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
julius	Grabbe (2010), Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus, 21, 101 Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 93, 103 Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 151
julius, activities as dictator, caesar, c.	Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 58, 113, 175, 176, 177, 178, 179, 209
julius, adorned with rostra from actium, rome, temple of divus	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 292
julius, adorned with spoils of egypt, rome, temple of divus	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 134
julius, aelius publius	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 18, 21, 22, 23, 24, 41
julius, africanus	Amsler (2023), Knowledge Construction in Late Antiquity, 208 Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 59, 291 Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 23 Gera (2014), Judith, 13, 421 Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 290 Levine Allison and Crossan (2006), The Historical Jesus in Context, 37, 405 Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 71 Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 91, 98 Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 118, 148, 185, 217, 219, 221, 222, 224 Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 124, 125, 126, 128
julius, africanus, on bardaisan and edessa	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 119, 127
julius, africanus, s.	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 58, 307
julius, africanus, sestius africanus’ grandfather	Rizzi (2010), Hadrian and the Christians, 115
julius, agricola, cn.	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 55, 257, 301
julius, agrippa i herod	Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 3, 33
julius, alexander and, jerusalem, gaius	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, 270
julius, alexander, debt-slavery, edict of tiberius	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 106, 107, 108
julius, alexander, jewish governor of tiberius egypt, assimilated jew	Feldman (2006), Judaism and Hellenism Reconsidered, 69
julius, alexander, marcus	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 264, 266, 267, 269, 270, 272
julius, alexander, ti.	Isaac (2004), The invention of racism in classical antiquity, 364
julius, alexander, tiberius	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 18, 19, 316, 401, 406 Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 22, 232 Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 174 Goodman (2006), Judaism in the Roman World: Collected Essays, 28, 149, 164 Levine Allison and Crossan (2006), The Historical Jesus in Context, 22, 24, 297 Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 219, 220 Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 260, 261, 262, 263, 264, 265, 266, 267, 268, 269, 270, 271, 272, 273, 283, 284, 285, 286, 287, 288, 289, 290, 291, 292, 305, 306 Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 22, 148, 346 Sly (1990), Philo's Perception of Women, 40 Spielman (2020), Jews and Entertainment in the Ancient World. 77 Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 3, 4, 5
julius, amarantus, gaius	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 263
julius, and caesar, pharos, and invictus	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 330
julius, and nero, caesar	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 38
julius, and pharos, caesar	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 43
julius, and pompey, caesar	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 22, 34, 35
julius, and, relationship to pliny, solinus	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 150, 151, 152, 153, 154, 155, 156, 157, 158, 159
julius, andronikos, laodicea	Huttner (2013), Early Christianity in the Lycus Valley, 102
julius, anger of caesar	Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 242, 243, 248, 249
julius, antiochus epiphanes philopappus, senator	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 472
julius, apella idrieus, m.	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 333, 345
julius, apellas, carian epidauros asklepieion, visit of marcus citizen	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 120, 169, 170, 171, 208, 215, 221, 231, 266, 269, 562, 708, 790
julius, apellas, m.	Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 62, 130
julius, aquila, amastris, monument of	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 378
julius, aquila, monument of	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 378
julius, aquilinus	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 16
julius, archelaus	Levine Allison and Crossan (2006), The Historical Jesus in Context, 317
julius, as a ‘roman’ hannibal, caesar, c.	Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 161
julius, as aeneas, caesar, gaius	Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 205, 208
julius, as alexander, caesar, gaius	Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 183
julius, as anti-odyssean, caesar	Joseph (2022), Thunder and Lament: Lucan on the Beginnings and Ends of Epic, 206, 207, 208, 209, 210, 211, 212, 213, 214, 215, 216, 217
julius, as author, caesar, c.	Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 66, 67, 222, 223
julius, as hannibal revived, caesar	Joseph (2022), Thunder and Lament: Lucan on the Beginnings and Ends of Epic, 149, 150, 151, 152, 153, 154, 155, 156, 157, 158, 159
julius, assassination caesar, of in lucan	Joseph (2022), Thunder and Lament: Lucan on the Beginnings and Ends of Epic, 141, 206
julius, assassination of caesar, c.	Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 111, 113, 114, 185, 213
julius, at the massilian grove, caesar	Joseph (2022), Thunder and Lament: Lucan on the Beginnings and Ends of Epic, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83
julius, at the rubicon, caesar	Joseph (2022), Thunder and Lament: Lucan on the Beginnings and Ends of Epic, 47, 48, 49, 50, 51, 52, 53
julius, augustus, builds and adorns temple of divus	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 117, 233, 234, 235, 261
julius, ausonius	Ruiz and Puertas (2021), Emperors and Emperorship in Late Antiquity: Images and Narratives, 223, 224
julius, avitus alexianus, senator	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 355
julius, bassus, governor	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 421
julius, beloch, karl	Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 130, 131, 136, 147, 318 Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 396 Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 41 Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 124
julius, bishop of rome	Amsler (2023), Knowledge Construction in Late Antiquity, 110, 122, 123
julius, brutus, m. junius brutus, assassin of caesar	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 43, 48
julius, caesar	Augoustakis (2014), Flavian Poetry and its Greek Past, 201, 255, 263, 264, 269, 292, 293, 310, 311 Baumann and Liotsakis (2022), Reading History in the Roman Empire, 15, 20, 24, 25, 40, 42, 52, 53, 54, 62, 144, 180, 233 Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 99, 131, 235 Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 105, 109, 332, 333 Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 257, 302, 303, 304, 305, 311 Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 196, 197, 198, 217 Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 229, 230, 235, 259 Cairns (1989), Virgil's Augustan Epic. 4, 8, 30, 60, 61, 62, 63, 95, 96, 97 Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 32, 76, 85, 132, 155, 156, 162, 163, 195, 233, 287 Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 94, 107, 114, 115, 116, 133, 171 Culík-Baird (2022), Cicero and the Early Latin Poets, 58, 59, 65, 127, 144, 146, 164, 190, 194, 211 Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 89, 188, 210, 211, 217, 218, 259, 268, 269, 270, 271, 272, 275, 316, 319, 320, 334, 335, 336, 347, 437, 476 Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 98 Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 107, 119, 120, 133, 135, 136 Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 75, 84, 95, 99 Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 92, 278 Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 17, 19, 34, 36, 66, 83, 90, 91, 93, 109, 124, 126, 138, 154, 155, 173, 176, 183, 184, 190, 191, 199, 202, 203, 206 Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 72, 73 Fielding (2017), Transformations of Ovid in Late Antiquity. 99 Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 24 Gazzarri and Weiner (2023), Searching for the Cinaedus in Ancient Rome. 146, 159, 160, 171, 243, 244, 245, 254, 257, 260, 264 Goodman (2006), Judaism in the Roman World: Collected Essays, 24 Hanghan (2019), Lettered Christians: Christians, Letters, and Late Antique Oxyrhynchus, 37, 85, 88 Hitch (2017), Animal sacrifice in the ancient Greek world, 37, 85, 88 Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 17 Isaac (2004), The invention of racism in classical antiquity, 223, 304 Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 75, 77 Katzoff (2019), On Jews in the Roman World: Collected Studies. 233, 251, 257 Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 28, 87, 116, 117, 118, 119, 122, 128, 133, 141, 182 Keith and Myers (2023), Vergil and Elegy. 19, 27, 31, 35, 39, 105, 252, 253, 254, 255, 256, 257, 258, 260, 261, 262, 263, 264, 312, 313 Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 214, 223, 224, 230 Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 116, 191, 223, 363 Levine Allison and Crossan (2006), The Historical Jesus in Context, 18, 28, 42 Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 291, 312, 313, 315, 316, 317, 318, 319, 320, 328 Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 79, 246, 310, 341, 373 Mackey (2022), Belief and Cult: Rethinking Roman Religion, 347, 348, 354, 364, 365, 369, 382, 391 Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 155, 156 Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 49, 50 Nasrallah (2019), Archaeology and the Letters of Paul, 146, 148, 151, 152, 158, 233 Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 151, 155 Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 183, 202 Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 162 Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 33, 34, 35, 52, 63, 90, 167, 168 Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 90 Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 175, 341, 496, 521 Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 88, 101, 102, 120, 129, 182, 186, 187, 194, 199 Ruiz and Puertas (2021), Emperors and Emperorship in Late Antiquity: Images and Narratives, 95, 99, 100, 101 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, 265, 266, 267, 349 Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 13, 34, 40, 75, 76, 113 Spielman (2020), Jews and Entertainment in the Ancient World. 27, 49, 50, 62 Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 2, 3 Tuori (2016), The Emperor of Law: The Emergence of Roman Imperial Adjudication<, 22, 23, 27, 28, 29, 30, 32, 37, 38, 40, 41, 42, 43, 45, 46, 47, 48, 49, 51, 52, 53, 54, 55, 56, 58, 59, 60, 61, 62, 64, 65, 80, 90, 98, 101, 102, 137, 138, 225, 226, 227, 275 Van Nuffelen (2012), Orosius and the Rhetoric of History, 43, 46, 102, 190 Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 201, 255, 263, 264, 269, 292, 293, 310, 311 Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 119, 120, 205, 259, 315, 316 Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement. 43, 153, 183 Wolfsdorf (2020), Early Greek Ethics, 283, 284 Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 118 Xinyue (2022), Politics and Divinization in Augustan Poetry, 10, 11, 13, 14, 15, 16, 37, 38, 46, 95, 117, 184, 185, 186 van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 176, 180, 234
julius, caesar and romulus, closeness to the gods, of	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 139
julius, caesar as pater patriae, honorific titles	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 137
julius, caesar c.	Maso (2022), CIcero's Philosophy, 2, 11, 18, 19, 29, 38, 40, 43, 44, 60, 61, 83, 112, 114
julius, caesar in syria	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, 34
julius, caesar octavian, gaius octavianus	Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 214, 225
julius, caesar octavianus, c., octavian, later augustus	Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 110, 112
julius, caesar on, gauls	Isaac (2004), The invention of racism in classical antiquity, 413, 414, 415, 416
julius, caesar strabo vopiscus, c.	Culík-Baird (2022), Cicero and the Early Latin Poets, 55, 101, 102, 205 Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 95
julius, caesar strabo vopsicus	Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 44
julius, caesar, alexandrian campaign of	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, 34, 80
julius, caesar, and brutus	Jenkyns (2013), God, Space, and City in the Roman Imagination, 50
julius, caesar, and cato	Jenkyns (2013), God, Space, and City in the Roman Imagination, 37, 90
julius, caesar, and cicero	Jenkyns (2013), God, Space, and City in the Roman Imagination, 34, 84, 151, 173
julius, caesar, and jews, caesar and hyrcanus ii	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
julius, caesar, and jews, caesar asking for percentage of annual produce from 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, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 222
julius, caesar, and jews, caesar confirming hyrcanus 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
julius, caesar, and jews, caesar exempting antipater from taxation	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, 34, 56, 57, 150
julius, caesar, and jews, caesar favorable to 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, 56, 135
julius, caesar, and jews, caesar granting jews legal right to live according to customs	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, 97, 98, 131
julius, caesar, and jews, caesar granting judea immunity from military service, billeting, and requisitioned transport	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, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87
julius, caesar, and jews, caesar granting roman citizenship to antipater and naming him procurator	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, 34, 56, 57, 133
julius, caesar, and jews, caesar imposing tribute on hyrcanus ii	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
julius, caesar, and jews, caesar recognizing john hyrcanus ii as ethnarch and protector of jews	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
julius, caesar, and jews, caesar referring to hyrcanus and sons as allies and friends	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, 132
julius, caesar, and jews, caesar requiring jews to pay tithes to hyrcanus and sons	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
julius, caesar, and jews, certain exactions from jews banned 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, 28, 98
julius, caesar, and jews, decrees of c. concerning jewish state	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, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, 73, 74, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 94, 95, 96, 97, 98, 99
julius, caesar, and jews, grants to jewish state by in	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, 285
julius, caesar, and jews, publicani removed from judea by	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, 55, 56, 132, 239
julius, caesar, and jews, reorganization of jewish state 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, 88, 89
julius, caesar, antony, mark, and	Jenkyns (2013), God, Space, and City in the Roman Imagination, 22, 146
julius, caesar, apotheosis	Fielding (2017), Transformations of Ovid in Late Antiquity. 115, 116, 117, 118, 119, 120
julius, caesar, assassination	Jenkyns (2013), God, Space, and City in the Roman Imagination, 23, 37, 46, 47, 50, 83, 88, 124, 250
julius, caesar, augustus, finishes the forum of	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 226, 227
julius, caesar, britain and	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 228, 229
julius, caesar, c.	Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 4, 5, 24, 26, 27, 29, 30 Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 295, 296, 297 Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 5, 6, 47, 54, 55, 56, 59, 60, 61, 62, 63, 64, 66, 68, 71, 85, 104, 112, 119, 123, 124, 141, 142, 143, 151 Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 27, 28, 34, 35, 45, 47, 62, 66, 70, 77, 78, 86, 91, 93, 159, 211, 212, 221, 232, 246, 250, 255 Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 19, 20, 21, 29, 31, 49, 54, 103, 112, 195 Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 65, 67, 143, 148, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235 Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 2, 3, 10, 12, 24, 26, 32, 33, 40, 49, 50, 53, 55, 60, 62, 107, 108, 109, 110, 111, 112, 113, 115, 116, 120, 122, 126, 147, 175, 182, 184, 201, 210, 221, 222, 224, 234, 236, 237, 238, 239, 240, 243, 246, 247, 248, 249, 250, 251, 258, 263, 273, 274, 275, 276, 277, 278 Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 42, 44, 54, 67, 68, 69, 73 Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 7, 33, 61, 62, 75, 76, 87, 96, 107, 124, 126, 156, 200, 208, 305, 331, 345
julius, caesar, c. iulius caesar	Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 15, 16, 17, 18, 143, 144, 164, 175
julius, caesar, c., affair with king nicomedes of bithynia	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 229
julius, caesar, c., and alexander the great	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 230, 231, 234, 235
julius, caesar, c., and cicero	Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 11, 12, 19, 34, 51
julius, caesar, c., and cleopatra	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 182, 184, 228, 229, 235
julius, caesar, c., and haruspicy	Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 31, 32, 107, 108, 109, 110, 111, 112, 113, 237
julius, caesar, c., and quirinus	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 39, 233
julius, caesar, c., and romulus	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 233, 234
julius, caesar, c., and the civil war	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 67, 143
julius, caesar, c., and the gallic war	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 67, 143, 193, 203
julius, caesar, c., and trojan ancestry	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 7, 161, 163, 165
julius, caesar, c., as diseased limb	Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 114
julius, caesar, c., as head of state	Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 14, 88
julius, caesar, c., as parens patriae	Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 108, 109, 110, 111, 112, 113, 114, 115
julius, caesar, c., as parricide and tyrant	Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 114, 115
julius, caesar, c., as pontifex maximus	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 232
julius, caesar, c., aspires to kingship	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 232, 233
julius, caesar, c., assassination of	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 45, 64, 67, 68 Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 101, 102, 108
julius, caesar, c., cicero’s view of	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 68
julius, caesar, c., clemency of	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 160
julius, caesar, c., deification of	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 232
julius, caesar, c., descended from venus	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 229, 230, 231, 232, 234
julius, caesar, c., dictatorship of	Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 89, 90, 91, 92, 93, 94, 95, 96, 101, 108, 109, 110, 111, 112, 113, 114, 115
julius, caesar, c., dio’s view of	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 64
julius, caesar, c., display of bloody robes of	Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 66
julius, caesar, c., equestrian statue of	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 230
julius, caesar, c., forces laberius on stage	Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 70
julius, caesar, c., gallic campaigns of	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 52
julius, caesar, c., his aedileship	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 80, 151, 156
julius, caesar, c., his chariot	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 134
julius, caesar, c., his funeral	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 89, 106
julius, caesar, c., his sella curulis	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 232, 233
julius, caesar, c., his sword	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 251, 256
julius, caesar, c., his triumph	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 154, 155, 221
julius, caesar, c., image in jupiter capitolinus’ temple	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 108, 134, 198
julius, caesar, c., image in temple of venus genetrix	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 18, 227
julius, caesar, c., image on the capitoline	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 153, 232
julius, caesar, c., imagined as saving the res publica	Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 81
julius, caesar, c., mortality of	Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 98
julius, caesar, c., pater patriae	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 232
julius, caesar, c., private tastes	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 69, 70, 231
julius, caesar, c., public collection in temple of venus genetrix	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 294
julius, caesar, c., recall of marcellus	Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 88
julius, caesar, c., refuses crown	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 232, 233
julius, caesar, c., respects pompey’s statues	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 298
julius, caesar, c., statues adorned	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 305
julius, caesar, c., tomb inside the pomerium	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 233, 292
julius, caesar, c., victory in civil war as salus	Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 90, 101
julius, caesar, cicero, assessment of	Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 54, 55, 60, 66, 141
julius, caesar, cicero, of	Xinyue (2022), Politics and Divinization in Augustan Poetry, 10, 11, 13, 14, 15, 16
julius, caesar, concordia nova	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 39
julius, caesar, deification, divinity	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 23, 42, 51, 52, 88, 104, 110, 123, 127, 129, 131, 132, 135, 136, 137, 140, 144, 150, 155, 156, 157, 208, 228, 245
julius, caesar, demands of	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, 44
julius, caesar, dictatorships of sulla and	Xinyue (2022), Politics and Divinization in Augustan Poetry, 10, 11
julius, caesar, egypt, and	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 228, 229
julius, caesar, emperors	Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 67, 99, 100, 108, 128, 129
julius, caesar, favors of	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, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, 73, 74, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 94, 95, 96, 97, 98, 99
julius, caesar, festival honoring julia	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 253
julius, caesar, forum, of	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 77, 78
julius, caesar, funeral of	Jenkyns (2013), God, Space, and City in the Roman Imagination, 88, 156, 157
julius, caesar, gaius	Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 225, 239, 265 Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 116, 119, 120 Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 89, 206, 212, 213, 215 Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 86, 98, 99, 161 Woolf (2011). Tales of the Barbarians: Ethnography and Empire in the Roman West. 19, 21, 22, 23, 28, 39, 53, 54, 60, 68, 87, 88, 101, 102, 107, 108, 109
julius, caesar, gaius dictator, in asia minor	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 297, 298, 299, 300, 301
julius, caesar, generally respectful on the gauls	Isaac (2004), The invention of racism in classical antiquity, 414, 415
julius, caesar, great library of alexandria, destruction by	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 16, 34, 75, 76, 77
julius, caesar, greek doctors, and	Isaac (2004), The invention of racism in classical antiquity, 228
julius, caesar, hannibal, hannibal barca, as	Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 43
julius, caesar, his plans for a parthian campaign	Isaac (2004), The invention of racism in classical antiquity, 372
julius, caesar, his policy towards the jews	Isaac (2004), The invention of racism in classical antiquity, 447, 448
julius, caesar, honours to	Jenkyns (2013), God, Space, and City in the Roman Imagination, 22, 23, 43, 44, 45, 46, 49, 184
julius, caesar, house of	Jenkyns (2013), God, Space, and City in the Roman Imagination, 36, 183
julius, caesar, jews, their grief at the assassination of	Isaac (2004), The invention of racism in classical antiquity, 455
julius, caesar, julius, see caesar	Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 175, 256, 272, 496, 521, 554
julius, caesar, king, emperor	Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 16, 17
julius, caesar, letter of to sidonians	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, 34, 35, 36, 40, 76
julius, caesar, lucius	Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 91 Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 117
julius, caesar, monumental architecture	Jenkyns (2013), God, Space, and City in the Roman Imagination, 47, 48, 49, 93, 95, 96, 97
julius, caesar, new romulus	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 6, 116, 118
julius, caesar, on environmental determinism	Isaac (2004), The invention of racism in classical antiquity, 96, 97
julius, caesar, on the belgae	Isaac (2004), The invention of racism in classical antiquity, 415
julius, caesar, on the debilitating effect of empire and wealth	Isaac (2004), The invention of racism in classical antiquity, 190
julius, caesar, on the gauls	Isaac (2004), The invention of racism in classical antiquity, 413, 414, 415, 416
julius, caesar, on the nervii	Isaac (2004), The invention of racism in classical antiquity, 415
julius, caesar, on the suebi	Isaac (2004), The invention of racism in classical antiquity, 97, 413, 416
julius, caesar, on the volcae tectosages	Isaac (2004), The invention of racism in classical antiquity, 96, 97, 190
julius, caesar, philip	Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 232
julius, caesar, piety {pietas, of	Cairns (1989), Virgil's Augustan Epic. 4
julius, caesar, pontifex maximus	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 33
julius, caesar, publicani, tax companies, abolished from judea by	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, 55, 56, 132, 239
julius, caesar, references alexander the great	Jenkyns (2013), God, Space, and City in the Roman Imagination, 71, 244, 245
julius, caesar, religiosity of	Jenkyns (2013), God, Space, and City in the Roman Imagination, 28, 29, 248, 249
julius, caesar, rome, forum of	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 58, 111, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 261
julius, caesar, rome, temple of mars ultor, and	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 251
julius, caesar, scaliger	Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 109, 118
julius, caesar, sex.	Miltsios (2023), Leadership and Leaders in Polybius. 66
julius, caesar, tablet of declaring jews in alexandria to be citizens	Feldman (2006), Judaism and Hellenism Reconsidered, 58
julius, caesar, tiberius	Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 18
julius, caesar, titles of	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, 35, 37, 38, 41
julius, caesar, triumphs of	Jenkyns (2013), God, Space, and City in the Roman Imagination, 6, 57, 115
julius, caesar, xerxes, as	Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 43
julius, caesar’s enemy defended by cicero, marcellus	Xinyue (2022), Politics and Divinization in Augustan Poetry, 13, 14, 15
julius, caesar’s forum, rome, forum of peace, and	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 273
julius, calendar of caesar, c.	Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 77
julius, canus	Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 270, 272, 292, 336
julius, cassian	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 307, 308, 348, 354, 355, 356, 357, 358, 363, 364, 365, 366, 476
julius, cassianus	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 206
julius, celsinus	Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 322
julius, celsus polemaeanus, ti.	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 304
julius, character in lucan, caesar	Joseph (2022), Thunder and Lament: Lucan on the Beginnings and Ends of Epic, 14, 15, 23, 41, 140, 141, 184, 255, 260
julius, civil war, divus	Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 45
julius, civilis	Baumann and Liotsakis (2022), Reading History in the Roman Empire, 175 Kaster(2005), Emotion, Restraint, and Community in Ancient Rome, 56
julius, civilis, c.	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 281
julius, clement, roman soldier	Rizzi (2010), Hadrian and the Christians, 123
julius, clement’s brother, arianus	Rizzi (2010), Hadrian and the Christians, 123
julius, cnosus	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 81
julius, commentarii de bello civili, caesar	Joseph (2022), Thunder and Lament: Lucan on the Beginnings and Ends of Epic, 11, 12, 26, 28, 133, 138, 139, 182, 213
julius, crossing, the rubicon, caesar	Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 239, 257, 258, 259
julius, dedication of library of celsus to, celsus, tiberius	Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 78, 82
julius, demosthenes of oinoanda, benefactor	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 503
julius, demosthenes, c.	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 206, 216, 217, 223, 224
julius, dictator, caesar, gaius	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 258, 280, 303, 388, 415
julius, ending republican institutions, caesar	Joseph (2022), Thunder and Lament: Lucan on the Beginnings and Ends of Epic, 132, 133, 134, 135, 136
julius, eugenius of laodicea combusta, marcus	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 198, 235, 236, 254, 397
julius, extension of citizenship to transpadane gaul, caesar, c.	Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 74
julius, favored by fortuna, caesar	Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 231, 244, 245, 246, 247, 248
julius, frontinus, sextus	Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 24
julius, frontinus, writer	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 366
julius, gaius alexander	Levine Allison and Crossan (2006), The Historical Jesus in Context, 297
julius, geminius marcianus, legionary legate	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 350
julius, his calendar, caesar	Joseph (2022), Thunder and Lament: Lucan on the Beginnings and Ends of Epic, 134
julius, honorius	Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 398
julius, honorius, cosmographia	Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 30, 31
julius, hyginus	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 300
julius, ii, pope	Keith and Myers (2023), Vergil and Elegy. 376
julius, in plutarch, caesar	Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 160
julius, iulianus	Katzoff(2005), Law in the Documents of the Judaean Desert, 24, 37, 41, 43, 44, 124
julius, iulius caesar, caesar, c.	Viglietti and Gildenhard (2020), Divination, Prediction and the End of the Roman Republic, 72, 91, 176, 287, 288, 290, 292, 314, 375
julius, julia, daughter of caesar	Cairns (1989), Virgil's Augustan Epic. 96
julius, julia, sister of caesar	Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 85
julius, julius, africanus	Huttner (2013), Early Christianity in the Lycus Valley, 100
julius, laetus	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 127
julius, land redistribution of caesar, c.	Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 5, 80
julius, longinus, c.	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 35
julius, lucan, caesar, c.	Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 3, 37, 38, 39, 58, 90, 91, 145, 152, 153
julius, lucius	Augoustakis (2014), Flavian Poetry and its Greek Past, 357 Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 357
julius, lucius pilius euarestos	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 203, 204, 206, 209, 211, 216, 217, 220, 223, 224
julius, m. eugenius	Huttner (2013), Early Christianity in the Lycus Valley, 1, 336
julius, maior pythodorus, sextus	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 329
julius, marathus	Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 246
julius, martialis	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 57, 154, 175
julius, montanus	Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 202
julius, mutinous soldiers of caesar	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 24, 25, 26, 27, 28, 32, 34, 35, 36, 37
julius, nepos	Hanghan (2019), Lettered Christians: Christians, Letters, and Late Antique Oxyrhynchus, 105, 115 Hitch (2017), Animal sacrifice in the ancient Greek world, 105, 115
julius, nestorianus, c.	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 118
julius, nyerere	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 393
julius, obsequens	Wynne (2019), Horace and the Gift Economy of Patronage, 243
julius, paelignus, procurator	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 332
julius, pappus	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 300
julius, paris	Goodman (2006), Judaism in the Roman World: Collected Essays, 108 Van Nuffelen (2012), Orosius and the Rhetoric of History, 79, 95
julius, patricius	Huttner (2013), Early Christianity in the Lycus Valley, 351
julius, paulus	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 56
julius, philo, ?, philo of alexander, gaius alexandria	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 267
julius, planned renovation of the saepta, caesar, c.	Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 177, 178
julius, pollux	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 232 Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 231, 240
julius, polybius at pompeii, house of c.	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 153
julius, polybius, house of	Viglietti and Gildenhard (2020), Divination, Prediction and the End of the Roman Republic, 364
julius, pomerius	Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 29
julius, possible relationship with fundilius, caesar, c.	Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 76
julius, proculus	Pandey (2018), The Poetics of Power in Augustan Rome, 41 Xinyue (2022), Politics and Divinization in Augustan Poetry, 9, 10
julius, proponent of analogia, caesar, c.	Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 47
julius, quadratus bassus	Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 142
julius, quadratus bassus, governor	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 365
julius, quadratus, c. antius, proconsul	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 365
julius, quintianus flavius rogantius	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 306
julius, role in civil wars, caesar, c.	Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 3, 5, 6, 15, 153, 175, 183, 205, 206, 209, 212, 276, 277
julius, rome, forum of caesar, and alexander’s horse	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 230
julius, rome, forum of caesar, and tiberius’ statue	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 218
julius, rome, forum of caesar, its collection	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 227, 228, 229, 230, 231, 232, 233, 234, 235
julius, rome, temple of divus	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 4, 117, 221, 233, 234, 235, 284
julius, s. frontinus	Huttner (2013), Early Christianity in the Lycus Valley, 161
julius, scapula, governor	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 366
julius, scholars/scholarship, ancient and byzantine, on tragedy, pollux, polydeuces	Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 200, 342, 343
julius, secundus	Beneker et al. (2022), Plutarch’s Unexpected Silences: Suppression and Selection in the Lives and Moralia, 274, 286
julius, septimius castinus, c.	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 196
julius, severus	Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 141
julius, severus, c.	Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 141
julius, severus, proconsul	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 430, 472
julius, sextus africanus	Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 23, 312
julius, silanus	Baumann and Liotsakis (2022), Reading History in the Roman Empire, 157
julius, silvanus, „cicero of thabudeos“	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 306
julius, soldiers cared for by, caesar	Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 23, 27, 28, 29, 30, 31, 32, 33, 34, 35, 38
julius, solinus	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 148, 159, 160, 161, 162, 163, 164, 165, 239
julius, solon	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 59, 97, 98
julius, statues of at library of celsus at ephesos, celsus, tiberius	Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 81
julius, t., alexander	Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 165, 167
julius, temple of domitian	Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 103
julius, temple of hadrian	Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 105, 119
julius, temple of isis	Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 109, 117
julius, temple of serapis/serapeion	Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 94, 106, 109
julius, temple, of roma and divus	Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 75
julius, temples, of divus	Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 126
julius, the veteran, acts of	Moss (2010), The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom, 97, 131, 139
julius, theodor	Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 284
julius, tiberius alexander, jewish governor of egypt	Feldman (2006), Judaism and Hellenism Reconsidered, 68
julius, tomin	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 323
julius, tutor to hadrian, vestinus, lucius	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 190
julius, vestinus	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 301
julius, victor	Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 109
julius, vindex	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 328, 332
julius, vindex, c.	Galinsky (2016), Memory in Ancient Rome and Early Christianity, 50
julius, vindex, gaius	Mcclellan (2019), Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola, 237
julius, weinstock	de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 141
julius, wellhausen	Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 33, 77, 82, 88, 97
julius, with head of pompey, caesar	Joseph (2022), Thunder and Lament: Lucan on the Beginnings and Ends of Epic, 241, 242, 243
julius, wolff, hans	Satlow (2013), The Gift in Antiquity, 160
julius, ‘the alexander, gaius alabarch’	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 259, 260, 261, 262, 263, 264, 265, 266, 267, 268, 269, 270, 271, 272, 273, 274, 275, 276, 277

List of validated texts:

209 validated results for "julius"

1. Hebrew Bible, Exodus, 4.11 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Julian (Emperor), criticism of Christian bible • Julian, Bishop

Found in books: Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 58; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 182

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4.11 וַיֹּאמֶר יְהוָה אֵלָיו מִי שָׂם פֶּה לָאָדָם אוֹ מִי־יָשׂוּם אִלֵּם אוֹ חֵרֵשׁ אוֹ פִקֵּחַ אוֹ עִוֵּר הֲלֹא אָנֹכִי יְהוָה׃'' None

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4.11 And the LORD said unto him: ‘Who hath made man’s mouth? or who maketh a man dumb, or deaf, or seeing, or blind? is it not I the LORD?'' None

2. Hebrew Bible, Genesis, 1.3, 1.28, 3.7, 3.19, 6.1-6.4, 49.10 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • (Great) Library of Alexandria, destruction by Julius Caesar • Africanus, Julius • Cassian, Julius • God, according to Julian (the Apostate) • Iwersen, Julia • Jesus, according to Julian (the Apostate) • Julia • Julian • Julian (Emperor) • Julian (the Apostate) attitudes to, God • Julian (the Apostate) attitudes to, Jesus • Julian (the Apostate), generally • Julian Saba • Julian of Eclanum • Julian, Emperor, • Julius Africanus • Julius Africanus, • Julius Gaius Alexander • Tiberius Julius Alexander • Wellhausen, Julius

Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 35, 291; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 307, 356, 363; Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 250; Esler (2000), The Early Christian World, 1262; Karfíková (2012), Grace and the Will According to Augustine, 299, 321; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 157, 172, 173; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 75; Levine Allison and Crossan (2006), The Historical Jesus in Context, 297; Ployd (2023), Augustine, Martyrdom, and Classical Rhetoric, 26, 27; Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 28; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 118, 148, 217, 220, 221, 222, 224; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 16; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 124, 125, 126, 128; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 167

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1.3 וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וַיְהִי־אוֹר׃ ^1.3 וּלְכָל־חַיַּת הָאָרֶץ וּלְכָל־עוֹף הַשָּׁמַיִם וּלְכֹל רוֹמֵשׂ עַל־הָאָרֶץ אֲשֶׁר־בּוֹ נֶפֶשׁ חַיָּה אֶת־כָּל־יֶרֶק עֵשֶׂב לְאָכְלָה וַיְהִי־כֵן׃ ^1.28 וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל־חַיָּה הָרֹמֶשֶׂת עַל־הָאָרֶץ׃ ^3.7 וַתִּפָּקַחְנָה עֵינֵי שְׁנֵיהֶם וַיֵּדְעוּ כִּי עֵירֻמִּם הֵם וַיִּתְפְּרוּ עֲלֵה תְאֵנָה וַיַּעֲשׂוּ לָהֶם חֲגֹרֹת׃ ^3.19 בְּזֵעַת אַפֶּיךָ תֹּאכַל לֶחֶם עַד שׁוּבְךָ אֶל־הָאֲדָמָה כִּי מִמֶּנָּה לֻקָּחְתָּ כִּי־עָפָר אַתָּה וְאֶל־עָפָר תָּשׁוּב׃ ^6.1 וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃ ^6.1 וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃ ^6.2 וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃ ^6.2 מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃ ^6.3 וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃ ^6.4 הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃' ' None

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1.3 And God said: ‘Let there be light.’ And there was light. ^1.28 And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’ ^3.7 And the eyes of them both were opened, and they knew that they were naked; and they sewed fig-leaves together, and made themselves girdles. ^3.19 In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return.’ ^6.1 And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, ^6.2 that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose. ^6.3 And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’ ^6.4 The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown. ^49.10 The sceptre shall not depart from Judah, Nor the ruler’s staff from between his feet, As long as men come to Shiloh; And unto him shall the obedience of the peoples be.' ' None

3. Homer, Iliad, 3.55 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Julian (emperor) • Julian, Caesars • Julian, Misopogon • Julian, as satirist • Julian, iconography • Julian, life of, as evidence • Julian, refuting the Christian hermeneutics of history • Julian, responding to constructions of Constantine as philosopher-ruler

Found in books: Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 185, 186; Ruiz and Puertas (2021), Emperors and Emperorship in Late Antiquity: Images and Narratives, 107

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3.55 ἥ τε κόμη τό τε εἶδος ὅτʼ ἐν κονίῃσι μιγείης.'' None

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3.55 thy locks and thy comeliness, when thou shalt lie low in the dust. Nay, verily, the Trojans are utter cowards: else wouldest thou ere this have donned a coat of stone by reason of all the evil thou hast wrought. And to him did godlike Alexander make answer, saying:Hector, seeing that thou dost chide me duly, and not beyond what is due— '' None

4. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Beloch, Karl Julius • Caesar (G. Iulius Caesar), catasterism of • Caesar, Gaius Julius, as Aeneas • Caesar, Julius, Commentarii De Bello Civili • Caesar, Julius, as anti-Odyssean • Julian (emperor) • Julian, Emperor, and Odysseus

Found in books: Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 212; Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 208; Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 169; Joseph (2022), Thunder and Lament: Lucan on the Beginnings and Ends of Epic, 208, 211, 212, 213; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 41; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 17

5. Aeschylus, Agamemnon, 1072-1177, 1202-1213, 1255 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Beloch, Karl Julius • Caesar, Julius • Julius Caesar • Julius Caesar, Gaius

Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 318; Bowditch (2001), Cicero on the Philosophy of Religion: On the Nature of the Gods and On Divination, 80; Keith and Myers (2023), Vergil and Elegy. 263; Mowat (2021), Engendering the Future: Divination and the Construction of Gender in the Late Roman Republic, 45

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1072 ὀτοτοτοῖ πόποι δᾶ.'¹⁰⁷³ Ὦπολλον Ὦπολλον. Χορός ¹⁰⁷⁴ τί ταῦτʼ ἀνωτότυξας ἀμφὶ Λοξίου; ¹⁰⁷⁵ οὐ γὰρ τοιοῦτος ὥστε θρηνητοῦ τυχεῖν. Κασάνδρα ¹⁰⁷⁶ ὀτοτοτοῖ πόποι δᾶ. ¹⁰⁷⁸ ἡ δʼ αὖτε δυσφημοῦσα τὸν θεὸν καλεῖ ¹⁰⁷⁹ οὐδὲν προσήκοντʼ ἐν γόοις παραστατεῖν. Κασάνδρα ¹⁰⁸⁰ Ἄπολλον Ἄπολλον ¹⁰⁸¹ ἀγυιᾶτʼ, ἀπόλλων ἐμός. ¹⁰⁸² ἀπώλεσας γὰρ οὐ μόλις τὸ δεύτερον. Χορός ¹⁰⁸³ χρήσειν ἔοικεν ἀμφὶ τῶν αὑτῆς κακῶν. ¹⁰⁸⁴ μένει τὸ θεῖον δουλίᾳ περ ἐν φρενί. Κασάνδρα ¹⁰⁸⁷ ἆ ποῖ ποτʼ ἤγαγές με; πρὸς ποίαν στέγην; Χορός ¹⁰⁸⁸ πρὸς τὴν Ἀτρειδῶν· εἰ σὺ μὴ τόδʼ ἐννοεῖς, ¹⁰⁸⁹ ἐγὼ λέγω σοι· καὶ τάδʼ οὐκ ἐρεῖς ψύθη. Κασάνδρα ¹⁰⁹⁰ μισόθεον μὲν οὖν, πολλὰ συνίστορα ¹⁰⁹¹ αὐτόφονα κακὰ καρατόμα, ¹⁰⁹² ἀνδροσφαγεῖον καὶ πεδορραντήριον. Χορός ¹⁰⁹³ ἔοικεν εὔρις ἡ ξένη κυνὸς δίκην ¹⁰⁹⁴ εἶναι, ματεύει δʼ ὧν ἀνευρήσει φόνον. Κασάνδρα ¹⁰⁹⁵ μαρτυρίοισι γὰρ τοῖσδʼ ἐπιπείθομαι· ¹⁰⁹⁶ κλαιόμενα τάδε βρέφη σφαγάς, ¹⁰⁹⁷ ὀπτάς τε σάρκας πρὸς πατρὸς βεβρωμένας. Χορός ¹⁰⁹⁸ τὸ μὲν κλέος σοῦ μαντικὸν πεπυσμένοι ¹⁰⁹⁹ ἦμεν· προφήτας δʼ οὔτινας ματεύομεν. Κασάνδρα ¹¹⁰⁰ ἰὼ πόποι, τί ποτε μήδεται; ¹¹⁰¹ τί τόδε νέον ἄχος μέγα ¹¹⁰² μέγʼ ἐν δόμοισι τοῖσδε μήδεται κακὸν ¹¹⁰³ ἄφερτον φίλοισιν, δυσίατον; ἀλκὰ δʼ ¹¹⁰⁴ ἑκὰς ἀποστατεῖ. Χορός ¹¹⁰⁵ τούτων ἄιδρίς εἰμι τῶν μαντευμάτων. ¹¹⁰⁶ ἐκεῖνα δʼ ἔγνων· πᾶσα γὰρ πόλις βοᾷ. Κασάνδρα ¹¹⁰⁷ ἰὼ τάλαινα, τόδε γὰρ τελεῖς, ¹¹⁰⁸ τὸν ὁμοδέμνιον πόσιν ¹¹⁰⁹ λουτροῖσι φαιδρύνασα—πῶς φράσω τέλος; ¹¹¹⁰ τάχος γὰρ τόδʼ ἔσται· προτείνει δὲ χεὶρ ἐκ ¹¹¹¹ χερὸς ὀρέγματα. Χορός ¹¹¹² οὔπω ξυνῆκα· νῦν γὰρ ἐξ αἰνιγμάτων ¹¹¹³ ἐπαργέμοισι θεσφάτοις ἀμηχανῶ. Κασάνδρα ¹¹¹⁴ ἒ ἔ, παπαῖ παπαῖ, τί τόδε φαίνεται; ¹¹¹⁵ ἦ δίκτυόν τί γʼ Ἅιδου; ¹¹¹⁶ ἀλλʼ ἄρκυς ἡ ξύνευνος, ἡ ξυναιτία ¹¹¹⁷ φόνου. στάσις δʼ ἀκόρετος γένει ¹¹¹⁸ κατολολυξάτω θύματος λευσίμου. Χορός ¹¹¹⁹ ποίαν Ἐρινὺν τήνδε δώμασιν κέλῃ ¹¹²⁰ ἐπορθιάζειν; οὔ με φαιδρύνει λόγος. ¹¹²¹ ἐπὶ δὲ καρδίαν ἔδραμε κροκοβαφὴς ¹¹²² σταγών, ἅτε καιρία πτώσιμος ¹¹²³ ξυνανύτει βίου δύντος αὐγαῖς· ¹¹²⁴ ταχεῖα δʼ ἄτα πέλει. Κασάνδρα ¹¹²⁵ ἆ ἆ, ἰδοὺ ἰδού· ἄπεχε τῆς βοὸς ¹¹²⁶ τὸν ταῦρον· ἐν πέπλοισι ¹¹²⁷ μελαγκέρῳ λαβοῦσα μηχανήματι ¹¹²⁸ τύπτει· πίτνει δʼ ἐν ἐνύδρῳ τεύχει. ¹¹²⁹ δολοφόνου λέβητος τύχαν σοι λέγω. Χορός ¹¹³⁰ οὐ κομπάσαιμʼ ἂν θεσφάτων γνώμων ἄκρος ¹¹³¹ εἶναι, κακῷ δέ τῳ προσεικάζω τάδε. ¹¹³² ἀπὸ δὲ θεσφάτων τίς ἀγαθὰ φάτις ¹¹³³ βροτοῖς τέλλεται; κακῶν γὰρ διαὶ ¹¹³⁴ πολυεπεῖς τέχναι θεσπιῳδὸν ¹¹³⁵ φόβον φέρουσιν μαθεῖν. Κασάνδρα ¹¹³⁶ ἰὼ ἰὼ ταλαίνας κακόποτμοι τύχαι· ¹¹³⁷ τὸ γὰρ ἐμὸν θροῶ πάθος ἐπεγχύδαν. ¹¹³⁸ ποῖ δή με δεῦρο τὴν τάλαιναν ἤγαγες; ¹¹³⁹ οὐδέν ποτʼ εἰ μὴ ξυνθανουμένην. τί γάρ; Χορός ¹¹⁴⁰ φρενομανής τις εἶ θεοφόρητος, ἀμ- ¹¹⁴¹ φὶ δʼ αὑτᾶς θροεῖς ¹¹⁴² νόμον ἄνομον, οἷά τις ξουθὰ ¹¹⁴³ ἀκόρετος βοᾶς, φεῦ, ταλαίναις φρεσίν ¹¹⁴⁴ Ἴτυν Ἴτυν στένουσʼ ἀμφιθαλῆ κακοῖς ¹¹⁴⁵ ἀηδὼν βίον. Κασάνδρα ¹¹⁴⁶ ἰὼ ἰὼ λιγείας μόρον ἀηδόνος· ¹¹⁴⁷ περέβαλον γάρ οἱ πτεροφόρον δέμας ¹¹⁴⁸ θεοὶ γλυκύν τʼ αἰῶνα κλαυμάτων ἄτερ· ¹¹⁴⁹ ἐμοὶ δὲ μίμνει σχισμὸς ἀμφήκει δορί. Χορός ¹¹⁵⁰ πόθεν ἐπισσύτους θεοφόρους τʼ ἔχεις ¹¹⁵¹ ματαίους δύας, ¹¹⁵² τὰ δʼ ἐπίφοβα δυσφάτῳ κλαγγᾷ ¹¹⁵³ μελοτυπεῖς ὁμοῦ τʼ ὀρθίοις ἐν νόμοις; ¹¹⁵⁴ πόθεν ὅρους ἔχεις θεσπεσίας ὁδοῦ ¹¹⁵⁵ κακορρήμονας; Κασάνδρα ¹¹⁵⁶ ἰὼ γάμοι γάμοι Πάριδος ὀλέθριοι φίλων. ¹¹⁵⁷ ἰὼ Σκαμάνδρου πάτριον ποτόν. ¹¹⁵⁸ τότε μὲν ἀμφὶ σὰς ἀϊόνας τάλαινʼ ¹¹⁵⁹ ἠνυτόμαν τροφαῖς· ¹¹⁶⁰ νῦν δʼ ἀμφὶ Κωκυτόν τε κἀχερουσίους ¹¹⁶¹ ὄχθας ἔοικα θεσπιῳδήσειν τάχα. Χορός ¹¹⁶² τί τόδε τορὸν ἄγαν ἔπος ἐφημίσω; ¹¹⁶³ νεόγονος ἂν ἀΐων μάθοι. ¹¹⁶⁴ πέπληγμαι δʼ ὑπαὶ δάκει φοινίῳ ¹¹⁶⁵ δυσαλγεῖ τύχᾳ μινυρὰ κακὰ θρεομένας, ¹¹⁶⁶ θραύματʼ ἐμοὶ κλύειν. Κασάνδρα ¹¹⁶⁷ ἰὼ πόνοι πόνοι πόλεος ὀλομένας τὸ πᾶν. ¹¹⁶⁸ ἰὼ πρόπυργοι θυσίαι πατρὸς ¹¹⁶⁹ πολυκανεῖς βοτῶν ποιονόμων· ἄκος δʼ ¹¹⁷⁰ οὐδὲν ἐπήρκεσαν ¹¹⁷¹ τὸ μὴ πόλιν μὲν ὥσπερ οὖν ἔχει παθεῖν. ¹¹⁷² ἐγὼ δὲ θερμόνους τάχʼ ἐν πέδῳ βαλῶ. Χορός ¹¹⁷³ ἑπόμενα προτέροισι τάδʼ ἐφημίσω. ¹¹⁷⁴ καί τίς σε κακοφρονῶν τίθη- ¹¹⁷⁵ σι δαίμων ὑπερβαρὴς ἐμπίτνων ¹¹⁷⁶ μελίζειν πάθη γοερὰ θανατοφόρα. ¹¹⁷⁷ τέρμα δʼ ἀμηχανῶ. Κασάνδρα ¹²⁰² μάντις μʼ Ἀπόλλων τῷδʼ ἐπέστησεν τέλει. Χορός ¹²⁰³ προτοῦ μὲν αἰδὼς ἦν ἐμοὶ λέγειν τάδε. Χορός ¹²⁰⁴ μῶν καὶ θεός περ ἱμέρῳ πεπληγμένος; Κασάνδρα ¹²⁰⁵ ἁβρύνεται γὰρ πᾶς τις εὖ πράσσων πλέον. Κασάνδρα ¹²⁰⁶ ἀλλʼ ἦν παλαιστὴς κάρτʼ ἐμοὶ πνέων χάριν. Χορός ¹²⁰⁷ ἦ καὶ τέκνων εἰς ἔργον ἤλθετον νόμῳ; Κασάνδρα ¹²⁰⁸ ξυναινέσασα Λοξίαν ἐψευσάμην. Χορός ¹²⁰⁹ ἤδη τέχναισιν ἐνθέοις ᾑρημένη; Κασάνδρα ¹²¹⁰ ἤδη πολίταις πάντʼ ἐθέσπιζον πάθη. Χορός ¹²¹¹ πῶς δῆτʼ ἄνατος ἦσθα Λοξίου κότῳ; Κασάνδρα ¹²¹² ἔπειθον οὐδένʼ οὐδέν, ὡς τάδʼ ἤμπλακον. Χορός ¹²¹³ ἡμῖν γε μὲν δὴ πιστὰ θεσπίζειν δοκεῖς. Κασάνδρα ¹²⁵⁵ καὶ γὰρ τὰ πυθόκραντα· δυσμαθῆ δʼ ὅμως. Κασάνδρα ' None

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1072 Otototoi, Gods, Earth, — '¹⁰⁷³ Apollon, Apollon! CHOROS. ¹⁰⁷⁴ Why didst thou 1075 Since he is none such as to suit a mourner. KASSANDRA. ¹⁰⁷⁶ Otototoi, Gods, Earth, — ¹⁰⁷⁸ Ill-boding here again the god invokes she ¹⁰⁷⁹ — Nowise empowered in woes to stand by helpful. KASSANDRA. ¹⁰⁸⁰ Apollon, Apollon, ¹⁰⁸¹ Guard of the ways, my destroyer! ¹⁰⁸² For thou hast quite, this second time, destroyed me. CHOROS. ¹⁰⁸³ To prophesy she seems of her own evils: ¹⁰⁸⁴ Remains the god-gift to the slave-soul present. KASSANDRA. ¹⁰⁸⁷ Ha, whither hast thou led me? to what roof now? CHOROS. ¹⁰⁸⁸ To the Atreidai’s roof: if this thou know’st not, ¹⁰⁸⁹ I tell it thee, nor this wilt thou call falsehood. KASSANDRA. ¹⁰⁹⁰ God-hated, then! of many a crime it knew — ¹⁰⁹⁰ How! How! ¹⁰⁹¹ Self-slaying evils, halters too: ¹⁰⁹² Man’s-shambles, blood-besprinkler of the ground! CHOROS. ¹⁰⁹³ She seems to be good-nosed, the stranger: dog-like, ¹⁰⁹⁴ She snuffs indeed the victims she will find there. KASSANDRA. ¹⁰⁹⁵ By the witnesses here I am certain now! ¹⁰⁹⁶ These children bewailing their slaughters — flesh dressed in the fire ¹⁰⁹⁷ And devoured by their sire! CHOROS. ¹⁰⁹⁸ Ay, we have heard of thy soothsaying glory, ¹⁰⁹⁹ Doubtless: but prophets none are we in scent of! KASSANDRA. ¹¹⁰⁰ Ah, gods, what ever does she meditate? ¹¹⁰⁰ What this new anguish great? ¹¹⁰¹ Great in the house here she meditates ill ¹¹⁰² Such as friends cannot bear, cannot cure it: and still ¹¹⁰³ off stands all Resistance ¹¹⁰⁴ Afar in the distance! CHOROS. ¹¹⁰⁵ of these I witless am — these prophesyings. ¹¹⁰⁶ But those I knew: for the whole city bruits them. KASSANDRA. ¹¹⁰⁷ Ah, unhappy one, this thou consummatest? ¹¹⁰⁷ Thy husband, thy bed’s common guest, ¹¹⁰⁸ In the bath having brightened. .. How shall I declare ¹¹⁰⁹ Consummation? It soon will be there: ¹¹¹⁰ For hand after hand she outstretches, ¹¹¹¹ At life as she reaches! CHOROS. ¹¹¹² Nor yet I’ve gone with thee! for — after riddles — ¹¹¹³ Now, in blind oracles, I feel resourceless. KASSANDRA. ¹¹¹⁴ Eh, eh, papai, papai, ¹¹¹⁴ What this, I espy? ¹¹¹⁵ Some net of Haides undoubtedly ¹¹¹⁶ In his bed, who takes part in the murder there! ¹¹¹⁶ Is she who has share ¹¹¹⁶ Nay, rather, the snare ¹¹¹⁷ But may a revolt — ¹¹¹⁷ On the Race, raise a shout ¹¹¹⁷ Unceasing assault — ¹¹¹⁸ A victim — by stoning — ¹¹¹⁸ For murder atoning! CHOROS. ¹¹¹⁸ Sacrificial, about ¹¹¹⁹ What this Erinus which i’ the house thou callest ¹¹²⁰ To raise her cry? Not me thy word enlightens! ¹¹²¹ To my heart has run ¹¹²² A drop of the crocus-dye: ¹¹²² Which makes for those ¹¹²³ A common close ¹¹²³ On earth by the spear that lie, ¹¹²³ With life’s descending sun. ¹¹²⁴ Swift is the curse begun! KASSANDRA. ¹¹²⁵ How! How! ¹¹²⁵ Keep the bull from the cow! ¹¹²⁵ See — see quick! ¹¹²⁶ In the vesture she catching him, strikes him now ¹¹²⁷ With the black-horned trick, ¹¹²⁸ And he falls in the watery vase! ¹¹²⁹ of the craft-killing cauldron I tell thee the case! CHOROS. ¹¹³⁰ I would not boast to be a topping critic ¹¹³¹ of oracles: but to some sort of evil ¹¹³² I liken these. From oracles, what good speech ¹¹³³ To mortals, beside, is sent? ¹¹³⁴ It comes of their evils: these arts word-abounding that sing the event ¹¹³⁵ Bring the fear’t is their office to teach. KASSANDRA. ¹¹³⁶ Ah me, ah me — ¹¹³⁶ of me unhappy, evil-destined fortunes! ¹¹³⁷ As, mine with his, all into one I throw. ¹¹³⁷ For I bewail my proper woe ¹¹³⁸ Why hast thou hither me unhappy brought? ¹¹³⁹ What else was sought? CHOROS. ¹¹³⁹ — Unless that I should die with him — for nought! ¹¹⁴⁰ Thou art some mind-mazed creature, god-possessed: ¹¹⁴¹ And all about thyself dost wail ¹¹⁴² A lay — no lay! ¹¹⁴² Like some brown nightingale ¹¹⁴³ Insatiable of noise, who — well-away! — ¹¹⁴⁴ From her unhappy breast ¹¹⁴⁴ Keeps moaning Itus, Itus, and his life ¹¹⁴⁵ With evils, flourishing on each side, rife. KASSANDRA. ¹¹⁴⁶ Ah me, ah me, ¹¹⁴⁶ The fate o’ the nightingale, the clear resounder! ¹¹⁴⁷ For a body wing-borne have the gods cast round her, ¹¹⁴⁸ And sweet existence, from misfortunes free: ¹¹⁴⁹ But for myself remains a sundering ¹¹⁴⁹ With spear, the two-edged thing! CHOROS. ¹¹⁵⁰ And spasms in vain? ¹¹⁵⁰ Whence hast thou this on-rushing god-involving pain ¹¹⁵¹ For, things that terrify, ¹¹⁵¹ With changing unintelligible cry ¹¹⁵² Thou strikest up in tune, yet all the while ¹¹⁵³ After that Orthian style! ¹¹⁵⁴ Whence hast thou limits to the oracular road, ¹¹⁵⁵ That evils bode? KASSANDRA. ¹¹⁵⁶ Ah me, the nuptials, the nuptials of Paris, the deadly to friends! ¹¹⁵⁷ Ah me, of Skamandros the draught ¹¹⁵⁸ Paternal! There once, to these ends, ¹¹⁵⁹ On thy banks was I brought, ¹¹⁶⁰ The unhappy! And now, by Kokutos and Acheron’s shore ¹¹⁶¹ I shall soon be, it seems, these my oracles singing once more! CHOROS. ¹¹⁶² Why this word, plain too much, ¹¹⁶³ Hast thou uttered? A babe might learn of such! ¹¹⁶⁴ I am struck with a bloody bite — here under — ¹¹⁶⁵ At the fate woe-wreaking ¹¹⁶⁶ of thee shrill shrieking: ¹¹⁶⁶ To me who hear — a wonder! KASSANDRA. ¹¹⁶⁷ Ah me, the toils — the toils of the city ¹¹⁶⁷ The wholly destroyed: ah, pity, ¹¹⁶⁸ In the ramparts’ aid — ¹¹⁶⁸ of the sacrificings my father made ¹¹⁶⁹ Much slaughter of grass-fed flocks — that afforded no cure ¹¹⁷⁰ That the city should not, as it does now, the burthen endure! ¹¹⁷¹ But I, with the soul on fire, ¹¹⁷² Soon to the earth shall cast me and expire. CHOROS. ¹¹⁷³ To things, on the former consequent, ¹¹⁷⁴ Again hast thou given vent: ¹¹⁷⁵ And ’t is some evil-meaning fiend doth move thee, ¹¹⁷⁵ Heavily falling from above thee, ¹¹⁷⁶ Calamitous, death-bringing! ¹¹⁷⁶ To melodize thy sorrows — else, in singing, ¹¹⁷⁷ And of all this the end ¹¹⁷⁷ I am without resource to apprehend KASSANDRA. ¹²⁰² Prophet Apollon put me in this office. CHOROS. ¹²⁰³ What, even though a god, with longing smitten? KASSANDRA. ¹²⁰⁴ At first, indeed, shame was to me to say this. CHOROS. ¹²⁰⁵ For, more relaxed grows everyone who fares well. KASSANDRA. ¹²⁰⁶ But he was athlete to me — huge grace breathing! CHOROS. ¹²⁰⁷ Well, to the work of children, went ye law’s way? KASSANDRA. ¹²⁰⁸ Having consented, I played false to Loxias. CHOROS. ¹²⁰⁹ Already when the wits inspired possessed of? KASSANDRA. ¹²¹⁰ Already townsmen all their woes I foretold. CHOROS. ¹²¹¹ How wast thou then unhurt by Loxias’ anger? KASSANDRA. ¹²¹² I no one aught persuaded, when I sinned thus. CHOROS. ¹²¹³ To us, at least, now sooth to say thou seemest. KASSANDRA. ¹²⁵⁵ Papai: what fire this! and it comes upon me! ' None

6. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Caesar, Julius • Julian • Julian the Elder

Found in books: Fowler (2014), Plato in the Third Sophistic, 121; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 291; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 44

^229b ΦΑΙ. ἐκεῖ σκιά τʼ ἐστὶν καὶ πνεῦμα μέτριον, καὶ πόα καθίζεσθαι ἢ ἂν βουλώμεθα κατακλινῆναι. ΣΩ. προάγοις ἄν. ΦΑΙ. εἰπέ μοι, ὦ Σώκρατες, οὐκ ἐνθένδε μέντοι ποθὲν ἀπὸ τοῦ Ἰλισοῦ λέγεται ὁ Βορέας τὴν Ὠρείθυιαν ἁρπάσαι; ΣΩ. λέγεται γάρ. ΦΑΙ. ἆρʼ οὖν ἐνθένδε; χαρίεντα γοῦν καὶ καθαρὰ καὶ διαφανῆ τὰ ὑδάτια φαίνεται, καὶ ἐπιτήδεια κόραις παίζειν παρʼ αὐτά.'^245a τῶν παρόντων κακῶν εὑρομένη. ΣΩ. τρίτη δὲ ἀπὸ Μουσῶν κατοκωχή τε καὶ μανία, λαβοῦσα ἁπαλὴν καὶ ἄβατον ψυχήν, ἐγείρουσα καὶ ἐκβακχεύουσα κατά τε ᾠδὰς καὶ κατὰ τὴν ἄλλην ποίησιν, μυρία τῶν παλαιῶν ἔργα κοσμοῦσα τοὺς ἐπιγιγνομένους παιδεύει· ὃς δʼ ἂν ἄνευ μανίας Μουσῶν ἐπὶ ποιητικὰς θύρας ἀφίκηται, πεισθεὶς ὡς ἄρα ἐκ τέχνης ἱκανὸς ποιητὴς ἐσόμενος, ἀτελὴς αὐτός τε καὶ ἡ ποίησις ὑπὸ τῆς τῶν μαινομένων ἡ τοῦ σωφρονοῦντος ἠφανίσθη. ' None

^229b Phaedrus. There is shade there and a moderate breeze and grass to sit on, or, if we like, to lie down on. Socrates. Lead the way. Phaedrus. Tell me, Socrates, is it not from some place along here by the Ilissus that Boreas is said to have carried off Oreithyia? Socrates. Yes, that is the story. Phaedrus. Well, is it from here? The streamlet looks very pretty and pure and clear and fit for girls to play by.'^245a ills is found. Socrates. And a third kind of possession and madness comes from the Muses. This takes hold upon a gentle and pure soul, arouses it and inspires it to songs and other poetry, and thus by adorning countless deeds of the ancients educates later generations. But he who without the divine madness comes to the doors of the Muses, confident that he will be a good poet by art, meets with no success, and the poetry of the sane man vanishes into nothingness before that of the inspired madmen. ' None

7. Thucydides, The History of The Peloponnesian War, 1.23.6 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Caesar, C. Iulius, historical ambitions • Julius Caesar, C.

