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6 results for "jason"

1. Hebrew Bible, Leviticus, 18.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •jason the high priest Found in books: Spielman, Jews and Entertainment in the Ancient World (2020) 151

18.3. וּשְׁמַרְתֶּם אֶת־מִשְׁמַרְתִּי לְבִלְתִּי עֲשׂוֹת מֵחֻקּוֹת הַתּוֹעֵבֹת אֲשֶׁר נַעֲשׂוּ לִפְנֵיכֶם וְלֹא תִטַּמְּאוּ בָּהֶם אֲנִי יְהוָה אֱלֹהֵיכֶם׃ 18.3. כְּמַעֲשֵׂה אֶרֶץ־מִצְרַיִם אֲשֶׁר יְשַׁבְתֶּם־בָּהּ לֹא תַעֲשׂוּ וּכְמַעֲשֵׂה אֶרֶץ־כְּנַעַן אֲשֶׁר אֲנִי מֵבִיא אֶתְכֶם שָׁמָּה לֹא תַעֲשׂוּ וּבְחֻקֹּתֵיהֶם לֹא תֵלֵכוּ׃

18.3. After the doings of the land of Egypt, wherein ye dwelt, shall ye not do; and after the doings of the land of Canaan, whither I bring you, shall ye not do; neither shall ye walk in their statutes.

2. Septuagint, Ecclesiasticus (Siracides), 1.11-1.12, 1.14, 4.13-4.14, 4.18-4.20 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •jason the high priest Found in books: Spielman, Jews and Entertainment in the Ancient World (2020) 45, 151

1.11. With him who fears the Lord it will go well at the end;on the day of his death he will be blessed. 1.12. To fear the Lord is the beginning of wisdom;she is created with the faithful in the womb. 1.14. To fear the Lord is wisdoms full measure;she satisfies men with her fruits; 4.13. Whoever holds her fast will obtain glory,and the Lord will bless the place she enters. 4.14. Those who serve her will minister to the Holy One;the Lord loves those who love her. 4.18. Then she will come straight back to him and gladden him,and will reveal her secrets to him. 4.19. If he goes astray she will forsake him,and hand him over to his ruin.

3. Septuagint, Wisdom of Solomon, 1.11-1.12, 1.14, 4.13-4.14, 4.18-4.20 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •jason the high priest Found in books: Spielman, Jews and Entertainment in the Ancient World (2020) 45, 151

1.12. Do not invite death by the error of your life,nor bring on destruction by the works of your hands; 1.14. For he created all things that they might exist,and the generative forces of the world are wholesome,and there is no destructive poison in them;and the dominion of Hades is not on earth. 4.13. He never ceaseth from scattering (families) as though (they were) orphans, Yea, he layeth waste a house on account of (his) lawless desire. 4.13. Being perfected in a short time, he fulfilled long years; 4.14. He deceiveth with words, (saying,) There is none that seeth, or judgeth. 4.14. for his soul was pleasing to the Lord,therefore he took him quickly from the midst of wickedness. 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.

4. Josephus Flavius, Jewish Antiquities, 14.151-14.155, 15.264-15.291, 19.332-19.335 (1st cent. CE - 1st cent. CE) Tagged with subjects: •jason the high priest Found in books: Spielman, Jews and Entertainment in the Ancient World (2020) 46, 54, 158

