧν ἐποιήσαντο τοὺς λόγους, ὅπως μηδὲν ἀδικῇ ̓Αντίοχος ὁ βασιλεὺς ̓Αντιόχου υἱὸς ̓Ιουδαίους συμμάχους ̔Ρωμαίων, ὅπως τε φρούρια καὶ λιμένας καὶ χώραν καὶ εἴ τι ἄλλο ἀφείλετο αὐτῶν ἀποδοθῇ καὶ ἐξῇ αὐτοῖς ἐκ τῶν λιμένων μηδ' ἐξαγαγεῖν," "^14.271 Τοῦ δ' ἐπὶ τῷ Καίσαρος θανάτῳ πολέμου συνερρωγότος καὶ τῶν ἐν τέλει πάντων ἐπὶ στρατιᾶς συλλογὴν ἄλλου ἄλλῃ διεσπαρμένων, ἀφικνεῖται Κάσσιος εἰς Συρίαν παραληψόμενος τὰ περὶ τὴν ̓Απάμειαν στρατόπεδα:" '^14.272 καὶ λύσας τὴν πολιορκίαν ἀμφοτέρους προσάγεται τόν τε Βάσσον καὶ τὸν Μοῦρκον τάς τε πόλεις ἐπερχόμενος ὅπλα τε καὶ στρατιώτας συνήθροιζεν καὶ φόρους αὐταῖς μεγάλους ἐπετίθει: μάλιστα δὲ τὴν ̓Ιουδαίαν ἐκάκωσεν ἑπτακόσια τάλαντα ἀργυρίου πραττόμενος.' "^14.273 ̓Αντίπατρος δ' ὁρῶν ἐν μεγάλῳ φόβῳ καὶ ταραχῇ τὰ πράγματα μερίζει τὴν τῶν χρημάτων εἴσπραξιν καὶ ἑκατέρῳ τῶν υἱῶν συνάγειν δίδωσιν τὰ μὲν Μαλίχῳ κακοήθως πρὸς αὐτὸν διακειμένῳ, τὰ δὲ ἄλλοις προσέταξεν εἰσπράττεσθαι." "^14.274 καὶ πρῶτος ̔Ηρώδης ἀπὸ τῆς Γαλιλαίας εἰσπραξάμενος ὅσα ἦν αὐτῷ προστεταγμένα φίλος ἦν εἰς τὰ μάλιστα Κασσίῳ: σῶφρον γὰρ ἔδοξεν αὐτῷ ̔Ρωμαίους ἤδη θεραπεύειν καὶ τὴν παρ' αὐτῶν κατασκευάζειν εὔνοιαν ἐκ τῶν ἀλλοτρίων πόνων." "^14.275 ἐπιπράσκοντο δ' αὔτανδροι οἱ τῶν ἄλλων πόλεων ἐπιμεληταί, καὶ τέσσαρας πόλεις ἐξηνδραπόδισε τότε Κάσσιος, ὧν ἦσαν αἱ δυνατώταται Γόφνα τε καὶ ̓Αμμαοῦς, πρὸς ταύταις δὲ Λύδδα καὶ Θάμνα." "^14.276 ἐπεξῆλθε δ' ἂν ὑπ' ὀργῆς Κάσσιος ὥστε καὶ Μάλιχον ἀνελεῖν, ὥρμητο γὰρ ἐπ' αὐτόν, εἰ μὴ ̔Υρκανὸς δι' ̓Αντιπάτρου ἑκατὸν τάλαντα ἐκ τῶν ἰδίων αὐτῷ πέμψας ἐπέσχε τῆς ὁρμῆς." ^14.279 καὶ συνέβησαν Μούρκου κατὰ Συρίαν στρατηγοῦντος, ὃς αἰσθόμενος νεωτεροποιοῦντα τὰ κατὰ τὴν ̓Ιουδαίαν τὸν Μάλιχον ἦλθε μὲν ὡς παρὰ μικρὸν αὐτὸν ἀνελεῖν, ̓Αντιπάτρου δὲ παρακαλέσαντος περιέσωσεν. ^14.289 ὡς δὲ Λαοδίκειαν ᾑρηκότος Κασσίου πρὸς αὐτὸν ἀπῄεσαν κοινῇ στεφάνους τε αὐτῷ καὶ χρήματα κομίζοντες, ̔Ηρώδης μὲν προσεδόκα δώσειν τὸν Μάλιχον τιμωρίαν ἐκεῖ γενόμενον,' "^14.295 ̔Ηρώδης δὲ παρὰ Φάβιον ἐπορεύετο ἐν Δαμασκῷ στρατηγοῦντα, καὶ βουλόμενος προσδραμεῖν πρὸς τὸν ἀδελφὸν ὑπὸ νόσου κωλύεται, ἕως οὗ Φασάηλος δι' αὐτοῦ κρείττων ̓́Ελικος γενόμενος κατακλείει μὲν αὐτὸν εἰς πύργον, εἶτα δὲ ὑπόσπονδον ἀφίησιν, τόν τε ̔Υρκανὸν ἐμέμφετο πολλὰ μὲν εὖ παθόντα ὑπ' αὐτῶν συμπράττοντα δὲ τοῖς ἐχθροῖς." '^14.296 ὁ γὰρ ἀδελφὸς Μαλίχου τότε ἀποστήσας οὐκ ὀλίγα χωρία ἐφρούρει καὶ Μάσαδαν τὸ πάντων ἐρυμνότατον. ἐπὶ μὲν οὖν τοῦτον ῥαί̈σας ̔Ηρώδης ἐκ τῆς νόσου παραγίνεται καὶ ἀφελόμενος αὐτοῦ πάντα ὅσα εἶχεν χωρία ὑπόσπονδον ἀπέλυσεν.' "^14.297 ̓Αντίγονον δὲ τὸν ̓Αριστοβούλου στρατιὰν ἀθροίσαντα καὶ Φάβιον τεθεραπευκότα χρήμασιν κατῆγεν Πτολεμαῖος ὁ Μενναίου διὰ τὸ κήδευμα. συνεμάχει δ' αὐτῷ καὶ Μαρίων, ὃν Τυρίων καταλελοίπει τύραννον Κάσσιος: τυραννίσι γὰρ διαλαβὼν τὴν Συρίαν οὗτος ὁ ἀνὴρ ἐφρούρησεν." ^14.302 παρῆσαν δὲ καὶ ̓Ιουδαίων οἱ ἐν τέλει κατηγοροῦντες τῶν περὶ Φασάηλον καὶ ̔Ηρώδην, πρόσχημα μὲν εἶναι λέγοντες τῆς βασιλείας ̔Υρκανόν, τούτους δὲ τὴν πᾶσαν ἔχειν ἐξουσίαν. ^14.307 Λυσίμαχος Παυσανίου καὶ ̓Ιώσηπος Μενναίου καὶ ̓Αλέξανδρος Θεοδώρου πρεσβευταὶ ἐν ̓Εφέσῳ μοι συντυχόντες τήν τε ἔμπροσθεν ἐν ̔Ρώμῃ τελεσθεῖσαν αὐτοῖς πρεσβείαν ἀνενεώσαντο καὶ τὴν νῦν ὑπὲρ σοῦ καὶ τοῦ ἔθνους σπουδαίως διέθεντο, ἣν ἔχεις εὔνοιαν πρὸς ἡμᾶς ἐμφανίσαντες.' "^14.366 φοβούμενος δὲ τὸν ̔Υρκανόν, μὴ τὸ πλῆθος αὐτῷ τὴν βασιλείαν ἀποκαταστήσῃ, παραστάς, ἐτηρεῖτο δὲ ὑπὸ τῶν Πάρθων, ἐπιτέμνει αὐτοῦ τὰ ὦτα πραγματευόμενος μηκέτ' αὖθις εἰς αὐτὸν ἀφικέσθαι τὴν ἀρχιερωσύνην διὰ τὸ λελωβῆσθαι, τοῦ νόμου τῶν ὁλοκλήρων εἶναι τὴν τιμὴν ἀξιοῦντος." ^14.385 τῆς δὲ βουλῆς ἐπὶ τούτοις παρωξυμμένης παρελθὼν ̓Αντώνιος ἐδίδασκεν αὐτούς, ὡς καὶ πρὸς τὸν κατὰ Πάρθων πόλεμον ̔Ηρώδην βασιλεύειν συμφέρει. καὶ δόξαν τοῦτο πᾶσι ψηφίζονται.' "^14.418 καὶ ἐν τούτῳ Σίλων ἧκεν παρ' αὐτὸν καὶ οἱ ἡγεμόνες τῶν ἐν τοῖς χειμαδίοις ̓Αντιγόνου τροφὰς παρέχειν οὐ θέλοντος: μῆνα γὰρ οὐ πλέον αὐτοὺς ὁ ἀνὴρ ἔθρεψεν, διέπεμψεν δὲ καὶ πρὸς τοὺς κύκλῳ κελεύων τὰ κατὰ τὴν χώραν ἀνασκευάσασθαι καὶ εἰς τὰ ὄρη φεύγειν, ὡς μηδὲν ἔχοντες ̔Ρωμαῖοι λιμῷ διαφθαρεῖεν." ^14.419 ̔Ηρώδης δὲ τὴν μὲν τούτων πρόνοιαν Φερώρᾳ τῷ νεωτάτῳ τῶν ἀδελφῶν ἐπιτρέπει κελεύσας αὐτὸν ἅμα τειχίζειν καὶ ̓Αλεξάνδρειον. ὁ δὲ ταχέως τε τοὺς στρατιώτας ἐν ἀφθονίᾳ πολλῇ τῶν ἀναγκαίων ἐποίησεν τό τε ̓Αλεξάνδρειον ἠρημωμένον ἀνέκτισεν.' "^14.482 Πρόνοια δ' ἦν ̔Ηρώδῃ κρατοῦντι τῶν πολεμίων τοῦ κρατῆσαι καὶ τῶν ἀλλοφύλων συμμάχων: ὥρμητο γὰρ τὸ ξενικὸν πλῆθος ἐπὶ θέᾳ τοῦ τε ἱεροῦ καὶ τῶν κατὰ τὸν ναὸν ἁγίων." "^14.483 ὁ δὲ βασιλεὺς τοὺς μὲν παρακαλῶν τοὺς δ' ἀπειλῶν ἔστιν δ' οὓς καὶ τοῖς ὅπλοις ἀνέστελλεν, ἥττης χαλεπωτέραν ἡγούμενος τὴν νίκην, εἴ τι τῶν ἀθεάτων παρ' αὐτῶν ὀφθείη." ^14.487 Τοῦτο τὸ πάθος συνέβη τῇ ̔Ιεροσολυμιτῶν πόλει ὑπατεύοντος ἐν ̔Ρώμῃ Μάρκου ̓Αγρίππα καὶ Κανιδίου Γάλλου ἐπὶ τῆς ἑκατοστῆς ὀγδοηκοστῆς καὶ πέμπτης ὀλυμπιάδος τῷ τρίτῳ μηνὶ τῇ ἑορτῇ τῆς νηστείας, ὥσπερ ἐκ περιτροπῆς τῆς γενομένης ἐπὶ Πομπηίου τοῖς ̓Ιουδαίοις συμφορᾶς:' "^14.488 καὶ γὰρ ὑπ' ἐκείνου τῇ αὐτῇ ἑάλωσαν ἡμέρᾳ μετὰ ἔτη εἰκοσιεπτά. Σόσσιος δὲ χρυσοῦν ἀναθεὶς τῷ θεῷ στέφανον ἀνέζευξεν ἀπὸ ̔Ιεροσολύμων ̓Αντίγονον ἄγων δεσμώτην ̓Αντωνίῳ." "^14.489 δείσας δὲ ̔Ηρώδης μὴ φυλαχθεὶς ̓Αντίγονος ὑπ' ̓Αντωνίου καὶ κομισθεὶς εἰς ̔Ρώμην ὑπ' αὐτοῦ δικαιολογήσηται πρὸς τὴν σύγκλητον, ἐπιδεικνὺς αὐτὸν μὲν ἐκ βασιλέων, ̔Ηρώδην δὲ ἰδιώτην, καὶ ὅτι προσῆκεν αὐτοῦ βασιλεύειν τοὺς παῖδας διὰ τὸ γένος, εἰ καὶ αὐτὸς εἰς ̔Ρωμαίους ἐξήμαρτεν:" "^14.491 ἀλλ' οὗτοι μὲν διὰ τὴν πρὸς ἀλλήλους στάσιν τὴν ἀρχὴν ἀπέβαλον, μετέβη δ' εἰς ̔Ηρώδην τὸν ̓Αντιπάτρου οἰκίας ὄντα δημοτικῆς καὶ γένους ἰδιωτικοῦ καὶ ὑπακούοντος τοῖς βασιλεῦσιν. καὶ τοῦτο μὲν τὸ τέλος τῆς ̓Ασσαμωναίων γενεᾶς παρειλήφαμεν." ^15.53 ἐπὶ τούτοις ἅπασιν ̔Ηρώδης ἔγνω τὴν προαίρεσιν, ἣν εἶχεν εἰς τὸ μειράκιον, ἐξεργάσασθαι. καὶ τῆς ἑορτῆς παρελθούσης εἱστιᾶτο μὲν ἐν ̔Ιεριχοῦντι δεχομένης αὐτοὺς τῆς ̓Αλεξάνδρας, φιλοφρονούμενος δὲ τὸ μειράκιον καὶ προέλκων εἰς ἀδεῆ πότον ἕτοιμος ἦν συμπαίζειν καὶ νεανιεύεσθαι κεχαρισμένως ἐκείνῳ. ^15.54 τοῦ δὲ περὶ τὸν τόπον ἰδιώματος θερινωτέρου τυγχάνοντος συνειλεγμένοι τάχιον ἐξῆλθον ἀλύοντες, καὶ ταῖς κολυμβήθραις ἐπιστάντες, αἳ μεγάλαι περὶ τὴν αὐλὴν ἐτύγχανον, ἀνέψυχον τὸ θερμότατον τῆς μεσημβρίας. ^15.55 καὶ πρῶτον μὲν ἑώρων τοὺς νέοντας τῶν οἰκετῶν καὶ φίλων, ἔπειτα προαχθέντος καὶ τοῦ μειρακίου τῷ καὶ τὸν ̔Ηρώδην παροξῦναι, τῶν φίλων οἷς ταῦτα ἐπιτέτακτο σκότους ἐπέχοντος βαροῦντες ἀεὶ καὶ βαπτίζοντες ὡς ἐν παιδιᾷ νηχόμενον οὐκ ἀνῆκαν, ἕως καὶ παντάπασιν ἀποπνῖξαι.' "^15.56 καὶ διεφθάρη μὲν οὕτως ̓Αριστόβουλος, ὀκτωκαίδεκα μὲν οὐ πάντα βιοὺς ἔτη, τὴν δ' ἱερωσύνην κατασχὼν ἐνιαυτόν, ἣν ̓Ανάνηλος ἐκομίσατο πάλιν." "^15.79 καὶ τῇ Κλεοπάτρᾳ μηκέτι προσεῖναι τὴν ἐλπίδα τῆς πλεονεξίας ̓Αντωνίου δόντος ἀνθ' ὧν ἠξίου τὴν κοίλην Συρίαν καὶ διὰ τούτου παρηγορήσαντος ὁμοῦ καὶ ἀποσκευασαμένου τὰς ἐντεύξεις, ἃς ὑπὲρ τῆς ̓Ιουδαίας ἐποιεῖτο." ^15.95 δίδωσιν δὲ καὶ τὰς ἐντὸς ̓Ελευθέρου ποταμοῦ πόλεις ἄχρις Αἰγύπτου χωρὶς Τύρου καὶ Σιδῶνος, ἐκ προγόνων εἰδὼς ἐλευθέρας, πολλὰ λιπαρούσης αὐτῆς αὐτῇ δοθῆναι.' "^15.266 περὶ τούτων ἐξαγγελθέντων αὐτῷ διὰ τῆς ἀδελφῆς ὁ βασιλεὺς πέμψας εἰς τοὺς τόπους, ἐν οἷς διατρίβειν ἐμηνύθησαν, ἐκείνους τε καὶ τοὺς συγκαταιτιαθέντας ἀπέκτεινεν, ὥστ' εἶναι μηδὲν ὑπόλοιπον ἐκ τῆς ̔Υρκανοῦ συγγενείας, ἀλλὰ τὴν βασιλείαν αὐτεξούσιον αὐτῷ μηδενὸς ὄντος ἐπ' ἀξιώματος ἐμποδὼν ἵστασθαι τοῖς παρανομουμένοις." "^15.371 ἀφείθησαν δὲ ταύτης τῆς ἀνάγκης καὶ οἱ παρ' ἡμῖν ̓Εσσαῖοι καλούμενοι: γένος δὲ τοῦτ' ἔστιν διαίτῃ χρώμενον τῇ παρ' ̔́Ελλησιν ὑπὸ Πυθαγόρου καταδεδειγμένῃ." ^15.383 οὔτε γὰρ ἐν τοῖς δυσχερεστάτοις ἀμελήσας τῶν εἰς τὰς ὑμετέρας χρείας διαφερόντων οὔτε ἐν τοῖς κατασκευάσμασιν ἐπιτηδεύσας ἐμαυτῷ μᾶλλον ἢ καὶ πᾶσιν ὑμῖν τὸ ἀνεπηρέαστον, οἶμαι σὺν τῇ τοῦ θεοῦ βουλήσει πρὸς εὐδαιμονίαν ὅσον οὐ πρότερον ἀγηοχέναι τὸ ̓Ιουδαίων ἔθνος. ^15.423 συνεπεπτώκει γὰρ τῇ προθεσμίᾳ τοῦ περὶ τὸν ναὸν ἔργου καὶ τὴν ἡμέραν τῷ βασιλεῖ τῆς ἀρχῆς, ἣν ἐξ ἔθους ἑώρταζον, ἐς ταὐτὸν ἐλθεῖν, καὶ περισημοτάτην ἐξ ἀμφοῖν τὴν ἑορτὴν γενέσθαι. ^16.151 ὅταν δὲ εἰς τὰς τιμωρίας καὶ ἀδικίας, ἃς εἰς τοὺς ἀρχομένους καὶ τοὺς οἰκειοτάτους ἐπεδείξατο βλέψῃ καὶ καταμάθῃ τὸ σκληρὸν καὶ τὸ δυσπαράκλητον τοῦ τρόπου, νικηθήσεται θηριώδη δοκεῖν καὶ πάσης μετριότητος ἀλλότριον.' "^16.152 ἔνθεν καὶ διάφορόν τινα καὶ μαχομένην ἐπ' αὐτῷ νομίζουσιν γενέσθαι τὴν προαίρεσιν. ἐγὼ δ' οὐχ οὕτως ἔχων μίαν αἰτίαν ἀμφοτέρων τούτων ὑπολαμβάνω:" '^16.153 φιλότιμος γὰρ ὢν καὶ τούτου τοῦ πάθους ἡττημένος ἰσχυρῶς, προήγετο μὲν εἰς μεγαλοψυχίαν, εἴ που μνήμης εἰς αὖθις ἢ κατὰ τὸ παρὸν εὐφημίας ἐλπὶς ἐμπέσοι. ^16.154 ταῖς δὲ δαπάναις ὑπὲρ δύναμιν χρώμενος ἠναγκάζετο χαλεπὸς εἶναι τοῖς ὑποτεταγμένοις: τὰ γὰρ εἰς οὓς ἐδαπάνα πολλὰ γενόμενα κακῶν ποριστὴν ἐξ ὧν ἐλάμβανεν ἐποίει.' "^16.155 καὶ συνειδὼς ἐφ' οἷς ἠδίκει τοὺς ὑποτεταγμένους μισούμενον ἑαυτὸν τὸ μὲν ἐπανορθοῦσθαι τὰς ἁμαρτίας οὐ ῥᾴδιον ἐνόμιζεν: οὐδὲ γὰρ εἰς τὰς προσόδους λυσιτελὲς ἦν. ἀντεφιλονείκει δὲ τὴν δύσνοιαν αὐτὴν εὐπορίας ἀφορμὴν ποιούμενος." ^16.162 “Καῖσαρ Σεβαστὸς ἀρχιερεὺς δημαρχικῆς ἐξουσίας λέγει. ἐπειδὴ τὸ ἔθνος τὸ τῶν ̓Ιουδαίων εὐχάριστον εὑρέθη οὐ μόνον ἐν τῷ ἐνεστῶτι καιρῷ ἀλλὰ καὶ ἐν τῷ προγεγενημένῳ καὶ μάλιστα ἐπὶ τοῦ ἐμοῦ πατρὸς αὐτοκράτορος Καίσαρος πρὸς τὸν δῆμον τὸν ̔Ρωμαίων ὅ τε ἀρχιερεὺς αὐτῶν ̔Υρκανός, ^16.163 ἔδοξέ μοι καὶ τῷ ἐμῷ συμβουλίῳ μετὰ ὁρκωμοσίας γνώμῃ δήμου ̔Ρωμαίων τοὺς ̓Ιουδαίους χρῆσθαι τοῖς ἰδίοις θεσμοῖς κατὰ τὸν πάτριον αὐτῶν νόμον, καθὼς ἐχρῶντο ἐπὶ ̔Υρκανοῦ ἀρχιερέως θεοῦ ὑψίστου, τά τε ἱερὰ * εἶναι ἐν ἀσυλίᾳ καὶ ἀναπέμπεσθαι εἰς ̔Ιεροσόλυμα καὶ ἀποδίδοσθαι τοῖς ἀποδοχεῦσιν ̔Ιεροσολύμων, ἐγγύας τε μὴ ὁμολογεῖν αὐτοὺς ἐν σάββασιν ἢ τῇ πρὸ αὐτῆς παρασκευῇ ἀπὸ ὥρας ἐνάτης. ^18.1 Κυρίνιος δὲ τῶν εἰς τὴν βουλὴν συναγομένων ἀνὴρ τάς τε ἄλλας ἀρχὰς ἐπιτετελεκὼς καὶ διὰ πασῶν ὁδεύσας ὕπατος γενέσθαι τά τε ἄλλα ἀξιώματι μέγας σὺν ὀλίγοις ἐπὶ Συρίας παρῆν, ὑπὸ Καίσαρος δικαιοδότης τοῦ ἔθνους ἀπεσταλμένος καὶ τιμητὴς τῶν οὐσιῶν γενησόμενος,' "^18.1 καὶ νομίζων καὶ ὁπόσον αὐτῷ καθαρῶς συνειστήκει καὶ τόδε ἤτοι ἐφθαρμένον ἐπὶ δόλῳ τὴν εὔνοιαν προσποιεῖσθαι ἢ πείρας αὐτῷ γενομένης μετατάξεσθαι πρὸς τοὺς προαφεστηκότας, εἴς τι τῶν ἄνω σατραπειῶν ἔσωζεν αὑτόν. καὶ πολλὴν μετὰ ταῦτα στρατιὰν ἀθροίσας Δαῶν τε καὶ Σακῶν καὶ πολεμήσας τοὺς ἀνθεστηκότας κατέσχε τὴν ἀρχήν. ^18.1 περὶ ἧς ὀλίγα βούλομαι διελθεῖν, ἄλλως τε ἐπεὶ καὶ τῷ κατ' αὐτῶν σπουδασθέντι τοῖς νεωτέροις ὁ φθόρος τοῖς πράγμασι συνέτυχε." ^18.65 Καὶ ὑπὸ τοὺς αὐτοὺς χρόνους ἕτερόν τι δεινὸν ἐθορύβει τοὺς ̓Ιουδαίους καὶ περὶ τὸ ἱερὸν τῆς ̓́Ισιδος τὸ ἐν ̔Ρώμῃ πράξεις αἰσχυνῶν οὐκ ἀπηλλαγμέναι συντυγχάνουσιν. καὶ πρότερον τοῦ τῶν ̓Ισιακῶν τολμήματος μνήμην ποιησάμενος οὕτω μεταβιβῶ τὸν λόγον ἐπὶ τὰ ἐν τοῖς ̓Ιουδαίοις γεγονότα.' "^18.159 καὶ τότε μὲν πείσεσθαι τοῖς κεκελευσμένοις προσποιητὸς ἦν, νυκτὸς δ' ἐπιγενομένης κόψας τὰ ἀπόγεια ᾤχετο ἐπ' ̓Αλεξανδρείας πλέων. ἔνθα ̓Αλεξάνδρου δεῖται τοῦ ἀλαβάρχου μυριάδας εἴκοσι δάνειον αὐτῷ δοῦναι. ὁ δ' ἐκείνῳ μὲν οὐκ ἂν ἔφη παρασχεῖν, Κύπρῳ δὲ οὐκ ἠρνεῖτο τήν τε φιλανδρίαν αὐτῆς καταπεπληγμένος καὶ τὴν λοιπὴν ἅπασαν ἀρετήν." ^18.237 διελθουσῶν μέντοι οὐ πολλῶν ἡμερῶν μεταπεμψάμενος αὐτὸν εἰς τὸν οἶκον ἀποκείρει τε αὐτὸν καὶ μεταμφιέννυσιν, εἶτα δὲ τὸ διάδημα περιτίθησιν τῇ κεφαλῇ καὶ βασιλέα καθίστησιν αὐτὸν τῆς Φιλίππου τετραρχίας δωρησάμενος αὐτῷ καὶ τὴν Λυσανίου τετραρχίαν, ἀλλάττει τε σιδηρᾷ ἁλύσει χρυσῆν ἰσόσταθμον. ἱππάρχην δὲ ἐπὶ τῆς ̓Ιουδαίας ἐκπέμπει Μάρυλλον. ^18.252 τοῦ δέ, οὐ γὰρ ἦν ἕτερα εἰπεῖν διὰ τὸ ἀντιφθέγξασθαι τὴν ἀλήθειαν, εἰπόντος εἶναι τὰ ὅπλα, πιστὰ ἡγούμενος εἶναι τὰ ἐπὶ τῇ ἀποστάσει κατηγορούμενα, τὴν τετραρχίαν ἀφελόμενος αὐτὸν προσθήκην τῇ ̓Αγρίππου βασιλείᾳ ποιεῖται καὶ τὰ χρήματα ὁμοίως τῷ ̓Αγρίππᾳ δίδωσιν, αὐτὸν δὲ φυγῇ ἀιδίῳ ἐζημίωσεν ἀποδείξας οἰκητήριον αὐτοῦ Λούγδουνον πόλιν τῆς Γαλλίας. ^19.345 εὐθὺς δὲ οἱ κόλακες τὰς οὐδὲ ἐκείνῳ πρὸς ἀγαθοῦ ἄλλος ἄλλοθεν φωνὰς ἀνεβόων, θεὸν προσαγορεύοντες εὐμενής τε εἴης ἐπιλέγοντες, “εἰ καὶ μέχρι νῦν ὡς ἄνθρωπον ἐφοβήθημεν,' "^19.346 ἀλλὰ τοὐντεῦθεν κρείττονά σε θνητῆς φύσεως ὁμολογοῦμεν.” οὐκ ἐπέπληξεν τούτοις ὁ βασιλεὺς οὐδὲ τὴν κολακείαν ἀσεβοῦσαν ἀπετρίψατο. ἀνακύψας δ' οὖν μετ' ὀλίγον τὸν βουβῶνα τῆς ἑαυτοῦ κεφαλῆς ὑπερκαθιζόμενον εἶδεν ἐπὶ σχοινίου τινός. ἄγγελον τοῦτον εὐθὺς ἐνόησεν κακῶν εἶναι τὸν καί ποτε τῶν ἀγαθῶν γενόμενον, καὶ διακάρδιον ἔσχεν ὀδύνην, ἄθρουν δ' αὐτῷ τῆς κοιλίας προσέφυσεν ἄλγημα μετὰ σφοδρότητος ἀρξάμενον." "^19.347 ἀναθορὼν οὖν πρὸς τοὺς φίλους, “ὁ θεὸς ὑμῖν ἐγώ, φησίν, ἤδη καταστρέφειν ἐπιτάττομαι τὸν βίον, παραχρῆμα τῆς εἱμαρμένης τὰς ἄρτι μου κατεψευσμένας φωνὰς ἐλεγχούσης: ὁ κληθεὶς ἀθάνατος ὑφ' ὑμῶν ἤδη θανεῖν ἀπάγομαι. δεκτέον δὲ τὴν πεπρωμένην, ᾗ θεὸς βεβούληται: καὶ γὰρ βεβιώκαμεν οὐδαμῇ φαύλως, ἀλλ' ἐπὶ τῆς μακαριζομένης λαμπρότητος.”" "^19.348 ταῦθ' ἅμα λέγων ἐπιτάσει τῆς ὀδύνης κατεπονεῖτο: μετὰ σπουδῆς οὖν εἰς τὸ βασίλειον ἐκομίσθη καὶ διῇξε λόγος εἰς πάντας, ὡς ἔχοι τοῦ τεθνάναι παντάπασι μετ' ὀλίγον." "^19.349 ἡ πληθὺς δ' αὐτίκα σὺν γυναιξὶν καὶ παισὶν ἐπὶ σάκκων καθεσθεῖσα τῷ πατρίῳ νόμῳ τὸν θεὸν ἱκέτευεν ὑπὲρ τοῦ βασιλέως, οἰμωγῆς δὲ πάντ' ἦν ἀνάπλεα καὶ θρήνων. ἐν ὑψηλῷ δ' ὁ βασιλεὺς δωματίῳ κατακείμενος καὶ κάτω βλέπων αὐτοὺς πρηνεῖς καταπίπτοντας ἄδακρυς οὐδ' αὐτὸς διέμενεν." ^20.13 κἀκεῖθεν εἰς κώμην τινὰ παραγενόμενος Λύδδαν πόλεως τὸ μέγεθος οὐκ ἀποδέουσαν καθίσας ἐπὶ βήματος κἀκ δευτέρου τῶν Σαμαρέων διακούσας διδάσκεται παρά τινος Σαμαρέως, ὅτι τῶν ̓Ιουδαίων τις πρῶτος ὄνομα Δόητος καί τινες σὺν αὐτῷ νεωτερισταὶ τέσσαρες τὸν ἀριθμὸν πείσειαν τὸν ὄχλον ἐπὶ τῇ ̔Ρωμαίων ἀποστάσει. ^20.13 συγκατεθέμην δὲ τῇ γνώμῃ ταύτῃ πρῶτον διὰ τὸ ἐμαυτοῦ εὐσεβὲς καὶ τὸ βούλεσθαι ἑκάστους κατὰ τὰ πάτρια θρησκεύειν, ἔπειτα δὲ εἰδώς, ὅτι καὶ αὐτῷ βασιλεῖ ̔Ηρώδῃ καὶ ̓Αριστοβούλῳ τῷ νεωτέρῳ, ὧν τὴν πρὸς ἐμαυτὸν εὐσέβειαν καὶ τὴν περὶ ὑμᾶς γινώσκω σπουδήν * ταῦτα ποιήσας, πρὸς οὓς ἔστι μοι πλεῖστα δίκαια φιλίας κρατίστους ὄντας κἀμοὶ τιμίους. ^20.38 Πυθόμενος δὲ πάνυ τοῖς ̓Ιουδαίων ἔθεσιν χαίρειν τὴν μητέρα τὴν ἑαυτοῦ ἔσπευσε καὶ αὐτὸς εἰς ἐκεῖνα μεταθέσθαι, νομίζων τε μὴ ἂν εἶναι βεβαίως ̓Ιουδαῖος, εἰ μὴ περιτέμνοιτο, πράττειν ἦν ἕτοιμος.' "^20.39 μαθοῦσα δ' ἡ μήτηρ κωλύειν ἐπειρᾶτο ἐπιφέρειν αὐτῷ κίνδυνον λέγουσα: βασιλέα γὰρ εἶναι, καὶ καταστήσειν εἰς πολλὴν δυσμένειαν τοὺς ὑπηκόους μαθόντας, ὅτι ξένων ἐπιθυμήσειεν καὶ ἀλλοτρίων αὐτοῖς ἐθῶν, οὐκ ἀνέξεσθαί τε βασιλεύοντος αὐτῶν ̓Ιουδαίου." "^20.41 δεδοικέναι γὰρ ἔλεγεν, μὴ τοῦ πράγματος ἐκδήλου πᾶσιν γενομένου κινδυνεύσειε τιμωρίαν ὑποσχεῖν ὡς αὐτὸς αἴτιος τούτων καὶ διδάσκαλος τῷ βασιλεῖ ἀπρεπῶν ἔργων γενόμενος, δυνάμενον δ' αὐτὸν ἔφη καὶ χωρὶς τῆς περιτομῆς τὸ θεῖον σέβειν, εἴγε πάντως κέκρικε ζηλοῦν τὰ πάτρια τῶν ̓Ιουδαίων: τοῦτ' εἶναι κυριώτερον τοῦ περιτέμνεσθαι:" "^20.42 συγγνώμην δ' ἕξειν αὐτῷ καὶ τὸν θεὸν φήσαντος μὴ πράξαντι τὸ ἔργον δι' ἀνάγκην καὶ τὸν ἐκ τῶν ὑπηκόων φόβον, ἐπείσθη μὲν τότε τοῖς λόγοις ὁ βασιλεύς." '^20.43 μετὰ ταῦτα δέ, τὴν γὰρ ἐπιθυμίαν οὐκ ἐξεβεβλήκει παντάπασιν, ̓Ιουδαῖός τις ἕτερος ἐκ τῆς Γαλιλαίας ἀφικόμενος ̓Ελεάζαρος ὄνομα πάνυ περὶ τὰ πάτρια δοκῶν ἀκριβὴς εἶναι προετρέψατο πρᾶξαι τοὖργον.' "^20.44 ἐπεὶ γὰρ εἰσῆλθεν ἀσπασόμενος αὐτὸν καὶ κατέλαβε τὸν Μωυσέος νόμον ἀναγινώσκοντα, “λανθάνεις, εἶπεν, ὦ βασιλεῦ, τὰ μέγιστα τοὺς νόμους καὶ δι' αὐτῶν τὸν θεὸν ἀδικῶν: οὐ γὰρ ἀναγινώσκειν σε δεῖ μόνον αὐτούς, ἀλλὰ καὶ πρότερον τὰ προστασσόμενα ποιεῖν ὑπ' αὐτῶν." "^20.45 μέχρι τίνος ἀπερίτμητος μενεῖς; ἀλλ' εἰ μήπω τὸν περὶ τούτου νόμον ἀνέγνως, ἵν' εἰδῇς τίς ἐστιν ἡ ἀσέβεια, νῦν ἀνάγνωθι.”" "^20.46 ταῦτα ἀκούσας ὁ βασιλεὺς οὐχ ὑπερεβάλετο τὴν πρᾶξιν, μεταστὰς δ' εἰς ἕτερον οἴκημα καὶ τὸν ἰατρὸν εἰσκαλεσάμενος τὸ προσταχθὲν ἐτέλει καὶ μεταπεμψάμενος τήν τε μητέρα καὶ τὸν διδάσκαλον ̓Ανανίαν ἐσήμαινεν αὐτὸν πεπραχέναι τοὖργον." "^20.47 τοὺς δ' ἔκπληξις εὐθὺς ἔλαβεν καὶ φόβος οὔτι μέτριος, μὴ τῆς πράξεως εἰς ἔλεγχον ἐλθούσης κινδυνεύσειεν μὲν ὁ βασιλεὺς τὴν ἀρχὴν ἀποβαλεῖν οὐκ ἀνασχομένων τῶν ὑπηκόων ἄρχειν αὐτῶν ἄνδρα τῶν παρ' ἑτέροις ζηλωτὴν ἐθῶν, κινδυνεύσειαν δὲ καὶ αὐτοὶ τῆς αἰτίας ἐπ' αὐτοῖς ἐνεχθείσης." "^20.48 θεὸς δ' ἦν ὁ κωλύσων ἄρα τοὺς ἐκείνων φόβους ἐλθεῖν ἐπὶ τέλος: πολλοῖς γὰρ αὐτόν τε τὸν ̓Ιζάτην περιπεσόντα κινδύνοις καὶ παῖδας τοὺς ἐκείνου διέσωσεν ἐξ ἀμηχάνων πόρον εἰς σωτηρίαν παρασχών, ἐπιδεικνὺς ὅτι τοῖς εἰς αὐτὸν ἀποβλέπουσιν καὶ μόνῳ πεπιστευκόσιν ὁ καρπὸς οὐκ ἀπόλλυται ὁ τῆς εὐσεβείας. ἀλλὰ ταῦτα μὲν ὕστερον ἀπαγγελοῦμεν." ^20.103 ὁ δὲ τῆς Χαλκίδος βασιλεὺς ̔Ηρώδης μεταστήσας τῆς ἀρχιερωσύνης ̓Ιώσηπον τὸν τοῦ Καμοιδὶ τὴν διαδοχὴν τῆς τιμῆς ̓Ανανίᾳ τῷ τοῦ Νεβεδαίου δίδωσιν. Τιβερίῳ δὲ ̓Αλεξάνδρῳ Κουμανὸς ἀφίκετο διάδοχος. ^20.122 Κουμανὸς δὲ τῆς πράξεως εἰς αὐτὸν ἀφικομένης ἀναλαβὼν τὴν τῶν Σεβαστηνῶν ἴλην καὶ πεζῶν τέσσαρα τάγματα τούς τε Σαμαρεῖς καθοπλίσας ἐξῆλθεν ἐπὶ τοὺς ̓Ιουδαίους, καὶ συμβαλὼν πολλοὺς μὲν αὐτῶν ἀπέκτεινεν πλείους δὲ ζῶντας ἔλαβεν. ^20.131 κἀκείνους μὲν ὁ Κουαδρᾶτος ἀνελεῖν προσέταξεν, τοὺς δὲ περὶ ̓Ανανίαν τὸν ἀρχιερέα καὶ τὸν στρατηγὸν ̓́Ανανον δήσας εἰς ̔Ρώμην ἀνέπεμψεν περὶ τῶν πεπραγμένων λόγον ὑφέξοντας Κλαυδίῳ Καίσαρι.' "^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." ^20.145 Βερενίκη δὲ μετὰ τὴν ̔Ηρώδου τελευτήν, ὃς αὐτῆς ἀνὴρ καὶ θεῖος ἐγεγόνει, πολὺν χρόνον ἐπιχηρεύσασα, φήμης ἐπισχούσης, ὅτι τἀδελφῷ συνείη, πείθει Πολέμωνα, Κιλικίας δὲ ἦν οὗτος βασιλεύς, περιτεμόμενον ἀγαγέσθαι πρὸς γάμον αὐτήν: οὕτως γὰρ ἐλέγξειν ᾤετο ψευδεῖς τὰς διαβολάς. ^20.159 καὶ τὸν ̓Αγρίππαν δὲ δωρεῖται μοίρᾳ τινὶ τῆς Γαλιλαίας ὁ Καῖσαρ Τιβεριάδα καὶ Ταριχέας ὑπακούειν αὐτῷ κελεύσας, δίδωσι δὲ καὶ ̓Ιουλιάδα πόλιν τῆς Περαίας καὶ κώμας τὰς περὶ αὐτὴν δεκατέσσαρας. ^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. ^20.174 ταῦτα ἀκούσαντες οἱ τῆς χώρας ἔπαρχοι λαβόντες ἀμφοτέρωθεν τοὺς αἰτίους τῆς στάσεως πληγαῖς ᾐκίσαντο καὶ τὴν ταραχὴν οὕτω κατέστειλαν πρὸς ὀλίγον. ^20.175 πάλιν γὰρ οἱ κατὰ τὴν πόλιν ̓Ιουδαῖοι τῷ πλούτῳ θαρροῦντες καὶ διὰ τοῦτο καταφρονοῦντες τῶν Σύρων ἐβλασφήμουν εἰς αὐτοὺς ἐρεθίσειν προσδοκῶντες.' "^20.176 οἱ δὲ χρήμασιν μὲν ἡττώμενοι, μέγα δὲ φρονοῦντες ἐπὶ τῷ τοὺς πλείστους τῶν ὑπὸ ̔Ρωμαίοις ἐκεῖ στρατευομένων Καισαρεῖς εἶναι καὶ Σεβαστηνοὺς μέχρι μέν τινος καὶ αὐτοὶ τοὺς ̓Ιουδαίους λόγῳ ὕβριζον, εἶτα λίθοις ἀλλήλους ἔβαλλον, ἕως πολλοὺς παρ' ἀμφότερα τρωθῆναί τε καὶ πεσεῖν συνέβη: νικῶσί γε μὴν ̓Ιουδαῖοι." "^20.177 Φῆλιξ δ' ὡς ἐθεάσατο φιλονεικίαν ἐν πολέμου τρόπῳ γενομένην προπηδήσας παύεσθαι τοὺς ̓Ιουδαίους παρεκάλει, μὴ πειθομένοις δὲ τοὺς στρατιώτας ὁπλίσας ἐπαφίησι καὶ πολλοὺς μὲν αὐτῶν ἀνεῖλεν, πλείους δὲ ζῶντας ἔλαβεν, οἰκίας δέ τινας τῶν ἐν τῇ πόλει πολλῶν πάνυ χρημάτων γεμούσας διαρπάζειν ἐφῆκεν." ^20.179 Κατὰ τοῦτον τὸν καιρὸν ὁ βασιλεὺς ̓Αγρίππας δίδωσιν τὴν ἀρχιερωσύνην ̓Ισμαήλῳ: Φαβεῖ παῖς οὗτος ἦν. ^20.185 ̓Αφικομένου δὲ εἰς τὴν ̓Ιουδαίαν Φήστου συνέβαινεν τὴν ̓Ιουδαίαν ὑπὸ τῶν λῃστῶν κακοῦσθαι τῶν κωμῶν ἁπασῶν ἐμπιπραμένων τε καὶ διαρπαζομένων. ^20.197 Πέμπει δὲ Καῖσαρ ̓Αλβῖνον εἰς τὴν ̓Ιουδαίαν ἔπαρχον Φήστου τὴν τελευτὴν πυθόμενος. ὁ δὲ βασιλεὺς ἀφείλετο μὲν τὸν ̓Ιώσηπον τὴν ἱερωσύνην, τῷ δὲ ̓Ανάνου παιδὶ καὶ αὐτῷ ̓Ανάνῳ λεγομένῳ τὴν διαδοχὴν τῆς ἀρχῆς ἔδωκεν.' "^20.205 ὁ δὲ ἀρχιερεὺς ̓Ανανίας καθ' ἑκάστην ἡμέραν ἐπὶ μέγα προύκοπτε δόξης καὶ τῆς παρὰ τῶν πολιτῶν εὐνοίας τε καὶ τιμῆς ἠξιοῦτο λαμπρῶς: ἦν γὰρ χρημάτων ποριστικός: καθ' ἡμέραν γοῦν τὸν ̓Αλβῖνον καὶ τὸν ἀρχιερέα δώροις ἐθεράπευεν." "^20.206 εἶχεν δ' οἰκέτας πάνυ μοχθηρούς, οἳ συναναστρεφόμενοι τοῖς θρασυτάτοις ἐπὶ τὰς ἅλωνας πορευόμενοι τὰς τῶν ἱερέων δεκάτας ἐλάμβανον βιαζόμενοι καὶ τοὺς μὴ διδόντας οὐκ ἀπείχοντο τύπτειν," '^20.207 οἵ τε ἀρχιερεῖς ὅμοια τοῖς ἐκείνου δούλοις ἔπρασσον μηδενὸς κωλύειν δυναμένου. καὶ τῶν ἱερέων τοὺς πάλαι ταῖς δεκάταις τρεφομένους τότε συνέβαινε θνήσκειν τροφῆς ἀπορίᾳ. ^20.213 λαμβάνει δὲ καὶ ̓Ιησοῦς ὁ τοῦ Γαμαλιήλου τὴν διαδοχὴν τῆς ἀρχιερωσύνης παρὰ τοῦ βασιλέως ̓Ιησοῦν ἀφελομένου τὸν τοῦ Δαμναίου, καὶ διὰ τοῦτο στάσις αὐτῶν πρὸς ἀλλήλους ἐγένετο: σύστημα γὰρ τῶν θρασυτάτων ποιησάμενοι πολλάκις μέχρι λίθων βολῆς ἀπὸ τῶν βλασφημιῶν ἐξέπιπτον. ὑπερεῖχεν δὲ ̓Ανανίας τῷ πλούτῳ προσαγόμενος τοὺς λαμβάνειν ἑτοίμους.' "^20.216 Τῶν δὲ Λευιτῶν, φυλὴ δ' ἐστὶν αὕτη, ὅσοιπερ ἦσαν ὑμνῳδοὶ πείθουσι τὸν βασιλέα καθίσαντα συνέδριον φορεῖν αὐτοῖς ἐπίσης τοῖς ἱερεῦσιν ἐπιτρέψαι λινῆν στολήν: πρέπειν γὰρ αὐτοῦ τοῖς τῆς ἀρχῆς χρόνοις ἔφασκον ἀφ' ὧν μνημονευθήσεται καινοποιεῖν." ^20.219 ̓́Ηδη δὲ τότε καὶ τὸ ἱερὸν ἐτετέλεστο. βλέπων οὖν ὁ δῆμος ἀργήσαντας τοὺς τεχνίτας ὑπὲρ μυρίους καὶ ὀκτακισχιλίους ὄντας καὶ μισθοφορίας ἐνδεεῖς ἐσομένους διὰ τὸ τὴν τροφὴν ἐκ τῆς κατὰ τὸ ἱερὸν ἐργασίας πορίζεσθαι,' "^20.221 ἦν δὲ ἡ στοὰ τοῦ μὲν ἔξωθεν ἱεροῦ, κειμένη δ' ἐν φάραγγι βαθείᾳ τετρακοσίων πηχῶν τοὺς τοίχους ἔχουσα ἐκ λίθου τετραγώνου κατεσκεύαστο καὶ λευκοῦ πάνυ, τὸ μὲν μῆκος ἑκάστου λίθου πήχεις εἴκοσι, τὸ δὲ ὕψος ἕξ, ἔργον Σολόμωνος τοῦ βασιλέως πρώτου δειμαμένου τὸ σύμπαν ἱερόν." "^20.222 ὁ βασιλεὺς δ', ἐπεπίστευτο γὰρ ὑπὸ Κλαυδίου Καίσαρος τὴν ἐπιμέλειαν τοῦ ἱεροῦ, λογισάμενος παντὸς μὲν ἔργου τὴν καθαίρεσιν εἶναι ῥᾳδίαν δυσχερῆ δὲ τὴν κατασκευήν, ἐπὶ δὲ τῆς στοᾶς ταύτης καὶ μᾶλλον, χρόνου τε γὰρ καὶ πολλῶν χρημάτων εἰς τοὖργον δεήσειν, ἠρνήσατο μὲν περὶ τούτου δεομένοις, καταστορέσαι δὲ λευκῷ λίθῳ τὴν πόλιν οὐκ ἐκώλυσεν." "^20.244 ἔτει δὲ τρίτῳ τῆς βασιλείας καὶ πρὸς μησὶν τοῖς ἴσοις Πομπήιος ἐλθὼν καὶ τὴν τῶν ̔Ιεροσολυμιτῶν πόλιν κατὰ κράτος ἑλὼν αὐτὸν μὲν εἰς ̔Ρώμην μετὰ τῶν τέκνων δήσας ἔπεμψεν, τῷ δ' ̔Υρκανῷ πάλιν τὴν ἀρχιερωσύνην ἀποδοὺς τὴν μὲν τοῦ ἔθνους προστασίαν ἐπέτρεψεν, διάδημα δὲ φορεῖν ἐκώλυσεν." ^20.261 τηρῆσαι δὲ πεπείραμαι καὶ τὴν τῶν ἀρχιερέων ἀναγραφὴν τῶν ἐν δισχιλίοις ἔτεσι γενομένων. ἀπλανῆ δὲ πεποίημαι καὶ τὴν περὶ τοὺς βασιλεῖς διαδοχὴν τὰς πράξεις αὐτῶν καὶ τὰς πολιτείας ἀπαγγέλλων μοναρχῶν τε δυναστείας, ὡς αἱ ἱεραὶ βίβλοι περὶ πάντων ἔχουσι τὴν ἀναγραφήν: τοῦτο γὰρ ποιήσειν ἐν ἀρχῇ τῆς ἱστορίας ἐπηγγειλάμην.' " None