Found in books: Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 288; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 107, 200

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1.23.6 τὴν μὲν γὰρ ἀληθεστάτην πρόφασιν, ἀφανεστάτην δὲ λόγῳ, τοὺς Ἀθηναίους ἡγοῦμαι μεγάλους γιγνομένους καὶ φόβον παρέχοντας τοῖς Λακεδαιμονίοις ἀναγκάσαι ἐς τὸ πολεμεῖν: αἱ δ’ ἐς τὸ φανερὸν λεγόμεναι αἰτίαι αἵδ’ ἦσαν ἑκατέρων, ἀφ’ ὧν λύσαντες τὰς σπονδὰς ἐς τὸν πόλεμον κατέστησαν.'' None

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1.23.6 The real cause I consider to be the one which was formally most kept out of sight. The growth of the power of Athens, and the alarm which this inspired in Lacedaemon, made war inevitable. Still it is well to give the grounds alleged by either side, which led to the dissolution of the treaty and the breaking out of the war. '' None

8. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Caesares (Julian) • Hermes, Julian’s The Caesars as a Hermes’ myth • Julian (emperor) • Julius Caesar

Found in books: Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 47; Ruiz and Puertas (2021), Emperors and Emperorship in Late Antiquity: Images and Narratives, 95

9. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Annas, Julia • Julian

Found in books: Fowler (2014), Plato in the Third Sophistic, 134; Jedan (2009), Stoic Virtues: Chrysippus and the Religious Character of Stoic Ethics, 197

10. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Lucius Julius

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 357; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 357

11. None, None, nan (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Caesar (Julius) • Caesar, Julius • Iulius Caesar, C., dictator

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 293; Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 58; Culík-Baird (2022), Cicero and the Early Latin Poets, 211; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 293

12. Cicero, On Divination, 1.1, 1.8, 1.11-1.12, 1.17-1.22, 1.51, 1.56, 1.58-1.59, 1.68, 1.119, 2.20, 2.26, 2.35-2.37, 2.46, 2.48, 2.52-2.53, 2.65, 2.70, 2.79, 2.148 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Caesar (G. Iulius Caesar) • Caesar C. Julius • Caesar, C. Julius, role in civil wars • Caesar, Julius • Iulius Caesar, C. • Julian calendar • Julius Caesar • Julius Caesar, • Julius Caesar, C. • Julius Caesar, C., and Cicero • Julius Caesar, C., and haruspicy • Julius Caesar, Gaius • Julius Caesar, L • Obsequens, Julius

Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 185; Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 91; Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 70, 77; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 291; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 310; Maso (2022), CIcero's Philosophy, 38, 40; Mowat (2021), Engendering the Future: Divination and the Construction of Gender in the Late Roman Republic, 44, 45, 151, 157; Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 6, 212; Rosa and Santangelo (2020), Cicero and Roman Religion: Eight Studies, 39; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 19, 24, 26, 31, 32, 33, 53, 55, 108, 111, 237; Wynne (2019), Horace and the Gift Economy of Patronage, 243

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1.1 Vetus opinio est iam usque ab heroicis ducta temporibus, eaque et populi Romani et omnium gentium firmata consensu, versari quandam inter homines divinationem, quam Graeci mantikh/n appellant, id est praesensionem et scientiam rerum futurarum. Magnifica quaedam res et salutaris, si modo est ulla, quaque proxime ad deorum vim natura mortalis possit accedere. Itaque ut alia nos melius multa quam Graeci, sic huic praestantissimae rei nomen nostri a divis, Graeci, ut Plato interpretatur, a furore duxerunt. ^1.8 Quibus de rebus et alias saepe et paulo accuratius nuper, cum essem cum Q. fratre in Tusculano, disputatum est. Nam cum ambulandi causa in Lyceum venissemus (id enim superiori gymnasio nomen est), Perlegi, ille inquit, tuum paulo ante tertium de natura deorum, in quo disputatio Cottae quamquam labefactavit sententiam meam, non funditus tamen sustulit. Optime vero, inquam; etenim ipse Cotta sic disputat, ut Stoicorum magis argumenta confutet quam hominum deleat religionem. Tum Quintus: Dicitur quidem istuc, inquit, a Cotta, et vero saepius, credo, ne communia iura migrare videatur; sed studio contra Stoicos disserendi deos mihi videtur funditus tollere. ^1.11 Ego vero, inquam, philosophiae, Quinte, semper vaco; hoc autem tempore, cum sit nihil aliud, quod lubenter agere possim, multo magis aveo audire, de divinatione quid sentias. Nihil, inquit, equidem novi, nec quod praeter ceteros ipse sentiam; nam cum antiquissimam sententiam, tum omnium populorum et gentium consensu conprobatam sequor. Duo sunt enim dividi genera, quorum alterum artis est, alterum naturae. ^1.12 Quae est autem gens aut quae civitas, quae non aut extispicum aut monstra aut fulgora interpretantium aut augurum aut astrologorum aut sortium (ea enim fere artis sunt) aut somniorum aut vaticinationum (haec enim duo naturalia putantur) praedictione moveatur? Quarum quidem rerum eventa magis arbitror quam causas quaeri oportere. Est enim vis et natura quaedam, quae tum observatis longo tempore significationibus, tum aliquo instinctu inflatuque divino futura praenuntiat. Quare omittat urguere Carneades, quod faciebat etiam Panaetius requirens, Iuppiterne cornicem a laeva, corvum ab dextera canere iussisset. Observata sunt haec tempore inmenso et in significatione eventis animadversa et notata. Nihil est autem, quod non longinquitas temporum excipiente memoria prodendisque monumentis efficere atque adsequi possit. ^1.17 Sed quo potius utar aut auctore aut teste quam te? cuius edidici etiam versus, et lubenter quidem, quos in secundo de consulatu Urania Musa pronuntiat: Principio aetherio flammatus Iuppiter igni Vertitur et totum conlustrat lumine mundum Menteque divina caelum terrasque petessit, Quae penitus sensus hominum vitasque retentat Aetheris aeterni saepta atque inclusa cavernis. Et, si stellarum motus cursusque vagantis Nosse velis, quae sint signorum in sede locatae, Quae verbo et falsis Graiorum vocibus erant, Re vera certo lapsu spatioque feruntur, Omnia iam cernes divina mente notata. ^1.18 Nam primum astrorum volucris te consule motus Concursusque gravis stellarum ardore micantis Tu quoque, cum tumulos Albano in monte nivalis Lustrasti et laeto mactasti lacte Latinas, Vidisti et claro tremulos ardore cometas, Multaque misceri nocturna strage putasti, Quod ferme dirum in tempus cecidere Latinae, Cum claram speciem concreto lumine luna Abdidit et subito stellanti nocte perempta est. Quid vero Phoebi fax, tristis nuntia belli, Quae magnum ad columen flammato ardore volabat, Praecipitis caeli partis obitusque petessens? Aut cum terribili perculsus fulmine civis Luce sereti vitalia lumina liquit? Aut cum se gravido tremefecit corpore tellus? Iam vero variae nocturno tempore visae Terribiles formae bellum motusque monebant, Multaque per terras vates oracla furenti Pectore fundebant tristis minitantia casus, ^1.19 Atque ea, quae lapsu tandem cecidere vetusto, Haec fore perpetuis signis clarisque frequentans Ipse deum genitor caelo terrisque canebat. Nunc ea, Torquato quae quondam et consule Cotta Lydius ediderat Tyrrhenae gentis haruspex, Omnia fixa tuus glomerans determinat annus. Nam pater altitos stellanti nixus Olympo Ipse suos quondam tumulos ac templa petivit Et Capitolinis iniecit sedibus ignis. Tum species ex aere vetus venerataque Nattae Concidit, elapsaeque vetusto numine leges, Et divom simulacra peremit fulminis ardor. ^1.21 Haec tardata diu species multumque morata Consule te tandem celsa est in sede locata, Atque una fixi ac signati temporis hora Iuppiter excelsa clarabat sceptra columna, Et clades patriae flamma ferroque parata Vocibus Allobrogum patribus populoque patebat. Rite igitur veteres, quorum monumenta tenetis, Qui populos urbisque modo ac virtute regebant, Rite etiam vestri, quorum pietasque fidesque Praestitit et longe vicit sapientia cunctos, Praecipue coluere vigenti numine divos. Haec adeo penitus cura videre sagaci, Otia qui studiis laeti tenuere decoris, ^1.22 Inque Academia umbrifera nitidoque Lyceo Fuderunt claras fecundi pectoris artis. E quibus ereptum primo iam a flore iuventae Te patria in media virtutum mole locavit. Tu tamen anxiferas curas requiete relaxans, Quod patriae vacat, id studiis nobisque sacrasti. Tu igitur animum poteris inducere contra ea, quae a me disputantur de divinatione, dicere, qui et gesseris ea, quae gessisti, et ea, quae pronuntiavi, accuratissume scripseris? ^1.51 At vero P. Decius ille Q. F., qui primus e Deciis consul fuit, cum esset tribunus militum M. Valerio A. Cornelio consulibus a Samnitibusque premeretur noster exercitus, cum pericula proeliorum iniret audacius monereturque, ut cautior esset, dixit, quod extat in annalibus, se sibi in somnis visum esse, cum in mediis hostibus versaretur, occidere cum maxuma gloria. Et tum quidem incolumis exercitum obsidione liberavit; post triennium autem, cum consul esset, devovit se et in aciem Latinorum inrupit armatus. Quo eius facto superati sunt et deleti Latini. Cuius mors ita gloriosa fuit, ut eandem concupisceret filius. ^1.56 C. vero Gracchus multis dixit, ut scriptum apud eundem Coelium est, sibi in somnis quaesturam pete re dubita nti Ti. fratrem visum esse dicere, quam vellet cunctaretur, tamen eodem sibi leto, quo ipse interisset, esse pereundum. Hoc, ante quam tribunus plebi C. Gracchus factus esset, et se audisse scribit Coelius et dixisse eum multis. Quo somnio quid inveniri potest certius? Quid? illa duo somnia, quae creberrume commemorantur a Stoicis, quis tandem potest contemnere? unum de Simonide: Qui cum ignotum quendam proiectum mortuum vidisset eumque humavisset haberetque in animo navem conscendere, moneri visus est, ne id faceret, ab eo, quem sepultura adfecerat; si navigavisset, eum naufragio esse periturum; itaque Simonidem redisse, perisse ceteros, qui tum navigassent. Alterum ita traditum clarum admodum somnium: ^1.58 Quid hoc somnio dici potest divinius? Sed quid aut plura aut vetera quaerimus? Saepe tibi meum narravi, saepe ex te audivi tuum somnium: me, cum Asiae pro cos. praeessem, vidisse in quiete, cum tu equo advectus ad quandam magni fluminis ripam provectus subito atque delapsus in flumen nusquam apparuisses, me contremuisse timore perterritum; tum te repente laetum exstitisse eodemque equo adversam ascendisse ripam, nosque inter nos esse conplexos. Facilis coniectura huius somnii, mihique a peritis in Asia praedictum est fore eos eventus rerum, qui acciderunt. Venio nunc ad tuum. ^1.59 Audivi equidem ex te ipso, sed mihi saepius noster Sallustius narravit, cum in illa fuga nobis gloriosa, patriae calamitosa in villa quadam campi Atinatis maneres magnamque partem noctis vigilasses, ad lucem denique arte et graviter dormire te coepisse; itaque, quamquam iter instaret, tamen silentium fieri iussisse se neque esse passum te excitari; cum autem experrectus esses hora secunda fere, te sibi somnium narravisse: visum tibi esse, cum in locis solis maestus errares, C. Marium cum fascibus laureatis quaerere ex te, quid tristis esses, cumque tu te patria vi pulsum esse dixisses, prehendisse eum dextram tuam et bono animo te iussisse esse lictorique proxumo tradidisse, ut te in monumentum suum deduceret, et dixisse in eo tibi salutem fore. Tum et se exclamasse Sallustius narrat reditum tibi celerem et gloriosum paratum, et te ipsum visum somnio delectari. Nam illud mihi ipsi celeriter nuntiatum est, ut audivisses in monumento Marii de tuo reditu magnificentissumum illud senatus consultum esse factum referente optumo et clarissumo viro consule, idque frequentissimo theatro incredibili clamore et plausu comprobatum, dixisse te nihil illo Atinati somnio fieri posse divinius. ^1.68 At ex te ipso non commenticiam rem, sed factam eiusdem generis audivi: C. Coponium ad te venisse Dyrrhachium, cum praetorio imperio classi Rhodiae praeesset, cumprime hominem prudentem atque doctum, eumque dixisse remigem quendam e quinqueremi Rhodiorum vaticinatum madefactum iri minus xxx diebus Graeciam sanguine, rapinas Dyrrhachii et conscensionem in naves cum fuga fugientibusque miserabilem respectum incendiorum fore, sed Rhodiorum classi propinquum reditum ac domum itionem dari; tum neque te ipsum non esse commotum Marcumque Varronem et M. Catonem, qui tum ibi erant, doctos homines, vehementer esse perterritos; paucis sane post diebus ex Pharsalia fuga venisse Labienum; qui cum interitum exercitus nuntiavisset, reliqua vaticinationis brevi esse confecta. ^1.119 Quod ne dubitare possimus, maximo est argumento, quod paulo ante interitum Caesaris contigit. Qui cum immolaret illo die, quo primum in sella aurea sedit et cum purpurea veste processit, in extis bovis opimi cor non fuit. Num igitur censes ullum animal, quod sanguinem habeat, sine corde esse posse? †Qua ille rei novitate perculsus, cum Spurinna diceret timendum esse, ne et consilium et vita deficeret; earum enim rerum utramque a corde proficisci. Postero die caput in iecore non fuit. Quae quidem illi portendebantur a dis immortalibus, ut videret interitum, non ut caveret. Cum igitur eae partes in extis non reperiuntur, sine quibus victuma illa vivere nequisset, intellegendum est in ipso immolationis tempore eas partes, quae absint, interisse. ^2.26 Sed haec fuerit nobis tamquam levis armaturae prima orationis excursio; nunc comminus agamus experiamurque, si possimus cornua commovere disputationis tuae. Duo enim genera dividi esse dicebas, unum artificiosum, alterum naturale; artificiosum constare partim ex coniectura, partim ex observatione diuturna; naturale, quod animus arriperet aut exciperet extrinsecus ex divinitate, unde omnes animos haustos aut acceptos aut libatos haberemus. Artificiosa divinationis illa fere genera ponebas: extispicum eorumque, qui ex fulgoribus ostentisque praedicerent, tum augurum eorumque, qui signis aut ominibus uterentur, omneque genus coniecturale in hoc fere genere ponebas. ^2.35 sed tamen eo concesso qui evenit, ut is, qui impetrire velit, convenientem hostiam rebus suis immolet? Hoc erat, quod ego non rebar posse dissolvi. At quam festive dissolvitur! pudet me non tui quidem, cuius etiam memoriam admiror, sed Chrysippi, Antipatri, Posidonii, qui idem istuc quidem dicunt, quod est dictum a te, ad hostiam deligendam ducem esse vim quandam sentientem atque divinam, quae toto confusa mundo sit. Illud vero multo etiam melius, quod et a te usurpatum est et dicitur ab illis: cum immolare quispiam velit, tum fieri extorum mutationem, ut aut absit aliquid aut supersit; ^2.36 deorum enim numini parere omnia. Haec iam, mihi crede, ne aniculae quidem existimant. An censes, eundem vitulum si alius delegerit, sine capite iecur inventurum; si alius, cum capite? Haec decessio capitis aut accessio subitone fieri potest, ut se exta ad immolatoris fortunam accommodent? non perspicitis aleam quandam esse in hostiis deligendis, praesertim cum res ipsa doceat? Cum enim tristissuma exta sine capite fuerunt, quibus nihil videtur esse dirius, proxuma hostia litatur saepe pulcherrime. Ubi igitur illae minae superiorum extorum? aut quae tam subito facta est deorum tanta placatio? Sed adfers in tauri opimi extis immolante Caesare cor non fuisse; id quia non potuerit accidere, ut sine corde victuma illa viveret, iudicandum esse tum interisse cor, cum immolaretur. ^2.37 Qui fit, ut alterum intellegas, sine corde non potuisse bovem vivere, alterum non videas, cor subito non potuisse nescio quo avolare? Ego enim possum vel nescire, quae vis sit cordis ad vivendum, vel suspicari contractum aliquo morbo bovis exile et exiguum et vietum cor et dissimile cordis fuisse; tu vero quid habes, quare putes, si paulo ante cor fuerit in tauro opimo, subito id in ipsa immolatione interisse? an quod aspexit vestitu purpureo excordem Caesarem, ipse corde privatus est? Urbem philosophiae, mihi crede, proditis, dum castella defenditis; nam, dum haruspicinam veram esse vultis, physiologiam totam pervertitis. Caput est in iecore, cor in extis; iam abscedet, simul ac molam et vinum insperseris; deus id eripiet, vis aliqua conficiet aut exedet. Non ergo omnium ortus atque obitus natura conficiet, et erit aliquid, quod aut ex nihilo oriatur aut in nihilum subito occidat. Quis hoc physicus dixit umquam? haruspices dicunt; his igitur quam physicis credendum potius existumas? ^2.46 Mirabile autem illud, quod eo ipso tempore, quo fieret indicium coniurationis in senatu, signum Iovis biennio post, quam erat locatum, in Capitolio conlocabatur.—Tu igitur animum induces (sic enim mecum agebas) causam istam et contra facta tua et contra scripta defendere?—Frater es; eo vereor. Verum quid tibi hic tandem nocet? resne, quae talis est, an ego, qui verum explicari volo? Itaque nihil contra dico, a te rationem totius haruspicinae peto. Sed te mirificam in latebram coniecisti; quod enim intellegeres fore ut premerere, cum ex te causas unius cuiusque divinationis exquirerem, multa verba fecisti te, cum res videres, rationem causamque non quaerere; quid fieret, non cur fieret, ad rem pertinere. Quasi ego aut fieri concederem aut esset philosophi causam, ^2.48 Non equidem plane despero ista esse vera, sed nescio et discere a te volo. Nam cum mihi quaedam casu viderentur sic evenire, ut praedicta essent a divitibus, dixisti multa de casu, ut Venerium iaci posse casu quattuor talis iactis, sed quadringentis centum Venerios non posse casu consistere. Primum nescio, cur non possint, sed non pugno; abundas enim similibus. Habes et respersionem pigmentorum et rostrum suis et alia permulta. Idem Carneadem fingere dicis de capite Panisci; quasi non potuerit id evenire casu et non in omni marmore necesse sit inesse vel Praxitelia capita! Illa enim ipsa efficiuntur detractione, neque quicquam illuc adfertur a Praxitele; sed cum multa sunt detracta et ad liniamenta oris perventum est, tum intellegas illud, quod iam expolitum sit, intus fuisse. ^2.52 Quota enim quaeque res evenit praedicta ab istis? aut, si evenit quippiam, quid adferri potest, cur non casu id evenerit? Rex Prusias, cum Hannibali apud eum exsulanti depugnari placeret, negabat se audere, quod exta prohiberent. Ain tu? inquit, carunculae vitulinae mavis quam imperatori veteri credere? Quid? ipse Caesar cum a summo haruspice moneretur, ne in Africam ante brumam transmitteret, nonne transmisit? quod ni fecisset, uno in loco omnes adversariorum copiae convenissent. Quid ego haruspicum responsa commemorem (possum equidem innumerabilia), quae aut nullos habuerint exitus aut contrarios? ^2.53 Hoc civili bello, di inmortales! quam multa luserunt! quae nobis in Graeciam Roma responsa haruspicum missa sunt! quae dicta Pompeio! etenim ille admodum extis et ostentis movebatur. Non lubet commemorare, nec vero necesse est, tibi praesertim, qui interfuisti; vides tamen omnia fere contra, ac dicta sint, evenisse. Sed haec hactenus; nunc ad ostenta veniamus. ^2.65 Cur autem de passerculis coniecturam facit, in quibus nullum erat monstrum, de dracone silet, qui, id quod fieri non potuit, lapideus dicitur factus? postremo quid simile habet passer annis? Nam de angue illo, qui Sullae apparuit immolanti, utrumque memini, et Sullam, cum in expeditionem educturus esset, immolavisse, et anguem ab ara extitisse, eoque die rem praeclare esse gestam non haruspicis consilio, sed imperatoris. ^2.79 Aves eventus significant aut adversos aut secundos; virtutis auspiciis video esse usum Deiotarum, quae vetat spectare fortunam, dum praestetur fides. Aves vero si prosperos eventus ostenderunt, certe fefellerunt. Fugit e proelio cum Pompeio; grave tempus! Discessit ab eo; luctuosa res! Caesarem eodem tempore hostem et hospitem vidit; quid hoc tristius? Is cum ei Trocmorum tetrarchian eripuisset et adseculae suo Pergameno nescio cui dedisset eidemque detraxisset Armeniam a senatu datam, cumque ab eo magnificentissumo hospitio acceptus esset, spoliatum reliquit et hospitem et regem. Sed labor longius; ad propositum revertar. Si eventa quaerimus, quae exquiruntur avibus, nullo modo prospera Deiotaro; sin officia, a virtute ipsius, non ab auspiciis petita sunt. ^2.148 Explodatur igitur haec quoque somniorum divinatio pariter cum ceteris. Nam, ut vere loquamur, superstitio fusa per gentis oppressit omnium fere animos atque hominum inbecillitatem occupavit. Quod et in iis libris dictum est, qui sunt de natura deorum, et hac disputatione id maxume egimus. Multum enim et nobismet ipsis et nostris profuturi videbamur, si eam funditus sustulissemus. Nec vero (id enim diligenter intellegi volo) superstitione tollenda religio tollitur. Nam et maiorum instituta tueri sacris caerimoniisque retinendis sapientis est, et esse praestantem aliquam aeternamque naturam, et eam suspiciendam admirandamque hominum generi pulchritudo mundi ordoque rerum caelestium cogit confiteri.' ' None

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1.1 And what do you say of the following story which we find in our annals? During the Veientian War, when Lake Albanus had overflowed its banks, a certain nobleman of Veii deserted to us and said that, according to the prophecies of the Veientian books, their city could not be taken while the lake was at flood, and that if its waters were permitted to overflow and take their own course to the sea the result would be disastrous to the Roman people; on the other hand, if the waters were drained off in such a way that they did not reach the sea the result would be to our advantage. In consequence of this announcement our forefathers dug that marvellous canal to drain off the waters from the Alban lake. Later when the Veientians had grown weary of war and had sent ambassadors to the Senate to treat for peace, one of them is reported to have said that the deserter had not dared to tell the whole of the prophecy contained in the Veientian books, for those books, he said, also foretold the early capture of Rome by the Gauls. And this, as we know, did occur six years after the fall of Veii. 45 ^1.1 Book I1 There is an ancient belief, handed down to us even from mythical times and firmly established by the general agreement of the Roman people and of all nations, that divination of some kind exists among men; this the Greeks call μαντική — that is, the foresight and knowledge of future events. A really splendid and helpful thing it is — if only such a faculty exists — since by its means men may approach very near to the power of gods. And, just as we Romans have done many other things better than the Greeks, so have we excelled them in giving to this most extraordinary gift a name, which we have derived from divi, a word meaning gods, whereas, according to Platos interpretation, they have derived it from furor, a word meaning frenzy. ^1.1 Why, my dear Quintus, said I, you are defending the very citadel of the Stoics in asserting the interdependence of these two propositions: if there is divination there are gods, and, if there are gods there is divination. But neither is granted as readily as you think. For it is possible that nature gives signs of future events without the intervention of a god, and it may be that there are gods without their having conferred any power of divination upon men.To this he replied, I, at any rate, find sufficient proof to satisfy me of the existence of the gods and of their concern in human affairs in my conviction that there are some kinds of divination which are clear and manifest. With your permission I will set forth my views on this subject, provided you are at leisure and have nothing else which you think should be preferred to such a discussion. ^1.8 It often happens, too, that the soul is violently stirred by the sight of some object, or by the deep tone of a voice, or by singing. Frequently anxiety or fear will have that effect, as it did in the case of Hesione, whoDid rave like one by Bacchic rites made madAnd mid the tombs her Teucer called aloud.37 And poetic inspiration also proves that there is a divine power within the human soul. Democritus says that no one can be a great poet without being in a state of frenzy, and Plato says the same thing. Let Plato call it frenzy if he will, provided he praises it as it was praised in his Phaedrus. And what about your own speeches in law suits. Can the delivery of you lawyers be impassioned, weighty, and fluent unless your soul is deeply stirred? Upon my word, many a time have I seen in you such passion of look and gesture that I thought some power was rendering you unconscious of what you did; and, if I may cite a less striking example, I have seen the same in your friend Aesopus. ^1.8 This subject has been discussed by me frequently on other occasions, but with somewhat more than ordinary care when my brother Quintus and I were together recently at my Tusculan villa. For the sake of a stroll we had gone to the Lyceum which is the name of my upper gymnasium, when Quintus remarked:I have just finished a careful reading of the third book of your treatise, On the Nature of the Gods, containing Cottas discussion, which, though it has shaken my views of religion, has not overthrown them entirely.Very good, said I; for Cottas argument is intended rather to refute the arguments of the Stoics than to destroy mans faith in religion.Quintus then replied: Cotta says the very same thing, and says it repeatedly, in order, as I think, not to appear to violate the commonly accepted canons of belief; yet it seems to me that, in his zeal to confute the Stoics, he utterly demolishes the gods. ^1.11 Really, my dear Quintus, said I, I always have time for philosophy. Moreover, since there is nothing else at this time that I can do with pleasure, I am all the more eager to hear what you think about divination.There is, I assure you, said he, nothing new or original in my views; for those which I adopt are not only very old, but they are endorsed by the consent of all peoples and nations. There are two kinds of divination: the first is dependent on art, the other on nature. ^1.11 The second division of divination, as I said before, is the natural; and it, according to exact teaching of physics, must be ascribed to divine Nature, from which, as the wisest philosophers maintain, our souls have been drawn and poured forth. And since the universe is wholly filled with the Eternal Intelligence and the Divine Mind, it must be that human souls are influenced by their contact with divine souls. But when men are awake their souls, as a rule, are subject to the demands of everyday life and are withdrawn from divine association because they are hampered by the chains of the flesh. ^1.12 Now — to mention those almost entirely dependent on art — what nation or what state disregards the prophecies of soothsayers, or of interpreters of prodigies and lightnings, or of augurs, or of astrologers, or of oracles, or — to mention the two kinds which are classed as natural means of divination — the forewarnings of dreams, or of frenzy? of these methods of divining it behoves us, I think, to examine the results rather than the causes. For there is a certain natural power, which now, through long-continued observation of signs and now, through some divine excitement and inspiration, makes prophetic announcement of the future. 7 Therefore let Carneades cease to press the question, which Panaetius also used to urge, whether Jove had ordered the crow to croak on the left side and the raven on the right. Such signs as these have been observed for an unlimited time, and the results have been checked and recorded. Moreover, there is nothing which length of time cannot accomplish and attain when aided by memory to receive and records to preserve. ^1.12 The Divine Will accomplishes like results in the case of birds, and causes those known as alites, which give omens by their flight, to fly hither and thither and disappear now here and now there, and causes those known as oscines, which give omens by their cries, to sing now on the left and now on the right. For if every animal moves its body forward, sideways, or backward at will, it bends, twists, extends, and contracts its members as it pleases, and performs these various motions almost mechanically; how much easier it is for such results to be accomplished by a god, whose divine will all things obey! ^1.17 But what authority or what witness can I better employ than yourself? I have even learned by heart and with great pleasure the following lines uttered by the Muse, Urania, in the second book of your poem entitled, My Consulship:First of all, Jupiter, glowing with fire from regions celestial,Turns, and the whole of creation is filled with the light of his glory;And, though the vaults of aether eternal begird and confine him,Yet he, with spirit divine, ever searching the earth and the heavens,Sounds to their innermost depths the thoughts and the actions of mortals.When one has learned the motions and variant paths of the planets,Stars that abide in the seat of the signs, in the Zodiacs girdle,(Spoken of falsely as vagrants or rovers in Greek nomenclature,Whereas in truth their distance is fixed and their speed is determined,)Then will he know that all are controlled by an Infinite Wisdom. ^1.18 You, being consul, at once did observe the swift constellations,Noting the glare of luminous stars in direful conjunction:Then you beheld the tremulous sheen of the Northern aurora,When, on ascending the mountainous heights of snowy Albanus,You offered joyful libations of milk at the Feast of the Latins;Ominous surely the time wherein fell that Feast of the Latins;Many a warning was given, it seemed, of slaughter nocturnal;Then, of a sudden, the moon at her full was blotted from heaven —Hidden her features resplendent, though night was bejewelled with planets;Then did that dolorous herald of War, the torch of Apollo,Mount all aflame to the dome of the sky, where the sun has its setting;Then did a Roman depart from these radiant abodes of the living,Stricken by terrible lightning from heavens serene and unclouded.Then through the fruit-laden body of earth ran the shock of an earthquake;Spectres at night were observed, appalling and changeful of figure,Giving their warning that war was at hand, and internal commotion;Over all lands there outpoured, from the frenzied bosoms of prophets,Dreadful predictions, gloomy forecasts of impending disaster. ^1.19 And the misfortunes which happened at last and were long in their passing —These were foretold by the Father of Gods, in earth and in heaven,Through unmistakable signs that he gave and often repeated.12 Now, of those prophecies made when Torquatus and Cotta were consuls, —Made by a Lydian diviner, by one of Etruscan extraction —All, in the round of your crowded twelve months, were brought to fulfilment.For high-thundering Jove, as he stood on starry Olympus,Hurled forth his blows at the temples and monuments raised in his honour,And on the Capitols site he unloosed the bolts of his lightning.Then fell the brazen image of Natta, ancient and honoured:Vanished the tablets of laws long ago divinely enacted;Wholly destroyed were the statues of gods by the heat of the lightning. ^1.21 Long was the statue delayed and much was it hindered in making.Finally, you being consul, it stood in its lofty position.Just at the moment of time, which the gods had set and predicted,When on column exalted the sceptre of Jove was illumined,Did Allobrogian voices proclaim to Senate and peopleWhat destruction by dagger and torch was prepared for our country.13 Rightly, therefore, the ancients whose monuments you have in keeping,Romans whose rule over peoples and cities was just and courageous,Rightly your kindred, foremost in honour and pious devotion,Far surpassing the rest of their fellows in shrewdness and wisdom,Held it a duty supreme to honour the Infinite Godhead.Such were the truths they beheld who painfully searching for wisdomGladly devoted their leisure to study of all that was noble, ^1.22 Who, in Academys shade and Lyceums dazzling effulgence,Uttered the brilliant reflections of minds abounding in culture.Torn from these studies, in youths early dawn, your country recalled you,Giving you place in the thick of the struggle for public preferment;Yet, in seeking surcease from the worries and cares that oppress you,Time, that the State leaves free, you devote to us and to learning.In view, therefore, of your acts, and in view too of your own verses which I have quoted and which were composed with the utmost care, could you be persuaded to controvert the position which I maintain in regard to divination? ^1.51 And yet let me cite another: the famous Publius Decius, son of Quintus, and the first of that family to become consul, was military tribune in the consulship of Marcus Valerius and Aulus Cornelius while our army was being hard pressed by the Samnites. When, because of his rushing too boldly into the dangers of battle, he was advised to be more cautious, he replied, according to the annals, I dreamed that by dying in the midst of the enemy I should win immortal fame. And though he was unharmed at that time and extricated the army from its difficulties, yet three years later, when consul, he devoted himself to death and rushed full-armed against the battle-line of the Latins. By this act of his the Latins were overcome and destroyed; and so glorious was his death that his son sought the same fate. ^1.56 According to this same Coelius, Gaius Gracchus told many persons that his brother Tiberius came to him in a dream when he was a candidate for the quaestorship and said: However much you may try to defer your fate, nevertheless you must die the same death that I did. This happened before Gaius was tribune of the people, and Coelius writes that he himself heard it from Gaius who had repeated it to many others. Can you find anything better authenticated than this dream?27 And who, pray, can make light of the two following dreams which are so often recounted by Stoic writers? The first one is about Simonides, who once saw the dead body of some unknown man lying exposed and buried it. Later, when he had it in mind to go on board a ship he was warned in a vision by the person to whom he had given burial not to do so and that if he did he would perish in a shipwreck. Therefore he turned back and all the others who sailed were lost. ^1.58 But why go on seeking illustrations from ancient history? I had a dream which I have often related to you, and you one which you have often told to me. When I was governor of Asia I dreamed that I saw you on horseback riding toward the bank of some large river, when you suddenly plunged forward, fell into the stream, and wholly disappeared from sight. I was greatly alarmed and trembled with fear. But in a moment you reappeared mounted on the same horse, and with a cheerful countece ascended the opposite bank where we met and embraced each other. The meaning of the dream was readily explained to me by experts in Asia who from it predicted those events which subsequent occurred. ^1.59 I come now to your dream. I heard it, of course, from you, but more frequently from our Sallustius. In the course of your banishment, which was glorious for us but disastrous to the State, you stopped for the night at a certain country-house in the plain of Atina. After lying awake most of the night, finally, about daybreak, you fell into a very profound sleep. And though your journey was pressing, yet Sallustius gave instructions to maintain quiet and would not permit you to be disturbed. But you awoke about the second hour and related your dream to him. In it you seemed to be wandering sadly about in solitary places when Gaius Marius, with his fasces wreathed in laurel, asked you why you were sad, and you replied that you had been driven from your country by violence. He then bade you be of good cheer, took you by the right hand, and delivered you to the nearest lictor to be conducted to his memorial temple, saying that there you should find safety. Sallustius thereupon, as he relates, cried out, a speedy and a glorious return awaits you. He further states that you too seemed delighted at the dream. Immediately thereafter it was reported to me that as soon as you heard that it was in Marius temple that the glorious decree of the Senate for your recall had been enacted on motion of the consul, a most worthy and most eminent man, and that the decree had been greeted by unprecedented shouts of approval in a densely crowded theatre, you said that no stronger proof could be given of a divinely inspired dream than this. 29 ^1.68 I seem to be relying for illustrations on myths drawn from tragic poets. But you yourself are my authority for an instance of the same nature, and yet it is not fiction but a real occurrence. Gaius Coponius, a man of unusual capacity and learning, came to you at Dyrrachium while he, as praetor, was in command of the Rhodian fleet, and told you of a prediction made by a certain oarsman from one of the Rhodian quinqueremes. The prediction was that in less than thirty days Greece would be bathed in blood; Dyrrachium would be pillaged; its defenders would flee to their ships and, as they fled, would see behind them the unhappy spectacle of a great conflagration; but the Rhodian fleet would have a quick passage home. This story gave you some concern, and it caused very great alarm to those cultured men, Marcus Varro and Marcus Cato, who were at Dyrrachium at the time. In fact, a few days later Labienus reached Dyrrachium in flight from Pharsalus, with the news of the loss of the army. The rest of the prophecy was soon fulfilled. ^1.119 Conclusive proof of this fact, sufficient to put it beyond the possibility of doubt, is afforded by incidents which happened just before Caesars death. While he was offering sacrifices on the day when he sat for the first time on a golden throne and first appeared in public in a purple robe, no heart was found in the vitals of the votive ox. Now do you think it possible for any animal that has blood to exist without a heart? Caesar was unmoved by this occurrence, even though Spurinna warned him to beware lest thought and life should fail him — both of which, he said, proceeded from the heart. On the following day there was no head to the liver of the sacrifice. These portents were sent by the immortal gods to Caesar that he might foresee his death, not that he might prevent it. Therefore, when those organs, without which the victim could not have lived, are found wanting in the vitals, we should understand that the absent organs disappeared at the very moment of immolation. 53 ^2.26 But this introductory part of my discussion has been mere skirmishing with light infantry; now let me come to close quarters and see if I cannot drive in both wings of your argument.11 You divided divination into two kinds, one artificial and the other natural. The artificial, you said, consists in part of conjecture and in part of long-continued observation; while the natural is that which the soul has seized, or, rather, has obtained, from a source outside itself — that is, from God, whence all human souls have been drawn off, received, or poured out. Under the head of artificial divination you placed predictions made from the inspection of entrails, those made from lightnings and portents, those made by augurs, and by persons who depend entirely upon premonitory signs. Under the same head you included practically every method of prophecy in which conjecture was employed. ^2.35 yet, suppose the concession is made, how is it brought about that the man in search of favourable signs will find a sacrifice suitable to his purpose? I thought the question insoluble. But what a fine solution is offered! I am not ashamed of you — I am actually astonished at your memory; but I am ashamed of Chrysippus, Antipater, and Posidonius who say exactly what you said: The choice of the sacrificial victim is directed by the sentient and divine power which pervades the entire universe.But even more absurd is that other pronouncement of theirs which you adopted: At the moment of sacrifice a change in the entrails takes place; something is added or something taken away; for all things are obedient to the Divine Will. ^2.36 Upon my word, no old woman is credulous enough now to believe such stuff! Do you believe that the same bullock, if chosen by one man, will have a liver without a head, and if chosen by another will have a liver with a head? And is it possible that this sudden going or coming of the livers head occurs so that the entrails may adapt themselves to the situation of the person who offers the sacrifice? Do you Stoics fail to see in choosing the victim it is almost like a throw of the dice, especially as facts prove it? For when the entrails of the first victim have been without a head, which is the most fatal of all signs, it often happens that the sacrifice of the next victim is altogether favourable. Pray what became of the warnings of the first set of entrails? And how was the favour of the gods so completely and so suddenly gained?16 But, you say, Once, when Caesar was offering a sacrifice, there was no heart in the entrails of the sacrificial bull; and, and, since it would have been impossible for the victim to live without a heart, the heart must have disappeared at the moment of immolation. ^2.37 How does it happen that you understand the one fact, that the bull could not have lived without a heart and do not realize the other, that the heart could not suddenly have vanished I know not where? As for me, possibly I do not know what vital function the heart performs; if I do I suspect that the bulls heart, as the result of a disease, became much wasted and shrunken and lost its resemblance to a heart. But, assuming that only a little while before the heart was in the sacrificial bull, why do you think it suddenly disappeared at the very moment of immolation? Dont you think, rather, that the bull lost his heart when he saw that Caesar in his purple robe had lost his head?Upon my word you Stoics surrender the very city of philosophy while defending its outworks! For, by your insistence on the truth of soothsaying, you utterly overthrow physiology. There is a head to the liver and a heart in the entrails, presto! they will vanish the very second you have sprinkled them with meal and wine! Aye, some god will snatch them away! Some invisible power will destroy them or eat them up! Then the creation and destruction of all things are not due to nature, and there are some things which spring from nothing or suddenly become nothing. Was any such statement ever made by any natural philosopher? It is made, you say, by soothsayers. Then do you think that soothsayers are worthier of belief than natural philosophers? 17 ^2.46 Besides, you quote me as authority for the remarkable fact that, at the very time when proof of the conspiracy was being presented to the Senate, the statue of Jupiter, which had been contracted for two years before, was being erected on the Capitol.Will you then — for thus you pleaded with me — will you then persuade yourself to take sides against me in this discussion, in the face of your own writings and of your own practice? You are my brother and on that account I shrink from recrimination. But what, pray, is causing you distress in this matter? Is it the nature of the subject? Or is it my insistence on finding out the truth? And so I waive your charge of my inconsistency — I am asking you for an explanation of the entire subject of soothsaying. But you betook yourself to a strange place of refuge. You knew that you would be in straits when I asked your reason for each kind of divination, and, hence, you had much to say to this effect: Since I see what divination does I do not ask the reason or the cause why it does it. The question is, what does it do? not, why does it do it? As if I would grant either that divination accomplished anything, or that it was permissible for a philosopher not to ask why anything happened! ^2.48 I am not a hopeless sceptic on the subject of such warnings really being sent by the gods; however, I do not know that they are and I want to learn the actual facts from you. Again, when certain other events occurred as they had been foretold by diviners and I attributed the coincidence to chance, you talked a long time about chance. You said, for example, For the Venus-throw to result from one cast of the four dice might be due to chance; but if a hundred Venus-throws resulted from one hundred casts this could not be due to chance. In the first place I do not know why it could not; but I do not contest the point, for you are full of the same sort of examples — like that about the scattering of the paints and that one about the hogs snout, and you had very many other examples besides. You also mentioned that myth from Carneades about the head of Pan — as if the likeness could not have been the result of chance! and as if every block of marble did not necessarily have within it heads worthy of Praxiteles! For his masterpieces were made by chipping away the marble, not by adding anything to it; and when, after much chipping, the lineaments of a face were reached, one then realized that the work now polished and complete had always been inside the block. ^2.52 For how many things predicted by them really come true? If any do come true, then what reason can be advanced why the agreement of the event with the prophecy was not due to chance? While Hannibal was in exile at the court of King Prusias he advised the king to go to war, but the king replied, I do not dare, because the entrails forbid. And do you, said Hannibal, put more reliance in piece of ox‑meat than you do in a veteran commander? Again, when Caesar himself was warned by a most eminent soothsayer not to cross over to Africa before the winter solstice, did he not cross? If he had not done so all the forces opposed to him would have effected a junction. Why need I give instances — and, in fact, I could give countless ones — where the prophecies of soothsayers either were without result or the issue was directly the reverse of the prophecy? ^2.53 Ye gods, how many times were they mistaken in the late civil war! What oracular messages the soothsayers sent from Rome to our Pompeian party then in Greece! What assurances they gave to Pompey! For he placed great reliance in divination by means of entrails and portents. I have no wish to call these instances to mind, and indeed it is unnecessary — especially to you, since you had personal knowledge of them. Still, you are aware that the result was nearly always contrary to the prophecy. But enough on this point: let us now come to portents. 25 ^2.65 But, pray, by what principle of augury does he deduce years rather than months or days from the number of sparrows? Again, why does he base his prophecy on little sparrows which are not abnormal sights and ignore the alleged fact — which is impossible — that the dragon was turned to stone? Finally, what is there about a sparrow to suggest years? In connexion with your story of the snake which appeared to Sulla when he was offering sacrifices, I recall two facts: first, that when Sulla offered sacrifices, as he was about to begin his march against the enemy, a snake came out from under the altar; and, second, that the glorious victory won by him that day was due not to the soothsayers art, but to the skill of the general. 31 ^2.79 Birds indicate that results will be unfavourable or favourable. In my view of the case Deiotarus employed the auspices of virtue, and virtue bids us not to look to fortune until the claims of honour are discharged. However, if the birds indicated that the issue would be favourable to Deiotarus they certainly deceived him. He fled from the battle with Pompey — a serious situation! He separated from Pompey — an occasion of sorrow! He beheld Caesar at once his enemy and his guest — what could have been more distressing than that? Caesar wrested from him the tetrarchy over the Trocmi and conferred it upon some obscure sycophant of his own from Pergamus; deprived him of Armenia, a gift from the Senate; accepted a most lavish hospitality at the hands of his royal host and left him utterly despoiled. But I wander too far: I must return to the point at issue. If we examine this matter from the standpoint of the results — and that was the question submitted to the determination of the birds — the issue was in no sense favourable to Deiotarus; but if we examine it from the standpoint of duty, he sought information on that score not from the auspices, but from his own conscience. 38 ^2.148 Then let dreams, as a means of divination, be rejected along with the rest. Speaking frankly, superstition, which is widespread among the nations, has taken advantage of human weakness to cast its spell over the mind of almost every man. This same view was stated in my treatise On the Nature of the Gods; and to prove the correctness of that view has been the chief aim of the present discussion. For I thought that I should be rendering a great service both to myself and to my countrymen if I could tear this superstition up by the roots. But I want it distinctly understood that the destruction of superstition does not mean the destruction of religion. For I consider it the part of wisdom to preserve the institutions of our forefathers by retaining their sacred rites and ceremonies. Furthermore, the celestial order and the beauty of the universe compel me to confess that there is some excellent and eternal Being, who deserves the respect and homage of men.' ' None

13. Cicero, On The Ends of Good And Evil, 2.23, 2.52, 2.92, 2.102, 2.116, 5.52 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Caesar C. Julius • Caesar, C. Iulius, historical ambitions • Caesar, Julius • Cicero, assessment of Julius Caesar • Julius Caesar • Julius Caesar, C.

Found in books: Baumann and Liotsakis (2022), Reading History in the Roman Empire, 62; Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 141; Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 276; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 291; Maso (2022), CIcero's Philosophy, 29; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 65

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2.23 quid ergo attinet dicere: 'Nihil haberem, quod reprehenderem, si finitas cupiditates haberent'? hoc est dicere: Non reprehenderem asotos, si non essent asoti. isto modo ne improbos quidem, si essent boni viri. hic homo severus luxuriam ipsam per se reprehendendam non putat, et hercule, Torquate, ut verum loquamur, si summum bonum voluptas est, rectissime non putat. Noli noli Se. nolui N nolim rell. codd. enim mihi fingere asotos, ut soletis, qui in mensam vomant, et qui de conviviis auferantur crudique postridie se rursus ingurgitent, qui solem, ut aiunt, nec occidentem umquam viderint nec orientem, qui consumptis patrimoniis egeant. nemo nostrum istius generis asotos iucunde putat vivere. mundos, elegantis, optimis cocis, pistoribus, piscatu, aucupio, venatione, his omnibus exquisitis, vitantes cruditatem, quibus vinum quibus vinum et q. s. cf. Lucilii carm. rell. rec. Marx. I p. 78, II p. 366 sq. defusum e pleno sit chrysizon, chrysizon Marx.; hirsizon A hrysizon vel heysizon B hrysizon E hyrsi|hon R hyrsizon N hrysiron V ut ait Lucilius, cui nihildum situlus et nihildum situlus et (situlus = situla, sitella) Se. nihil (nichil BE) dum sit vis et ABE nichil dum sit viset R nichil dempsit (e vid. corr. ex u, psit in ras. ) vis (post s ras.) et (in ras.) N nichil dempsit vis et V sacculus sacculus ABE saculos V sarculos R, N (a ex corr. m. alt., r superscr. ab alt. m. ) abstulerit, adhibentis ludos et quae sequuntur, illa, quibus detractis clamat Epicurus se nescire quid sit bonum; adsint etiam formosi pueri, qui ministrent, respondeat his vestis, argentum, Corinthium, locus ipse, aedificium—hos ergo ergo BER ego ANV asotos bene quidem vivere aut aut at BE beate numquam dixerim." "^2.52 'Oculorum', inquit Plato, Plato in Phaedro p. 250 D est in nobis sensus acerrimus, quibus sapientiam non cernimus. quam illa ardentis amores excitaret sui! sui si videretur Cur V, (si videretur a man. poster. in marg. add. ) N Cur tandem? an quod ita callida est, ut optime possit architectari voluptates? an quod classidas ut... voluptates Non. p. 70 Cur iustitia laudatur? aut unde est hoc contritum vetustate proverbium: 'quicum in tenebris'? hoc dictum in una re latissime patet, ut in omnibus factis re, non teste moveamur." "^2.92 Verum esto; consequatur summas voluptates non modo parvo, sed per me nihilo, si potest; sit voluptas non minor in nasturcio illo, quo vesci Persas esse solitos scribit Xenophon, quam in Syracusanis mensis, quae a Platone graviter vituperantur; sit, inquam, tam facilis, quam vultis, comparatio voluptatis, quid de dolore dicemus? cuius tanta tormenta sunt, ut in iis iis Mdu. his AER hys B hijs NV beata vita, si modo dolor summum malum est, esse non possit. ipse enim Metrodorus, paene alter alter A 2 BEN aliter A 1 R alr (= aliter) quam V Epicurus, beatum esse describit his fere verbis: cum corpus bene constitutum sit et sit exploratum ita futurum. an id exploratum cuiquam potest esse, quo modo se hoc se hoc A 2 E (h'), se haec A 1 se hic B se hee R se se hec N sese V habiturum sit corpus, non dico ad annum, sed ad vesperum? vesperam R vespm V dolor ergo, go (= ergo) ARNV igitur BE id est summum malum, metuetur semper, etiamsi non aderit; iam enim adesse poterit. qui potest igitur habitare in beata vita summi mali metus?" ^2.102 haec ego non possum dicere non esse hominis quamvis et belli et humani, sapientis vero nullo modo, physici praesertim, quem se ille esse vult, putare putare edd. putari ullum esse cuiusquam diem natalem. quid? idemne potest esse dies saepius, qui semel fuit? certe non potest. an eiusdem modi? ne id quidem, nisi multa annorum intercesserint milia, ut omnium siderum eodem, unde profecta sint, sunt R fiat ad unum tempus reversio. nullus est igitur cuiusquam dies natalis. At habetur! Et ego id scilicet nesciebam! Sed ut sit, etiamne post mortem coletur? idque testamento cavebit is, qui nobis quasi oraculum ediderit nihil post mortem ad nos pertinere? ad nos pertinere post mortem A haec non erant eius, qui innumerabilis mundos infinitasque regiones, quarum nulla esset ora, nulla extremitas, mente peragravisset. num quid tale Democritus? ut alios omittam, hunc appello, quem ille unum secutus est. ^2.116 Lege laudationes, Torquate, non eorum, qui sunt ab Homero laudati, non Cyri, non Agesilai, non Aristidi aut Themistocli, non Philippi aut aut ( post Philippi) om. R Alexandri, lege nostrorum hominum, lege vestrae familiae; neminem videbis ita laudatum, ut artifex callidus comparandarum voluptatum voluptatum dett. utilitatum diceretur. non elogia elogia edd. eulogia monimentorum id significant, velut hoc ad portam: Hunc unum Hunc unum Ern. uno cum ABER uno cu j (j ex corr. m. alt.; voluisse videtur scriba uno cui) N ymo cum V plurimae consentiunt gentes populi primarium fuisse virum. ^5.52 quid, cum fictas fabulas, e quibus utilitas nulla elici elici dett. dici BERN duci V potest, cum voluptate legimus? quid, cum volumus nomina eorum, qui quid gesserint, gesserunt R nota nobis esse, parentes, patriam, multa praeterea minime necessaria? quid, quod homines infima infirma BE fortuna, nulla spe rerum gerendarum, opifices denique delectantur delectentur RNV historia? maximeque que om. R eos videre possumus res gestas audire et legere velle, qui a spe gerendi absunt confecti senectute. quocirca intellegi necesse est in ipsis rebus, quae discuntur et cognoscuntur, invitamenta invita—menta ( lineola et ta poste- rius ab alt. m. scr., ta in ras. ) N invita mente BE invita|et mente R in vita mentem V inesse, quibus ad discendum cognoscendumque moveamur.'" None

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2.23 \xa0"What then is the point of saying \'I\xa0should have no fault to find with them if they kept their desires within bounds\'? That is tantamount to saying \'I\xa0should not blame the profligate if they were not profligate.\' He might as well say he would not blame the dishonest either, if they were upright men. Here is our rigid moralist maintaining that sensuality is not in itself blameworthy! And I\xa0profess, Torquatus, on the hypothesis that pleasure is the Chief Good he is perfectly justified in thinking so. I\xa0should be sorry to picture to myself, as you are so fond of doing, debauchees who are sick at table, have to be carried home from dinner-parties, and next day gorge themselves again before they have recovered from the effects of the night before; men who, as the saying goes, have never seen either sunset or sunrise; men who run through their inheritance and sink into penury. None of us supposes that profligates of that description live pleasantly. No, but men of taste and refinement, with first-rate chefs and confectioners, fish, birds, game and the like of the choicest; careful of their digestion; with Wine in flask Decanted from a newâ\x80\x91broach\'d cask,\xa0.\xa0.\xa0. as Lucilius has it, Wine of tang bereft, All harshness in the strainer left; with the accompaniment of dramatic performances and their usual sequel, the pleasures apart from which Epicurus, as he loudly proclaims, does not what Good is; give them also beautiful boys to wait upon them, with drapery, silver, Corinthian bronzes, and the scene of the feast, the banqueting-room, all in keeping; take profligates of this sort; that these live well or enjoy happiness I\xa0will never allow. <' "^2.52 \xa0The sense of sight, says Plato, is the keenest sense we possess, yet our eyes cannot behold Wisdom; could we see her, what passionate love would she awaken! And why is this so? Is it because of her supreme ability and cunning in the art of contriving pleasures? Why is Justice commended? What gave rise to the old familiar saying, 'A\xa0man with whom you might play odd and even in the dark'? This proverb strictly applies to the particular case of honesty, but it has this general application, that in all our conduct we should be influenced by the character of the action, not by the presence or absence of a witness. <" "^2.92 \xa0However, let us grant his point: let him get the highest pleasures cheap, or for all I\xa0care for nothing, if he can; allow that there is as much pleasure to be found in the cress salad which according to Xenophon formed the staple diet of the Persians, as in the Syracusan banquets which Plato takes to task so severely; grant, I\xa0say, that pleasure is as easy to get as your school makes out; â\x80\x94 but what are we to say of pain? Pain can inflict such tortures as to render happiness absolutely impossible, that is, if it be true that pain is the Chief Evil. Metrodorus himself, who was almost a second Epicurus, describes happiness (I\xa0give almost his actual words) as 'sound health, and an assurance of its continuance.' Can anyone have an assurance of what his health will be, I\xa0don't say a\xa0year hence, but this evening? It follows that we can never be free from the apprehension of pain, which is the chief Evil, even when it is absent, for at any moment it may be upon us. How then can life be happy when haunted by fear of the greatest Evil? <" "^2.102 \xa0That these are the words of as amiable and kindly a man as you like, I\xa0cannot deny; but what business has a philosopher, and especially a natural philosopher, which Epicurus claims to be, to think that any day can be anybody's birthday? Why, can the identical day that has once occurred recur again and again? Assuredly it is impossible. Or can a similar day recur? This too is impossible, except after an interval of many thousands of years, when all the heavenly bodies simultaneously achieve their return to the point from which they started. It follows that there is no such thing as anybody's birthday. 'But a certain day is so regarded.' Much obliged, I\xa0am sure, for the information! But even granting birthdays, is a person's birthday to be observed when he is dead? And to provide for this by will â\x80\x94 is this appropriate for a man who told us in oracular tones that nothing can affect us after death? Such a provision ill became one whose 'intellect had roamed' over unnumbered worlds and realms of infinite space, without shores or circumference. Did Democritus do anything of the kind? (To omit others, I\xa0cite the case of the philosopher who was Epicurus's only master.) <" ^2.116 \xa0"Read the panegyrics, Torquatus, not of the heroes praised by Homer, not of Cyrus or Agesilaus, Aristides or Themistocles, Philip or Alexander; but read those delivered upon our own great men, read those of your own family. You will not find anyone extolled for his skill and cunning in procuring pleasures. This is not what is conveyed by epitaphs, like that one near the city gate: Here lyeth one whom many lands agree Rome\'s first and greatest citizen to be. < ^5.52 \xa0What of our eagerness to learn the names of people who have done something notable, their parentage, birthplace, and many quite unimportant details beside? What of the delight that is taken in history by men of the humblest station, who have no expectation of participating in public life, even mere artisans? Also we may notice that the persons most eager to hear and read of public affairs are those who are debarred by the infirmities of age from any prospect of taking part in them. Hence we are forced to infer that the objects of study and knowledge contain in themselves the allurements that entice us to study and to learning. <'' None

14. Cicero, On The Nature of The Gods, 2.62 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Caesar (G. Iulius Caesar), catasterism of • Proculus, Julius

Found in books: Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 156; Xinyue (2022), Politics and Divinization in Augustan Poetry, 9

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2.62 Those gods therefore who were the authors of various benefits owned their deification to the value of the benefits which they bestowed, and indeed the names that I just now enumerated express the various powers of the gods that bear them. "Human experience moreover and general custom have made it a practice to confer the deification of renown and gratitude upon of distinguished benefactors. This is the origin of Hercules, of Castor and Pollux, of Aesculapius, and also of Liber (I mean Liber the son of Semele, not the Liber whom our ancestors solemnly and devoutly consecrated with Ceres and Libera, the import of which joint consecration may be gathered from the mysteries; but Liber and Libera were so named as Ceres\' offspring, that being the meaning of our Latin word liberi — a use which has survived in the case of Libera but not of Liber) — and this is also the origin of Romulus, who is believed to be the same as Quirinus. And these benefactors were duly deemed divine, as being both supremely good and immortal, because their souls survived and enjoyed eternal life. '' None

15. Cicero, On Duties, 1.2, 1.15, 1.54, 1.57, 1.68, 1.92, 1.151, 2.6, 2.12, 2.26-2.27, 2.36, 2.56-2.64, 2.73, 2.78, 2.84, 2.86, 2.90, 2.116, 3.22, 3.26, 3.32, 3.82, 5.52 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Annas, Julia • Caesar C. Julius • Caesar, C. Iulius • Caesar, C. Iulius, historical ambitions • Caesar, C. Julius, as author • Caesar, Julius • Caesar, Julius (Iulius Caesar, C.) • Caesar, Julius, and Pompey • Cicero, assessment of Julius Caesar • Divine Iulius, Temple of • Julia (daughter of Caesar) • Julius Caesar • Julius Caesar (C. Iulius Caesar) • Julius Caesar, C. • Julius Caesar, C., as diseased limb • Julius Caesar, C., as parens patriae • Julius Caesar, C., as parricide and tyrant • Julius Caesar, C., assassination of • Julius Caesar, C., dictatorship of • Julius Caesar, C., victory in civil war as salus • Julius Caesar, assassination • Julius Caesar, honours to • Temple of, Divine Iulius

Found in books: Baumann and Liotsakis (2022), Reading History in the Roman Empire, 62; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 171; Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 141; Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 22; Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 144; Jedan (2009), Stoic Virtues: Chrysippus and the Religious Character of Stoic Ethics, 205; Jenkyns (2013), God, Space, and City in the Roman Imagination, 23, 35, 45; Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 87; Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 276; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 291, 318, 319, 320, 328; Maso (2022), CIcero's Philosophy, 29; Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 66, 222, 223; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 37; Tuori (2016), The Emperor of Law: The Emergence of Roman Imperial Adjudication<, 42; Viglietti and Gildenhard (2020), Divination, Prediction and the End of the Roman Republic, 292; Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 101, 114