14.151. ἐπειδὴ ̔Υρκανὸς ̓Αλεξάνδρου ἀρχιερεὺς καὶ ἐθνάρχης τῶν ̓Ιουδαίων διατελεῖ κοινῇ τε τῷ δήμῳ καὶ ἰδίᾳ τῶν πολιτῶν ἑκάστῳ εὔνους ὢν καὶ πάσῃ χρώμενος περὶ αὐτοὺς σπουδῇ καὶ τοὺς παραγινομένους ̓Αθηναίων ἢ κατὰ πρεσβείαν ἢ κατ' ἰδίαν πρὸς αὐτὸν ὑποδέχεται φιλοφρόνως καὶ προπέμπει τῆς ἀσφαλοῦς αὐτῶν ἐπανόδου προνοούμενος, 14.152. ἐμαρτυρήθη μὲν καὶ πρότερον περὶ τούτων, δεδόχθαι δὲ καὶ νῦν Διονυσίου τοῦ Θεοδώρου Σουνιέως εἰσηγησαμένου καὶ περὶ τῆς τἀνδρὸς ἀρετῆς ὑπομνήσαντος τὸν δῆμον, καὶ ὅτι προαίρεσιν ἔχει ποιεῖν ἡμᾶς ὅ τι ποτ' ἂν δύνηται ἀγαθόν, 14.153. τιμῆσαι τὸν ἄνδρα χρυσῷ στεφάνῳ ἀριστείῳ κατὰ τὸν νόμον, καὶ στῆσαι αὐτοῦ εἰκόνα χαλκῆν ἐν τῷ τεμένει τοῦ Δήμου καὶ τῶν Χαρίτων, ἀνειπεῖν δὲ τὸν στέφανον ἐν τῷ θεάτρῳ Διονυσίοις τραγῳδῶν τῶν καινῶν ἀγομένων καὶ Παναθηναίων καὶ ̓Ελευσινίων καὶ ἐν τοῖς γυμνικοῖς ἀγῶσιν, 14.154. ἐπιμεληθῆναι δὲ τοὺς στρατηγοὺς διαμένοντί τε αὐτῷ καὶ φυλάττοντι τὴν πρὸς ἡμᾶς εὔνοιαν εἶναι πᾶν ὅ τι ἂν ἐπινοήσωμεν εἰς τιμὴν καὶ χάριν τῆς τἀνδρὸς σπουδῆς καὶ φιλοτιμίας, ἵνα τούτων γινομένων φαίνηται ὁ δῆμος ἡμῶν ἀποδεχόμενος τοὺς ἀγαθοὺς καὶ τῆς προσηκούσης ἀμοιβῆς ἀξιῶν καὶ ζηλώσῃ τὴν περὶ ἡμᾶς σπουδὴν τῶν ἤδη τετιμημένων: 14.155. ἑλέσθαι δὲ καὶ πρέσβεις ἐξ ἁπάντων ̓Αθηναίων, οἵτινες τὸ ψήφισμά τε αὐτῷ κομιοῦσι καὶ παρακαλέσουσιν προσδεξάμενον τὰς τιμὰς πειρᾶσθαί τι ποιεῖν ἀγαθὸν ἡμῶν ἀεὶ τὴν πόλιν.” αἱ μὲν οὖν παρὰ ̔Ρωμαίων καὶ τοῦ δήμου τοῦ ̓Αθηναίων τιμαὶ πρὸς ̔Υρκανὸν τὸν ἀρχιερέα καὶ διὰ τούτων ἡμῖν δεδήλωνται. 15.264. τῆς δὲ πόλεως ἁλισκομένης καὶ κρατοῦντος τῶν πραγμάτων ̔Ηρώδου Κοστόβαρος ἀποδειχθεὶς τὰς διεκβολὰς ἀναφράττειν καὶ φρουρεῖν τὴν πόλιν, ὡς μὴ διαπίπτειν ἐξ αὐτῆς τοὺς ὑπόχρεως τῶν πολιτῶν ἢ τἀναντία τῷ βασιλεῖ πολιτευομένους, εἰδὼς ἐν ὑπολήψει καὶ τιμῇ τοὺς Σάββα τῷ παντὶ πλήθει καὶ νομίζων μέγα μέρος αὐτῷ γενήσεσθαι πρὸς τὰς μεταβολὰς τῶν πραγμάτων τὴν ἐκείνων σωτηρίαν ὑπεξέθετο καὶ κατέκρυψεν ἐν οἰκείοις χωρίοις. 15.265. καὶ τότε μὲν ̔Ηρώδην, διεληλύθει γὰρ ἡ τῆς ἀληθείας ὑποψία, πιστωσάμενος ὅρκοις ἦ μὴν οὐδὲν εἰδέναι τῶν κατ' ἐκείνους ἀφεῖτο τῆς ὑπονοίας. αὖθις δὲ κηρύγματα καὶ μήνυτρα τοῦ βασιλέως ἐκτιθέντος καὶ πάντα τρόπον ἐρεύνης ἐπινοοῦντος οὐκ ἦλθεν εἰς ὁμολογίαν, ἀλλὰ τῷ τὸ πρῶτον ἔξαρνος γενέσθαι τὸ φωραθῆναι τοὺς ἄνδρας οὐκ ἀνυποτίμητον αὐτῷ πεπεισμένος οὐ μόνον ἐκ τῆς εὐνοίας, ἀλλὰ καὶ τῆς ἀνάγκης ἤδη τοῦ λανθάνειν αὐτοὺς περιείχετο. 