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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, ^1.14 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. ^4.198 Now part of our constitution will include the laws that belong to our political state. As for those laws which Moses left concerning our common conversation and intercourse one with another, I have reserved that for a discourse concerning our manner of life, and the occasions of those laws; which I propose to myself, with God’s assistance, to write, after I have finished the work I am now upon. ^10.269 He also wrote and left behind him what made manifest the accuracy and undeniable veracity of his predictions; for he saith, that when he was in Susa, the metropolis of Persia, and went out into the field with his companions, there was, on the sudden, a motion and concussion of the earth, and that he was left alone by himself, his friends fleeing away from him, and that he was disturbed, and fell on his face, and on his two hands, and that a certain person touched him, and, at the same time, bid him rise, and see what would befall his countrymen after many generations. ^10.276 And indeed it so came to pass, that our nation suffered these things under Antiochus Epiphanes, according to Daniel’s vision, and what he wrote many years before they came to pass. In the very same manner Daniel also wrote concerning the Roman government, and that our country should be made desolate by them. ^10.277 All these things did this man leave in writing, as God had showed them to him, insomuch that such as read his prophecies, and see how they have been fulfilled, would wonder at the honor wherewith God honored Daniel; and may thence discover how the Epicureans are in an error, ^10.278 who cast Providence out of human life, and do not believe that God takes care of the affairs of the world, nor that the universe is governed and continued in being by that blessed and immortal nature, but say that the world is carried along of its own accord, without a ruler and a curator; ^10.279 which, were it destitute of a guide to conduct it, as they imagine, it would be like ships without pilots, which we see drowned by the winds, or like chariots without drivers, which are overturned; so would the world be dashed to pieces by its being carried without a Providence, and so perish, and come to nought. ^10.281 Now as to myself, I have so described these matters as I have found them and read them; but if any one is inclined to another opinion about them, let him enjoy his different sentiments without any blame from me. ^11.111 So these men offered the largest sacrifices on these accounts, and used great magnificence in the worship of God, and dwelt in Jerusalem, and made use of a form of government that was aristocratical, but mixed with an oligarchy, for the high priests were at the head of their affairs, until the posterity of the Asamoneans set up kingly government; ^12.7 This is what Agatharchides relates of our nation. But when Ptolemy had taken a great many captives, both from the mountainous parts of Judea, and from the places about Jerusalem and Samaria, and the places near Mount Gerizzim, he led them all into Egypt, and settled them there. ^12.7 for there was made a plate of gold four fingers broad, through the entire breadth of the table, into which they inserted the feet, and then fastened them to the table by buttons and button-holes, at the place where the crown was situate, that so on what side soever of the table one should stand, it might exhibit the very same view of the exquisite workmanship, and of the vast expenses bestowed upon it: ^12.8 And as he knew that the people of Jerusalem were most faithful in the observation of oaths and covets; and this from the answer they made to Alexander, when he sent an embassage to them, after he had beaten Darius in battle; so he distributed many of them into garrisons, and at Alexandria gave them equal privileges of citizens with the Macedonians themselves; and required of them to take their oaths, that they would keep their fidelity to the posterity of those who committed these places to their care. ^12.8 while small shields, made of stones, beautiful in their kind, and of four fingers’ depth, filled up the middle parts. About the top of the basin were wreathed the leaves of lilies, and of the convolvulus, and the tendrils of vines in a circular manner. ^12.9 Nay, there were not a few other Jews who, of their own accord, went into Egypt, as invited by the goodness of the soil, and by the liberality of Ptolemy. ^12.9 and when they had taken off the covers wherein they were wrapt up, they showed him the membranes. So the king stood admiring the thinness of those membranes, and the exactness of the junctures, which could not be perceived; (so exactly were they connected one with another;) and this he did for a considerable time. He then said that he returned them thanks for coming to him, and still greater thanks to him that sent them; and, above all, to that God whose laws they appeared to be. ^12.41 He also gave order to those who had the custody of the chest that contained those stones, to give the artificers leave to choose out what sorts of them they pleased. He withal appointed, that a hundred talents in money should be sent to the temple for sacrifices, and for other uses. ^12.41 upon whose fall the army did not stay; but when they had lost their general, they were put to flight, and threw down their arms. Judas also pursued them and slew them, and gave notice by the sound of the trumpets to the neighboring villages that he had conquered the enemy; ^12.42 1. But when Demetrius was informed of the death of Nicanor, and of the destruction of the army that was with him, he sent Bacchides again with an army into Judea, ^12.42 Now I will give a description of these vessels, and the manner of their construction, but not till after I have set down a copy of the epistle which was written to Eleazar the high priest, who had obtained that dignity on the occasion following: ^12.61 And when he was informed how large that was which was already there, and that nothing hindered but a larger might be made, he said that he was willing to have one made that should be five times as large as the present table; but his fear was, that it might be then useless in their sacred ministrations by its too great largeness; for he desired that the gifts he presented them should not only be there for show, but should be useful also in their sacred ministrations. ^12.62 According to which reasoning, that the former table was made of so moderate a size for use, and not for want of gold, he resolved that he would not exceed the former table in largeness; but would make it exceed it in the variety and elegancy of its materials. ^12.63 And as he was sagacious in observing the nature of all things, and in having a just notion of what was new and surprising, and where there was no sculptures, he would invent such as were proper by his own skill, and would show them to the workmen, he commanded that such sculptures should now be made, and that those which were delineated should be most accurately formed by a constant regard to their delineation. ^12.64 9. When therefore the workmen had undertaken to make the table, they framed it in length two cubits and a half, in breadth one cubit, and in height one cubit and a half; and the entire structure of the work was of gold. They withal made a crown of a hand-breadth round it, with wave-work wreathed about it, and with an engraving which imitated a cord, and was admirably turned on its three parts; ^12.65 for as they were of a triangular figure, every angle had the same disposition of its sculptures, that when you turned them about, the very same form of them was turned about without any variation. Now that part of the crown-work that was enclosed under the table had its sculptures very beautiful; but that part which went round on the outside was more elaborately adorned with most beautiful ornaments, because it was exposed to sight, and to the view of the spectators; ^12.66 for which reason it was that both those sides which were extant above the rest were acute, and none of the angles, which we before told you were three, appeared less than another, when the table was turned about. Now into the cordwork thus turned were precious stones inserted, in rows parallel one to the other, enclosed in golden buttons, which had ouches in them; ^12.67 but the parts which were on the side of the crown, and were exposed to the sight, were adorned with a row of oval figures obliquely placed, of the most excellent sort of precious stones, which imitated rods laid close, and encompassed the table round about. ^12.68 But under these oval figures, thus engraven, the workmen had put a crown all round it, where the nature of all sorts of fruit was represented, insomuch that the bunches of grapes hung up. And when they had made the stones to represent all the kinds of fruit before mentioned, and that each in its proper color, they made them fast with gold round the whole table. ^12.69 The like disposition of the oval figures, and of the engraved rods, was framed under the crown, that the table might on each side show the same appearance of variety and elegancy of its ornaments; so that neither the position of the wave-work nor of the crown might be different, although the table were turned on the other side, but that the prospect of the same artificial contrivances might be extended as far as the feet; ^12.71 but upon the table itself they engraved a meander, inserting into it very valuable stones in the middle like stars, of various colors; the carbuncle and the emerald, each of which sent out agreeable rays of light to the spectators; with such stones of other sorts also as were most curious and best esteemed, as being most precious in their kind. ^12.72 Hard by this meander a texture of net-work ran round it, the middle of which appeared like a rhombus, into which were inserted rock-crystal and amber, which, by the great resemblance of the appearance they made, gave wonderful delight to those that saw them. ^12.73 The chapiters of the feet imitated the first buddings of lilies, while their leaves were bent and laid under the table, but so that the chives were seen standing upright within them. ^12.74 Their bases were made of a carbuncle; and the place at the bottom, which rested on that carbuncle, was one palm deep, and eight fingers in breadth. ^12.75 Now they had engraven upon it with a very fine tool, and with a great deal of pains, a branch of ivy and tendrils of the vine, sending forth clusters of grapes, that you would guess they were nowise different from real tendrils; for they were so very thin, and so very far extended at their extremities, that they were moved with the wind, and made one believe that they were the product of nature, and not the representation of art. ^12.76 They also made the entire workmanship of the table appear to be threefold, while the joints of the several parts were so united together as to be invisible, and the places where they joined could not be distinguished. Now the thickness of the table was not less than half a cubit. ^12.77 So that this gift, by the king’s great generosity, by the great value of the materials, and the variety of its exquisite structure, and the artificer’s skill in imitating nature with graying tools, was at length brought to perfection, while the king was very desirous, that though in largeness it were not to be different from that which was already dedicated to God, yet that in exquisite workmanship, and the novelty of the contrivances, and in the splendor of its construction, it should far exceed it, and be more illustrious than that was. ^12.78 10. Now of the cisterns of gold there were two, whose sculpture was of scale-work, from its basis to its belt-like circle, with various sorts of stones enchased in the spiral circles. ^12.79 Next to which there was upon it a meander of a cubit in height; it was composed of stones of all sorts of colors. And next to this was the rod-work engraven; and next to that was a rhombus in a texture of net-work, drawn out to the brim of the basin, ^12.81 And this was the construction of the two cisterns of gold, each containing two firkins. But those which were of silver were much more bright and splendid than looking-glasses, and you might in them see the images that fell upon them more plainly than in the other. ^12.82 The king also ordered thirty vials; those of which the parts that were of gold, and filled up with precious stones, were shadowed over with the leaves of ivy and of vines, artificially engraven. ^12.83 And these were the vessels that were after an extraordinary manner brought to this perfection, partly by the skill of the workmen, who were admirable in such fine work, but much more by the diligence and generosity of the king, ^12.84 who not only supplied the artificers abundantly, and with great generosity, with what they wanted, but he forbade public audiences for the time, and came and stood by the workmen, and saw the whole operation. And this was the cause why the workmen were so accurate in their performance, because they had regard to the king, and to his great concern about the vessels, and so the more indefatigably kept close to the work. ^12.103 Accordingly, when three days were over, Demetrius took them, and went over the causeway seven furlongs long: it was a bank in the sea to an island. And when they had gone over the bridge, he proceeded to the northern parts, and showed them where they should meet, which was in a house that was built near the shore, and was a quiet place, and fit for their discoursing together about their work. ^12.138 “King Antiochus To Ptolemy, Sendeth Greeting.12.139 we have thought fit to reward them, and to retrieve the condition of their city, which hath been greatly depopulated by such accidents as have befallen its inhabitants, and to bring those that have been scattered abroad back to the city. ^12.141 And these payments I would have fully paid them, as I have sent orders to you. I would also have the work about the temple finished, and the cloisters, and if there be any thing else that ought to be rebuilt. And for the materials of wood, let it be brought them out of Judea itself and out of the other countries, and out of Libanus tax free; and the same I would have observed as to those other materials which will be necessary, in order to render the temple more glorious; ^12.142 and let all of that nation live according to the laws of their own country; and let the senate, and the priests, and the scribes of the temple, and the sacred singers, be discharged from poll-money and the crown tax and other taxes also. ^12.143 And that the city may the sooner recover its inhabitants, I grant a discharge from taxes for three years to its present inhabitants, and to such as shall come to it, until the month Hyperberetus. ^12.144 We also discharge them for the future from a third part of their taxes, that the losses they have sustained may be repaired. And all those citizens that have been carried away, and are become slaves, we grant them and their children their freedom, and give order that their substance be restored to them.” ^12.145 4. And these were the contents of this epistle. He also published a decree through all his kingdom in honor of the temple, which contained what follows: “It shall be lawful for no foreigner to come within the limits of the temple round about; which thing is forbidden also to the Jews, unless to those who, according to their own custom, have purified themselves. ^12.146 Nor let any flesh of horses, or of mules, or of asses, he brought into the city, whether they be wild or tame; nor that of leopards, or foxes, or hares; and, in general, that of any animal which is forbidden for the Jews to eat. Nor let their skins be brought into it; nor let any such animal be bred up in the city. Let them only be permitted to use the sacrifices derived from their forefathers, with which they have been obliged to make acceptable atonements to God. And he that transgresseth any of these orders, let him pay to the priests three thousand drachmae of silver.” ^12.274 But when they would not comply with their persuasions, but continued to be of a different mind, they fought against them on the Sabbath day, and they burnt them as they were in the caves, without resistance, and without so much as stopping up the entrances of the caves. And they avoided to defend themselves on that day, because they were not willing to break in upon the honor they owed the Sabbath, even in such distresses; for our law requires that we rest upon that day. ^12.275 There were about a thousand, with their wives and children, who were smothered and died in these caves; but many of those that escaped joined themselves to Mattathias, and appointed him to be their ruler, ^12.276 who taught them to fight, even on the Sabbath day; and told them that unless they would do so, they would become their own enemies, by observing the law so rigorously, while their adversaries would still assault them on this day, and they would not then defend themselves, and that nothing could then hinder but they must all perish without fighting. ^12.277 This speech persuaded them. And this rule continues among us to this day, that if there be a necessity, we may fight on Sabbath days. ^13.48 “King Demetrius to Jonathan, and to the nation of the Jews, sendeth