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1.54 Nam cum sit hoc natura commune animantium, ut habeant libidinem procreandi, prima societas in ipso coniugio est, proxima in liberis, deinde una domus, communia omnia; id autem est principium urbis et quasi seminarium rei publicae. Sequuntur fratrum coniunctiones, post consobrinorum sobrinorumque, qui cum una domo iam capi non possint, in alias domos tamquam in colonias exeunt. Sequuntur conubia et affinitates, ex quibus etiam plures propinqui; quae propagatio et suboles origo est rerum publicarum. Sanguinis autem coniunctio et benivolentia devincit homines et caritate; ^1.57 Sed cum omnia ratione animoque lustraris, omnium societatum nulla est gravior, nulla carior quam ea, quae cum re publica est uni cuique nostrum. Cari sunt parentes, cari liberi, propinqui, familiars, sed omnes omnium caritates patria una complexa est, pro qua quis bonus dubitet mortem oppetere, si ei sit profuturus? Quo est detestabilior istorum immanitas, qui lacerarunt omni scelere patriam et in ea funditus delenda occupati et sunt et fuerunt. ^1.68 Non est autem consentaneum, qui metu non frangatur, eum frangi cupiditate nec, qui invictum se a labore praestiterit, vinci a voluptate. Quam ob rem et haec vitanda et pecuniae figienda cupiditas; nihil enim est tam angusti animi tamque parvi quam amare divitias, nihil honestius magnificentiusque quam pecuniam contemnere, si non habeas, si habeas, ad beneficentiam liberalitatemque conferre. Cavenda etiam est gloriae cupiditas, ut supra dixi; eripit enim libertatem, pro qua magimis viris omnis debet esse contentio. Nee vero imperia expetenda ac potius aut non accipienda interdum aut deponenda non numquam. ^1.92 Illud autem sic est iudicandum, maximas geri res et maximi animi ab iis, qui res publicas regant, quod earum administratio latissime pateat ad plurimosque pertineat; esse autem magni animi et fuisse multos etiam in vita otiosa, qui aut investigarent aut conarentur magna quaedam seseque suarum rerum finibus continerent aut interiecti inter philosophos et eos, qui rem publicam administrarent, delectarentur re sua familiari non eam quidem omni ratione exaggerantes neque excludentes ab eius usu suos potiusque et amicis impertientes et rei publicae, si quando usus esset. Quae primum bene parta sit nullo neque turpi quaestu neque odioso, deinde augeatur ratione, diligentia, parsimonia, tum quam plurimis, modo dignis, se utilem praebeat nec libidini potius luxuriaeque quam liberalitati et beneficentiae pareat. Haec praescripta servantem licet magnifice, graviter animoseque vivere atque etiam simpliciter, fideliter, ° vere hominum amice. ^1.151 Quibus autem artibus aut prudentia maior inest aut non mediocris utilitas quaeritur, ut medicina, ut architectura, ut doctrina rerum honestarum, eae sunt iis, quorum ordini conveniunt, honestae. Mercatura autem, si tenuis est. sordida putanda est; sin magna et copiosa, multa undique apportans multisque sine vanitate impertiens, non est admodum vituperanda, atque etiam, si satiata quaestu vel contenta potius, ut saepe ex alto in portum, ex ipso portu se in agros possessionesque contulit, videtur iure optimo posse laudari. Omnium autem rerum, ex quibus aliquid acquiritur, nihil est agri cultura melius, nihil uberius, nihil dulcius, nihil homine libero dignius; de qua quoniam in Catone Maiore satis multa diximus, illim assumes, quae ad hunc locum pertinebunt. ^2.6 Nam sive oblectatio quaeritur animi requiesque curarum, quae conferri cum eorum studiis potest, qui semper aliquid anquirunt, quod spectet et valeat ad bene beateque vivendum? sive ratio constantiae virtutisque ducitur, aut haec ars est aut nulla omnino, per quam eas assequamur. Nullam dicere maximarum rerum artem esse, cum minimarum sine arte nulla sit, hominum est parum considerate loquentium atque in maximis rebus errantium. Si autem est aliqua disciplina virtutis, ubi ea quaeretur, cum ab hoc discendi genere discesseris? Sed haec, cum ad philosophiam cohortamur, accuratius disputari solent, quod alio quodam libro fecimus; hoc autem tempore tantum nobis declarandum fuit, cur orbati rei publicae muneribus ad hoc nos studium potissimum contulissemus. ^2.26 Testis est Phalaris, cuius est praeter ceteros nobilitata crudelitas, qui non ex insidiis interiit, ut is, quem modo dixi, Alexander, non a paucis, ut hic noster, sed in quem universa Agrigentinorum multitudo impetum fecit. Quid? Macedones nonne Demetrium reliquerunt universique se ad Pyrrhum contulerunt? Quid? Lacedaemonios iniuste imperantes nonne repente omnes fere socii deseruerunt spectatoresque se otiosos praebuerunt Leuctricae calamitatis? Externa libentius in tali re quam domestica recordor. Verum tamen, quam diu imperium populi Romani beneficiis tenebatur, non iniuriis, bella aut pro sociis aut de imperio gerebantur, exitus erant bellorum aut mites aut necessarii, regum, populorum, nationum portus erat et refugium senatus, ^2.27 nostri autem magistratus imperatoresque ex hac una re maximam laudem capere studebant, si provincias, si socios aequitate et fide defendissent; itaque illud patrocinium orbis terrae verius quam imperium poterat nominari. Sensim hanc consuetudinem et disciplinam iam antea minuebamus, post vero Sullae victoriam penitus amisimus; desitum est enim videri quicquam in socios iniquum, cum exstitisset in cives tanta crudelitas. Ergo in illo secuta est honestam causam non honesta victoria; est enim ausus dicere, hasta posita cum bona in foro venderet et bonorum virorum et locupletium et certe civium, praedam se suam vendere. Secutus est, qui in causa impia, victoria etiam foediore non singulorum civium bona publicaret, sed universas provincias regionesque uno calamitatis iure comprehenderet. ^2.36 Erat igitur ex iis tribus, quae ad gloriam pertinerent, hoc tertium, ut cum admiratione hominum honore ab iis digni iudicaremur. Admirantur igitur communiter illi quidem omnia, quae magna et praeter opinionem suam animadverterunt, separatim autem, in singulis si perspiciunt necopinata quaedam bona. Itaque eos viros suspiciunt maximisque efferunt laudibus, in quibus existimant se excellentes quasdam et singulares perspicere virtutes, despiciunt autem eos et contemnunt, in quibus nihil virtutis, nihil animi, nihil nervorum putant. Non enim omnes eos contemnunt, de quibus male existimant. Nam quos improbos, maledicos, fraudulentos putant et ad faciendam iniuriam instructos, eos haud contemnunt quidem, sed de iis male existimant. Quam ob rem, ut ante dixi, contemnuntur ii, qui nec sibi nec alteri, ut dicitur, in quibus nullus labor, nulla industria, nulla cura est. ^2.56 liberales autem, qui suis facultatibus aut captos a praedonibus redimunt aut aes alienum suscipiunt amicorum aut in filiarum collocatione adiuvant aut opitulantur in re vel quaerenda vel augenda. Itaque miror, quid in mentem venerit Theophrasto in eo libro, quem de divitiis scripsit; in quo multa praeclare, illud absurde: est enim multus in laudanda magnificentia et apparatione popularium munerum taliumque sumptuum facultatem fructum divitiarum putat. Mihi autem ille fructus liberalitatis, cuius pauca exempla posui, multo et maior videtur et certior. Quanto Aristoteles gravius et verius nos reprehendit! qui has pecuniarum effusiones non admiremur, quae fiunt ad multitudinem deliniendam. Ait enim, qui ab hoste obsidentur, si emere aquae sextarium cogerentur mina, hoc primo incredibile nobis videri, omnesque mirari, sed cum attenderint, veniam necessitati dare, in his immanibus iacturis infinitisque sumptibus nihil nos magnopere mirari, cum praesertim neque necessitati subveniatur nec dignitas augeatur ipsaque illa delectatio multitudinis ad breve exiguumque tempus capiatur, eaque a levissimo quoque, in quo tamen ipso una cum satietate memoria quoque moriatur voluptatis. ^2.57 Bene etiam colligit, haec pueris et mulierculis et servis et servorum simillimis liberis esse grata, gravi vero homini et ea, quae fiunt, iudicio certo ponderanti probari posse nullo modo. Quamquam intellego in nostra civitate inveterasse iam bonis temporibus, ut splendor aedilitatum ab optimis viris postuletur. Itaque et P. Crassus cum cognomine dives, tum copiis functus est aedilicio maximo munere, et paulo post L. Crassus cum omnium hominum moderatissimo Q. Mucio magnificentissima aedilitate functus est, deinde C. Claudius App. f., multi post, Luculli, Hortensius, Silanus; omnes autem P. Lentulus me consule vicit superiores; hunc est Scaurus imitatus; magnificentissima vero nostri Pompei munera secundo consulatu; in quibus omnibus quid mihi placeat, vides. ^2.58 Vitanda tamen suspicio est avaritiae. Mamerco, homini divitissimo, praetermissio aedilitatis consulatus repulsam attulit. Quare et, si postulatur a populo, bonis viris si non desiderantibus, at tamen approbantibus faciundum est, modo pro facultatibus, nos ipsi ut fecimus, et, si quando aliqua res maior atque utilior populari largitione acquiritur, ut Oresti nuper prandia in semitis decumae nomine magno honori fuerunt. Ne M. quidem Seio vitio datum est, quod in caritate asse modium populo dedit; magna enim se et inveterata invidia nec turpi iactura, quando erat aedilis, nec maxima liberavit. Sed honori summo nuper nostro Miloni fuit, qui gladiatoribus emptis rei publicae causa, quae salute nostra continebatur, omnes P. Clodi conatus furoresque compressit. Causa igitur largitionis est, si aut necesse est aut utile. ^2.59 In his autem ipsis mediocritatis regula optima est. L. quidem Philippus Q. f., magno vir ingenio in primisque clarus, gloriari solebat se sine ullo munere adeptum esse omnia, quae haberentur amplissima. Dicebat idem Cotta, Curio. Nobis quoque licet in hoc quodam modo gloriari; nam pro amplitudine honorum, quos cunctis suffragiis adepti sumus nostro quidem anno, quod contigit eorum nemini, quos modo nominavi, sane exiguus sumptus aedilitatis fuit. ^2.60 Atque etiam illae impensae meliores, muri, navalia, portus, aquarum ductus omniaque, quae ad usum rei publicae pertinent. Quamquam, quod praesens tamquam in manum datur, iucundius est; tamen haec in posterum gratiora. Theatra, porticus, nova templa verecundius reprehendo propter Pompeium, sed doctissimi non probant, ut et hic ipse Panaetius, quem nultum in his libris secutus sum, non interpretatus, et Phalereus Demetrius, qui Periclem, principem Graeciae, vituperat, quod tantam pecuniam in praeclara illa propylaea coniecerit. Sed de hoc genere toto in iis libris, quos de re publica scripsi, diligenter est disputatum. Tota igitur ratio talium largitionum genere vitiosa est, temporibus necessaria, et tum ipsum et ad facultates accommodanda et mediocritate moderanda est. ^2.61 In illo autem altero genere largiendi, quod a liberalitate proficiscitur, non uno modo in disparibus causis affecti esse debemus. Alia causa est eius, qui calamitate premitur, et eius, qui res meliores quaerit nullis suis rebus adversis. ^2.62 Propensior benignitas esse debebit in calamitosos, nisi forte erunt digni calamitate. In iis tamen, qui se adiuvari volent, non ne affligantur, sed ut altiorem gradum ascendant, restricti omnino esse nullo modo debemus, sed in deligendis idoneis iudicium et diligentiam adhibere. Nam praeclare Ennius: Bene fácta male locáta male facta árbitror. ^2.63 Quod autem tributum est bono viro et grato, in eo cum ex ipso fructus est, tum etiam ex ceteris. Temeritate enim remota gratissima est liberalitas, eoque eam studiosius plerique laudant, quod summi cuiusque bonitas commune perfugium est omnium. Danda igitur opera est, ut iis beneficiis quam plurimos afficiamus, quorum memoria liberis posterisque prodatur, ut iis ingratis esse non liceat. Omnes enim immemorem beneficii oderunt eamque iniuriam in deterrenda liberalitate sibi etiam fieri eumque, qui faciat, communem hostem tenuiorum putant. Atque haec benignitas etiam rei publicae est utilis, redimi e servitute captos, locupletari tenuiores; quod quidem volgo solitum fieri ab ordine nostro in oratione Crassi scriptum copiose videmus. Hanc ergo consuetudinem benignitatis largitioni munerum longe antepono; haec est gravium hominum atque magnorum, illa quasi assentatorum populi multitudinis levitatem voluptate quasi titillantium. ^2.64 Conveniet autem cum in dando munificum esse, tum in exigendo non acerbum in omnique re contrahenda, vendundo emendo, conducendo locando, vicinitatibus et confiniis, aequum, facilem, multa multis de suo iure cedentem, a litibus vero, quantum liceat et nescio an paulo plus etiam, quam liceat, abhorrentem. Est enim non modo liberale paulum non numquam de suo iure decedere, sed interdum etiam fructuosum. Habenda autem ratio est rei familiaris, quam quidem dilabi sinere flagitiosum est, sed ita, ut illiberalitatis avaritiaeque absit suspicio; posse enim liberalitate uti non spoliantem se patrimonio nimirum est pecuniae fructus maximus. Recte etiam a Theophrasto est laudata hospitalitas; est enim, ut mihi quidem videtur, valde decorum patere domus hominum illustrium hospitibus illustribus, idque etiam rei publicae est ornamento, homines externos hoc liberalitatis genere in urbe nostra non egere. Est autem etiam vehementer utile iis, qui honeste posse multum volunt, per hospites apud externos populos valere opibus et gratia. Theophrastus quidem scribit Cimonem Athenis etiam in suos curiales Laciadas hospitalem fuisse; ita enim instituisse et vilicis imperavisse, ut omnia praeberentur, quicumque Laciades in villam suam devertisset. ^2.73 In primis autem videndum erit ei, qui rem publicam administrabit, ut suum quisque teneat neque de bonis privatorum publice deminutio fiat. Perniciose enim Philippus, in tribunatu cum legem agrariam ferret, quam tamen antiquari facile passus est et in eo vehementer se moderatum praebuit—sed cum in agendo multa populariter, tum illud male, non esse in civitate duo milia hominum, qui rem baberent. Capitalis oratio est, ad aequationem bonorum pertinens; qua peste quae potest esse maior? Hanc enim ob causam maxime, ut sua tenerentur, res publicae civitatesque constitutae sunt. Nam, etsi duce natura congregabantur hominess, tamen spe custodiae rerum suarum urbium praesidia quaerebant. ^2.78 Qui vero se populares volunt ob eamque causam aut agrariam rem temptant, ut possessores pellantur suis sedibus, aut pecunias creditas debitoribus condodas putant, labefactant fundamenta rei publicae, concordiam primum, quae esse non potest, cum aliis adimuntur, aliis condotur pecuniae, deinde aequitatem, quae tollitur omnis, si habere suum cuique non licet. Id enim est proprium, ut supra dixi, civitatis atque urbis, ut sit libera et non sollicita suae rei cuiusque custodia. ^2.84 Tabulae vero novae quid habent argumenti, nisi ut emas mea pecunia fundum, eum tu habeas, ego non habeam pecuniam? Quam ob rem ne sit aes alienum, quod rei publicae noceat, providendum est, quod multis rationibus caveri potest, non, si fuerit, ut locupletes suum perdant, debitores lucrentur alienum; nec enim ulla res vehementius rem publicam continet quam fides, quae esse nulla potest, nisi erit necessaria solutio rerum creditarum. Numquam vehementius actum est quam me consule, ne solveretur; armis et castris temptata res est ab omni genere hominum et ordine; quibus ita restiti, ut hoc totum malum de re publica tolleretur. Numquam nec maius aes alienum fuit nec melius nec facilius dissolutum est; fraudandi enim spe sublata solvendi necessitas consecuta est. At vero hic nunc victor, tum quidem victus, quae cogitarat, ea perfecit, cum eius iam nihil interesset. Tanta in eo peccandi libido fuit, ut hoc ipsum eum delectaret, peccare, etiamsi causa non esset. ^2.86 In his autem utilitatum praeceptis Antipater Tyrius Stoicus, qui Athenis nuper est mortuus, duo praeterita censet esse a Panaetio, valetudinis curationem et pecuniae; quas res a summo philosopho praeteritas arbitror, quod essent faciles; sunt certe utiles. Sed valetudo sustentatur notitia sui corporis et observatione, quae res aut prodesse soleant aut obesse, et continentia in victu omni atque cultu corporis tuendi causa praetermittendis voluptatibus, postremo arte eorum, quorum ad scientiam haec pertinent. ^3.22 Ut, si unum quodque membrum sensum hunc haberet, ut posse putaret se valere, si proximi membri valetudinem ad se traduxisset, debilitari et interire totum corpus necesse esset, sic, si unus quisque nostrum ad se rapiat commoda aliorum detrahatque, quod cuique possit, emolumenti sui gratia, societas hominum et communitas evertatur necesse est. Nam sibi ut quisque malit, quod ad usum vitae pertineat, quam alteri acquirere, concessum est non repugte natura, illud natura non patitur, ut aliorum spoliis nostras facultates, copias, opes augeamus. ^3.26 Deinde, qui alterum violat, ut ipse aliquid commodi consequatur, aut nihil existimat se facere contra naturam aut magis fugiendam censet mortem, paupertatem, dolorem, amissionem etiam liberorum, propinquorum, amicorum quam facere cuiquam iniuriam. Si nihil existimat contra naturam fieri hominibus violandis, quid cum eo disseras, qui omnino hominem ex homine tollat? sin fugiendum id quidem censet, sed multo illa peiora, mortem, paupertatem, dolorem, errat in eo, quod ullum aut corporis aut fortunae vitium vitiis animi gravius existimat. Ergo unum debet esse omnibus propositum, ut eadem sit utilitas unius cuiusque et universorum; quam si ad se quisque rapiet, dissolvetur omnis humana consortio. ^3.32 Nam quod ad Phalarim attinet, perfacile iudicium est. Nulla est enim societas nobis cum tyrannis, et potius summa distractio est, neque est contra naturam spoliare eum, si possis, quem est honestum necare, atque hoc omne genus pestiferum atque impium ex hominum communitate extermidum est. Etenim, ut membra quaedam amputantur, si et ipsa sanguine et tamquam spiritu carere coeperunt et nocent reliquis partibus corporis, sic ista in figura hominis feritas et immanitas beluae a communi tamquam humanitatis corpore segreganda est. Huius generis quaestiones sunt omnes eae, in quibus ex tempore officium exquiritur. ^3.82 Est ergo ulla res tanti aut commodum ullum tam expetendum, ut viri boni et splendorem et nomen amittas? Quid est, quod afferre tantum utilitas ista, quae dicitur, possit, quantum auferre, si boni viri nomen eripuerit, fidem iustitiamque detraxerit? Quid enim interest, utrum ex homine se convertat quis in beluam an hominis figura immanitatem gerat beluae? Quid? qui omnia recta et honesta neglegunt, dum modo potentiam consequantur, nonne idem faciunt, quod is, qui etiam socerum habere voluit eum, cuius ipse audacia potens esset? Utile ei videbatur plurimum posse alterius invidia; id quam iniustum in patriam et quam turpe esset, non videbat. Ipse autem socer in ore semper Graecos versus de Phoenissis habebat, quos dicam, ut potero, incondite fortasse, sed tamen, ut res possit intellegi: Nam sí violandum est Iús, regdi grátia Violándum est; aliis rébus pietatém colas. Capitalis Eteocles vel potius Euripides, qui id unum, quod omnum sceleratissimum fuerit, exceperit!' ' None

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1.54 \xa0For since the reproductive instinct is by Nature's gift the common possession of all living creatures, the first bond of union is that between husband and wife; the next, that between parents and children; then we find one home, with everything in common. And this is the foundation of civil government, the nursery, as it were, of the state. Then follow the bonds between brothers and sisters, and next those of first and then of second cousins; and when they can no longer be sheltered under one roof, they go out into other homes, as into colonies. Then follow between these in turn, marriages and connections by marriage, and from these again a new stock of relations; and from this propagation and after-growth states have their beginnings. The bonds of common blood hold men fast through good-will and affection; <" ^1.57 \xa0But when with a rational spirit you have surveyed the whole field, there is no social relation among them all more close, none more close, none more dear than that which links each one of us with our country. Parents are dear; dear are children, relatives, friends; one native land embraces all our loves; and who that is true would hesitate to give his life for her, if by his death he could render her a service? So much the more execrable are those monsters who have torn their fatherland to pieces with every form of outrage and who are and have been engaged in compassing her utter destruction. < ^1.68 \xa0Moreover, it would be inconsistent for the man who is not overcome by fear to be overcome by desire, or for the man who has shown himself invincible to toil to be conquered by pleasure. We must, therefore, not only avoid the latter, but also beware of ambition for wealth; for there is nothing so characteristic of narrowness and littleness of soul as the love of riches; and there is nothing more honourable and noble than to be indifferent to money, if one does not possess it, and to devote it to beneficence and liberality, if one does possess it. As I\xa0said before, we must also beware of ambition for glory; for it robs us of liberty, and in defence of liberty a high-souled man should stake everything. And one ought not to seek military authority; nay, rather it ought sometimes to be declined, sometimes to be resigned. < ^1.92 \xa0To revert to the original question â\x80\x94 we must decide that the most important activities, those most indicative of a great spirit, are performed by the men who direct the affairs of nations; for such public activities have the widest scope and touch the lives of the most people. But even in the life of retirement there are and there have been many high-souled men who have been engaged in important inquiries or embarked on most important enterprises and yet kept themselves within the limits of their own affairs; or, taking a middle course between philosophers on the one hand and statesmen on the other, they were content with managing their own property â\x80\x94 not increasing it by any and every means nor debarring their kindred from the enjoyment of it, but rather, if ever there were need, sharing it with their friends and with the state. Only let it, in the first place, be honestly acquired, by the use of no dishonest or fraudulent means; let it, in the second place, increase by wisdom, industry, and thrift; and, finally, let it be made available for the use of as many as possible (if only they are worthy) and be at the service of generosity and beneficence rather than of sensuality and excess. By observing these rules, one may live in magnificence, dignity, and independence, and yet in honour, truth and charity toward all. < ^1.151 \xa0But the professions in which either a higher degree of intelligence is required or from which no small benefit to society is derived â\x80\x94 medicine and architecture, for example, and teaching â\x80\x94 these are proper for those whose social position they become. Trade, if it is on a small scale, is to be considered vulgar; but if wholesale and on a large scale, importing large quantities from all parts of the world and distributing to many without misrepresentation, it is not to be greatly disparaged. Nay, it even seems to deserve the highest respect, if those who are engaged in it, satiated, or rather, I\xa0should say, satisfied with the fortunes they have made, make their way from the port to a country estate, as they have often made it from the sea into port. But of all the occupations by which gain is secured, none is better than agriculture, none more profitable, none more delightful, none more becoming to a freeman. But since I\xa0have discussed this quite fully in my Cato Major, you will find there the material that applies to this point. ^2.6 \xa0For if we are looking for mental enjoyment and relaxation, what pleasure can be compared with the pursuits of those who are always studying out something that will tend toward and effectively promote a good and happy life? Or, if regard is had for strength of character and virtue, then this is the method by which we can attain to those qualities, or there is none at all. And to say that there is no "method" for securing the highest blessings, when none even of the least important concerns is without its method, is the language of people who talk without due reflection and blunder in matters of the utmost importance. Furthermore, if there is really a way to learn virtue, where shall one look for it, when one has turned aside from this field of learning? Now, when I\xa0am advocating the study of philosophy, I\xa0usually discuss this subject at greater length, as I\xa0have done in another of my books. For the present I\xa0meant only to explain why, deprived of the tasks of public service, I\xa0have devoted myself to this particular pursuit. < ^2.26 \xa0And indeed no power is strong enough to be lasting if it labours under the weight of fear. Witness Phalaris, whose cruelty is notorious beyond that of all others. He was slain, not treacherously (like that Alexander whom I\xa0named but now), not by a\xa0few conspirators (like that tyrant of ours), but the whole population of Agrigentum rose against him with one accord. Again, did not the Macedonians abandon Demetrius and march over as one man to Pyrrhus? And again, when the Spartans exercised their supremacy tyrannically, did not practically all the allies desert them and view their disaster at Leuctra, as idle spectators? I\xa0prefer in this connection to draw my illustrations from foreign history rather than from our own. Let me add, however, that as long as the empire of the Roman People maintained itself by acts of service, not of oppression, wars were waged in the interest of our allies or to safeguard our supremacy; the end of our wars was marked by acts of clemency or by only a necessary degree of severity; the senate was a haven of refuge for kings, tribes, and nations; < ^2.27 \xa0and the highest ambition of our magistrates and generals was to defend our provinces and allies with justice and honour. < ^2.36 \xa0The third, then, of the three conditions I\xa0name as essential to glory is that we be accounted worthy of the esteem and admiration of our fellow-men. While people admire in general everything that is great or better than they expect, they admire in particular the good qualities that they find unexpectedly in individuals. And so they reverence and extol with the highest praises those men in whom they see certain pre-eminent and extraordinary talents; and they look down with contempt upon those who they think have no ability, no spirit, no energy. For they do not despise all those of whom they think ill. For some men they consider unscrupulous, slanderous, fraudulent, and dangerous; they do not despise them, it may be; but they do think ill of them. And therefore, as I\xa0said before, those are despised who are "of no use to themselves or their neighbours," as the saying is, who are idle, lazy, and indifferent. <' "^2.56 \xa0The generous, on the other hand, are those who employ their own means to ransom captives from brigands, or who assume their friends' debts or help in providing dowries for their daughters, or assist them in acquiring property or increasing what they have. <" '^2.57 \xa0His conclusion, too, is excellent: "This sort of amusement pleases children, silly women, slaves, and the servile free; but a serious-minded man who weighs such matters with sound judgment cannot possibly approve of them." And yet I\xa0realize that in our country, even in the good old times, it had become a settled custom to expect magnificent entertainments from the very best men in their year of aedileship. So both Publius Crassus, who was not merely surnamed "The Rich" but was rich in fact, gave splendid games in his aedileship; and a little later Lucius Crassus (with Quintus Mucius, the most unpretentious man in the world, as his colleague) gave most magnificent entertainments in his aedileship. Then came Gaius Claudius, the son of Appius, and, after him, many others â\x80\x94 the Luculli, Hortensius, and Silanus. Publius Lentulus, however, in the year of my consulship, eclipsed all that had gone before him, and Scaurus emulated him. And my friend Pompey\'s exhibitions in his second consulship were the most magnificent of all. And so you see what I\xa0think about all this sort of thing. < ^2.58 \xa0Still we should avoid any suspicion of penuriousness. Mamercus was a very wealthy man, and his refusal of the aedileship was the cause of his defeat for the consulship. If, therefore, such entertainment is demanded by the people, men of right judgment must at least consent to furnish it, even if they do not like the idea. But in so doing they should keep within their means, as I\xa0myself did. They should likewise afford such entertainment, if gifts of money to the people are to be the means of securing on some occasion some more important or more useful object. Thus Orestes recently won great honour by his public dinners given in the streets, on the pretext of their being a tithe-offering. Neither did anybody find fault with Marcus Seius for supplying grain to the people at an as the peck at a time when the market-price was prohibitive; for he thus succeeded in disarming the bitter and deep-seated prejudice of the people against him at an outlay neither very great nor discreditable to him in view of the fact that he was aedile at the time. But the highest honour recently fell to my friend Milo, who bought a band of gladiators for the sake of the country, whose preservation then depended upon my recall from exile, and with them put down the desperate schemes, the reign of terror, of Publius Clodius. The justification for gifts of money, therefore, is either necessity or expediency. < ^2.59 \xa0And, in making them even in such cases, the rule of the golden mean is best. To be sure, Lucius Philippus, the son of Quintus, a man of great ability and unusual renown, used to make it his boast that without giving any entertainments he had risen to all the positions looked upon as the highest within the gift of the state. Cotta could say the same, and Curio. I, too, may make this boast my own â\x80\x94 to a certain extent; for in comparison with the eminence of the offices to which I\xa0was uimously elected at the earliest legal age â\x80\x94 and this was not the good fortune of any one of those just mentioned â\x80\x94 the outlay in my aedileship was very inconsiderable. < ^2.60 \xa0Again, the expenditure of money is better justified when it is made for walls, docks, harbours, aqueducts, and all those works which are of service to the community. There is, to be sure, more of present satisfaction in what is handed out, like cash down; nevertheless public improvements win us greater gratitude with posterity. Out of respect for Pompey\'s memory I\xa0am rather diffident about expressing any criticism of theatres, colonnades, and new temples; and yet the greatest philosophers do not approve of them â\x80\x94 our Panaetius himself, for example, whom I\xa0am following, not slavishly translating, in these books; so, too, Demetrius of Phalerum, who denounces Pericles, the foremost man of Greece, for throwing away so much money on the magnificent, far-famed Propylaea. But this whole theme is discussed at length in my books on "The Republic." To conclude, the whole system of public bounties in such extravagant amount is intrinsically wrong; but it may under certain circumstances be necessary to make them; even then they must be proportioned to our ability and regulated by the golden mean. < ^2.61 \xa0Now, as touching that second division of gifts of money, those which are prompted by a spirit of generosity, we ought to look at different cases differently. The case of the man who is overwhelmed by misfortune is different from that of the one who is seeking to better his condition, though he suffers from no actual distress. < ^2.62 \xa0It will be the duty of charity to incline more to the unfortunate, unless, perchance, they deserve their misfortune. But of course we ought by no means to withhold our assistance altogether from those who wish for aid, not to save them from utter ruin but to enable them to reach a higher degree of fortune. But, in selecting worthy cases, we ought to use judgment and discretion. For, as Ennius says so admirably, "Good deeds misplaced, methinks, are evil deeds." <' "^2.63 \xa0Furthermore, the favour conferred upon a man who is good and grateful finds its reward, in such a case, not only in his own good-will but in that of others. For, when generosity is not indiscriminate giving, it wins most gratitude and people praise it with more enthusiasm, because goodness of heart in a man of high station becomes the common refuge of everybody. Pains must, therefore, be taken to benefit as many as possible with such kindnesses that the memory of them shall be handed down to children and to children's children, so that they too may not be ungrateful. For all men detest ingratitude and look upon the sin of it as a wrong committed against themselves also, because it discourages generosity; and they regard the ingrate as the common foe of all the poor. Ransoming prisoners from servitude and relieving the poor is a form of charity that is a service to the state as well as to the individual. And we find in one of Crassus's orations the full proof given that such beneficence used to be the common practice of our order. This form of charity, then, I\xa0much prefer to the lavish expenditure of money for public exhibitions. The former is suited to men of worth and dignity, the latter to those shallow flatterers, if I\xa0may call them so, who tickle with idle pleasure, so to speak, the fickle fancy of the rabble. <" "^2.64 \xa0It will, moreover, befit a gentleman to be at the same time liberal in giving and not inconsiderate in exacting his dues, but in every business relation â\x80\x94 in buying or selling, in hiring or letting, in relations arising out of adjoining houses and lands â\x80\x94 to be fair, reasonable, often freely yielding much of his own right, and keeping out of litigation as far as his interests will permit and perhaps even a little farther. For it is not only generous occasionally to abate a little of one's rightful claims, but it is sometimes even advantageous. We should, however, have a care for our personal property, for it is discreditable to let it run through our fingers; but we must guard it in such a way that there shall be no suspicion of meanness or avarice. For the greatest privilege of wealth is, beyond all peradventure, the opportunity it affords for doing good, without sacrificing one's fortune. Hospitality also is a theme of Theophrastus's praise, and rightly so. For, as it seems to me at least, it is most proper that the homes of distinguished men should be open to distinguished guests. And it is to the credit of our country also that men from abroad do not fail to find hospitable entertainment of this kind in our city. It is, moreover, a very great advantage, too, for those who wish to obtain a powerful political influence by honourable means to be able through their social relations with their guests to enjoy popularity and to exert influence abroad. For an instance of extraordinary hospitality, Theophrastus writes that at Athens Cimon was hospitable even to the Laciads, the people of his own deme; for he instructed his bailiffs to that end and gave them orders that every attention should be shown to any Laciad who should ever call at his country home. <" ^2.73 \xa0The man in an administrative office, however, must make it his first care that everyone shall have what belongs to him and that private citizens suffer no invasion of their property rights by act of the state. It was a ruinous policy that Philippus proposed when in his tribuneship he introduced his agrarian bill. However, when his law was rejected, he took his defeat with good grace and displayed extraordinary moderation. But in his public speeches on the measure he often played the demagogue, and that time viciously, when he said that "there were not in the state two thousand people who owned any property." That speech deserves unqualified condemnation, for it favoured an equal distribution of property; and what more ruinous policy than that could be conceived? For the chief purpose in the establishment of constitutional state and municipal governments was that individual property rights might be secured. For, although it was by Nature\'s guidance that men were drawn together into communities, it was in the hope of safeguarding their possessions that they sought the protection of cities. < ^2.78 \xa0But they who pose as friends of the people, and who for that reason either attempt to have agrarian laws passed, in order that the occupants may be driven out of their homes, or propose that money loaned should be remitted to the borrowers, are undermining the foundations of the commonwealth: first of all, they are destroying harmony, which cannot exist when money is taken away from one party and bestowed upon another; and second, they do away with equity, which is utterly subverted, if the rights of property are not respected. For, as I\xa0said above, it is the peculiar function of the state and the city to guarantee to every man the free and undisturbed control of his own particular property. <' "^2.84 \xa0And what is the meaning of an abolition of debts, except that you buy a farm with my money; that you have the farm, and I\xa0have not my money? We must, therefore, take measures that there shall be no indebtedness of a nature to endanger the public safety. It is a menace that can be averted in many ways; but should a serious debt be incurred, we are not to allow the rich to lose their property, while the debtors profit by what is their neighbour's. For there is nothing that upholds a government more powerfully than its credit; and it can have no credit, unless the payment of debts is enforced by law. Never were measures for the repudiation of debts more strenuously agitated than in my consulship. Men of every sort and rank attempted with arms and armies to force the project through. But I\xa0opposed them with such energy that this plague was wholly eradicated from the body politic. Indebtedness was never greater; debts were never liquidated more easily or more fully; for the hope of defrauding the creditor was cut off and payment was enforced by law. But the present victor, though vanquished then, still carried out his old design, when it was no longer of any personal advantage to him. So great was his passion for wrongdoing that the very doing of wrong was a joy to him for its own sake even when there was no motive for it. <" "^2.86 \xa0Now, in this list of rules touching expediency, Antipater of Tyre, a Stoic philosopher who recently died at Athens, claims that two points were overlooked by Panaetius â\x80\x94 the care of health and of property. I\xa0presume that the eminent philosopher overlooked these two items because they present no difficulty. At all events they are expedient. Although they are a matter of course, I\xa0will still say a\xa0few words on the subject. Individual health is preserved by studying one's own constitution, by observing what is good or bad for one, by constant self-control in supplying physical wants and comforts (but only to the extent necessary to self-preservation), by forgoing sensual pleasures, and finally, by the professional skill of those to whose science these matters belong. <" "^3.22 \xa0Suppose, by way of comparison, that each one of our bodily members should conceive this idea and imagine that it could be strong and well if it should draw off to itself the health and strength of its neighbouring member, the whole body would necessarily be enfeebled and die; so, if each one of us should seize upon the property of his neighbours and take from each whatever he could appropriate to his own use, the bonds of human society must inevitably be annihilated. For, without any conflict with Nature's laws, it is granted that everybody may prefer to secure for himself rather than for his neighbour what is essential for the conduct of life; but Nature's laws do forbid us to increase our means, wealth, and resources by despoiling others. <" ^3.26 \xa0Finally, if a man wrongs his neighbour to gain some advantage for himself he must either imagine that he is not acting in defiance of Nature or he must believe that death, poverty, pain, or even the loss of children, kinsmen, or friends, is more to be shunned than an act of injustice against another. If he thinks he is not violating the laws of Nature, when he wrongs his fellow-men, how is one to argue with the individual who takes away from man all that makes him man? But if he believes that, while such a course should be avoided, the other alternatives are much worse â\x80\x94 namely, death, poverty, pain â\x80\x94 he is mistaken in thinking that any ills affecting either his person or his property are more serious than those affecting his soul. This, then, ought to be the chief end of all men, to make the interest of each individual and of the whole body politic identical. For, if the individual appropriates to selfish ends what should be devoted to the common good, all human fellowship will be destroyed. < ^3.32 \xa0As for the case of Phalaris, a decision is quite simple: we have no ties of fellowship with a tyrant, but rather the bitterest feud; and it is not opposed to Nature to rob, if one can, a man whom it is morally right to kill; â\x80\x94 nay, all that pestilent and abominable race should be exterminated from human society. And this may be done by proper measures; for, as certain members are amputated, if they show signs themselves of being bloodless and virtually lifeless and thus jeopardize the health of the other parts of the body, so those fierce and savage monsters in human form should be cut off from what may be called the common body of humanity. of this sort are all those problems in which we have to determine what moral duty is, as it varies with varying circumstances. < ^3.82 \xa0Is there, then, any object of such value or any advantage so worth the winning that, to gain it, one should sacrifice the name of a "good man" and the lustre of his reputation? What is there that your soâ\x80\x91called expediency can bring to you that will compensate for what it can take away, if it steals from you the name of a "good man" and causes you to lose your sense of honour and justice? For what difference does it make whether a man is actually transformed into a beast or whether, keeping the outward appearance of a man, he has the savage nature of a beast within? Again, when people disregard everything that is morally right and true, if only they may secure power thereby, are they not pursuing the same course as he who wished to have as a father-inâ\x80\x91law the man by whose effrontery he might gain power for himself? He thought it advantageous to secure supreme power while the odium of it fell upon another; and he failed to see how unjust to his country this was, and how wrong morally. But the father-inâ\x80\x91law himself used to have continually upon his lips the Greek verses from the Phoenissae, which I\xa0will reproduce as well as I\xa0can â\x80\x94 awkwardly, it may be, but still so that the meaning can be understood: "If wrong may e\'er be right, for a throne\'s sake Were wrong most right:â\x80\x94 be God in all else feared!" Our tyrant deserved his death for having made an exception of the one thing that was the blackest crime of all. <' " None

16. Hebrew Bible, Daniel, 9.26 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Julian, emperor • Julius

Found in books: Grabbe (2010), Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus, 101; Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 19

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9.26 וְאַחֲרֵי הַשָּׁבֻעִים שִׁשִּׁים וּשְׁנַיִם יִכָּרֵת מָשִׁיחַ וְאֵין לוֹ וְהָעִיר וְהַקֹּדֶשׁ יַשְׁחִית עַם נָגִיד הַבָּא וְקִצּוֹ בַשֶּׁטֶף וְעַד קֵץ מִלְחָמָה נֶחֱרֶצֶת שֹׁמֵמוֹת׃'' None

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9.26 And after the threescore and two weeks shall an anointed one be cut off, and be no more; and the people of a prince that shall come shall destroy the city and the sanctuary; but his end shall be with a flood; and unto the end of the war desolations are determined.'' None

17. Polybius, Histories, 6.53 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Julius Caesar, C. • Julius Caesar, C., his funeral • Julius Caesar, honours to • Julius Caesar, monumental architecture

Found in books: Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 63; Jenkyns (2013), God, Space, and City in the Roman Imagination, 49; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 106

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6.53 1. \xa0Whenever any illustrious man dies, he is carried at his funeral into the forum to the soâ\x80\x91called rostra, sometimes conspicuous in an upright posture and more rarely reclined.,2. \xa0Here with all the people standing round, a grown-up son, if he has left one who happens to be present, or if not some other relative mounts the rostra and discourses on the virtues and successful achievements of the dead.,3. \xa0As a consequence the multitude and not only those who had a part in these achievements, but those also who had none, when the facts are recalled to their minds and brought before their eyes, are moved to such sympathy that the loss seems to be not confined to the mourners, but a public one affecting the whole people.,4. \xa0Next after the interment and the performance of the usual ceremonies, they place the image of the departed in the most conspicuous position in the house, enclosed in a wooden shrine.,5. \xa0This image is a mask reproducing with remarkable fidelity both the features and complexion of the deceased.,6. \xa0On the occasion of public sacrifices they display these images, and decorate them with much care, and when any distinguished member of the family dies they take them to the funeral, putting them on men who seem to them to bear the closest resemblance to the original in stature and carriage.,7. \xa0These representatives wear togas, with a purple border if the deceased was a consul or praetor, whole purple if he was a censor, and embroidered with gold if he had celebrated a triumph or achieved anything similar.,8. \xa0They all ride in chariots preceded by the fasces, axes, and other insignia by which the different magistrates are wont to be accompanied according to the respective dignity of the offices of state held by each during his life;,9. \xa0and when they arrive at the rostra they all seat themselves in a row on ivory chairs. There could not easily be a more ennobling spectacle for a young man who aspires to fame and virtue.,10. \xa0For who would not be inspired by the sight of the images of men renowned for their excellence, all together and as if alive and breathing? What spectacle could be more glorious than this?'' None

18. Septuagint, 2 Maccabees, 4.8 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Julius Caesar • Julius Caesar, and Jews, Caesar granting Judea immunity from military service, billeting, and requisitioned transport • Julius Caesar, and Jews, decrees of C. concerning Jewish state • Julius Caesar, favors of

Found in books: Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 40; 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, 84

sup>
4.8 promising the king at an interview three hundred and sixty talents of silver and, from another source of revenue, eighty talents.'"" None

19. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Iulius Caesar, C., lictors, restores alternation of • Julius Caesar, C., image in Jupiter Capitolinus’ temple • July (Iulius) • exile, of Julia the Elder

Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 174; Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 77; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 198; Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 48

20. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Caesar, C. Julius, activities as dictator • Caesar, C. Julius, calendar of • Caesar, C. Julius, proponent of analogia • Caesar, C. Julius, role in civil wars • Julius Caesar, C. • Julius Caesar, C., image on the Capitoline • Rome, Forum of Julius Caesar

Found in books: Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 15, 47, 58, 77, 175; Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 54; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 58, 153

21. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Caesar, C. Julius, assassination of • Julia (daughter of Augustus)

Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 154; Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 213

22. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Caesar, C. Iulius, historical ambitions • Julius Caesar

Found in books: Baumann and Liotsakis (2022), Reading History in the Roman Empire, 15; Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 272, 274, 290

23. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Julius Caesar, C • Julius Caesar, C. • Julius Caesar, C., as parens patriae • Julius Caesar, C., assassination of • Julius Caesar, C., dictatorship of • Julius Caesar, C., his funeral • Julius Caesar, C., image on the Capitoline • Julius Caesar, C., imagined as saving the res publica • Julius Caesar, honours to • Julius Caesar, house of

Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 36, 184; Rosa and Santangelo (2020), Cicero and Roman Religion: Eight Studies, 75; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 89, 153; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 40; Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 81, 91, 108

24. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Caesar (G. Iulius Caesar) • Julius Caesar, C. • Julius Caesar, C., and haruspicy

Found in books: Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 77; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 112

25. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Iulius Victor, C. • Julius Caesar, C. • Scaliger, Julius Caesar

Found in books: Pausch and Pieper (2023), The Scholia on Cicero’s Speeches: Contexts and Perspectives, 97, 98; Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 118; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 55, 60

26. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Augustus, C. Iulius Caesar Octavianus • Caesar (G. Iulius Caesar) • Caesar (Julius) • Caesar, C. Iulius • Caesar, Julius • Julius Caesar • Julius Caesar, and Cato • Julius Caesar, assassination

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 269; Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 211; Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 77; Jenkyns (2013), God, Space, and City in the Roman Imagination, 37; Mackey (2022), Belief and Cult: Rethinking Roman Religion, 369; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 105; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 269

27. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • C. Iulius Caesar • Caesar (G. Iulius Caesar), catasterism of • Julius Caesar • Julius Caesar Strabo Vopiscus, C. • Julius Caesar, C., dictatorship of • Julius Caesar, C., image in Temple of Venus Genetrix • Scaliger, Julius Caesar

Found in books: Baumann and Liotsakis (2022), Reading History in the Roman Empire, 15, 53; Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 156; Poulsen (2021), Usages of the Past in Roman Historiography, 108, 109; Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 118; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 18; Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 95

28. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Caesar (G. Iulius Caesar), catasterism of • Caesar, C. Julius, activities as dictator • Caesar, C. Julius, as author • Caesar, C. Julius, planned renovation of the Saepta • Caesar, Julius • Caesar, Julius (Iulius Caesar, C.) • Firmicus Maternus, Julius • Julian (Emperor), Hymn to King Helios • Julian (emperor) • Julian’s centrality in Ammianus’ narrative • Proculus Julius • Proculus, Julius • closeness to the gods, of Julius Caesar and Romulus

Found in books: Bowen and Rochberg (2020), Hellenistic Astronomy: The Science in its contexts, 299; Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 139; Gee (2013), Aratus and the Astronomical Tradition, 23; Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 156, 164; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 291; Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 67, 178; Pandey (2018), The Poetics of Power in Augustan Rome, 41; Ruiz and Puertas (2021), Emperors and Emperorship in Late Antiquity: Images and Narratives, 118; Viglietti and Gildenhard (2020), Divination, Prediction and the End of the Roman Republic, 287; Xinyue (2022), Politics and Divinization in Augustan Poetry, 9

29. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Augustus,builds and adorns Temple of Divus Julius • C. Iulius Caesar • Caesar (Gaius Iulius Caesar) • Caesar C. Julius • Caesar, C. Iulius • Caesar, Gaius Julius, dictator • Cicero, assessment of Julius Caesar • Germanicus Iulius Caesar • Iulius Caesar, C., and Cicero in civil war • Julius Caesar • Julius Caesar (C. Iulius Caesar) • Julius Caesar Octavianus, C. (Octavian, later Augustus) • Julius Caesar, C. • Julius Caesar, C., and Quirinus • Julius Caesar, C., and Romulus • Julius Caesar, C., as parens patriae • Julius Caesar, C., as parricide and tyrant • Julius Caesar, C., aspires to kingship • Julius Caesar, C., assassination of • Julius Caesar, C., dictatorship of • Julius Caesar, C., his sella curulis • Julius Caesar, C., mortality of • Julius Caesar, C., public collection in Temple of Venus Genetrix • Julius Caesar, C., refuses crown • Julius Caesar, C., tomb inside the pomerium • Julius Caesar, C., victory in civil war as salus • Julius Caesar, Deification, divinity • Julius Caesar, and Jews, Caesar granting Judea immunity from military service, billeting, and requisitioned transport • Julius Caesar, and Jews, decrees of C. concerning Jewish state • Julius Caesar, favors of • Rome, Forum of Julius Caesar • Rome, Forum of Julius Caesar, its collection • Rome, Temple of Divus Julius

Found in books: Baumann and Liotsakis (2022), Reading History in the Roman Empire, 42; Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 66, 142, 143; Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 135; Gorain (2019), Language in the Confessions of Augustine, 22, 172, 173; Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 17; Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 343; Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 69; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 258; Maso (2022), CIcero's Philosophy, 18, 114; Poulsen (2021), Usages of the Past in Roman Historiography, 241, 246; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 39, 233; Tuori (2016), The Emperor of Law: The Emergence of Roman Imperial Adjudication<, 41, 60; 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, 77; Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 98, 101, 110, 115

30. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Antony, Mark, and Julius Caesar • C. Iulius Caesar • Caesar (G. Iulius Caesar) • Caesar (Gaius Iulius Caesar) • Caesar C. Julius • Caesar, C. Iulius • Caesar, C. Iulius, historical ambitions • Caesar, Gaius Julius • Caesar, Julius • Germanicus Iulius Caesar • Iulius Caesar, C., and Cicero in civil war • Iulius Caesar, C., augural law, ignored by • Iulius Caesar, C., dictator in • Iulius Caesar, C., dictatorships authorized/modified by comitial legislation • Iulius Caesar, L. • Julius Caesar • Julius Caesar (C. Iulius Caesar) • Julius Caesar Octavianus, C. (Octavian, later Augustus) • Julius Caesar, C. • Julius Caesar, C., as head of state • Julius Caesar, C., as parens patriae • Julius Caesar, C., dictatorship of • Julius Caesar, C., recall of Marcellus • Julius Caesar, and Cicero • Julius Caesar, assassination • Julius Caesar, honours to • Julius Caesar, references Alexander the Great • Rome, Forum of Julius Caesar

Found in books: Baumann and Liotsakis (2022), Reading History in the Roman Empire, 15; Culík-Baird (2022), Cicero and the Early Latin Poets, 146; Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 218; Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 142; Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 206; Gorain (2019), Language in the Confessions of Augustine, 22; Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 69; Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 17; Jenkyns (2013), God, Space, and City in the Roman Imagination, 46, 146, 173, 244; Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 291; Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 69, 70, 142; Maso (2022), CIcero's Philosophy, 11; Pausch and Pieper (2023), The Scholia on Cicero’s Speeches: Contexts and Perspectives, 246; Poulsen (2021), Usages of the Past in Roman Historiography, 241; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 58; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 50, 175; Tuori (2016), The Emperor of Law: The Emergence of Roman Imperial Adjudication<, 59; Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 88, 89, 94, 109, 110

31. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Julius Caesar • Julius Caesar, C. • Julius Caesar, C., dictatorship of • Julius Caesar, C., imagined as saving the res publica

Found in books: Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 47; Tuori (2016), The Emperor of Law: The Emergence of Roman Imperial Adjudication<, 43; Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 81, 89

32. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Iulius Caesar, C., praetor, suspended as • Julius Caesar, C.

Found in books: Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 142, 143; Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 72; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 60

33. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • C. Iulius Caesar, birthday • Caesar, C. Iulius, historical ambitions • Caesar, Gaius Julius • Iulius Modestus • Julius Caesar • Julius Caesar, C. • Julius Caesar, and Jews, Caesar granting Judea immunity from military service, billeting, and requisitioned transport • Julius Caesar, and Jews, decrees of C. concerning Jewish state • Julius Caesar, favors of

Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 93; Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 91; Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 273; Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 98; Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 124; 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, 77

34. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Julius Caesar, C • Julius Caesar, C. • Julius Caesar, C., imagined as saving the res publica • Julius Caesar, festival honoring Julia

Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 253; Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 91; Rosa and Santangelo (2020), Cicero and Roman Religion: Eight Studies, 35; Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 81

35. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • C. Iulius Caesar, reform • Caesar (G. Iulius Caesar) • Julius Caesar, C., image in Jupiter Capitolinus’ temple • Julius Caesar, assassination • Julius Caesar, monumental architecture

Found in books: Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 69; Jenkyns (2013), God, Space, and City in the Roman Imagination, 47; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 108; Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 112

36. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • C. Iulius Caesar, dictatorship • C. Iulius Caesar, reform • Caesar (G. Iulius Caesar) • Caesar (Julius) • Caesar, C. Iulius • Caesar, C. Julius, activities as dictator • Caesar, C. Julius, assassination of • Caesar, Julius • Cicero, assessment of Julius Caesar • Iulius Caesar, C., at Alexandria • Iulius Caesar, C., augural law, ignored by • Iulius Caesar, C., despot, a • Iulius Caesar, C., dictator in • Iulius Caesar, C., dictator with extended term • Iulius Caesar, C., dictator, wants praetor to name • Iulius Caesar, C., dictatorships authorized/modified by comitial legislation • Iulius Caesar, L. • Julia (daughter of Augustus) • Julius Caesar • Julius Caesar, C. • Julius Caesar, C., and Trojan ancestry • Julius Caesar, C., his aedileship • Julius Caesar, C., image on the Capitoline • Julius Caesar, C., private tastes • Julius Caesar, Gaius • Julius Caesar, and Brutus • Julius Caesar, assassination • Julius Caesar, honours to

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 269; Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 54, 55, 59, 60, 61, 62, 64, 143; Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 138, 183; Gazzarri and Weiner (2023), Searching for the Cinaedus in Ancient Rome. 254; Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 92; Jenkyns (2013), God, Space, and City in the Roman Imagination, 23, 50, 124, 184; Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 337, 343; Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 132, 135, 136, 137, 141, 142; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 313; Mackey (2022), Belief and Cult: Rethinking Roman Religion, 347, 369; McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 161; Mowat (2021), Engendering the Future: Divination and the Construction of Gender in the Late Roman Republic, 141; Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 113; Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 168; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 70, 80, 153, 163; Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 121, 122; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 2, 53, 273, 275; Tuori (2016), The Emperor of Law: The Emergence of Roman Imperial Adjudication<, 65; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 269

37. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Caesar, Julius, ending Republican institutions • Julius Caesar • Julius Caesar Strabo Vopsicus • Julius Caesar, C., and Quirinus

Found in books: Joseph (2022), Thunder and Lament: Lucan on the Beginnings and Ends of Epic, 132, 135; Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 44, 52; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 39

38. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Frontinus (Sex. Iulius Frontinus, author) • Julia (sister of Julius Caesar) • Julius Caesar, C.