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. 15.267. Διὰ τοῦτο καὶ μᾶλλον ἐξέβαινεν τῶν πατρίων ἐθῶν καὶ ξενικοῖς ἐπιτηδεύμασιν ὑποδιέφθειρεν τὴν πάλαι κατάστασιν ἀπαρεγχείρητον οὖσαν, ἐξ ὧν οὐ μικρὰ καὶ πρὸς τὸν αὖθις χρόνον ἠδικήθημεν ἀμεληθέντων ὅσα πρότερον ἐπὶ τὴν εὐσέβειαν ἦγεν τοὺς ὄχλους: 15.268. πρῶτον μὲν γὰρ ἀγῶνα πενταετηρικὸν ἀθλημάτων κατεστήσατο Καίσαρι καὶ θέατρον ἐν ̔Ιεροσολύμοις ᾠκοδόμησεν, αὖθίς τ' ἐν τῷ πεδίῳ μέγιστον ἀμφιθέατρον, περίοπτα μὲν ἄμφω τῇ πολυτελείᾳ, τοῦ δὲ κατὰ τοὺς ̓Ιουδαίους ἔθους ἀλλότρια: χρῆσίς τε γὰρ αὐτῶν καὶ θεαμάτων τοιούτων ἐπίδειξις οὐ παραδίδοται. 15.269. τὴν μέντοι πανήγυριν ἐκεῖνος ἐπιφανεστάτην τὴν τῆς πενταετηρίδος συνετέλει καταγγείλας τε τοῖς πέριξ καὶ συγκαλῶν ἀπὸ τοῦ παντὸς ἔθνους. οἱ δ' ἀθληταὶ καὶ τὰ λοιπὰ τῶν ἀγωνισμάτων ἀπὸ πάσης γῆς ἐκαλοῦντο κατ' ἐλπίδα τῶν προκειμένων καὶ τῆς νίκης εὐδοξίᾳ, συνελέγησάν τε οἱ κορυφαιότατοι τῶν ἐν τοῖς ἐπιτηδεύμασιν: 15.271. προύθηκεν δὲ καὶ τεθρίπποις καὶ συνωρίσιν καὶ κέλησιν οὐ μικρὰς δωρεάς, καὶ πάνθ', ὅσα κατὰ πολυτέλειαν ἢ σεμνοπρέπειαν παρ' ἑκάστοις ἐσπούδαστο φιλοτιμίᾳ τοῦ διάσημον αὐτῷ γενέσθαι τὴν ἐπίδειξιν ἐξεμιμήσατο. 15.272. τό γε μὴν θέατρον ἐπιγραφαὶ κύκλῳ περιεῖχον Καίσαρος καὶ τρόπαια τῶν ἐθνῶν, ἃ πολεμήσας ἐκεῖνος ἐκτήσατο, χρυσοῦ τε ἀπέφθου καὶ ἀργύρου πάντων αὐτῷ πεποιημένων. 15.273. τὰ δ' εἰς ὑπηρεσίαν οὐδὲν οὕτως ἦν οὔτ' ἐσθῆτος τίμιον οὔτε σκευῆς λίθων, ὃ μὴ τοῖς ὁρωμένοις ἀγωνίσμασιν συνεπεδείκνυτο. παρασκευὴ δὲ καὶ θηρίων ἐγένετο λεόντων τε πλείστων αὐτῷ συναχθέντων καὶ τῶν ἄλλων, ὅσα καὶ τὰς ἀλκὰς ὑπερβαλλούσας ἔχει καὶ τὴν φύσιν ἐστὶν σπανιώτερα: 15.274. τούτων αὐτῶν τε πρὸς ἄλληλα συμπλοκαὶ καὶ μάχαι πρὸς αὐτὰ τῶν κατεγνωσμένων ἀνθρώπων ἐπετηδεύοντο, τοῖς μὲν ξένοις ἔκπληξις ὁμοῦ τῆς δαπάνης καὶ ψυχαγωγία τῶν περὶ τὴν θέαν κινδύνων, τοῖς δ' ἐπιχωρίοις φανερὰ κατάλυσις τῶν τιμωμένων παρ' αὐτοῖς ἐθῶν: 15.275. ἀσεβὲς μὲν γὰρ ἐκ προδήλου κατεφαίνετο θηρίοις ἀνθρώπους ὑπορρίπτειν ἐπὶ τέρψει τῆς ἀνθρώπων θέας, ἀσεβὲς δὲ ξενικοῖς ἐπιτηδεύμασιν ἐξαλλάττειν τοὺς ἐθισμούς. 15.276. πάντων δὲ μᾶλλον ἐλύπει τὰ τρόπαια: δοκοῦντες γὰρ εἰκόνας εἶναι τὰς τοῖς ὅπλοις περιειλημμένας, ὅτι μὴ πάτριον ἦν αὐτοῖς τὰ τοιαῦτα σέβειν, οὐ μετρίως ἐδυσχέραινον. 