greeting. Since you have preserved your friendship for us, and when you have been tempted by our enemies, you have not joined yourselves to them, I both commend you for this your fidelity, and exhort you to continue in the same disposition, for which you shall be repaid, and receive rewards from us; ^13.49 for I will free you from the greatest part of the tributes and taxes which you formerly paid to the kings my predecessors, and to myself; and I do now set you free from those tributes which you have ever paid; and besides, I forgive you the tax upon salt, and the value of the crowns which you used to offer to me and instead of the third part of the fruits of the field, and the half of the fruits of the trees, I relinquish my part of them from this day: ^13.51 I will also that the city of Jerusalem be holy and inviolable, and free from the tithe, and from the taxes, unto its utmost bounds. And I so far recede from my title to the citadel, as to permit Jonathan your high priest to possess it, that he may place such a garrison in it as he approves of for fidelity and good-will to himself, that they may keep it for us. ^13.52 I also make free all those Jews who have been made captives and slaves in my kingdom. I also give order that the beasts of the Jews be not pressed for our service; and let their sabbaths, and all their festivals, and three days before each of them, be free from any imposition. ^13.53 In the same manner, I set free the Jews that are inhabitants of my kingdom, and order that no injury be done them. I also give leave to such of them as are willing to list themselves in my army, that they may do it, and those as far as thirty thousand; which Jewish soldiers, wheresoever they go, shall have the same pay that my own army hath; and some of them I will place in my garrisons, and some as guards about mine own body, and as rulers over those that are in my court. ^13.54 I give them leave also to use the laws of their forefathers, and to observe them; and I will that they have power over the three toparchies that are added to Judea; and it shall be in the power of the high priest to take care that no one Jew shall have any other temple for worship but only that at Jerusalem. ^13.55 I bequeath also, out of my own revenues, yearly, for the expenses about the sacrifices, one hundred and fifty thousand drachmae; and what money is to spare, I will that it shall be your own. I also release to you those ten thousand drachmae which the kings received from the temple, because they appertain to the priests that minister in that temple. ^13.56 And whosoever shall fly to the temple at Jerusalem, or to the places thereto belonging, or who owe the king money, or are there on any other account, let them be set free, and let their goods be in safety. ^13.57 I also give you leave to repair and rebuild your temple, and that all be done at my expenses. I also allow you to build the walls of your city, and to erect high towers, and that they be erected at my charge. And if there be any fortified town that would be convenient for the Jewish country to have very strong, let it be so built at my expenses.” ^13.58 4. This was what Demetrius promised and granted to the Jews by this letter. But king Alexander raised a great army of mercenary soldiers, and of those that deserted to him out of Syria, and made an expedition against Demetrius. ^13.62 1. But then the son of Onias the high priest, who was of the same name with his father, and who fled to king Ptolemy, who was called Philometor, lived now at Alexandria, as we have said already. When this Onias saw that Judea was oppressed by the Macedonians and their kings, ^13.63 out of a desire to purchase to himself a memorial and eternal fame he resolved to send to king Ptolemy and queen Cleopatra, to ask leave of them that he might build a temple in Egypt like to that at Jerusalem, and might ordain Levites and priests out of their own stock. ^13.64 The chief reason why he was desirous so to do, was, that he relied upon the prophet Isaiah, who lived above six hundred years before, and foretold that there certainly was to be a temple built to Almighty God in Egypt by a man that was a Jew. Onias was elevated with this prediction, and wrote the following epistle to Ptolemy and Cleopatra: ^13.65 “Having done many and great things for you in the affairs of the war, by the assistance of God, and that in Celesyria and Phoenicia, I came at length with the Jews to Leontopolis, and to other places of your nation, ^13.66 where I found that the greatest part of your people had temples in an improper manner, and that on this account they bare ill-will one against another, which happens to the Egyptians by reason of the multitude of their temples, and the difference of opinions about divine worship. Now I found a very fit place in a castle that hath its name from the country Diana; this place is full of materials of several sorts, and replenished with sacred animals; ^13.67 I desire therefore that you will grant me leave to purge this holy place, which belongs to no master, and is fallen down, and to build there a temple to Almighty God, after the pattern of that in Jerusalem, and of the same dimensions, that may be for the benefit of thyself, and thy wife and children, that those Jews which dwell in Egypt may have a place whither they may come and meet together in mutual harmony one with another, and he subservient to thy advantages; ^13.68 for the prophet Isaiah foretold that, ‘there should be an altar in Egypt to the Lord God;’” and many other such things did he prophesy relating to that place. ^13.69 2. And this was what Onias wrote to king Ptolemy. Now any one may observe his piety, and that of his sister and wife Cleopatra, by that epistle which they wrote in answer to it; for they laid the blame and the transgression of the law upon the head of Onias. And this was their reply: ^13.71 But since thou sayest that Isaiah the prophet foretold this long ago, we give thee leave to do it, if it may be done according to your law, and so that we may not appear to have at all offended God herein.” ^13.72 3. So Onias took the place, and built a temple, and an altar to God, like indeed to that in Jerusalem, but smaller and poorer. I do not think it proper for me now to describe its dimensions or its vessels, which have been already described in my seventh book of the Wars of the Jews. ^13.73 However, Onias found other Jews like to himself, together with priests and Levites, that there performed divine service. But we have said enough about this temple. ^13.85 And when the captains had thus done, those that were prepared to accuse Jonathan, and who bore him ill-will, when they saw the honor that was done him by proclamation, and that by the king’s order, ran away, and were afraid lest some mischief should befall them. Nay, king Alexander was so very kind to Jonathan, that he set him down as the principal of his friends. ^13.113 Ptolemy came then to Antioch, and was made king by its inhabitants, and by the army; so that he was forced to put on two diadems, the one of Asia, the other of Egypt: ^13.257 Hyrcanus took also Dora and Marissa, cities of Idumea, and subdued all the Idumeans; and permitted them to stay in that country, if they would circumcise their genitals, and make use of the laws of the Jews; ^13.258 and they were so desirous of living in the country of their forefathers, that they submitted to the use of circumcision, and of the rest of the Jewish ways of living; at which time therefore this befell them, that they were hereafter no other than Jews. ^13.285 for Cleopatra the queen was at variance with her son Ptolemy, who was called Lathyrus, and appointed for her generals Chelcias and Aias, the sons of that Onias who built the temple in the prefecture of Heliopolis, like to that at Jerusalem, as we have elsewhere related. ^13.288 5. However, this prosperous state of affairs moved the Jews to envy Hyrcanus; but they that were the worst disposed to him were the Pharisees, who were one of the sects of the Jews, as we have informed you already. These have so great a power over the multitude, that when they say any thing against the king, or against the high priest, they are presently believed. ^13.289 Now Hyrcanus was a disciple of theirs, and greatly beloved by them. And when he once invited them to a feast, and entertained them very kindly, when he saw them in a good humor, he began to say to them, that they knew he was desirous to be a righteous man, and to do all things whereby he might please God, which was the profession of the Pharisees also. ^13.291 a man of an ill temper, and delighting in seditious practices. This man said, “Since thou desirest to know the truth, if thou wilt be righteous in earnest, lay down the high priesthood, and content thyself with the civil government of the people,” ^13.292 And when he desired to know for what cause he ought to lay down the high priesthood, the other replied, “We have heard it from old men, that thy mother had been a captive under the reign of Antiochus Epiphanes. “ This story was false, and Hyrcanus was provoked against him; and all the Pharisees had a very great indignation against him. ^13.293 6. Now there was one Jonathan, a very great friend of Hyrcanus’s, but of the sect of the Sadducees, whose notions are quite contrary to those of the Pharisees. He told Hyrcanus that Eleazar had cast such a reproach upon him, according to the common sentiments of all the Pharisees, and that this would be made manifest if he would but ask them the question, What punishment they thought this man deserved? ^13.294 for that he might depend upon it, that the reproach was not laid on him with their approbation, if they were for punishing him as his crime deserved. So the Pharisees made answer, that he deserved stripes and bonds, but that it did not seem right to punish reproaches with death. And indeed the Pharisees, even upon other occasions, are not apt to be severe in punishments. ^13.295 At this gentle sentence, Hyrcanus was very angry, and thought that this man reproached him by their approbation. It was this Jonathan who chiefly irritated him, and influenced him so far, ^13.296 that he made him leave the party of the Pharisees, and abolish the decrees they had imposed on the people, and to punish those that observed them. From this source arose that hatred which he and his sons met with from the multitude: ^13.297 but of these matters we shall speak hereafter. What I would now explain is this, that the Pharisees have delivered to the people a great many observances by succession from their fathers, which are not written in the laws of Moses; and for that reason it is that the Sadducees reject them, and say that we are to esteem those observances to be obligatory which are in the written word, but are not to observe what are derived from the tradition of our forefathers. ^13.298 And concerning these things it is that great disputes and differences have arisen among them, while the Sadducees are able to persuade none but the rich, and have not the populace obsequious to them, but the Pharisees have the multitude on their side. But about these two sects, and that of the Essenes, I have treated accurately in the second book of Jewish affairs. ^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.” ^13.334 4. But when Zoilus and the people of Gaza came to him, and desired his assistance, because their country was laid waste by the Jews, and by Alexander, Alexander raised the siege, for fear of Ptolemy: and when he had drawn off his army into his own country, he used a stratagem afterwards, by privately inviting Cleopatra to come against Ptolemy, but publicly pretending to desire a league of friendship and mutual assistance with him; ^13.382 nay, at length they reduced him to that degree of necessity, that he was forced to deliver back to the king of Arabia the land of Moab and Gilead, which he had subdued, and the places that were in them, that they might not join with them in the war against him, as they had done ten thousand other things that tended to affront and reproach him. ^13.397 in the country of Moab, Heshbon, and Medaba, Lemba, and Oronas, Gelithon, Zara, the valley of the Cilices, and Pella; which last they utterly destroyed, because its inhabitants would not bear to change their religious rites for those peculiar to the Jews. The Jews also possessed others of the principal cities of Syria, which had been destroyed. ^13.405 1. So Alexandra, when she had taken the fortress, acted as her husband had suggested to her, and spake to the Pharisees, and put all things into their power, both as to the dead body, and as to the affairs of the kingdom, and thereby pacified their anger against Alexander, and made them bear goodwill and friendship to him; ^13.406 who then came among the multitude, and made speeches to them, and laid before them the actions of Alexander, and told them that they had lost a righteous king; and by the commendation they gave him, they brought them to grieve, and to be in heaviness for him, so that he had a funeral more splendid than had any of the kings before him. ^13.407 Alexander left behind him two sons, Hyrcanus and Aristobulus, but committed the kingdom to Alexandra. Now, as to these two sons, Hyrcanus was indeed unable to manage public affairs, and delighted rather in a quiet life; but the younger, Aristobulus, was an active and a bold man; and for this woman herself, Alexandra, she was loved by the multitude, because she seemed displeased at the offenses her husband had been guilty of. ^13.408 2. So she made Hyrcanus high priest, because he was the elder, but much more because he cared not to meddle with politics, and permitted the Pharisees to do every thing; to whom also she ordered the multitude to be obedient. She also restored again those practices which the Pharisees had introduced, according to the traditions of their forefathers, and which her father-in-law, Hyrcanus, had abrogated. ^13.409 So she had indeed the name of the regent, but the Pharisees had the authority; for it was they who restored such as had been banished, and set such as were prisoners at liberty, and, to say all at once, they differed in nothing from lords. However, the queen also took care of the affairs of the kingdom, and got together a great body of mercenary soldiers, and increased her own army to such a degree, that she became terrible to the neighboring tyrants, and took hostages of them: ^13.411 till the men that were the most potent came into the palace, and Aristobulus with them, for he seemed to be displeased at what was done; and it appeared openly, that if he had an opportunity, he would not permit his mother to go on so. These put the queen in mind what great dangers they had gone through, and great things they had done, whereby they had demonstrated the firmness of their fidelity to their master, insomuch that they had received the greatest marks of favor from him; ^13.412 and they begged of her, that she would not utterly blast their hopes, as it now happened, that when they had escaped the hazards that arose from their open enemies, they were to be cut off at home by their private enemies, like brute beasts, without any help whatsoever. ^13.413 They said also, that if their adversaries would be satisfied with those that had been slain already, they would take what had been done patiently, on account of their natural love to their governors; but if they must expect the same for the future also, they implored of her a dismission from her service; for they could not bear to think of attempting any method for their deliverance without her, but would rather die willingly before the palace gate, in case she would not forgive them. ^13.414 And that it was a great shame, both for themselves and for the queen, that when they were neglected by her, they should come under the lash of her husband’s enemies; for that Aretas, the Arabian king, and the monarchs, would give any reward, if they could get such men as foreign auxiliaries, to whom their very names, before their voices be heard, may perhaps be terrible; ^13.415 but if they could not obtain this their second request, and if she had determined to prefer the Pharisees before them, they still insisted that she would place them every one in her fortresses; for if some fatal demon hath a constant spite against Alexander’s house, they would be willing to bear their part, and to live in a private station there. ^13.416 3. As these men said thus, and called upon Alexander’s ghost for commiseration of those already slain, and those in danger of it, all the bystanders brake out into tears. But Aristobulus chiefly made manifest what were his sentiments, and used many reproachful expressions to his mother, saying, ^13.432 and, indeed, her management during her administration while she was alive, was such as filled the palace after her death with calamities and disturbance. However, although this had been her way of governing, she preserved the nation in peace. And this is the conclusion of the affairs of, Alexandra. ^14.11 2. And let no one wonder that there was so much wealth in our temple, since all the Jews throughout the habitable earth, and those that worshipped God, nay, even those of Asia and Europe, sent their contributions to it, and this from very ancient times. ^14.11 But now this younger Antipater was suspicious of the power of Aristobulus, and was afraid of some mischief he might do him, because of his hatred to him; so he stirred up the most powerful of the Jews, and talked against him to them privately; and said that it was unjust to overlook the conduct of Aristobulus, who had gotten the government unrighteously, and ejected his brother out of it, who was the elder, and ought to retain what belonged to him by prerogative of his birth. ^14.12 And as he came back to Tyre, he went up into Judea also, and fell upon Taricheae, and presently took it, and carried about thirty thousand Jews captives; and slew Pitholaus, who succeeded Aristobulus in his seditious practices, and that by the persuasion of Antipater, ^14.12 And the same speeches he perpetually made to Hyrcanus; and told him that his own life would be in danger, unless he guarded himself, and got shut of Aristobulus; for he said that the friends of Aristobulus omitted no opportunity of advising him to kill him, as being then, and not before, sure to retain his principality. ^14.14 4. But Antigonus, the son of Aristobulus, came at this time to Caesar, and lamented his father’s fate; and complained, that it was by Antipater’s means that Aristobulus was taken off by poison, and his brother was beheaded by Scipio, and desired that he would take pity of him who had been ejected out of that principality which was due to him. He also accused Hyrcanus and Antipater as governing the nation by violence, and offering injuries to himself. ^14.14 4. Since therefore Antipater saw that Hyrcanus did not attend to what he said, he never ceased, day by day, to charge reigned crimes upon Aristobulus, and to calumniate him before him, as if he had a mind to kill him; and so, by urging him perpetually, he advised him, and persuaded him to fly to Aretas, the king of Arabia; and promised, that if he would comply with his advice, he would also himself assist himand go with him. ^14.15 When Hyrcanus heard this, he said that it was for his advantage