Found in books: Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 85; McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 152

39. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Epikrates, C. Iulius • Julius Caesar, C. • Julius Caesar, and Jews, Caesar granting Jews legal right to live according to customs • Julius Caesar, and Jews, certain exactions from Jews banned by C. • Julius Caesar, and Jews, decrees of C. concerning Jewish state • Julius Caesar, favors of

Found in books: Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 71; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 40; 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, 91, 96, 98

40. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Cicero, of Julius Caesar • Julius Caesar • Julius Caesar, C • dictatorships of Sulla and Julius Caesar

Found in books: Rosa and Santangelo (2020), Cicero and Roman Religion: Eight Studies, 107; Xinyue (2022), Politics and Divinization in Augustan Poetry, 11

41. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Iulius Severianus • Iulius Victor, C. • Julius Caesar • Julius Caesar, C., assassination of • Julius Caesar, C., dictatorship of • Julius Caesar, C., victory in civil war as salus • Julius Caesar, apotheosis

Found in books: Fielding (2017), Transformations of Ovid in Late Antiquity. 117; Pausch and Pieper (2023), The Scholia on Cicero’s Speeches: Contexts and Perspectives, 114, 118; Tuori (2016), The Emperor of Law: The Emergence of Roman Imperial Adjudication<, 30, 41, 45, 59; Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 90, 102

42. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Caesar (Caius Iulius Caesar), master of rivers • Caesar (G. Iulius Caesar), catasterism of • Caesar, Gaius Julius • Cicero, of Julius Caesar • Julius Caesar • Julius Caesar (C. Iulius Caesar) • Marcellus, Julius Caesar’s enemy defended by Cicero • Octavian (Gaius Julius Caesar Octavianus)

Found in books: Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 212, 214, 215; Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 156; Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 143, 144; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 60; Xinyue (2022), Politics and Divinization in Augustan Poetry, 13, 14, 15, 16

43. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Augustus, C. Iulius Caesar Octavianus • Caesar, C. Iulius • Caesar, Julius (Iulius Caesar, C.) • Tiberius, Iulius Caesar Augustus

Found in books: Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 45, 46, 65, 106; Viglietti and Gildenhard (2020), Divination, Prediction and the End of the Roman Republic, 72

44. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Julius Caesar, C., and Trojan ancestry • Julius Caesar, and Cicero

Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 34; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 163

45. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Julius Caesar • Julius Caesar, C • Julius Caesar, C. • Julius Caesar, C., as parens patriae • Julius Caesar, C., as parricide and tyrant • Julius Caesar, C., dictatorship of • Julius Caesar, C., his triumph

Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 93; Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 91; Rosa and Santangelo (2020), Cicero and Roman Religion: Eight Studies, 35; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 155; Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 115

46. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Annas, Julia • Caesar (Caius Iulius Caesar), emulator of Alexander • Caesar, C. Julius • Caesar, Gaius Julius • Caesar, Julius • Julius Caesar • Julius Caesar, C., dictatorship of

Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 30; Culík-Baird (2022), Cicero and the Early Latin Poets, 190; Gilbert, Graver and McConnell (2023), Power and Persuasion in Cicero's Philosophy. 89; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 291; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 207; Nasrallah (2019), Archaeology and the Letters of Paul, 148; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 223; Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 93

47. Catullus, Poems, 39.4-39.5 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Augustus, C. Iulius Caesar Octavianus • Caesar, Julius • Julius Caesar, C., dictatorship of • Julius Caesar, assassination • Julius Caesar, funeral of • Lucius Julius

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 357; Gazzarri and Weiner (2023), Searching for the Cinaedus in Ancient Rome. 260; Jenkyns (2013), God, Space, and City in the Roman Imagination, 88; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 64; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 357; Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 92

sup>
39.4 He grins. When pious son at funeral pile ^39.5 Mourns, or lone mother sobs for sole lost son,' ' None

48. Ovid, Ars Amatoria, 1.219-1.228 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Britain, and Julius Caesar • Egypt, and Julius Caesar • Julius Caesar • Julius Caesar, C. • Julius Caesar, C., affair with King Nicomedes of Bithynia • Julius Caesar, C., and Cleopatra • Julius Caesar, C., descended from Venus • Julius Caesar, C., public collection in Temple of Venus Genetrix • Rome, Forum of Julius Caesar • Rome, Forum of Julius Caesar, its collection

Found in books: Keith and Myers (2023), Vergil and Elegy. 312; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 229

sup>
1.219 Atque aliqua ex illis cum regum nomina quaeret, ^1.220 rend= ^1.221 Omnia responde, nec tantum siqua rogabit; ^1.223 Hic est Euphrates, praecinctus harundine frontem: ^1.225 Hos facito Armenios; haec est Danaëia Persis: ^1.227 Ille vel ille, duces; et erunt quae nomina dicas, ^1.228 rend='' None

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1.219 Thus you your father's troops shall lead to fight," "^1.220 And thus shall vanquish in your father's right." '^1.221 These rudiments you to your lineage owe; ^1.222 Born to increase your titles as you grow. ^1.223 Brethren you had, revenge your brethren slain; ^1.224 You have a father, and his rights maintain.' "^1.225 Arm'd by your country's parent and your own," '^1.226 Redeem your country and restore his throne. ^1.227 Your enemies assert an impious cause; ^1.228 You fight both for divine and human laws.'" None

49. Ovid, Fasti, 1.9, 1.591, 1.637, 1.640-1.644, 2.144, 2.487, 2.496, 2.535-2.541, 2.684, 3.155-3.160, 3.415, 3.417, 3.421-3.422, 3.428, 3.697-3.708, 4.383-4.384, 4.953, 5.238, 5.279, 5.551-5.570, 5.573-5.577, 6.431, 6.436, 6.609-6.610, 6.637-6.638, 6.649 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Augustus, C. Iulius Caesar Octavianus • Augustus, Caesar (Iulius) • Augustus,builds and adorns Temple of Divus Julius • C. Iulius Caesar • Caesar (G. Iulius Caesar), catasterism of • Caesar (G. Iulius Caesar), divinity won through earthly achievements and / or divine agency • Caesar (G. Iulius Caesar), praised for superiority of son (Augustus) • Caesar, Julius • Divine Iulius, Temple of • Julia the Younger • Julian gens • Julius Caesar • Julius Caesar, C. • Julius Caesar, C., and Trojan ancestry • Julius Caesar, C., and the Gallic war • Julius Caesar, C., his sword • Julius Caesar, C., image in Jupiter Capitolinus’ temple • Julius Caesar, Concordia Nova • Julius Caesar, Deification, divinity • Julius Caesar, and Brutus • Julius Caesar, assassination • Julius Caesar, new Romulus • Julius Caesar, religiosity of • July (Iulius) • Livia Drusilla, Julia Augusta • Rome, Forum of Julius Caesar • Rome, Temple of Divus Julius • Temple of, Divine Iulius • exile, of Julia Younger • exile, of Julia the Elder

Found in books: Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 302, 303, 304, 305, 311; Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 17, 23, 39, 40, 41, 42, 44, 46, 47, 54, 74, 93, 98, 118, 127, 136, 140, 156, 174, 190, 191, 199, 200, 206, 208; Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 154, 155, 167, 168, 169, 171; Jenkyns (2013), God, Space, and City in the Roman Imagination, 29, 50; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 64, 65; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 111, 117, 163, 193, 198, 256; Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 20, 97, 98; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 126; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 123; Tuori (2016), The Emperor of Law: The Emergence of Roman Imperial Adjudication<, 80

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1.591 perlege dispositas generosa per atria ceras: ^1.640 nunc te sacratae constituere manus. ^1.641 Furius antiquam populi superator Etrusci ^1.642 voverat et voti solverat ille fidem, ^1.643 causa, quod a patribus sumptis secesserat armis ^1.644 volgus, et ipsa suas Roma timebat opes. ^2.144 caelestem fecit te pater, ille patrem. ^2.535 parva petunt manes, pietas pro divite grata est ^2.536 munere: non avidos Styx habet ima deos, ^2.537 tegula porrectis satis est velata coronis ^2.538 et sparsae fruges parcaque mica salis ^2.539 inque mero mollita Ceres violaeque solutae: ^2.540 haec habeat media testa relicta via. ^2.541 nec maiora veto, sed et his placabilis umbra est ^2.684 Romanae spatium est urbis et orbis idem. 24. G REGIF — N ^3.155 sed tamen errabant etiam nunc tempora, donec ^3.156 Caesaris in multis haec quoque cura fuit. ^3.157 non haec ille deus tantaeque propaginis auctor ^3.158 credidit officiis esse minora suis, ^3.159 promissumque sibi voluit praenoscere caelum ^3.160 nec deus ignotas hospes inire domos, ^3.421 ignibus aeternis aeterni numina praesunt ^3.422 Caesaris: imperii pignora iuncta vides, ^3.428 vivite inextincti, flammaque duxque, precor. 7. B NON — F ^3.697 praeteriturus eram gladios in principe fixos, ^3.698 cum sic a castis Vesta locuta focis: ^3.699 ‘ne dubita meminisse: meus fuit ille sacerdos, ^3.700 sacrilegae telis me petiere manus. ^3.701 ipsa virum rapui simulacraque nuda reliqui: ^3.702 quae cecidit ferro, Caesaris umbra fuit.’ ^3.703 ille quidem caelo positus Iovis atria vidit ^3.704 et tenet in magno templa dicata foro. ^3.705 at quicumque nefas ausi, prohibente deorum ^3.706 numine, polluerant pontificale caput, ^3.707 morte iacent merita, testes estote Philippi, ^3.708 et quorum sparsis ossibus albet humus, ^4.383 hanc ego militia sedem, tu pace parasti, ^4.384 inter bis quinos usus honore viros.’ ^4.953 state Palatinae laurus, praetextaque quercu ^5.279 ‘cetera luxuriae nondum instrumenta vigebant, ^5.551 Ultor ad ipse suos caelo descendit honores ^5.552 templaque in Augusto conspicienda foro. ^5.553 et deus est ingens et opus: debebat in urbe ^5.554 non aliter nati Mars habitare sui. ^5.555 digna Giganteis haec sunt delubra tropaeis: ^5.556 hinc fera Gradivum bella movere decet, ^5.557 seu quis ab Eoo nos impius orbe lacesset, ^5.558 seu quis ab occiduo sole domandus erit. ^5.559 prospicit armipotens operis fastigia summi ^5.560 et probat invictos summa tenere deos. ^5.561 prospicit in foribus diversae tela figurae ^5.562 armaque terrarum milite victa suo. ^5.563 hinc videt Aenean oneratum pondere caro ^5.564 et tot Iuleae nobilitatis avos: ^5.565 hinc videt Iliaden humeris ducis arma ferentem, ^5.566 claraque dispositis acta subesse viris, ^5.567 spectat et Augusto praetextum nomine templum, ^5.568 et visum lecto Caesare maius opus. ^5.569 voverat hoc iuvenis tunc, cum pia sustulit arma: ^5.570 a tantis Princeps incipiendus erat. ^5.573 ‘si mihi bellandi pater est Vestaeque sacerdos ^5.574 auctor, et ulcisci numen utrumque paro: ^5.575 Mars, ades et satia scelerato sanguine ferrum, ^5.576 stetque favor causa pro meliore tuus. ^5.577 templa feres et, me victore, vocaberis Ultor.’ ^6.436 Vesta, quod assiduo lumine cuncta videt, ^6.609 certa fides facti: dictus Sceleratus ab illa ^6.610 vicus, et aeterna res ea pressa nota. ^6.637 Te quoque magnifica, Concordia, dedicat aede ^6.638 Livia, quam caro praestitit ipsa viro.' ' None

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1.591 Such titles were never bestowed on men before. ^1.640 Camillus, conqueror of the Etruscan people, ^1.641 Vowed your ancient temple and kept his vow. ^1.642 His reason was that the commoners had armed themselves, ^1.643 Seceding from the nobles, and Rome feared their power. ^1.644 This latest reason was a better one: revered Leader, Germany ^2.144 Your father deified you: he deified his father. ^2.535 Their shades ask little, piety they prefer to costly ^2.536 offerings: no greedy deities haunt the Stygian depths. ^2.537 A tile wreathed round with garlands offered is enough, ^2.538 A scattering of meal, and a few grains of salt, ^2.539 And bread soaked in wine, and loose violets: ^2.540 Set them on a brick left in the middle of the path. ^2.541 Not that I veto larger gifts, but these please the shades: ^2.684 The extent of the City of Rome and the world is one. ^3.155 But the calendar was still erratic down to the time ^3.156 When Caesar took it, and many other things, in hand. ^3.157 That god, the founder of a mighty house, did not ^3.158 Regard the matter as beneath his attention, ^3.159 And wished to have prescience of those heaven ^3.160 Promised him, not be an unknown god entering a strange house. ^3.421 You may see the pledges of empire conjoined. ^3.422 Gods of ancient Troy, worthiest prize for that Aenea ^3.428 The Nones of March are free of meetings, because it’s thought ^3.697 Our leader, when Vesta spoke from her pure hearth: ^3.698 Don’t hesitate to recall them: he was my priest, ^3.699 And those sacrilegious hands sought me with their blades. ^3.700 I snatched him away, and left a naked semblance: ^3.701 What died by the steel, was Caesar’s shadow.’ ^3.702 Raised to the heavens he found Jupiter’s halls, ^3.703 And his is the temple in the mighty Forum. ^3.704 But all the daring criminals who in defiance ^3.705 of the gods, defiled the high priest’s head, ^3.706 Have fallen in merited death. Philippi is witness, ^3.707 And those whose scattered bones whiten its earth. ^3.708 This work, this duty, was Augustus’ first task, ^4.383 I won this seat in war, and you in peace ^4.384 Because of your role among the Decemvirs.’ ^4.953 Decked with branches of oak: one place holds three eternal gods. ^5.279 ‘Goddess’, I replied: ‘What’s the origin of the games?’ ^5.551 Am I wrong, or did weapons clash? I’m not: they clashed, ^5.552 Mars comes, giving the sign for war as he comes. ^5.553 The Avenger himself descends from the sky ^5.554 To view his shrine and honours in Augustus’ forum. ^5.555 The god and the work are mighty: Mar ^5.556 Could not be housed otherwise in his son’s city. ^5.557 The shrine is worthy of trophies won from Giants: ^5.558 From it the Marching God initiates fell war, ^5.559 When impious men attack us from the East, ^5.560 Or those from the setting sun must be conquered. ^5.561 The God of Arms sees the summits of the work, ^5.562 And approves of unbeaten gods holding the heights. ^5.563 He sees the various weapons studding the doors, ^5.564 Weapons from lands conquered by his armies. ^5.565 Here he views Aeneas bowed by his dear burden, ^5.566 And many an ancestor of the great Julian line: ^5.567 There he views Romulus carrying Acron’s weapon ^5.568 And famous heroes’ deeds below their ranked statues. ^5.569 And he sees Augustus’ name on the front of the shrine, ^5.570 And reading ‘Caesar’ there, the work seems greater still. ^5.573 Loyal troops standing here, conspirators over there, ^5.574 He stretched his hand out, and spoke these words: ^5.575 ‘If the death of my ‘father’ Julius, priest of Vesta, ^5.576 Gives due cause for this war, if I avenge for both, ^5.577 Come, Mars, and stain the sword with evil blood, ^6.436 Vesta guards it: who sees all things by her unfailing light. ^6.609 ‘Go on, or do you seek the bitter fruits of virtue? ^6.610 Drive the unwilling wheels, I say, over his face.’ ^6.637 His father showed his paternity by touching the child’ ^6.638 Head with fire, and a cap of flames glowed on his hair.' ' None

50. Ovid, Metamorphoses, 8.752, 9.266, 14.581, 14.588, 14.600, 14.805-14.816, 14.818-14.828, 15.626-15.640, 15.642-15.655, 15.657-15.673, 15.675-15.688, 15.690-15.698, 15.700-15.703, 15.705-15.774, 15.776-15.799, 15.801-15.810, 15.812-15.827, 15.829-15.835, 15.837-15.851, 15.861-15.866, 15.868-15.879 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Augustus, C. Iulius Caesar Octavianus • C. Iulius Caesar • Caesar (Caius Iulius Caesar), emulator of Alexander • Caesar (Caius Iulius Caesar), master of rivers • Caesar (G. Iulius Caesar), catasterism of • Caesar (G. Iulius Caesar), divinity won through earthly achievements and / or divine agency • Caesar (G. Iulius Caesar), praised for superiority of son (Augustus) • Caesar (G. Iulius Caesar), stellar imagery of • Caesar (Julius) • Caesar, Julius • Caesar, Julius, Commentarii De Bello Civili • Caesar, Julius, anger of • Caesar, Julius, at the Massilian grove • Cicero, of Julius Caesar • Divine Iulius, Temple of • Julian • Julius Caesar • Julius Caesar, C. • Julius Caesar, Deification, divinity • Julius Caesar, apotheosis • Julius Caesar, religiosity of • Proculus, Julius • Temple of, Divine Iulius • dictatorships of Sulla and Julius Caesar

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 293; Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 305; Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 249; Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 124; Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 132, 140, 245; Fabre-Serris et al. (2021), Identities, Ethnicities and Gender in Antiquity, 197; Fielding (2017), Transformations of Ovid in Late Antiquity. 118, 119; Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 24; Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 151, 152, 153, 154, 155, 159, 160, 163, 164, 165, 166, 167, 169, 171, 172; Jenkyns (2013), God, Space, and City in the Roman Imagination, 29; Joseph (2022), Thunder and Lament: Lucan on the Beginnings and Ends of Epic, 26, 28, 74, 77, 80, 81; Keith and Myers (2023), Vergil and Elegy. 263, 264; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 60, 208, 214; Poulsen (2021), Usages of the Past in Roman Historiography, 174; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 182; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 62; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 126; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 293; Xinyue (2022), Politics and Divinization in Augustan Poetry, 9, 10, 184, 185

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14.805 Occiderat Tatius, populisque aequata duobus, ^14.806 Romule, iura dabas, posita cum casside Mavors ^14.807 talibus adfatur divumque hominumque parentem: ^14.808 “Tempus adest, genitor, quoniam fundamine magno ^14.809 res Romana valet et praeside pendet ab uno, ^14.811 solvere et ablatum terris imponere caelo. ^14.812 Tu mihi concilio quondam praesente deorum ^14.813 (nam memoro memorique animo pia verba notavi) ^14.814 “unus erit, quem tu tolles in caerula caeli” ^14.815 dixisti: rata sit verborum summa tuorum!” ^14.816 Adnuit omnipotens et nubibus aera caecis ^14.818 quae sibi promissae sensit rata signa rapinae ^14.819 innixusque hastae pressos temone cruento ^14.820 impavidus conscendit equos Gradivus et ictu ^14.821 verberis increpuit pronusque per aera lapsus ^14.822 constitit in summo nemorosi colle Palati ^14.823 reddentemque suo non regia iura Quiriti ^14.825 dilapsum tenues, ceu lata plumbea funda ^14.826 missa solet medio glans intabescere caelo. ^14.827 Pulchra subit facies et pulvinaribus altis ^14.828 dignior, est qualis trabeati forma Quirini. ^15.626 Dira lues quondam Latias vitiaverat auras, ^15.627 pallidaque exsangui squalebant corpora morbo. ^15.628 Funeribus fessi postquam mortalia cernunt ^15.629 temptamenta nihil, nihil artes posse medentum, ^15.630 auxilium caeleste petunt mediamque tenentes ^15.631 orbis humum Delphos adeunt, oracula Phoebi, ^15.632 utque salutifera miseris succurrere rebus ^15.633 sorte velit tantaeque urbis mala finiat, orant: ^15.634 et locus et laurus et, quas habet ipse, pharetras ^15.636 hanc adyto vocem pavefactaque pectora movit: ^15.637 “Quod petis hinc, propiore loco, Romane, petisses, ^15.638 et pete nunc propiore loco! nec Apolline vobis, ^15.639 qui minuat luctus, opus est, sed Apolline nato. ^15.640 Ite bonis avibus prolemque accersite nostram!” ^15.642 quam colat, explorant, iuvenis Phoebeius urbem, ^15.643 quique petant ventis Epidauria litora mittunt. ^15.644 Quae simul incurva missi tetigere carina, ^15.645 concilium Graiosque patres adiere, darentque, ^15.646 oravere, deum, qui praesens funera gentis ^15.647 finiat Ausoniae: certas ita dicere sortes. ^15.648 Dissidet et variat sententia, parsque negandum ^15.649 non putat auxilium, multi retinere suamque ^15.650 non emittere opem nec numina tradere suadent: ^15.651 dum dubitant, seram pepulere crepuscula lucem, ^15.652 umbraque telluris tenebras induxerat orbi, ^15.653 cum deus in somnis opifer consistere visus ^15.654 ante tuum, Romane, torum, sed qualis in aede ^15.655 esse solet, baculumque tenens agreste sinistra ^15.657 et placido tales emittere pectore voces: ^15.658 “Pone metus! Veniam simulacraque nostra relinquam. ^15.659 Hunc modo serpentem, baculum qui nexibus ambit, ^15.660 perspice et usque nota visu, ut cognoscere possis! ^15.661 Vertar in hunc, sed maior ero tantusque videbor, ^15.662 in quantum verti caelestia corpora debent.” ^15.663 Extemplo cum voce deus, cum voce deoque ^15.664 somnus abit, somnique fugam lux alma secuta est. ^15.665 Postera sidereos aurora fugaverat ignes: ^15.666 incerti, quid agant, proceres ad templa petiti ^15.667 perveniunt operosa dei, quaque ipse morari ^15.668 sede velit, signis caelestibus indicet, orant. ^15.669 Vix bene desierant, cum cristis aureus altis ^15.670 in serpente deus praenuntia sibila misit ^15.671 adventuque suo signumque arasque foresque ^15.672 marmoreumque solum fastigiaque aurea movit ^15.673 pectoribusque tenus media sublimis in aede ^15.675 Territa turba pavet. Cognovit numina castos ^15.676 evinctus vitta crines albente sacerdos: ^15.677 “En deus est deus est! Animis linguisque favete, ^15.678 quisquis ades!” dixit. “Sis, o pulcherrime, visus ^15.679 utiliter populosque iuves tua sacra colentes !” ^15.680 Quisquis adest, visum venerantur numen, et omnes ^15.681 verba sacerdotis referunt geminata piumque ^15.682 Aeneadae praestant et mente et voce favorem. ^15.683 Adnuit his motisque deus rata pignora cristis ^15.684 et repetita dedit vibrata sibila lingua. ^15.685 Tum gradibus nitidis delabitur oraque retro ^15.686 flectit et antiquas abiturus respicit aras ^15.687 adsuetasque domos habitataque templa salutat. ^15.688 Inde per iniectis adopertam floribus ingens ^15.690 tendit ad incurvo munitos aggere portus. ^15.691 Restitit hic agmenque suum turbaeque sequentis ^15.692 officium placido visus dimittere vultu ^15.693 corpus in Ausonia posuit rate: numinis illa ^15.694 sensit onus, pressa estque dei gravitate carina; ^15.695 Aeneadae gaudent caesoque in litore tauro ^15.696 torta coronatae solvunt retinacula navis. ^15.697 Impulerat levis aura ratem: deus eminet alte, ^15.698 impositaque premens puppim cervice recurvam ^15.700 Ionium zephyris sextae Pallantidos ortu ^15.701 Italiam tenuit praeterque Lacinia templo ^15.702 nobilitata deae Scylaceaque litora fertur; ^15.703 linquit Iapygiam laevisque Amphrisia remis ^15.705 Romethiumque legit Caulonaque Naryciamque, ^15.706 evincitque fretum Siculique angusta Pelori ^15.707 Hippotadaeque domos regis Temesesque metalla, ^15.708 Leucosiamque petit tepidique rosaria Paesti. ^15.709 Inde legit Capreas promunturiumque Minervae ^15.710 et Surrentino generosos palmite colles ^15.711 Herculeamque urbem Stabiasque et in otia natam ^15.712 Parthenopen et ab hac Cumaeae templa Sibyllae. ^15.713 Hinc calidi fontes lentisciferumque tenetur ^15.714 Liternum multamque trahens sub gurgite harenam ^15.715 Volturnus niveisque frequens Sinuessa columbis ^15.716 Minturnaeque graves et quam tumulavit alumnus ^15.717 Antiphataeque domus Trachasque obsessa palude ^15.718 et tellus Circaea et spissi litoris Antium. ^15.719 Huc ubi veliferam nautae advertere carinam ^15.720 (asper enim iam pontus erat), deus explicat orbes ^15.721 perque sinus crebros et magna volumina labens ^15.722 templa parentis init flavum tangentia litus. ^15.723 Aequore placato patrias Epidaurius aras ^15.724 linquit et hospitio iuncti sibi numinis usus ^15.725 litoream tractu squamae crepitantis harenam ^15.726 sulcat et innixus moderamine navis in alta ^15.727 puppe caput posuit, donec Castrumque sacrasque ^15.728 Lavini sedes Tiberinaque ad ostia venit. ^15.729 Huc omnis populi passim matrumque patrumque ^15.730 obvia turba ruit, quaeque ignes, Troica, servant, ^15.731 Vesta, tuos, laetoque deum clamore salutant. ^15.732 Quaque per adversas navis cita ducitur undas, ^15.733 tura super ripas aris ex ordine factis ^15.734 parte ab utraque sot et odorant aera fumis, ^15.735 ictaque coniectos incalfacit hostia cultros. ^15.736 Iamque caput rerum, Romanam intraverat urbem: ^15.737 erigitur serpens summoque acclinia malo ^15.738 colla movet sedesque sibi circumspicit aptas. ^15.739 Scinditur in geminas partes circumfluus amnis ^15.740 (Insula nomen habet), laterumque a parte duorum ^15.741 porrigit aequales media tellure lacertos. ^15.742 Huc se de Latia pinu Phoebeius anguis ^15.743 contulit et finem, specie caeleste resumpta, ^15.744 luctibus imposuit venitque salutifer urbi. ^15.745 Hic tamen accessit delubris advena nostris: ^15.746 Caesar in urbe sua deus est; quem Marte togaque ^15.747 praecipuum non bella magis finita triumphis ^15.748 resque domi gestae properataque gloria rerum ^15.749 in sidus vertere novum stellamque comantem, ^15.751 ullum maius opus, quam quod pater exstitit huius: ^15.752 scilicet aequoreos plus est domuisse Britannos ^15.753 perque papyriferi septemflua flumina Nili ^15.754 victrices egisse rates Numidasque rebelles ^15.755 Cinyphiumque Iubam Mithridateisque tumentem ^15.756 nominibus Pontum populo adiecisse Quirini ^15.757 et multos meruisse, aliquos egisse triumphos, ^15.758 quam tantum genuisse virum? Quo praeside rerum ^15.759 humano generi, superi, favistis abunde! ^15.760 Ne foret hic igitur mortali semine cretus, ^15.761 ille deus faciendus erat. Quod ut aurea vidit ^15.762 Aeneae genetrix, vidit quoque triste parari ^15.763 pontifici letum et coniurata arma moveri, ^15.764 palluit et cunctis, ut cuique erat obvia, divis ^15.765 “adspice” dicebat, “quanta mihi mole parentur ^15.766 insidiae quantaque caput cum fraude petatur, ^15.767 quod de Dardanio solum mihi restat Iulo. ^15.768 Solane semper ero iustis exercita curis, ^15.769 quam modo Tydidae Calydonia vulneret hasta, ^15.770 nunc male defensae confundant moenia Troiae, ^15.771 quae videam natum longis erroribus actum ^15.772 iactarique freto sedesque intrare silentum ^15.773 bellaque cum Turno gerere, aut, si vera fatemur, ^15.774 cum Iunone magis? Quid nunc antiqua recordor ^15.776 non sinit: en acui sceleratos cernitis enses? ^15.777 Quos prohibete, precor, facinusque repellite, neve ^15.778 caede sacerdotis flammas exstinguite Vestae!” ^15.779 Talia nequiquam toto Venus anxia caelo ^15.780 verba iacit superosque movet, qui rumpere quamquam ^15.781 ferrea non possunt veterum decreta sororum, ^15.782 signa tamen luctus dant haud incerta futuri. ^15.783 Arma ferunt inter nigras crepitantia nubes ^15.784 terribilesque tubas auditaque cornua caelo ^15.785 praemonuisse nefas; solis quoque tristis imago ^15.786 lurida sollicitis praebebat lumina terris. ^15.788 saepe inter nimbos guttae cecidere cruentae. ^15.789 Caerulus et vultum ferrugine Lucifer atra ^15.790 sparsus erat, sparsi Lunares sanguine currus. ^15.791 Tristia mille locis Stygius dedit omina bubo, ^15.792 mille locis lacrimavit ebur, cantusque feruntur ^15.793 auditi sanctis et verba mitia lucis. ^15.794 Victima nulla litat magnosque instare tumultus ^15.795 fibra monet, caesumque caput reperitur in extis. ^15.796 Inque foro circumque domos et templa deorum ^15.797 nocturnos ululasse canes umbrasque silentum ^15.798 erravisse ferunt motamque tremoribus urbem. ^15.799 Non tamen insidias venturaque vincere fata ^15.801 in templum gladii; neque enim locus ullus in urbe ^15.802 ad facinus diramque placet nisi curia, caedem. ^15.803 Tum vero Cytherea manu percussit utraque ^15.804 pectus et Aeneaden molitur condere nube, ^15.805 qua prius infesto Paris est ereptus Atridae ^15.806 et Diomedeos Aeneas fugerat enses. ^15.807 Talibus hanc genitor: “Sola insuperabile fatum, ^15.808 nata, movere paras? Intres licet ipsa sororum ^15.809 tecta trium: cernes illic molimine vasto ^15.810 ex aere et solido rerum tabularia ferro, ^15.812 nec metuunt ullas tuta atque aeterna ruinas. ^15.813 Invenies illic incisa adamante perenni ^15.814 fata tui generis: legi ipse animoque notavi ^15.815 et referam, ne sis etiamnum ignara futuri. ^15.816 Hic sua complevit, pro quo, Cytherea, laboras, ^15.817 tempora, perfectis, quos terrae debuit, annis. ^15.818 Ut deus accedat caelo templisque colatur, ^15.819 tu facies natusque suus, qui nominis heres ^15.820 impositum feret unus onus caesique parentis ^15.821 nos in bella suos fortissimus ultor habebit. ^15.822 Illius auspiciis obsessae moenia pacem ^15.823 victa petent Mutinae, Pharsalia sentiet illum. ^15.824 Emathiique iterum madefient caede Philippi, ^15.825 et magnum Siculis nomen superabitur undis, ^15.826 Romanique ducis coniunx Aegyptia taedae ^15.827 non bene fisa cadet, frustraque erit illa minata, ^15.829 Quid tibi barbariem, gentesque ab utroque iacentes ^15.830 oceano numerem? Quodcumque habitabile tellus ^15.831 sustinet, huius erit: pontus quoque serviet illi! ^15.832 Pace data terris animum ad civilia vertet ^15.833 iura suum legesque feret iustissimus auctor ^15.834 exemploque suo mores reget inque futuri ^15.835 temporis aetatem venturorumque nepotum ^15.837 ferre simul nomenque suum curasque iubebit, ^15.838 nec nisi cum senior Pylios aequaverit annos, ^15.839 aetherias sedes cognataque sidera tanget. ^15.840 Hanc animam interea caeso de corpore raptam ^15.841 fac iubar, ut semper Capitolia nostra forumque ^15.842 divus ab excelsa prospectet Iulius aede.” ^15.843 Vix ea fatus erat, media cum sede senatus ^15.844 constitit alma Venus, nulli cernenda, suique ^15.845 Caesaris eripuit membris neque in aera solvi ^15.846 passa recentem animam caelestibus intulit astris. ^15.847 Dumque tulit, lumen capere atque ignescere sensit ^15.848 emisitque sinu: luna volat altius illa, ^15.849 flammiferumque trahens spatioso limite crinem ^15.851 esse suis maiora et vinci gaudet ab illo. ^15.861 Di, precor, Aeneae comites, quibus ensis et ignis ^15.862 cesserunt, dique Indigetes genitorque Quirine ^15.863 urbis et invicti genitor Gradive Quirini, ^15.864 Vestaque Caesareos inter sacrata penates, ^15.865 et cum Caesarea tu, Phoebe domestice, Vesta, ^15.866 quique tenes altus Tarpeias Iuppiter arces, ^15.868 tarda sit illa dies et nostro serior aevo, ^15.869 qua caput Augustum, quem temperat, orbe relicto ^15.870 accedat caelo faveatque precantibus absens! ^15.871 Iamque opus exegi, quod nec Iovis ira nec ignis ^15.872 nec poterit ferrum nec edax abolere vetustas. ^15.874 ius habet, incerti spatium mihi finiat aevi: ^15.875 parte tamen meliore mei super alta perennis ^15.876 astra ferar, nomenque erit indelebile nostrum, ^15.877 quaque patet domitis Romana potentia terris, ^15.878 ore legar populi, perque omnia saecula fama, ^15.879 siquid habent veri vatum praesagia, vivam.' ' None

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14.805 Never forgetful of the myriad risk ^14.806 they have endured among the boisterous waves, ^14.807 they often give a helping hand to ship ^14.808 tossed in the power of storms—unless, of course, ^14.809 the ship might carry men of Grecian race. ^14.811 catastrophe, their hatred was so great ^14.812 of all Pelasgians, that they looked with joy' "^14.813 upon the fragments of Ulysses' ship;" '^14.814 and were delighted when they saw the ship ^14.815 of King Alcinous growing hard upon ^14.816 the breakers, as its wood was turned to stone. ^14.818 received life strangely in the forms of nymph ^14.819 would cause the chieftain of the Rutuli ^14.820 to feel such awe that he would end their strife. ^14.821 But he continued fighting, and each side ^14.822 had its own gods, and each had courage too, ^14.823 which often can be as potent as the gods. ^14.825 forgot the scepter of a father-in-law, ^14.826 and even forgot the pure Lavinia: ^14.827 their one thought was to conquer, and they waged ^14.828 war to prevent the shame of a defeat. ^15.626 but ancient ruins and, instead of wealth, ^15.627 ancestral tombs. Sparta was famous once ^15.628 and great Mycenae was most flourishing.' "^15.629 And Cecrops' citadel and Amphion's shone" '^15.630 in ancient power. Sparta is nothing now ^15.631 ave barren ground, the proud Mycenae fell, ^15.632 what is the Thebes of storied Oedipu' "^15.633 except a name? And of Pandion's Athen" '^15.634 what now remains beyond the name?' "^15.636 is rising, and beside the Tiber 's waves," '^15.637 whose springs are high in the Apennines , is laying ^15.638 her deep foundations. So in her growth ^15.639 her form is changing, and one day she will ^15.640 be the sole mistress of the boundless world. ^15.642 revealers of our destiny, declare ^15.643 this fate, and, if I recollect it right, ^15.644 Helenus, son of Priam, prophesied ^15.645 unto Aeneas, when he was in doubt ^15.646 of safety and lamenting for the state ^15.647 of Troy , about to fall, ‘O, son of a goddess, ^15.648 if you yourself, will fully understand ^15.649 this prophecy now surging in my mind ^15.650 Troy shall not, while you are preserved to life ^15.651 fall utterly. Flames and the sword shall give ^15.652 you passage. You shall go and bear away ^15.653 Pergama, ruined; till a foreign soil, ^15.654 more friendly to you than your native land, ^15.655 hall be the lot of Troy and of yourself. ^15.657 that our posterity, born far from Troy , ^15.658 will build a city greater than exists, ^15.659 or ever will exist, or ever ha ^15.660 been seen in former times. Through a long lapse ^15.661 of ages other noted men shall make ^15.662 it strong, but one of the race of Iulus; ^15.663 hall make it the great mistress of the world. ^15.664 After the earth has thoroughly enjoyed ^15.665 his glorious life, aetherial abode ^15.666 hall gain him, and immortal heaven shall be ^15.667 his destiny.’ ^15.668 Such was the prophesy ^15.669 of Helenus, when great Aeneas took ^15.670 away his guardian deities, and I ^15.671 rejoice to see my kindred walls rise high ^15.672 and realize how much the Trojans won ^15.673 by that resounding victory of the Greeks! ^15.675 forgetful of the goal, the heavens and all ^15.676 beneath them and the earth and everything ^15.677 upon it change in form. We likewise change, ^15.678 who are a portion of the universe, ^15.679 and, since we are not only things of flesh ^15.680 but winged souls as well, we may be doomed ^15.681 to enter into beasts as our abode; ^15.682 and even to be hidden in the breast ^15.683 of cattle. Therefore, should we not allow ^15.684 these bodies to be safe which may contain ^15.685 the souls of parents, brothers, or of those ^15.686 allied to us by kinship or of men ^15.687 at least, who should be saved from every harm? ^15.688 Let us not gorge down a Thyestean feast! ^15.690 how impiously does he prepare himself ^15.691 for shedding human blood, who with u knife' "^15.692 cuts the calf's throat and offers a deaf ear" '^15.693 to its death-longings! who can kill the kid ^15.694 while it is sending forth heart rending crie ^15.695 like those of a dear child; or who can feed ^15.696 upon the bird which he has given food. ^15.697 How little do such deeds as these fall short ^15.698 of actual murder? Yes, where will they lead? ^15.700 to weight of years; and let the sheep give u ^15.701 defence against the cold of Boreas; ^15.702 and let the well-fed she-goats give to man ^15.703 their udders for the pressure of kind hands. ^15.705 and fraudulent contrivances: deceive ^15.706 not birds with bird-limed twigs: do not deceive ^15.707 the trusting deer with dreaded feather foils: ^15.708 do not conceal barbed hooks with treacherous bait: ^15.709 if any beast is harmful, take his life, ^15.710 but, even so, let killing be enough. ^15.711 Taste not his flesh, but look for harmless food!” ^15.712 They say that Numa with a mind well taught ^15.713 by these and other precepts traveled back ^15.714 to his own land and, being urged again, ^15.715 assumed the guidance of the Latin state. ^15.716 Blest with a nymph as consort, blest also with ^15.717 the Muses for his guides, he taught the rite ^15.718 of sacrifice and trained in arts of peace ^15.719 a race accustomed long to savage war. ^15.720 When, ripe in years, he ended reign and life, ^15.721 the Latin matrons, the fathers of the state,' "^15.722 and all the people wept for Numa's death." '^15.723 For the nymph, his widow, had withdrawn from Rome , ^15.724 concealed within the thick groves of the vale ^15.725 Aricia , where with groans and wailing she ^15.726 disturbed the holy rites of Cynthia, ^15.727 established by Orestes. Ah! how often ^15.728 nymphs of the grove and lake entreated her ^15.729 to cease and offered her consoling words. ^15.730 How often the son of Theseus said to her ^15.731 “Control your sorrow; surely your sad lot ^15.732 is not the only one; consider now ^15.733 the like calamities by others borne, ^15.734 and you can bear your sorrow. To my grief ^15.735 my own disaster was far worse than yours. ^15.736 At least it can afford you comfort now. ^15.737 “Is it not true, discourse has reached yours ear ^15.738 that one Hippolytus met with his death ^15.739 through the credulity of his loved sire,' "^15.740 deceived by a stepmother's wicked art?" '^15.741 It will amaze you much, and I may fail ^15.742 to prove what I declare, but I am he! ^15.743 Long since the daughter of Pasiphae' "^15.744 tempted me to defile my father's bed" '^15.745 and, failing, feigned that I had wished to do ^15.746 what she herself had wished. Perverting truth— ^15.747 either through fear of some discovery ^15.748 or else through spite at her deserved repulse— ^15.749 he charged me with attempting the foul crime. ^15.751 my father banished me and, while I wa ^15.752 departing, laid on me a mortal curse. ^15.753 Towards Pittheus and Troezen I fled aghast, ^15.754 guiding the swift chariot near the shore ^15.755 of the Corinthian Gulf, when all at once ^15.756 the sea rose up and seemed to arch itself ^15.757 and lift high as a white topped mountain height, ^15.758 make bellowings, and open at the crest. ^15.759 Then through the parting waves a horned bull ^15.760 emerged with head and breast into the wind, ^15.761 pouting white foam from his nostrils and his mouth. ^15.762 “The hearts of my attendants quailed with fear, ^15.763 yet I unfrightened thought but of my exile. ^15.764 Then my fierce horses turned their necks to face ^15.765 the waters, and with ears erect they quaked ^15.766 before the monster shape, they dashed in flight ^15.767 along the rock strewn ground below the cliff. ^15.768 I struggled, but with unavailing hand, ^15.769 to use the reins now covered with white foam; ^15.770 and throwing myself back, pulled on the thong ^15.771 with weight and strength. Such effort might have checked ^15.772 the madness of my steeds, had not a wheel, ^15.773 triking the hub on a projecting stump, ^15.774 been shattered and hurled in fragments from the axle. ^15.776 and with the reins entwined about my legs. ^15.777 My palpitating entrails could be seen ^15.778 dragged on, my sinews fastened on a stump. ^15.779 My torn legs followed, but a part ^15.780 remained behind me, caught by various snags. ^15.781 The breaking bones gave out a crackling noise, ^15.782 my tortured spirit soon had fled away, ^15.783 no part of the torn body could be known— ^15.784 all that was left was only one crushed wound— ^15.785 how can, how dare you, nymph, compare your ill ^15.786 to my disaster? ^15.788 deprived of light: and I have bathed my flesh, ^15.789 o tortured, in the waves of Phlegethon. ^15.790 Life could not have been given again to me,' "^15.791 but through the remedies Apollo's son" '^15.792 applied to me. After my life returned— ^15.793 by potent herbs and the Paeonian aid, ^15.794 despite the will of Pluto—Cynthia then ^15.795 threw heavy clouds around that I might not ^15.796 be seen and cause men envy by new life: ^15.797 and that she might be sure my life was safe ^15.798 he made me seem an old man; and she changed ^15.799 me so that I could not be recognized. ^15.801 would give me Crete or Delos for my home. ^15.802 Delos and Crete abandoned, she then brought ^15.803 me here, and at the same time ordered me ^15.804 to lay aside my former name—one which ^15.805 when mentioned would remind me of my steeds. ^15.806 She said to me, ‘You were Hippolytus, ^15.807 but now instead you shall be Virbius.’ ^15.808 And from that time I have inhabited ^15.809 this grove; and, as one of the lesser gods, ^15.810 I live concealed and numbered in her train.” ^15.812 of sad Egeria, and she laid herself' "^15.813 down at a mountain's foot, dissolved in tears," '^15.814 till moved by pity for her faithful sorrow, ^15.815 Diana changed her body to a spring, ^15.816 her limbs into a clear continual stream. ^15.817 This wonderful event surprised the nymphs, ^15.818 and filled Hippolytus with wonder, just ^15.819 as great as when the Etrurian ploughman saw ^15.820 a fate-revealing clod move of its own ^15.821 accord among the fields, while not a hand ^15.822 was touching it, till finally it took ^15.823 a human form, without the quality ^15.824 of clodded earth, and opened its new mouth ^15.825 and spoke, revealing future destinies. ^15.826 The natives called him Tages. He was the first ^15.827 who taught Etrurians to foretell events. ^15.829 when he observed the spear, which once had grown ^15.830 high on the Palatine , put out new leave ^15.831 and stand with roots—not with the iron point ^15.832 which he had driven in. Not as a spear ^15.833 it then stood there, but as a rooted tree ^15.834 with limber twigs for many to admire ^15.835 while resting under that surprising shade. ^15.837 in the clear stream (he truly saw them there). ^15.838 Believing he had seen a falsity, ^15.839 he often touched his forehead with his hand ^15.840 and, so returning, touched the thing he saw. ^15.841 Assured at last that he could trust his eyes, ^15.842 he stood entranced, as if he had returned ^15.843 victorious from the conquest of his foes: ^15.844 and, raising eyes and hands toward heaven, he cried, ^15.845 “You gods above! Whatever is foretold ^15.846 by this great prodigy, if it means good, ^15.847 then let it be auspicious to my land ^15.848 and to the inhabitants of Quirinus,— ^15.849 if ill, let that misfortune fall on me.” ^15.851 of grassy thick green turf, with fragrant fires, ^15.861 in homage to you, Cippus, and your horns. ^15.862 But you must promptly put aside delay; ^15.863 hasten to enter the wide open gates— ^15.864 the fates command you. Once received within ^15.865 the city, you shall be its chosen king ^15.866 and safely shall enjoy a lasting reign.”' "^15.868 eyes from the city's walls and said, “O far," '^15.869 O far away, the righteous gods should drive ^15.870 uch omens from me! Better it would be ^15.871 that I should pass my life in exile than ^15.872 be seen a king throned in the capitol.” ^15.874 the people and the grave and honored Senate. ^15.875 But first he veiled his horns with laurel, which ^15.876 betokens peace. Then, standing on a mound ^15.877 raised by the valiant troops, he made a prayer ^15.878 after the ancient mode, and then he said, ^15.879 “There is one here who will be king, if you' ' None

51. Philo of Alexandria, On The Life of Moses, 2.27 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Tiberius Julius Alexander

Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 401; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 219

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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. '' None

52. Philo of Alexandria, On The Embassy To Gaius, 132, 151, 155-157 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Acmonia, Julia Severa inscription • Caesar, Julius • Julius Caesar, and Jews, decrees of C. concerning Jewish state • Julius Caesar, favors of • Julius Caesar, his policy towards the Jews • Tiberius Julius Alexander

Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 401; Isaac (2004), The invention of racism in classical antiquity, 448; Levine (2005), The Ancient Synagogue, The First Thousand Years, 136; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 22; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 2; 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, 91, 94

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132 But as the governor of the country, who by himself could, if he had chosen to do so, have put down the violence of the multitude in a single hour, pretended not to see what he did see, and not to hear what he did hear, but allowed the mob to carry on the war against our people without any restraint, and threw our former state of tranquillity into confusion, the populace being excited still more, proceeded onwards to still more shameless and more audacious designs and treachery, and, arraying very numerous companies, cut down some of the synagogues (and there are a great many in every section of the city), and some they razed to the very foundations, and into some they threw fire and burnt them, in their insane madness and frenzy, without caring for the neighbouring houses; for there is nothing more rapid than fire, when it lays hold of fuel. ¹⁵¹ For there is no sacred precinct of such magnitude as that which is called the Grove of Augustus, and the temple erected in honour of the disembarkation of Caesar, which is raised to a great height, of great size, and of the most conspicuous beauty, opposite the best harbour; being such an one as is not to be seen in any other city, and full of offerings, in pictures, and statues; and decorated all around with silver and gold; being a very extensive space, ornamented in the most magnificent and sumptuous manner with porticoes, and libraries, and men's chambers, and groves, and propylaea, and wide, open terraces, and court-yards in the open air, and with everything that could contribute to use or beauty; being a hope and beacon of safety to all who set sail, or who came into harbour. XXIII. " ¹⁵⁵ How then did he look upon the great division of Rome which is on the other side of the river Tiber, which he was well aware was occupied and inhabited by the Jews? And they were mostly Roman citizens, having been emancipated; for, having been brought as captives into Italy, they were manumitted by those who had bought them for slaves, without ever having been compelled to alter any of their hereditary or national observances. ¹⁵⁶ Therefore, he knew that they had synagogues, and that they were in the habit of visiting them, and most especially on the sacred sabbath days, when they publicly cultivate their national philosophy. He knew also that they were in the habit of contributing sacred sums of money from their first fruits and sending them to Jerusalem by the hands of those who were to conduct the sacrifices. ¹⁵⁷ But he never removed them from Rome, nor did he ever deprive them of their rights as Roman citizens, because he had a regard for Judaea, nor did he never meditate any new steps of innovation or rigour with respect to their synagogues, nor did he forbid their assembling for the interpretation of the law, nor did he make any opposition to their offerings of first fruits; but he behaved with such piety towards our countrymen, and with respect to all our customs, that he, I may almost say, with all his house, adorned our temple with many costly and magnificent offerings, commanding that continued sacrifices of whole burnt offerings should be offered up for ever and ever every day from his own revenues, as a first fruit of his own to the most high God, which sacrifices are performed to this very day, and will be performed for ever, as a proof and specimen of a truly imperial disposition. " None

53. Vitruvius Pollio, On Architecture, 6.5.2 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Augustus, C. Iulius Caesar Octavianus • Julius Caesar • Rome, Forum of Julius Caesar

Found in books: Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 58; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 58; Tuori (2016), The Emperor of Law: The Emergence of Roman Imperial Adjudication<, 49

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6.5.2 2. Those, however, who have to lay up stores that are the produce of the country, should have stalls and shops in their vestibules: under their houses they should have vaults (cryptÃ¦), granaries (horrea), store rooms (apothecÃ¦), and other apartments, suited rather to preserve such produce, than to exhibit a magnificent appearance.'' None

54. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Caesar, C. Iulius • Caesar, Julius

Found in books: Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 26; Van Nuffelen (2012), Orosius and the Rhetoric of History, 102

55. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Caesar, C. Iulius • Caesar, C. Julius, as author • Julius Caesar, • Julius Caesar, C. • Julius Solon

Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 131; Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 67; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 45, 46, 89; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 182, 184; Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 59

56. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Caesar, C. Julius, as a ‘Roman’ Hannibal • Julius Caesar

Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 161; Tuori (2016), The Emperor of Law: The Emergence of Roman Imperial Adjudication<, 56

57. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Caesar, C. Iulius • Julius Caesar • Julius Caesar, C., his funeral • Julius Solon

Found in books: Baumann and Liotsakis (2022), Reading History in the Roman Empire, 25; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 47; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 106; Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 59

58. None, None, nan (1st cent. BCE - 1st cent. CE)
Tagged with subjects: • Antony, Mark, and Julius Caesar • Augustus,builds and adorns Temple of Divus Julius • C. Iulius Caesar, birthday • Curia Julia • Curia Julia,, decoration • Iulius, Gnaeus • Julia, the elder • Julian (emperor) • Julian, emperor • Julius Caesar • Julius Caesar, C. • Julius Caesar, C., and Alexander the Great • Julius Caesar, C., and Cleopatra • Julius Caesar, C., and Trojan ancestry • Julius Caesar, C., public collection in Temple of Venus Genetrix • Julius Caesar, C., tomb inside the pomerium • Julius Caesar, Deification, divinity • Julius Caesar, honours to • Julius Caesar, monumental architecture • Livia Drusilla, Julia Augusta • Rome, Forum of Julius Caesar • Rome, Forum of Julius Caesar, its collection • Rome, Temple of Divus Julius • Rome, Temple of Divus Julius, adorned with rostra from Actium • coinage, Julian Star (sidus Iulium) on • sidus Iulium (Julian Star) • temples, of Divus Julius

Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 51, 70, 191, 199; Jenkyns (2013), God, Space, and City in the Roman Imagination, 22, 48, 49, 95, 97; Keith and Myers (2023), Vergil and Elegy. 39; Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 19; Ruiz and Puertas (2021), Emperors and Emperorship in Late Antiquity: Images and Narratives, 31; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 161, 235, 284, 292; Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 126; Talbert (1984), The Senate of Imperial Rome, 127; Tuori (2016), The Emperor of Law: The Emergence of Roman Imperial Adjudication<, 98, 101; Xinyue (2022), Politics and Divinization in Augustan Poetry, 3, 4, 155

59. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • (Great) Library of Alexandria, destruction by Julius Caesar • Caesar (Caius Iulius Caesar), master of rivers • Caesar, C. Iulius • Caesar, C. Iulius, historical ambitions • Caesar, C. Julius, role in civil wars • Caesar, Julius, Commentarii De Bello Civili • Caesar, Julius, ending Republican institutions • Iulius Caesar, C. • Iulius Caesar, C., at Alexandria • Iulius Caesar, C., dictator in • Iulius Caesar, C., lictors, excessive number of • Julius Caesar • Julius Caesar, Alexandrian campaign of • Julius Caesar, C. • Julius Caesar, C., and haruspicy • Julius Caesar, and Jews, Caesar asking for percentage of annual produce from Judea • Julius Caesar, and Jews, Caesar exempting Antipater from taxation • Julius Caesar, and Jews, Caesar favorable to Judea • Julius Caesar, and Jews, Caesar granting Judea immunity from military service, billeting, and requisitioned transport • Julius Caesar, and Jews, Caesar granting Roman citizenship to Antipater and naming him procurator • Julius Caesar, and Jews, decrees of C. concerning Jewish state • Julius Caesar, and Jews, publicani removed from Judea by • Julius Caesar, favors of • Julius Caesar, letter of, to Sidonians • Julius Caesar, titles of • publicani (tax companies), abolished from Judea by Julius Caesar

Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 168; Joseph (2022), Thunder and Lament: Lucan on the Beginnings and Ends of Epic, 133, 138; Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 278, 284, 287, 288; Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 133; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 59, 60; Nelsestuen (2015), Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic. 6, 153; Pausch and Pieper (2023), The Scholia on Cicero’s Speeches: Contexts and Perspectives, 61; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 37, 38, 39; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 113; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 13, 40, 76; 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, 41, 49, 56, 76, 80

60. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • C. Iulius Caesar • Caesar (Caius Iulius Caesar), master of rivers • Caesar (Julius) • Caesar, C. Iulius • Caesar, C. Iulius, historical ambitions • Caesar, Gaius Julius • Caesar, Julius • Caesarian vocabulary, C. Iulius Caesar • Gauls, Julius Caesar on • Iulius Caesar, C., dictator • Julius Caesar • Julius Caesar, C • Julius Caesar, C., and the Gallic war • Julius Caesar, generally respectful on the Gauls • Julius Caesar, on the Belgae • Julius Caesar, on the Gauls • Julius Caesar, on the Nervii • Julius Caesar, religiosity of

Found in books: Baumann and Liotsakis (2022), Reading History in the Roman Empire, 40; Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 350; Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 163; Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 476; Isaac (2004), The invention of racism in classical antiquity, 415; Jenkyns (2013), God, Space, and City in the Roman Imagination, 248; Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 274, 277, 281, 283, 284, 285, 286, 287, 288; Mackey (2022), Belief and Cult: Rethinking Roman Religion, 382; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 60; Pausch and Pieper (2023), The Scholia on Cicero’s Speeches: Contexts and Perspectives, 61; Poulsen (2021), Usages of the Past in Roman Historiography, 91, 92, 107, 149, 262, 270; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 39; Rosa and Santangelo (2020), Cicero and Roman Religion: Eight Studies, 13; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 193, 203; Woolf (2011). Tales of the Barbarians: Ethnography and Empire in the Roman West. 53, 54, 87, 88

61. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Caesar, C. Iulius • King, emperor, Julian

Found in books: Pausch and Pieper (2023), The Scholia on Cicero’s Speeches: Contexts and Perspectives, 256; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 262

62. None, None, nan (1st cent. BCE - 1st cent. CE)
Tagged with subjects: • Caesar (G. Iulius Caesar), catasterism of • Julius Caesar, Deification, divinity

Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 104; Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 164

63. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Brutus (M. Junius Brutus, assassin of Julius Caesar) • Caesar (Caius Iulius Caesar), emulator of Alexander • Caesar (G. Iulius Caesar), catasterism of • Caesar (Julius) • Caesar, C. Iulius • Caesar, Julius • Julius Caesar, C. • Julius Caesar, his plans for a Parthian campaign • Proculus, Julius • sidus Iulium (Julian Star)

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 263, 293; Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 98; Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 167; Isaac (2004), The invention of racism in classical antiquity, 372; Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 342; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 209; Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 195; Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 43; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 263, 293; Xinyue (2022), Politics and Divinization in Augustan Poetry, 9, 127

64. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • C. Iulius Caesar • C. Iulius Caesar, dictatorship • C. Iulius Caesar, reform • Caesar (Caius Iulius Caesar), emulator of Alexander • Caesar (Julius) • Caesar, Gaius Julius • Caesar, Julius • Cicero, of Julius Caesar • Germanicus Iulius Caesar • Iulius Caesar, C. • Iulius, Gnaeus • Julia • Julius Caesar • Julius Caesar, • Julius Caesar, C. • Julius Caesar, C., and Trojan ancestry • Julius Caesar, C., and haruspicy • Julius Caesar, C., assassination of • Julius Caesar, C., dictatorship of • Julius Caesar, C., image in Jupiter Capitolinus’ temple • Julius Caesar, C., victory in civil war as salus • Julius Caesar, Deification, divinity • Julius Caesar, monumental architecture • July (Iulius) • Livia Drusilla, Julia Augusta • Proculus Julius • Proculus, Julius • Rome, Forum of Julius Caesar • dictatorships of Sulla and Julius Caesar • exile, of Julia the Elder • honorific titles, Julius Caesar as pater patriae

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 310; Baumann and Liotsakis (2022), Reading History in the Roman Empire, 40; Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 235; Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 235; Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 93; Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 189; Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 36, 131, 136, 137, 138, 140, 174, 208; Jenkyns (2013), God, Space, and City in the Roman Imagination, 48; Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 128; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 207; Pandey (2018), The Poetics of Power in Augustan Rome, 41; Poulsen (2021), Usages of the Past in Roman Historiography, 229, 271; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 66, 111, 163, 198; Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 98, 114, 115; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 109; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 310; Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 101; Woolf (2011). Tales of the Barbarians: Ethnography and Empire in the Roman West. 39; Xinyue (2022), Politics and Divinization in Augustan Poetry, 9, 10

65. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Caesar, C. Iulius • Julius Caesar, C. • Julius Caesar, C., as parens patriae • Julius Caesar, C., assassination of • Julius Caesar, C., dictatorship of

Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 93; Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 342; Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 42; Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 108

66. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Britain, and Julius Caesar • Egypt, and Julius Caesar • Julian • Julius Caesar • Julius Caesar, C. • Julius Caesar, C., affair with King Nicomedes of Bithynia • Julius Caesar, C., and Cleopatra • Julius Caesar, C., descended from Venus • Julius Caesar, C., public collection in Temple of Venus Genetrix • Julius Caesar, religiosity of • Rome, Forum of Julius Caesar • Rome, Forum of Julius Caesar, its collection

Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 248; Keith and Myers (2023), Vergil and Elegy. 254; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 58; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 229

67. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Caesar (Julius)

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 293; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 293

68. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Iulius Caesar, C., dictator • Julia (daughter of Augustus) • Julius Caesar, apotheosis • Livia Drusilla, Julia Augusta

Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 186; Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 98; Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 40; Fielding (2017), Transformations of Ovid in Late Antiquity. 119, 120

69. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Augustus, Caesar (Iulius) • Caesar (Caius Iulius Caesar), emulator of Alexander • Caesar (Julius) • Civil War, Divus Julius • Curia Julia,, development • Curia Julia,, location • Iulius Caesar, C • Julia (sister of Julius Caesar) • Julius Caesar • Julius Caesar, • Julius Caesar, C. • Julius Caesar, C., display of bloody robes of • Paullus, L. Aemilius (husband of Augustus granddaughter Julia)

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 293; Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 85; Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 73, 74, 83; Fabre-Serris et al. (2021), Identities, Ethnicities and Gender in Antiquity, 109; Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 45; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 373; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 209; Mueller (2002), Roman Religion in Valerius Maximus, 49; Talbert (1984), The Senate of Imperial Rome, 114; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 293; Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 66

70. Dio Chrysostom, Orations, 1.73, 3.87, 31.116, 45.3 (1st cent. CE - missingth cent. CE)
Tagged with subjects: • Caesar, C. Iulius • Constantius II, as Julian’s nemesis • Iulius Nicanor • Iulius Quintilianus, Ti., local magistrate • Julia Agrippina • Julia Domna • Julia Maesa • Julia Mamaea • Julian, Against the Cynic Heraclius • Julian, and myth • Julian, as agent of providence • Julian, as interpreter • Julian, as theologian • Julian, life of, as evidence • Julian, on the ideal of philosopher-ruler • Julian, refuting the Christian hermeneutics of history • Julian, responding to constructions of Constantine as philosopher-ruler

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 226; Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 231; Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 210; Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 173; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 46; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 226

sup>
31.116 \xa0Well, I\xa0once heard a man make an off-hand remark to the effect that there are other peoples also where one can see this practice being carried on; and again, another man, who said that even in Athens many things are done now which any one, not without justice, could censure, these being not confined to ordinary matters, but having to do even with the conferring of honours. "Why, they have conferred the title of \'Olympian,\'\xa0" he alleged, upon a certain person he named, "though he was not an Athenian by birth, but a Phoenician fellow who came, not from Tyre or Sidon, but from some obscure village or from the interior, a man, what is more, who has his arms depilated and wears stays"; and he added that another, whom he also named, that very slovenly poet, who once gave a recital here in Rhodes too, they not only have set up in bronze, but even placed his statue next to that of Meder. Those who disparage their city and the inscription on the statue of Nicanor are accustomed to say that it actually bought Salamis for them. < ^45.3 \xa0For what we have now obtained we might have had then, and we might have employed the present opportunity toward obtaining further grants. However that may be, when I\xa0had experienced at the hands of the present Emperor a benevolence and an interest in me whose magnitude those who were there know full well, though if I\xa0speak of it now I\xa0shall greatly annoy certain persons â\x80\x94 and possibly the statement will not even seem credible, that one who met with such esteem and intimacy and friendship should have neglected all these things and have given them scant attention, having formed a longing for the confusion and bustle here at home, to put it mildly â\x80\x94 for all that, I\xa0did not employ that opportunity or the goodwill of the Emperor for any selfish purpose, not even to a limited degree, for example toward restoring my ruined fortunes or securing some office or emolument, but anything that it was possible to obtain I\xa0turned in your direction and I\xa0had eyes only for the welfare of the city. <' ' None

71. Josephus Flavius, Jewish Antiquities, 14.30, 14.74-14.75, 14.91, 14.98-14.99, 14.120, 14.123-14.124, 14.127-14.137, 14.143-14.148, 14.166, 14.185, 14.188, 14.190-14.210, 14.213-14.229, 14.231-14.239, 14.241-14.264, 14.266, 14.268-14.269, 14.271-14.277, 14.279-14.280, 14.284, 14.297, 14.312-14.313, 15.39, 15.294, 16.160, 16.162-16.165, 17.340, 18.18, 18.27-18.28, 18.31, 18.159-18.160, 18.203, 18.257-18.260, 19.275-19.278, 19.280-19.289, 19.291, 19.299-19.305, 20.49-20.53, 20.100-20.103, 20.200-20.202 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Acmonia, Julia Severa inscription • Africanus, Julius • Agrippa I (Julius Herod) • Agrippa, M. Iulius (Elder) • Alexander, Gaius Julius (‘the alabarch’) • Alexander, Gaius Julius Philo (?) (Philo of Alexandria) • Alexander, Marcus Julius • Alexander, Tiberius Julius • Bethsaida (Julias) • Caesar, Gaius Julius, dictator • Caesar, Julius • Capito (C. Herennius), imperial procurator of Julia, Tiberius, and Gaius • Jerusalem, Gaius Julius Alexander and • Julia (wife of Augustus) • Julia Augusta • Julian • Julias • Julius Caesar • Julius Caesar, Alexandrian campaign of • Julius Caesar, C. • Julius Caesar, Gaius • Julius Caesar, and Jews, Caesar and Hyrcanus II • Julius Caesar, and Jews, Caesar asking for percentage of annual produce from Judea • Julius Caesar, and Jews, Caesar confirming Hyrcanus as high priest and ethnarch • Julius Caesar, and Jews, Caesar exempting Antipater from taxation • Julius Caesar, and Jews, Caesar favorable to Judea • Julius Caesar, and Jews, Caesar granting Jews legal right to live according to customs • Julius Caesar, and Jews, Caesar granting Judea immunity from military service, billeting, and requisitioned transport • Julius Caesar, and Jews, Caesar granting Roman citizenship to Antipater and naming him procurator • 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 • Julius Caesar, and Jews, Caesar referring to Hyrcanus and sons as allies and friends • Julius Caesar, and Jews, Caesar requiring Jews to pay tithes to Hyrcanus and sons • Julius Caesar, and Jews, certain exactions from Jews banned by C. • Julius Caesar, and Jews, decrees of C. concerning Jewish state • Julius Caesar, and Jews, publicani removed from Judea by • Julius Caesar, and Jews, reorganization of Jewish state by C. • Julius Caesar, demands of • Julius Caesar, favors of • Julius Caesar, his policy towards the Jews • Julius Caesar, letter of, to Sidonians • Julius Caesar, titles of • Livia Julia Augusta • Solinus, Julius • Solinus, Julius,and relationship to Pliny • Syria, Julius Caesar in • Tiberius Julius Alexander • debt-slavery, edict of Tiberius Julius Alexander • publicani (tax companies), abolished from Judea by Julius Caesar