15.277. ̓Ελάνθανον δ' οὐδὲ τὸν ̔Ηρώδην ἐκταραττόμενοι: καὶ βίαν μὲν ἐπάγειν ἄκαιρον ᾤετο, καθωμίλει δ' ἐνίους καὶ παρηγόρει τῆς δεισιδαιμονίας ἀφαιρούμενος. οὐ μὴν ἔπειθεν, ἀλλ' ὑπὸ δυσχερείας ὧν ἐδόκουν ἐκεῖνον πλημμελεῖν ὁμοθυμαδὸν ἐξεβόων, εἰ καὶ πάντα δοκοῖεν οἰστά, μὴ φέρειν εἰκόνας ἀνθρώπων ἐν τῇ πόλει, τὰ τρόπαια λέγοντες: οὐ γὰρ εἶναι πάτριον αὐτοῖς. 15.278. ̔Ηρώδης δὲ τεταραγμένους ὁρῶν καὶ μὴ ῥᾳδίως ἂν μεταπεσόντας, εἰ μὴ τύχοιεν παρηγορίας, καλέσας αὐτῶν τοὺς ἐπιφανεστάτους εἰς τὸ θέατρον παρήγαγεν καὶ δείξας τὰ τρόπαια, τί ποτ' ἔστιν ὃ δοκεῖ ταῦτα αὐτοῖς ἐπύθετο. 15.279. τῶν δὲ ἐκβοησάντων ἀνθρώπων εἰκόνες, ἐπιτάξας ἀφαιρεθῆναι τὸν περιθέσιμον κόσμον ἐπιδείκνυσιν αὐτοῖς γυμνὰ τὰ ξύλα. τὰ δ' εὐθὺς ἦν ἀποσυληθέντα γέλως καὶ πλεῖστον εἰς διάχυσιν ἐδυνήθη τὸ καὶ πρότερον αὐτοὺς ἐν εἰρωνείᾳ τίθεσθαι τὰς κατασκευὰς τῶν ἀγαλμάτων. 15.281. τινὲς δ' αὐτῶν ἐπέμενον τῇ δυσχερείᾳ τῶν οὐκ ἐξ ἔθους ἐπιτηδευμάτων, καὶ τὸ καταλύεσθαι τὰ πάτρια μεγάλων ἡγούμενοι ἀρχὴν κακῶν ὅσιον ᾠήθησαν ἀποκινδυνεῦσαι μᾶλλον ἢ δοκεῖν ἐξαλλαττομένης αὐτοῖς τῆς πολιτείας περιορᾶν ̔Ηρώδην πρὸς βίαν ἐπεισάγοντα τὰ μὴ δι' ἔθους ὄντα, καὶ λόγῳ μὲν βασιλέα, τῷ δ' ἔργῳ πολέμιον φαινόμενον τοῦ παντὸς ἔθνους. 15.282. ἐκ δὲ τούτου συνομοσάμενοι πάντα κίνδυνον ὑποδύεσθαι δέκα τῶν πολιτῶν ἄνδρες, ξιφίδια τοῖς ἱματίοις ὑποβαλόντες, 15.283. ἦν δ' αὐτοῖς δι' ἀναξιοπάθειαν ὧν ἤκουεν καὶ τῶν διεφθορότων τις τοὺς ὀφθαλμοὺς συνομωμοσμένος, οὐχ ὡς ἐνεργῆσαί τι καὶ δρᾶν εἰς τὴν ἐπιχείρησιν ἱκανός, ἀλλ' ἐν ἑτοίμῳ κατατιθεὶς αὑτὸν παθεῖν εἴ τι κἀκείνοις συμβαίνοι δυσχερές, ὥστε μὴ μετρίαν τὴν ὁρμὴν τοῖς ἐπιχειροῦσι δι' αὐτὸν γενέσθαι, 15.284. ταῦτα γνόντες ἀπὸ συνθήματος εἰς τὸ θέατρον ἐχώρουν, ἐλπίσαντες μὲν οὐδ' αὐτὸν ̔Ηρώδην διαφευξεῖσθαι προσπεσόντων ἐξ ἀφανοῦς, πολλοὺς δ', εἰ καὶ μὴ τυγχάνοιεν ἐκείνου, τῶν περὶ αὐτὸν ἀναιρήσειν οἰόμενοι: καὶ ταῦτ' αὐτοῖς ἀρκέσειν, εἰ καὶ θνήσκοιεν, εἰς ἔννοιαν ὧν ὁ βασιλεὺς ἐξυβρίζειν ἐδόκει τὸ πλῆθος καὶ αὐτὸν ἐκεῖνον ἀγαγεῖν. 15.285. ἐκεῖνοι μὲν οὖν προκαταστάντες ἐπὶ τοιαύτης ἦσαν προθυμίας: εἷς δὲ τῶν ὑφ' ̔Ηρώδου πολυπραγμονεῖν καὶ διαγγέλλειν τὰ τοιαῦτα τεταγμένων ἐξευρηκὼς ὅλην τὴν ἐπίθεσιν εἰς τὸ θέατρον εἰσιέναι μέλλοντι τῷ βασιλεῖ κατεμήνυσεν. 