to fly away to Aretas. Now Arabia is a country that borders upon Judea. However, Hyrcanus sent Antipater first to the king of Arabia, in order to receive assurances from him, that when he should come in the manner of a supplicant to him, he would not deliver him up to his enemies. ^14.15 when Agathocles was archon, and Eucles, the son of Meder of Alimusia, was the scribe. In the month Munychion, on the eleventh day of the prutaneia, a council of the presidents was held in the theater. Dorotheus the high priest, and the fellowpresidents with him, put it to the vote of the people. Dionysius, the son of Dionysius, gave the sentence. ^14.16 So Antipater having received such assurances, returned to Hyrcanus to Jerusalem. A while afterward he took Hyrcanus, and stole out of the city by night, and went a great journey, and came and brought him to the city called Petra, where the palace of Aretas was; ^14.16 for which action he was greatly beloved by the Syrians; for when they were very desirous to have their country freed from this nest of robbers, he purged it of them. So they sung songs in his commendation in their villages and cities, as having procured them peace, and the secure enjoyment of their possessions; and on this account it was that he became known to Sextus Caesar, who was a relation of the great Caesar, and was now president of Syria. ^14.17 However, Sextus Caesar, president of Syria, wrote to Hyrcanus, and desired him to clear Herod, and dismiss him at his trial, and threatened him beforehand if he did not do it. Which epistle of his was the occasion of Hyrcanus delivering Herod from suffering any harm from the Sanhedrim, for he loved him as his own son. ^14.17 and as he was a very familiar friend of that king, he persuaded him to bring back Hyrcanus into Judea, and this persuasion he continued every day without any intermission. He also proposed to make him presents on that account. At length he prevailed with Aretas in his suit. ^14.18 But when Sextus had made Herod general of the army of Celesyria, for he sold him that post for money, Hyrcanus was in fear lest Herod should make war upon him; nor was the effect of what he feared long in coming upon him; for Herod came and brought an army along with him to fight with Hyrcanus, as being angry at the trial he had been summoned to undergo before the Sanhedrim; ^14.18 Moreover, Hyrcanus promised him, that when he had been brought thither, and had received his kingdom, he would restore that country, and those twelve cities which his father Alexander had taken from the Arabians, which were these, Medaba, Naballo, Libias, Tharabasa, Agala, Athone, Zoar, Orone, Marissa, Rudda, Lussa, and Oruba. ^14.19 1. After these promises had been given to Aretas, he made an expedition against Aristobulus with an army of fifty thousand horse and foot, and beat him in the battle. And when after that victory many went over to Hyrcanus as deserters, Aristobulus was left desolate, and fled to Jerusalem; ^14.19 2. “Caius Julius Caesar, imperator and high priest, and dictator the second time, to the magistrates, senate, and people of Sidon, sendeth greeting. If you be in health, it is well. I also and the army are well. ^14.21 It is also granted to Hyrcanus, and to his sons, and to the ambassadors by them sent to us, that in the fights between single gladiators, and in those with beasts, they shall sit among the senators to see those shows; and that when they desire an audience, they shall be introduced into the senate by the dictator, or by the general of the horse; and when they have introduced them, their answers shall be returned them in ten days at the furthest, after the decree of the senate is made about their affairs.” ^14.21 So Aretas united the forces of the Arabians and of the Jews together, and pressed on the siege vigorously. As this happened at the time when the feast of unleavened bread was celebrated, which we call the passover, the principal men among the Jews left the country, and fled into Egypt. ^14.22 Now there was one, whose name was Onias, a righteous man he was, and beloved of God, who, in a certain drought, had prayed to God to put an end to the intense heat, and whose prayers God had heard, and had sent them rain. This man had hid himself, because he saw that this sedition would last a great while. However, they brought him to the Jewish camp, and desired, that as by his prayers he had once put an end to the drought, so he would in like manner make imprecations on Aristobulus and those of his faction. ^14.22 There were present at the writing of this decree, Lucius Calpurnius Piso of the Menenian tribe, Servius Papinins Potitus of the Lemonian tribe, Caius Caninius Rebilius of the Terentine tribe, Publius Tidetius, Lucius Apulinus, the son of Lucius, of the Sergian tribe, Flavius, the son of Lucius, of the Lemonian tribe, Publius Platins, the son of Publius, of the Papyrian tribe, Marcus Acilius, the son of Marcus, of the Mecian tribe, Lucius Erucius, the son of Lucius, of the Stellatine tribe, Mareils Quintus Plancillus, the son of Marcus, of the Pollian tribe, and Publius Serius. ^14.23 And when, upon his refusal, and the excuses that he made, he was still by the multitude compelled to speak, he stood up in the midst of them, and said, ^14.23 of Titus Atilius Bulbus, the son of Titus, lieutet and vice-praetor to the magistrates, senate, and people of the Ephesians, sendeth greeting. Lucius Lentulus the consul freed the Jews that are in Asia from going into the armies, at my intercession for them; and when I had made the same petition some time afterward to Phanius the imperator, and to Lucius Antonius the vice-quaestor, I obtained that privilege of them also; and my will is, that you take care that no one give them any disturbance.” ^14.24 In the presence of these it was that Lentulus pronounced this decree: I have before the tribunal dismissed those Jews that are Roman citizens, and are accustomed to observe the sacred rites of the Jews at Ephesus, on account of the superstition they are under.” ^14.24 “O God, the King of the whole world! since those that stand now with me are thy people, and those that are besieged are also thy priests, I beseech thee, that thou wilt neither hearken to the prayers of those against these, nor bring to effect what these pray against those.” Whereupon such wicked Jews as stood about him, as soon as he had made this prayer, stoned him to death. ^14.25 2. But God punished them immediately for this their barbarity, and took vengeance of them for the murder of Onias, in the manner following: While the priests and Aristobulus were besieged, it happened that the feast called the passover was come, at which it is our custom to offer a great number of sacrifices to God; ^14.25 and that no king nor people may have leave to export any goods, either out of the country of Judea, or out of their havens, without paying customs, but only Ptolemy, the king of Alexandria, because he is our confederate and friend; and that, according to their desire, the garrison that is in Joppa may be ejected. ^14.26 and desired of the people, that upon the restitution of their law and their liberty, by the senate and people of Rome, they may assemble together, according to their ancient legal custom, and that we will not bring any suit against them about it; and that a place may be given them where they may have their congregations, with their wives and children, and may offer, as did their forefathers, their prayers and sacrifices to God. ^14.26 but those that were with Aristobulus wanted sacrifices, and desired that their countrymen without would furnish them with such sacrifices, and assured them they should have as much money for them as they should desire; and when they required them to pay a thousand drachmae for each head of cattle, Aristobulus and the priests willingly undertook to pay for them accordingly, and those within let down the money over the walls, and gave it them. ^14.27 And as the war was drawn out into a great length, Marcus came from Rome to take Sextus’s government upon him. But Caesar was slain by Cassius and Brutus in the senate-house, after he had retained the government three years and six months. This fact however, is related elsewhere. ^14.27 But when the others had received it, they did not deliver the sacrifices, but arrived at that height of wickedness as to break the assurances they had given, and to be guilty of impiety towards God, by not furnishing those that wanted them with sacrifices. ^14.28 4. However, Antipater little thought that by saving Malichus he had saved his own murderer; for now Cassius and Marcus had got together an army, and intrusted the entire care of it with Herod, and made him general of the forces of Celesyria, and gave him a fleet of ships, and an army of horsemen and footmen; and promised him, that after the war was over they would make him king of Judea; for a war was already begun between Antony and the younger Caesar: ^14.28 And when the priests found they had been cheated, and that the agreements they had made were violated, they prayed to God that he would avenge them on their countrymen. Nor did he delay that their punishment, but sent a strong and vehement storm of wind, that destroyed the fruits of the whole country, till a modius of wheat was then bought for eleven drachmae. ^14.34 1. A little afterward Pompey came to Damascus, and marched over Celesyria; at which time there came ambassadors to him from all Syria, and Egypt, and out of Judea also, for Aristobulus had sent him a great present, which was a golden vine of the value of five hundred talents. ^14.34 yet was Pacorus, the general of the Parthians, at the desire of Antigonus, admitted into the city, with a few of his horsemen, under pretence indeed as if he would still the sedition, but in reality to assist Antigonus in obtaining the government. ^14.35 Now Strabo of Cappadocia mentions this present in these words: “There came also an embassage out of Egypt, and a crown of the value of four thousand pieces of gold; and out of Judea there came another, whether you call it a vine or a garden; they call the thing Terpole, the Delight. ^14.35 who, although they knew the whole matter, dissembled with him in a deceitful way; and said that he ought to go out with them before the walls, and meet those which were bringing him his letters, for that they were not taken by his adversaries, but were coming to give him an account of the good success Phasaelus had had. ^14.37 1. As for Herod, the great miseries he was in did not discourage him, but made him sharp in discovering surprising undertakings; for he went to Malchus, king of Arabia, whom he had formerly been very kind to, in order to receive somewhat by way of requital, now he was in more than ordinary want of it, and desired he would let him have some money, either by way of loan, or as his free gift, on account of the many benefits he had received from him; ^14.37 2. In a little time afterward came ambassadors again to him, Antipater from Hyrcanus, and Nicodemus from Aristobulus; which last also accused such as had taken bribes; first Gabinius, and then Scaurus,—the one three hundred talents, and the other four hundred; by which procedure he made these two his enemies, besides those he had before. ^14.41 However, Herod was not idle in the mean time, for he took ten bands of soldiers, of whom five were of the Romans, and five of the Jews, with some mercenaries among them, and with some few horsemen, and came to Jericho; and as they found the city deserted, but that five hundred of them had settled themselves on the tops of the hills, with their wives and children, those he took and sent away; but the Romans fell upon the city, and plundered it, and found the houses full of all sorts of good things. ^14.41 and there it was that he heard the causes of the Jews, and of their governors Hyrcanus and Aristobulus, who were at difference one with another, as also of the nation against them both, which did not desire to be under kingly’ government, because the form of government they received from their forefathers was that of subjection to the priests of that God whom they worshipped; and they complained, that though these two were the posterity of priests, yet did they seek to change the government of their nation to another form, in order to enslave them. ^14.58 2. Now there was a sedition of the men that were within the city, who did not agree what was to be done in their present circumstances, while some thought it best to deliver up the city to Pompey; but Aristobulus’s party exhorted them to shut the gates, because he was kept in prison. Now these prevented the others, and seized upon the temple, and cut off the bridge which reached from it to the city, and prepared themselves to abide a siege; ^14.59 but the others admitted Pompey’s army in, and delivered up both the city and the king’s palace to him. So Pompey sent his lieutet Piso with an army, and placed garrisons both in the city and in the palace, to secure them, and fortified the houses that joined to the temple, and all those which were more distant and without it. ^14.63 And had it not been our practice, from the days of our forefathers, to rest on the seventh day, this bank could never have been perfected, by reason of the opposition the Jews would have made; for though our law gives us leave then to defend ourselves against those that begin to fight with us and assault us, yet does it not permit us to meddle with our enemies while they do any thing else. ^14.72 for Pompey went into it, and not a few of those that were with him also, and saw all that which it was unlawful for any other men to see but only for the high priests. There were in that temple the golden table, the holy candlestick, and the pouring vessels, and a great quantity of spices; and besides these there were among the treasures two thousand talents of sacred money: yet did Pompey touch nothing of all this, on account of his regard to religion; and in this point also he acted in a manner that was worthy of his virtue. ^14.74 and he made Jerusalem tributary to the Romans, and took away those cities of Celesyria which the inhabitants of Judea had subdued, and put them under the government of the Roman president, and confined the whole nation, which had elevated itself so high before, within its own bounds. ^14.75 Moreover, he rebuilt Gadara, which had been demolished a little before, to gratify Demetrius of Gadara, who was his freedman, and restored the rest of the cities, Hippos, and Scythopolis, and Pella, and Dios, and Samaria, as also Marissa, and Ashdod, and Jamnia, and Arethusa, to their own inhabitants: ^14.77 5. Now the occasions of this misery which came upon Jerusalem were Hyrcanus and Aristobulus, by raising a sedition one against the other; for now we lost our liberty, and became subject to the Romans, and were deprived of that country which we had gained by our arms from the Syrians, and were compelled to restore it to the Syrians. ^14.82 2. Some time after this, when Alexander, the son of Aristobulus, made an incursion into Judea, Gabinius came from Rome into Syria, as commander of the Roman forces. He did many considerable actions; and particularly made war with Alexander, since Hyrcanus was not yet able to oppose his power, but was already attempting to rebuild the wall of Jerusalem, which Pompey had overthrown, ^14.83 although the Romans which were there restrained him from that his design. However, Alexander went over all the country round about, and armed many of the Jews, and suddenly got together ten thousand armed footmen, and fifteen hundred horsemen, and fortified Alexandrium, a fortress near to Coreae, and Macherus, near the mountains of Arabia. ^14.105 1. Now Crassus, as he was going upon his expedition against the Parthians, came into Judea, and carried off the money that was in the temple, which Pompey had left, being two thousand talents, and was disposed to spoil it of all the gold belonging to it, which was eight thousand talents. ^14.106 He also took a beam, which was made of solid beaten gold, of the weight of three hundred minae, each of which weighed two pounds and a half. It was the priest who was guardian of the sacred treasures, and whose name was Eleazar, that gave him this beam, not out of a wicked design, ^14.107 for he was a good and a righteous man; but being intrusted with the custody of the veils belonging to the temple, which were of admirable beauty, and of very costly workmanship, and hung down from this beam, when he saw that Crassus was busy in gathering money, and was in fear for the entire ornaments of the temple, he gave him this beam of gold as a ransom for the whole, ^14.108 but this not till he had given his oath that he would remove nothing else out of the temple, but be satisfied with this only, which he should give him, being worth many ten thousand shekels. Now this beam was contained in a wooden beam that was hollow, but was known to no others; but Eleazar alone knew it; ^14.109 yet did Crassus take away this beam, upon the condition of touching nothing else that belonged to the temple, and then brake his oath, and carried away all the gold that was in the temple. ^14.113 Now we have no public money but only what appertains to God; and it is evident that the Asian Jews removed this money out of fear of Mithridates; for it is not probable that those of Judea, who had a strong city and temple, should send their money to Cos; nor is it likely that the Jews who are inhabitants of Alexandria should do so neither, since they were in no fear of Mithridates. ^14.115 “There were four classes of men among those of Cyrene; that of citizens, that of husbandmen, the third of strangers, and the fourth of Jews. Now these Jews are already gotten into all cities; and it is hard to find a place in the habitable earth that hath not admitted this tribe of men, and is not possessed by them; ^14.124 But Aristobulus had no enjoyment of what he hoped for from the power that was given him by Caesar; for those of Pompey’s party prevented it, and destroyed him by poison; and those of Caesar’s party buried him. His dead body also lay, for a good while, embalmed in honey, till Antony afterward sent it to Judea, and caused him to be buried in the royal sepulcher. ^14.127 1. Now after Pompey was dead, and after that victory Caesar had gained over him, Antipater, who managed the Jewish affairs, became very useful to Caesar when he made war against Egypt, and that by the order of Hyrcanus; ^14.128 for when Mithridates of Pergamus was bringing his auxiliaries, and was not able to continue his march through Pelusium, but obliged to stay at Askelon, Antipater came to him, conducting three thousand of the Jews, armed men. He had also taken care the principal men of the Arabians should come to his assistance; ^14.129 and on his account it was that all the Syrians assisted him also, as not willing to appear behindhand in their alacrity for Caesar, viz. Jamblicus the ruler, and Ptolemy his son, and Tholomy the son of Sohemus, who dwelt at Mount Libanus, and almost all the cities. ^14.131 But it happened that the Egyptian Jews, who dwelt in the country called Onion, would not let Antipater and Mithridates, with their soldiers, pass to Caesar; but Antipater persuaded them to come over with their party, because he was of the same people with