Found in books: Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 140; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 19, 316, 406; Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 22; Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 174; Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 89, 271; Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 119; Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 107, 119, 120, 135, 136; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 92, 278; Goodman (2006), Judaism in the Roman World: Collected Essays, 24, 28, 214; Isaac (2004), The invention of racism in classical antiquity, 448; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 77; Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 28, 29, 39, 50, 51, 87, 108, 116, 117, 118, 119, 133, 182; Levine (2005), The Ancient Synagogue, The First Thousand Years, 136, 397; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 303; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 151; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 148; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 259, 260, 264, 265, 266, 267, 268, 269, 270, 271, 272, 275, 276, 286, 289; Spielman (2020), Jews and Entertainment in the Ancient World. 49, 50; Talbert (1984), The Senate of Imperial Rome, 429; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 128, 135, 159, 227; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 2, 3, 4, 5; 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, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 56, 57, 58, 59, 60, 61, 62, 63, 64, 66, 68, 69, 70, 71, 73, 74, 76, 79, 80, 81, 82, 87, 88, 89, 91, 92, 94, 97, 99, 130, 131, 132, 133, 135, 150, 172, 240, 267, 269; van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 170, 171, 173, 180

sup>
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.' "^14.91 πέντε δὲ συνέδρια καταστήσας εἰς ἴσας μοίρας διένειμε τὸ ἔθνος, καὶ ἐπολιτεύοντο οἱ μὲν ἐν ̔Ιεροσολύμοις οἱ δὲ ἐν Γαδάροις οἱ δὲ ἐν ̓Αμαθοῦντι, τέταρτοι δ' ἦσαν ἐν ̔Ιεριχοῦντι, καὶ τὸ πέμπτον ἐν Σαπφώροις τῆς Γαλιλαίας. καὶ οἱ μὲν ἀπηλλαγμένοι δυναστείας ἐν ἀριστοκρατίᾳ διῆγον." ^14.98 Γαβινίῳ δὲ ἐπὶ Πάρθους στρατεύοντι καὶ τὸν Εὐφράτην ἤδη πεπεραιωμένῳ μετέδοξεν εἰς τὴν Αἴγυπτον ὑποστρέψαντι καταστῆσαι Πτολεμαῖον εἰς αὐτήν. καὶ ταῦτα μὲν καὶ ἐν ἄλλοις δεδήλωται.' "^14.99 Γαβινίῳ μέντοι κατὰ τὴν στρατείαν ἣν ἐφ' ̔Υρκανὸν ἐστείλατο ̓Αντίπατρος ὑπηρέτησεν σῖτον καὶ ὅπλα καὶ χρήματα, καὶ τοὺς ὑπὲρ Πηλούσιον τῶν ̓Ιουδαίων οὗτος αὐτῷ προσηγάγετο καὶ συμμάχους ἐποίησεν φύλακας ὄντας τῶν εἰς τὴν Αἴγυπτον ἐμβολῶν." "^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. ^14.145 “Λεύκιος Οὐαλέριος Λευκίου υἱὸς στρατηγὸς συνεβουλεύσατο τῇ συγκλήτῳ εἴδοις Δεκεμβρίαις ἐν τῷ τῆς ̔Ομονοίας ναῷ. γραφομένῳ τῷ δόγματι παρῆσαν Λούκιος Κωπώνιος Λευκίου υἱὸς Κολλίνα καὶ Παπείριος Κυρίνα. ^14.146 περὶ ὧν ̓Αλέξανδρος ̓Ιάσονος καὶ Νουμήνιος ̓Αντιόχου καὶ ̓Αλέξανδρος Δωροθέου ̓Ιουδαίων πρεσβευταί, ἄνδρες ἀγαθοὶ καὶ σύμμαχοι διελέχθησαν ἀνανεούμενοι τὰς προϋπηργμένας πρὸς ̔Ρωμαίους χάριτας καὶ τὴν φιλίαν,' "^14.147 καὶ ἀσπίδα χρυσῆν σύμβολον τῆς συμμαχίας γενομένην ἀνήνεγκαν ἀπὸ χρυσῶν μυριάδων πέντε, καὶ γράμματ' αὐτοῖς ἠξίωσαν δοθῆναι πρός τε τὰς αὐτονομουμένας πόλεις καὶ πρὸς βασιλεῖς ὑπὲρ τοῦ τὴν χώραν αὐτῶν καὶ τοὺς λιμένας ἀδείας τυγχάνειν καὶ μηδὲν ἀδικεῖσθαι," "^14.148 ἔδοξεν συνθέσθαι φιλίαν καὶ χάριτας πρὸς αὐτούς, καὶ ὅσων ἐδεήθησαν τυχεῖν ταῦτ' αὐτοῖς παρασχεῖν καὶ τὴν κομισθεῖσαν ἀσπίδα προσδέξασθαι.” ταῦτα ἐγένετο ἐπὶ ̔Υρκανοῦ ἀρχιερέως καὶ ἐθνάρχου ἔτους ἐνάτου μηνὸς Πανέμου." ^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:' "^14.185 Καῖσαρ δ' ἐλθὼν εἰς ̔Ρώμην ἕτοιμος ἦν πλεῖν ἐπ' ̓Αφρικῆς πολεμήσων Σκιπίωνι καὶ Κάτωνι, πέμψας δ' ̔Υρκανὸς πρὸς αὐτὸν παρεκάλει βεβαιώσασθαι τὴν πρὸς αὐτὸν φιλίαν καὶ συμμαχίαν." ^14.188 πρὸς δὲ τὰ ὑπὸ ̔Ρωμαίων δόγματα οὐκ ἔστιν ἀντειπεῖν: ἔν τε γὰρ δημοσίοις ἀνάκειται τόποις τῶν πόλεων καὶ ἔτι νῦν ἐν τῷ Καπετωλίῳ χαλκαῖς στήλαις ἐγγέγραπται, οὐ μὴν ἀλλὰ καὶ Καῖσαρ ̓Ιούλιος τοῖς ἐν ̓Αλεξανδρείᾳ ̓Ιουδαίοις ποιήσας χαλκῆν στήλην ἐδήλωσεν, ὅτι ̓Αλεξανδρέων πολῖταί εἰσιν, ἐκ τούτων ποιήσομαι καὶ τὴν ἀπόδειξιν.' "^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. ^14.197 πέμψαι δὲ πρὸς ̔Υρκανὸν τὸν ̓Αλεξάνδρου υἱὸν ἀρχιερέα τῶν ̓Ιουδαίων καὶ πρεσβευτὰς τοὺς περὶ φιλίας καὶ συμμαχίας διαλεξομένους: ἀνατεθῆναι δὲ καὶ χαλκῆν δέλτον ταῦτα περιέχουσαν ἔν τε τῷ Καπετωλίῳ καὶ Σιδῶνι καὶ Τύρῳ καὶ ἐν ̓Ασκάλωνι καὶ ἐν τοῖς ναοῖς ἐγκεχαραγμένην γράμμασιν ̔Ρωμαϊκοῖς καὶ ̔Ελληνικοῖς. ^14.198 ὅπως τε τὸ δόγμα τοῦτο πᾶσι τοῖς κατὰ τὴν πόλιν ταμίαις καὶ τοῖς τούτων ἡγουμένοις * εἴς τε τοὺς φίλους ἀνενέγκωσιν καὶ ξένια τοῖς πρεσβευταῖς παρασχεῖν καὶ τὰ διατάγματα διαπέμψαι πανταχοῦ. ^14.199 Γάιος Καῖσαρ αὐτοκράτωρ δικτάτωρ ὕπατος τιμῆς καὶ ἀρετῆς καὶ φιλανθρωπίας ἕνεκεν συνεχώρησεν ἐπὶ συμφέροντι καὶ τῇ συγκλήτῳ καὶ τῷ δήμῳ τῶν ̔Ρωμαίων ̔Υρκανὸν ̓Αλεξάνδρου υἱὸν καὶ τέκνα αὐτοῦ ἀρχιερεῖς τε καὶ ἱερεῖς ̔Ιεροσολύμων καὶ τοῦ ἔθνους εἶναι ἐπὶ τοῖς δικαίοις, οἷς καὶ οἱ πρόγονοι αὐτῶν τὴν ἀρχιερωσύνην διακατέσχον. ^14.201 ὅπως τε ̓Ιουδαίοις ἐν τῷ δευτέρῳ τῆς μισθώσεως ἔτει τῆς προσόδου κόρον ὑπεξέλωνται καὶ μήτε ἐργολαβῶσί τινες μήτε φόρους τοὺς αὐτοὺς τελῶσιν.' "^14.202 Γάιος Καῖσαρ αὐτοκράτωρ τὸ δεύτερον ἔστησεν κατ' ἐνιαυτὸν ὅπως τελῶσιν ὑπὲρ τῆς ̔Ιεροσολυμιτῶν πόλεως ̓Ιόππης ὑπεξαιρουμένης χωρὶς τοῦ ἑβδόμου ἔτους, ὃν σαββατικὸν ἐνιαυτὸν προσαγορεύουσιν, ἐπεὶ ἐν αὐτῷ μήτε τὸν ἀπὸ τῶν δένδρων καρπὸν λαμβάνουσιν μήτε σπείρουσιν." '^14.203 καὶ ἵνα ἐν Σιδῶνι τῷ δευτέρῳ ἔτει τὸν φόρον ἀποδιδῶσιν τὸ τέταρτον τῶν σπειρομένων, πρὸς τούτοις ἔτι καὶ ̔Υρκανῷ καὶ τοῖς τέκνοις αὐτοῦ τὰς δεκάτας τελῶσιν, ἃς ἐτέλουν καὶ τοῖς προγόνοις αὐτῶν.' "^14.204 καὶ ὅπως μηδεὶς μήτε ἄρχων μήτε ἀντάρχων μήτε στρατηγὸς ἢ πρεσβευτὴς ἐν τοῖς ὅροις τῶν ̓Ιουδαίων ἀνιστὰς συμμαχίαν καὶ στρατιώτας ἐξῇ τούτῳ χρήματα εἰσπράττεσθαι ἢ εἰς παραχειμασίαν ἢ ἄλλῳ τινὶ ὀνόματι, ἀλλ' εἶναι πανταχόθεν ἀνεπηρεάστους." "^14.205 ὅσα τε μετὰ ταῦτα ἔσχον ἢ ἐπρίαντο καὶ διακατέσχον καὶ ἐνεμήθησαν, ταῦτα πάντα αὐτοὺς ἔχειν. ̓Ιόππην τε πόλιν, ἣν ἀπ' ἀρχῆς ἔσχον οἱ ̓Ιουδαῖοι ποιούμενοι τὴν πρὸς ̔Ρωμαίους φιλίαν αὐτῶν εἶναι, καθὼς καὶ τὸ πρῶτον, ἡμῖν ἀρέσκει," "^14.206 φόρους τε ὑπὲρ ταύτης τῆς πόλεως ̔Υρκανὸν ̓Αλεξάνδρου υἱὸν καὶ παῖδας αὐτοῦ παρὰ τῶν τὴν γῆν νεμομένων χώρας λιμένος ἐξαγωγίου κατ' ἐνιαυτὸν Σιδῶνι μοδίους δισμυρίους χοε ὑπεξαιρουμένου τοῦ ἑβδόμου ἔτους, ὃν σαββατικὸν καλοῦσιν, καθ' ὃν οὔτε ἀροῦσιν οὔτε τὸν ἀπὸ τῶν δένδρων καρπὸν λαμβάνουσιν." '^14.207 τάς τε κώμας τὰς ἐν τῷ μεγάλῳ πεδίῳ, ἃς ̔Υρκανὸς καὶ οἱ πρόγονοι πρότερον αὐτοῦ διακατέσχον, ἀρέσκει τῇ συγκλήτῳ ταῦτα ̔Υρκανὸν καὶ ̓Ιουδαίους ἔχειν ἐπὶ τοῖς δικαίοις οἷς καὶ πρότερον εἶχον.' "^14.208 μένειν δὲ καὶ τὰ ἀπ' ἀρχῆς δίκαια, ὅσα πρὸς ἀλλήλους ̓Ιουδαίοις καὶ τοῖς ἀρχιερεῦσιν καὶ ἱερεῦσιν ἦν τά τε φιλάνθρωπα ὅσα τε τοῦ δήμου ψηφισαμένου καὶ τῆς συγκλήτου ἔσχον. ἐπὶ τούτοις τε τοῖς δικαίοις χρῆσθαι αὐτοῖς ἐξεῖναι ἐν Λύδδοις." '^14.209 τούς τε τόπους καὶ χώραν καὶ ἐποίκια, ὅσα βασιλεῦσι Συρίας καὶ Φοινίκης συμμάχοις οὖσι ̔Ρωμαίων κατὰ δωρεὰν ὑπῆρχε καρποῦσθαι, ταῦτα δοκιμάζει ἡ σύγκλητος ̔Υρκανὸν τὸν ἐθνάρχην καὶ ̓Ιουδαίους ἔχειν. ^14.213 ̓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.' "^14.217 Μετὰ δὲ τὸν Γαί̈ου θάνατον Μᾶρκος ̓Αντώνιος καὶ Πόπλιος Δολαβέλλας ὕπατοι ὄντες τήν τε σύγκλητον συνήγαγον καὶ τοὺς παρ' ̔Υρκανοῦ πρέσβεις παραγαγόντες διελέχθησαν περὶ ὧν ἠξίουν καὶ φιλίαν πρὸς αὐτοὺς ἐποίησαν, καὶ πάντα συγχωρεῖν αὐτοῖς ἡ σύγκλητος ἐψηφίσατο ὅσων τυγχάνειν ἐβούλοντο." '^14.218 παρατέθειμαι δὲ καὶ τὸ δόγμα, ὅπως τὴν ἀπόδειξιν τῶν λεγομένων ἐγγύθεν ἔχωσιν οἱ ἀναγινώσκοντες τὴν πραγματείαν. ἦν δὲ τοιοῦτον: ^14.219 Δόγμα συγκλήτου ἐκ τοῦ ταμιείου ἀντιγεγραμμένον ἐκ τῶν δέλτων τῶν δημοσίων τῶν ταμιευτικῶν Κοί̈ντω ̔Ρουτιλίω Κοί̈ντω Κορνηλίω ταμίαις κατὰ πόλιν, δέλτῳ δευτέρᾳ καὶ ἐκ τῶν πρώτων πρώτῃ. πρὸ τριῶν εἰδῶν ̓Απριλλίων ἐν τῷ ναῷ τῆς ̔Ομονοίας. γραφομένῳ παρῆσαν Λούκιος Καλπούρνιος Μενηνία Πείσων, ^14.221 Πούπλιος Σέρριος * Πόπλιος Δολοβέλλας Μᾶρκος ̓Αντώνιος ὕπατοι λόγους ἐποιήσαντο περὶ ὧν δόγματι συγκλήτου Γάιος Καῖσαρ ὑπὲρ ̓Ιουδαίων ἔκρινεν καὶ εἰς τὸ ταμιεῖον οὐκ ἔφθασεν ἀνενεχθῆναι, περὶ τούτων ἀρέσκει ἡμῖν γενέσθαι, ὡς καὶ Ποπλίῳ Δολαβέλλᾳ καὶ Μάρκῳ ̓Αντωνίῳ τοῖς ὑπάτοις ἔδοξεν, ἀνενεγκεῖν τε ταῦτα εἰς δέλτους καὶ πρὸς τοὺς κατὰ πόλιν ταμίας, ὅπως φροντίσωσιν καὶ αὐτοὶ εἰς δέλτους ἀναθεῖναι διπτύχους. ^14.222 ἐγένετο πρὸ πέντε εἰδῶν Φεβρουαρίων ἐν τῷ ναῷ τῆς ̔Ομονοίας. οἱ δὲ πρεσβεύοντες παρὰ ̔Υρκανοῦ τοῦ ἀρχιερέως ἦσαν οὗτοι: Λυσίμαχος Παυσανίου ̓Αλέξανδρος Θεοδώρου Πάτροκλος Χαιρέου ̓Ιωάννης ̓Ονείου. ^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. ^14.228 Καὶ ταῦτα μὲν ὁ Δολαβέλλας ̔Υρκανοῦ πρεσβευσαμένου πρὸς αὐτὸν ἐχαρίσατο τοῖς ἡμετέροις. Λεύκιος δὲ Λέντλος ὕπατος εἶπεν: πολίτας ̔Ρωμαίων ̓Ιουδαίους ἱερὰ ̓Ιουδαϊκὰ ἔχοντας καὶ ποιοῦντας ἐν ̓Εφέσῳ πρὸ τοῦ βήματος δεισιδαιμονίας ἕνεκα στρατείας ἀπέλυσα πρὸ δώδεκα καλανδῶν ̓Οκτωβρίων Λευκίω Λέντλω Γαί̈ω Μαρκέλλω ὑπάτοις. ^14.229 παρῆσαν Τίτος ̓́Αμπιος Τίτου υἱὸς Βάλβος ̔Ορατία πρεσβευτής, Τίτος Τόνγιος Τίτου υἱὸς Κροστομίνα, Κόιντος Καίσιος Κοί̈ντου, Τίτος Πομπήιος Τίτου Λογγῖνος, Γάιος Σερουίλιος Γαί̈ου υἱὸς Τηρητίνα Βράκκος χιλίαρχος, Πόπλιος Κλούσιος Ποπλίου ̓Ετωρία Γάλλος, Γάιος Σέντιος Γαί̈ου * υἱὸς Σαβατίνα.' "^14.231 Ψήφισμα Δηλίων. ἐπ' ἄρχοντος Βοιωτοῦ μηνὸς Θαργηλιῶνος εἰκοστῇ χρηματισμὸς στρατηγῶν. Μᾶρκος Πείσων πρεσβευτὴς ἐνδημῶν ἐν τῇ πόλει ἡμῶν ὁ καὶ τεταγμένος ἐπὶ τῆς στρατολογίας προσκαλεσάμενος ἡμᾶς καὶ ἱκανοὺς τῶν πολιτῶν προσέταξεν," '^14.232 ἵνα εἴ τινές εἰσιν ̓Ιουδαῖοι πολῖται ̔Ρωμαίων τούτοις μηδεὶς ἐνοχλῇ περὶ στρατείας, διὰ τὸ τὸν ὕπατον Λούκιον Κορνήλιον Λέντλον δεισιδαιμονίας ἕνεκα ἀπολελυκέναι τοὺς ̓Ιουδαίους τῆς στρατείας. διὸ πείθεσθαι ἡμᾶς δεῖ τῷ στρατηγῷ. ὅμοια δὲ τούτοις καὶ Σαρδιανοὶ περὶ ἡμῶν ἐψηφίσαντο. ^14.233 Γάιος Φάννιος Γαί̈ου υἱὸς στρατηγὸς ὕπατος Κῴων ἄρχουσι χαίρειν. βούλομαι ὑμᾶς εἰδέναι, ὅτι πρέσβεις ̓Ιουδαίων μοι προσῆλθον ἀξιοῦντες λαβεῖν τὰ συγκλήτου δόγματα τὰ περὶ αὐτῶν γεγονότα. ὑποτέτακται δὲ τὰ δεδογμένα. ὑμᾶς οὖν θέλω φροντίσαι καὶ προνοῆσαι τῶν ἀνθρώπων κατὰ τὸ τῆς συγκλήτου δόγμα, ὅπως διὰ τῆς ὑμετέρας χώρας εἰς τὴν οἰκείαν ἀσφαλῶς ἀνακομισθῶσιν. ^14.234 Λεύκιος Λέντλος ὕπατος λέγει: πολίτας ̔Ρωμαίων ̓Ιουδαίους, οἵτινές μοι ἱερὰ ἔχειν καὶ ποιεῖν ̓Ιουδαϊκὰ ἐν ̓Εφέσῳ ἐδόκουν, δεισιδαιμονίας ἕνεκα ἀπέλυσα. τοῦτο ἐγένετο πρὸ δώδεκα καλανδῶν Κουιντιλίων.' "^14.235 Λούκιος ̓Αντώνιος Μάρκου υἱὸς ἀντιταμίας καὶ ἀντιστράτηγος Σαρδιανῶν ἄρχουσι βουλῇ δήμῳ χαίρειν. ̓Ιουδαῖοι πολῖται ἡμέτεροι προσελθόντες μοι ἐπέδειξαν αὐτοὺς σύνοδον ἔχειν ἰδίαν κατὰ τοὺς πατρίους νόμους ἀπ' ἀρχῆς καὶ τόπον ἴδιον, ἐν ᾧ τά τε πράγματα καὶ τὰς πρὸς ἀλλήλους ἀντιλογίας κρίνουσιν, τοῦτό τε αἰτησαμένοις ἵν' ἐξῇ ποιεῖν αὐτοῖς τηρῆσαι καὶ ἐπιτρέψαι ἔκρινα." '^14.236 Μᾶρκος Πόπλιος σπιρίου υἱὸς καὶ Μᾶρκος Μάρκου Ποπλίου υἱὸς Λουκίου λέγουσιν. Λέντλῳ τἀνθυπάτῳ προσελθόντες ἐδιδάξαμεν αὐτὸν περὶ ὧν Δοσίθεος Κλεοπατρίδου ̓Αλεξανδρεὺς λόγους ἐποιήσατο, ^14.237 ὅπως πολίτας ̔Ρωμαίων ̓Ιουδαίους ἱερὰ ̓Ιουδαϊκὰ ποιεῖν εἰωθότας, ἂν αὐτῷ φανῇ, δεισιδαιμονίας ἕνεκα ἀπολύσῃ: καὶ ἀπέλυσε πρὸ δώδεκα καλανδῶν Κουιντιλίων Λευκίω Λέντλω Γαί̈ω Μαρκέλλω ὑπάτοις. ^14.238 παρῆσαν Τίτος ̓́Αμπιος Τίτου υἱὸς Βάλβος ̔Ορατία πρεσβευτής, Τίτος Τόνγιος Κροστομίνα, Κόιντος Καίσιος Κοί̈ντου, Τίτος Πήιος Τίτου υἱὸς Κορνηλία Λογγῖνος, Γάιος Σερουίλιος Γαί̈ου Τηρητείνα Βρόκχος χιλίαρχος, Πόπλιος Κλούσιος Ποπλίου υἱὸς ̓Ετωρία Γάλλος, ^14.239 Γάιος Τεύτιος Γαί̈ου Αἰμιλία χιλίαρχος, Σέξστος ̓Ατίλιος Σέξστου υἱὸς Αἰμιλία Σέσρανος, Γάιος Πομπήιος Γαί̈ου υἱὸς Σαβατίνα, Τίτος ̓́Αμπιος Τίτου Μένανδρος, Πόπλιος Σερουίλιος Ποπλίου υἱὸς Στράβων, Λεύκιος Πάκκιος Λευκίου Κολλίνα Καπίτων, Αὖλος Φούριος Αὔλου υἱὸς Τέρτιος, ̓́Αππιος Μηνᾶς.' "^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. ^14.244 Πόπλιος Σερουίλιος Ποπλίου υἱὸς Γάλβας ἀνθύπατος Μιλησίων ἄρχουσι βουλῇ δήμῳ χαίρειν. ^14.245 Πρύτανις ̔Ερμοῦ υἱὸς πολίτης ὑμέτερος προσελθών μοι ἐν Τράλλεσιν ἄγοντι τὴν ἀγόραιον ἐδήλου παρὰ τὴν ἡμετέραν γνώμην ̓Ιουδαίοις ὑμᾶς προσφέρεσθαι καὶ κωλύειν αὐτοὺς τά τε σάββατα ἄγειν καὶ τὰ ἱερὰ τὰ πάτρια τελεῖν καὶ τοὺς καρποὺς μεταχειρίζεσθαι, καθὼς ἔθος ἐστὶν αὐτοῖς, αὐτόν τε κατὰ τοὺς νόμους εὐθυνκέναι τὸ δίκαιον ψήφισμα. ^14.246 βούλομαι οὖν ὑμᾶς εἰδέναι, ὅτι διακούσας ἐγὼ λόγων ἐξ ἀντικαταστάσεως γενομένων ἐπέκρινα μὴ κωλύεσθαι ̓Ιουδαίους τοῖς αὐτῶν ἔθεσι χρῆσθαι. ^14.247 Ψήφισμα Περγαμηνῶν. ἐπὶ πρυτάνεως Κρατίππου μηνὸς Δαισίου πρώτῃ γνώμη στρατηγῶν. ἐπεὶ ̔Ρωμαῖοι κατακολουθοῦντες τῇ τῶν προγόνων ἀγωγῇ τοὺς ὑπὲρ τῆς κοινῆς ἁπάντων ἀνθρώπων ἀσφαλείας κινδύνους ἀναδέχονται καὶ φιλοτιμοῦνται τοὺς συμμάχους καὶ φίλους ἐν εὐδαιμονίᾳ καὶ βεβαίᾳ καταστῆσαι εἰρήνῃ, ^14.248 πέμψαντος πρὸς αὐτοὺς τοῦ ἔθνους τοῦ ̓Ιουδαίων καὶ ̔Υρκανοῦ τοῦ ἀρχιερέως αὐτῶν πρέσβεις Στράτωνα Θεοδότου ̓Απολλώνιον ̓Αλεξάνδρου Αἰνείαν ̓Αντιπάτρου ̓Αριστόβουλον ̓Αμύντου Σωσίπατρον Φιλίππου ἄνδρας καλοὺς καὶ ἀγαθούς,' "^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," '^14.251 τῆς βουλῆς ἡμῶν Λούκιος Πέττιος ἀνὴρ καλὸς καὶ ἀγαθὸς προσέταξεν, ἵνα φροντίσωμεν ταῦτα οὕτως γενέσθαι, καθὼς ἡ σύγκλητος ἐδογμάτισεν, προνοῆσαί τε τῆς ἀσφαλοῦς εἰς οἶκον τῶν πρεσβευτῶν ἀνακομιδῆς.' "^14.252 ἀπεδεξάμεθα δὲ καὶ ἐπὶ τὴν βουλὴν καὶ τὴν ἐκκλησίαν τὸν Θεόδωρον, ἀπολαβόντες δὲ τὴν ἐπιστολὴν παρ' αὐτοῦ καὶ τὸ τῆς συγκλήτου δόγμα, καὶ ποιησαμένου μετὰ πολλῆς σπουδῆς τοὺς λόγους καὶ τὴν ̔Υρκανοῦ ἐμφανίσαντος ἀρετὴν καὶ μεγαλοψυχίαν," "^14.253 καὶ ὅτι κοινῇ πάντας εὐεργετεῖ καὶ κατ' ἰδίαν τοὺς πρὸς αὐτὸν ἀφικομένους, τά τε γράμματα εἰς τὰ δημόσια ἡμῶν ἀπεθέμεθα καὶ αὐτοὶ πάντα ποιεῖν ὑπὲρ ̓Ιουδαίων σύμμαχοι ὄντες ̔Ρωμαίων κατὰ τὸ τῆς συγκλήτου δόγμα ἐψηφισάμεθα." '^14.254 ἐδεήθη δὲ καὶ Θεόδωρος τὴν ἐπιστολὴν ἡμῖν ἀποδοὺς τῶν ἡμετέρων στρατηγῶν, ἵνα πέμψωσι πρὸς ̔Υρκανὸν τὸ ἀντίγραφον τοῦ ψηφίσματος καὶ πρέσβεις δηλώσοντας τὴν τοῦ ἡμετέρου δήμου σπουδὴν καὶ παρακαλέσοντας συντηρεῖν τε καὶ αὔξειν αὐτὸν τὴν πρὸς ἡμᾶς φιλίαν καὶ ἀγαθοῦ τινος αἴτιον γίνεσθαι, ^14.255 ὡς ἀμοιβάς τε τὰς προσηκούσας ἀποληψόμενον μεμνημένον τε ὡς καὶ ἐν τοῖς κατὰ ̓́Αβραμον καιροῖς, ὃς ἦν πάντων ̔Εβραίων πατήρ, οἱ πρόγονοι ἡμῶν ἦσαν αὐτοῖς φίλοι, καθὼς καὶ ἐν τοῖς δημοσίοις εὑρίσκομεν γράμμασιν. ^14.256 Ψήφισμα ̔Αλικαρνασέων. ἐπὶ ἱερέως Μέμνονος τοῦ ̓Αριστείδου, κατὰ δὲ ποίησιν Εὐωνύμου, ̓Ανθεστηριῶνος * ἔδοξε τῷ δήμῳ εἰσηγησαμένου Μάρκου ̓Αλεξάνδρου. ^14.257 ἐπεὶ τὸ πρὸς τὸ θεῖον εὐσεβές τε καὶ ὅσιον ἐν ἅπαντι καιρῷ διὰ σπουδῆς ἔχομεν κατακολουθοῦντες τῷ δήμῳ τῶν ̔Ρωμαίων πάντων ἀνθρώπων ὄντι εὐεργέτῃ καὶ οἷς περὶ τῆς ̓Ιουδαίων φιλίας καὶ συμμαχίας πρὸς τὴν πόλιν ἔγραψεν, ὅπως συντελῶνται αὐτοῖς αἱ εἰς τὸν θεὸν ἱεροποιίαι καὶ ἑορταὶ αἱ εἰθισμέναι καὶ σύνοδοι, ^14.258 δεδόχθαι καὶ ἡμῖν ̓Ιουδαίων τοὺς βουλομένους ἄνδρας τε καὶ γυναῖκας τά τε σάββατα ἄγειν καὶ τὰ ἱερὰ συντελεῖν κατὰ τοὺς ̓Ιουδαίων νόμους καὶ τὰς προσευχὰς ποιεῖσθαι πρὸς τῇ θαλάττῃ κατὰ τὸ πάτριον ἔθος. ἂν δέ τις κωλύσῃ ἢ ἄρχων ἢ ἰδιώτης, τῷδε τῷ ζημιώματι ὑπεύθυνος ἔστω καὶ ὀφειλέτω τῇ πόλει.' "^14.259 Ψήφισμα Σαρδιανῶν. ἔδοξε τῇ βουλῇ καὶ τῷ δήμῳ στρατηγῶν εἰσηγησαμένων. ἐπεὶ οἱ κατοικοῦντες ἡμῶν ἐν τῇ πόλει ἀπ' ἀρχῆς ̓Ιουδαῖοι πολῖται πολλὰ καὶ μεγάλα φιλάνθρωπα ἐσχηκότες διὰ παντὸς παρὰ τοῦ δήμου καὶ νῦν εἰσελθόντες ἐπὶ τὴν βουλὴν καὶ τὸν δῆμον παρεκάλεσαν," "^14.261 δεδόχθαι τῇ βουλῇ καὶ τῷ δήμῳ συγκεχωρῆσθαι αὐτοῖς συνερχομένοις ἐν ταῖς ἀποδεδειγμέναις ἡμέραις πράσσειν τὰ κατὰ τοὺς αὐτῶν νόμους, ἀφορισθῆναι δ' αὐτοῖς καὶ τόπον ὑπὸ τῶν στρατηγῶν εἰς οἰκοδομίαν καὶ οἴκησιν αὐτῶν, ὃν ἂν ὑπολάβωσιν πρὸς τοῦτ' ἐπιτήδειον εἶναι, ὅπως τε τοῖς τῆς πόλεως ἀγορανόμοις ἐπιμελὲς ᾖ καὶ τὰ ἐκείνοις πρὸς τροφὴν ἐπιτήδεια ποιεῖν εἰσάγεσθαι." '^14.262 Ψήφισμα ̓Εφεσίων. ἐπὶ πρυτάνεως Μηνοφίλου μηνὸς ̓Αρτεμισίου τῇ προτέρᾳ ἔδοξε τῷ δήμῳ, Νικάνωρ Εὐφήμου εἶπεν εἰσηγησαμένων τῶν στρατηγῶν. ^14.263 ἐπεὶ ἐντυχόντων τῶν ἐν τῇ πόλει ̓Ιουδαίων Μάρκῳ ̓Ιουλίῳ Ποντίου υἱῷ Βρούτῳ ἀνθυπάτῳ, ὅπως ἄγωσι τὰ σάββατα καὶ πάντα ποιῶσιν κατὰ τὰ πάτρια αὐτῶν ἔθη μηδενὸς αὐτοῖς ἐμποδὼν γινομένου,' "^14.264 ὁ στρατηγὸς συνεχώρησεν, δεδόχθαι τῷ δήμῳ, τοῦ πράγματος ̔Ρωμαίοις ἀνήκοντος, μηδένα κωλύεσθαι παρατηρεῖν τὴν τῶν σαββάτων ἡμέραν μηδὲ πράττεσθαι ἐπιτίμιον, ἐπιτετράφθαι δ' αὐτοῖς πάντα ποιεῖν κατὰ τοὺς ἰδίους αὐτῶν νόμους." ^14.266 ἐπεὶ γὰρ ἐναργῆ καὶ βλεπόμενα τεκμήρια παρεχόμεθα τῆς πρὸς ̔Ρωμαίους ἡμῖν φιλίας γενομένης ἐπιδεικνύντες αὐτὰ χαλκαῖς στήλαις καὶ δέλτοις ἐν τῷ Καπετωλίῳ μέχρι νῦν διαμένοντα καὶ διαμενοῦντα, τὴν μὲν πάντων παράθεσιν ὡς περιττήν τε ἅμα καὶ ἀτερπῆ παρῃτησάμην,' "^14.268 Συνέβη δ' ὑπὸ τὸν αὐτὸν καιρὸν ταραχθῆναι τὰ κατὰ τὴν Συρίαν ἐξ αἰτίας τοιαύτης: Βάσσος Καικίλιος εἷς τῶν τὰ Πομπηίου φρονούντων ἐπιβουλὴν συνθεὶς ἐπὶ Σέξστον Καίσαρα κτείνει μὲν ἐκεῖνον, αὐτὸς δὲ τὸ στράτευμα αὐτοῦ παραλαβὼν ἐκράτει τῶν πραγμάτων, πόλεμός τε μέγας περὶ τὴν ̓Απάμειαν συνέστη τῶν Καίσαρος στρατηγῶν ἐπ' αὐτὸν ἐλθόντων μετά τε ἱππέων καὶ πεζῆς δυνάμεως." '^14.269 τούτοις δὲ καὶ ̓Αντίπατρος συμμαχίαν ἔπεμψεν μετὰ τῶν τέκνων κατὰ μνήμην ὧν εὐεργετήθησαν ὑπὸ Καίσαρος καὶ διὰ τοῦτο τιμωρεῖν αὐτῷ καὶ δίκην παρὰ τοῦ πεφονευκότος εἰσπράξασθαι δίκαιον ἡγούμενος.' "^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. ^14.284 τήν τε οὖν ἀπολογίαν τὴν Μαλίχου προσδέχεται καὶ πιστεύειν ὑποκρίνεται μηδὲν αὐτὸν περὶ τὸν ̓Αντιπάτρου θάνατον κακουργῆσαι, τάφον τε ἐκόσμει τῷ πατρί. καὶ παραγενόμενος ̔Ηρώδης εἰς Σαμάρειαν καὶ καταλαβὼν αὐτὴν κεκακωμένην ἀνεκτᾶτο καὶ τὰ νείκη διέλυε τοῖς ἀνθρώποις.' "^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." ^14.312 κοινὴν οὖν ποιούμεθα καὶ τοῖς συμμάχοις τὴν ὑπὸ θεοῦ δοθεῖσαν ἡμῖν εἰρήνην: ὥσπερ οὖν ἐκ νόσου μεγάλης τὸ τῆς ̓Ασίας σῶμα νῦν διὰ τὴν ἡμετέραν νίκην ἀναφέρειν. ἔχων τοίνυν καὶ σὲ διὰ μνήμης καὶ τὸ ἔθνος αὔξειν φροντίσω τῶν ὑμῖν συμφερόντων.' "^14.313 ἐξέθηκα δὲ καὶ γράμματα κατὰ πόλεις, ὅπως εἴ τινες ἐλεύθεροι ἢ δοῦλοι ὑπὸ δόρυ ἐπράθησαν ὑπὸ Γαί̈ου Κασσίου ἢ τῶν ὑπ' αὐτῷ τεταγμένων ἀπολυθῶσιν οὗτοι, τοῖς τε ὑπ' ἐμοῦ δοθεῖσιν καὶ Δολαβέλλα φιλανθρώποις χρῆσθαι ὑμᾶς βούλομαι. Τυρίους τε κωλύω βιαίους εἶναι περὶ ὑμᾶς καὶ ὅσα κατέχουσιν ̓Ιουδαίων ταῦτα ἀποκαταστῆσαι κελεύω. τὸν δὲ στέφανον ὃν ἔπεμψας ἐδεξάμην." ^15.39 ̔Ο δὲ βασιλεὺς ̔Ηρώδης εὐθὺς μὲν ἀφαιρεῖται τὴν ἀρχιερωσύνην ̓Ανάνηλον ὄντα μέν, ὡς καὶ πρότερον εἴπομεν, οὐκ ἐπιχώριον, ἀλλὰ τῶν ὑπὲρ Εὐφράτην ἀπῳκισμένων ̓Ιουδαίων: οὐ γὰρ ὀλίγαι μυριάδες τοῦδε τοῦ λαοῦ περὶ τὴν Βαβυλωνίαν ἀπῳκίσθησαν. ^15.39 χιλίας γὰρ εὐτρεπίσας ἁμάξας, αἳ βαστάσουσι τοὺς λίθους, ἐργάτας δὲ μυρίους τοὺς ἐμπειροτάτους ἐπιλεξάμενος καὶ ἱερεῦσιν τὸν ἀριθμὸν χιλίοις ἱερατικὰς ὠνησάμενος στολάς, καὶ τοὺς μὲν διδάξας οἰκοδόμους, ἑτέρους δὲ τέκτονας, ἥπτετο τῆς κατασκευῆς ἁπάντων αὐτῷ προθύμως προευτρεπισμένων. ^15.294 ἔν τε τῷ μεγάλῳ πεδίῳ τῶν ἐπιλέκτων ἱππέων περὶ αὐτὸν ἀποκληρώσας χωρίον συνέκτισεν ἐπί τε τῇ Γαλιλαίᾳ Γάβα καλούμενον καὶ τῇ Περαίᾳ τὴν ̓Εσεβωνῖτιν. ^16.162 “Καῖσαρ Σεβαστὸς ἀρχιερεὺς δημαρχικῆς ἐξουσίας λέγει. ἐπειδὴ τὸ ἔθνος τὸ τῶν ̓Ιουδαίων εὐχάριστον εὑρέθη οὐ μόνον ἐν τῷ ἐνεστῶτι καιρῷ ἀλλὰ καὶ ἐν τῷ προγεγενημένῳ καὶ μάλιστα ἐπὶ τοῦ ἐμοῦ πατρὸς αὐτοκράτορος Καίσαρος πρὸς τὸν δῆμον τὸν ̔Ρωμαίων ὅ τε ἀρχιερεὺς αὐτῶν ̔Υρκανός, ^16.163 ἔδοξέ μοι καὶ τῷ ἐμῷ συμβουλίῳ μετὰ ὁρκωμοσίας γνώμῃ δήμου ̔Ρωμαίων τοὺς ̓Ιουδαίους χρῆσθαι τοῖς ἰδίοις θεσμοῖς κατὰ τὸν πάτριον αὐτῶν νόμον, καθὼς ἐχρῶντο ἐπὶ ̔Υρκανοῦ ἀρχιερέως θεοῦ ὑψίστου, τά τε ἱερὰ * εἶναι ἐν ἀσυλίᾳ καὶ ἀναπέμπεσθαι εἰς ̔Ιεροσόλυμα καὶ ἀποδίδοσθαι τοῖς ἀποδοχεῦσιν ̔Ιεροσολύμων, ἐγγύας τε μὴ ὁμολογεῖν αὐτοὺς ἐν σάββασιν ἢ τῇ πρὸ αὐτῆς παρασκευῇ ἀπὸ ὥρας ἐνάτης. ^16.164 ἐὰν δέ τις φωραθῇ κλέπτων τὰς ἱερὰς βίβλους αὐτῶν ἢ τὰ ἱερὰ χρήματα ἔκ τε σαββατείου ἔκ τε ἀνδρῶνος, εἶναι αὐτὸν ἱερόσυλον καὶ τὸν βίον αὐτοῦ ἐνεχθῆναι εἰς τὸ δημόσιον τῶν ̔Ρωμαίων.' "^16.165 τό τε ψήφισμα τὸ δοθέν μοι ὑπ' αὐτῶν ὑπὲρ τῆς ἐμῆς εὐσεβείας ἧς ἔχω πρὸς πάντας ἀνθρώπους καὶ ὑπὲρ Γαί̈ου Μαρκίου Κηνσωρίνου καὶ τοῦτο τὸ διάταγμα κελεύω ἀνατεθῆναι ἐν ἐπισημοτάτῳ τόπῳ τῷ γενηθέντι μοι ὑπὸ τοῦ κοινοῦ τῆς ̓Ασίας ἐν ̓Αγκύρῃ. ἐὰν δέ τις παραβῇ τι τῶν προειρημένων, δώσει δίκην οὐ μετρίαν. ἐστηλογραφήθη ἐν τῷ Καίσαρος ναῷ.”" ^18.18 ̓Εσσηνοῖς δὲ ἐπὶ μὲν θεῷ καταλείπειν φιλεῖ τὰ πάντα ὁ λόγος, ἀθανατίζουσιν δὲ τὰς ψυχὰς περιμάχητον ἡγούμενοι τοῦ δικαίου τὴν πρόσοδον. ^18.18 τιμία δὲ ἦν ̓Αντωνία Τιβερίῳ εἰς τὰ πάντα συγγενείας τε ἀξιώματι, Δρούσου γὰρ ἦν ἀδελφοῦ αὐτοῦ γυνή, καὶ ἀρετῇ τοῦ σώφρονος: νέα γὰρ χηρεύειν παρέμεινεν γάμῳ τε ἀπεῖπεν τῷ πρὸς ἕτερον καίπερ τοῦ Σεβαστοῦ κελεύοντός τινι γαμεῖσθαι, καὶ λοιδοριῶν ἀπηλλαγμένον διεσώσατο αὐτῆς τὸν βίον. ^18.27 ̔Ηρώδης δὲ καὶ Φίλιππος τετραρχίαν ἑκάτερος τὴν ἑαυτοῦ παρειληφότες καθίσταντο. καὶ ̔Ηρώδης Σέπφωριν τειχίσας πρόσχημα τοῦ Γαλιλαίου παντὸς ἠγόρευεν αὐτὴν Αὐτοκρατορίδα: Βηθαραμφθᾶ δέ, πόλις καὶ αὐτὴ τυγχάνει, τείχει περιλαβὼν ̓Ιουλιάδα ἀπὸ τοῦ αὐτοκράτορος προσαγορεύει τῆς γυναικός. ^18.27 καὶ ̓Ιουδαῖοι μέγαν ἡγούμενοι τὸν ἐκ τοῦ πρὸς ̔Ρωμαίους πολέμου κίνδυνον, πολὺ μείζονα δὲ κρίνοντες τὸν ἐκ τοῦ παρανομεῖν, αὖθις πολλαὶ μυριάδες ὑπηντίαζον Πετρώνιον εἰς τὴν Τιβεριάδα γενόμενον, ^18.28 Φίλιππος δὲ Πανεάδα τὴν πρὸς ταῖς πηγαῖς τοῦ ̓Ιορδάνου κατασκευάσας ὀνομάζει Καισάρειαν, κώμην δὲ Βηθσαϊδὰ πρὸς λίμνῃ τῇ Γεννησαρίτιδι πόλεως παρασχὼν ἀξίωμα πλήθει τε οἰκητόρων καὶ τῇ ἄλλῃ δυνάμει ̓Ιουλίᾳ θυγατρὶ τῇ Καίσαρος ὁμώνυμον ἐκάλεσεν. ^18.28 “οὐ μὴν δίκαιον ἡγοῦμαι ἀσφάλειάν τε καὶ τιμὴν τὴν ἐμαυτοῦ μὴ οὐχ ὑπὲρ τοῦ ὑμετέρου μὴ ἀπολουμένου τοσούτων ὄντων ἀναλοῦν διακονούμενον τῇ ἀρετῇ τοῦ νόμου, ὃν πάτριον ὄντα περιμάχητον ἡγεῖσθε, καὶ τῇ ἐπὶ πᾶσιν ἀξιώσει καὶ δυνάμει τοῦ θεοῦ, οὗ τὸν ναὸν οὐκ ἂν περιιδεῖν τολμήσαιμι ὕβρει πεσεῖν τῆς τῶν ἡγεμονευόντων ἐξουσίας.' "^18.31 Γίνεται δὲ καὶ περὶ τοὺς ἐν τῇ Μεσοποταμίᾳ καὶ μάλιστα τὴν Βαβυλωνίαν οἰκοῦντας ̓Ιουδαίους συμφορὰ δεινὴ καὶ οὐδεμιᾶς ἧστινος ἐλάσσων φόνος τε αὐτῶν πολὺς καὶ ὁπόσος οὐχ ἱστορημένος πρότερον. περὶ ὧν δὴ τὰ πάντα ἐπ' ἀκριβὲς διηγησάμενος ἐκθήσομαι καὶ τὰς αἰτίας, ἀφ' ὧν αὐτοῖς τὸ πάθος συνέτυχεν." "^18.31 καὶ Κωπώνιος μετ' οὐ πολὺ εἰς ̔Ρώμην ἐπαναχωρεῖ, διάδοχος δ' αὐτῷ τῆς ἀρχῆς παραγίνεται Μᾶρκος ̓Αμβιβουχος, ἐφ' οὗ καὶ Σαλώμη ἡ τοῦ βασιλέως ̔Ηρώδου ἀδελφὴ μεταστᾶσα ̓Ιουλίᾳ μὲν ̓Ιάμνειάν τε καταλείπει καὶ τὴν τοπαρχίαν πᾶσαν, τήν τ' ἐν τῷ πεδίῳ Φασαηλίδα καὶ ̓Αρχελαί̈δα, ἔνθα φοινίκων πλείστη φύτευσις καὶ καρπὸς αὐτῶν ἄριστος." "^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." "^18.203 εὑρίσκετο δ' αὐτῷ παρὰ τοῦ Μάκρωνος στρατιωτῶν τε μετρίων ἀνδρῶν οἳ παραφυλάξειαν αὐτὸν ἐν φροντίσιν καὶ ἑκατοντάρχου τοῦ ἐφεστηξομένου τε ἐκείνοις καὶ συνδέτου ἐσομένου, λουτρά τε καθ' ἡμέραν συγκεχωρῆσθαι καὶ ἀπελευθέρων καὶ φίλων εἰσόδους τήν τε ἄλλην ῥᾳστώνην, ἣ τῷ σώματι γένοιτ' ἄν." "^18.257 Καὶ δὴ στάσεως ἐν ̓Αλεξανδρείᾳ γενομένης ̓Ιουδαίων τε οἳ ἐνοικοῦσι καὶ ̔Ελλήνων τρεῖς ἀφ' ἑκατέρας τῆς στάσεως πρεσβευταὶ αἱρεθέντες παρῆσαν ὡς τὸν Γάιον. καὶ ἦν γὰρ τῶν ̓Αλεξανδρέων πρέσβεων εἷς ̓Απίων, ὃς πολλὰ εἰς τοὺς ̓Ιουδαίους ἐβλασφήμησεν ἄλλα τε λέγων καὶ ὡς τῶν Καίσαρος τιμῶν περιορῷεν:" '^18.258 πάντων γοῦν ὁπόσοι τῇ ̔Ρωμαίων ἀρχῇ ὑποτελεῖς εἶεν βωμοὺς τῷ Γαί̈ῳ καὶ νεὼς ἱδρυμένων τά τε ἄλλα πᾶσιν αὐτὸν ὥσπερ τοὺς θεοὺς δεχομένων, μόνους τούσδε ἄδοξον ἡγεῖσθαι ἀνδριᾶσι τιμᾶν καὶ ὅρκιον αὐτοῦ τὸ ὄνομα ποιεῖσθαι.' "^18.259 πολλὰ δὲ καὶ χαλεπὰ ̓Απίωνος εἰρηκότος, ὑφ' ὧν ἀρθῆναι ἤλπιζεν τὸν Γάιον καὶ εἰκὸς ἦν, Φίλων ὁ προεστὼς τῶν ̓Ιουδαίων τῆς πρεσβείας, ἀνὴρ τὰ πάντα ἔνδοξος ̓Αλεξάνδρου τε τοῦ ἀλαβάρχου ἀδελφὸς ὢν καὶ φιλοσοφίας οὐκ ἄπειρος, οἷός τε ἦν ἐπ' ἀπολογίᾳ χωρεῖν τῶν κατηγορημένων. διακλείει δ' αὐτὸν Γάιος κελεύσας ἐκποδὼν ἀπελθεῖν," ^19.275 καὶ ταῦτα μὲν ὡς ὀφειλόμενα τῇ οἰκειότητι τοῦ γένους ἀπεδίδου: ̓́Αβιλαν δὲ τὴν Λυσανίου καὶ ὁπόσα ἐν τῷ Λιβάνῳ ὄρει ἐκ τῶν αὐτοῦ προσετίθει, ὅρκιά τε αὐτῷ τέμνεται πρὸς τὸν ̓Αγρίππαν ἐπὶ τῆς ἀγορᾶς μέσης ἐν τῇ ̔Ρωμαίων πόλει. ^19.276 ̓Αντίοχον δὲ ἣν εἶχεν βασιλείαν ἀφελόμενος Κιλικίας μέρει τινὶ καὶ Κομμαγηνῇ δωρεῖται. λύει δὲ καὶ ̓Αλέξανδρον τὸν ἀλαβάρχην φίλον ἀρχαῖον αὐτῷ γεγονότα καὶ ̓Αντωνίαν αὐτοῦ ἐπιτροπεύσαντα τὴν μητέρα ὀργῇ τῇ Γαί̈ου δεδεμένον, καὶ αὐτοῦ υἱὸς Βερενίκην τὴν ̓Αγρίππου γαμεῖ θυγατέρα. ^19.277 καὶ ταύτην μέν, τελευτᾷ γὰρ Μᾶρκος ὁ τοῦ ̓Αλεξάνδρου υἱὸς παρθένον λαβών, ἀδελφῷ τῷ αὐτοῦ ̓Αγρίππας ̔Ηρώδῃ δίδωσιν Χαλκίδος αὐτῷ τὴν βασιλείαν εἶναι αἰτησάμενος παρὰ Κλαυδίου.' "^19.278 Στασιάζεται δὲ κατ' αὐτὸν τὸν χρόνον ̓Ιουδαίων τὰ πρὸς ̔́Ελληνας ἐπὶ τῆς ̓Αλεξανδρέων πόλεως. τελευτήσαντος γὰρ τοῦ Γαί̈ου τὸ ̓Ιουδαίων ἔθνος ἐπὶ ἀρχῆς τῆς ἐκείνου τεταπεινωμένον καὶ δεινῶς ὑπὸ τῶν ̓Αλεξανδρέων ὑβρισμένον ἀνεθάρσησέ τε καὶ ἐν ὅπλοις εὐθέως ἦν." "^19.281 ἐπιγνοὺς ἀνέκαθεν τοὺς ἐν ̓Αλεξανδρείᾳ ̓Ιουδαίους ̓Αλεξανδρεῖς λεγομένους συγκατοικισθέντας τοῖς πρώτοις εὐθὺ καιροῖς ̓Αλεξανδρεῦσι καὶ ἴσης πολιτείας παρὰ τῶν βασιλέων τετευχότας, καθὼς φανερὸν ἐγένετο ἐκ τῶν γραμμάτων τῶν παρ' αὐτοῖς καὶ τῶν διαταγμάτων," '^19.282 καὶ μετὰ τὸ τῇ ἡμετέρᾳ ἡγεμονίᾳ ̓Αλεξάνδρειαν ὑπὸ τοῦ Σεβαστοῦ ὑποταχθῆναι πεφυλάχθαι αὐτοῖς τὰ δίκαια ὑπὸ τῶν πεμφθέντων ἐπάρχων κατὰ διαφόρους χρόνους μηδεμίαν τε ἀμφισβήτησιν περὶ τούτων γενομένην τῶν δικαίων αὐτοῖς,' "^19.283 ἅμα καὶ καθ' ὃν καιρὸν ̓Ακύλας ἦν ἐν ̓Αλεξανδρείᾳ τελευτήσαντος τοῦ τῶν ̓Ιουδαίων ἐθνάρχου τὸν Σεβαστὸν μὴ κεκωλυκέναι ἐθνάρχας γίγνεσθαι βουλόμενον ὑποτετάχθαι ἑκάστους ἐμμένοντας τοῖς ἰδίοις ἔθεσιν καὶ μὴ παραβαίνειν ἀναγκαζομένους τὴν πάτριον θρησκείαν," "^19.284 ̓Αλεξανδρεῖς δὲ ἐπαρθῆναι κατὰ τῶν παρ' αὐτοῖς ̓Ιουδαίων ἐπὶ τῶν Γαί̈ου Καίσαρος χρόνων τοῦ διὰ τὴν πολλὴν ἀπόνοιαν καὶ παραφροσύνην, ὅτι μὴ παραβῆναι ἠθέλησεν τὸ ̓Ιουδαίων ἔθνος τὴν πάτριον θρησκείαν καὶ θεὸν προσαγορεύειν αὐτόν, ταπεινώσαντος αὐτούς:" "^19.285 βούλομαι μηδὲν διὰ τὴν Γαί̈ου παραφροσύνην τῶν δικαίων τῷ ̓Ιουδαίων ἔθνει παραπεπτωκέναι, φυλάσσεσθαι δ' αὐτοῖς καὶ τὰ πρότερον δικαιώματα ἐμμένουσι τοῖς ἰδίοις ἔθεσιν, ἀμφοτέροις τε διακελεύομαι τοῖς μέρεσι πλείστην ποιήσασθαι πρόνοιαν, ὅπως μηδεμία ταραχὴ γένηται μετὰ τὸ προτεθῆναί μου τὸ διάταγμα.”" "^19.286 Τὸ μὲν οὖν εἰς ̓Αλεξάνδρειαν ὑπὲρ τῶν ̓Ιουδαίων διάταγμα τοῦτον ἦν τὸν τρόπον γεγραμμένον: τὸ δ' εἰς τὴν ἄλλην οἰκουμένην εἶχεν οὕτως:" '^19.287 “Τιβέριος Κλαύδιος Καῖσαρ Σεβαστὸς Γερμανικὸς ἀρχιερεὺς μέγιστος δημαρχικῆς ἐξουσίας ὕπατος χειροτονηθεὶς τὸ δεύτερον λέγει. ^19.288 αἰτησαμένων με βασιλέως ̓Αγρίππα καὶ ̔Ηρώδου τῶν φιλτάτων μοι, ὅπως συγχωρήσαιμι τὰ αὐτὰ δίκαια καὶ τοῖς ἐν πάσῃ τῇ ὑπὸ ̔Ρωμαίοις ἡγεμονίᾳ ̓Ιουδαίοις φυλάσσεσθαι, καθὰ καὶ τοῖς ἐν ̓Αλεξανδρείᾳ, ἥδιστα συνεχώρησα οὐ μόνον τοῦτο τοῖς αἰτησαμένοις με χαριζόμενος, ^19.289 ἀλλὰ καὶ αὐτοὺς ὑπὲρ ὧν παρεκλήθην ἀξίους κρίνας διὰ τὴν πρὸς ̔Ρωμαίους πίστιν καὶ φιλίαν, μάλιστα δὲ δίκαιον κρίνων μηδεμίαν μηδὲ ̔Ελληνίδα πόλιν τῶν δικαίων τούτων ἀποτυγχάνειν, ἐπειδὴ καὶ ἐπὶ τοῦ θείου Σεβαστοῦ αὐταῖς ἦν τετηρημένα. ^19.291 τοῦτό μου τὸ διάταγμα τοὺς ἄρχοντας τῶν πόλεων καὶ τῶν κολωνιῶν καὶ μουνικιπίων τῶν ἐν τῇ ̓Ιταλίᾳ καὶ τῶν ἐκτός, βασιλεῖς τε καὶ δυνάστας διὰ τῶν ἰδίων πρεσβευτῶν ἐγγράψασθαι βούλομαι ἐκκείμενόν τε ἔχειν οὐκ ἔλαττον ἡμερῶν τριάκοντα ὅθεν ἐξ ἐπιπέδου καλῶς ἀναγνωσθῆναι δύναται.” ^19.299 Καταστησάμενος δὲ τὰ περὶ τοὺς ἀρχιερεῖς οὕτως ὁ βασιλεὺς τοὺς ̔Ιεροσολυμίτας ἠμείψατο τῆς εἰς αὐτὸν εὐνοίας: ἀνῆκε γοῦν αὐτοῖς τὰ ὑπὲρ ἑκάστης οἰκίας, ἐν καλῷ τιθέμενος ἀντιδοῦναι τοῖς ἠγαπηκόσιν στοργήν. ἔπαρχον δὲ ἀπέδειξεν παντὸς τοῦ στρατεύματος Σίλαν ἄνδρα πολλῶν αὐτῷ πόνων συμμετασχόντα. ^19.301 σφόδρα τοῦτο ̓Αγρίππαν παρώξυνεν: κατάλυσιν γὰρ τῶν πατρίων αὐτοῦ νόμων ἐδύνατο. ἀμελλητὶ δὲ πρὸς Πούπλιον Πετρώνιον, ἡγεμὼν δὲ τῆς Συρίας οὗτος ἦν, παραγίνεται καὶ καταλέγει τῶν Δωριτῶν.' "^19.302 ὁ δ' οὐχ ἧττον ἐπὶ τῷ πραχθέντι χαλεπήνας, καὶ γὰρ αὐτὸς ἔκρινεν ἀσέβειαν τὴν τῶν ἐννόμων παράβασιν, τοῖς ἀποστᾶσι τῶν Δωριτῶν σὺν ὀργῇ ταῦτ' ἔγραψεν:" '^19.303 “Πούπλιος Πετρώνιος πρεσβευτὴς Τιβερίου Κλαυδίου Καίσαρος Σεβαστοῦ Γερμανικοῦ Δωριέων τοῖς πρώτοις λέγει. ^19.304 ἐπειδὴ τοσαύτῃ τόλμῃ ἀπονοίας τινὲς ἐχρήσαντο ἐξ ὑμῶν, ὥστε μηδὲ διὰ τὸ προτεθῆναι διάταγμα Κλαυδίου Καίσαρος Σεβαστοῦ Γερμανικοῦ περὶ τοῦ ἐφίεσθαι ̓Ιουδαίους φυλάσσειν τὰ πάτρια πεισθῆναι ὑμᾶς αὐτῷ, ^19.305 τἀναντία δὲ πάντα πρᾶξαι, συναγωγὴν ̓Ιουδαίων κωλύοντας εἶναι διὰ τὸ μεταθεῖναι ἐν αὐτῇ τὸν Καίσαρος ἀνδριάντα, παρανομοῦντας οὐκ εἰς μόνους ̓Ιουδαίους, ἀλλὰ καὶ εἰς τὸν αὐτοκράτορα, οὗ ὁ ἀνδριὰς βέλτιον ἐν τῷ ἰδίῳ ναῷ ἢ ἐν ἀλλοτρίῳ ἐτίθετο καὶ ταῦτα ἐν τῷ τῆς συναγωγῆς τόπῳ, τοῦ φύσει δικαιοῦντος ἕνα ἕκαστον τῶν ἰδίων τόπων κυριεύειν κατὰ τὸ Καίσαρος ἐπίκριμα: ^20.49 ̔Ελένη δὲ ἡ τοῦ βασιλέως μήτηρ ὁρῶσα τὰ μὲν κατὰ τὴν βασιλείαν εἰρηνευόμενα, τὸν δὲ υἱὸν αὐτῆς μακάριον καὶ παρὰ πᾶσι ζηλωτὸν καὶ τοῖς ἀλλοεθνέσι διὰ τὴν ἐκ τοῦ θεοῦ πρόνοιαν, ἐπιθυμίαν ἔσχεν εἰς τὴν ̔Ιεροσολυμιτῶν πόλιν ἀφικομένη τὸ πᾶσιν ἀνθρώποις περιβόητον ἱερὸν τοῦ θεοῦ προσκυνῆσαι καὶ χαριστηρίους θυσίας προσενεγκεῖν, ἐδεῖτό τε τοῦ παιδὸς ἐπιτρέψαι.' "^20.51 γίνεται δὲ αὐτῆς ἡ ἄφιξις πάνυ συμφέρουσα τοῖς ̔Ιεροσολυμίταις: λιμοῦ γὰρ αὐτῶν τὴν πόλιν κατὰ τὸν καιρὸν ἐκεῖνον πιεζοῦντος καὶ πολλῶν ὑπ' ἐνδείας ἀναλωμάτων φθειρομένων ἡ βασιλὶς ̔Ελένη πέμπει τινὰς τῶν ἑαυτῆς, τοὺς μὲν εἰς τὴν ̓Αλεξάνδρειαν πολλῶν σῖτον ὠνησομένους χρημάτων, τοὺς δ' εἰς Κύπρον ἰσχάδων φόρτον οἴσοντας." "^20.52 ὡς δ' ἐπανῆλθον ταχέως κομίζοντες τοῖς ἀπορουμένοις διένειμε τροφὴν καὶ μεγίστην αὐτῆς μνήμην τῆς εὐποιίας ταύτης εἰς τὸ πᾶν ἡμῶν ἔθνος καταλέλοιπε." '^20.53 πυθόμενος δὲ καὶ ὁ παῖς αὐτῆς ̓Ιζάτης τὰ περὶ τὸν λιμὸν ἔπεμψε πολλὰ χρήματα τοῖς πρώτοις τῶν ̔Ιεροσολυμιτῶν. ἀλλὰ γὰρ ἃ τοῖς βασιλεῦσιν εἰς τὴν πόλιν ἡμῶν ἀγαθὰ πέπρακται μετὰ ταῦτα δηλώσομεν.' "^20.101 ἐπὶ τούτου δὲ καὶ τὸν μέγαν λιμὸν κατὰ τὴν ̓Ιουδαίαν συνέβη γενέσθαι, καθ' ὃν καὶ ἡ βασίλισσα ̔Ελένη πολλῶν χρημάτων ὠνησαμένη σῖτον ἀπὸ τῆς Αἰγύπτου διένειμεν τοῖς ἀπορουμένοις, ὡς προεῖπον." '^20.102 πρὸς τούτοις δὲ καὶ οἱ παῖδες ̓Ιούδα τοῦ Γαλιλαίου ἀνήχθησαν τοῦ τὸν λαὸν ἀπὸ ̔Ρωμαίων ἀποστήσαντος Κυρινίου τῆς ̓Ιουδαίας τιμητεύοντος, ὡς ἐν τοῖς πρὸ τούτων δεδηλώκαμεν, ̓Ιάκωβος καὶ Σίμων, οὓς ἀνασταυρῶσαι προσέταξεν ̓Αλέξανδρος. ^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. ^20.201 ὅσοι δὲ ἐδόκουν ἐπιεικέστατοι τῶν κατὰ τὴν πόλιν εἶναι καὶ περὶ τοὺς νόμους ἀκριβεῖς βαρέως ἤνεγκαν ἐπὶ τούτῳ καὶ πέμπουσιν πρὸς τὸν βασιλέα κρύφα παρακαλοῦντες αὐτὸν ἐπιστεῖλαι τῷ ̓Ανάνῳ μηκέτι τοιαῦτα πράσσειν: μηδὲ γὰρ τὸ πρῶτον ὀρθῶς αὐτὸν πεποιηκέναι.' "^20.202 τινὲς δ' αὐτῶν καὶ τὸν ̓Αλβῖνον ὑπαντιάζουσιν ἀπὸ τῆς ̓Αλεξανδρείας ὁδοιποροῦντα καὶ διδάσκουσιν, ὡς οὐκ ἐξὸν ἦν ̓Ανάνῳ χωρὶς τῆς ἐκείνου γνώμης καθίσαι συνέδριον." ' None