15.286. ὁ δ', οὐ γὰρ ἀνοίκειον ᾠήθη τὸν λόγον εἴς τε τὸ μῖσος ἀφορῶν, ὃ συνῄδει παρὰ τῶν πλειόνων αὐτῷ, καὶ τὰς ταραχὰς τὰς ἐπὶ τοῖς καθ' ἕκαστα γινομένοις παρυφισταμένας, ἀναχωρήσας εἰς τὸ βασίλειον ὀνομαστὶ τοὺς ἐν ταῖς αἰτίαις ἐκάλει. 15.287. προσπιπτόντων δ' αὐτοῖς τῶν ὑπηρετῶν αὐτόφωροι λαμβανόμενοι τὸ μὲν ὡς οὐκ ἂν διαφύγοιεν ᾔδεσαν, ἐπεκόσμησαν δὲ τὴν ἀναγκαίαν καταστροφὴν τοῦ τέλους τῷ μηδὲν ὑφιέναι τοῦ φρονήματος: 15.288. οὐ γὰρ ἐντραπέντες οὐδ' ἀρνησάμενοι τὴν πρᾶξιν ἀνέδειξαν μὲν ἤδη κρατούμενα τὰ ξίφη, διωμολογήσαντο δὲ καλῶς καὶ σὺν εὐσεβείᾳ τὴν συνωμοσίαν αὐτοῖς γενέσθαι, κέρδους μὲν οὐδενὸς οὐδ' οἰκείων ἕνεκεν παθῶν, τὸ δὲ πλέον ὑπὲρ τῶν κοινῶν ἐθῶν, ἃ καὶ πᾶσιν ἢ φυλάττειν ἢ θνήσκειν πρὸ αὐτῶν ἄξιον. 15.289. τοιαῦτα μὲν ἐκεῖνοι τῇ προαιρέσει τῆς ἐπιβουλῆς ἐμπαρρησιασάμενοι περιστάντων αὐτοῖς τῶν βασιλικῶν ἤγοντο καὶ πᾶσαν αἰκίαν ὑπομείναντες διεφθάρησαν. μετ' οὐ πολὺ δὲ καὶ τὸν ταῦτα μηνύσαντα κατὰ μῖσος ἁρπασάμενοί τινες οὐκ ἀπέκτειναν μόνον, ἀλλὰ καὶ μελιστὶ διελόντες προύθεσαν κυσίν. 15.291. ἡ δ' ἐπιμονὴ τοῦ πάθους καὶ τὸ τῆς ὑπὲρ τῶν νόμων πίστεως ἀκατάπληκτον οὐ ῥᾴδιον ἐποίει τὸν ̔Ηρώδην, εἰ μὴ μετὰ πάσης ἀσφαλείας κρατοίη, καὶ διέγνω πάντοθεν περιειληφέναι τὸ πλῆθος, ὡς μὴ νεωτεριζόντων φανερὰν γενέσθαι τὴν ἀπόστασιν. 19.332. Καὶ δή τις ἐν τοῖς ̔Ιεροσολύμοις ἀνὴρ ἐπιχώριος ἐξακριβάζειν δοκῶν τὰ νόμιμα, Σίμων ἦν ὄνομα τούτῳ, πλῆθος εἰς ἐκκλησίαν ἁλίσας τηνικάδε τοῦ βασιλέως εἰς Καισάρειαν ἐκδεδημηκότος ἐτόλμησεν αὐτοῦ κατειπεῖν, ὡς οὐχ ὅσιος εἴη, δικαίως δ' ἂν εἴργοιτο τοῦ ναοῦ τῆς εἰσόδου προσηκούσης τοῖς ἐγγενέσιν. 19.333. δηλοῦται μὲν δὴ διὰ γραμμάτων ὑπὸ τοῦ στρατηγοῦ τῆς πόλεως τῷ βασιλεῖ δημηγορήσας Σίμων ταῦτα, μεταπέμπεται δὲ αὐτὸν ὁ βασιλεὺς καί, καθέζετο γὰρ ἐν τῷ θεάτρῳ τότε, καθεσθῆναι παρ' αὐτὸν ἐκέλευσεν. ἠρέμα τε καὶ πρᾴως “εἰπέ μοι, φησίν, τί τῶν ἐνθάδε γινομένων ἐστὶ παράνομον;” 19.334. ὁ δὲ εἰπεῖν ἔχων οὐδὲν τυχεῖν ἐδεῖτο συγγνώμης. ἀλλὰ ὁ βασιλεὺς αὐτῷ ἢ προσεδόκησέν τις διηλλάττετο τὴν πρᾳότητα κρίνων βασιλικωτέραν ὀργῆς καὶ πρέπειν εἰδὼς τοῖς μεγέθεσι θυμοῦ πλέον ἐπιείκειαν. τὸν Σίμωνα γοῦν καὶ δωρεᾶς τινος ἀξιώσας ἀπεπέμπετο. 19.335. Πολλοῖς δὲ κατασκευάσας πολλὰ Βηρυτίους ἐξαιρέτως ἐτίμησεν: θέατρον γὰρ αὐτοῖς κατεσκεύασε πολυτελείᾳ τε καὶ κάλλει πολλῶν διαφέρον ἀμφιθέατρόν τε πολλῶν ἀναλωμάτων βαλανεῖα πρὸς τούτοις καὶ στοάς, ἐν οὐδενὶ τῶν ἔργων στενότητι δαπανημάτων ἢ τὸ κάλλος ἀδικήσας ἢ τὸ μέγεθος.