them, and that chiefly by showing them the epistles of Hyrcanus the high priest, wherein he exhorted them to cultivate friendship with Caesar, and to supply his army with money, and all sorts of provisions which they wanted; ^14.132 and accordingly, when they saw Antipater and the high priest of the same sentiments, they did as they were desired. And when the Jews about Memphis heard that these Jews were come over to Caesar, they also invited Mithridates to come to them; so he came and received them also into his army. ^14.133 2. And when Mithridates had gone over all Delta, as the place is called, he came to a pitched battle with the enemy, near the place called the Jewish Camp. Now Mithridates had the right wing, and Antipater the left; ^14.134 and when it came to a fight, that wing where Mithridates was gave way, and was likely to suffer extremely, unless Antipater had come running to him with his own soldiers along the shore, when he had already beaten the enemy that opposed him; so he delivered Mithridates, and put those Egyptians who had been too hard for him to flight. ^14.135 He also took their camp, and continued in the pursuit of them. He also recalled Mithridates, who had been worsted, and was retired a great way off; of whose soldiers eight hundred fell, but of Antipater’s fifty. ^14.136 So Mithridates sent an account of this battle to Caesar, and openly declared that Antipater was the author of this victory, and of his own preservation, insomuch that Caesar commended Antipater then, and made use of him all the rest of that war in the most hazardous undertakings; he happened also to be wounded in one of those engagements. ^14.137 3. However, when Caesar, after some time, had finished that war, and was sailed away for Syria, he honored Antipater greatly, and confirmed Hyrcanus in the high priesthood; and bestowed on Antipater the privilege of a citizen of Rome, and a freedom from taxes every where; ^14.163 3. But now the principal men among the Jews, when they saw Antipater and his sons to grow so much in the good-will the nation bare to them, and in the revenues which they received out of Judea, and out of Hyrcanus’s own wealth, they became ill-disposed to him; ^14.164 for indeed Antipater had contracted a friendship with the Roman emperors; and when he had prevailed with Hyrcanus to send them money, he took it to himself, and purloined the present intended, and sent it as if it were his own, and not Hyrcanus’s gift to them. ^14.165 Hyrcanus heard of this his management, but took no care about it; nay, he rather was very glad of it. But the chief men of the Jews were therefore in fear, because they saw that Herod was a violent and bold man, and very desirous of acting tyrannically; so they came to Hyrcanus, and now accused Antipater openly, and said to him, “How long wilt thou be quiet under such actions as are now done? Or dost thou not see that Antipater and his sons have already seized upon the government, and that it is only the name of a king which is given thee? ^14.166 But do not thou suffer these things to be hidden from thee, nor do thou think to escape danger by being so careless of thyself and of thy kingdom; for Antipater and his sons are not now stewards of thine affairs: do not thou deceive thyself with such a notion; they are evidently absolute lords; ^14.167 for Herod, Antipater’s son, hath slain Hezekiah, and those that were with him, and hath thereby transgressed our law, which hath forbidden to slay any man, even though he were a wicked man, unless he had been first condemned to suffer death by the Sanhedrim yet hath he been so insolent as to do this, and that without any authority from thee.” ^14.168 4. Upon Hyrcanus hearing this, he complied with them. The mothers also of those that had been slain by Herod raised his indignation; for those women continued every day in the temple, persuading the king and the people that Herod might undergo a trial before the Sanhedrim for what he had done. ^14.169 Hyrcanus was so moved by these complaints, that he summoned Herod to come to his trial for what was charged upon him. Accordingly he came; but his father had persuaded him to come not like a private man, but with a guard, for the security of his person; and that when he had settled the affairs of Galilee in the best manner he could for his own advantage, he should come to his trial, but still with a body of men sufficient for his security on his journey, yet so that he should not come with so great a force as might look like terrifying Hyrcanus, but still such a one as might not expose him naked and unguarded to his enemies. ^14.171 But when Herod stood before the Sanhedrim, with his body of men about him, he affrighted them all, and no one of his former accusers durst after that bring any charge against him, but there was a deep silence, and nobody knew what was to be done. ^14.172 When affairs stood thus, one whose name was Sameas, a righteous man he was, and for that reason above all fear, rose up, and said, “O you that are assessors with me, and O thou that art our king, I neither have ever myself known such a case, nor do I suppose that any one of you can name its parallel, that one who is called to take his trial by us ever stood in such a manner before us; but every one, whosoever he be, that comes to be tried by this Sanhedrim, presents himself in a submissive manner, and like one that is in fear of himself, and that endeavors to move us to compassion, with his hair dishevelled, and in a black and mourning garment: ^14.173 but this admirable man Herod, who is accused of murder, and called to answer so heavy an accusation, stands here clothed in purple, and with the hair of his head finely trimmed, and with his armed men about him, that if we shall condemn him by our law, he may slay us, and by overbearing justice may himself escape death. ^14.174 Yet do not I make this complaint against Herod himself; he is to be sure more concerned for himself than for the laws; but my complaint is against yourselves, and your king, who gave him a license so to do. However, take you notice, that God is great, and that this very man, whom you are going to absolve and dismiss, for the sake of Hyrcanus, will one day punish both you and your king himself also.” ^14.175 Nor did Sameas mistake in any part of this prediction; for when Herod had received the kingdom, he slew all the members of this Sanhedrim, and Hyrcanus himself also, excepting Sameas, ^14.176 for he had a great honor for him on account of his righteousness, and because, when the city was afterward besieged by Herod and Sosius, he persuaded the people to admit Herod into it; and told them that for their sins they would not be able to escape his hands:—which things will be related by us in their proper places. ^14.191 I have sent you a copy of that decree, registered on the tables, which concerns Hyrcanus, the son of Alexander, the high priest and ethnarch of the Jews, that it may be laid up among the public records; and I will that it be openly proposed in a table of brass, both in Greek and in Latin. ^14.192 It is as follows: I Julius Caesar, imperator the second time, and high priest, have made this decree, with the approbation of the senate. Whereas Hyrcanus, the son of Alexander the Jew, hath demonstrated his fidelity and diligence about our affairs, and this both now and in former times, both in peace and in war, as many of our generals have borne witness, ^14.193 and came to our assistance in the last Alexandrian war, with fifteen hundred soldiers; and when he was sent by me to Mithridates, showed himself superior in valor to all the rest of that army;— ^14.194 for these reasons I will that Hyrcanus, the son of Alexander, and his children, be ethnarchs of the Jews, and have the high priesthood of the Jews for ever, according to the customs of their forefathers, and that he and his sons be our confederates; and that besides this, everyone of them be reckoned among our particular friends. ^14.195 I also ordain that he and his children retain whatsoever privileges belong to the office of high priest, or whatsoever favors have been hitherto granted them; and if at any time hereafter there arise any questions about the Jewish customs, I will that he determine the same. And I think it not proper that they should be obliged to find us winter quarters, or that any money should be required of them.” ^14.196 3. “The decrees of Caius Caesar, consul, containing what hath been granted and determined, are as follows: That Hyrcanus and his children bear rule over the nation of the Jews, and have the profits of the places to them bequeathed; and that he, as himself the high priest and ethnarch of the Jews, defend those that are injured; ^14.205 and that whatsoever they shall hereafter have, and are in possession of, or have bought, they shall retain them all. It is also our pleasure that the city Joppa, which the Jews had originally, when they made a league of friendship with the Romans, shall belong to them, as it formerly did; ^14.213 8. “Julius Caius, praetor consul of Rome, to the magistrates, senate, and people of the Parians, sendeth greeting. The Jews of Delos, and some other Jews that sojourn there, in the presence of your ambassadors, signified to us, that, by a decree of yours, you forbid them to make use of the customs of their forefathers, and their way of sacred worship. ^14.214 Now it does not please me that such decrees should be made against our friends and confederates, whereby they are forbidden to live according to their own customs, or to bring in contributions for common suppers and holy festivals, while they are not forbidden so to do even at Rome itself; ^14.215 for even Caius Caesar, our imperator and consul, in that decree wherein he forbade the Bacchanal rioters to meet in the city, did yet permit these Jews, and these only, both to bring in their contributions, and to make their common suppers. ^14.216 Accordingly, when I forbid other Bacchanal rioters, I permit these Jews to gather themselves together, according to the customs and laws of their forefathers, and to persist therein. It will be therefore good for you, that if you have made any decree against these our friends and confederates, to abrogate the same, by reason of their virtue and kind disposition towards us.” ^14.223 11. Hyrcanus sent also one of these ambassadors to Dolabella, who was then the prefect of Asia, and desired him to dismiss the Jews from military services, and to preserve to them the customs of their forefathers, and to permit them to live according to them. ^14.224 And when Dolabella had received Hyrcanus’s letter, without any further deliberation, he sent an epistle to all the Asiatics, and particularly to the city of the Ephesians, the metropolis of Asia, about the Jews; a copy of which epistle here follows: ^14.225 12. “When Artermon was prytanis, on the first day of the month Leneon, Dolabella, imperator, to the senate, and magistrates, and people of the Ephesians, sendeth greeting. ^14.226 Alexander, the son of Theodorus, the ambassador of Hyrcanus, the son of Alexander, the high priest and ethnarch of the Jews, appeared before me, to show that his countrymen could not go into their armies, because they are not allowed to bear arms or to travel on the Sabbath days, nor there to procure themselves those sorts of food which they have been used to eat from the times of their forefathers;— ^14.227 I do therefore grant them a freedom from going into the army, as the former prefects have done, and permit them to use the customs of their forefathers, in assembling together for sacred and religious purposes, as their law requires, and for collecting oblations necessary for sacrifices; and my will is, that you write this to the several cities under your jurisdiction.” ^14.241 20. “The magistrates of the Laodiceans to Caius Rubilius, the son of Caius, the consul, sendeth greeting. Sopater, the ambassador of Hyrcanus the high priest, hath delivered us an epistle from thee, whereby he lets us know that certain ambassadors were come from Hyrcanus, the high priest of the Jews, and brought an epistle written concerning their nation, ^14.242 wherein they desire that the Jews may be allowed to observe their Sabbaths, and other sacred rites, according to the laws of their forefathers, and that they may be under no command, because they are our friends and confederates, and that nobody may injure them in our provinces. Now although the Trallians there present contradicted them, and were not pleased with these decrees, yet didst thou give order that they should be observed, and informedst us that thou hadst been desired to write this to us about them. ^14.243 We therefore, in obedience to the injunctions we have received from thee, have received the epistle which thou sentest us, and have laid it up by itself among our public records. And as to the other things about which thou didst send to us, we will take care that no complaint be made against us.” ^14.246 I would therefore have you know, that upon hearing the pleadings on both sides, I gave sentence that the Jews should not be prohibited to make use of their own customs.” ^14.249 and Aristobulus, the son of Amyntas, and Sosipater, the son of Philip, worthy and good men, who gave a particular account of their affairs, the senate thereupon made a decree about what they had desired of them, that Antiochus the king, the son of Antiochus, should do no injury to the Jews, the confederates of the Romans; and that the fortresses, and the havens, and the country, and whatsoever else he had taken from them, should be restored to them; and that it may be lawful for them to export their goods out of their own havens; ^14.271 2. As the war that arose upon the death of Caesar was now begun, and the principal men were all gone, some one way, and some another, to raise armies, Cassius came from Rome into Syria, in order to receive the army that lay in the camp at Apamia; ^14.272 and having raised the siege, he brought over both Bassus and Marcus to his party. He then went over the cities, and got together weapons and soldiers, and laid great taxes upon those cities; and he chiefly oppressed Judea, and exacted of it seven hundred talents: ^14.273 but Antipater, when he saw the state to be in so great consternation and disorder, he divided the collection of that sum, and appointed his two sons to gather it; and so that part of it was to be exacted by Malichus, who was ill-disposed to him, and part by others. ^14.274 And because Herod did exact what is required of him from Galilee before others, he was in the greatest favor with Cassius; for he thought it a part of prudence to cultivate a friendship with the Romans, and to gain their goodwill at the expense of others; ^14.275 whereas the curators of the other cities, with their citizens, were sold for slaves; and Cassius reduced four cities into a state of slavery, the two most potent of which were Gophna and Emmaus; and, besides these, Lydia and Thamna. ^14.276 Nay, Cassius was so very angry at Malichus, that he had killed him, (for he assaulted him,) had not Hyrcanus, by the means of Antipater, sent him a hundred talents of his own, and thereby pacified his anger against him. ^14.279 and made an agreement with him: this was when Marcus was president of Syria; who yet perceiving that this Malichus was making a disturbance in Judea, proceeded so far that he had almost killed him; but still, at the intercession of Antipater, he saved him. ^14.289 Now when Cassius had taken Laodicea, they all went together to him, and carried him garlands and money; and Herod thought that Malichus might be punished while he was there; ^14.295 but Herod went to Fabius, the prefect of Damascus, and was desirous to run to his brother’s assistance, but was hindered by a distemper that seized upon him, till Phasaelus by himself had been too hard for Felix, and had shut him up in the tower, and there, on certain conditions, dismissed him. Phasaelus also complained of Hyrcanus, that although he had received a great many benefits from them, yet did he support their enemies; ^14.296 for Malichus’s brother had made many places to revolt, and kept garrisons in them, and particularly Masada, the strongest fortress of them all. In the mean time, Herod was recovered of his disease, and came and took from Felix all the places he had gotten; and, upon certain conditions, dismissed him also. ^14.297 1. Now Ptolemy, the son of Menneus, brought back into Judea Antigonus, the son of Aristobulus, who had already raised an army, and had, by money, made Fabius to be his friend, add this because he was of kin to him. Marion also gave him assistance. He had been left by Cassius to tyrannize over Tyre; for this Cassius was a man that seized on Syria, and then kept it under, in the way of a tyrant. ^14.302 The principal men also of the Jews came thither, to accuse Phasaelus and Herod; and they said that Hyrcanus had indeed the appearance of reigning, but that these men had all the power: ^14.307 Lysimachus, the son of Pausanias, and Josephus, the son of Menneus, and Alexander, the son of Theodorus, your ambassadors, met me at Ephesus, and have renewed the embassage which they had formerly been upon at Rome, and have diligently acquitted themselves of the present embassage, which thou and thy nation have intrusted to them, and have fully declared the goodwill thou hast for us. ^14.366 but being afraid that Hyrcanus, who was under the guard of the Parthians, might have his kingdom restored to him by the multitude, he cut off his ears, and thereby took care that the high priesthood should never come to him any more, because he was maimed, while the law required that this dignity should belong to none but such as had all their members entire. ^14.385 Upon this the senate was irritated; and Antony informed them further, that it was for their advantage in the Parthian war that Herod should be king. This seemed good to all the senators; and so they made a decree accordingly. ^14.418 at which time Silo came to him, and his commanders with him, because Antigonus would not give them provisions any longer, for he supplied them for no more than one month; nay, he had sent to all the country about, and ordered them to carry off the provisions that were there, and retire to the mountains, that the Romans might have no provisions to live upon, and so might perish by famine. ^14.419 But Herod committed the care of that matter to Pheroras, his youngest brother, and ordered him to repair Alexandrium also. Accordingly, he quickly made the soldiers abound with great plenty of provisions, and rebuilt Alexandrium, which had been before desolate. ^14.482 3. And now Herod having overcome his enemies, his care was to govern those foreigners who had been his assistants, for the crowd of strangers rushed to see the temple, and the sacred things in the temple; ^14.483 but the king, thinking a victory to be a more severe affliction than a defeat, if any of those things which it was not lawful to see should be seen by them, used entreaties and threatenings, and even sometimes force itself, to restrain them. ^14.487 4. This destruction befell the city of Jerusalem when Marcus Agrippa and Caninius Gallus were consuls of Rome on the hundred eighty and fifth olympiad, on the third month, on the solemnity of the fast, as if a periodical revolution of