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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: ^14.91 and when he had settled matters with her, he brought Hyrcanus to Jerusalem, and committed the care of the temple to him. And when he had ordained five councils, he distributed the nation into the same number of parts. So these councils governed the people; the first was at Jerusalem, the second at Gadara, the third at Amathus, the fourth at Jericho, and the fifth at Sepphoris in Galilee. So the Jews were now freed from monarchic authority, and were governed by an aristocracy. ^14.98 2. Now when Gabinius was making an expedition against the Parthians, and had already passed over Euphrates, he changed his mind, and resolved to return into Egypt, in order to restore Ptolemy to his kingdom. This hath also been related elsewhere. ^14.99 However, Antipater supplied his army, which he sent against Archelaus, with corn, and weapons, and money. He also made those Jews who were above Pelusium his friends and confederates, and had been the guardians of the passes that led into Egypt. ^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; ^14.145 “Lucius Valerius, the son of Lucius the praetor, referred this to the senate, upon the Ides of December, in the temple of Concord. There were present at the writing of this decree Lucius Coponius, the son of Lucius of the Colline tribe, and Papirius of the Quirine tribe, ^14.146 concerning the affairs which Alexander, the son of Jason, and Numenius, the son of Antiochus, and Alexander, the son of Dositheus, ambassadors of the Jews, good and worthy men, proposed, who came to renew that league of goodwill and friendship with the Romans which was in being before. ^14.147 They also brought a shield of gold, as a mark of confederacy, valued at fifty thousand pieces of gold; and desired that letters might be given them, directed both to the free cities and to the kings, that their country and their havens might be at peace, and that no one among them might receive any injury. ^14.148 It therefore pleased the senate to make a league of friendship and good-will with them, and to bestow on them whatsoever they stood in need of, and to accept of the shield which was brought by them. This was done in the ninth year of Hyrcanus the high priest and ethnarch, in the month Panemus.” ^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; ^14.185 1. Now when Caesar was come to Rome, he was ready to sail into Africa to fight against Scipio and Cato, when Hyrcanus sent ambassadors to him, and by them desired that he would ratify that league of friendship and mutual alliance which was between them, ^14.188 while there is no contradiction to be made against the decrees of the Romans, for they are laid up in the public places of the cities, and are extant still in the capitol, and engraven upon pillars of brass; nay, besides this, Julius Caesar made a pillar of brass for the Jews at Alexandria, and declared publicly that they were citizens of Alexandria. ^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; ^14.197 and that ambassadors be sent to Hyrcanus, the son of Alexander, the high priest of the Jews, that may discourse with him about a league of friendship and mutual assistance; and that a table of brass, containing the premises, be openly proposed in the capitol, and at Sidon, and Tyre, and Askelon, and in the temple, engraven in Roman and Greek letters: ^14.198 that this decree may also be communicated to the quaestors and praetors of the several cities, and to the friends of the Jews; and that the ambassadors may have presents made them; and that these decrees be sent every where.” ^14.199 4. “Caius Caesar, imperator, dictator, consul, hath granted, That out of regard to the honor, and virtue, and kindness of the man, and for the advantage of the senate, and of the people of Rome, Hyrcanus, the son of Alexander, both he and his children, be high priests and priests of Jerusalem, and of the Jewish nation, by the same right, and according to the same laws, by which their progenitors have held the priesthood.” ^14.201 and that the Jews be allowed to deduct out of their tribute, every second year the land is let in the Sabbatic period, a corus of that tribute; and that the tribute they pay be not let to farm, nor that they pay always the same tribute.” ^14.202 6. “Caius Caesar, imperator the second time, hath ordained, That all the country of the Jews, excepting Joppa, do pay a tribute yearly for the city Jerusalem, excepting the seventh, which they call the sabbatical year, because thereon they neither receive the fruits of their trees, nor do they sow their land; ^14.203 and that they pay their tribute in Sidon on the second year of that sabbatical period, the fourth part of what was sown: and besides this, they are to pay the same tithes to Hyrcanus and his sons which they paid to their forefathers. ^14.204 And that no one, neither president, nor lieutet, nor ambassador, raise auxiliaries within the bounds of Judea; nor may soldiers exact money of them for winter quarters, or under any other pretense; but that they be free from all sorts of injuries; ^14.205 and that whatsoever they shall hereafter have, and are in possession of, or have bought, they shall retain them all. It is also our pleasure that the city Joppa, which the Jews had originally, when they made a league of friendship with the Romans, shall belong to them, as it formerly did; ^14.206 and that Hyrcanus, the son of Alexander, and his sons, have as tribute of that city from those that occupy the land for the country, and for what they export every year to Sidon, twenty thousand six hundred and seventy-five modii every year, the seventh year, which they call the Sabbatic year, excepted, whereon they neither plough, nor receive the product of their trees. ^14.207 It is also the pleasure of the senate, that as to the villages which are in the great plain, which Hyrcanus and his forefathers formerly possessed, Hyrcanus and the Jews have them with the same privileges with which they formerly had them also; ^14.208 and that the same original ordices remain still in force which concern the Jews with regard to their high priests; and that they enjoy the same benefits which they have had formerly by the concession of the people, and of the senate; and let them enjoy the like privileges in Lydda. ^14.209 It is the pleasure also of the senate that Hyrcanus the ethnarch, and the Jews, retain those places, countries, and villages which belonged to the kings of Syria and Phoenicia, the confederates of the Romans, and which they had bestowed on them as their free gifts. ^14.213 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.” ^14.217 9. Now after Caius was slain, when Marcus Antonius and Publius Dolabella were consuls, they both assembled the senate, and introduced Hyrcanus’s ambassadors into it, and discoursed of what they desired, and made a league of friendship with them. The senate also decreed to grant them all they desired. ^14.218 I add the decree itself, that those who read the present work may have ready by them a demonstration of the truth of what we say. The decree was this: ^14.219 10. “The decree of the senate, copied out of the treasury, from the public tables belonging to the quaestors, when Quintus Rutilius and Caius Cornelius were quaestors, and taken out of the second table of the first class, on the third day before the Ides of April, in the temple of Concord. ^14.221 Publius Dolabella and Marcus Antonius, the consuls, made this reference to the senate, that as to those things which, by the decree of the senate, Caius Caesar had adjudged about the Jews, and yet had not hitherto that decree been brought into the treasury, it is our will, as it is also the desire of Publius Dolabella and Marcus Antonius, our consuls, to have these decrees put into the public tables, and brought to the city quaestors, that they may take care to have them put upon the double tables. ^14.222 This was done before the fifth of the Ides of February, in the temple of Concord. Now the ambassadors from Hyrcanus the high priest were these: Lysimachus, the son of Pausanias, Alexander, the son of Theodorus, Patroclus, the son of Chereas, and Jonathan the son of Onias.” ^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.” ^14.228 13. And these were the concessions that Dolabella made to our nation when Hyrcanus sent an embassage to him. But Lucius the consul’s decree ran thus: “I have at my tribunal set these Jews, who are citizens of Rome, and follow the Jewish religious rites, and yet live at Ephesus, free from going into the army, on account of the superstition they are under. This was done before the twelfth of the calends of October, when Lucius Lentulus and Caius Marcellus were consuls, ^14.229 in the presence of Titus Appius Balgus, the son of Titus, and lieutet of the Horatian tribe; of Titus Tongins, the son of Titus, of the Crustumine tribe; of Quintus Resius, the son of Quintus; of Titus Pompeius Longinus, the son of Titus; of Catus Servilius, the son of Caius, of the Terentine tribe; of Bracchus the military tribune; of Publius Lucius Gallus, the son of Publius, of the Veturian tribe; of Caius Sentius, the son of Caius, of the Sabbatine tribe; ^14.231 14. The decree of the Delians. “The answer of the praetors, when Beotus was archon, on the twentieth day of the month Thargeleon. While Marcus Piso the lieutet lived in our city, who was also appointed over the choice of the soldiers, he called us, and many other of the citizens, and gave order, ^14.232 that if there be here any Jews who are Roman citizens, no one is to give them any disturbance about going into the army, because Cornelius Lentulus, the consul, freed the Jews from going into the army, on account of the superstition they are under;—you are therefore obliged to submit to the praetor.” And the like decree was made by the Sardians about us also. ^14.233 15. “Caius Phanius, the son of Caius, imperator and consul, to the magistrates of Cos, sendeth greeting. I would have you know that the ambassadors of the Jews have been with me, and desired they might have those decrees which the senate had made about them; which decrees are here subjoined. My will is, that you have a regard to and take care of these men, according to the senate’s decree, that they may be safely conveyed home through your country.” ^14.234 16. The declaration of Lucius Lentulus the consul: “I have dismissed those Jews who are Roman citizens, and who appear to me to have their religious rites, and to observe the laws of the Jews at Ephesus, on account of the superstition they are under. This act was done before the thirteenth of the calends of October.” ^14.235 17. “Lucius Antonius, the son of Marcus, vice-quaestor, and vice-praetor, to the magistrates, senate, and people of the Sardians, sendeth greeting. Those Jews that are our fellowcitizens of Rome came to me, and demonstrated that they had an assembly of their own, according to the laws of their forefathers, and this from the beginning, as also a place of their own, wherein they determined their suits and controversies with one another. Upon their petition therefore to me, that these might be lawful for them, I gave order that these their privileges be preserved, and they be permitted to do accordingly.” ^14.236 18. The declaration of Marcus Publius, the son of Spurius, and of Marcus, the son of Marcus, and of Lucius, the son of Publius: “We went to the proconsul, and informed him of what Dositheus, the son of Cleopatrida of Alexandria, desired, that, if he thought good, ^14.237 he would dismiss those Jews who were Roman citizens, and were wont to observe the rites of the Jewish religion, on account of the superstition they were under. Accordingly, he did dismiss them. This was done before the thirteenth of the calends of October.”14.238 and there were present Titus Appius Balbus, the son of Titus, lieutet of the Horatian tribe, Titus Tongius of the Crustumine tribe, Quintus Resius, the son of Quintus, Titus Pompeius, the son of Titus, Cornelius Longinus, Caius Servilius Bracchus, the son of Caius, a military tribune, of the Terentine tribe, Publius Clusius Gallus, the son of Publius, of the Veturian tribe, Caius Teutius, the son of Caius, a milital tribune, of the EmilJan tribe, Sextus Atilius Serranus, the son of Sextus, of the Esquiline tribe, ^14.239 Caius Pompeius, the son of Caius, of the Sabbatine tribe, Titus Appius Meder, the son of Titus, Publius Servilius Strabo, the son of Publius, Lucius Paccius Capito, the son of Lucius, of the Colline tribe, Aulus Furius Tertius, the son of Aulus, and Appius Menus. ^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.” ^14.244 21. “Publius Servilius, the son of Publius, of the Galban tribe, the proconsul, to the magistrates, senate, and people of the Milesians, sendeth greeting. ^14.245 Prytanes, the son of Hermes, a citizen of yours, came to me when I was at Tralles, and held a court there, and informed me that you used the Jews in a way different from my opinion, and forbade them to celebrate their Sabbaths, and to perform the sacred rites received from their forefathers, and to manage the fruits of the land, according to their ancient custom; and that he had himself been the promulger of your decree, according as your laws require: ^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.” ^14.247 22. The decree of those of Pergamus. “When Cratippus was prytanis, on the first day of the month Desius, the decree of the praetors was this: Since the Romans, following the conduct of their ancestors, undertake dangers for the common safety of all mankind, and are ambitious to settle their confederates and friends in happiness, and in firm peace, ^14.248 and since the nation of the Jews, and their high priest Hyrcanus, sent as ambassadors to them, Strato, the son of Theodatus, and Apollonius, the son of Alexander, and Eneas, the son of Antipater, ^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; ^14.251 Now Lucius Pettius, one of our senators, a worthy and good man, gave order that we should take care that these things should be done according to the senate’s decree; and that we should take care also that their ambassadors might return home in safety. ^14.252 Accordingly, we admitted Theodorus into our senate and assembly, and took the epistle out of his hands, as well as the decree of the senate. And as he discoursed with great zeal about the Jews, and described Hyrcanus’s virtue and generosity, ^14.253 and how he was a benefactor to all men in common, and particularly to every body that comes to him, we laid up the epistle in our public records; and made a decree ourselves, that since we also are in confederacy with the Romans, we would do every thing we could for the Jews, according to the senate’s decree. ^14.254 Theodorus also, who brought the epistle, desired of our praetors, that they would send Hyrcanus a copy of that decree, as also ambassadors to signify to him the affection of our people to him, and to exhort them to preserve and augment their friendship for us, and be ready to bestow other benefits upon us, ^14.255 as justly expecting to receive proper requitals from us; and desiring them to remember that our ancestors were friendly to the Jews even in the days of Abraham, who was the father of all the Hebrews, as we have also found it set down in our public records.” ^14.256 23. The decree of those of Halicarnassus. “When Memnon, the son of Orestidas by descent, but by adoption of Euonymus, was priest, on the —— day of the month Aristerion, the decree of the people, upon the representation of Marcus Alexander, was this: ^14.257 Since we have ever a great regard to piety towards God, and to holiness; and since we aim to follow the people of the Romans, who are the benefactors of all men, and what they have written to us about a league of friendship and mutual assistance between the Jews and our city, and that their sacred offices and accustomed festivals and assemblies may be observed by them; ^14.258 we have decreed, that as many men and women of the Jews as are willing so to do, may celebrate their Sabbaths, and perform their holy offices, according to the Jewish laws; and may make their proseuchae at the sea-side, according to the customs of their forefathers; and if any one, whether he be a magistrate or private person, hindereth them from so doing, he shall be liable to a fine, to be applied to the uses of the city.” ^14.259 24. The decree of the Sardians. “This decree was made by the senate and people, upon the representation of the praetors: Whereas those Jews who are fellowcitizens, and live with us in this city, have ever had great benefits heaped upon them by the people, and have come now into the senate, ^14.261 Now the senate and people have decreed to permit them to assemble together on the days formerly appointed, and to act according to their own laws; and that such a place be set apart for them by the praetors, for the building and inhabiting the same, as they shall esteem fit for that purpose; and that those that take care of the provision for the city, shall take care that such sorts of food as they esteem fit for their eating may be imported into the city.” ^14.262 25. The decree of the Ephesians. “When Menophilus was prytanis, on the first day of the month Artemisius, this decree was made by the people: Nicanor, the son of Euphemus, pronounced it, upon the representation of the praetors. ^14.263 Since the Jews that dwell in this city have petitioned Marcus Julius Pompeius, the son of Brutus, the proconsul, that they might be allowed to observe their Sabbaths, and to act in all things according to the customs of their forefathers, without impediment from any body, the praetor hath granted their petition. ^14.264 Accordingly, it was decreed by the senate and people, that in this affair that concerned the Romans, no one of them should be hindered from keeping the Sabbath day, nor be fined for so doing, but that they may be allowed to do all things according to their own laws.” ^14.266 for since we have produced evident marks that may still be seen of the friendship we have had with the Romans, and demonstrated that those marks are engraven upon columns and tables of brass in the capitol, that axe still in being, and preserved to this day, we have omitted to set them all down, as needless and disagreeable; ^14.268 1. Now it so fell out, that about this very time the affairs of Syria were in great disorder, and this on the occasion following: Cecilius Bassus, one of Pompey’s party, laid a treacherous design against Sextus Caesar, and slew him, and then took his army, and got the management of public affairs into his own hand; so there arose a great war about Apamia, while Caesar’s generals came against him with an army of horsemen and footmen; ^14.269 to these Antipater also sent succors, and his sons with them, as calling to mind the kindnesses they had received from Caesar, and on that account he thought it but just to require punishment for him, and to take vengeance on the man that had murdered him. ^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. ^14.284 o he accepted of Malichus’s defense for himself, and pretended to believe him that he had had no hand in the violent death of Antipater his father, but erected a fine monument for him. Herod also went to Samaria; and when he found them in great distress, he revived their spirits, and composed their differences. ^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. ^14.312 We therefore make that peace which God hath given us common to our confederates also, insomuch that the body of Asia is now recovered out of that distemper it was under by the means of our victory. I, therefore, bearing in mind both thee and your nation, shall take care of what may be for your advantage. ^14.313 I have also sent epistles in writing to the several cities, that if any persons, whether free-men or bond-men, have been sold under the spear by Caius Cassius, or his subordinate officers, they may be set free. And I will that you kindly make use of the favors which I and Dolabella have granted you. I also forbid the Tyrians to use any violence with you; and for what places of the Jews they now possess, I order them to restore them. I have withal accepted of the crown which thou sentest me.” ^15.39 1. So king Herod immediately took the high priesthood away from Aelus, who, as we said before, was not of this country, but one of those Jews that had been carried captive beyond Euphrates; for there were not a few ten thousands of this people that had been carried captives, and dwelt about Babylonia, ^15.39 but got ready a thousand waggons, that were to bring stones for the building, and chose out ten thousand of the most skillful workmen, and bought a thousand sacerdotal garments for as many of the priests, and had some of them taught the arts of stone-cutters, and others of carpenters, and then began to build; but this not till every thing was well prepared for the work. ^15.294 Moreover, he chose out some select horsemen, and placed them in the great plain; and built for them a place in Galilee, called Gaba with Hesebonitis, in Perea. ^16.162 2. “Caesar Augustus, high priest and tribune of the people, ordains thus: Since the nation of the Jews hath been found grateful to the Roman people, not only at this time, but in time past also, and chiefly Hyrcanus the high priest, under my father Caesar the emperor, ^16.163 it seemed good to me and my counselors, according to the sentence and oath of the people of Rome, that the Jews have liberty to make use of their own customs, according to the law of their forefathers, as they made use of them under Hyrcanus the high priest of the Almighty God; and that their sacred money be not touched, but be sent to Jerusalem, and that it be committed to the care of the receivers at Jerusalem; and that they be not obliged to go before any judge on the Sabbath day, nor on the day of the preparation to it, after the ninth hour. ^16.164 But if any one be caught stealing their holy books, or their sacred money, whether it be out of the synagogue or public school, he shall be deemed a sacrilegious person, and his goods shall be brought into the public treasury of the Romans. ^16.165 And I give order that the testimonial which they have given me, on account of my regard to that piety which I exercise toward all mankind, and out of regard to Caius Marcus Censorinus, together with the present decree, be proposed in that most eminent place which hath been consecrated to me by the community of Asia at Ancyra. And if any one transgress any part of what is above decreed, he shall be severely punished.” This was inscribed upon a pillar in the temple of Caesar. ^18.18 5. The doctrine of the Essenes is this: That all things are best ascribed to God. They teach the immortality of souls, and esteem that the rewards of righteousness are to be earnestly striven for; ^18.18 Now Antonia was greatly esteemed by Tiberius on all accounts, from the dignity of her relation to him, who had been his brother Drusus’s wife, and from her eminent chastity; for though she was still a young woman, she continued in her widowhood, and refused all other matches, although Augustus had enjoined her to be married to somebody else; yet did she all along preserve her reputation free from reproach. ^18.27 and many ten thousands of the Jews met Petronius again, when he was come to Tiberias. These thought they must run a mighty hazard if they should have a war with the Romans, but judged that the transgression of the law was of much greater consequence, ^18.27 while Herod and Philip had each of them received their own tetrarchy, and settled the affairs thereof. Herod also built a wall about Sepphoris, (which is the security of all Galilee,) and made it the metropolis of the country. He also built a wall round Betharamphtha, which was itself a city also, and called it Julias, from the name of the emperor’s wife. ^18.28 When Philip also had built Paneas, a city at the fountains of Jordan, he named it Caesarea. He also advanced the village Bethsaids, situate at the lake of Gennesareth, unto the dignity of a city, both by the number of inhabitants it contained, and its other grandeur, and called it by the name of Julias, the same name with Caesar’s daughter. ^18.28 “yet,” said he, “I do not think it just to have such a regard to my own safety and honor, as to refuse to sacrifice them for your preservation, who are so many in number, and endeavor to preserve the regard that is due to your law; which as it hath come down to you from your forefathers, so do you esteem it worthy of your utmost contention to preserve it: nor, with the supreme assistance and power of God, will I be so hardy as to suffer your temple to fall into contempt by the means of the imperial authority. ^18.31 1. A very sad calamity now befell the Jews that were in Mesopotamia, and especially those that dwelt in Babylonia. Inferior it was to none of the calamities which had gone before, and came together with a great slaughter of them, and that greater than any upon record before; concerning all which I shall speak more accurately, and shall explain the occasions whence these miseries came upon them. ^18.31 A little after which accident Coponius returned to Rome, and Marcus Ambivius came to be his successor in that government; under whom Salome, the sister of king Herod, died, and left to Julia Caesar’s wife Jamnia, all its toparchy, and Phasaelis in the plain, and Arehelais, where is a great plantation of palm trees, and their fruit is excellent in its kind. ^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; ^18.203 yet did she procure of Macro, that the soldiers that kept him should be of a gentle nature, and that the centurion who was over them and was to diet with him, should be of the same disposition, and that he might have leave to bathe himself every day, and that his freed-men and friends might come to him, and that other things that tended to ease him might be indulged him. ^18.257 1. There was now a tumult arisen at Alexandria, between the Jewish inhabitants and the Greeks; and three ambassadors were chosen out of each party that were at variance, who came to Caius. Now one of these ambassadors from the people of Alexandria was Apion, who uttered many blasphemies against the Jews; and, among other things that he said, he charged them with neglecting the honors that belonged to Caesar; ^18.258 for that while all who were subject to the Roman empire built altars and temples to Caius, and in other regards universally received him as they received the gods, these Jews alone thought it a dishonorable thing for them to erect statues in honor of him, as well as to swear by his name. ^18.259 Many of these severe things were said by Apion, by which he hoped to provoke Caius to anger at the Jews, as he was likely to be. But Philo, the principal of the Jewish embassage, a man eminent on all accounts, brother to Alexander the alabarch, and one not unskillful in philosophy, was ready to betake himself to make his defense against those accusations; ^19.275 and this he restored to him as due to his family. But for Abila of Lysanias, and all that lay at Mount Libanus, he bestowed them upon him, as out of his own territories. He also made a league with this Agrippa, confirmed by oaths, in the middle of the forum, in the city of Rome: ^19.276 he also took away from Antiochus that kingdom which he was possessed of, but gave him a certain part of Cilicia and Commagena: he also set Alexander Lysimachus, the alabarch, at liberty, who had been his old friend, and steward to his mother Antonia, but had been imprisoned by Caius, whose son Marcus married Bernice, the daughter of Agrippa. ^19.277 But when Marcus, Alexander’s son, was dead, who had married her when she was a virgin, Agrippa gave her in marriage to his brother Herod, and begged for him of Claudius the kingdom of Chalcis. ^19.278 2. Now about this time there was a sedition between the Jews and the Greeks, at the city of Alexandria; for when Caius was dead, the nation of the Jews, which had been very much mortified under the reign of Caius, and reduced to very great distress by the people of Alexandria, recovered itself, and immediately took up their arms to fight for themselves. ^19.281 Since I am assured that the Jews of Alexandria, called Alexandrians, have been joint inhabitants in the earliest times with the Alexandrians, and have obtained from their kings equal privileges with them, as is evident by the public records that are in their possession, and the edicts themselves; ^19.282 and that after Alexandria had been subjected to our empire by Augustus, their rights and privileges have been preserved by those presidents who have at divers times been sent thither; and that no dispute had been raised about those rights and privileges, ^19.283 even when Aquila was governor of Alexandria; and that when the Jewish ethnarch was dead, Augustus did not prohibit the making such ethnarchs, as willing that all men should be so subject to the Romans as to continue in the observation of their own customs, and not be forced to transgress the ancient rules of their own country religion; ^19.284 but that, in the time of Caius, the Alexandrians became insolent towards the Jews that were among them, which Caius, out of his great madness and want of understanding, reduced the nation of the Jews very low, because they would not transgress the religious worship of their country, and call him a god: ^19.285 I will therefore that the nation of the Jews be not deprived of their rights and privileges, on account of the madness of Caius; but that those rights and privileges which they formerly enjoyed be preserved to them, and that they may continue in their own customs. And I charge both parties to take very great care that no troubles may arise after the promulgation of this edict.” ^19.286 3. And such were the contents of this edict on behalf of the Jews that was sent to Alexandria. But the edict that was sent into the other parts of the habitable earth was this which follows: ^19.287 “Tiberius Claudius Caesar Augustus Germanicus, high priest, tribune of the people, chosen consul the second time, ordains thus: ^19.288 Upon the petition of king Agrippa and king Herod, who are persons very dear to me, that I would grant the same rights and privileges should be preserved to the Jews which are in all the Roman empire, which I have granted to those of Alexandria, I very willingly comply therewith; and this grant I make not only for the sake of the petitioners, ^19.289 but as judging those Jews for whom I have been petitioned worthy of such a favor, on account of their fidelity and friendship to the Romans. I think it also very just that no Grecian city should be deprived of such rights and privileges, since they were preserved to them under the great Augustus. ^19.291 And I will that this decree of mine be engraven on tables by the magistrates of the cities, and colonies, and municipal places, both those within Italy and those without it, both kings and governors, by the means of the ambassadors, and to have them exposed to the public for full thirty days, in such a place whence it may plainly be read from the ground.” ^19.299 3. When the king had settled the high priesthood after this manner, he returned the kindness which the inhabitants of Jerusalem had showed him; for he released them from the tax upon houses, every one of which paid it before, thinking it a good thing to requite the tender affection of those that loved him. He also made Silas the general of his forces, as a man who had partaken with him in many of his troubles. ^19.301 This procedure of theirs greatly provoked Agrippa; for it plainly tended to the dissolution of the laws of his country. So he came without delay to Publius Petronius, who was then president of Syria, and accused the people of Doris. ^19.302 Nor did he less resent what was done than did Agrippa; for he judged it a piece of impiety to transgress the laws that regulate the actions of men. So he wrote the following letter to the people of Doris in an angry strain: ^19.303 “Publius Petronius, the president under Tiberius Claudius Caesar Augustus Germanicus, to the magistrates of Doris, ordains as follows: ^19.304 Since some of you have had the boldness, or madness rather, after the edict of Claudius Caesar Augustus Germanicus was published, for permitting the Jews to observe the laws of their country, not to obey the same, ^19.305 but have acted in entire opposition thereto, as forbidding the Jews to assemble together in the synagogue, by removing Caesar’s statue, and setting it up therein, and thereby have offended not only the Jews, but the emperor himself, whose statue is more commodiously placed in his own temple than in a foreign one, where is the place of assembling together; while it is but a part of natural justice, that every one should have the power over the place belonging peculiarly to themselves, according to the determination of Caesar,— ^20.49 5. But as to Helena, the king’s mother, when she saw that the affairs of Izates’s kingdom were in peace, and that her son was a happy man, and admired among all men, and even among foreigners, by the means of God’s providence over him, she had a mind to go to the city of Jerusalem, in order to worship at that temple of God which was so very famous among all men, and to offer her thank-offerings there. So she desired her son to give her leave to go thither; ^20.51 Now her coming was of very great advantage to the people of Jerusalem; for whereas a famine did oppress them at that time, and many people died for want of what was necessary to procure food withal, queen Helena sent some of her servants to Alexandria with money to buy a great quantity of corn, and others of them to Cyprus, to bring a cargo of dried figs. ^20.52 And as soon as they were come back, and had brought those provisions, which was done very quickly, she distributed food to those that were in want of it, and left a most excellent memorial behind her of this benefaction, which she bestowed on our whole nation. ^20.53 And when her son Izates was informed of this famine, he sent great sums of money to the principal men in Jerusalem. However, what favors this queen and king conferred upon our city Jerusalem shall be further related hereafter. ^20.101 Under these procurators that great famine happened in Judea, in which queen Helena bought corn in Egypt at a great expense, and distributed it to those that were in want, as I have related already. ^20.102 And besides this, the sons of Judas of Galilee were now slain; I mean of that Judas who caused the people to revolt, when Cyrenius came to take an account of the estates of the Jews, as we have showed in a foregoing book. The names of those sons were James and Simon, whom Alexander commanded to be crucified. ^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; ^20.201 but as for those who seemed the most equitable of the citizens, and such as were the most uneasy at the breach of the laws, they disliked what was done; they also sent to the king Agrippa, desiring him to send to Aus that he should act so no more, for that what he had already done was not to be justified; ^20.202 nay, some of them went also to meet Albinus, as he was upon his journey from Alexandria, and informed him that it was not lawful for Aus to assemble a sanhedrim without his consent.' ' None

72. Josephus Flavius, Jewish War, 1.19, 1.123-1.127, 1.153-1.154, 1.157, 1.166, 1.175, 1.180, 1.183-1.187, 1.199-1.200, 1.220-1.222, 1.537, 2.167-2.168, 2.175, 2.220, 2.252, 2.286-2.287, 2.487-2.498, 2.509, 3.48, 3.519, 4.455-4.469, 4.471-4.475, 5.45-5.46, 5.205, 5.381-5.382, 6.237-6.238, 7.368, 7.417-7.419 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Acmonia, Julia Severa inscription • Agrippa I (Julius Herod) • Alexander, Gaius Julius (‘the alabarch’) • Alexander, Marcus Julius • Alexander, Tiberius Julius • Bethsaida (Julias) • Caesar, Julius • Capito (C. Herennius), imperial procurator of Julia, Tiberius, and Gaius • Jerusalem, Gaius Julius Alexander and • Julia (wife of Augustus) • Julian the Apostate • Julias • Julius Africanus, • Julius Caesar • Julius Caesar, • Julius Caesar, Alexandrian campaign of • Julius Caesar, and Jews, Caesar asking for percentage of annual produce from Judea • Julius Caesar, and Jews, Caesar confirming Hyrcanus as high priest and ethnarch • Julius Caesar, and Jews, Caesar exempting Antipater from taxation • Julius Caesar, and Jews, Caesar favorable to Judea • Julius Caesar, and Jews, Caesar granting Jews legal right to live according to customs • Julius Caesar, and Jews, Caesar granting Judea immunity from military service, billeting, and requisitioned transport • Julius Caesar, and Jews, Caesar granting Roman citizenship to Antipater and naming him procurator • 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 • Julius Caesar, and Jews, certain exactions from Jews banned by C. • Julius Caesar, and Jews, decrees of C. concerning Jewish state • Julius Caesar, and Jews, publicani removed from Judea by • Julius Caesar, and Jews, reorganization of Jewish state by C. • Julius Caesar, demands of • Julius Caesar, favors of • Julius Caesar, letter of, to Sidonians • Julius Caesar, titles of • Syria, Julius Caesar in • Tiberius Julius Alexander • publicani (tax companies), abolished from Judea by Julius Caesar

Found in books: Augoustakis et al. (2021), Fides in Flavian Literature, 47; Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 99, 291; Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 139, 140; Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 174; Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 89; Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 119, 120, 135, 136; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 92; Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 29, 50, 116; Levine (2005), The Ancient Synagogue, The First Thousand Years, 127, 136, 397; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 259, 260, 264, 270, 272, 275; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 22; Spielman (2020), Jews and Entertainment in the Ancient World. 77; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 135, 177, 226; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 2, 3, 5; 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, 31, 34, 35, 37, 38, 41, 43, 56, 61, 63, 64, 66, 68, 80, 88, 98, 99, 130, 131, 133, 135, 172, 240; van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 171, 176

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1.19 Καὶ τὸ Πηλούσιον μὲν ἑάλω, πρόσω δ' αὐτὸν ἰόντα εἶργον αὖθις οἱ τὴν ̓Ονίου προσαγορευομένην χώραν κατέχοντες: ἦσαν δὲ ̓Ιουδαῖοι Αἰγύπτιοι. τούτους ̓Αντίπατρος οὐ μόνον μὴ κωλύειν ἔπεισεν, ἀλλὰ καὶ τὰ ἐπιτήδεια τῇ δυνάμει παρασχεῖν: ὅθεν οὐδὲ οἱ κατὰ Μέμφιν ἔτι εἰς χεῖρας ἦλθον, ἑκούσιοι δὲ προσέθεντο Μιθριδάτῃ." "^1.19 ὡς ̓Αντίοχος ὁ κληθεὶς ̓Επιφανὴς ἑλὼν κατὰ κράτος ̔Ιεροσόλυμα καὶ κατασχὼν ἔτεσι τρισὶ καὶ μησὶν ἓξ ὑπὸ τῶν ̓Ασαμωναίου παίδων ἐκβάλλεται τῆς χώρας, ἔπειθ' ὡς οἱ τούτων ἔγγονοι περὶ τῆς βασιλείας διαστασιάσαντες εἵλκυσαν εἰς τὰ πράγματα ̔Ρωμαίους καὶ Πομπήιον. καὶ ὡς ̔Ηρώδης ὁ ̓Αντιπάτρου κατέλυσε τὴν δυναστείαν αὐτῶν ἐπαγαγὼν Σόσσιον," "^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." "^1.153 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." ^1.157 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.' "^1.166 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." "^1.175 Γαβινίῳ δ' ἐπὶ Πάρθους ὡρμημένῳ στρατεύειν γίνεται Πτολεμαῖος ἐμπόδιον: ὃς ὑποστρέψας ἀπ' Εὐφράτου κατῆγεν εἰς Αἴγυπτον ἐπιτηδείοις εἰς ἅπαντα χρώμενος κατὰ τὴν στρατείαν ̔Υρκανῷ καὶ ̓Αντιπάτρῳ: καὶ γὰρ χρήματα καὶ ὅπλα καὶ σῖτον καὶ ἐπικούρους ̓Αντίπατρος προσῆγεν, καὶ τοὺς ταύτῃ ̓Ιουδαίους φρουροῦντας τὰς κατὰ τὸ Πηλούσιον ἐμβολὰς παρεῖναι Γαβίνιον ἔπεισεν." "^1.183 Καῖσαρ δὲ Πομπηίου καὶ τῆς συγκλήτου φυγόντων ὑπὲρ τὸν ̓Ιόνιον ̔Ρώμης καὶ τῶν ὅλων κρατήσας ἀνίησι μὲν τῶν δεσμῶν τὸν ̓Αριστόβουλον, παραδοὺς δ' αὐτῷ δύο τάγματα κατὰ τάχος ἔπεμψεν εἰς Συρίαν, ταύτην τε ῥᾳδίως ἐλπίσας καὶ τὰ περὶ τὴν ̓Ιουδαίαν δι' αὐτοῦ προσάξεσθαι." "^1.184 φθάνει δ' ὁ φθόνος καὶ τὴν ̓Αριστοβούλου προθυμίαν καὶ τὰς Καίσαρος ἐλπίδας: φαρμάκῳ γοῦν ἀναιρεθεὶς ὑπὸ τῶν τὰ Πομπηίου φρονούντων μέχρι πολλοῦ μὲν οὐδὲ ταφῆς ἐν τῇ πατρῴᾳ χώρᾳ μετεῖχεν, ἔκειτο δὲ μέλιτι συντηρούμενος ὁ νεκρὸς αὐτοῦ, ἕως ὑπ' ̓Αντωνίου ̓Ιουδαίοις ἐπέμφθη τοῖς βασιλικοῖς μνημείοις ἐνταφησόμενος." "^1.185 ̓Αναιρεῖται δὲ καὶ ὁ υἱὸς αὐτοῦ ̓Αλέξανδρος πελέκει ὑπὸ Σκιπίωνος ἐν ̓Αντιοχείᾳ Πομπηίου τοῦτ' ἐπιστείλαντος καὶ γενομένης κατηγορίας πρὸ τοῦ βήματος ὧν ̔Ρωμαίους ἔβλαψεν. τοὺς δ' ἀδελφοὺς αὐτοῦ Πτολεμαῖος ὁ Μενναίου παραλαβών, ὃς ἐκράτει τῆς ὑπὸ τῷ Λιβάνῳ Χαλκίδος, Φιλιππίωνα τὸν υἱὸν ἐπ' αὐτοὺς εἰς ̓Ασκάλωνα πέμπει." "^1.186 κἀκεῖνος ἀποσπάσας τῆς ̓Αριστοβούλου γυναικὸς ̓Αντίγονον καὶ τὰς ἀδελφὰς αὐτοῦ πρὸς τὸν πατέρα ἀνήγαγεν. ἁλοὺς δ' ἔρωτι γαμεῖ τὴν ἑτέραν καὶ μετὰ ταῦτα ὑπὸ τοῦ πατρὸς δι' αὐτὴν κτείνεται: γαμεῖ γὰρ Πτολεμαῖος τὴν ̓Αλεξάνδραν ἀνελὼν τὸν υἱὸν καὶ διὰ τὸν γάμον κηδεμονικώτερος αὐτὸς ἦν πρὸς τοὺς ἀδελφούς." "^1.187 ̓Αντίπατρος δὲ μετὰ τὴν Πομπηίου τελευτὴν μεταβὰς ἐθεράπευεν Καίσαρα, κἀπειδὴ Μιθριδάτης ὁ Περγαμηνὸς μεθ' ἧς ἦγεν ἐπ' Αἴγυπτον δυνάμεως εἰργόμενος τῶν κατὰ τὸ Πηλούσιον ἐμβολῶν ἐν ̓Ασκάλωνι κατείχετο, τούς τε ̓́Αραβας ξένος ὢν ἔπεισεν ἐπικουρῆσαι καὶ αὐτὸς ἧκεν ἄγων ̓Ιουδαίων εἰς τρισχιλίους ὁπλίτας." "^1.199 Τούτων Καῖσαρ ἀκούσας ̔Υρκανὸν μὲν ἀξιώτερον τῆς ἀρχιερωσύνης ἀπεφήνατο, ̓Αντιπάτρῳ δὲ δυναστείας αἵρεσιν ἔδωκεν. ὁ δ' ἐπὶ τῷ τιμήσαντι τὸ μέτρον τῆς τιμῆς θέμενος πάσης ἐπίτροπος ̓Ιουδαίας ἀποδείκνυται καὶ προσεπιτυγχάνει τὰ τείχη τῆς πατρίδος ἀνακτίσαι κατεστραμμένα." "^1.221 πρῶτος δ' ἀπεμειλίξατο Κάσσιον ̔Ηρώδης τὴν ἑαυτοῦ μοῖραν ἐκ τῆς Γαλιλαίας κομίσας ἑκατὸν τάλαντα καὶ διὰ τοῦτο ἐν τοῖς μάλιστα φίλος ἦν. τοὺς δὲ λοιποὺς εἰς βραδυτῆτα κακίσας αὐταῖς ἐθυμοῦτο ταῖς πόλεσιν." '^1.222 Γόφνα γοῦν καὶ ̓Αμμαοῦν καὶ δύο ἑτέρας τῶν ταπεινοτέρων ἐξανδραποδισάμενος ἐχώρει μὲν ὡς καὶ Μάλιχον ἀναιρήσων, ὅτι μὴ σπεύσας εἰσέπραξεν, ἐπέσχεν δὲ τὴν τούτου καὶ τὴν τῶν ἄλλων πόλεων ἀπώλειαν ̓Αντίπατρος ταχέως ἑκατὸν ταλάντοις θεραπεύσας Κάσσιον. ^1.537 ἀντιγράφει γοῦν κύριον μὲν αὐτὸν καθιστάς, εὖ μέντοι ποιήσειν λέγων, εἰ μετὰ κοινοῦ συνεδρίου τῶν τε ἰδίων συγγενῶν καὶ τῶν κατὰ τὴν ἐπαρχίαν ἡγεμόνων ἐξετάσειεν τὴν ἐπιβουλήν: κἂν μὲν ἐνέχωνται, κτείνειν, ἐὰν δὲ μόνον ὦσιν δρασμὸν βεβουλευμένοι, κολάζειν μετριώτερον.' "^2.167 Τῆς ̓Αρχελάου δ' ἐθναρχίας μεταπεσούσης εἰς ἐπαρχίαν οἱ λοιποί, Φίλιππος καὶ ̔Ηρώδης ὁ κληθεὶς ̓Αντίπας, διῴκουν τὰς ἑαυτῶν τετραρχίας: Σαλώμη γὰρ τελευτῶσα ̓Ιουλίᾳ τῇ τοῦ Σεβαστοῦ γυναικὶ τήν τε αὐτῆς τοπαρχίαν καὶ ̓Ιάμνειαν καὶ τοὺς ἐν Φασαηλίδι φοινικῶνας κατέλιπεν." "^2.168 μεταβάσης δὲ εἰς Τιβέριον τὸν ̓Ιουλίας υἱὸν τῆς ̔Ρωμαίων ἡγεμονίας μετὰ τὴν Αὐγούστου τελευτήν, ἀφηγησαμένου τῶν πραγμάτων ἔτεσιν ἑπτὰ καὶ πεντήκοντα πρὸς δὲ μησὶν ἓξ καὶ ἡμέραις δύο, διαμείναντες ἐν ταῖς τετραρχίαις ὅ τε ̔Ηρώδης καὶ ὁ Φίλιππος, ὁ μὲν πρὸς ταῖς τοῦ ̓Ιορδάνου πηγαῖς ἐν Πανεάδι πόλιν κτίζει Καισάρειαν κἀν τῇ κάτω Γαυλανιτικῇ ̓Ιουλιάδα, ̔Ηρώδης δ' ἐν μὲν τῇ Γαλιλαίᾳ Τιβεριάδα, ἐν δὲ τῇ Περαίᾳ φερώνυμον ̓Ιουλίας." ^2.175 Μετὰ δὲ ταῦτα ταραχὴν ἑτέραν ἐκίνει τὸν ἱερὸν θησαυρόν, καλεῖται δὲ κορβωνᾶς, εἰς καταγωγὴν ὑδάτων ἐξαναλίσκων: κατῆγεν δὲ ἀπὸ τετρακοσίων σταδίων. πρὸς τοῦτο τοῦ πλήθους ἀγανάκτησις ἦν, καὶ τοῦ Πιλάτου παρόντος εἰς ̔Ιεροσόλυμα περιστάντες τὸ βῆμα κατεβόων.' "^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." "^2.286 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.' "^2.487 Κατὰ δὲ τὴν ̓Αλεξάνδρειαν ἀεὶ μὲν ἦν στάσις πρὸς τὸ ̓Ιουδαϊκὸν τοῖς ἐπιχωρίοις ἀφ' οὗ χρησάμενος προθυμοτάτοις κατὰ τῶν Αἰγυπτίων ̓Ιουδαίοις ̓Αλέξανδρος γέρας τῆς συμμαχίας ἔδωκεν τὸ μετοικεῖν κατὰ τὴν πόλιν ἐξ ἴσου † μοίρας πρὸς τοὺς ̔́Ελληνας." "^2.488 διέμεινεν δ' αὐτοῖς ἡ τιμὴ καὶ παρὰ τῶν διαδόχων, οἳ καὶ τόπον ἴδιον αὐτοῖς ἀφώρισαν, ὅπως καθαρωτέραν ἔχοιεν τὴν δίαιταν ἧττον ἐπιμισγομένων τῶν ἀλλοφύλων, καὶ χρηματίζειν ἐπέτρεψαν Μακεδόνας, ἐπεί τε ̔Ρωμαῖοι κατεκτήσαντο τὴν Αἴγυπτον, οὔτε Καῖσαρ ὁ πρῶτος οὔτε τῶν μετ' αὐτόν τις ὑπέμεινεν τὰς ἀπ' ̓Αλεξάνδρου τιμὰς ̓Ιουδαίων ἐλαττῶσαι." "^2.489 συμβολαὶ δ' ἦσαν αὐτῶν ἀδιάλειπτοι πρὸς τοὺς ̔́Ελληνας, καὶ τῶν ἡγεμόνων πολλοὺς ὁσημέραι παρ' ἀμφοῖν κολαζόντων ἡ στάσις μᾶλλον παρωξύνετο." '^2.491 κατιδόντες δὲ αὐτοὺς οἱ διάφοροι παραχρῆμα ἀνεβόων πολεμίους καὶ κατασκόπους λέγοντες: ἔπειτα ἀναπηδήσαντες ἐπέβαλλον τὰς χεῖρας αὐτοῖς. οἱ μὲν οὖν λοιποὶ φεύγοντες διεσπάρησαν, τρεῖς δὲ ἄνδρας συλλαβόντες ἔσυρον ὡς ζῶντας καταφλέξοντες. ^2.492 ἤρθη δὲ πᾶν τὸ ̓Ιουδαϊκὸν ἐπὶ τὴν ἄμυναν, καὶ τὸ μὲν πρῶτον λίθοις τοὺς ̔́Ελληνας ἔβαλλον, αὖθις δὲ λαμπάδας ἁρπασάμενοι πρὸς τὸ ἀμφιθέατρον ὥρμησαν ἀπειλοῦντες ἐν αὐτῷ καταφλέξειν τὸν δῆμον αὔτανδρον. κἂν ἔφθησαν τοῦτο δράσαντες, εἰ μὴ τοὺς θυμοὺς αὐτῶν ἀνέκοψεν Τιβέριος ̓Αλέξανδρος ὁ τῆς πόλεως ἡγεμών.' "^2.493 οὐ μὴν οὗτός γε ἀπὸ τῶν ὅπλων ἤρξατο σωφρονίζειν, ἀλλ' ὑποπέμψας τοὺς γνωρίμους αὐτοῖς παύσασθαι παρεκάλει καὶ μὴ καθ' ἑαυτῶν ἐρεθίζειν τὸ ̔Ρωμαίων στράτευμα. καταχλευάζοντες δὲ τῆς παρακλήσεως οἱ στασιώδεις ἐβλασφήμουν τὸν Τιβέριον." '^2.494 Κἀκεῖνος συνιδὼν ὡς χωρὶς μεγάλης συμφορᾶς οὐκ ἂν παύσαιντο νεωτερίζοντες, ἐπαφίησιν αὐτοῖς τὰ κατὰ τὴν πόλιν ̔Ρωμαίων δύο τάγματα καὶ σὺν αὐτοῖς δισχιλίους στρατιώτας κατὰ τύχην παρόντας εἰς τὸν ̓Ιουδαίων ὄλεθρον ἐκ Λιβύης: ἐπέτρεψεν δὲ οὐ μόνον ἀναιρεῖν, ἀλλὰ καὶ τὰς κτήσεις αὐτῶν διαρπάζειν καὶ τὰς οἰκίας καταφλέγειν.' "^2.495 οἱ δ' ὁρμήσαντες εἰς τὸ καλούμενον Δέλτα, συνῴκιστο γὰρ ἐκεῖ τὸ ̓Ιουδαϊκόν, ἐτέλουν τὰς ἐντολάς, οὐ μὴν ἀναιμωτί: συστραφέντες γὰρ οἱ ̓Ιουδαῖοι καὶ τοὺς ἄμεινον ὡπλισμένους ἑαυτῶν προταξάμενοι μέχρι πλείστου μὲν ἀντέσχον, ἅπαξ δ' ἐγκλίναντες ἀνέδην διεφθείροντο." "^2.496 καὶ παντοῖος ἦν αὐτῶν ὄλεθρος, τῶν μὲν ἐν τῷ πεδίῳ καταλαμβανομένων, τῶν δ' εἰς τὰς οἰκίας συνωθουμένων. ὑπεπίμπρασαν δὲ καὶ ταύτας οἱ ̔Ρωμαῖοι προδιαρπάζοντες τὰ ἔνδον, καὶ οὔτε νηπίων ἔλεος αὐτοὺς οὔτε αἰδὼς εἰσῄει γερόντων," "^2.497 ἀλλὰ διὰ πάσης ἡλικίας ἐχώρουν κτείνοντες, ὡς ἐπικλυσθῆναι μὲν αἵματι πάντα τὸν χῶρον, πέντε δὲ μυριάδες ἐσωρεύθησαν νεκρῶν, περιελείφθη δ' ἂν οὐδὲ τὸ λοιπόν, εἰ μὴ πρὸς ἱκετηρίας ἐτράποντο. κατοικτείρας δ' αὐτοὺς ̓Αλέξανδρος ἀναχωρεῖν τοὺς ̔Ρωμαίους ἐκέλευσεν." "^2.498 οἱ μὲν οὖν ἐξ ἔθους τὸ πειθήνιον ἔχοντες ἅμα νεύματι τοῦ φονεύειν ἐπαύσαντο, τὸ δημοτικὸν δὲ τῶν ̓Αλεξανδρέων δι' ὑπερβολὴν μίσους δυσανάκλητον ἦν καὶ μόλις ἀπεσπᾶτο τῶν σωμάτων." ^2.509 ὁ δὲ ἀριθμὸς τῶν φονευθέντων τετρακόσιοι πρὸς ὀκτακισχιλίοις. ὁμοίως δὲ καὶ εἰς τὴν ὅμορον τῆς Καισαρείας Ναρβατηνὴν τοπαρχίαν ἔπεμψεν συχνοὺς τῶν ἱππέων, οἳ τήν τε γῆν ἔτεμον καὶ πολὺ πλῆθος διέφθειραν τῶν ἐπιχωρίων τάς τε κτήσεις διήρπασαν καὶ τὰς κώμας κατέφλεξαν.' "^3.48 ̔Η δὲ Σαμαρεῖτις χώρα μέση μὲν τῆς Γαλιλαίας ἐστὶ καὶ τῆς ̓Ιουδαίας: ἀρχομένη γὰρ ἀπὸ τῆς ἐν τῷ πεδίῳ κειμένης Γηνεὼς ὄνομα κώμης ἐπιλήγει τῆς ̓Ακραβετηνῶν τοπαρχίας: φύσιν δὲ τῆς ̓Ιουδαίας κατ' οὐδὲν διάφορος." ^3.48 καὶ ὑπὲρ μειζόνων δὲ ἢ ̓Ιουδαῖοι διαγωνιεῖσθε: καὶ γὰρ εἰ περὶ ἐλευθερίας καὶ πατρίδων ἐκείνοις ὁ πόλεμος κινδυνεύεται, τί μεῖζον ἡμῖν εὐδοξίας καὶ τοῦ μὴ δοκεῖν μετὰ τὴν τῆς οἰκουμένης ἡγεμονίαν ἐν ἀντιπάλῳ τὰ ̓Ιουδαίων τίθεσθαι;' "^3.519 τὰ μέν γε βασιλικώτατα σταφυλήν τε καὶ σῦκον δέκα μησὶν ἀδιαλείπτως χορηγεῖ, τοὺς δὲ λοιποὺς καρποὺς δι' ἔτους ὅλου περιγηράσκοντας ἑαυτοῖς: πρὸς γὰρ τῇ τῶν ἀέρων εὐκρασίᾳ καὶ πηγῇ διάρδεται γονιμωτάτῃ, Καφαρναοὺμ αὐτὴν οἱ ἐπιχώριοι καλοῦσιν." ^4.455 ἡ μέση δὲ τῶν δύο ὀρέων χώρα τὸ μέγα πεδίον καλεῖται, ἀπὸ κώμης Γινναβρὶν διῆκον μέχρι τῆς ̓Ασφαλτίτιδος.' "^4.456 ἔστι δὲ αὐτοῦ μῆκος μὲν σταδίων χιλίων διακοσίων, εὖρος δ' εἴκοσι καὶ ἑκατόν, καὶ μέσον ὑπὸ τοῦ ̓Ιορδάνου τέμνεται λίμνας τε ἔχει τήν τε ̓Ασφαλτῖτιν καὶ τὴν Τιβεριέων φύσιν ἐναντίας: ἡ μὲν γὰρ ἁλμυρώδης καὶ ἄγονος, ἡ Τιβεριέων δὲ γλυκεῖα καὶ γόνιμος." "^4.457 ἐκπυροῦται δὲ ὥρᾳ θέρους τὸ πεδίον καὶ δι' ὑπερβολὴν αὐχμοῦ περιέχει νοσώδη τὸν ἀέρα:" '^4.458 πᾶν γὰρ ἄνυδρον πλὴν τοῦ ̓Ιορδάνου, παρὸ καὶ τοὺς μὲν ἐπὶ ταῖς ὄχθαις φοινικῶνας εὐθαλεστέρους καὶ πολυφορωτέρους εἶναι συμβέβηκεν, ἧττον δὲ τοὺς πόρρω κεχωρισμένους. ^4.459 Παρὰ μέντοι τὴν ̔Ιεριχοῦν ἐστι πηγὴ δαψιλής τε καὶ πρὸς ἀρδείας λιπαρωτάτη παρὰ τὴν παλαιὰν ἀναβλύζουσα πόλιν, ἣν ̓Ιησοῦς ὁ Ναυῆ παῖς στρατηγὸς ̔Εβραίων πρώτην εἷλε γῆς Χαναναίων δορίκτητον. ^4.461 ὃς ἐπιξενωθεὶς τοῖς κατὰ τὴν ̔Ιεριχοῦν, περισσὸν δή τι φιλοφρονησαμένων αὐτὸν τῶν ἀνθρώπων αὐτούς τε ἀμείβεται καὶ τὴν χώραν αἰωνίῳ χάριτι. ^4.462 προελθὼν γὰρ ἐπὶ τὴν πηγὴν καὶ καταβαλὼν εἰς τὸ ῥεῦμα πλῆρες ἁλῶν ἀγγεῖον κεράμου, ἔπειτα εἰς οὐρανὸν δεξιὰν ἀνατείνας δικαίαν κἀπὶ γῆς σπονδὰς μειλικτηρίους χεόμενος, τὴν μὲν ᾐτεῖτο μαλάξαι τὸ ῥεῦμα καὶ γλυκυτέρας φλέβας ἀνοῖξαι,' "^4.463 τὸν δὲ ἐγκεράσασθαι τῷ ῥεύματι γονιμωτέρους τε ἀέρας δοῦναί τε ἅμα καὶ καρπῶν εὐθηνίαν τοῖς ἐπιχωρίοις καὶ τέκνων διαδοχήν, μηδ' ἐπιλιπεῖν αὐτοῖς τὸ τούτων γεννητικὸν ὕδωρ, ἕως μένουσι δίκαιοι." '^4.464 ταύταις ταῖς εὐχαῖς πολλὰ προσχειρουργήσας ἐξ ἐπιστήμης ἔτρεψε τὴν πηγήν, καὶ τὸ πρὶν ὀρφανίας αὐτοῖς καὶ λιμοῦ παραίτιον ὕδωρ ἔκτοτε εὐτεκνίας καὶ κόρου χορηγὸν κατέστη. ^4.465 τοσαύτην γοῦν ἐν ταῖς ἀρδείαις ἔχει δύναμιν ὡς, εἰ καὶ μόνον ἐφάψαιτο τῆς χώρας, νοστιμώτερον εἶναι τῶν μέχρι κόρου χρονιζόντων. ^4.466 παρὸ καὶ τῶν μὲν δαψιλεστέρως χρωμένων ἡ ὄνησίς ἐστιν ὀλίγη, τούτου δὲ τοῦ ὀλίγου χορηγία δαψιλής.' "^4.467 ἄρδει γοῦν πλέονα τῶν ἄλλων ἁπάντων, καὶ πεδίον μὲν ἔπεισιν ἑβδομήκοντα σταδίων μῆκος εὖρος δ' εἴκοσιν, ἐκτρέφει δ' ἐν αὐτῷ παραδείσους καλλίστους τε καὶ πυκνοτάτους." '^4.468 τῶν δὲ φοινίκων ἐπαρδομένων γένη πολλὰ ταῖς γεύσεσι καὶ ταῖς παρηγορίαις διάφορα: τούτων οἱ πιότεροι πατούμενοι καὶ μέλι δαψιλὲς ἀνιᾶσιν οὐ πολλῷ τοῦ λοιποῦ χεῖρον. ^4.469 καὶ μελιττοτρόφος δὲ ἡ χώρα: φέρει δὲ καὶ ὀποβάλσαμον, ὃ δὴ τιμιώτατον τῶν τῇδε καρπῶν, κύπρον τε καὶ μυροβάλανον, ὡς οὐκ ἂν ἁμαρτεῖν τινα εἰπόντα θεῖον εἶναι τὸ χωρίον, ἐν ᾧ δαψιλῆ τὰ σπανιώτατα καὶ κάλλιστα γεννᾶται. ^4.471 αἴτιόν μοι δοκεῖ τὸ θερμὸν τῶν ἀέρων καὶ τὸ τῶν ὑδάτων εὔτονον, τῶν μὲν προκαλουμένων τὰ φυόμενα καὶ διαχεόντων, τῆς δὲ ἰκμάδος ῥιζούσης ἕκαστον ἰσχυρῶς καὶ χορηγούσης τὴν ἐν θέρει δύναμιν: περικαὲς δέ ἐστιν οὕτως τὸ χωρίον, ὡς μηδένα ῥᾳδίως προϊέναι. ^4.472 τὸ δὲ ὕδωρ πρὸ ἀνατολῆς ἀντλούμενον, ἔπειτα ἐξαιθριασθὲν γίνεται ψυχρότατον καὶ τὴν ἐναντίαν πρὸς τὸ περιέχον φύσιν λαμβάνει, χειμῶνος δὲ ἀνάπαλιν χλιαίνεται καὶ τοῖς ἐμβαίνουσι γίνεται προσηνέστατον. ^4.473 ἔστι δὲ καὶ τὸ περιέχον οὕτως εὔκρατον, ὡς λινοῦν ἀμφιέννυσθαι τοὺς ἐπιχωρίους νιφομένης τῆς ἄλλης ̓Ιουδαίας. ^4.474 ἀπέχει δὲ ἀπὸ ̔Ιεροσολύμων μὲν σταδίους ἑκατὸν πεντήκοντα, τοῦ δὲ ̓Ιορδάνου ἑξήκοντα, καὶ τὸ μὲν μέχρι ̔Ιεροσολύμων αὐτῆς ἔρημον καὶ πετρῶδες, τὸ δὲ μέχρι τοῦ ̓Ιορδάνου καὶ τῆς ̓Ασφαλτίτιδος χθαμαλώτερον μέν, ἔρημον δὲ ὁμοίως καὶ ἄκαρπον. ^4.475 ἀλλὰ γὰρ τὰ μὲν περὶ ̔Ιεριχοῦν εὐδαιμονεστάτην οὖσαν ἀποχρώντως δεδήλωται. ^5.45 Τίτῳ μὲν οὖν οἰκτρὸν τὸ πάθος κατεφαίνετο πεντακοσίων ἑκάστης ἡμέρας ἔστι δὲ ὅτε καὶ πλειόνων ἁλισκομένων, οὔτε δὲ τοὺς βίᾳ ληφθέντας ἀφεῖναι ἀσφαλὲς καὶ φυλάττειν τοσούτους φρουρὰν τῶν φυλαξόντων ἑώρα: τό γε μὴν πλέον οὐκ ἐκώλυεν τάχ' ἂν ἐνδοῦναι πρὸς τὴν ὄψιν ἐλπίσας αὐτούς, εἰ μὴ παραδοῖεν, ὅμοια πεισομένους." "^5.45 φίλων δὲ δοκιμώτατος εὔνοιάν τε καὶ σύνεσιν Τιβέριος ̓Αλέξανδρος, πρότερον μὲν αὐτοῖς τὴν Αἴγυπτον διέπων,' "^5.46 ̓Εν δὲ τούτῳ καὶ ὁ ̓Επιφανὴς ̓Αντίοχος παρῆν ἄλλους τε ὁπλίτας συχνοὺς ἔχων καὶ περὶ αὑτὸν στῖφος Μακεδόνων καλούμενον, ἥλικας πάντας, ὑψηλούς, ὀλίγον ὑπὲρ ἀντίπαιδας, τὸν Μακεδονικὸν τρόπον ὡπλισμένους τε καὶ πεπαιδευμένους, ὅθεν καὶ τὴν ἐπίκλησιν εἶχον ὑστεροῦντες οἱ πολλοὶ τοῦ γένους. ^5.46 τότε δὲ τῶν στρατευμάτων ἄρχων, κριθεὶς ἄξιος ἐξ ὧν ἐδεξιώσατο πρῶτος ἐγειρομένην ἄρτι τὴν ἡγεμονίαν καὶ μετὰ πίστεως λαμπρᾶς ἐξ ἀδήλου τῇ τύχῃ προσέθετο, σύμβουλός γε μὴν ταῖς τοῦ πολέμου χρείαις ἡλικίᾳ τε προύχων καὶ κατ' ἐμπειρίαν εἵπετο." ^5.205 πεντήκοντα γὰρ πηχῶν οὖσα τὴν ἀνάστασιν τεσσαρακονταπήχεις τὰς θύρας εἶχε καὶ τὸν κόσμον πολυτελέστερον ἐπὶ δαψιλὲς πάχος ἀργύρου τε καὶ χρυσοῦ. τοῦτον δὲ ταῖς ἐννέα πύλαις ἐπέχεεν ὁ Τιβερίου πατὴρ ̓Αλέξανδρος.' "^5.381 οὐ μετὰ μίαν ἑσπέραν ἄχραντος μὲν ἡ βασίλισσα ἀνεπέμφθη πρὸς τὸν ἄνδρα, προσκυνῶν δὲ τὸν ὑφ' ὑμῶν αἱμαχθέντα χῶρον ὁμοφύλῳ φόνῳ καὶ τρέμων ἀπὸ τῶν ἐν νυκτὶ φαντασμάτων ἔφευγεν ὁ Αἰγύπτιος, ἀργύρῳ δὲ καὶ χρυσῷ τοὺς θεοφιλεῖς ̔Εβραίους ἐδωρεῖτο;" '^5.382 εἴπω τὴν εἰς Αἴγυπτον μετοικίαν τῶν πατέρων; οὐ τυραννούμενοι καὶ βασιλεῦσιν ἀλλοφύλοις ὑποπεπτωκότες τετρακοσίοις ἔτεσι παρὸν ὅπλοις ἀμύνεσθαι καὶ χερσὶ σφᾶς αὐτοὺς ἐπέτρεψαν τῷ θεῷ; ^6.237 καὶ συνελθόντων ἓξ τῶν κορυφαιοτάτων, Τιβερίου τε ̓Αλεξάνδρου τοῦ πάντων τῶν στρατευμάτων ἐπάρχοντος, καὶ Σέξτου Κερεαλίου τοῦ τὸ πέμπτον ἄγοντος τάγμα, καὶ Λαρκίου Λεπίδου τὸ δέκατον, καὶ Τίτου Φρυγίου τὸ πεντεκαιδέκατον, ^6.238 πρὸς οἷς Φρόντων ἦν ̔Ετέριος στρατοπεδάρχης τῶν ἀπὸ ̓Αλεξανδρείας δύο ταγμάτων, καὶ Μᾶρκος ̓Αντώνιος ̓Ιουλιανὸς ὁ τῆς ̓Ιουδαίας ἐπίτροπος, καὶ μετὰ τούτους ἐπιτρόπων καὶ χιλιάρχων ἀθροισθέντων, βουλὴν περὶ τοῦ ναοῦ προυτίθει. ^7.368 ὅπου γε Δαμασκηνοὶ μηδὲ πρόφασιν εὔλογον πλάσαι δυνηθέντες φόνου μιαρωτάτου τὴν αὐτῶν πόλιν ἐνέπλησαν ὀκτακισχιλίους πρὸς τοῖς μυρίοις ̓Ιουδαίους ἅμα γυναιξὶ καὶ γενεαῖς ἀποσφάξαντες.' "^7.417 ἐφ' ὧν οὐκ ἔστιν ὃς οὐ τὴν καρτερίαν καὶ τὴν εἴτε ἀπόνοιαν εἴτε τῆς γνώμης ἰσχὺν χρὴ λέγειν οὐ κατεπλάγη:" "^7.418 πάσης γὰρ ἐπ' αὐτοὺς βασάνου καὶ λύμης τῶν σωμάτων ἐπινοηθείσης ἐφ' ἓν τοῦτο μόνον, ὅπως αὐτῶν Καίσαρα δεσπότην ὁμολογήσωσιν, οὐδεὶς ἐνέδωκεν οὐδὲ ἐμέλλησεν εἰπεῖν, ἀλλὰ πάντες ὑπερτέραν τῆς ἀνάγκης τὴν αὐτῶν γνώμην διεφύλαξαν, ὥσπερ ἀναισθήτοις σώμασι χαιρούσῃ μόνον οὐχὶ τῇ ψυχῇ τὰς βασάνους καὶ τὸ πῦρ δεχόμενοι." "^7.419 μάλιστα δ' ἡ τῶν παίδων ἡλικία τοὺς θεωμένους ἐξέπληξεν: οὐδὲ γὰρ ἐκείνων τις ἐξενικήθη Καίσαρα δεσπότην ἐξονομάσαι. τοσοῦτον ἄρα τῆς τῶν σωμάτων ἀσθενείας ἡ τῆς τόλμης ἰσχὺς ἐπεκράτει." " None