14.151. Since Hyrcanus, the son of Alexander, the high priest and ethnareh of the Jews, continues to bear good-will to our people in general, and to every one of our citizens in particular, and treats them with all sorts of kindness; and when any of the Athenians come to him, either as ambassadors, or on any occasion of their own, he receives them in an obliging manner, and sees that they are conducted back in safety, 14.152. of which we have had several former testimonies; it is now also decreed, at the report of Theodosius, the son of Theodorus, and upon his putting the people in mind of the virtue of this man, and that his purpose is to do us all the good that is in his power, 14.153. to honor him with a crown of gold, the usual reward according to the law, and to erect his statue in brass in the temple of Demus and of the Graces; and that this present of a crown shall be proclaimed publicly in the theater, in the Dionysian shows, while the new tragedies are acting; and in the Panathenean, and Eleusinian, and Gymnical shows also; 14.154. and that the commanders shall take care, while he continues in his friendship, and preserves his good-will to us, to return all possible honor and favor to the man for his affection and generosity; that by this treatment it may appear how our people receive the good kindly, and repay them a suitable reward; and he may be induced to proceed in his affection towards us, by the honors we have already paid him. 14.155. That ambassadors be also chosen out of all the Athenians, who shall carry this decree to him, and desire him to accept of the honors we do him, and to endeavor always to be doing some good to our city.” And this shall suffice us to have spoken as to the honors that were paid by the Romans and the people of Athens to Hyrcanus. 15.264. but when the city was taken, and Herod had gotten the government into his own hands, and Costobarus was appointed to hinder men from passing out at the gates, and to guard the city, that those citizens that were guilty, and of the party opposite to the king, might not get out of it, Costobarus, being sensible that the sons of Babas were had in respect and honor by the whole multitude, and supposing that their preservation might be of great advantage to him in the changes of government afterward, he set them by themselves, and concealed them in his own farms; 15.265. and when the thing was suspected, he assured Herod upon oath that he really knew nothing of that matter, and so overcame the suspicions that lay upon him; nay, after that, when the king had publicly proposed a reward for the discovery, and had put in practice all sorts of methods for searching out this matter, he would not confess it; but being persuaded that when he had at first denied it, if the men were found, he should not escape unpunished, he was forced to keep them secret, not only out of his good-will to them, but out of a necessary regard to his own preservation 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. 15.267. 1. On this account it was that Herod revolted from the laws of his country, and corrupted their ancient constitution, by the introduction of foreign practices, which constitution yet ought to have been preserved inviolable; by which means we became guilty of great wickedness afterward, while those religious observances which used to lead the multitude to piety were now neglected; 15.268. for, in the first place, he appointed solemn games to be celebrated every fifth year, in honor of Caesar, and built a theater at Jerusalem, as also a very great amphitheater in the plain. Both of them were indeed costly works, but opposite to the Jewish customs; for we have had no such shows delivered down to us as fit to be used or exhibited by us; 15.269. yet did he celebrate these games every five years, in the most solemn and splendid manner. He also made proclamation to the neighboring countries, and called men together out of every nation. The wrestlers also, and the rest of those that strove for the prizes in such games, were invited out of every land, both by the hopes of the rewards there to be bestowed, and by the glory of victory to be there gained. So the principal persons that were the most eminent in these sorts of exercises were gotten together, 15.271. He also proposed no small rewards to those who ran for the prizes in chariot races, when they were drawn by two, or three, or four pair of horses. He also imitated every thing, though never so costly or magnificent, in other nations, out of an ambition that he might give most public demonstration of his grandeur. 15.272. Inscriptions also of the great actions of Caesar, and trophies of those nations which he had conquered in his wars, and all made of the purest gold and silver, encompassed the theater itself; 15.273. nor was there any thing that could be subservient to his design, whether it were precious garments, or precious stones set in order, which was not also exposed to sight in these games. He had also made a great preparation of wild beasts, and of lions themselves in great abundance, and of such other beasts as were either of uncommon strength, or of such a sort as were rarely seen. 15.274. These were prepared either to fight with one another, or that men who were condemned to death were to fight with them. And truly foreigners were greatly surprised and delighted at the vastness of the expenses here exhibited, and at the great dangers that were here seen; but to natural Jews, this was no better than a dissolution of those customs for which they had so great a veneration. 15.275. It appeared also no better than an instance of barefaced impiety, to throw men to wild beasts, for the affording delight to the spectators; and it appeared an instance of no less impiety, to change their own laws for such foreign exercises: 15.276. but, above all the rest, the trophies gave most distaste to the Jews; for as they imagined them to be images, included within the armor that hung round about them, they were sorely displeased at them, because it was not the custom of their country to pay honors to such images. 15.277. 2. Nor was Herod unacquainted with the disturbance they were under; and as he thought it unseasonable to use violence with them, so he spake to some of them by way of consolation, and in order to free them from that superstitious fear they were under; yet could not he satisfy them, but they cried out with one accord, out of their great uneasiness at the offenses they thought he had been guilty of, that although they should think of bearing all the rest yet would they never bear images of men in their city, meaning the trophies, because this was disagreeable to the laws of their country. 15.278. Now when Herod saw them in such a disorder, and that they would not easily change their resolution unless they received satisfaction in this point, he called to him the most eminent men among them, and brought them upon the theater, and showed them the trophies, and asked them what sort of things they took these trophies to be; 15.279. and when they cried out that they were the images of men, he gave order that they should be stripped of these outward ornaments which were about them, and showed them the naked pieces of wood; which pieces of wood, now without any ornament, became matter of great sport and laughter to them, because they had before always had the ornaments of images themselves in derision. 15.281. but still some of them continued in their displeasure against him, for his introduction of new customs, and esteemed the violation of the laws of their country as likely to be the origin of very great mischiefs to them, so that they deemed it an instance of piety rather to hazard themselves [to be put to death], than to seem as if they took no notice of Herod, who, upon the change he had made in their government, introduced such customs, and that in a violent manner, which they had never been used to before, as indeed in pretense a king, but in reality one that showed himself an enemy to their whole nation; 15.282. on which account ten men that were citizens [of Jerusalem] conspired together against him, and sware to one another to undergo any dangers in the attempt, and took daggers with them under their garments [for the purpose of killing Herod]. 15.283. Now there was a certain blind man among those conspirators who had thus sworn to one another, on account of the indignation he had against what he heard to have been done; he was not indeed able to afford the rest any assistance in the undertaking, but was ready to undergo any suffering with them, if so be they should come to any harm, insomuch that he became a very great encourager of the rest of the undertakers. 15.284. 4. When they had taken this resolution, and that by common consent, they went into the theater, hoping that, in the first place, Herod himself could not escape them, as they should fall upon him so unexpectedly; and supposing, however, that if they missed him, they should kill a great many of those that were about him; and this resolution they took, though they should die for it, in order to suggest to the king what injuries he had done to the multitude. These conspirators, therefore, standing thus prepared beforehand, went about their design with great alacrity; 15.285. but there was one of those spies of Herod, that were appointed for such purposes, to fish out and inform him of any conspiracies that should be made against him, who found out the whole affair, and told the king of it, as he was about to go into the theater. 15.286. So when he reflected on the hatred which he knew the greatest part of the people bore him, and on the disturbances that arose upon every occasion, he thought this plot against him not to be improbable. Accordingly, he retired into his palace, and called those that were accused of this conspiracy before him by their several names; 15.287. and as, upon the guards falling upon them, they were caught in the very fact, and knew they could not escape, they prepared themselves for their ends with all the decency they could, and so as not at all to recede from their resolute behavior, 15.288. for they showed no shame for what they were about, nor denied it; but when they were seized, they showed their daggers, and professed that the conspiracy they had sworn to was a holy and pious action; that what they intended to do was not for gain, or out of any indulgence to their passions, but principally for those common customs of their country, which all the Jews were obliged to observe, or to die for them. 15.289. This was what these men said, out of their undaunted courage in this conspiracy. So they were led away to execution by the king’s guards that stood about them, and patiently underwent all the torments inflicted on them till they died. Nor was it long before that spy who had discovered them was seized on by some of the people, out of the hatred they bore to him; and was not only slain by them, but pulled to pieces, limb from limb, and given to the dogs. 15.291. yet did not the obstinacy of the people, and that undaunted constancy they showed in the defense of their laws, make Herod any easier to them, but he still strengthened himself after a more secure manner, and resolved to encompass the multitude every way, lest such innovations should end in an open rebellion. 19.332. 4. However, there was a certain man of the Jewish nation at Jerusalem, who appeared to be very accurate in the knowledge of the law. His name was Simon. This man got together an assembly, while the king was absent at Caesarea, and had the insolence to accuse him as not living holily, and that he might justly be excluded out of the temple, since it belonged only to native Jews. 19.333. But the general of Agrippa’s army informed him that Simon had made such a speech to the people. So the king sent for him; and as he was sitting in the theater, he bid him sit down by him, and said to him with a low and gentle voice, “What is there done in this place that is contrary to the law?” 19.334. But he had nothing to say for himself, but begged his pardon. So the king was more easily reconciled to him than one could have imagined, as esteeming mildness a better quality in a king than anger, and knowing that moderation is more becoming in great men than passion. So he made Simon a small present, and dismissed him. 19.335. 5. Now as Agrippa was a great builder in many places, he paid a peculiar regard to the people of Berytus; for he erected a theater for them, superior to many others of that sort, both in sumptuousness and elegance, as also an amphitheater, built at vast expenses; and besides these, he built them baths and porticoes, and spared for no costs in any of his edifices, to render them both handsome and large.