calamities had returned since that which befell the Jews under Pompey; ^14.488 for the Jews were taken by him on the same day, and this was after twenty-seven years’ time. So when Sosius had dedicated a crown of gold to God, he marched away from Jerusalem, and carried Antigonus with him in bonds to Antony; ^14.489 but Herod was afraid lest Antigonus should be kept in prison only by Antony, and that when he was carried to Rome by him, he might get his cause to be heard by the senate, and might demonstrate, as he was himself of the royal blood, and Herod but a private man, that therefore it belonged to his sons however to have the kingdom, on account of the family they were of, ^14.491 but these men lost the government by their dissensions one with another, and it came to Herod, the son of Antipater, who was of no more than a vulgar family, and of no eminent extraction, but one that was subject to other kings. And this is what history tells us was the end of the Asamonean family. ^15.53 Upon all this, Herod resolved to complete what he had intended against the young man. When therefore the festival was over, and he was feasting at Jericho with Alexandra, who entertained them there, he was then very pleasant with the young man, and drew him into a lonely place, and at the same time played with him in a juvenile and ludicrous manner. ^15.54 Now the nature of that place was hotter than ordinary; so they went out in a body, and of a sudden, and in a vein of madness; and as they stood by the fish-ponds, of which there were large ones about the house, they went to cool themselves by bathing, because it was in the midst of a hot day. ^15.55 At first they were only spectators of Herod’s servants and acquaintance as they were swimming; but after a while, the young man, at the instigation of Herod, went into the water among them, while such of Herod’s acquaintance, as he had appointed to do it, dipped him as he was swimming, and plunged him under water, in the dark of the evening, as if it had been done in sport only; nor did they desist till he was entirely suffocated. ^15.56 And thus was Aristobulus murdered, having lived no more in all than eighteen years, and kept the high priesthood one year only; which high priesthood Aelus now recovered again. ^15.79 and that there was no longer any hope for Cleopatra’s covetous temper, since Antony had given her Celesyria instead of what she had desired; by which means he had at once pacified her, and got clear of the entreaties which she made him to have Judea bestowed upon her. ^15.95 Thus he gave her the cities that were within the river Eleutherus, as far as Egypt, excepting Tyre and Sidon, which he knew to have been free cities from their ancestors, although she pressed him very often to bestow those on her also. ^15.266 But when the king knew the thing, by his sister’s information, he sent men to the places where he had the intimation they were concealed, and ordered both them, and those that were accused as guilty with them, to be slain, insomuch that there were now none at all left of the kindred of Hyrcanus, and the kingdom was entirely in Herod’s own power, and there was nobody remaining of such dignity as could put a stop to what he did against the Jewish laws. ^15.371 The Essenes also, as we call a sect of ours, were excused from this imposition. These men live the same kind of life as do those whom the Greeks call Pythagoreans, concerning whom I shall discourse more fully elsewhere. ^15.383 for I have neither been negligent in the most difficult times about what tended to ease your necessities, nor have the buildings. I have made been so proper to preserve me as yourselves from injuries; and I imagine that, with God’s assistance, I have advanced the nation of the Jews to a degree of happiness which they never had before; ^15.423 for at the same time with this celebration for the work about the temple fell also the day of the king’s inauguration, which he kept of an old custom as a festival, and it now coincided with the other, which coincidence of them both made the festival most illustrious. ^16.151 but when any one looks upon the punishments he inflicted, and the injuries he did, not only to his subjects, but to his nearest relations, and takes notice of his severe and unrelenting disposition there, he will be forced to allow that he was brutish, and a stranger to all humanity; ^16.152 insomuch that these men suppose his nature to be different, and sometimes at contradiction with itself; but I am myself of another opinion, and imagine that the occasion of both these sort of actions was one and the same; ^16.153 for being a man ambitious of honor, and quite overcome by that passion, he was induced to be magnificent, wherever there appeared any hopes of a future memorial, or of reputation at present; ^16.154 and as his expenses were beyond his abilities, he was necessitated to be harsh to his subjects; for the persons on whom he expended his money were so many, that they made him a very bad procurer of it; ^16.155 and because he was conscious that he was hated by those under him, for the injuries he did them, he thought it not an easy thing to amend his offenses, for that it was inconvenient for his revenue; he therefore strove on the other side to make their ill-will an occasion of his gains. ^16.162 2. “Caesar Augustus, high priest and tribune of the people, ordains thus: Since the nation of the Jews hath been found grateful to the Roman people, not only at this time, but in time past also, and chiefly Hyrcanus the high priest, under my father Caesar the emperor, ^16.163 it seemed good to me and my counselors, according to the sentence and oath of the people of Rome, that the Jews have liberty to make use of their own customs, according to the law of their forefathers, as they made use of them under Hyrcanus the high priest of the Almighty God; and that their sacred money be not touched, but be sent to Jerusalem, and that it be committed to the care of the receivers at Jerusalem; and that they be not obliged to go before any judge on the Sabbath day, nor on the day of the preparation to it, after the ninth hour. ^18.1 1. Now Cyrenius, a Roman senator, and one who had gone through other magistracies, and had passed through them till he had been consul, and one who, on other accounts, was of great dignity, came at this time into Syria, with a few others, being sent by Caesar to be a judge of that nation, and to take an account of their substance. ^18.1 concerning which I will discourse a little, and this the rather because the infection which spread thence among the younger sort, who were zealous for it, brought the public to destruction. ^18.1 when he had estimated the number of those that were truly faithful to him, as also of those who were already corrupted, but were deceitful in the kindness they professed to him, and were likely, upon trial, to go over to his enemies, he made his escape to the upper provinces, where he afterwards raised a great army out of the Dahae and Sacae, and fought with his enemies, and retained his principality. ^18.65 4. About the same time also another sad calamity put the Jews into disorder, and certain shameful practices happened about the temple of Isis that was at Rome. I will now first take notice of the wicked attempt about the temple of Isis, and will then give an account of the Jewish affairs. ^18.159 He then pretended that he would do as he bid him; but when night came on, he cut his cables, and went off, and sailed to Alexandria, where he desired Alexander the alabarch to lend him two hundred thousand drachmae; but he said he would not lend it to him, but would not refuse it to Cypros, as greatly astonished at her affection to her husband, and at the other instances of her virtue; ^18.237 However, there did not many days pass ere he sent for him to his house, and had him shaved, and made him change his raiment; after which he put a diadem upon his head, and appointed him to be king of the tetrarchy of Philip. He also gave him the tetrarchy of Lysanias, and changed his iron chain for a golden one of equal weight. He also sent Marullus to be procurator of Judea. ^18.252 and when he confessed there was such armor there, for he could not deny the same, the truth of it being too notorious, Caius took that to be a sufficient proof of the accusation, that he intended to revolt. So he took away from him his tetrarchy, and gave it by way of addition to Agrippa’s kingdom; he also gave Herod’s money to Agrippa, and, by way of punishment, awarded him a perpetual banishment, and appointed Lyons, a city of Gaul, to be his place of habitation. ^19.345 and presently his flatterers cried out, one from one place, and another from another, (though not for his good,) that he was a god; and they added, “Be thou merciful to us; for although we have hitherto reverenced thee only as a man, yet shall we henceforth own thee as superior to mortal nature.” ^19.346 Upon this the king did neither rebuke them, nor reject their impious flattery. But as he presently afterward looked up, he saw an owl sitting on a certain rope over his head, and immediately understood that this bird was the messenger of ill tidings, as it had once been the messenger of good tidings to him; and fell into the deepest sorrow. A severe pain also arose in his belly, and began in a most violent manner. ^19.347 He therefore looked upon his friends, and said, “I, whom you call a god, am commanded presently to depart this life; while Providence thus reproves the lying words you just now said to me; and I, who was by you called immortal, am immediately to be hurried away by death. But I am bound to accept of what Providence allots, as it pleases God; for we have by no means lived ill, but in a splendid and happy manner.” ^19.348 When he said this, his pain was become violent. Accordingly he was carried into the palace, and the rumor went abroad every where, that he would certainly die in a little time. ^19.349 But the multitude presently sat in sackcloth, with their wives and children, after the law of their country, and besought God for the king’s recovery. All places were also full of mourning and lamentation. Now the king rested in a high chamber, and as he saw them below lying prostrate on the ground, he could not himself forbear weeping. ^20.13 And I have complied with your desire, in the first place, out of regard to that piety which I profess, and because I would have every one worship God according to the laws of their own country; and this I do also because I shall hereby highly gratify king Herod, and Agrippa, junior, whose sacred regards to me, and earnest good-will to you, I am well acquainted with, and with whom I have the greatest friendship, and whom I highly esteem, and look on as persons of the best character. ^20.13 From whence he came to a certain village called Lydda, which was not less than a city in largeness, and there heard the Samaritan cause a second time before his tribunal, and there learned from a certain Samaritan that one of the chief of the Jews, whose name was Dortus, and some other innovators with him, four in number, persuaded the multitude to a revolt from the Romans; ^20.38 4. And when he perceived that his mother was highly pleased with the Jewish customs, he made haste to change, and to embrace them entirely; and as he supposed that he could not be thoroughly a Jew unless he were circumcised, he was ready to have it done. ^20.39 But when his mother understood what he was about, she endeavored to hinder him from doing it, and said to him that this thing would bring him into danger; and that, as he was a king, he would thereby bring himself into great odium among his subjects, when they should understand that he was so fond of rites that were to them strange and foreign; and that they would never bear to be ruled over by a Jew. ^20.41 and said that he was afraid lest such an action being once become public to all, he should himself be in danger of punishment for having been the occasion of it, and having been the king’s instructor in actions that were of ill reputation; and he said that he might worship God without being circumcised, even though he did resolve to follow the Jewish law entirely, which worship of God was of a superior nature to circumcision. ^20.42 He added, that God would forgive him, though he did not perform the operation, while it was omitted out of necessity, and for fear of his subjects. So the king at that time complied with these persuasions of Aias. ^20.43 But afterwards, as he had not quite left off his desire of doing this thing, a certain other Jew that came out of Galilee, whose name was Eleazar, and who was esteemed very skillful in the learning of his country, persuaded him to do the thing; ^20.44 for as he entered into his palace to salute him, and found him reading the law of Moses, he said to him, “Thou dost not consider, O king! that thou unjustly breakest the principal of those laws, and art injurious to God himself, by omitting to be circumcised; for thou oughtest not only to read them, but chiefly to practice what they enjoin thee. ^20.45 How long wilt thou continue uncircumcised? But if thou hast not yet read the law about circumcision, and dost not know how great impiety thou art guilty of by neglecting it, read it now.” ^20.46 When the king had heard what he said, he delayed the thing no longer, but retired to another room, and sent for a surgeon, and did what he was commanded to do. He then sent for his mother, and Aias his tutor, and informed them that he had done the thing; ^20.47 upon which they were presently struck with astonishment and fear, and that to a great degree, lest the thing should be openly discovered and censured, and the king should hazard the loss of his kingdom, while his subjects would not bear to be governed by a man who was so zealous in another religion; and lest they should themselves run some hazard, because they would be supposed the occasion of his so doing. ^20.48 But it was God himself who hindered what they feared from taking effect; for he preserved both Izates himself and his sons when they fell into many dangers, and procured their deliverance when it seemed to be impossible, and demonstrated thereby that the fruit of piety does not perish as to those that have regard to him, and fix their faith upon him only. But these events we shall relate hereafter. ^20.103 But now Herod, king of Chalcis, removed Joseph, the son of Camydus, from the high priesthood, and made Aias, the son of Nebedeu, his successor. And now it was that Cumanus came as successor to Tiberius Alexander; ^20.122 When Cumanus heard of this action of theirs, he took the band of Sebaste, with four regiments of footmen, and armed the Samaritans, and marched out against the Jews, and caught them, and slew many of them, and took a great number of them alive; ^20.131 whom Quadratus ordered to be put to death: but still he sent away Aias the high priest, and Aus the commander of the temple, in bonds to Rome, to give an account of what they had done to Claudius Caesar. ^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. ^20.145 3. But as for Bernice, she lived a widow a long while after the death of Herod king of Chalcis, who was both her husband and her uncle; but when the report went that she had criminal conversation with her brother, Agrippa, junior, she persuaded Poleme, who was king of Cilicia, to be circumcised, and to marry her, as supposing that by this means she should prove those calumnies upon her to be false; ^20.159 Caesar also bestowed on Agrippa a certain part of Galilee, Tiberias, and Tarichae, and ordered them to submit to his jurisdiction. He gave him also Julias, a city of Perea, with fourteen villages that lay about it. ^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. ^20.174 When the presidents of that country heard of these disorders, they caught the authors of them on both sides, and tormented them with stripes, and by that means put a stop to the disturbance for a time. ^20.175 But the Jewish citizens depending on their wealth, and on that account despising the Syrians, reproached them again, and hoped to provoke them by such reproaches. ^20.176 However, the Syrians, though they were inferior in wealth, yet valuing themselves highly on this account, that the greatest part of the Roman soldiers that were there were either of Caesarea or Sebaste, they also for some time used reproachful language to the Jews also; and thus it was, till at length they came to throwing stones at one another, and several were wounded, and fell on both sides, though still the Jews were the conquerors. ^20.177 But when Felix saw that this quarrel was become a kind of war, he came upon them on the sudden, and desired the Jews to desist; and when they refused so to do, he armed his soldiers, and sent them out upon them, and slew many of them, and took more of them alive, and permitted his soldiers to plunder some of the houses of the citizens, which were full of riches. ^20.179 8. About this time king Agrippa gave the high priesthood to Ismael, who was the son of Fabi. ^20.185 10. Upon Festus’s coming into Judea, it happened that Judea was afflicted by the robbers, while all the villages were set on fire, and plundered by them. ^20.197 1. And now Caesar, upon hearing the death of Festus, sent Albinus into Judea, as procurator. But the king deprived Joseph of the high priesthood, and bestowed the succession to that dignity on the son of Aus, who was also himself called Aus. ^20.205 But as for the high priest, Aias he increased in glory every day, and this to a great degree, and had obtained the favor and esteem of the citizens in a signal manner; for he was a great hoarder up of money: he therefore cultivated the friendship of Albinus, and of the high priest Jesus, by making them presents; ^20.206 he also had servants who were very wicked, who joined themselves to the boldest sort of the people, and went to the thrashing-floors, and took away the tithes that belonged to the priests by violence, and did not refrain from beating such as would not give these tithes to them. ^20.207 So the other high priests acted in the like manner, as did those his servants, without any one being able to prohibit them; so that some of the priests, that of old were wont to be supported with those tithes, died for want of food. ^20.213 And now Jesus, the son of Gamaliel, became the successor of Jesus, the son of Damneus, in the high priesthood, which the king had taken from the other; on which account a sedition arose between the high priests, with regard to one another; for they got together bodies of the boldest sort of the people, and frequently came, from reproaches, to throwing of stones at each other. But Aias was too hard for the rest, by his riches, which enabled him to gain those that were most ready to receive. ^20.216 6. Now as many of the Levites, which is a tribe of ours, as were singers of hymns, persuaded the king to assemble a sanhedrim, and to give them leave to wear linen garments, as well as the priests for they said that this would be a work worthy the times of his government, that he might have a memorial of such a novelty, as being his doing. ^20.219 7. And now it was that the temple was finished. So when the people saw that the workmen were unemployed, who were above eighteen thousand and that they, receiving no wages, were in want because they had earned their bread by their labors about the temple; ^20.221 These cloisters belonged to the outer court, and were situated in a deep valley, and had walls that reached four hundred cubits in length, and were built of square and very white stones, the length of each of which stones was twenty cubits, and their height six cubits. This was the work of king Solomon, who first of all built the entire temple. ^20.222 But king Agrippa, who had the care of the temple committed to him by Claudius Caesar, considering that it is easy to demolish any building, but hard to build it up again, and that it was particularly hard to do it to these cloisters, which would require a considerable time, and great sums of money, he denied the petitioners their request about that matter; but he did not obstruct them when they desired the city might be paved with white stone. ^20.244 But when he had reigned three years, and as many months, Pompey came upon him, and not only took the city of Jerusalem by force, but put him and his children in bonds, and sent them to Rome. He also restored the high priesthood to Hyrcanus, and made him governor of the nation, but forbade him to wear a diadem. ^20.261 I have attempted to enumerate those high priests that we have had during the interval of two thousand years; I have also carried down the succession of our kings, and related their actions, and political administration, without considerable errors, as also the power of our monarchs; and all according to what is written in our sacred books; for this it was that I promised to do in the beginning of this history.' ' None