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1.19 4. Thus was Pelusium taken. But still, as they were marching on, those Egyptian Jews that inhabited the country called the country of Onias stopped them. Then did Antipater not only persuade them not to stop them, but to afford provisions for their army; on which account even the people about Memphis would not fight against them, but of their own accord joined Mithridates. ^1.19 7. For example, I shall relate how Antiochus, who was named Epiphanes, took Jerusalem by force, and held it three years and three months, and was then ejected out of the country by the sons of Asamoneus: after that, how their posterity quarreled about the government, and brought upon their settlement the Romans and Pompey; how Herod also, the son of Antipater, dissolved their government, and brought Socius upon them; ^1.123 2. Now, those other people which were at variance with Aristobulus were afraid upon his unexpected obtaining the government; and especially this concerned Antipater whom Aristobulus hated of old. He was by birth an Idumean, and one of the principal of that nation, on account of his ancestors and riches, and other authority to him belonging: ^1.124 he also persuaded Hyrcanus to fly to Aretas, the king of Arabia, and to lay claim to the kingdom; as also he persuaded Aretas to receive Hyrcanus, and to bring him back to his kingdom: he also cast great reproaches upon Aristobulus, as to his morals, and gave great commendations to Hyrcanus, and exhorted Aretas to receive him, and told him how becoming a thing it would be for him, who ruled so great a kingdom, to afford his assistance to such as are injured; alleging that Hyrcanus was treated unjustly, by being deprived of that dominion which belonged to him by the prerogative of his birth. ^1.125 And when he had predisposed them both to do what he would have them, he took Hyrcanus by night, and ran away from the city, and, continuing his flight with great swiftness, he escaped to the place called Petra, which is the royal seat of the king of Arabia, ^1.126 where he put Hyrcanus into Aretas’s hand; and by discoursing much with him, and gaining upon him with many presents, he prevailed with him to give him an army that might restore him to his kingdom. This army consisted of fifty thousand footmen and horsemen, against which Aristobulus was not able to make resistance, but was deserted in his first onset, and was driven to Jerusalem; ^1.127 he also had been taken at first by force, if Scaurus, the Roman general, had not come and seasonably interposed himself, and raised the siege. This Scaurus was sent into Syria from Armenia by Pompey the Great, when he fought against Tigranes; so Scaurus came to Damascus, which had been lately taken by Metellus and Lollius, and caused them to leave the place; and, upon his hearing how the affairs of Judea stood, he made haste thither as to a certain booty. ^1.153 Yet did not he touch that money, nor any thing else that was there reposited; but he commanded the ministers about the temple, the very next day after he had taken it, to cleanse it, and to perform their accustomed sacrifices. Moreover, he made Hyrcanus high priest, as one that not only in other respects had showed great alacrity, on his side, during the siege, but as he had been the means of hindering the multitude that was in the country from fighting for Aristobulus, which they were otherwise very ready to have done; by which means he acted the part of a good general, and reconciled the people to him more by benevolence than by terror. ^1.154 Now, among the captives, Aristobulus’s father-in-law was taken, who was also his uncle: so those that were the most guilty he punished with decollation; but rewarded Faustus, and those with him that had fought so bravely, with glorious presents, and laid a tribute upon the country, and upon Jerusalem itself. ^1.157 All which he restored to their own citizens, and put them under the province of Syria; which province, together with Judea, and the countries as far as Egypt and Euphrates, he committed to Scaurus as their governor, and gave him two legions to support him; while he made all the haste he could himself to go through Cilicia, in his way to Rome, having Aristobulus and his children along with him as his captives. ^1.166 Accordingly, upon his injunction, the following cities were restored;—Scythopolis, Samaria, Anthedon, Apollonia, Jamnia, Raphia, Marissa, Adoreus, Gamala, Ashdod, and many others; while a great number of men readily ran to each of them, and became their inhabitants. ^1.175 7. But now as Gabinius was marching to the war against the Parthians, he was hindered by Ptolemy, whom, upon his return from Euphrates, he brought back into Egypt, making use of Hyrcanus and Antipater to provide everything that was necessary for this expedition; for Antipater furnished him with money, and weapons, and corn, and auxiliaries; he also prevailed with the Jews that were there, and guarded the avenues at Pelusium, to let them pass. ^1.183 1. Now, upon the flight of Pompey and of the senate beyond the Ionian Sea, Caesar got Rome and the empire under his power, and released Aristobulus from his bonds. He also committed two legions to him, and sent him in haste into Syria, as hoping that by his means he should easily conquer that country, and the parts adjoining to Judea. ^1.184 But envy prevented any effect of Aristobulus’s alacrity, and the hopes of Caesar; for he was taken off by poison given him by those of Pompey’s party; and, for a long while, he had not so much as a burial vouchsafed him in his own country; but his dead body lay above ground, preserved in honey, until it was sent to the Jews by Antony, in order to be buried in the royal sepulchres. ^1.185 2. His son Alexander also was beheaded by Scipio at Antioch, and that by the command of Pompey, and upon an accusation laid against him before his tribunal, for the mischiefs he had done to the Romans. But Ptolemy, the son of Menneus, who was then ruler of Chalcis, under Libanus, took his brethren to him by sending his son Philippio for them to Ascalon, ^1.186 who took Antigonus, as well as his sisters, away from Aristobulus’s wife, and brought them to his father; and falling in love with the younger daughter, he married her, and was afterwards slain by his father on her account; for Ptolemy himself, after he had slain his son, married her, whose name was Alexandra; on the account of which marriage he took the greater care of her brother and sister. ^1.187 3. Now, after Pompey was dead, Antipater changed sides, and cultivated a friendship with Caesar. And since Mithridates of Pergamus, with the forces he led against Egypt, was excluded from the avenues about Pelusium, and was forced to stay at Ascalon, he persuaded the Arabians, among whom he had lived, to assist him, and came himself to him, at the head of three thousand armed men. ^1.199 3. When Caesar heard this, he declared Hyrcanus to be the most worthy of the high priesthood, and gave leave to Antipater to choose what authority he pleased; but he left the determination of such dignity to him that bestowed the dignity upon him; so he was constituted procurator of all Judea, and obtained leave, moreover, to rebuild those walls of his country that had been thrown down. ^1.221 Now Herod, in the first place, mitigated the passion of Cassius, by bringing his share out of Galilee, which was a hundred talents, on which account he was in the highest favor with him; and when he reproached the rest for being tardy, he was angry at the cities themselves; ^1.222 o he made slaves of Gophna and Emmaus, and two others of less note; nay, he proceeded as if he would kill Malichus, because he had not made greater haste in exacting his tribute; but Antipater prevented the ruin of this man, and of the other cities, and got into Cassius’s favor by bringing in a hundred talents immediately. ^1.537 o he wrote back to him, and appointed him to have the power over his sons; but said withal, that he would do well to make an examination into this matter of the plot against him in a public court, and to take for his assessors his own kindred, and the governors of the province. And if those sons be found guilty, to put them to death; but if they appear to have thought of no more than flying away from him, that he should moderate their punishment. ^2.167 1. And now as the ethnarchy of Archelaus was fallen into a Roman province, the other sons of Herod, Philip, and that Herod who was called Antipas, each of them took upon them the administration of their own tetrarchies; for when Salome died, she bequeathed to Julia, the wife of Augustus, both her toparchy, and Jamnia, as also her plantation of palm trees that were in Phasaelis. ^2.168 But when the Roman empire was translated to Tiberius, the son of Julia, upon the death of Augustus, who had reigned fifty-seven years, six months, and two days, both Herod and Philip continued in their tetrarchies; and the latter of them built the city Caesarea, at the fountains of Jordan, and in the region of Paneas; as also the city Julias, in the lower Gaulonitis. Herod also built the city Tiberias in Galilee, and in Perea beyond Jordan another that was also called Julias. ^2.175 4. After this he raised another disturbance, by expending that sacred treasure which is called Corban upon aqueducts, whereby he brought water from the distance of four hundred furlongs. At this the multitude had great indignation; and when Pilate was come to Jerusalem, they came about his tribunal, and made a clamor at it. ^2.252 2. Nero therefore bestowed the kingdom of the Lesser Armenia upon Aristobulus, Herod’s son, and he added to Agrippa’s kingdom four cities, with the toparchies to them belonging; I mean Abila, and that Julias which is in Perea, Taricheae also, and Tiberias of Galilee; but over the rest of Judea he made Felix procurator. ^2.286 but as the owner overlooked their offers, so did he raise other buildings upon the place, in way of affront to them, and made workingshops of them, and left them but a narrow passage, and such as was very troublesome for them to go along to their synagogue. Whereupon the warmer part of the Jewish youth went hastily to the workmen, and forbade them to build there; ^2.287 but as Florus would not permit them to use force, the great men of the Jews, with John the publican, being in the utmost distress what to do, persuaded Florus, with the offer of eight talents, to hinder the work. ^2.487 7. But for Alexandria, the sedition of the people of the place against the Jews was perpetual, and this from that very time when Alexander the Great, upon finding the readiness of the Jews in assisting him against the Egyptians, and as a reward for such their assistance, gave them equal privileges in this city with the Grecians themselves; ^2.488 which honorary reward Continued among them under his successors, who also set apart for them a particular place, that they might live without being polluted by the Gentiles, and were thereby not so much intermixed with foreigners as before; they also gave them this further privilege, that they should be called Macedonians. Nay, when the Romans got possession of Egypt, neither the first Caesar, nor anyone that came after him, thought of diminishing the honors which Alexander had bestowed on the Jews. ^2.489 But still conflicts perpetually arose with the Grecians; and although the governors did every day punish many of them, yet did the sedition grow worse; ^2.491 but when their adversaries saw them, they immediately cried out, and called them their enemies, and said they came as spies upon them; upon which they rushed out, and laid violent hands upon them; and as for the rest, they were slain as they ran away; but there were three men whom they caught, and hauled them along, in order to have them burnt alive; ^2.492 but all the Jews came in a body to defend them, who at first threw stones at the Grecians, but after that they took lamps, and rushed with violence into the theater, and threatened that they would burn the people to a man; and this they had soon done, unless Tiberius Alexander, the governor of the city, had restrained their passions. ^2.493 However, this man did not begin to teach them wisdom by arms, but sent among them privately some of the principal men, and thereby entreated them to be quiet, and not provoke the Roman army against them; but the seditious made a jest of the entreaties of Tiberius, and reproached him for so doing. ^2.494 8. Now when he perceived that those who were for innovations would not be pacified till some great calamity should overtake them, he sent out upon them those two Roman legions that were in the city, and together with them five thousand other soldiers, who, by chance, were come together out of Libya, to the ruin of the Jews. They were also permitted not only to kill them, but to plunder them of what they had, and to set fire to their houses. ^2.495 These soldiers rushed violently into that part of the city which was called Delta, where the Jewish people lived together, and did as they were bidden, though not without bloodshed on their own side also; for the Jews got together, and set those that were the best armed among them in the forefront, and made a resistance for a great while; but when once they gave back, they were destroyed unmercifully; ^2.496 and this their destruction was complete, some being caught in the open field, and others forced into their houses, which houses were first plundered of what was in them, and then set on fire by the Romans; wherein no mercy was shown to the infants, and no regard had to the aged; but they went on in the slaughter of persons of every age, ^2.497 till all the place was overflowed with blood, and fifty thousand of them lay dead upon heaps; nor had the remainder been preserved, had they not betaken themselves to supplication. So Alexander commiserated their condition, and gave orders to the Romans to retire; ^2.498 accordingly, these being accustomed to obey orders, left off killing at the first intimation; but the populace of Alexandria bare so very great hatred to the Jews, that it was difficult to recall them, and it was a hard thing to make them leave their dead bodies. ^2.509 The number of the slain was eight thousand four hundred. In like manner, Cestius sent also a considerable body of horsemen to the toparchy of Narbatene, that adjoined to Caesarea, who destroyed the country, and slew a great multitude of its people; they also plundered what they had, and burnt their villages. ^3.48 4. Now, as to the country of Samaria, it lies between Judea and Galilee; it begins at a village that is in the great plain called Ginea, and ends at the Acrabbene toparchy, and is entirely of the same nature with Judea; ^3.48 Nay, indeed, your fighting is to be on greater motives than those of the Jews; for although they run the hazard of war for liberty, and for their country, yet what can be a greater motive to us than glory? and that it may never be said, that after we have got dominion of the habitable earth, the Jews are able to confront us. ^3.519 for it not only nourishes different sorts of autumnal fruit beyond men’s expectation, but preserves them a great while; it supplies men with the principal fruits, with grapes and figs continually, during ten months of the year and the rest of the fruits as they become ripe together through the whole year; for besides the good temperature of the air, it is also watered from a most fertile fountain. The people of the country call it Capharnaum. ^4.455 Now the region that lies in the middle between these ridges of mountains is called the Great Plain; it reaches from the village Ginnabris, as far as the lake Asphaltitis; ^4.456 its length is two hundred and thirty furlongs, and its breadth a hundred and twenty, and it is divided in the midst by Jordan. It hath two lakes in it, that of Asphaltitis, and that of Tiberias, whose natures are opposite to each other; for the former is salt and unfruitful, but that of Tiberias is sweet and fruitful. ^4.457 This plain is much burnt up in summertime, and, by reason of the extraordinary heat, contains a very unwholesome air; ^4.458 it is all destitute of water excepting the river Jordan, which water of Jordan is the occasion why those plantations of palm trees that are near its banks are more flourishing, and much more fruitful, as are those that are remote from it not so flourishing, or fruitful. ^4.459 3. Notwithstanding which, there is a fountain by Jericho, that runs plentifully, and is very fit for watering the ground; it arises near the old city, which Joshua, the son of Nun, the general of the Hebrews, took the first of all the cities of the land of Canaan, by right of war. ^4.461 who, when he once was the guest of the people at Jericho, and the men of the place had treated him very kindly, he both made them amends as well as the country, by a lasting favor; ^4.462 for he went out of the city to this fountain, and threw into the current an earthen vessel full of salt; after which he stretched out his righteous hand unto heaven, and, pouring out a mild drink-offering, he made this supplication,—That the current might be mollified, and that the veins of fresh water might be opened; ^4.463 that God also would bring into the place a more temperate and fertile air for the current, and would bestow upon the people of that country plenty of the fruits of the earth, and a succession of children; and that this prolific water might never fail them, while they continued to be righteous. ^4.464 To these prayers Elisha joined proper operations of his hands, after a skillful manner, and changed the fountain; and that water, which had been the occasion of barrenness and famine before, from that time did supply a numerous posterity, and afforded great abundance to the country. ^4.465 Accordingly, the power of it is so great in watering the ground, that if it does but once touch a country, it affords a sweeter nourishment than other waters do, when they lie so long upon them, till they are satiated with them. ^4.466 For which reason, the advantage gained from other waters, when they flow in great plenty, is but small, while that of this water is great when it flows even in little quantities. ^4.467 Accordingly, it waters a larger space of ground than any other waters do, and passes along a plain of seventy furlongs long, and twenty broad; wherein it affords nourishment to those most excellent gardens that are thick set with trees. ^4.468 There are in it many sorts of palm trees that are watered by it, different from each other in taste and name; the better sort of them, when they are pressed, yield an excellent kind of honey, not much inferior in sweetness to other honey. ^4.469 This country withal produces honey from bees; it also bears that balsam which is the most precious of all the fruits in that place, cypress trees also, and those that bear myrobalanum; so that he who should pronounce this place to be divine would not be mistaken, wherein is such plenty of trees produced as are very rare, and of the most excellent sort. ^4.471 the cause of which seems to me to be the warmth of the air, and the fertility of the waters; the warmth calling forth the sprouts, and making them spread, and the moisture making every one of them take root firmly, and supplying that virtue which it stands in need of in summertime. Now this country is then so sadly burnt up, that nobody cares to come at it; ^4.472 and if the water be drawn up before sunrising, and after that exposed to the air, it becomes exceeding cold, and becomes of a nature quite contrary to the ambient air; ^4.473 as in winter again it becomes warm; and if you go into it, it appears very gentle. The ambient air is here also of so good a temperature, that the people of the country are clothed in linen-only, even when snow covers the rest of Judea. ^4.474 This place is one hundred and fifty furlongs from Jerusalem, and sixty from Jordan. The country, as far as Jerusalem, is desert and stony; but that as far as Jordan and the lake Asphaltitis lies lower indeed, though it be equally desert and barren. ^4.475 But so much shall suffice to have been said about Jericho, and of the great happiness of its situation. ^5.45 This miserable procedure made Titus greatly to pity them, while they caught every day five hundred Jews; nay, some days they caught more: yet it did not appear to be safe for him to let those that were taken by force go their way, and to set a guard over so many he saw would be to make such as guarded them useless to him. The main reason why he did not forbid that cruelty was this, that he hoped the Jews might perhaps yield at that sight, out of fear lest they might themselves afterwards be liable to the same cruel treatment. ^5.45 as also there came Tiberius Alexander, who was a friend of his, most valuable, both for his goodwill to him, and for his prudence. He had formerly been governor of Alexandria, ^5.46 3. In the meantime Antiochus Epiphanes came to the city, having with him a considerable number of other armed men, and a band called the Macedonian band about him, all of the same age, tall, and just past their childhood, armed, and instructed after the Macedonian manner, whence it was that they took that name. Yet were many of them unworthy of so famous a nation; ^5.46 but was now thought worthy to be general of the army under Titus. The reason of this was, that he had been the first who encouraged Vespasian very lately to accept this his new dominion, and joined himself to him with great fidelity, when things were uncertain, and fortune had not yet declared for him. He also followed Titus as a counselor, very useful to him in this war, both by his age and skill in such affairs. ^5.205 for its height was fifty cubits; and its doors were forty cubits; and it was adorned after a most costly manner, as having much richer and thicker plates of silver and gold upon them than the other. These nine gates had that silver and gold poured upon them by Alexander, the father of Tiberius. ^5.381 Was not our queen sent back, without any defilement, to her husband, the very next evening?—while the king of Egypt fled away, adoring this place which you have defiled by shedding thereon the blood of your own countrymen; and he also trembled at those visions which he saw in the night season, and bestowed both silver and gold on the Hebrews, as on a people beloved by God. ^5.382 Shall I say nothing, or shall I mention the removal of our fathers into Egypt, who, when they were used tyrannically, and were fallen under the power of foreign kings for four hundred years together, and might have defended themselves by war and by fighting, did yet do nothing but commit themselves to God? ^6.237 of those there were assembled the six principal persons: Tiberius Alexander, the commander under the general of the whole army; with Sextus Cerealis, the commander of the fifth legion; and Larcius Lepidus, the commander of the tenth legion; and Titus Frigius, the commander of the fifteenth legion: ^6.238 there was also with them Eternius, the leader of the two legions that came from Alexandria; and Marcus Antonius Julianus, procurator of Judea: after these came together all the rest of the procurators and tribunes. Titus proposed to these that they should give him their advice what should be done about the holy house. ^7.368 nay, even those of Damascus, when they were able to allege no tolerable pretense against us, filled their city with the most barbarous slaughters of our people, and cut the throats of eighteen thousand Jews, with their wives and children. ^7.417 whose courage, or whether we ought to call it madness, or hardiness in their opinions, everybody was amazed at. ^7.418 For when all sorts of torments and vexations of their bodies that could be devised were made use of to them, they could not get anyone of them to comply so far as to confess, or seem to confess, that Caesar was their lord; but they preserved their own opinion, in spite of all the distress they were brought to, as if they received these torments and the fire itself with bodies insensible of pain, and with a soul that in a manner rejoiced under them. ^7.419 But what was most of all astonishing to the beholders was the courage of the children; for not one of these children was so far overcome by these torments, as to name Caesar for their lord. So far does the strength of the courage of the soul prevail over the weakness of the body.' ' None

73. Lucan, Pharsalia, 1.1-1.4, 1.21, 1.33-1.66, 1.109-1.111, 1.129-1.147, 1.150-1.157, 1.160-1.161, 1.183, 1.185-1.212, 1.313, 1.324-1.362, 1.639-1.640, 2.23-2.28, 2.35-2.36, 2.38-2.42, 2.47, 2.85, 2.322, 2.342, 2.360-2.364, 2.378-2.379, 3.26, 3.73, 3.119, 3.133, 3.136, 3.142, 3.160, 3.169, 3.286, 3.316, 3.342, 3.394, 3.399, 3.401, 3.436-3.439, 3.447-3.449, 4.474-4.520, 4.572-4.573, 4.575-4.579, 4.705, 5.125-5.126, 5.578, 5.597, 5.620, 5.632-5.633, 5.654-5.671, 5.677, 6.449-6.450, 6.455, 6.500-6.506, 6.810-6.811, 7.7-7.20, 7.24, 7.319, 7.387-7.459, 7.685-7.686, 7.768, 7.778, 7.789-7.802, 9.3-9.18, 9.173, 9.175-9.179, 9.230-9.233, 9.954, 9.961-9.999, 9.1010-9.1108, 10.14-10.52, 10.58, 10.63, 10.66, 10.68-10.70, 10.75, 10.109-10.333, 10.488 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • (Great) Library of Alexandria, destruction by Julius Caesar • Augustus, C. Iulius Caesar Octavianus • C. Iulius Caesar • Caesar (Caius Iulius Caesar), as ‘wise man in Egypt’ • Caesar (Caius Iulius Caesar), emulator of Alexander • Caesar (Caius Iulius Caesar), foiled by Acoreus • Caesar (Caius Iulius Caesar), master of rivers • Caesar (G. Iulius Caesar) • Caesar (Julius) • Caesar, C. Iulius • Caesar, C. Julius • Caesar, C. Julius, Lucan • Caesar, Julius • Caesar, Julius (see Julius Caesar) • Caesar, Julius, Commentarii De Bello Civili • Caesar, Julius, and Pompey • Caesar, Julius, anger of • Caesar, Julius, as Hannibal revived • Caesar, Julius, as anti-Odyssean • Caesar, Julius, assassination of, in Lucan • Caesar, Julius, at the Massilian grove • Caesar, Julius, at the Rubicon • Caesar, Julius, character in Lucan • Caesar, Julius, ending Republican institutions • Caesar, Julius, favored by Fortuna • Caesar, Julius, his calendar • Caesar, Julius, mutinous soldiers of • Caesar, Julius, soldiers cared for by • Caesar, Julius, with head of Pompey • Caesar, Julius,crossing the Rubicon • Caligula, C. Iulius Caesar Augustus Germanicus • Cn. Iulius Agricola • Germanicus Iulius Caesar • Julia • Julia (daughter of Caesar) • Julia (wife of Pompey) • Julia Drusilla • Julius Africanus, • Julius Caesar • Julius Caesar, • Julius Caesar, C. • Julius Caesar, C., and haruspicy • Julius Caesar, Gaius • Julius Caesar, Gallic Commentaries • Julius Caesar, references Alexander the Great • July (Iulius) • Sextus Julius Africanus,

Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 3, 30, 38, 39, 91, 152, 153; Augoustakis (2014), Flavian Poetry and its Greek Past, 201, 255, 269, 292, 293, 310; Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 229, 242, 243, 244, 245, 246, 247, 248, 249, 257; Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 233, 287; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 23; Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 211; Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 83; Fabre-Serris et al. (2021), Identities, Ethnicities and Gender in Antiquity, 136, 138, 141, 144, 145, 146; Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 22, 23, 24, 26, 29, 30, 31, 33, 34, 35, 36, 37; Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 67, 69; Jenkyns (2013), God, Space, and City in the Roman Imagination, 244; Joseph (2022), Thunder and Lament: Lucan on the Beginnings and Ends of Epic, 14, 15, 23, 26, 28, 41, 47, 48, 49, 50, 51, 52, 53, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 132, 133, 134, 139, 141, 149, 151, 152, 153, 154, 155, 156, 157, 158, 182, 184, 206, 207, 208, 209, 210, 211, 212, 213, 214, 217, 241, 242, 243, 255, 260; Keith and Myers (2023), Vergil and Elegy. 253, 254, 255, 256, 257, 258, 261, 262, 263; König and Whitton (2018), Roman Literature under Nerva, Trajan and Hadrian: Literary Interactions, AD 96–138 320, 321; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 246, 341; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 46, 59, 80, 81, 94, 95, 103, 105, 114, 194, 205, 207, 208, 209, 213, 214; Mowat (2021), Engendering the Future: Divination and the Construction of Gender in the Late Roman Republic, 154, 155; Pausch and Pieper (2023), The Scholia on Cicero’s Speeches: Contexts and Perspectives, 245; Poulsen (2021), Usages of the Past in Roman Historiography, 206, 232, 244; Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 21; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 272; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 77, 102, 103, 104, 156; Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 101, 120, 129, 182, 187, 199; Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 105; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 237; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 76; Van Nuffelen (2012), Orosius and the Rhetoric of History, 43; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 201, 255, 269, 292, 293, 310; Wolfsdorf (2020), Early Greek Ethics, 283, 284