5. Mishnah, Shabbat, 22.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •jason the high priest Found in books: Spielman, Jews and Entertainment in the Ancient World (2020) 151

22.6. סָכִין וּמְמַשְׁמְשִׁין בִּבְנֵי מֵעַיִם, אֲבָל לֹא מִתְעַמְּלִין וְלֹא מִתְגָּרְדִין. אֵין יוֹרְדִין לְקוֹרְדִּימָה, וְאֵין עוֹשִׂין אַפִּקְטְוִזִין, וְאֵין מְעַצְּבִין אֶת הַקָּטָן, וְאֵין מַחֲזִירִין אֶת הַשֶּׁבֶר. מִי שֶׁנִּפְרְקָה יָדוֹ וְרַגְלוֹ, לֹא יִטְרְפֵם בְּצוֹנֵן, אֲבָל רוֹחֵץ הוּא כְדַרְכּוֹ, וְאִם נִתְרַפָּא נִתְרַפָּא:

22.6. One may oil and [lightly] massage [the body] but not step on [the body] or scrape [the skin]. One may not go down to a piloma, And one may not drink an epiktvizin [to induce vomiting]; And one may not straighten an infant[‘s limbs]. And one may not set a broken bone. If one's hand or foot is dislocated, he must not agitate it violently in cold water but he may bathe it in the usual way, and if it heals, it heals.