39. Josephus Flavius, Jewish War, 1.3-1.4, 1.107-1.117, 1.120-1.129, 1.131-1.149, 1.151-1.158, 1.166, 1.169-1.170, 1.177, 1.179, 1.236, 1.242, 1.282-1.283, 1.308, 2.31, 2.56, 2.69, 2.80-2.89, 2.91, 2.97-2.98, 2.110, 2.117, 2.123, 2.162, 2.215, 2.232, 2.252, 2.254-2.257, 2.260, 2.263, 2.286-2.287, 2.309, 2.311, 2.344-2.359, 2.361-2.369, 2.371-2.379, 2.381-2.389, 2.391-2.399, 2.401, 2.409-2.416, 2.421, 2.465-2.466, 3.29, 3.54-3.55, 3.351-3.354, 3.374, 3.399-3.408, 3.443, 3.541, 4.159, 5.36, 7.158, 7.427-7.432 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Agrippa II • Agrippa II, and taxation of Batanea • Agrippa II, and three-level system of government in Judea • Agrippa II, and work on the temple • Agrippa II, benefactions of, to Berytus • Agrippa II, cities given to, by Nero • Agrippa II, hated by his subjects • Agrippa II, king • Agrippa II, ruler in Galilee and Peraia • Agrippa II, son of Agrippa I • Alexander (son of Aristobulus II), and Hyrcanus • Alexander (son of Aristobulus II), execution of, by Pompeians • Alexander (son of Aristobulus II), war waged by • Antigonus II Mattathias • Antigonus son of Aristobulus II, attempt of, to return to fathers throne • Antigonus son of Aristobulus II, declared enemy of Romans, • Antigonus son of Aristobulus II, execution of • Antigonus son of Aristobulus II, installation of, as king in Jerusalem by Parthians • Antigonus son of Aristobulus II, revolts of • Aristobulus II • Aristobulus II (Hasmonean) • Aristobulus II, • Aristobulus II, and Pompey, A. giving gift of golden vine to P. • Aristobulus II, and Pompey, A. ordered by P. to surrender fortresses in Judea • Aristobulus II, and Pompey, A. resisting P. • Aristobulus II, defeat of, by Romans • Aristobulus II, escape of, from Rome • Aristobulus II, execution of, by Pompeians • Aristobulus II, revolt of, in 57/56 B.C.E. • Cleopatra II • Constantius II • Demetrius II • Eudocia, Theodosius II wife • Herod Agrippa II • Herod Philip II • Herod, Agrippa II • Hyrcanus II • Hyrcanus II, • Hyrcanus II, and Alexander • Hyrcanus II, and Caesar, H. confirmed by C. as high priest and ethnarch • Hyrcanus II, and Cassius • Hyrcanus II, as high priest • Hyrcanus II, asking for exemption from military service • Hyrcanus II, civil war of, with Aristobulus • Hyrcanus II, embassy of, to Antony in Ephesus • Hyrcanus II, supporting Caesar in Egypt • Hyrcanus II, tribute imposed on • Hyrcanus II, under Pompey • John Hyrcanus II • Josephus, on Agrippa II • Julius Caesar, and Jews, Caesar imposing tribute on Hyrcanus II • Julius Caesar, and Jews, Caesar recognizing John Hyrcanus II as ethnarch and protector of Jews • Maccabees, II • Ptolemy II • Ptolemy VIII Euergetes II (Physcon) • Rabban Gamaliel (I and II) • Simon ben Gamaliel II, Rabban • Theodosius II • Theodosius II, emperor • Valentinian II

Found in books: Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 335; Augoustakis et al. (2021), Fides in Flavian Literature, 53, 54, 59; Bacchi (2022), Uncovering Jewish Creativity in Book III of the Sibylline Oracles: Gender, Intertextuality, and Politics, 73, 181; Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 166; Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 202; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 333, 758, 834, 844; Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 129, 136; Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 120, 121; Crabb (2020), Luke/Acts and the End of History, 102, 234, 286; Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 92; Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 112, 121, 122, 123, 125, 128, 129; Gera (2014), Judith, 42; Goodman (2006), Judaism in the Roman World: Collected Essays, 198; Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 171, 172, 216; Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 52; Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 27; Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 88; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 392; Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 162, 163, 167, 198; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 110; Spielman (2020), Jews and Entertainment in the Ancient World. 29, 37, 130; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 38, 60, 61, 62, 93; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 536, 543, 544, 545, 571; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 9, 17, 24, 25, 26, 27, 29, 81, 88, 104, 106, 110, 111, 113, 126, 128, 130, 172, 179, 195, 201; van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 169, 170, 171, 234

sup>
1.3 Ταῦτα πάντα περιλαβὼν ἐν ἑπτὰ βιβλίοις καὶ μηδεμίαν τοῖς ἐπισταμένοις τὰ πράγματα καὶ παρατυχοῦσι τῷ πολέμῳ καταλιπὼν ἢ μέμψεως ἀφορμὴν ἢ κατηγορίας, τοῖς γε τὴν ἀλήθειαν ἀγαπῶσιν, ἀλλὰ μὴ πρὸς ἡδονὴν ἀνέγραψα. ποιήσομαι δὲ ταύτην τῆς ἐξηγήσεως ἀρχήν, ἣν καὶ τῶν κεφαλαίων ἐποιησάμην.' "^1.3 προυθέμην ἐγὼ τοῖς κατὰ τὴν ̔Ρωμαίων ἡγεμονίαν ̔Ελλάδι γλώσσῃ μεταβαλὼν ἃ τοῖς ἄνω βαρβάροις τῇ πατρίῳ συντάξας ἀνέπεμψα πρότερον ἀφηγήσασθαι ̓Ιώσηπος Ματθίου παῖς ἐξ ̔Ιεροσολύμων ἱερεύς, αὐτός τε ̔Ρωμαίους πολεμήσας τὰ πρῶτα καὶ τοῖς ὕστερον παρατυχὼν ἐξ ἀνάγκης: ^1.3 ταῦτ' ἀκούσας ̓Αντίγονος διέπεμψεν περὶ τὴν χώραν εἴργειν καὶ λοχᾶν τοὺς σιτηγοὺς κελεύων. οἱ δ' ὑπήκουον, καὶ πολὺ πλῆθος ὁπλιτῶν ὑπὲρ τὴν ̔Ιεριχοῦντα συνηθροίσθη: διεκαθέζοντο δὲ ἐπὶ τῶν ὀρῶν παραφυλάσσοντες τοὺς τὰ ἐπιτήδεια ἐκκομίζοντας." "^1.4 γενομένου γάρ, ὡς ἔφην, μεγίστου τοῦδε τοῦ κινήματος ἐν ̔Ρωμαίοις μὲν ἐνόσει τὰ οἰκεῖα, ̓Ιουδαίων δὲ τὸ νεωτερίζον τότε τεταραγμένοις ἐπανέστη τοῖς καιροῖς ἀκμάζον κατά τε χεῖρα καὶ χρήμασιν, ὡς δι' ὑπερβολὴν θορύβων τοῖς μὲν ἐν ἐλπίδι κτήσεως τοῖς δ' ἐν ἀφαιρέσεως δέει γίνεσθαι τὰ πρὸς τὴν ἀνατολήν," '^1.4 ἐπεὶ δὲ ἐτελεύτα Ζηνόδωρος, προσένειμεν αὐτῷ καὶ τὴν μεταξὺ Τράχωνος καὶ τῆς Γαλιλαίας γῆν ἅπασαν. ὃ δὲ τούτων ̔Ηρώδῃ μεῖζον ἦν, ὑπὸ μὲν Καίσαρος ἐφιλεῖτο μετ' ̓Αγρίππαν, ὑπ' ̓Αγρίππα δὲ μετὰ Καίσαρα. ἔνθεν ἐπὶ πλεῖστον μὲν εὐδαιμονίας προύκοψεν, εἰς μεῖζον δ' ἐξήρθη φρόνημα καὶ τὸ πλέον τῆς μεγαλονοίας ἐπέτεινεν εἰς εὐσέβειαν." "^1.4 λαμβανούσης δὲ ἄρτι τὸ ἱερὸν κατάστημα τῆς πόλεως τελευτᾷ μὲν ̓Αντίοχος, κληρονόμος δὲ τῆς βασιλείας αὐτοῦ καὶ τῆς πρὸς ̓Ιουδαίους ἀπεχθείας ὁ υἱὸς ̓Αντίοχος γίνεται.' "^1.107 Καταλείπει δὲ τὴν βασιλείαν ̓Αλεξάνδρᾳ τῇ γυναικὶ πεπεισμένος ταύτῃ μάλιστ' ἂν ὑπακοῦσαι τοὺς ̓Ιουδαίους, ἐπειδὴ τῆς ὠμότητος αὐτοῦ μακρὰν ἀποδέουσα καὶ ταῖς παρανομίαις ἀνθισταμένη τὸν δῆμον εἰς εὔνοιαν προσηγάγετο." '^1.108 καὶ οὐ διήμαρτεν τῆς ἐλπίδος: ἐκράτησεν γὰρ τῆς ἀρχῆς τὸ γύναιον διὰ δόξαν εὐσεβείας: ἠκρίβου γὰρ δὴ μάλιστα τοῦ νόμου τὰ πάτρια καὶ τοὺς πλημμελοῦντας εἰς τοὺς ἱεροὺς νόμους ἐξ ἀρχῆς προεβάλλετο.' "^1.109 δύο δ' αὐτῇ παίδων ὄντων ἐξ ̓Αλεξάνδρου τὸν μὲν πρεσβύτερον ̔Υρκανὸν διά τε τὴν ἡλικίαν ἀποδείκνυσιν ἀρχιερέα καὶ ἄλλως ὄντα νωθέστερον ἢ ὥστε ἐνοχλεῖν περὶ τῶν ὅλων, τὸν δὲ νεώτερον ̓Αριστόβουλον διὰ θερμότητα κατεῖχεν ἰδιώτην." "^1.111 τούτοις περισσὸν δή τι προσεῖχεν ἡ ̓Αλεξάνδρα σεσοβημένη περὶ τὸ θεῖον. οἱ δὲ τὴν ἁπλότητα τῆς ἀνθρώπου κατὰ μικρὸν ὑπιόντες ἤδη καὶ διοικηταὶ τῶν ὅλων ἐγίνοντο διώκειν τε καὶ κατάγειν οὓς ἐθέλοιεν, λύειν τε καὶ δεσμεῖν. καθόλου δὲ αἱ μὲν ἀπολαύσεις τῶν βασιλείων ἐκείνων ἦσαν, τὰ δ' ἀναλώματα καὶ αἱ δυσχέρειαι τῆς ̓Αλεξάνδρας." "^1.112 δεινὴ δ' ἦν τὰ μείζω διοικεῖν, δύναμίν τε ἀεὶ συγκροτοῦσα διπλασίονα κατέστησεν καὶ ξενικὴν συνήγαγεν οὐκ ὀλίγην, ὡς μὴ μόνον κρατύνεσθαι τὸ οἰκεῖον ἔθνος, φοβερὰν δὲ καὶ τοῖς ἔξωθεν εἶναι δυνάσταις. ἐκράτει δὲ τῶν μὲν ἄλλων αὐτή, Φαρισαῖοι δ' αὐτῆς." "^1.113 Διογένην γοῦν τινα τῶν ἐπισήμων φίλον ̓Αλεξάνδρῳ γεγενημένον κτείνουσιν αὐτοὶ σύμβουλον ἐγκαλοῦντες γεγονέναι περὶ τῶν ἀνασταυρωθέντων ὑπὸ τοῦ βασιλέως ὀκτακοσίων. ἐνῆγον δὲ τὴν ̓Αλεξάνδραν εἰς τὸ καὶ τοὺς ἄλλους διαχειρίσασθαι τῶν παροξυνάντων ἐπ' ἐκείνους τὸν ̓Αλέξανδρον: ἐνδιδούσης δ' ὑπὸ δεισιδαιμονίας ἀνῄρουν οὓς ἐθέλοιεν αὐτοί." "^1.114 προσφεύγουσι δὲ ̓Αριστοβούλῳ τῶν κινδυνευόντων οἱ προύχειν δοκοῦντες, κἀκεῖνος πείθει τὴν μητέρα φείσασθαι μὲν διὰ τὸ ἀξίωμα τῶν ἀνδρῶν, ἐκπέμψαι δ' αὐτούς, εἰ μὴ καθαροὺς ὑπείληφεν, ἐκ τῆς πόλεως. οἱ μὲν οὖν δοθείσης ἀδείας ἐσκεδάσθησαν ἀνὰ τὴν χώραν:" "^1.115 ̓Αλεξάνδρα δὲ ἐκπέμψασα ἐπὶ Δαμασκὸν στρατιάν, πρόφασις δ' ἦν Πτολεμαῖος ἀεὶ θλίβων τὴν πόλιν, ταύτην μὲν ὑπεδέξατο μηθὲν ἀξιόλογον ἐργασαμένην." "^1.116 Τιγράνην δὲ τὸν ̓Αρμενίων βασιλέα προσκαθεζόμενον Πτολεμαί̈δι καὶ πολιορκοῦντα Κλεοπάτραν συνθήκαις καὶ δώροις ὑπηγάγετο. φθάνει δ' ἐκεῖνος ἀπαναστὰς διὰ τὰς οἴκοι ταραχὰς ἐμβεβληκότος εἰς τὴν ̓Αρμενίαν Λευκόλλου." "^1.117 Κἀν τούτῳ νοσούσης ̓Αλεξάνδρας ὁ νεώτερος τῶν παίδων ̓Αριστόβουλος τὸν καιρὸν ἁρπάσας μετὰ τῶν οἰκετῶν, εἶχεν δὲ πολλοὺς καὶ πάντας εὔνους διὰ τὴν θερμότητα, κρατεῖ μὲν τῶν ἐρυμάτων ἁπάντων, τοῖς δ' ἐκ τούτων χρήμασιν μισθοφόρους ἀθροίσας ἑαυτὸν ἀποδείκνυσι βασιλέα." "^1.121 ὁ δὲ μετὰ τῶν συμμεινάντων φθάνει συμφυγὼν ἐπὶ τὴν ̓Αντωνίαν καὶ κυριεύσας τῶν πρὸς σωτηρίαν ὁμήρων: ταῦτα δ' ἦν ἡ ̓Αριστοβούλου γυνὴ μετὰ τῶν τέκνων. ἀμέλει πρὶν ἀνηκέστου πάθους διελύθησαν, ὥστε βασιλεύειν μὲν ̓Αριστόβουλον, ̔Υρκανὸν δὲ ἐκστάντα τῆς ἄλλης ἀπολαύειν τιμῆς ὥσπερ ἀδελφὸν βασιλέως." '^1.122 ἐπὶ τούτοις διαλλαγέντες ἐν τῷ ἱερῷ καὶ τοῦ λαοῦ περιεστῶτος φιλοφρόνως ἀλλήλους ἀσπασάμενοι διήμειψαν τὰς οἰκίας: ̓Αριστόβουλος μὲν γὰρ εἰς τὰ βασίλεια, ̔Υρκανὸς δὲ ἀνεχώρησεν εἰς τὴν ̓Αριστοβούλου οἰκίαν.' "^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." "^1.124 οὗτος ἅμα καὶ τὸν ̔Υρκανὸν ̓Αρέτᾳ προσφυγόντα τῷ βασιλεῖ τῆς ̓Αραβίας ἀνακτήσασθαι τὴν βασιλείαν ἔπειθεν καὶ τὸν ̓Αρέταν δέξασθαί τε τὸν ̔Υρκανὸν καὶ καταγαγεῖν ἐπὶ τὴν ἀρχήν, πολλὰ μὲν τὸν ̓Αριστόβουλον εἰς τὸ ἦθος διαβάλλων, πολλὰ δ' ἐπαινῶν τὸν ̔Υρκανὸν παρῄνει δέξασθαι, καὶ ὡς πρέπον εἴη τὸν οὕτω λαμπρᾶς προεστῶτα βασιλείας ὑπερέχειν χεῖρα τῷ ἀδικουμένῳ: ἀδικεῖσθαι δὲ τὸν ̔Υρκανὸν στερηθέντα τῆς κατὰ τὸ πρεσβεῖον αὐτῷ προσηκούσης ἀρχῆς." '^1.125 προκατασκευάσας δὲ ἀμφοτέρους, νύκτωρ ἀναλαβὼν τὸν ̔Υρκανὸν ἀπὸ τῆς πόλεως ἀποδιδράσκει καὶ συντόνῳ φυγῇ χρώμενος εἰς τὴν καλουμένην Πέτραν διασώζεται: βασίλειον αὕτη τῆς ̓Αραβίας ἐστίν.' "^1.126 ἔνθα τῷ ̓Αρέτᾳ τὸν ̔Υρκανὸν ἐγχειρίσας καὶ πολλὰ μὲν καθομιλήσας, πολλοῖς δὲ δώροις ὑπελθὼν δοῦναι δύναμιν αὐτῷ πείθει τὴν κατάξουσαν αὐτόν: ἦν δ' αὕτη πεζῶν τε καὶ ἱππέων πέντε μυριάδες, πρὸς ἣν οὐκ ἀντέσχεν ̓Αριστόβουλος, ἀλλ' ἐν τῇ πρώτῃ συμβολῇ λειφθεὶς εἰς ̔Ιεροσόλυμα συνελαύνεται." "^1.127 κἂν ἔφθη κατὰ κράτος ληφθείς, εἰ μὴ Σκαῦρος ὁ ̔Ρωμαίων στρατηγὸς ἐπαναστὰς αὐτῶν τοῖς καιροῖς ἔλυσε τὴν πολιορκίαν: ὃς ἐπέμφθη μὲν εἰς Συρίαν ἀπὸ ̓Αρμενίας ὑπὸ Πομπηίου Μάγνου πολεμοῦντος πρὸς Τιγράνην, παραγενόμενος δὲ εἰς Δαμασκὸν ἑαλωκυῖαν προσφάτως ὑπὸ Μετέλλου καὶ Λολλίου καὶ τούτους μεταστήσας, ἐπειδὴ τὰ κατὰ τὴν ̓Ιουδαίαν ἐπύθετο, καθάπερ ἐφ' ἕρμαιον ἠπείχθη." "^1.128 Παρελθόντος γοῦν εἰς τὴν χώραν πρέσβεις εὐθέως ἧκον παρὰ τῶν ἀδελφῶν ἑκατέρου δεομένου βοηθεῖν αὐτῷ. γίνεται δ' ἐπίπροσθεν τοῦ δικαίου τὰ παρὰ ̓Αριστοβούλου τριακόσια τάλαντα: τοσοῦτον γὰρ λαβὼν Σκαῦρος ἐπικηρυκεύεται πρός τε ̔Υρκανὸν καὶ τοὺς ̓́Αραβας ἀπειλῶν ̔Ρωμαίους καὶ Πομπήιον, εἰ μὴ λύσειαν τὴν πολιορκίαν." '^1.129 ἀνεχώρει δὲ ἐκ τῆς ̓Ιουδαίας εἰς Φιλαδέλφειαν ̓Αρέτας καταπλαγείς, καὶ πάλιν εἰς Δαμασκὸν Σκαῦρος.' "^1.131 ̔Υρκανὸς δὲ καὶ ̓Αντίπατρος τῶν ̓Αράβων ἀφαιρεθέντες μετέφερον ἐπὶ τοὺς ἐναντίους τὴν ἐλπίδα, καὶ ἐπειδὴ Πομπήιος ἐπιὼν τὴν Συρίαν εἰς Δαμασκὸν ἧκεν, ἐπ' αὐτὸν καταφεύγουσιν καὶ δίχα δωρεῶν αἷς καὶ πρὸς τὸν ̓Αρέταν δικαιολογίαις χρώμενοι κατηντιβόλουν μισῆσαι μὲν τὴν ̓Αριστοβούλου βίαν, κατάγειν δὲ ἐπὶ τὴν βασιλείαν τὸν καὶ τρόπῳ καὶ καθ' ἡλικίαν προσήκοντα." "^1.132 οὐ μὴν οὐδ' ̓Αριστόβουλος ὑστέρει πεποιθὼς τῇ Σκαύρου δωροδοκίᾳ παρῆν τε καὶ αὐτὸς ὡς οἷόν τε βασιλικώτατα κεκοσμηκὼς ἑαυτόν. ἀδοξήσας δὲ πρὸς τὰς θεραπείας καὶ μὴ φέρων δουλεύειν ταῖς χρείαις ταπεινότερον τοῦ σχήματος ἀπὸ διὸς ἡλίου πόλεως χωρίζεται." "^1.133 Πρὸς ταῦτ' ἀγανακτήσας Πομπήιος πολλὰ καὶ τῶν περὶ ̔Υρκανὸν ἱκετευόντων ὥρμησεν ἐπ' ̓Αριστόβουλον, ἀναλαβὼν τήν τε ̔Ρωμαϊκὴν δύναμιν καὶ πολλοὺς ἐκ τῆς Συρίας συμμάχους." "^1.134 ἐπεὶ δὲ παρελαύνων Πέλλαν καὶ Σκυθόπολιν ἧκεν εἰς Κορέας. ὅθεν ἡ ̓Ιουδαίων ἄρχεται χώρα κατὰ τὴν μεσόγειον ἀνιόντων, ἀκούσας συμπεφευγέναι τὸν ̓Αριστόβουλον εἰς ̓Αλεξάνδρειον, τοῦτο δ' ἐστὶν φρούριον τῶν πάνυ φιλοτίμως ἐξησκημένων ὑπὲρ ὄρους ὑψηλοῦ κείμενον, πέμψας καταβαίνειν αὐτὸν ἐκέλευσεν." "^1.135 τῷ δ' ἦν μὲν ὁρμὴ καλουμένῳ δεσποτικώτερον διακινδυνεύειν μᾶλλον ἢ ὑπακοῦσαι, καθεώρα δὲ τὸ πλῆθος ὀρρωδοῦν, καὶ παρῄνουν οἱ φίλοι σκέπτεσθαι τὴν ̔Ρωμαίων ἰσχὺν οὖσαν ἀνυπόστατον. οἷς πεισθεὶς κάτεισιν πρὸς Πομπήιον καὶ πολλὰ περὶ τοῦ δικαίως ἄρχειν ἀπολογηθεὶς ὑπέστρεψεν εἰς τὸ ἔρυμα." "^1.136 πάλιν τε τἀδελφοῦ προκαλουμένου καταβὰς καὶ διαλεχθεὶς περὶ τῶν δικαίων ἄπεισιν μὴ κωλύοντος τοῦ Πομπηί̈ου. μέσος δ' ἦν ἐλπίδος καὶ δέους, καὶ κατῄει μὲν ὡς δυσωπήσων Πομπήιον πάντ' ἐπιτρέπειν αὐτῷ, πάλιν δὲ ἀνέβαινεν εἰς τὴν ἄκραν, ὡς μὴ προκαταλύειν δόξειεν αὑτόν." '^1.137 ἐπεὶ μέντοι Πομπήιος ἐξίστασθαί τε τῶν φρουρίων ἐκέλευεν αὐτῷ καὶ παράγγελμα τῶν φρουράρχων ἐχόντων μόναις πειθαρχεῖν ταῖς αὐτογράφοις ἐπιστολαῖς, ἠνάγκαζεν αὐτὸν ἑκάστοις γράφειν ἐκχωρεῖν, ποιεῖ μὲν τὰ προσταχθέντα, ἀγανακτήσας δὲ ἀνεχώρησεν εἰς ̔Ιεροσόλυμα καὶ παρεσκευάζετο πολεμεῖν πρὸς Πομπήιον. ^1.138 ̔Ο δέ, οὐ γὰρ ἐδίδου χρόνον ταῖς παρασκευαῖς, εὐθέως εἵπετο, καὶ προσεπέρρωσεν τὴν ὁρμὴν ὁ Μιθριδάτου θάνατος ἀγγελθεὶς αὐτῷ περὶ ̔Ιεριχοῦντα, ἔνθα τῆς ̓Ιουδαίας τὸ πιότατον φοίνικά τε πάμπολυν καὶ βάλσαμον τρέφει. τοῦτο λίθοις ὀξέσιν ἐπιτέμνοντες τὰ πρέμνα συνάγουσιν κατὰ τὰς τομὰς ἐκδακρῦον. ^1.139 καὶ στρατοπεδευσάμενος ἐν τῷ χωρίῳ μίαν ἑσπέραν ἕωθεν ἠπείγετο πρὸς τὰ ̔Ιεροσόλυμα. καταπλαγεὶς δὲ τὴν ἔφοδον ̓Αριστόβουλος ἱκέτης ἀπαντᾷ χρημάτων τε ὑποσχέσει καὶ τῷ μετὰ τῆς πόλεως ἐπιτρέπειν καὶ ἑαυτὸν χαλεπαίνοντα καταστέλλει τὸν Πομπήιον. ^1.141 Πρὸς ταῦτα ἀγανακτήσας Πομπήιος ̓Αριστόβουλον μὲν ἐφρούρει, πρὸς δὲ τὴν πόλιν ἐλθὼν περιεσκόπει ὅπως δεῖ προσβαλεῖν, τήν τε ὀχυρότητα τῶν τειχῶν δυσμεταχείριστον ὁρῶν καὶ τὴν πρὸ τούτων φάραγγα φοβερὰν τό τε ἱερὸν ἐντὸς τῆς φάραγγος ὀχυρώτατα τετειχισμένον, ὥστε τοῦ ἄστεος ἁλισκομένου δευτέραν εἶναι καταφυγὴν τοῦτο τοῖς πολεμίοις.' "^1.142 Διαποροῦντος δ' ἐπὶ πολὺν χρόνον στάσις τοῖς ἔνδον ἐμπίπτει, τῶν μὲν ̓Αριστοβούλου πολεμεῖν ἀξιούντων καὶ ῥύεσθαι τὸν βασιλέα, τῶν δὲ τὰ ̔Υρκανοῦ φρονούντων ἀνοίγειν Πομπηίῳ τὰς πύλας: πολλοὺς δὲ τούτους ἐποίει τὸ δέος ἀφορῶντας εἰς τὴν τῶν ̔Ρωμαίων εὐταξίαν." "^1.143 ἡττώμενον δὲ τὸ ̓Αριστοβούλου μέρος εἰς τὸ ἱερὸν ἀνεχώρησεν καὶ τὴν συνάπτουσαν ἀπ' αὐτοῦ τῇ πόλει γέφυραν ἀποκόψαντες ἀντισχεῖν εἰς ἔσχατον παρεσκευάζοντο. τῶν δὲ ἑτέρων δεχομένων ̔Ρωμαίους τῇ πόλει καὶ τὰ βασίλεια παραδιδόντων ἐπὶ μὲν ταῦτα Πομπήιος ἕνα τῶν ὑφ' ἑαυτῷ στρατηγῶν Πείσωνα εἰσπέμπει μετὰ στρατιᾶς:" '^1.144 ὃς διαλαβὼν φρουραῖς τὴν πόλιν, ἐπειδὴ τῶν εἰς τὸ ἱερὸν καταφυγόντων οὐδένα λόγοις ἔπειθεν συμβῆναι, τὰ πέριξ εἰς προσβολὰς εὐτρέπιζεν ἔχων τοὺς περὶ τὸν ̔Υρκανὸν εἴς τε τὰς ἐπινοίας καὶ τὰς ὑπηρεσίας προθύμους.' "^1.145 Αὐτὸς δὲ κατὰ τὸ προσάρκτιον κλίμα τήν τε τάφρον ἔχου καὶ τὴν φάραγγα πᾶσαν ὕλην συμφορούσης τῆς δυνάμεως. χαλεπὸν δ' ἦν τὸ ἀναπληροῦν διὰ βάθος ἄπειρον καὶ τῶν ̓Ιουδαίων πάντα τρόπον εἰργόντων ἄνωθεν," '^1.146 κἂν ἀτέλεστος ἔμεινεν τοῖς ̔Ρωμαίοις ὁ πόνος, εἰ μὴ τὰς ἑβδομάδας ἐπιτηρῶν ὁ Πομπήιος, ἐν αἷς παντὸς ἔργου διὰ τὴν θρησκείαν χεῖρας ἀπίσχουσιν ̓Ιουδαῖοι, τὸ χῶμα ὕψου τῆς κατὰ χεῖρα συμβολῆς εἴργων τοὺς στρατιώτας: ὑπὲρ μόνου γὰρ τοῦ σώματος ἀμύνονται τοῖς σαββάτοις.' "^1.147 ἤδη δὲ ἀναπεπληρωμένης τῆς φάραγγος πύργους ὑψηλοὺς ἐπιστήσας τῷ χώματι καὶ προσαγαγὼν τὰς ἐκ Τύρου κομισθείσας μηχανὰς ἐπειρᾶτο τοῦ τείχους: ἀνέστελλον δὲ αἱ πετροβόλοι τοὺς καθύπερθεν κωλύοντας. ἀντεῖχον δ' ἐπὶ πλεῖον οἱ κατὰ τοῦτο τὸ μέρος πύργοι μεγέθει τε καὶ κάλλει διαφέροντες." "^1.148 ̓́Ενθα δὴ πολλὰ τῶν ̔Ρωμαίων κακοπαθούντων ὁ Πομπήιος τά τε ἄλλα τῆς καρτερίας τοὺς ̓Ιουδαίους ἀπεθαύμαζεν καὶ μάλιστα τοῦ μηδὲν παραλῦσαι: τῆς θρησκείας ἐν μέσοις τοῖς βέλεσιν ἀνειλημένους: ὥσπερ γὰρ εἰρήνης βαθείας κατεχούσης τὴν πόλιν αἵ τε θυσίαι καθ' ἡμέραν καὶ οἱ ἐναγισμοὶ καὶ πᾶσα θεραπεία κατὰ τἀκριβὲς ἐξετελεῖτο τῷ θεῷ, καὶ οὐδὲ κατ' αὐτὴν τὴν ἅλωσιν περὶ τῷ βωμῷ φονευόμενοι τῶν καθ' ἡμέραν νομίμων εἰς τὴν θρησκείαν ἀπέστησαν." "^1.149 τρίτῳ γὰρ μηνὶ τῆς πολιορκίας μόλις ἕνα τῶν πύργων καταρρίψαντες εἰσέπιπτον εἰς τὸ ἱερόν. ὁ δὲ πρῶτος ὑπερβῆναι τολμήσας τὸ τεῖχος Σύλλα παῖς ἦν Φαῦστος Κορνήλιος καὶ μετ' αὐτὸν ἑκατοντάρχαι δύο Φούριος καὶ Φάβιος. εἵπετο δὲ ἑκάστῳ τὸ ἴδιον στῖφος, καὶ περισχόντες πανταχοῦ τὸ ἱερὸν ἔκτεινον οὓς μὲν τῷ ναῷ προσφεύγοντας, οὓς δὲ ἀμυνομένους πρὸς ὀλίγον." "^1.151 ̓Ιουδαίων μὲν οὖν ἀνῃρέθησαν μύριοι καὶ δισχίλιοι, ̔Ρωμαίων δὲ ὀλίγοι μὲν πάνυ νεκροί, τραυματίαι δ' ἐγένοντο πλείους." '^1.152 Οὐδὲν δὲ οὕτως ἐν ταῖς τότε συμφοραῖς καθήψατο τοῦ ἔθνους ὡς τὸ τέως ἀόρατον ἅγιον ἐκκαλυφθὲν ὑπὸ τῶν ἀλλοφύλων: παρελθὼν γοῦν σὺν τοῖς περὶ αὐτὸν ὁ Πομπήιος εἰς τὸν ναόν, ἔνθα μόνῳ θεμιτὸν ἦν παριέναι τῷ ἀρχιερεῖ, τὰ ἔνδον ἐθεάσατο, λυχνίαν τε καὶ λύχνους καὶ τράπεζαν καὶ σπονδεῖα καὶ θυμιατήρια, ὁλόχρυσα πάντα, πλῆθός τε ἀρωμάτων σεσωρευμένον καὶ τῶν ἱερῶν χρημάτων εἰς τάλαντα δισχίλια.' "^1.153 οὔτε δὲ τούτων οὔτε ἄλλου τινὸς τῶν ἱερῶν κειμηλίων ἥψατο, ἀλλὰ καὶ μετὰ μίαν τῆς ἁλώσεως ἡμέραν καθᾶραι τὸ ἱερὸν τοῖς νεωκόροις προσέταξεν καὶ τὰς ἐξ ἔθους ἐπιτελεῖν θυσίας. αὖθις δ' ἀποδείξας ̔Υρκανὸν ἀρχιερέα τά τε ἄλλα προθυμότατον ἑαυτὸν ἐν τῇ πολιορκίᾳ παρασχόντα καὶ διότι τὸ κατὰ τὴν χώραν πλῆθος ἀπέστησεν ̓Αριστοβούλῳ συμπολεμεῖν ὡρμημένον, ἐκ τούτων, ὅπερ ἦν προσῆκον ἀγαθῷ στρατηγῷ, τὸν λαὸν εὐνοίᾳ πλέον ἢ δέει προσηγάγετο." "^1.154 ἐν δὲ τοῖς αἰχμαλώτοις ἐλήφθη καὶ ὁ ̓Αριστοβούλου πενθερός, ὁ δ' αὐτὸς ἦν καὶ θεῖος αὐτῷ. καὶ τοὺς αἰτιωτάτους μὲν τοῦ πολέμου πελέκει κολάζει, Φαῦστον δὲ καὶ τοὺς μετ' αὐτοῦ γενναίως ἀγωνισαμένους λαμπροῖς ἀριστείοις δωρησάμενος τῇ τε χώρᾳ καὶ τοῖς ̔Ιεροσολύμοις ἐπιτάσσει φόρον." "^1.155 ̓Αφελόμενος δὲ τοῦ ἔθνους καὶ τὰς ἐν κοίλῃ Συρίᾳ πόλεις, ἃς εἷλον, ὑπέταξεν τῷ κατ' ἐκεῖνο ̔Ρωμαίων στρατηγῷ κατατεταγμένῳ καὶ μόνοις αὐτοὺς τοῖς ἰδίοις ὅροις περιέκλεισεν. ἀνακτίζει