6. Tertullian, On The Games, 12 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •jason the high priest Found in books: Spielman, Jews and Entertainment in the Ancient World (2020) 158

12. It remains for us to examine the spectacle most noted of all, and in highest favour. It is called a dutiful service (munus), from its being an office, for it bears the name of officium as well as munus. The ancients thought that in this solemnity they rendered offices to the dead; at a later period, with a cruelty more refined, they somewhat modified its character. For formerly, in the belief that the souls of the departed were appeased by human blood, they were in the habit of buying captives or slaves of wicked disposition, and immolating them in their funeral obsequies. Afterwards they thought good to throw the veil of pleasure over their iniquity. Those, therefore, whom they had provided for the combat, and then trained in arms as best they could, only that they might learn to die, they, on the funeral day, killed at the places of sepulture. They alleviated death by murders. Such is the origin of the Munus. But by degrees their refinement came up to their cruelty; for these human wild beasts could not find pleasure exquisite enough, save in the spectacle of men torn to pieces by wild beasts. offerings to propitiate the dead then were regarded as belonging to the class of funeral sacrifices; and these are idolatry: for idolatry, in fact, is a sort of homage to the departed; the one as well as the other is a service to dead men. Moreover, demons have abode in the images of the dead. To refer also to the matter of names, though this sort of exhibition has passed from honours of the dead to honours of the living, I mean, to qu storships and magistracies - to priestly offices of different kinds; yet, since idolatry still cleaves to the dignity's name, whatever is done in its name partakes of its impurity. The same remark will apply to the procession of the Munus, as we look at that in the pomp which is connected with these honours themselves; for the purple robes, the fasces, the fillets, the crowns, the proclamations too, and edicts, the sacred feasts of the day before, are not without the pomp of the devil, without invitation of demons. What need, then, of dwelling on the place of horrors, which is too much even for the tongue of the perjurer? For the amphitheatre is consecrated to names more numerous and more dire than is the Capitol itself, temple of all demons as it is. There are as many unclean spirits there as it holds men. To conclude with a single remark about the arts which have a place in it, we know that its two sorts of amusement have for their patrons Mars and Diana.

Tiresias: The Ancient Mediterranean Religions Source Database