δὲ καὶ Γάδαρα ὑπὸ ̓Ιουδαίων κατεστραμμένην Γαδαρεῖ τινὶ τῶν ἰδίων ἀπελευθέρων Δημητρίῳ χαριζόμενος." "^1.156 ἠλευθέρωσεν δὲ ἀπ' αὐτῶν καὶ τὰς ἐν τῇ μεσογείᾳ πόλεις, ὅσας μὴ φθάσαντες κατέσκαψαν, ̔́Ιππον Σκυθόπολίν τε καὶ Πέλλαν καὶ Σαμάρειαν καὶ ̓Ιάμνειαν καὶ Μάρισαν ̓́Αζωτόν τε καὶ ̓Αρέθουσαν, ὁμοίως δὲ καὶ τὰς παραλίους Γάζαν ̓Ιόππην Δῶρα καὶ τὴν πάλαι μὲν Στράτωνος πύργον καλουμένην, ὕστερον δὲ μετακτισθεῖσάν τε ὑφ' ̔Ηρώδου βασιλέως λαμπροτάτοις κατασκευάσμασιν καὶ μετονομασθεῖσαν Καισάρειαν." '^1.157 ἃς πάσας τοῖς γνησίοις ἀποδοὺς πολίταις κατέταξεν εἰς τὴν Συριακὴν ἐπαρχίαν. παραδοὺς δὲ ταύτην τε καὶ τὴν ̓Ιουδαίαν καὶ τὰ μέχρις Αἰγύπτου καὶ Εὐφράτου Σκαύρῳ διέπειν καὶ δύο τῶν ταγμάτων, αὐτὸς διὰ Κιλικίας εἰς ̔Ρώμην ἠπείγετο τὸν ̓Αριστόβουλον ἄγων μετὰ τῆς γενεᾶς αἰχμάλωτον.' "^1.158 δύο δ' ἦσαν αὐτῷ θυγατέρες καὶ δύο υἱεῖς, ὧν ὁ ἕτερος μὲν ̓Αλέξανδρος ἐκ τῆς ὁδοῦ διαδιδράσκει, σὺν δὲ ταῖς ἀδελφαῖς ὁ νεώτερος ̓Αντίγονος εἰς ̔Ρώμην ἐκομίζετο." "^1.166 συνεπολίσθησαν γοῦν τούτου κελεύσαντος Σκυθόπολίς τε καὶ Σαμάρεια καὶ ̓Ανθηδὼν καὶ ̓Απολλωνία καὶ ̓Ιάμνεια καὶ ̔Ράφεια Μάρισά τε καὶ ̓Αδώρεος καὶ Γάβαλα καὶ ̓́Αζωτος καὶ ἄλλαι πολλαί, τῶν οἰκητόρων ἀσμένως ἐφ' ἑκάστην συνθεόντων." ^1.169 μετὰ δὲ ταῦτα εἰς ̔Ιεροσόλυμα Γαβίνιος ̔Υρκανὸν καταγαγὼν καὶ τὴν τοῦ ἱεροῦ παραδοὺς κηδεμονίαν αὐτῷ καθίστατο τὴν ἄλλην πολιτείαν ἐπὶ προστασίᾳ τῶν ἀρίστων.' "^1.177 πρὸς ὃ Γαβίνιος δείσας, ἤδη δὲ παρῆν ἀπ' Αἰγύπτου τοῖς τῇδε θορύβοις ἠπειγμένος, ἐπὶ τινὰς μὲν τῶν ἀφεστώτων ̓Αντίπατρον προπέμψας μετέπεισεν, συνέμενον δὲ ̓Αλεξάνδρῳ τρεῖς μυριάδες, κἀκεῖνος ὥρμητο πολεμεῖν. οὕτως ἔξεισιν πρὸς μάχην. ὑπήντων δὲ οἱ ̓Ιουδαῖοι, καὶ συμβαλόντων περὶ τὸ ̓Ιταβύριον ὄρος μύριοι μὲν ἀναιροῦνται, τὸ δὲ λοιπὸν πλῆθος ἐσκεδάσθη φυγῇ." ^1.179 Κἀν τούτῳ Κράσσος αὐτῷ διάδοχος ἐλθὼν παραλαμβάνει Συρίαν. οὗτος εἰς τὴν ἐπὶ Πάρθους στρατείαν τόν τε ἄλλον τοῦ ἐν ̔Ιεροσολύμοις ναοῦ χρυσὸν πάντα περιεῖλεν καὶ τὰ δισχίλια τάλαντα ἦρεν, ὧν ἀπέσχετο Πομπήιος. διαβὰς δὲ τὸν Εὐφράτην αὐτός τε ἀπώλετο καὶ ὁ στρατὸς αὐτοῦ, περὶ ὧν οὐ νῦν καιρὸς λέγειν. ^1.236 Κασσίου δὲ ἀναχωρήσαντος ἐκ Συρίας πάλιν στάσις ἐν ̔Ιεροσολύμοις γίνεται ̔́Ελικος μετὰ στρατιᾶς ἐπαναστάντος Φασαήλῳ καὶ κατὰ τὴν ὑπὲρ Μαλίχου τιμωρίαν ἀμύνεσθαι θέλοντος ̔Ηρώδην εἰς τὸν ἀδελφόν. ̔Ηρώδης δὲ ἔτυχεν μὲν ὢν παρὰ Φαβίῳ τῷ στρατηγῷ κατὰ Δαμασκόν, ὡρμημένος δὲ βοηθεῖν ὑπὸ νόσου κατείχετο. ^1.242 ̓Επεὶ δὲ Κάσσιον περὶ Φιλίππους ἀνελόντες ἀνεχώρησαν εἰς μὲν ̓Ιταλίαν Καῖσαρ ἐπὶ δὲ τῆς ̓Ασίας ̓Αντώνιος, πρεσβευομένων τῶν ἄλλων πόλεων πρὸς ̓Αντώνιον εἰς Βιθυνίαν ἧκον καὶ ̓Ιουδαίων οἱ δυνατοὶ κατηγοροῦντες Φασαήλου καὶ ̔Ηρώδου, βίᾳ μὲν αὐτοὺς κρατεῖν τῶν πραγμάτων, ὄνομα δὲ μόνον περιεῖναι ̔Υρκανῷ τίμιον. πρὸς ἃ παρὼν ̔Ηρώδης καὶ τεθεραπευκὼς οὐκ ὀλίγοις ̓Αντώνιον χρήμασιν οὕτως διέθηκεν, ὡς μηδὲ λόγου τῶν ἐχθρῶν ἀνασχέσθαι. ^1.282 ̓Αντωνίου δὲ ἥπτετο πρὸς τὴν μεταβολὴν οἶκτος, καὶ κατὰ μνήμην μὲν τῆς ̓Αντιπάτρου ξενίας, τὸ δὲ ὅλον καὶ διὰ τὴν τοῦ παρόντος ἀρετὴν ἔγνω καὶ τότε βασιλέα καθιστᾶν ̓Ιουδαίων ὃν πρότερον αὐτὸς ἐποίησεν τετράρχην. ἐνῆγεν δὲ οὐκ ἔλαττον τῆς εἰς ̔Ηρώδην φιλοτιμίας ἡ πρὸς ̓Αντίγονον διαφορά: τοῦτον γὰρ δὴ στασιώδη τε καὶ ̔Ρωμαίων ἐχθρὸν ὑπελάμβανεν.' "^1.283 Καίσαρα μὲν οὖν εἶχεν ἑτοιμότερον αὐτοῦ τὰς ̓Αντιπάτρου στρατείας ἀνανεούμενον, ἃς κατ' Αἴγυπτον αὐτοῦ τῷ πατρὶ συνδιήνεγκεν, τήν τε ξενίαν καὶ τὴν ἐν ἅπασιν εὔνοιαν, ὁρῶντά γε μὴν καὶ τὸ ̔Ηρώδου δραστήριον:" ^1.308 διὸ δὴ πρῶτον τοῖς στρατιώταις τὰς ἐκ τῶν πεπονημένων ἐπικαρπίας ἀπεδίδου διανέμων ἑκάστῳ δραχμὰς ἑκατὸν πεντήκοντα ἀργυρίου καὶ τοῖς ἡγεμόσιν πολυπλασίονα διέπεμψεν εἰς οὓς ἐχειμέριζον σταθμούς. Φερώρᾳ δὲ τῷ νεωτάτῳ τῶν ἀδελφῶν ἐπέστελλεν τῆς τε ἀγορᾶς αὐτοῖς ποιεῖσθαι πρόνοιαν καὶ τειχίζειν ̓Αλεξάνδρειον. κἀκεῖνος ἀμφοτέρων ἐπεμελήθη.' "^2.31 ταύτην μέντοι τὴν ὠμότητα προσκεψάμενον αὐτοῦ καὶ τὸν πατέρα μηδ' ἐλπίδος αὐτόν ποτε ἀξιῶσαι βασιλικῆς ἢ ὅτε χεῖρον τὴν ψυχὴν κάμνων τοῦ σώματος ἀκρατὴς ἦν ὑγιαίνοντος λογισμοῦ καὶ οὐδ' ὃν ἔγραφεν ἐν ταῖς ἐπιδιαθήκαις ᾔδει διάδοχον, καὶ ταῦτα μηδὲν τὸν ἐν ταῖς διαθήκαις μέμψασθαι δυνάμενος, ἃς ἔγραψεν ὑγιαίνων μὲν τὸ σῶμα, καθαρὰν δὲ τὴν ψυχὴν ἔχων πάθους παντός." ^2.31 τὴν ἀδελφὴν δὲ αὐτοῦ Βερνίκην παροῦσαν ἐν ̔Ιεροσολύμοις καὶ τὴν παρανομίαν τῶν στρατιωτῶν θεωμένην δεινὸν εἰσῄει πάθος, καὶ πολλάκις τούς τε ἱππάρχους ἑαυτῆς καὶ σωματοφύλακας πέμπουσα πρὸς Φλῶρον ἐδέετο παύσασθαι τοῦ φόνου.' "^2.56 ἐν δὲ Σεπφώρει τῆς Γαλιλαίας ̓Ιούδας υἱὸς ̓Εζεκία τοῦ κατατρέχοντός ποτε τὴν χώραν ἀρχιλῃστοῦ καὶ χειρωθέντος ὑφ' ̔Ηρώδου βασιλέως συστήσας πλῆθος οὐκ ὀλίγον ἀναρρήγνυσιν τὰς βασιλικὰς ὁπλοθήκας καὶ τοὺς περὶ αὐτὸν ὁπλίσας τοῖς τὴν δυναστείαν ζηλοῦσιν ἐπεχείρει." ^2.56 καὶ καθὸ μὲν εἶχον αὐτοὺς ἐν τῷ γυμνασίῳ συνηθροισμένους πάλαι διὰ τὰς ὑποψίας τοῦτο πραγματευσάμενοι, ῥᾴστην τὴν ἐπιχείρησιν ἐδόκουν: ἐδεδοίκεισαν δὲ τὰς ἑαυτῶν γυναῖκας ἁπάσας πλὴν ὀλίγων ὑπηγμένας τῇ ̓Ιουδαϊκῇ θρησκείᾳ: ^2.69 μετὰ δὲ τῆς ὅλης δυνάμεως αὐτὸς Οὔαρος εἰς Σαμάρειαν ἐλάσας τῆς μὲν πόλεως ἀπέσχετο μηδὲν ἐν τοῖς τῶν ἄλλων θορύβοις παρακεκινηκυῖαν εὑρών, αὐλίζεται δὲ περί τινα κώμην ̓Αροῦν καλουμένην: κτῆμα δὲ ἦν Πτολεμαίου καὶ διὰ τοῦτο ὑπὸ τῶν ̓Αράβων διηρπάσθη μηνιόντων καὶ τοῖς ̔Ηρώδου φίλοις.' "^2.81 ἀθροίσαντος δὲ Καίσαρος συνέδριον τῶν ἐν τέλει ̔Ρωμαίων καὶ τῶν φίλων ἐν τῷ κατὰ τὸ Παλάτιον ̓Απόλλωνος ἱερῷ, κτίσμα δ' ἦν ἴδιον αὐτοῦ θαυμασίῳ πολυτελείᾳ κεκοσμημένον, μετὰ μὲν τῶν πρεσβευτῶν τὸ ̓Ιουδαϊκὸν πλῆθος ἔστη," "^2.82 σὺν δὲ τοῖς φίλοις ἄντικρυς ̓Αρχέλαος, τῶν δὲ τούτου συγγενῶν οἱ φίλοι παρ' οὐδετέροις, συμπαρίστασθαι μὲν ̓Αρχελάῳ διὰ μῖσος καὶ φθόνον οὐχ ὑπομένοντες, ὀφθῆναι δὲ μετὰ τῶν κατηγόρων ὑπὸ Καίσαρος αἰδούμενοι." "^2.83 τούτοις παρῆν καὶ Φίλιππος ἀδελφὸς ̓Αρχελάου, προπεμφθεὶς κατ' εὔνοιαν ὑπὸ Οὐάρου δυοῖν ἕνεκα, ̓Αρχελάῳ τε συναγωνίσασθαι, κἂν διανέμῃ τὸν ̔Ηρώδου Καῖσαρ οἶκον πᾶσι τοῖς ἐγγόνοις, κλήρου τινὸς ἀξιωθῆναι." "^2.84 ̓Επιτραπὲν δὲ λέγειν τοῖς κατηγόροις τὰς ̔Ηρώδου παρανομίας πρῶτον διεξῄεσαν, οὐ βασιλέα λέγοντες ἀλλὰ τῶν πώποτε τυραννησάντων ὠμότατον ἐνηνοχέναι τύραννον: πλείστων γοῦν ἀνῃρημένων ὑπ' αὐτοῦ τοιαῦτα πεπονθέναι τοὺς καταλειφθέντας, ὥστε μακαρίζεσθαι τοὺς ἀπολωλότας:" '^2.85 βεβασανικέναι γὰρ οὐ μόνον τὰ σώματα τῶν ὑποτεταγμένων ἀλλὰ καὶ τὰς πόλεις: τὰς μὲν γὰρ ἰδίας λελωβῆσθαι, τὰς δὲ τῶν ἀλλοφύλων κεκοσμηκέναι καὶ τὸ τῆς ̓Ιουδαίας αἷμα κεχαρίσθαι τοῖς ἔξωθεν δήμοις. ^2.86 ἀντὶ δὲ τῆς παλαιᾶς εὐδαιμονίας καὶ τῶν πατρίων νόμων πενίας τὸ ἔθνος καὶ παρανομίας ἐσχάτης πεπληρωκέναι, καθόλου δὲ πλείους ὑπομεμενηκέναι τὰς ἐξ ̔Ηρώδου συμφορὰς ἐν ὀλίγοις ἔτεσιν ̓Ιουδαίους ὧν ἐν παντὶ τῷ χρόνῳ μετὰ τὴν ἐκ Βαβυλῶνος ἀναχώρησιν ἔπαθον οἱ πρόγονοι Ξέρξου βασιλεύοντος ἀπαναστάντες. ^2.87 εἰς τοσοῦτον μέντοι μετριότητος καὶ τοῦ δυστυχεῖν ἔθους προελθεῖν, ὥστε ὑπομεῖναι τῆς πικρᾶς δουλείας καὶ διαδοχὴν αὐθαίρετον: ^2.88 ̓Αρχέλαον γοῦν τὸν τηλικούτου τυράννου παῖδα μετὰ τὴν τοῦ πατρὸς τελευτὴν βασιλέα τε προσειπεῖν ἑτοίμως καὶ συμπενθῆσαι τὸν ̔Ηρώδου θάνατον αὐτῷ καὶ συνεύξασθαι περὶ τῆς διαδοχῆς.' "^2.89 τὸν δ' ὥσπερ ἀγωνιάσαντα, μὴ νόθος υἱὸς εἶναι δόξειεν ̔Ηρώδου, προοιμιάσασθαι τὴν βασιλείαν τρισχιλίων πολιτῶν φόνῳ, καὶ τοσαῦτα μὲν παρεστακέναι θύματα περὶ τῆς ἀρχῆς τῷ θεῷ, τοσούτοις δ' ἐμπεπληκέναι νεκροῖς τὸ ἱερὸν ἐν ἑορτῇ." "^2.91 συνάψαντας δὲ τῇ Συρίᾳ τὴν χώραν αὐτῶν διοικεῖν ἐπ' ἰδίοις ἡγεμόσιν: ἐπιδείξεσθαι γάρ, ὡς οἱ νῦν στασιώδεις διαβαλλόμενοι καὶ πολεμικοὶ φέρειν οἴδασιν μετρίους ἡγεμόνας." "^2.97 πόλεις δ' ὑπηκόους παρέλαβεν Στράτωνος πύργον καὶ Σεβαστὴν καὶ ̓Ιόππην καὶ ̔Ιεροσόλυμα: τὰς γὰρ ̔Ελληνίδας Γάζαν καὶ Γάδαρα καὶ ̔́Ιππον ἀποτεμόμενος τῆς βασιλείας προσέθηκεν Συρίᾳ. πρόσοδος ἦν τῆς ̓Αρχελάῳ δοθείσης χώρας τετρακοσίων ταλάντων." "^2.98 Σαλώμη δὲ πρὸς οἷς ὁ βασιλεὺς ἐν ταῖς διαθήκαις κατέλιπεν ̓Ιαμνείας τε καὶ ̓Αζώτου καὶ Φασαηλίδος ἀποδείκνυται δεσπότις, χαρίζεται δ' αὐτῇ Καῖσαρ καὶ τὰ ἐν ̓Ασκάλωνι βασίλεια: συνήγετο δ' ἐκ πάντων ἑξήκοντα προσόδου τάλαντα: τὸν δὲ οἶκον αὐτῆς ὑπὸ τὴν ̓Αρχελάου τοπαρχίαν ἔταξεν." ^2.117 Τῆς δὲ ̓Αρχελάου χώρας εἰς ἐπαρχίαν περιγραφείσης ἐπίτροπος τῆς ἱππικῆς παρὰ ̔Ρωμαίοις τάξεως Κωπώνιος πέμπεται μέχρι τοῦ κτείνειν λαβὼν παρὰ Καίσαρος ἐξουσίαν.' "^2.123 κηλῖδα δ' ὑπολαμβάνουσι τὸ ἔλαιον, κἂν ἀλειφθῇ τις ἄκων, σμήχεται τὸ σῶμα: τὸ γὰρ αὐχμεῖν ἐν καλῷ τίθενται λευχειμονεῖν τε διαπαντός. χειροτονητοὶ δ' οἱ τῶν κοινῶν ἐπιμεληταὶ καὶ ἀδιαίρετοι πρὸς ἁπάντων εἰς τὰς χρείας ἕκαστοι." ^2.162 Δύο δὲ τῶν προτέρων Φαρισαῖοι μὲν οἱ μετὰ ἀκριβείας δοκοῦντες ἐξηγεῖσθαι τὰ νόμιμα καὶ τὴν πρώτην ἀπάγοντες αἵρεσιν εἱμαρμένῃ τε καὶ θεῷ προσάπτουσι πάντα,' "^2.215 καὶ τὸν ̓Αγρίππαν εὐθέως ἐδωρεῖτο τῇ πατρῴᾳ βασιλείᾳ πάσῃ προστιθεὶς ἔξωθεν καὶ τὰς ὑπ' Αὐγούστου δοθείσας ̔Ηρώδῃ Τραχωνῖτιν καὶ Αὐρανῖτιν, χωρὶς δὲ τούτων ἑτέραν βασιλείαν τὴν Λυσανίου καλουμένην." ^2.232 Αὖθις δὲ Γαλιλαίων καὶ Σαμαρέων γίνεται συμβολή. κατὰ γὰρ Γήμαν καλουμένην κώμην, ἥτις ἐν τῷ μεγάλῳ πεδίῳ κεῖται τῆς Σαμαρείτιδος, πολλῶν ἀναβαινόντων ̓Ιουδαίων ἐπὶ τὴν ἑορτὴν ἀναιρεῖταί τις Γαλιλαῖος.' "^2.252 Τὴν μὲν οὖν μικρὰν ̓Αρμενίαν δίδωσιν βασιλεύειν ̓Αριστοβούλῳ τῷ ̔Ηρώδου, τῇ δ' ̓Αγρίππα βασιλείᾳ τέσσαρας πόλεις προστίθησιν σὺν ταῖς τοπαρχίαις, ̓́Αβελα μὲν καὶ ̓Ιουλιάδα κατὰ τὴν Περαίαν, Ταριχέας δὲ καὶ Τιβεριάδα τῆς Γαλιλαίας, εἰς δὲ τὴν λοιπὴν ̓Ιουδαίαν Φήλικα κατέστησεν ἐπίτροπον." "^2.254 Καθαρθείσης δὲ τῆς χώρας ἕτερον εἶδος λῃστῶν ἐν ̔Ιεροσολύμοις ἐπεφύετο, οἱ καλούμενοι σικάριοι, μεθ' ἡμέραν καὶ ἐν μέσῃ τῇ πόλει φονεύοντες ἀνθρώπους," '^2.255 μάλιστα δὲ ἐν ταῖς ἑορταῖς μισγόμενοι τῷ πλήθει καὶ ταῖς ἐσθῆσιν ὑποκρύπτοντες μικρὰ ξιφίδια, τούτοις ἔνυττον τοὺς διαφόρους, ἔπειτα πεσόντων μέρος ἐγίνοντο τῶν ἐπαγανακτούντων οἱ πεφονευκότες, διὸ καὶ παντάπασιν ὑπὸ ἀξιοπιστίας ἦσαν ἀνεύρετοι.' "^2.256 πρῶτος μὲν οὖν ὑπ' αὐτῶν ̓Ιωνάθης ὁ ἀρχιερεὺς ἀποσφάττεται, μετὰ δ' αὐτὸν καθ' ἡμέραν ἀνῃροῦντο πολλοί: καὶ τῶν συμφορῶν ὁ φόβος ἦν χαλεπώτερος, ἑκάστου καθάπερ ἐν πολέμῳ καθ' ὥραν τὸν θάνατον προσδεχομένου." '^2.257 προεσκοποῦντο δὲ πόρρωθεν τοὺς διαφόρους, καὶ οὐδὲ τοῖς φίλοις προσιοῦσιν πίστις ἦν, ἐν μέσαις δὲ ταῖς ὑπονοίαις καὶ ταῖς φυλακαῖς ἀνῃροῦντο: τοσοῦτον τῶν ἐπιβουλευόντων τὸ τάχος ἦν καὶ τοῦ λαθεῖν ἡ τέχνη.' "^2.263 φθάνει δ' αὐτοῦ τὴν ὁρμὴν Φῆλιξ ὑπαντήσας μετὰ τῶν ̔Ρωμαϊκῶν ὁπλιτῶν, καὶ πᾶς ὁ δῆμος συνεφήψατο τῆς ἀμύνης, ὥστε συμβολῆς γενομένης τὸν μὲν Αἰγύπτιον φυγεῖν μετ' ὀλίγων, διαφθαρῆναι δὲ καὶ ζωγρηθῆναι πλείστους τῶν σὺν αὐτῷ, τὸ δὲ λοιπὸν πλῆθος σκεδασθὲν ἐπὶ τὴν ἑαυτῶν ἕκαστον διαλαθεῖν." "^2.286 ὡς δ' ὑπερορῶν τὰς δεήσεις πρὸς ἐπήρειαν ἔτι καὶ παρῳκοδόμει τὸ χωρίον ἐκεῖνος ἐργαστήρια κατασκευαζόμενος στενήν τε καὶ παντάπασιν βιαίαν πάροδον ἀπέλειπεν αὐτοῖς, τὸ μὲν πρῶτον οἱ θερμότεροι τῶν νέων προπηδῶντες οἰκοδομεῖν ἐκώλυον." '^2.287 ὡς δὲ τούτους εἶργεν τῆς βίας Φλῶρος, ἀμηχανοῦντες οἱ δυνατοὶ τῶν ̓Ιουδαίων, σὺν οἷς ̓Ιωάννης ὁ τελώνης. πείθουσι τὸν Φλῶρον ἀργυρίου ταλάντοις ὀκτὼ διακωλῦσαι τὸ ἔργον. ^2.309 Κατὰ τοῦτον τὸν καιρὸν ὁ μὲν βασιλεὺς ̓Αγρίππας ἔτυχεν εἰς τὴν ̓Αλεξάνδρειαν πεπορευμένος, ὅπως ̓Αλεξάνδρῳ συνησθείη πεπιστευμένῳ τὴν Αἴγυπτον ὑπὸ Νέρωνος καὶ πεμφθέντι διέπειν.' "^2.311 καὶ ὁ μὲν οὔτε εἰς τὸ πλῆθος τῶν ἀναιρουμένων οὔτε εἰς τὴν εὐγένειαν τῆς παρακαλούσης, ἀλλ' εἰς μόνον τὸ λυσιτελὲς τὸ ἐκ τῶν ἁρπαγῶν ἀποβλέπων παρήκουσεν." "^2.345 “Εἰ μὲν ἑώρων πάντας ὑμᾶς πολεμεῖν ̔Ρωμαίοις ὡρμημένους καὶ μὴ τοῦ δήμου τὸ καθαρώτατον καὶ εἰλικρινέστατον εἰρήνην ἄγειν προῃρημένους, οὔτ' ἂν παρῆλθον εἰς ὑμᾶς οὔτε συμβουλεύειν ἐθάρρησα: περισσὸς γὰρ ὑπὲρ τοῦ τὰ δέοντα ποιεῖν πᾶς λόγος, ὅταν ᾖ τῶν ἀκουόντων πάντων ἡ πρὸς τὸ χεῖρον ὁμόνοια." '^2.346 ἐπεὶ δὲ τινὰς μὲν ἡλικία τῶν ἐν πολέμῳ κακῶν ἄπειρος, τινὰς δὲ ἐλπὶς ἀλόγιστος ἐλευθερίας, ἐνίους δὲ πλεονεξία τις παροξύνει καὶ τὸ παρὰ τῶν ἀσθενεστέρων, ἐὰν τὰ πράγματα συγχυθῇ, κέρδος, ὅπως αὐτοί τε σωφρονισθέντες μεταβάλωνται καὶ μὴ τῆς ἐνίων κακοβουλίας οἱ ἀγαθοὶ παραπολαύσωσιν, ᾠήθην δεῖν ἐπὶ τὸ αὐτὸ πάντας ὑμᾶς συναγαγὼν εἰπεῖν ἃ νομίζω συμφέρειν. ^2.347 θορυβήσῃ δέ μοι μηδείς, ἐὰν μὴ τὰ πρὸς ἡδονὴν ἀκούῃ: τοῖς μὲν γὰρ ἀνηκέστως ἐπὶ τὴν ἀπόστασιν ὡρμημένοις ἔνεστι καὶ μετὰ τὴν ἐμὴν παραίνεσιν ταῦτα φρονεῖν, ἐμοὶ δὲ διαπίπτει καὶ πρὸς τοὺς ἀκούειν ἐθέλοντας ὁ λόγος, ἐὰν μὴ παρὰ πάντων ἡσυχία γένηται. ^2.348 οἶδα μὲν οὖν ὅτι πολλοὶ τὰς ἐκ τῶν ἐπιτρόπων ὕβρεις καὶ τὰ τῆς ἐλευθερίας ἐγκώμια τραγῳδοῦσιν, ἐγὼ δὲ πρὶν ἐξετάζειν τίνες ὄντες καὶ τίσιν ἐπιχειρεῖτε πολεμεῖν, πρῶτον διαζεύξω τὴν συμπλοκὴν τῶν προφάσεων. ^2.349 εἰ μὲν γὰρ ἀμύνεσθε τοὺς ἀδικοῦντας, τί σεμνύνετε τὴν ἐλευθερίαν; εἰ δὲ τὸ δουλεύειν ἀφόρητον ἡγεῖσθε, περισσὴ πρὸς τοὺς ἡγεμόνας ἡ μέμψις: καὶ γὰρ ἐκείνων μετριαζόντων αἰσχρὸν ὁμοίως τὸ δουλεύειν.' "^2.351 ὅταν δὲ τῶν μικρῶν ἁμαρτημάτων τοὺς ἐξονειδισμοὺς ποιῆσθε μεγάλους, καθ' ἑαυτῶν τοὺς ὀνειδιζομένους ἀπελέγχετε, καὶ παρέντες τὸ λάθρα καὶ μετ' αἰδοῦς ὑμᾶς βλάπτειν πορθοῦσι φανερῶς. οὐδὲν δὲ οὕτως τὰς πληγὰς ὡς τὸ φέρειν ἀναστέλλει, καὶ τὸ τῶν ἀδικουμένων ἡσύχιον τοῖς ἀδικοῦσι γίνεται διατροπή." "^2.352 φέρε δ' εἶναι τοὺς ̔Ρωμαίων ὑπηρέτας ἀνηκέστως χαλεπούς: οὔπω ̔Ρωμαῖοι πάντες ἀδικοῦσιν ὑμᾶς οὐδὲ Καῖσαρ, πρὸς οὓς αἱρεῖσθε τὸν πόλεμον: οὐδὲ γὰρ ἐξ ἐντολῆς ἥκει τις πονηρὸς ἀπ' ἐκείνων, οὐδέ γε τοὺς ὑπὸ τὴν ἀνατολὴν οἱ ἀφ' ἑσπέρας ἐπιβλέπουσιν: ἀλλ' οὐδὲ ἀκούειν ταχέως τὰ ἐντεῦθεν ἐκεῖ ῥᾴδιον." "^2.353 ἄτοπον δὲ καὶ δι' ἕνα πολλοῖς καὶ διὰ μικρὰς αἰτίας τηλικούτοις καὶ μηδὲ γινώσκουσιν ἃ μεμφόμεθα πολεμεῖν." "^2.354 καὶ τῶν μὲν ἡμετέρων ἐγκλημάτων ταχεῖα γένοιτ' ἂν διόρθωσις: οὔτε γὰρ ὁ αὐτὸς ἐπίτροπος μένει διὰ παντός, καὶ τοὺς διαδεξομένους εἰκὸς ἐλεύσεσθαι μετριωτέρους: κινηθέντα δ' ἅπαξ τὸν πόλεμον οὔτε ἀποθέσθαι ῥᾴδιον δίχα συμφορῶν οὔτε βαστάζειν." "^2.355 ἀλλὰ μὴν τό γε νῦν ἐλευθερίας ἐπιθυμεῖν ἄωρον, δέον ὑπὲρ τοῦ μηδὲ ἀποβαλεῖν αὐτὴν ἀγωνίζεσθαι πρότερον: ἡ γὰρ πεῖρα τῆς δουλείας χαλεπή, καὶ περὶ τοῦ μηδ' ἄρξασθαι ταύτης ὁ ἀγὼν δίκαιος." "^2.356 ὁ δ' ἅπαξ χειρωθείς, ἔπειτα ἀφιστάμενος, αὐθάδης δοῦλός ἐστιν, οὐ φιλελεύθερος. τότε τοιγαροῦν ἐχρῆν πάνθ' ὑπὲρ τοῦ μὴ δέξασθαι ̔Ρωμαίους ποιεῖν, ὅτε ἐπέβαινεν τῆς χώρας Πομπήιος." "^2.357 ἀλλ' οἱ μὲν ἡμέτεροι πρόγονοι καὶ οἱ βασιλεῖς αὐτῶν καὶ χρήμασιν καὶ σώμασιν καὶ ψυχαῖς ἄμεινον ὑμῶν πολλῷ διακείμενοι πρὸς μοῖραν ὀλίγην τῆς ̔Ρωμαίων δυνάμεως οὐκ ἀντέσχον: ὑμεῖς δὲ οἱ τὸ μὲν ὑπακούειν ἐκ διαδοχῆς παρειληφότες, τοῖς πράγμασιν δὲ τῶν πρώτων ὑπακουσάντων τοσοῦτον ἐλαττούμενοι, πρὸς ὅλην ἀνθίστασθε τὴν ̔Ρωμαίων ἡγεμονίαν;" '^2.358 καὶ ̓Αθηναῖοι μὲν οἱ περὶ τῆς τῶν ̔Ελλήνων ἐλευθερίας παραδόντες ποτὲ καὶ πυρὶ τὴν πόλιν, οἱ τὸν ὑπερήφανον Ξέρξην διὰ γῆς πλεύσαντα καὶ διὰ θαλάσσης ὁδεύσαντα καὶ μὴ χωρούμενον μὲν τοῖς πελάγεσιν, πλατυτέραν δὲ τῆς Εὐρώπης τὴν στρατιὰν ἄγοντα, οἷα δραπέτην ἐπὶ μιᾶς νηὸς διώξαντες, περὶ δὲ τῇ μικρᾷ Σαλαμῖνι τὴν τοσαύτην ̓Ασίαν κλάσαντες νῦν δουλεύουσιν ̔Ρωμαίοις, καὶ τὴν ἡγεμονίδα τῆς ̔Ελλάδος πόλιν διοικεῖ τὰ ἀπὸ τῆς ̓Ιταλίας προστάγματα. ^2.359 Λακεδαιμόνιοι δὲ μετὰ Θερμοπύλας καὶ Πλαταιὰς καὶ τὸν ἐρευνήσαντα τὴν ̓Ασίαν ̓Αγησίλαον ἀγαπῶσιν τοὺς αὐτοὺς δεσπότας,' "^2.361 ἄλλα τε ἔθνη μυρία πλείονος γέμοντα πρὸς ἐλευθερίαν παρρησίας εἴκει: μόνοι δ' ὑμεῖς ἀδοξεῖτε δουλεύειν οἷς ὑποτέτακται τὰ πάντα. ποίᾳ στρατιᾷ ποίοις πεποιθότες ὅπλοις; ποῦ μὲν ὁ στόλος ὑμῖν διαληψόμενος τὰς ̔Ρωμαίων θαλάσσας; ποῦ δ' οἱ ταῖς ἐπιβολαῖς ἐξαρκέσοντες θησαυροί;" '^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;' "^2.363 μᾶλλον δὲ καὶ ταύτης ἐζήτησάν τι πλέον: οὐ γὰρ ἐξήρκεσεν αὐτοῖς ὅλος Εὐφράτης ὑπὸ τὴν ἀνατολὴν οὐδὲ τῶν προσαρκτίων ὁ ̓́Ιστρος ἥ τε μεσημβρινὴ μέχρι τῶν ἀοικήτων ἐρευνηθεῖσα Λιβύη καὶ Γάδειρα πρὸς ἑσπέραν, ἀλλ' ὑπὲρ ὠκεανὸν ἑτέραν ἐζήτησαν οἰκουμένην καὶ μέχρι τῶν ἀνιστορήτων πρότερον Βρεττανῶν διήνεγκαν τὰ ὅπλα." '^2.364 τί οὖν; ὑμεῖς πλουσιώτεροι Γαλατῶν, ἰσχυρότεροι Γερμανῶν, ̔Ελλήνων συνετώτεροι, πλείους τῶν κατὰ τὴν οἰκουμένην ἐστὲ πάντων; τί τὸ πεποιθὸς ὑμᾶς κατὰ ̔Ρωμαίων ἐπαίρει; χαλεπὸν τὸ δουλεύειν, ἐρεῖ τις.' "^2.365 πόσῳ μᾶλλον ̔́Ελλησιν, οἳ τῶν ὑφ' ἡλίῳ πάντων προύχοντες εὐγενείᾳ καὶ τοσαύτην νεμόμενοι χώραν ἓξ ̔Ρωμαίων ὑπείκουσιν ῥάβδοις, τοσαύταις δὲ καὶ Μακεδόνες οἱ δικαιότερον ὑμῶν ὀφείλοντες ἐλευθερίας ἀντιποιεῖσθαι." "^2.366 τί δ' αἱ πεντακόσιαι τῆς ̓Ασίας πόλεις; οὐ δίχα φρουρᾶς ἕνα προσκυνοῦσιν ἡγεμόνα καὶ τὰς ὑπατικὰς ῥάβδους; τί χρὴ λέγειν ̔Ηνιόχους τε καὶ Κόλχους καὶ τὸ τῶν Ταύρων φῦλον, Βοσπορανούς τε καὶ τὰ περίοικα τοῦ Πόντου καὶ τῆς Μαιώτιδος ἔθνη;" "^2.367 παρ' οἷς πρὶν μὲν οὐδ' οἰκεῖος ἐγιγνώσκετο δεσπότης, νῦν δὲ τρισχιλίοις ὁπλίταις ὑποτάσσεται, καὶ τεσσαράκοντα ναῦς μακραὶ τὴν πρὶν ἄπλωτον καὶ ἀγρίαν εἰρηνεύουσι θάλασσαν." '^2.368 πόσα Βιθυνία καὶ Καππαδοκία καὶ τὸ Παμφύλιον ἔθνος Λύκιοί τε καὶ Κίλικες ὑπὲρ ἐλευθερίας ἔχοντες εἰπεῖν χωρὶς ὅπλων φορολογοῦνται; τί δαί; Θρᾷκες οἱ πέντε μὲν εὖρος ἑπτὰ δὲ μῆκος ἡμερῶν χώραν διειληφότες, τραχυτέραν τε καὶ πολλῷ τῆς ὑμετέρας ὀχυρωτέραν καὶ βαθεῖ κρυμῷ τοὺς ἐπιστρατεύσοντας ἀνακόπτουσαν, οὐχὶ δισχιλίοις ̔Ρωμαίων ὑπακούουσιν φρουροῖς;' "^2.369 οἱ δ' ἀπὸ τούτων ̓Ιλλυριοὶ τὴν μέχρι Δαλματίας ἀποτεμνομένην ̓́Ιστρῳ κατοικοῦντες, οὐ δυσὶν μόνοις τάγμασιν ὑπείκουσιν, μεθ' ὧν αὐτοὶ τὰς Δακῶν ἀνακόπτουσιν ὁρμάς;" ^2.371 ἀλλὰ μὴν εἴ γέ τινας εἰς ἀπόστασιν ὤφειλον ἀφορμαὶ μεγάλαι παροξύνειν, μάλιστα Γαλάτας ἐχρῆν τοὺς οὕτως ὑπὸ τῆς φύσεως τετειχισμένους, ἐξ ἀνατολῆς μὲν ταῖς ̓́Αλπεσιν πρὸς ἄρκτῳ δὲ ̔Ρήνῳ ποταμῷ, μεσημβρινοῖς δὲ τοῖς Πυρηναίοις ὄρεσιν, ὠκεανῷ δὲ πρὸς δυσμῶν.' "^2.372 ἀλλὰ καίτοι τηλικαῦτα μὲν ἕρκη περιβεβλημένοι, πέντε δὲ καὶ τριακοσίοις πληθύοντες ἔθνεσιν, τὰς δὲ πηγάς, ὡς ἄν τις εἴποι, τῆς εὐδαιμονίας ἐπιχωρίους ἔχοντες καὶ τοῖς ἀγαθοῖς σχεδὸν ὅλην ἐπικλύζοντες τὴν οἰκουμένην, ἀνέχονται ̔Ρωμαίων πρόσοδος ὄντες καὶ ταμιευόμενοι παρ' αὐτῶν τὴν οἰκείαν εὐδαιμονίαν." "^2.373 καὶ τοῦθ' ὑπομένουσιν οὐ διὰ φρονημάτων μαλακίαν οὐδὲ δι' ἀγένειαν, οἵ γε διήνεγκαν ὀγδοήκοντα ἔτη πόλεμον ὑπὲρ τῆς ἐλευθερίας, ἀλλὰ μετὰ τῆς δυνάμεως ̔Ρωμαίων καὶ τὴν τύχην καταπλαγέντες, ἥτις αὐτοῖς κατορθοῖ πλείονα τῶν ὅπλων. τοιγαροῦν ὑπὸ χιλίοις καὶ διακοσίοις στρατιώταις δουλεύουσιν, ὧν ὀλίγου δεῖν πλείους ἔχουσι πόλεις." '^2.374 οὐδὲ ̓́Ιβηρσιν ὁ γεωργούμενος χρυσὸς εἰς τὸν ὑπὲρ τῆς ἐλευθερίας ἐξήρκεσεν πόλεμον οὐδὲ τὸ τοσοῦτον ἀπὸ ̔Ρωμαίων γῆς καὶ θαλάσσης διάστημα φῦλά τε Λουσιτανῶν καὶ Καντάβρων ἀρειμάνια οὐδὲ γείτων ὠκεανὸς φοβερὰν καὶ τοῖς ἐπιχωρίοις ἄμπωτιν ἐπάγων,' "^2.375 ἀλλ' ὑπὲρ τὰς ̔Ηρακλείους στήλας ἐκτείναντες τὰ ὅπλα καὶ διὰ νεφῶν ὁδεύσαντες τὰ Πυρηναῖα ὄρη καὶ τούτους ἐδουλώσαντο ̔Ρωμαῖοι: φρουρὰ δ' ἤρκεσεν τῶν οὕτως δυσμάχων καὶ τοσοῦτον ἀπῳκισμένων ἓν τάγμα." '^2.376 τίς ὑμῶν οὐκ ἀκοῇ παρείληφεν τὸ Γερμανῶν πλῆθος; ἀλκὴν μὲν γὰρ καὶ μεγέθη σωμάτων εἴδετε δήπου πολλάκις, ἐπεὶ πανταχοῦ ̔Ρωμαῖοι τοὺς τούτων αἰχμαλώτους ἔχουσιν.' "^2.377 ἀλλ' οὗτοι γῆν μὲν ἄπειρον νεμόμενοι, μείζω δὲ τῶν σωμάτων ἔχοντες τὰ φρονήματα καὶ τὴν μὲν ψυχὴν θανάτου καταφρονοῦσαν, τοὺς δὲ θυμοὺς τῶν ἀγριωτάτων θηρίων σφοδροτέρους, ̔Ρῆνον τῆς ὁρμῆς ὅρον ἔχουσιν καὶ ̔Ρωμαίων ὀκτὼ τάγμασιν δαμαζόμενοι δουλεύουσιν μὲν ἁλόντες, τὸ δ' ὅλον αὐτῶν ἔθνος φυγῇ διασώζεται." "^2.378 σκέψασθε δὲ καὶ τὸ Βρεττανῶν τεῖχος οἱ τοῖς ̔Ιεροσολύμων τείχεσιν πεποιθότες: καὶ γὰρ ἐκείνους περιβεβλημένους ὠκεανὸν καὶ τῆς καθ' ἡμᾶς οἰκουμένης οὐκ ἐλάσσονα νῆσον οἰκοῦντας πλεύσαντες ἐδουλώσαντο ̔Ρωμαῖοι, τέσσαρα δὲ τάγματα τὴν τοσαύτην νῆσον φυλάσσει." '^2.379 καὶ τί δεῖ πολλὰ λέγειν, ὅπου καὶ Πάρθοι, τὸ πολεμικώτατον φῦλον, τοσούτων ἄρχοντες ἐθνῶν καὶ τηλικαύτην περιβεβλημένοι δύναμιν ὁμήρους πέμπουσιν ̔Ρωμαίοις, καὶ ἔστιν ἐπὶ τῆς ̓Ιταλίας ἰδεῖν ἐν εἰρήνης προφάσει δουλεύουσαν τὴν ἀπὸ τῆς ἀνατολῆς εὐγένειαν.' "^2.381 οὔτε δὲ Κυρηναῖοι, τὸ Λακώνων γένος, οὔτε Μαρμαρίδαι, τὸ μέχρι τῆς διψάδος ἐκτεταμένον φῦλον, οὔθ' αἱ φοβεραὶ καὶ τοῖς ἀκούουσιν Σύρτεις Νασαμῶνές τε καὶ Μαῦροι καὶ τὸ Νομάδων ἄπειρον πλῆθος τὰς ̔Ρωμαίων ἀνέκοψαν ἀρετάς." '^2.382 τὴν δὲ τρίτην τῆς οἰκουμένης μοῖραν, ἧς οὐδὲ ἐξαριθμήσασθαι τὰ ἔθνη ῥᾴδιον, ο

Tiresias: The Ancient Mediterranean Religions Source Database