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1.1 Wars worse than civil on Emathian plains, And crime let loose we sing; how Rome's high race Plunged in her vitals her victorious sword; Armies akin embattled, with the force of all the shaken earth bent on the fray; And burst asunder, to the common guilt, A kingdom's compact; eagle with eagle met, Standard to standard, spear opposed to spear. Whence, citizens, this rage, this boundless lust " "^1.21 In icy fetters binds the Scythian main: Long since barbarians by the Eastern sea And far Araxes' stream, and those who know (If any such there be) the birth of NileHad felt our yoke. Then, Rome, upon thyself With all the world beneath thee, if thou must, Wage this nefarious war, but not till then. Now view the houses with half-ruined walls Throughout Italian cities; stone from stone Has slipped and lies at length; within the home " "^1.33 No guard is found, and in the ancient streets so Scarce seen the passer by. The fields in vain, Rugged with brambles and unploughed for years, Ask for the hand of man; for man is not. Nor savage Pyrrhus nor the Punic horde E'er caused such havoc: to no foe was given To strike thus deep; but civil strife alone Dealt the fell wound and left the death behind. Yet if the fates could find no other way For Nero coming, nor the gods with ease " "^1.40 Gain thrones in heaven; and if the Thunderer Prevailed not till the giant's war was done, Complaint is silent. For this boon supreme Welcome, ye gods, be wickedness and crime; Thronged with our dead be dire Pharsalia's fields, Be Punic ghosts avenged by Roman blood; Add to these ills the toils of Mutina; Perusia's dearth; on Munda's final field The shock of battle joined; let Leucas' Cape Shatter the routed navies; servile hands " "^1.50 Unsheath the sword on fiery Etna's slopes: Still Rome is gainer by the civil war. Thou, Caesar, art her prize. When thou shalt choose, Thy watch relieved, to seek divine abodes, All heaven rejoicing; and shalt hold a throne, Or else elect to govern Phoebus' car And light a subject world that shall not dread To owe her brightness to a different Sun; All shall concede thy right: do what thou wilt, Select thy Godhead, and the central clime " "^1.59 Unsheath the sword on fiery Etna's slopes: Still Rome is gainer by the civil war. Thou, Caesar, art her prize. When thou shalt choose, Thy watch relieved, to seek divine abodes, All heaven rejoicing; and shalt hold a throne, Or else elect to govern Phoebus' car And light a subject world that shall not dread To owe her brightness to a different Sun; All shall concede thy right: do what thou wilt, Select thy Godhead, and the central clime " '^1.60 Whence thou shalt rule the world with power divine. And yet the Northern or the Southern Pole We pray thee, choose not; but in rays direct Vouchsafe thy radiance to thy city Rome. Press thou on either side, the universe Should lose its equipoise: take thou the midst, And weight the scales, and let that part of heaven Where Caesar sits, be evermore serene And smile upon us with unclouded blue. Then may all men lay down their arms, and peace ^1.109 Made Rome their victim. Oh! Ambition blind, That stirred the leaders so to join their strength In peace that ended ill, their prize the world! For while the Sea on Earth and Earth on Air Lean for support: while Titan runs his course, And night with day divides an equal sphere, No king shall brook his fellow, nor shall power Endure a rival. Search no foreign lands: These walls are proof that in their infant days A hamlet, not the world, was prize enough ' "^1.110 To cause the shedding of a brother's blood. Concord, on discord based, brief time endured, Unwelcome to the rivals; and alone Crassus delayed the advent of the war. Like to the slender neck that separates The seas of Graecia: should it be engulfed Then would th' Ionian and Aegean mains Break each on other: thus when Crassus fell, Who held apart the chiefs, in piteous death, And stained Assyria's plains with Latian blood, " "^1.111 To cause the shedding of a brother's blood. Concord, on discord based, brief time endured, Unwelcome to the rivals; and alone Crassus delayed the advent of the war. Like to the slender neck that separates The seas of Graecia: should it be engulfed Then would th' Ionian and Aegean mains Break each on other: thus when Crassus fell, Who held apart the chiefs, in piteous death, And stained Assyria's plains with Latian blood, " ^1.129 Defeat in Parthia loosed the war in Rome. More in that victory than ye thought was won, Ye sons of Arsaces; your conquered foes Took at your hands the rage of civil strife. The mighty realm that earth and sea contained, To which all peoples bowed, split by the sword, Could not find space for two. For Julia bore, Cut off by fate unpitying, the bond of that ill-omened marriage, and the pledge of blood united, to the shades below. ' "^1.130 Had'st thou but longer stayed, it had been thine To keep the husband and the sire apart, And, as the Sabine women did of old, Dash down the threatening swords and join the hands. With thee all trust was buried, and the chiefs Could give their courage vent, and rushed to war. Lest newer glories triumphs past obscure, Late conquered Gaul the bays from pirates won, This, Magnus, was thy fear; thy roll of fame, of glorious deeds accomplished for the state " "^1.140 Allows no equal; nor will Caesar's pride A prior rival in his triumphs brook; Which had the right 'twere impious to enquire; Each for his cause can vouch a judge supreme; The victor, heaven: the vanquished, Cato, thee. Nor were they like to like: the one in years Now verging towards decay, in times of peace Had unlearned war; but thirsting for applause Had given the people much, and proud of fame His former glory cared not to renew, " "^1.151 But joyed in plaudits of the theatre, His gift to Rome: his triumphs in the past, Himself the shadow of a mighty name. As when some oak, in fruitful field sublime, Adorned with venerable spoils, and gifts of bygone leaders, by its weight to earth With feeble roots still clings; its naked arms And hollow trunk, though leafless, give a shade; And though condemned beneath the tempest's shock To speedy fall, amid the sturdier trees " "^1.156 But joyed in plaudits of the theatre, His gift to Rome: his triumphs in the past, Himself the shadow of a mighty name. As when some oak, in fruitful field sublime, Adorned with venerable spoils, and gifts of bygone leaders, by its weight to earth With feeble roots still clings; its naked arms And hollow trunk, though leafless, give a shade; And though condemned beneath the tempest's shock To speedy fall, amid the sturdier trees " ^1.160 In sacred grandeur rules the forest still. No such repute had Ceesar won, nor fame; But energy was his that could not rest — The only shame he knew was not to win. Keen and unvanquished, where revenge or hope Might call, resistless would he strike the blow With sword unpitying: every victory won Reaped to the full; the favour of the gods Pressed to the utmost; all that stayed his course Aimed at the summit of power, was thrust aside: ^1.185 Their hold had taken, such as are the doom of potent nations: and when fortune poured Through Roman gates the booty of a world, The curse of luxury, chief bane of states, Fell on her sons. Farewell the ancient ways! Behold the pomp profuse, the houses decked With ornament; their hunger loathed the food of former days; men wore attire for dames Scarce fitly fashioned; poverty was scorned, Fruitful of warriors; and from all the world ^1.189 Their hold had taken, such as are the doom of potent nations: and when fortune poured Through Roman gates the booty of a world, The curse of luxury, chief bane of states, Fell on her sons. Farewell the ancient ways! Behold the pomp profuse, the houses decked With ornament; their hunger loathed the food of former days; men wore attire for dames Scarce fitly fashioned; poverty was scorned, Fruitful of warriors; and from all the world ' "^1.190 Came that which ruins nations; while the fields Furrowed of yore by great Camillus' plough, Or by the mattock which a Curius held, Lost their once narrow bounds, and widening tracts By hinds unknown were tilled. No nation this To sheathe the sword, with tranquil peace content And with her liberties; but prone to ire; Crime holding light as though by want compelled: And great the glory in the minds of men, Ambition lawful even at point of sword, " "^1.200 To rise above their country: might their law: Decrees are forced from Senate and from Plebs: Consul and Tribune break the laws alike: Bought are the fasces, and the people sell For gain their favour: bribery's fatal curse Corrupts the annual contests of the Field. Then covetous usury rose, and interest Was greedier ever as the seasons came; Faith tottered; thousands saw their gain in war. Caesar has crossed the Alps, his mighty soul " "^1.209 To rise above their country: might their law: Decrees are forced from Senate and from Plebs: Consul and Tribune break the laws alike: Bought are the fasces, and the people sell For gain their favour: bribery's fatal curse Corrupts the annual contests of the Field. Then covetous usury rose, and interest Was greedier ever as the seasons came; Faith tottered; thousands saw their gain in war. Caesar has crossed the Alps, his mighty soul " ^1.210 Great tumults pondering and the coming shock. Now on the marge of Rubicon, he saw, In face most sorrowful and ghostly guise, His trembling country\'s image; huge it seemed Through mists of night obscure; and hoary hair Streamed from the lofty front with turrets crowned: Torn were her locks and naked were her arms. Then thus, with broken sighs the Vision spake: "What seek ye, men of Rome? and whither hence Bear ye my standards? If by right ye come, ^1.212 Great tumults pondering and the coming shock. Now on the marge of Rubicon, he saw, In face most sorrowful and ghostly guise, His trembling country\'s image; huge it seemed Through mists of night obscure; and hoary hair Streamed from the lofty front with turrets crowned: Torn were her locks and naked were her arms. Then thus, with broken sighs the Vision spake: "What seek ye, men of Rome? and whither hence Bear ye my standards? If by right ye come, ' "^1.324 But never such reward. Could Gallia hold Thine armies ten long years ere victory came, That little nook of earth? One paltry fight Or twain, fought out by thy resistless hand, And Rome for thee shall have subdued the world: 'Tis true no triumph now would bring thee home; No captive tribes would grace thy chariot wheels Winding in pomp around the ancient hill. Spite gnaws the factions; for thy conquests won Scarce shalt thou be unpunished. Yet 'tis fate " "^1.329 But never such reward. Could Gallia hold Thine armies ten long years ere victory came, That little nook of earth? One paltry fight Or twain, fought out by thy resistless hand, And Rome for thee shall have subdued the world: 'Tis true no triumph now would bring thee home; No captive tribes would grace thy chariot wheels Winding in pomp around the ancient hill. Spite gnaws the factions; for thy conquests won Scarce shalt thou be unpunished. Yet 'tis fate " ^1.330 Thou should\'st subdue thy kinsman: share the world With him thou canst not; rule thou canst, alone." As when at Elis\' festival a horseIn stable pent gnaws at his prison bars Impatient, and should clamour from without Strike on his ear, bounds furious at restraint, So then was Caesar, eager for the fight, Stirred by the words of Curio. To the ranks He bids his soldiers; with majestic mien And hand commanding silence as they come. ^1.340 Comrades, he cried, "victorious returned, Who by my side for ten long years have faced, \'Mid Alpine winters and on Arctic shores, The thousand dangers of the battle-field — Is this our country\'s welcome, this her prize For death and wounds and Roman blood outpoured? Rome arms her choicest sons; the sturdy oaks Are felled to make a fleet; — what could she more If from the Alps fierce Hannibal were come With all his Punic host? By land and sea ^1.349 Comrades, he cried, "victorious returned, Who by my side for ten long years have faced, \'Mid Alpine winters and on Arctic shores, The thousand dangers of the battle-field — Is this our country\'s welcome, this her prize For death and wounds and Roman blood outpoured? Rome arms her choicest sons; the sturdy oaks Are felled to make a fleet; — what could she more If from the Alps fierce Hannibal were come With all his Punic host? By land and sea ' "^1.350 Caesar shall fly! Fly? Though in adverse war Our best had fallen, and the savage Gaul Were hard upon our track, we would not fly. And now, when fortune smiles and kindly gods Beckon us on to glory! — Let him come Fresh from his years of peace, with all his crowd of conscript burgesses, Marcellus' tongue And Cato's empty name! We will not fly. Shall Eastern hordes and greedy hirelings keep Their loved Pompeius ever at the helm? " "^1.360 Shall chariots of triumph be for him Though youth and law forbad them? Shall he seize On Rome's chief honours ne'er to be resigned? And what of harvests blighted through the world And ghastly famine made to serve his ends? Who hath forgotten how Pompeius' bands Seized on the forum, and with glittering arms Made outraged justice tremble, while their swords Hemmed in the judgment-seat where Milo stood? And now when worn and old and ripe for rest, " "^1.639 Waving in downward whirl a blazing pine, A fiend patrols the town, like that which erst At Thebes urged on Agave, or which hurled Lycurgus' bolts, or that which as he came From Hades seen, at haughty Juno's word, Brought terror to the soul of Hercules. Trumpets like those that summon armies forth Were heard re-echoing in the silent night: And from the earth arising Sulla's ghost Sang gloomy oracles, and by Anio's wave " "^1.640 All fled the homesteads, frighted by the shade of Marius waking from his broken tomb. In such dismay they summon, as of yore, The Tuscan sages to the nation's aid. Aruns, the eldest, leaving his abode In desolate Luca, came, well versed in all The lore of omens; knowing what may mean The flight of hovering bird, the pulse that beats In offered victims, and the levin bolt. All monsters first, by most unnatural birth " ^2.23 The world should suffer, from the truth divine, A solemn fast was called, the courts were closed, All men in private garb; no purple hem Adorned the togas of the chiefs of Rome; No plaints were uttered, and a voiceless grief Lay deep in every bosom: as when death Knocks at some door but enters not as yet, Before the mother calls the name aloud Or bids her grieving maidens beat the breast, While still she marks the glazing eye, and soothes ^2.35 The stiffening limbs and gazes on the face, In nameless dread, not sorrow, and in awe of death approaching: and with mind distraught Clings to the dying in a last embrace. The matrons laid aside their wonted garb: Crowds filled the temples — on the unpitying stones Some dashed their bosoms; others bathed with tears The statues of the gods; some tore their hair Upon the holy threshold, and with shrieks And vows unceasing called upon the names ^2.40 of those whom mortals supplicate. Nor all Lay in the Thunderer\'s fane: at every shrine Some prayers are offered which refused shall bring Reproach on heaven. One whose livid arms Were dark with blows, whose cheeks with tears bedewed And riven, cried, "Beat, mothers, beat the breast, Tear now the lock; while doubtful in the scales Still fortune hangs, nor yet the fight is won, You still may grieve: when either wins rejoice." Thus sorrow stirs itself. Meanwhile the men ^2.47 of those whom mortals supplicate. Nor all Lay in the Thunderer\'s fane: at every shrine Some prayers are offered which refused shall bring Reproach on heaven. One whose livid arms Were dark with blows, whose cheeks with tears bedewed And riven, cried, "Beat, mothers, beat the breast, Tear now the lock; while doubtful in the scales Still fortune hangs, nor yet the fight is won, You still may grieve: when either wins rejoice." Thus sorrow stirs itself. Meanwhile the men ' "^2.85 No other deeds the fates laid up in store When Marius, victor over Teuton hosts, Afric's high conqueror, cast out from Rome, Lay hid in marshy ooze, at thy behest, O Fortune! by the yielding soil concealed And waving rushes; but ere long the chains of prison wore his weak and aged frame, And lengthened squalor: thus he paid for crime His punishment beforehand; doomed to die Consul in triumph over wasted Rome. " ^2.322 Nor Caesar shall in Brutus find a foe. Not till the fight is fought shall Brutus strike, Then strike the victor." Brutus thus; but spake Cato from inmost breast these sacred words: "Chief in all wickedness is civil war, Yet virtue in the paths marked out by fate Treads on securely. Heaven\'s will be the crime To have made even Cato guilty. Who has strength To gaze unawed upon a toppling world? When stars and sky fall headlong, and when earth ' "^2.342 Soothing his heart, and, as the lofty pyre Rises on high, applies the kindled torch: Nought, Rome, shall tear thee from me, till I hold Thy form in death embraced; and Freedom's name, Shade though it be, I'll follow to the grave. Yea! let the cruel gods exact in full Rome's expiation: of no drop of blood The war be robbed. I would that, to the gods of heaven and hell devoted, this my life Might satisfy their vengeance. Decius fell, " ^2.360 Shall give Hesperia peace and end her toils. Who then will reign shall find no need for war. You ask, \'Why follow Magnus? If he wins He too will claim the Empire of the world.\' Then let him, conquering with my service, learn Not for himself to conquer." Thus he spoke And stirred the blood that ran in Brutus\' veins Moving the youth to action in the war. Soon as the sun dispelled the chilly night, The sounding doors flew wide, and from the tomb ^2.378 of dead Hortensius grieving Marcia came. First joined in wedlock to a greater man Three children did she bear to grace his home: Then Cato to Hortensius gave the dame To be a fruitful mother of his sons And join their houses in a closer tie. And now the last sad offices were done She came with hair dishevelled, beaten breast, And ashes on her brow, and features worn With grief; thus only pleasing to the man. ^3.133 of Saturn\'s temple hot Metellus saw, Were yielding to the shock, he clove the ranks of Caesar\'s troops, and stood before the doors As yet unopened. \'Tis the love of gold Alone that fears not death; no hand is raised For perished laws or violated rights: But for this dross, the vilest cause of all, Men fight and die. Thus did the Tribune bar The victor\'s road to rapine, and with voice Clear ringing spake: "Save o\'er Metellus dead ^3.136 of Saturn\'s temple hot Metellus saw, Were yielding to the shock, he clove the ranks of Caesar\'s troops, and stood before the doors As yet unopened. \'Tis the love of gold Alone that fears not death; no hand is raised For perished laws or violated rights: But for this dross, the vilest cause of all, Men fight and die. Thus did the Tribune bar The victor\'s road to rapine, and with voice Clear ringing spake: "Save o\'er Metellus dead ' "^3.142 This temple opens not; my sacred blood Shall flow, thou robber, ere the gold be thine. And surely shall the Tribune's power defied Find an avenging god; this Crassus knew, Who, followed by our curses, sought the war And met disaster on the Parthian plains. Draw then thy sword, nor fear the crowd that gapes To view thy crimes: the citizens are gone. Not from our treasury reward for guilt Thy hosts shall ravish: other towns are left, " ^3.160 But as the Tribune yielded not, his rage Rose yet the more, and at his soldiers\' swords One look he cast, forgetting for the time What robe he wore; but soon Metellus heard These words from Cotta: "When men bow to power Freedom of speech is only Freedom\'s bane, Whose shade at least survives, if with free will Thou dost whate\'er is bidden thee. For us Some pardon may be found: a host of ills Compelled submission, and the shame is less ^3.394 Perished in flames, we sought another here; And here on foreign shores, in narrow bounds Confined and safe, our boast is sturdy faith; Nought else. But if our city to blockade Is now thy mind — to force the gates, and hurl Javelin and blazing torch upon our homes — Do what thou wilt: cut off the source that fills Our foaming river, force us, prone in thirst, To dig the earth and lap the scanty pool; Seize on our corn and leave us food abhorred: ^3.436 Fit (as he deemed it) for a camp with ditch And mound encircling. To a lofty height The nearest portion of the city rose, While intervening valleys lay between. These summits with a mighty trench to bind The chief resolves, gigantic though the toil. But first, from furthest boundaries of his camp, Enclosing streams and meadows, to the sea To draw a rampart, upon either hand Heaved up with earthy sod; with lofty towers ^3.439 Fit (as he deemed it) for a camp with ditch And mound encircling. To a lofty height The nearest portion of the city rose, While intervening valleys lay between. These summits with a mighty trench to bind The chief resolves, gigantic though the toil. But first, from furthest boundaries of his camp, Enclosing streams and meadows, to the sea To draw a rampart, upon either hand Heaved up with earthy sod; with lofty towers ' "^3.447 Crowned; and to shut Massilia from the land. Then did the Grecian city win renown Eternal, deathless, for that uncompelled Nor fearing for herself, but free to act She made the conqueror pause: and he who seized All in resistless course found here delay: And Fortune, hastening to lay the world Low at her favourite's feet, was forced to stay For these few moments her impatient hand. Now fell the forests far and wide, despoiled " "^3.449 Crowned; and to shut Massilia from the land. Then did the Grecian city win renown Eternal, deathless, for that uncompelled Nor fearing for herself, but free to act She made the conqueror pause: and he who seized All in resistless course found here delay: And Fortune, hastening to lay the world Low at her favourite's feet, was forced to stay For these few moments her impatient hand. Now fell the forests far and wide, despoiled " ^4.474 They lay, nor build the ship, but shapeless rafts of timbers knit together, strong to bear All ponderous weight; on empty casks beneath By tightened chains made firm, in double rows Supported; nor upon the deck were placed The oarsmen, to the hostile dart exposed, But in a hidden space, by beams concealed. And thus the eye amazed beheld the mass Move silent on its path across the sea, By neither sail nor stalwart arm propelled. ^4.480 They watch the main until the refluent waves Ebb from the growing sands; then, on the tide Receding, launch their vessel; thus she floats With twin companions: over each uprose With quivering battlements a lofty tower. Octavius, guardian of Illyrian seas, Restrained his swifter keels, and left the rafts Free from attack, in hope of larger spoil From fresh adventures; for the peaceful sea May tempt them, and their goal in safety reached, ^4.490 To dare a second voyage. Round the stag Thus will the cunning hunter draw a line of tainted feathers poisoning the air; Or spread the mesh, and muzzle in his grasp The straining jaws of the Molossian hound, And leash the Spartan pack; nor is the brake Trusted to any dog but such as tracks The scent with lowered nostrils, and refrains From giving tongue the while; content to mark By shaking leash the covert of the prey. ^4.499 To dare a second voyage. Round the stag Thus will the cunning hunter draw a line of tainted feathers poisoning the air; Or spread the mesh, and muzzle in his grasp The straining jaws of the Molossian hound, And leash the Spartan pack; nor is the brake Trusted to any dog but such as tracks The scent with lowered nostrils, and refrains From giving tongue the while; content to mark By shaking leash the covert of the prey. ' "^4.500 Ere long they manned the rafts in eager wish To quit the island, when the latest glow Still parted day from night. But Magnus' troops, Cilician once, taught by their ancient art, In fraudulent deceit had left the sea To view unguarded; but with chains unseen Fast to Illyrian shores, and hanging loose, They blocked the outlet in the waves beneath. The leading rafts passed safely, but the third Hung in mid passage, and by ropes was hauled " "^4.510 Below o'ershadowing rocks. These hollowed out In ponderous masses overhung the main, And nodding seemed to fall: shadowed by trees Dark lay the waves beneath. Hither the tide Brings wreck and corpse, and, burying with the flow, Restores them with the ebb: and when the caves Belch forth the ocean, swirling billows fall In boisterous surges back, as boils the tide In that famed whirlpool on Sicilian shores. Here, with Venetian settlers for its load, " "^4.520 Stood motionless the raft. Octavius' ships Gathered around, while foemen on the land Filled all the shore. But well the captain knew, Volteius, how the secret fraud was planned, And tried in vain with sword and steel to burst The bands that held them; without hope he fights, Uncertain where to avoid or front the foe. Caught in this strait they strove as brave men should Against opposing hosts; nor long the fight, For fallen darkness brought a truce to arms. " "^4.572 For pardon and for life! lest when our swords Are reeking with our hearts'-blood, they may say This was despair of living. Great must be The prowess of our end, if in the hosts That fight his battles, Caesar is to mourn This little handful lost. For me, should fate Grant us retreat, — myself would scorn to shun The coming onset. Life I cast away, The frenzy of the death that comes apace Controls my being. Those alone whose end " "^5.125 of things unchangeable the song divine; Yet loves the just. When men have left their homes To seek another, it hath turned their steps Aright, as with the Tyrians; and raised The hearts of nations to confront their foe, As prove the waves of Salamis: when earth Hath been unfruitful, or polluted air Has plagued mankind, this utterance benign Hath raised their hopes and pointed to the end. No gift from heaven's high gods so great as this " "^5.126 of things unchangeable the song divine; Yet loves the just. When men have left their homes To seek another, it hath turned their steps Aright, as with the Tyrians; and raised The hearts of nations to confront their foe, As prove the waves of Salamis: when earth Hath been unfruitful, or polluted air Has plagued mankind, this utterance benign Hath raised their hopes and pointed to the end. No gift from heaven's high gods so great as this " ^5.578 Though risking shipwreck. Not in equal shares The world has fallen between us: thou alone Dost hold Italia, but Epirus I And all the lords of Rome." Twice called and thrice Antonius lingered still: but Caesar thought To reap in full the favour of the gods, Not sit supine; and knowing danger yields To whom heaven favours, he upon the waves Feared by Antonius\' fleets, in shallow boat Embarked, and daring sought the further shore. ^5.597 Fast to a sea-worn rock he finds a boat On ocean\'s marge afloat. Hard by on shore Its master dwelt within his humble home. No solid front it reared, for sterile rush And marshy reed enwoven formed the walls, Propped by a shallop with its bending sides Turned upwards. Caesar\'s hand upon the door Knocks twice and thrice until the fabric shook. Amyclas from his couch of soft seaweed Arising, calls: "What shipwrecked sailor seeks ^5.620 The sun descended not in ruddy clouds Or peaceful rays to rest; part of his beams Presaged a southern gale, the rest proclaimed A northern tempest; and his middle orb, Shorn of its strength, permitted human eyes To gaze upon his grandeur; and the moon Rose not with silver horns upon the night Nor pure in middle space; her slender points Not drawn aright, but blushing with the track of raging tempests, till her lurid light ' "^5.632 Was sadly veiled within the clouds. Again The forest sounds; the surf upon the shore; The dolphin's mood, uncertain where to play; The sea-mew on the land; the heron used To wade among the shallows, borne aloft And soaring on his wings — all these alarm; The raven, too, who plunged his head in spray, As if to anticipate the coming rain, And trod the margin with unsteady gait. But if the cause demands, behold me thine. " "^5.654 See what remorseless ocean has in store! Whether from east or west the storm may come Is still uncertain, for as yet confused The billows tumble. Judged by clouds and sky A western tempest: by the murmuring deep A wild south-eastern gale shall sweep the sea. Nor bark nor man shall reach Hesperia's shore In this wild rage of waters. To return Back on our course forbidden by the gods, Is our one refuge, and with labouring boat " "^5.659 See what remorseless ocean has in store! Whether from east or west the storm may come Is still uncertain, for as yet confused The billows tumble. Judged by clouds and sky A western tempest: by the murmuring deep A wild south-eastern gale shall sweep the sea. Nor bark nor man shall reach Hesperia's shore In this wild rage of waters. To return Back on our course forbidden by the gods, Is our one refuge, and with labouring boat " '^5.660 To reach the shore ere yet the nearest land Way be too distant." But great Caesar\'s trust Was in himself, to make all dangers yield. And thus he answered: "Scorn the threatening sea, Spread out thy canvas to the raging wind; If for thy pilot thou refusest heaven, Me in its stead receive. Alone in thee One cause of terror just — thou dost not know Thy comrade, ne\'er deserted by the gods, Whom fortune blesses e\'en without a prayer. ^5.669 To reach the shore ere yet the nearest land Way be too distant." But great Caesar\'s trust Was in himself, to make all dangers yield. And thus he answered: "Scorn the threatening sea, Spread out thy canvas to the raging wind; If for thy pilot thou refusest heaven, Me in its stead receive. Alone in thee One cause of terror just — thou dost not know Thy comrade, ne\'er deserted by the gods, Whom fortune blesses e\'en without a prayer. ' "^5.670 Break through the middle storm and trust in me. The burden of this fight fails not on us But on the sky and ocean; and our bark Shall swim the billows safe in him it bears. Nor shall the wind rage long: the boat itself Shall calm the waters. Flee the nearest shore, Steer for the ocean with unswerving hand: Then in the deep, when to our ship and us No other port is given, believe thou hast Calabria's harbours. And dost thou not know " "^5.677 Break through the middle storm and trust in me. The burden of this fight fails not on us But on the sky and ocean; and our bark Shall swim the billows safe in him it bears. Nor shall the wind rage long: the boat itself Shall calm the waters. Flee the nearest shore, Steer for the ocean with unswerving hand: Then in the deep, when to our ship and us No other port is given, believe thou hast Calabria's harbours. And dost thou not know " ^6.449 And thus Asopus takes his ordered course, Phoenix and Melas; but Eurotas keeps His stream aloof from that with which he flows, Peneus, gliding on his top as though Upon the channel. Fable says that, sprung From darkest pools of Styx, with common floods He scorns to mingle, mindful of his source, So that the gods above may fear him still. Soon as were sped the rivers, Boebian ploughs Dark with its riches broke the virgin soil; ' "^6.450 Then came Lelegians to press the share, And Dolopes and sons of Oeolus By whom the glebe was furrowed. Steed-renowned Magnetians dwelt there, and the Minyan race Who smote the sounding billows with the oar. There in the cavern from the pregt cloud Ixion's sons found birth, the Centaur brood Half beast, half human: Monychus who broke The stubborn rocks of Pholoe, Rhoetus fierce Hurling from Oeta's top gigantic elms " "^6.500 Stained by his deeds of shame the fights he won, Could bear delay no more; his feeble soul, Sick of uncertain fate, by fear compelled, Forecast the future: yet consulted not The shrine of Delos nor the Pythian caves; Nor was he satisfied to learn the sound of Jove's brass cauldron, 'mid Dodona's oaks, By her primaeval fruits the nurse of men: Nor sought he sages who by flight of birds, Or watching with Assyrian care the stars " "^6.506 Stained by his deeds of shame the fights he won, Could bear delay no more; his feeble soul, Sick of uncertain fate, by fear compelled, Forecast the future: yet consulted not The shrine of Delos nor the Pythian caves; Nor was he satisfied to learn the sound of Jove's brass cauldron, 'mid Dodona's oaks, By her primaeval fruits the nurse of men: Nor sought he sages who by flight of birds, Or watching with Assyrian care the stars " ^6.810 Her cursed mouth had slimed. Last came her voice More potent than all herbs to charm the gods Who rule in Lethe. Dissot murmurs first And sounds discordant from the tongues of men She utters, scarce articulate: the bay of wolves, and barking as of dogs, were mixed With that fell chant; the screech of nightly owlRaising her hoarse complaint; the howl of beast And sibilant hiss of snake — all these were there; And more — the waft of waters on the rock, ^6.811 Her cursed mouth had slimed. Last came her voice More potent than all herbs to charm the gods Who rule in Lethe. Dissot murmurs first And sounds discordant from the tongues of men She utters, scarce articulate: the bay of wolves, and barking as of dogs, were mixed With that fell chant; the screech of nightly owlRaising her hoarse complaint; the howl of beast And sibilant hiss of snake — all these were there; And more — the waft of waters on the rock, ' "^7.7 Book 7 Ne'er to the summons of the Eternal laws More slowly Titan rose, nor drave his steeds, Forced by the sky revolving, up the heaven, With gloomier presage; wishing to endure The pangs of ravished light, and dark eclipse; And drew the mists up, not to feed his flames, But lest his light upon Thessalian earth Might fall undimmed. Pompeius on that morn, To him the latest day of happy life, " "^7.10 In troubled sleep an empty dream conceived. For in the watches of the night he heard Innumerable Romans shout his name Within his theatre; the benches vied To raise his fame and place him with the gods; As once in youth, when victory was won O'er conquered tribes where swift Iberus flows, And where Sertorius' armies fought and fled, The west subdued, with no less majesty Than if the purple toga graced the car, " "^7.20 He sat triumphant in his pure white gown A Roman knight, and heard the Senate's cheer. Perhaps, as ills drew near, his anxious soul, Shunning the future wooed the happy past; Or, as is wont, prophetic slumber showed That which was not to be, by doubtful forms Misleading; or as envious Fate forbade Return to Italy, this glimpse of RomeKind Fortune gave. Break not his latest sleep, Ye sentinels; let not the trumpet call " "^7.319 To give you, soldiers, liberty and law 'Gainst all the world. Wishful myself for life Apart from public cares, and for the gown That robes the private citizen, I refuse To yield from office till the law allows Your right in all things. On my shoulders rest All blame; all power be yours. Nor deep the blood Between yourselves and conquest. Grecian schools of exercise and wrestling send us here Their chosen darlings to await your swords; " ^7.387 Let no fond memories unnerve the arm, No pious thought of father or of kin; But full in face of brother or of sire, Drive home the blade. Unless the slain be known Your foes account his slaughter as a crime; Spare not our camp, but lay the rampart low And fill the fosse with ruin; not a man But holds his post within the ranks today. And yonder tents, deserted by the foe, Shall give us shelter when the rout is done." ^7.389 Let no fond memories unnerve the arm, No pious thought of father or of kin; But full in face of brother or of sire, Drive home the blade. Unless the slain be known Your foes account his slaughter as a crime; Spare not our camp, but lay the rampart low And fill the fosse with ruin; not a man But holds his post within the ranks today. And yonder tents, deserted by the foe, Shall give us shelter when the rout is done." ' "^7.390 Scarce had he paused; they snatch the hasty meal, And seize their armour and with swift acclaim Welcome the chief's predictions of the day, Tread low their camp when rushing to the fight; And take their post: nor word nor order given, In fate they put their trust. Nor, had'st thou placed All Caesars there, all striving for the throne of Rome their city, had their serried ranks With speedier tread dashed down upon the foe. But when Pompeius saw the hostile troops " "^7.399 Scarce had he paused; they snatch the hasty meal, And seize their armour and with swift acclaim Welcome the chief's predictions of the day, Tread low their camp when rushing to the fight; And take their post: nor word nor order given, In fate they put their trust. Nor, had'st thou placed All Caesars there, all striving for the throne of Rome their city, had their serried ranks With speedier tread dashed down upon the foe. But when Pompeius saw the hostile troops " '^7.400 Move forth in order and demand the fight, And knew the gods\' approval of the day, He stood astonied, while a deadly chill Struck to his heart — omen itself of woe, That such a chief should at the call to arms, Thus dread the issue: but with fear repressed, Borne on his noble steed along the line of all his forces, thus he spake: "The day Your bravery demands, that final end of civil war ye asked for, is at hand. ^7.409 Move forth in order and demand the fight, And knew the gods\' approval of the day, He stood astonied, while a deadly chill Struck to his heart — omen itself of woe, That such a chief should at the call to arms, Thus dread the issue: but with fear repressed, Borne on his noble steed along the line of all his forces, thus he spake: "The day Your bravery demands, that final end of civil war ye asked for, is at hand. ' "^7.410 Put forth your strength, your all; the sword today Does its last work. One crowded hour is charged With nations' destinies. Whoe'er of you Longs for his land and home, his wife and child, Seek them with sword. Here in mid battle-field, The gods place all at stake. Our better right Bids us expect their favour; they shall dip Your brands in Caesar's blood, and thus shall give Another sanction to the laws of Rome, Our cause of battle. If for him were meant " "^7.420 An empire o'er the world, had they not put An end to Magnus' life? That I am chief of all these mingled peoples and of RomeDisproves an angry heaven. See here combined All means of victory. Noble men have sought Unasked the risks of war. Our soldiers boast Ancestral statues. If to us were given A Curius, if Camillus were returned, Or patriot Decius to devote his life, Here would they take their stand. From furthest east " "^7.430 All nations gathered, cities as the sand Unnumbered, give their aid: a world complete Serves 'neath our standards. North and south and all Who have their being 'neath the starry vault, Here meet in arms conjoined: And shall we not Crush with our closing wings this paltry foe? Few shall find room to strike; the rest with voice Must be content to aid: for Caesar's ranks Suffice not for us. Think from Rome's high walls The matrons watch you with their hair unbound; " "^7.440 Think that the Senate hoar, too old for arms, With snowy locks outspread; and Rome herself, The world's high mistress, fearing now, alas! A despot — all exhort you to the fight. Think that the people that is and that shall be Joins in the prayer — in freedom to be born, In freedom die, their wish. If 'mid these vows Be still found place for mine, with wife and child, So far as Imperator may, I bend Before you suppliant — unless this fight " "^7.449 Think that the Senate hoar, too old for arms, With snowy locks outspread; and Rome herself, The world's high mistress, fearing now, alas! A despot — all exhort you to the fight. Think that the people that is and that shall be Joins in the prayer — in freedom to be born, In freedom die, their wish. If 'mid these vows Be still found place for mine, with wife and child, So far as Imperator may, I bend Before you suppliant — unless this fight " '^7.450 Be won, behold me exile, your disgrace, My kinsman\'s scorn. From this, \'tis yours to save. Then save! Nor in the latest stage of life, Let Magnus be a slave." Then burned their souls At these his words, indigt at the thought, And Rome rose up within them, and to die Was welcome. Thus alike with hearts aflame Moved either host to battle, one in fear And one in hope of empire. These hands shall do Such work as not the rolling centuries ^7.459 Be won, behold me exile, your disgrace, My kinsman\'s scorn. From this, \'tis yours to save. Then save! Nor in the latest stage of life, Let Magnus be a slave." Then burned their souls At these his words, indigt at the thought, And Rome rose up within them, and to die Was welcome. Thus alike with hearts aflame Moved either host to battle, one in fear And one in hope of empire. These hands shall do Such work as not the rolling centuries ' "^7.685 Unknown thou wanderest. Thy country's pride, Hope of the Senate, thou (for none besides); Thou latest scion of that race of pride, Whose fearless deeds the centuries record, Tempt not the battle, nor provoke the doom! Awaits thee on Philippi's fated field Thy Thessaly. Not here shalt thou prevail 'Gainst Caesar's life. Not yet hath he surpassed The height of power and deserved a death Noble at Brutus' hands — then let him live, " "^7.686 Unknown thou wanderest. Thy country's pride, Hope of the Senate, thou (for none besides); Thou latest scion of that race of pride, Whose fearless deeds the centuries record, Tempt not the battle, nor provoke the doom! Awaits thee on Philippi's fated field Thy Thessaly. Not here shalt thou prevail 'Gainst Caesar's life. Not yet hath he surpassed The height of power and deserved a death Noble at Brutus' hands — then let him live, " ^7.768 Gaze on unnumbered swords that flashed in air And sought his ruin; and the tide of blood In which his host had perished. Yet not as those Who, prostrate fallen, would drag nations down To share their evil fate, Pompeius did. Still were the gods thought worthy of his prayers To give him solace, in that after him Might live his Romans. "Spare, ye gods," he said, "Nor lay whole peoples low; my fall attained, The world and Rome may stand. And if ye need ^7.778 More bloodshed, here on me, my wife, and sons Wreak out your vengeance — pledges to the fates Such have we given. Too little for the war Is our destruction? Doth the carnage fail, The world escaping? Magnus\' fortunes lost, Why doom all else beside him?" Thus he cried, And passed amid his standards, and recalled His vanquished host that rushed on fate declared. Not for his sake such carnage should be wrought. So thought Pompeius; nor the foeman\'s sword ' "^7.789 He feared, nor death; but lest upon his fall To quit their chief his soldiers might refuse, And o'er his prostrate corpse a world in arms Might find its ruin: or perchance he wished From Caesar's eager eyes to veil his death. In vain, unhappy! for the fates decree He shall behold, shorn from the bleeding trunk, Again thy visage. And thou, too, his spouse, Beloved Cornelia, didst cause his flight; Thy longed-for features; yet he shall not die " "^7.790 When thou art present. Then upon his steed, Though fearing not the weapons at his back, Pompeius fled, his mighty soul prepared To meet his destinies. No groan nor tear, But solemn grief as for the fates of Rome, Was in his visage, and with mien unchanged He saw Pharsalia's woes, above the frowns Or smiles of Fortune; in triumphant days And in his fall, her master. The burden laid of thine impending fate, thou partest free " "^7.800 To muse upon the happy days of yore. Hope now has fled; but in the fleeting past How wast thou great! Seek thou the wars no more, And call the gods to witness that for thee Henceforth dies no man. In the fights to come On Afric's mournful shore, by Pharos' stream And fateful Munda; in the final scene of dire Pharsalia's battle, not thy name Doth stir the war and urge the foeman's arm, But those great rivals biding with us yet, " "^9.3 Book 9 Yet in those ashes on the Pharian shore, In that small heap of dust, was not confined So great a shade; but from the limbs half burnt And narrow cell sprang forth and sought the sky Where dwells the Thunderer. Black the space of air Upreaching to the poles that bear on high The constellations in their nightly round; There 'twixt the orbit of the moon and earth Abide those lofty spirits, half divine, " "^9.10 Who by their blameless lives and fire of soul Are fit to tolerate the pure expanse That bounds the lower ether: there shall dwell, Where nor the monument encased in gold, Nor richest incense, shall suffice to bring The buried dead, in union with the spheres, Pompeius' spirit. When with heavenly light His soul was filled, first on the wandering stars And fixed orbs he bent his wondering gaze; Then saw what darkness veils our earthly day " "^9.18 Who by their blameless lives and fire of soul Are fit to tolerate the pure expanse That bounds the lower ether: there shall dwell, Where nor the monument encased in gold, Nor richest incense, shall suffice to bring The buried dead, in union with the spheres, Pompeius' spirit. When with heavenly light His soul was filled, first on the wandering stars And fixed orbs he bent his wondering gaze; Then saw what darkness veils our earthly day " ^9.173 To feast his eyes, and prove the bloody deed. For whether ravenous birds and Pharian dogsHave torn his corse asunder, or a fire Consumed it, which with stealthy flame arose Upon the shore, I know not. For the parts Devoured by destiny I only blame The gods: I weep the part preserved by men." Thus Sextus spake: and Cnaeus at the words Flamed into fury for his father\'s shame. "Sailors, launch forth our navies, by your oars ^9.179 To feast his eyes, and prove the bloody deed. For whether ravenous birds and Pharian dogsHave torn his corse asunder, or a fire Consumed it, which with stealthy flame arose Upon the shore, I know not. For the parts Devoured by destiny I only blame The gods: I weep the part preserved by men." Thus Sextus spake: and Cnaeus at the words Flamed into fury for his father\'s shame. "Sailors, launch forth our navies, by your oars ' "^9.230 In due submission to the bounds of right, Yet in this age irreverent of law Has played a noble part. Great was his power, But freedom safe: when all the plebs was prone To be his slaves, he chose the private gown; So that the Senate ruled the Roman state, The Senate's ruler: nought by right of arms He e'er demanded: willing took he gifts Yet from a willing giver: wealth was his Vast, yet the coffers of the State he filled " "^9.961 No draught in poisonous cups from ripened plants of direst growth Sabaean wizards brew. Lo! Upon branchless trunk a serpent, named By Libyans Jaculus, rose in coils to dart His venom from afar. Through Paullus' brain It rushed, nor stayed; for in the wound itself Was death. Then did they know how slowly flies, Flung from a sling, the stone; how gently speed Through air the shafts of Scythia. What availed, Murrus, the lance by which thou didst transfix " "^9.970 A Basilisk? Swift through the weapon ran The poison to his hand: he draws his sword And severs arm and shoulder at a blow: Then gazed secure upon his severed hand Which perished as he looked. So had'st thou died, And such had been thy fate! Whoe'er had thought A scorpion had strength o'er death or fate? Yet with his threatening coils and barb erect He won the glory of Orion slain; So bear the stars their witness. And who would fear " "^9.979 A Basilisk? Swift through the weapon ran The poison to his hand: he draws his sword And severs arm and shoulder at a blow: Then gazed secure upon his severed hand Which perished as he looked. So had'st thou died, And such had been thy fate! Whoe'er had thought A scorpion had strength o'er death or fate? Yet with his threatening coils and barb erect He won the glory of Orion slain; So bear the stars their witness. And who would fear " '^9.980 Thy haunts, Salpuga? Yet the Stygian Maids Have given thee power to snap the fatal threads. Thus nor the day with brightness, nor the night With darkness gave them peace. The very earth On which they lay they feared; nor leaves nor straw They piled for couches, but upon the ground Unshielded from the fates they laid their limbs, Cherished beneath whose warmth in chill of night The frozen pests found shelter; in whose jaws Harmless the while, the lurking venom slept. ^9.990 Nor did they know the measure of their march Accomplished, nor their path; the stars in heaven Their only guide. "Return, ye gods," they cried, In frequent wail, "the arms from which we fled. Give back Thessalia. Sworn to meet the sword Why, lingering, fall we thus? In Caesar\'s place The thirsty Dipsas and the horned snakeNow wage the warfare. Rather let us seek That region by the horses of the sun Scorched, and the zone most torrid: let us fall ^9.999 Nor did they know the measure of their march Accomplished, nor their path; the stars in heaven Their only guide. "Return, ye gods," they cried, In frequent wail, "the arms from which we fled. Give back Thessalia. Sworn to meet the sword Why, lingering, fall we thus? In Caesar\'s place The thirsty Dipsas and the horned snakeNow wage the warfare. Rather let us seek That region by the horses of the sun Scorched, and the zone most torrid: let us fall ' "^9.1010 With death in middle space. Our march is set Through thy sequestered kingdom, and the host Which knows thy secret seeks the furthest world. Perchance some greater wonders on our path May still await us; in the waves be plunged Heaven's constellations, and the lofty pole Stoop from its height. By further space removed No land, than Juba's realm; by rumour's voice Drear, mournful. Haply for this serpent land There may we long, where yet some living thing " "^9.1020 Gives consolation. Not my native land Nor European fields I hope for now Lit by far other suns, nor Asia's plains. But in what land, what region of the sky, Where left we Africa? But now with frosts Cyrene stiffened: have we changed the laws Which rule the seasons, in this little space? Cast from the world we know, 'neath other skies And stars we tread; behind our backs the home of southern tempests: Rome herself perchance " "^9.1029 Gives consolation. Not my native land Nor European fields I hope for now Lit by far other suns, nor Asia's plains. But in what land, what region of the sky, Where left we Africa? But now with frosts Cyrene stiffened: have we changed the laws Which rule the seasons, in this little space? Cast from the world we know, 'neath other skies And stars we tread; behind our backs the home of southern tempests: Rome herself perchance " '^9.1030 Now lies beneath our feet. Yet for our fates This solace pray we, that on this our track Pursuing Caesar with his host may come." Thus was their stubborn patience of its plaints Disburdened. But the bravery of their chief Forced them to bear their toils. Upon the sand, All bare, he lies and dares at every hour Fortune to strike: he only at the fate of each is present, flies to every call; And greatest boon of all, greater than life, ^9.1039 Now lies beneath our feet. Yet for our fates This solace pray we, that on this our track Pursuing Caesar with his host may come." Thus was their stubborn patience of its plaints Disburdened. But the bravery of their chief Forced them to bear their toils. Upon the sand, All bare, he lies and dares at every hour Fortune to strike: he only at the fate of each is present, flies to every call; And greatest boon of all, greater than life, ' "^9.1040 Brought strength to die. To groan in death was shame In such a presence. What power had all the ills Possessed upon him? In another's breast He conquers misery, teaching by his mien That pain is powerless. Hardly aid at length Did Fortune, wearied of their perils, grant. Alone unharmed of all who till the earth, By deadly serpents, dwells the Psyllian race. Potent as herbs their song; safe is their blood, Nor gives admission to the poison germ " "^9.1050 E'en when the chant has ceased. Their home itself Placed in such venomous tract and serpent-thronged Gained them this vantage, and a truce with death, Else could they not have lived. Such is their trust In purity of blood, that newly born Each babe they prove by test of deadly aspFor foreign lineage. So the bird of JoveTurns his new fledglings to the rising sun And such as gaze upon the beams of day With eves unwavering, for the use of heaven " "^9.1060 He rears; but such as blink at Phoebus' rays Casts from the nest. Thus of unmixed descent The babe who, dreading not the serpent touch, Plays in his cradle with the deadly snake. Nor with their own immunity from harm Contented do they rest, but watch for guests Who need their help against the noisome plague. Now to the Roman standards are they come, And when the chieftain bade the tents be fixed, First all the sandy space within the lines " "^9.1069 He rears; but such as blink at Phoebus' rays Casts from the nest. Thus of unmixed descent The babe who, dreading not the serpent touch, Plays in his cradle with the deadly snake. Nor with their own immunity from harm Contented do they rest, but watch for guests Who need their help against the noisome plague. Now to the Roman standards are they come, And when the chieftain bade the tents be fixed, First all the sandy space within the lines " '^9.1070 With song they purify and magic words From which all serpents flee: next round the camp In widest circuit from a kindled fire Rise aromatic odours: danewort burns, And juice distils from Syrian galbanum; Then tamarisk and costum, Eastern herbs, Strong panacea mixt with centaury From Thrace, and leaves of fennel feed the flames, And thapsus brought from Eryx: and they burn Larch, southern-wood and antlers of a deer ^9.1079 With song they purify and magic words From which all serpents flee: next round the camp In widest circuit from a kindled fire Rise aromatic odours: danewort burns, And juice distils from Syrian galbanum; Then tamarisk and costum, Eastern herbs, Strong panacea mixt with centaury From Thrace, and leaves of fennel feed the flames, And thapsus brought from Eryx: and they burn Larch, southern-wood and antlers of a deer ' "^9.1080 Which lived afar. From these in densest fumes, Deadly to snakes, a pungent smoke arose; And thus in safety passed the night away. But should some victim feel the fatal fang Upon the march, then of this magic race Were seen the wonders, for a mighty strife Rose 'twixt the Psyllian and the poison germ. First with saliva they anoint the limbs That held the venomous juice within the wound; Nor suffer it to spread. From foaming mouth " "^9.1090 Next with continuous cadence would they pour Unceasing chants — nor breathing space nor pause — Else spreads the poison: nor does fate permit A moment's silence. oft from the black flesh Flies forth the pest beneath the magic song: But should it linger nor obey the voice, Repugt to the summons, on the wound Prostrate they lay their lips and from the depths Now paling draw the venom. In their mouths, Sucked from the freezing flesh, they hold the death, " "^9.1100 Then spew it forth; and from the taste shall know The snake they conquer. Aided thus at length Wanders the Roman host in better guise Upon the barren fields in lengthy march. Twice veiled the moon her light and twice renewed; Yet still, with waning or with growing orb Saw Cato's steps upon the sandy waste. But more and more beneath their feet the dust Began to harden, till the Libyan tracts Once more were earth, and in the distance rose " "^10.15 But when the people, jealous of their laws, Murmured against the fasces, Caesar knew Their minds were adverse, and that not for him Was Magnus' murder wrought. And yet with brow Dissembling fear, intrepid, through the shrines of Egypt's gods he strode, and round the fane of ancient Isis; bearing witness all To Macedon's vigour in the days of old. Yet did nor gold nor ornament restrain His hasting steps, nor worship of the gods, " "^10.20 Nor city ramparts: but in greed of gain He sought the cave dug out amid the tombs. The madman offspring there of Philip lies The famed Pellaean robber, fortune's friend, Snatched off by fate, avenging so the world. In sacred sepulchre the hero's limbs, Which should be scattered o'er the earth, repose, Still spared by Fortune to these tyrant days: For in a world to freedom once recalled, All men had mocked the dust of him who set " "^10.29 Nor city ramparts: but in greed of gain He sought the cave dug out amid the tombs. The madman offspring there of Philip lies The famed Pellaean robber, fortune's friend, Snatched off by fate, avenging so the world. In sacred sepulchre the hero's limbs, Which should be scattered o'er the earth, repose, Still spared by Fortune to these tyrant days: For in a world to freedom once recalled, All men had mocked the dust of him who set " '^10.30 The baneful lesson that so many lands Can serve one master. Macedon he left His home obscure; Athena he despised The conquest of his sire, and spurred by fate Through Asia rushed with havoc of mankind, Plunging his sword through peoples; streams unknown Ran red with Persian and with Indian blood. Curse of all earth and thunderbolt of ill To every nation! On the outer sea He launched his fleet to sail the ocean wave: ^10.39 The baneful lesson that so many lands Can serve one master. Macedon he left His home obscure; Athena he despised The conquest of his sire, and spurred by fate Through Asia rushed with havoc of mankind, Plunging his sword through peoples; streams unknown Ran red with Persian and with Indian blood. Curse of all earth and thunderbolt of ill To every nation! On the outer sea He launched his fleet to sail the ocean wave: ' "^10.40 Nor flame nor flood nor sterile Libyan sands Stayed back his course, nor Hammon's pathless shoals; Far to the west, where downward slopes the world He would have led his armies, and the poles Had compassed, and had drunk the fount of Nile: But came his latest day; such end alone Could nature place upon the madman king, Who jealous in death as when he won the world His empire with him took, nor left an heir. Thus every city to the spoiler's hand " "^10.49 Nor flame nor flood nor sterile Libyan sands Stayed back his course, nor Hammon's pathless shoals; Far to the west, where downward slopes the world He would have led his armies, and the poles Had compassed, and had drunk the fount of Nile: But came his latest day; such end alone Could nature place upon the madman king, Who jealous in death as when he won the world His empire with him took, nor left an heir. Thus every city to the spoiler's hand " '^10.50 Was victim made: Yet in his fall was his Babylon; and Parthia feared him. Shame on us That eastern nations dreaded more the lance of Macedon than now the Roman spear. True that we rule beyond where takes its rise The burning southern breeze, beyond the homes of western winds, and to the northern star; But towards the rising of the sun, we yield To him who kept the Arsacids in awe; And puny Pella held as province sure ^10.58 Was victim made: Yet in his fall was his Babylon; and Parthia feared him. Shame on us That eastern nations dreaded more the lance of Macedon than now the Roman spear. True that we rule beyond where takes its rise The burning southern breeze, beyond the homes of western winds, and to the northern star; But towards the rising of the sun, we yield To him who kept the Arsacids in awe; And puny Pella held as province sure ' "^10.63 The Parthia fatal to our Roman arms. Now from the stream Pelusian of the Nile, Was come the boyish king, taming the rage of his effeminate people: pledge of peace; And Caesar safely trod Pellaean halls; When Cleopatra bribed her guard to break The harbour chains, and borne in little boat Within the Macedonian palace gates, Caesar unknowing, entered: Egypt's shame; Fury of Latium; to the bane of Rome" "^10.109 Be due, give ear. of Lagian race am I offspring illustrious; from my father's throne Cast forth to banishment; unless thy hand Restore to me the sceptre: then a Queen Falls at thy feet embracing. To our race Bright star of justice thou! Nor first shall I As woman rule the cities of the Nile; For, neither sex preferring, Pharos bows To queenly goverce. of my parted sire Read the last words, by which 'tis mine to share " "^10.110 With equal rights the kingdom and the bed. And loves the boy his sister, were he free; But his affections and his sword alike Pothinus orders. Nor wish I myself To wield my father's power; but this my prayer: Save from this foul disgrace our royal house, Bid that the king shall reign, and from the court Remove this hateful varlet, and his arms. How swells his bosom for that his the hand That shore Pompeius' head! And now he threats " "^10.119 With equal rights the kingdom and the bed. And loves the boy his sister, were he free; But his affections and his sword alike Pothinus orders. Nor wish I myself To wield my father's power; but this my prayer: Save from this foul disgrace our royal house, Bid that the king shall reign, and from the court Remove this hateful varlet, and his arms. How swells his bosom for that his the hand That shore Pompeius' head! And now he threats " '^10.120 Thee, Caesar, also; which the Fates avert! \'Twas shame enough upon the earth and thee That of Pothinus Magnus should have been The guilt or merit." Caesar\'s ears in vain Had she implored, but aided by her charms The wanton\'s prayers prevailed, and by a night of shame ineffable, passed with her judge, She won his favour. When between the pair Caesar had made a peace, by costliest gifts Purchased, a banquet of such glad event ^10.130 Made fit memorial; and with pomp the Queen Displayed her luxuries, as yet unknown To Roman fashions. First uprose the hall Like to a fane which this corrupted age Could scarcely rear: the lofty ceiling shone With richest tracery, the beams were bound In golden coverings; no scant veneer Lay on its walls, but built in solid blocks of marble, gleamed the palace. Agate stood In sturdy columns, bearing up the roof; ^10.139 Made fit memorial; and with pomp the Queen Displayed her luxuries, as yet unknown To Roman fashions. First uprose the hall Like to a fane which this corrupted age Could scarcely rear: the lofty ceiling shone With richest tracery, the beams were bound In golden coverings; no scant veneer Lay on its walls, but built in solid blocks of marble, gleamed the palace. Agate stood In sturdy columns, bearing up the roof; ' "^10.140 Onyx and porphyry on the spacious floor Were trodden 'neath the foot; the mighty gates of Maroe's throughout were formed, He mere adornment; ivory clothed the hall, And fixed upon the doors with labour rare Shells of the tortoise gleamed, from Indian Seas, With frequent emeralds studded. Gems of price And yellow jasper on the couches shone. Lustrous the coverlets; the major part Dipped more than once within the vats of Tyre" "^10.149 Onyx and porphyry on the spacious floor Were trodden 'neath the foot; the mighty gates of Maroe's throughout were formed, He mere adornment; ivory clothed the hall, And fixed upon the doors with labour rare Shells of the tortoise gleamed, from Indian Seas, With frequent emeralds studded. Gems of price And yellow jasper on the couches shone. Lustrous the coverlets; the major part Dipped more than once within the vats of Tyre" '^10.150 Had drunk their juice: part feathered as with gold; Part crimson dyed, in manner as are passed Through Pharian leash the threads. There waited slaves In number as a people, some in ranks By different blood distinguished, some by age; This band with Libyan, that with auburn hair Red so that Caesar on the banks of RhineNone such had witnessed; some with features scorched By torrid suns, their locks in twisted coils Drawn from their foreheads. Eunuchs too were there, ^10.160 Unhappy race; and on the other side Men of full age whose cheeks with growth of hair Were hardly darkened. Upon either hand Lay kings, and Caesar in the midst supreme. There in her fatal beauty lay the Queen Thick daubed with unguents, nor with throne content Nor with her brother spouse; laden she lay On neck and hair with all the Red Sea spoils, And faint beneath the weight of gems and gold. Her snowy breast shone through Sidonian lawn ^10.170 Which woven close by shuttles of the east The art of Nile had loosened. Ivory feet Bore citron tables brought from woods that wave On Atlas, such as Caesar never saw When Juba was his captive. Blind in soul By madness of ambition, thus to fire By such profusion of her wealth, the mind of Caesar armed, her guest in civil war! Not though he aimed with pitiless hand to grasp The riches of a world; not though were here ^10.179 Which woven close by shuttles of the east The art of Nile had loosened. Ivory feet Bore citron tables brought from woods that wave On Atlas, such as Caesar never saw When Juba was his captive. Blind in soul By madness of ambition, thus to fire By such profusion of her wealth, the mind of Caesar armed, her guest in civil war! Not though he aimed with pitiless hand to grasp The riches of a world; not though were here ' "^10.180 Those ancient leaders of the simple age, Fabricius or Curius stern of soul, Or he who, Consul, left in sordid garb His Tuscan plough, could all their several hopes Have risen to such spoil. On plates of gold They piled the banquet sought in earth and air And from the deepest seas and Nilus' waves, Through all the world; in craving for display, No hunger urging. Frequent birds and beasts, Egypt's high gods, they placed upon the board: " "^10.190 In crystal goblets water of the NileThey handed, and in massive cups of price Was poured the wine; no juice of Mareot grape But noble vintage of Falernian growth Which in few years in Meroe's vats had foamed, (For such the clime) to ripeness. On their brows Chaplets were placed of roses ever young With glistening nard entwined; and in their locks Was cinnamon infused, not yet in air Its fragrance perished, nor in foreign climes; " "^10.199 In crystal goblets water of the NileThey handed, and in massive cups of price Was poured the wine; no juice of Mareot grape But noble vintage of Falernian growth Which in few years in Meroe's vats had foamed, (For such the clime) to ripeness. On their brows Chaplets were placed of roses ever young With glistening nard entwined; and in their locks Was cinnamon infused, not yet in air Its fragrance perished, nor in foreign climes; " '^10.200 And rich amomum from the neighbouring fields. Thus Caesar learned the booty of a world To lavish, and his breast was shamed of war Waged with his son-in-law for meagre spoil, And with the Pharian realm he longed to find A cause of battle. When of wine and feast They wearied and their pleasure found an end, Caesar drew out in colloquy the night Thus with Achoreus, on the highest couch With linen ephod as a priest begirt: ^10.209 And rich amomum from the neighbouring fields. Thus Caesar learned the booty of a world To lavish, and his breast was shamed of war Waged with his son-in-law for meagre spoil, And with the Pharian realm he longed to find A cause of battle. When of wine and feast They wearied and their pleasure found an end, Caesar drew out in colloquy the night Thus with Achoreus, on the highest couch With linen ephod as a priest begirt: ' "^10.210 O thou devoted to all sacred rites, Loved by the gods, as proves thy length of days, Tell, if thou wilt, whence sprang the Pharian race; How lie their lands, the manners of their tribes, The form and worship of their deities. Expound the sculptures on your ancient fanes: Reveal your gods if willing to be known: If to th' Athenian sage your fathers taught Their mysteries, who worthier than I To bear in trust the secrets of the world? " "^10.220 True, by the rumour of my kinsman's flight Here was I drawn; yet also by your fame: And even in the midst of war's alarms The stars and heavenly spaces have I conned; Nor shall Eudoxus' year excel mine own. But though such ardour burns within my breast, Such zeal to know the truth, yet my chief wish To learn the source of your mysterious flood Through ages hidden: give me certain hope To see the fount of Nile — and civil war " "^10.229 True, by the rumour of my kinsman's flight Here was I drawn; yet also by your fame: And even in the midst of war's alarms The stars and heavenly spaces have I conned; Nor shall Eudoxus' year excel mine own. But though such ardour burns within my breast, Such zeal to know the truth, yet my chief wish To learn the source of your mysterious flood Through ages hidden: give me certain hope To see the fount of Nile — and civil war " '^10.230 Then shall I leave." He spake, and then the priest: "The secrets, Caesar, of our mighty sires Kept from the common people until now I hold it right to utter. Some may deem That silence on these wonders of the earth Were greater piety. But to the gods I hold it grateful that their handiwork And sacred edicts should be known to men. "A different power by the primal law, Each star possesses: these alone control ^10.239 Then shall I leave." He spake, and then the priest: "The secrets, Caesar, of our mighty sires Kept from the common people until now I hold it right to utter. Some may deem That silence on these wonders of the earth Were greater piety. But to the gods I hold it grateful that their handiwork And sacred edicts should be known to men. "A different power by the primal law, Each star possesses: these alone control ' "^10.240 The movement of the sky, with adverse force Opposing: while the sun divides the year, And day from night, and by his potent rays Forbids the stars to pass their stated course. The moon by her alternate phases sets The varying limits of the sea and shore. 'Neath Saturn's sway the zone of ice and snow Has passed; while Mars in lightning's fitful flames And winds abounds' beneath high JupiterUnvexed by storms abides a temperate air; " "^10.250 And fruitful Venus' star contains the seeds of all things. Ruler of the boundless deep The god Cyllenian: whene'er he holds That part of heaven where the Lion dwells With neighbouring Cancer joined, and Sirius star Flames in its fury; where the circular path (Which marks the changes of the varying year) Gives to hot Cancer and to CapricornTheir several stations, under which doth lie The fount of Nile, he, master of the waves, " "^10.259 And fruitful Venus' star contains the seeds of all things. Ruler of the boundless deep The god Cyllenian: whene'er he holds That part of heaven where the Lion dwells With neighbouring Cancer joined, and Sirius star Flames in its fury; where the circular path (Which marks the changes of the varying year) Gives to hot Cancer and to CapricornTheir several stations, under which doth lie The fount of Nile, he, master of the waves, " '^10.260 Strikes with his beam the waters. Forth the stream Brims from his fount, as Ocean when the moon Commands an increase; nor shall curb his flow Till night wins back her losses from the sun. "Vain is the ancient faith that Ethiop snows Send Nile abundant forth upon the lands. Those mountains know nor northern wind nor star. of this are proof the breezes of the South, Fraught with warm vapours, and the people\'s hue Burned dark by suns: and \'tis in time of spring, ^10.270 When first are thawed the snows, that ice-fed streams In swollen torrents tumble; but the NileNor lifts his wave before the Dog-star burns; Nor seeks again his banks, until the sun In equal balance measures night and day. Nor are the laws that govern other streams Obeyed by Nile. For in the wintry year Were he in flood, when distant far the sun, His waters lacked their office; but he leaves His channel when the summer is at height, ^10.279 When first are thawed the snows, that ice-fed streams In swollen torrents tumble; but the NileNor lifts his wave before the Dog-star burns; Nor seeks again his banks, until the sun In equal balance measures night and day. Nor are the laws that govern other streams Obeyed by Nile. For in the wintry year Were he in flood, when distant far the sun, His waters lacked their office; but he leaves His channel when the summer is at height, ' "^10.280 Tempering the torrid heat of Egypt's clime. Such is the task of Nile; thus in the world He finds his purpose, lest exceeding heat Consume the lands: and rising thus to meet Enkindled Lion, to Syene's prayers By Cancer burnt gives ear; nor curbs his wave Till the slant sun and Meroe's lengthening shades Proclaim the autumn. Who shall give the cause? 'Twas Parent Nature's self which gave command Thus for the needs of earth should flow the Nile. " "^10.289 Tempering the torrid heat of Egypt's clime. Such is the task of Nile; thus in the world He finds his purpose, lest exceeding heat Consume the lands: and rising thus to meet Enkindled Lion, to Syene's prayers By Cancer burnt gives ear; nor curbs his wave Till the slant sun and Meroe's lengthening shades Proclaim the autumn. Who shall give the cause? 'Twas Parent Nature's self which gave command Thus for the needs of earth should flow the Nile. " '^10.290 Vain too the fable that the western winds Control his current, in continuous course At stated seasons governing the air; Or hurrying from Occident to South Clouds without number which in misty folds Press on the waters; or by constant blast, Forcing his current back whose several mouths Burst on the sea; — so, forced by seas and wind, Men say, his billows pour upon the land. Some speak of hollow caverns, breathing holes ^10.299 Vain too the fable that the western winds Control his current, in continuous course At stated seasons governing the air; Or hurrying from Occident to South Clouds without number which in misty folds Press on the waters; or by constant blast, Forcing his current back whose several mouths Burst on the sea; — so, forced by seas and wind, Men say, his billows pour upon the land. Some speak of hollow caverns, breathing holes ' "^10.300 Deep in the earth, within whose mighty jaws Waters in noiseless current underneath From northern cold to southern climes are drawn: And when hot Meroe pants beneath the sun, Then, say they, Ganges through the silent depths And Padus pass: and from a single fount The Nile arising not in single streams Pours all the rivers forth. And rumour says That when the sea which girdles in the world O'erflows, thence rushes Nile, by lengthy course, " "^10.309 Deep in the earth, within whose mighty jaws Waters in noiseless current underneath From northern cold to southern climes are drawn: And when hot Meroe pants beneath the sun, Then, say they, Ganges through the silent depths And Padus pass: and from a single fount The Nile arising not in single streams Pours all the rivers forth. And rumour says That when the sea which girdles in the world O'erflows, thence rushes Nile, by lengthy course, " '^10.310 Softening his saltness. More, if it be true That ocean feeds the sun and heavenly fires, Then Phoebus journeying by the burning Crab Sucks from its waters more than air can hold Upon his passage — this the cool of night Pours on the Nile. "If, Caesar, \'tis my part To judge such difference, \'twould seem that since Creation\'s age has passed, earth\'s veins by chance Some waters hold, and shaken cast them forth: But others took when first the globe was formed ^10.320 A sure abode; by Him who framed the world Fixed with the Universe. "And, Roman, thou, In thirsting thus to know the source of NileDost as the Pharian and Persian kings And those of Macedon; nor any age Refused the secret, but the place prevailed Remote by nature. Greatest of the kings By Memphis worshipped, Alexander grudged To Nile its mystery, and to furthest earth Sent chosen Ethiops whom the crimson zone ^10.329 A sure abode; by Him who framed the world Fixed with the Universe. "And, Roman, thou, In thirsting thus to know the source of NileDost as the Pharian and Persian kings And those of Macedon; nor any age Refused the secret, but the place prevailed Remote by nature. Greatest of the kings By Memphis worshipped, Alexander grudged To Nile its mystery, and to furthest earth Sent chosen Ethiops whom the crimson zone ' "^10.330 Stayed in their further march, while flowed his stream Warm at their feet. Sesostris westward far Reached, to the ends of earth; and necks of kings Bent 'neath his chariot yoke: but of the springs Which fill your rivers, Rhone and Po, he drank. Not of the fount of Nile. Cambyses king In madman quest led forth his host to where The long-lived races dwell: then famine struck, Ate of his dead and, Nile unknown, returned. No lying rumour of thy hidden source " "^10.333 Stayed in their further march, while flowed his stream Warm at their feet. Sesostris westward far Reached, to the ends of earth; and necks of kings Bent 'neath his chariot yoke: but of the springs Which fill your rivers, Rhone and Po, he drank. Not of the fount of Nile. Cambyses king In madman quest led forth his host to where The long-lived races dwell: then famine struck, Ate of his dead and, Nile unknown, returned. No lying rumour of thy hidden source " " None

74. New Testament, 1 Corinthians, 7.8, 9.5 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Cassian, Julius • Julia • Julian of Dalmatia • Julius Cassianus

Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 363; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 166; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 206; van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 170

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7.8 Λέγω δὲ τοῖς ἀγάμοις καὶ ταῖς χήραις, καλὸν αὐτοῖς ἐὰν μείνωσιν ὡς κἀγώ· ^9.5 μὴ οὐκ ἔχομεν ἐξουσίαν ἀδελφὴν γυναῖκα περιάγειν, ὡς καὶ οἱ λοιποὶ ἀπόστολοι καὶ οἱ ἀδελφοὶ τοῦ κυρίου καὶ Κηφᾶς;'' None

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7.8 But I sayto the unmarried and to widows, it is good for them if they remain evenas I am. ^9.5 Have we noright to take along a wife who is a believer, even as the rest of theapostles, and the brothers of the Lord, and Cephas?'' None

75. New Testament, Acts, 16.14-16.15, 16.40, 17.22-17.31, 18.24-18.27, 19.24-19.41 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Acmonia, Julia Severa inscription • Julia • Julia Severa • Julia Zenonis (Laodicea), • Julian • Julian (emperor) • Julian, the Apostate • Julius Caesar • Tiberius Julius Alexander • Tiberius, Iulius Caesar Augustus • lex Julia

Found in books: Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 302; Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 13; Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 137; Fowler (2014), Plato in the Third Sophistic, 21; Huttner (2013), Early Christianity in the Lycus Valley, 96; Katzoff (2019), On Jews in the Roman World: Collected Studies. 251; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 166; Levine (2005), The Ancient Synagogue, The First Thousand Years, 118; Levine Allison and Crossan (2006), The Historical Jesus in Context, 325; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 346; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 11; Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 137; Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement. 46, 153

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16.14 καί τις γυνὴ ὀνόματι Λυδία, πορφυρόπωλις πόλεως Θυατείρων σεβομένη τὸν θεόν, ἤκουεν, ἧς ὁ κύριος διήνοιξεν τὴν καρδίαν προσέχειν τοῖς λαλουμένοις ὑπὸ Παύλου. ^16.15 ὡς δὲ ἐβαπτίσθη καὶ ὁ οἶκος αὐτῆς, παρεκάλεσεν λέγουσα Εἰ κεκρίκατέ με πιστὴν τῷ κυρίῳ εἶναι, εἰσελθόντες εἰς τὸν οἶκόν μου μένετε· καὶ παρεβιάσατο ἡμᾶς. ^16.40 ἐξελθόντες δὲ ἀπὸ τῆς φυλακῆς εἰσῆλθον πρὸς τὴν Λυδίαν, καὶ ἰδόντες παρεκάλεσαν τοὺς ἀδελφοὺς καὶ ἐξῆλθαν. ^17.22 σταθεὶς δὲ Παῦλος ἐν μέσῳ τοῦ Ἀρείου Πάγου ἔφη Ἄνδρες Ἀθηναῖοι, κατὰ πάντα ὡς δεισιδαιμονεστέρους ὑμᾶς θεωρῶ· ^17.23 διερχόμενος γὰρ καὶ ἀναθεωρῶν τὰ σεβάσματα ὑμῶν εὗρον καὶ βωμὸν ἐν ᾧ ἐπεγέγραπτο ΑΓΝΩΣΤΩ ΘΕΩ. ὃ οὖν ἀγνοοῦντες εὐσεβεῖτε, τοῦτο ἐγὼ καταγγέλλω ὑμῖν. ^17.24 ὁ θεὸς ὁ ποιήσας τὸν κόσμον καὶ πάντατὰ ἐν αὐτῷ, οὗτος οὐρανοῦ καὶ γῆς ὑπάρχων κύριος οὐκ ἐν χειροποιήτοις ναοῖς κατοικεῖ ^17.25 οὐδὲ ὑπὸ χειρῶν ἀνθρωπίνων θεραπεύεται προσδεόμενός τινος, αὐτὸςδιδοὺς πᾶσι ζωὴν καὶ πνοὴν καὶ τὰ πάντα· ^17.26 ἐποίησέν τε ἐξ ἑνὸς πᾶν ἔθνος ανθρώπων κατοικεῖν ἐπὶ παντὸς προσώπου τῆς γῆς, ὁρίσας προστεταγμένους καιροὺς καὶ τὰς ὁροθεσίας τῆς κατοικίας αὐτῶν, ^17.27 ζητεῖν τὸν θεὸν εἰ ἄρα γε ψηλαφήσειαν αὐτὸν καὶ εὕροιεν, καί γε οὐ μακρὰν ἀπὸ ἑνὸς ἑκάστου ἡμῶν ὑπάρχοντα. ^17.28 ἐν αὐτῷ γὰρ ζῶμεν καὶ κινούμεθα καὶ ἐσμέν, ὡς καί τινες τῶν καθʼ ὑμᾶς ποιητῶν εἰρήκασιν 17.29 γένος οὖν ὑπάρχοντες τοῦ θεοῦ οὐκ ὀφείλομεν νομίζειν χρυσῷ ἢ ἀργύρῳ ἢ λίθῳ, χαράγματι τέχνής καὶ ἐνθυμήσεως ἀνθρώπου, τὸ θεῖον εἶναι ὅμοιον. ^17.30 τοὺς μὲν οὖν χρόνους τῆς ἀγνοίας ὑπεριδὼν ὁ θεὸς τὰ νῦν ἀπαγγέλλει τοῖς ἀνθρώποις πάντας πανταχοῦ μετανοεῖν, ^17.31 καθότι ἔστησεν ἡμέραν ἐν ᾗ μέλλει κρίνειν τὴν οἰκουμένην ἐν δικαιοσύνῃ ἐν ἀνδρὶ ᾧ ὥρισεν, πίστιν παρασχὼν πᾶσιν ἀναστήσας αὐτὸν ἐκ νεκρῶν. ^18.24 Ἰουδαῖος δέ τις Ἀπολλὼς ὀνόματι, Ἀλεξανδρεὺς τῷ γένει, ἀνὴρ λόγιος, κατήντησεν εἰς Ἔφεσον, δυνατὸς ὢν ἐν ταῖς γραφαῖς. ^18.25 οὗτος ἦν κατηχημένος τὴν ὁδὸν τοῦ κυρίου, καὶ ζέων τῷ πνεύματι ἐλάλει καὶ ἐδίδασκεν ἀκριβῶς τὰ περὶ τοῦ Ἰησοῦ, ἐπιστάμενος μόνον τὸ βάπτισμα Ἰωάνου. ^18.26 οὗτός τε ἤρξατο παρρησιάζεσθαι ἐν τῇ συναγωγῇ· ἀκούσαντες δὲ αὐτοῦ Πρίσκιλλα καὶ Ἀκύλας προσελάβοντο αὐτὸν καὶ ἀκριβέστερον αὐτῷ ἐξέθεντο τὴν ὁδὸν τοῦ θεοῦ. ^18.27 βουλομένου δὲ αὐτοῦ διελθεῖν εἰς τὴν Ἀχαίαν προτρεψάμενοι οἱ ἀδελφοὶ ἔγραψαν τοῖς μαθηταῖς ἀποδέξασθαι αὐτόν· ὃς παραγενόμενος συνεβάλετο πολὺ τοῖς πεπιστευκόσιν διὰ τῆς χάριτος· ^19.24 Δημήτριος γάρ τις ὀνόματι, ἀργυροκόπος, ποιῶν ναοὺς ἀργυροῦς Ἀρτέμιδος παρείχετο τοῖς τεχνίταις οὐκ ὀλίγην ἐργασίαν, ^19.25 οὓς συναθροίσας καὶ τοὺς περὶ τὰ τοιαῦτα ἐργάτας εἶπεν Ἄνδρες, ἐπίστασθε ὅτι ἐκ ταύτης τῆς ἐργασίας ἡ εὐπορία ἡμῖν ἐστίν, ^19.26 καὶ θεωρεῖτε καὶ ἀκούετε ὅτι οὐ μόνον Ἐφέσου ἀλλὰ σχεδὸν πάσης τῆς Ἀσίας ὁ Παῦλος οὗτος πείσας μετέστησεν ἱκανὸν ὄχλον, λέγων ὅτι οὐκ εἰσὶν θεοὶ οἱ διὰ χειρῶν γινόμενοι. ^19.27 οὐ μόνον δὲ τοῦτο κινδυνεύει ἡμῖν τὸ μέρος εἰς ἀπελεγμὸν ἐλθεῖν, ἀλλὰ καὶ τὸ τῆς μεγάλης θεᾶς Ἀρτέμιδος ἱερὸν εἰς οὐθὲν λογισθῆναι, μέλλειν τε καὶ καθαιρεῖσθαι τῆς μεγαλειότητος αὐτῆς, ἣν ὅλη ἡ Ἀσία καὶ ἡ οἰκουμένη σέβεται. ^19.28 ἀκούσαντες δὲ καὶ γενόμενοι πλήρεις θυμοῦ ἔκραζον λέγοντες Μεγάλη ἡ Ἄρτεμις Ἐφεσίων. ^19.29 καὶ ἐπλήσθη ἡ πόλις τῆς συγχύσεως, ὥρμησάν τε ὁμοθυμαδὸν εἰς τὸ θέατρον συναρπάσαντες Γαῖον καὶ Ἀρίσταρχον Μακεδόνας, συνεκδήμους Παύλου. ^19.30 Παύλου δὲ βουλομένου εἰσελθεῖν εἰς τὸν δῆμον οὐκ εἴων αὐτὸν οἱ μαθηταί· ^19.31 τινὲς δὲ καὶ τῶν Ἀσιαρχῶν, ὄντες αὐτῷ φίλοι, πέμψαντες πρὸς αὐτὸν παρεκάλουν μὴ δοῦναι ἑαυτὸν εἰς τὸ θέατρον. ^19.32 ἄλλοι μὲν οὖν ἄλλο τι ἔκραζον, ἦν γὰρ ἡ ἐκκλησία συνκεχυμένη, καὶ οἱ πλείους οὐκ ᾔδεισαν τίνος ἕνεκα συνεληλύθεισαν. ^19.33 ἐκ δὲ τοῦ ὄχλου συνεβίβασαν Ἀλέξανδρον προβαλόντων αὐτὸν τῶν Ἰουδαίων, ὁ δὲ Ἀλέξανδρος κατασείσας τὴν χεῖρα ἤθελεν ἀπολογεῖσθαι τῷ δήμῳ. ^19.34 ἐπιγνόντες δὲ ὅτι Ἰουδαῖός ἐστιν φωνὴ ἐγένετο μία ἐκ πάντων ὡσεὶ ἐπὶ ὥρας δύο κραζόντων Μεγάλη ἡ Ἄρτεμις Ἐφεσίων . ^19.35 καταστείλας δὲ τὸν ὄχλον ὁ γραμματεύς φησιν Ἄνδρες Ἐφέσιοι, τίς γάρ ἐστιν ἀνθρώπων ὃς οὐ γινώσκει τὴν Ἐφεσίων πόλιν νεωκόρον οὖσαν τῆς μεγάλης Ἀρτέμιδος καὶ τοῦ διοπετοῦς; ^19.36 ἀναντιρήτων οὖν ὄντων τούτων δέον ἐστὶν ὑμᾶς κατεσταλμένους ὑπάρχειν καὶ μηδὲν προπετὲς πράσσειν. ^19.37 ἠγάγετε γὰρ τοὺς ἄνδρας τούτους οὔτε ἱεροσύλους οὔτε βλασφημοῦντας τὴν θεὸν ἡμῶν. ^19.38 εἰ μὲν οὖν Δημήτριος καὶ οἱ σὺν αὐτῷ τεχνῖται ἔχουσιν πρός τινα λόγον, ἀγοραῖοι ἄγονται καὶ ἀνθύπατοί εἰσιν, ἐγκαλείτωσαν ἀλλήλοις. ^19.39 εἰ δέ τι περαιτέρω ἐπιζητεῖτε, ἐν τῇ ἐννόμῳ ἐκκλησίᾳ ἐπιλυθήσεται. ^19.40 καὶ γὰρ κινδυνεύομεν ἐγκαλεῖσθαι στάσεως περὶ τῆς σήμερον μηδενὸς αἰτίου ὑπάρχοντος, περὶ οὗ οὐ δυνησόμεθα ἀποδοῦναι λόγον περὶ τῆς συστροφῆς ταύτης. ^19.41 καὶ ταῦτα εἰπὼν ἀπέλυσεν τὴν ἐκκλησίαν.' ' None

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16.14 A certain woman named Lydia, a seller of purple, of the city of Thyatira, one who worshiped God, heard us; whose heart the Lord opened to listen to the things which were spoken by Paul. ^16.15 When she and her household were baptized, she begged us, saying, "If you have judged me to be faithful to the Lord, come into my house, and stay." She urged us. ' "^16.40 They went out of the prison, and entered into Lydia's house. When they had seen the brothers, they comforted them, and departed. " ^17.22 Paul stood in the midst of the Areopagus, and said, "You men of Athens, I perceive that you are very religious in all things. ' "^17.23 For as I passed along, and observed the objects of your worship, I found also an altar with this inscription: 'TO AN UNKNOWN GOD.' What therefore you worship in ignorance, this I announce to you. " '^17.24 The God who made the world and all things in it, he, being Lord of heaven and earth, dwells not in temples made with hands, ' "^17.25 neither is he served by men's hands, as though he needed anything, seeing he himself gives to all life and breath, and all things. " '^17.26 He made from one blood every nation of men to dwell on all the surface of the earth, having determined appointed seasons, and the bounds of their habitation, ^17.27 that they should seek the Lord, if perhaps they might reach out for him and find him, though he is not far from each one of us. ' "^17.28 'For in him we live, and move, and have our being.' As some of your own poets have said, 'For we are also his offspring.' " '^17.29 Being then the offspring of God, we ought not to think that the Divine Nature is like gold, or silver, or stone, engraved by art and device of man. ^17.30 The times of ignorance therefore God overlooked. But now he commands that all men everywhere should repent, ^17.31 because he has appointed a day in which he will judge the world in righteousness by the man whom he has ordained; whereof he has given assurance to all men, in that he has raised him from the dead." ^18.24 Now a certain Jew named Apollos, an Alexandrian by race, an eloquent man, came to Ephesus. He was mighty in the Scriptures. ^18.25 This man had been instructed in the way of the Lord; and being fervent in spirit, he spoke and taught accurately the things concerning Jesus, although he knew only the baptism of John. ^18.26 He began to speak boldly in the synagogue. But when Priscilla and Aquila heard him, they took him aside, and explained to him the way of God more accurately. ^18.27 When he had determined to pass over into Achaia, the brothers encouraged him, and wrote to the disciples to receive him. When he had come, he helped them much, who had believed through grace; ^19.24 For a certain man named Demetrius, a silversmith, who made silver shrines of Artemis, brought no little business to the craftsmen, ^19.25 whom he gathered together, with the workmen of like occupation, and said, "Sirs, you know that by this business we have our wealth. ^19.26 You see and hear, that not at Ephesus alone, but almost throughout all Asia, this Paul has persuaded and turned away many people, saying that they are no gods, that are made with hands. ^19.27 Not only is there danger that this our trade come into disrepute, but also that the temple of the great goddess Artemis will be counted as nothing, and her majesty destroyed, whom all Asia and the world worships." ^19.28 When they heard this they were filled with anger, and cried out, saying, "Great is Artemis of the Ephesians!"' "^19.29 The whole city was filled with confusion, and they rushed with one accord into the theater, having seized Gaius and Aristarchus, men of Macedonia, Paul's companions in travel. " "^19.30 When Paul wanted to enter in to the people, the disciples didn't allow him. " '^19.31 Certain also of the Asiarchs, being his friends, sent to him and begged him not to venture into the theater. ' "^19.32 Some therefore cried one thing, and some another, for the assembly was in confusion. Most of them didn't know why they had come together. " '^19.33 They brought Alexander out of the multitude, the Jews putting him forward. Alexander beckoned with his hand, and would have made a defense to the people. ^19.34 But when they perceived that he was a Jew, all with one voice for a time of about two hours cried out, "Great is Artemis of the Ephesians!" ^19.35 When the town clerk had quieted the multitude, he said, "You men of Ephesus, what man is there who doesn\'t know that the city of the Ephesians is temple-keeper of the great goddess Artemis, and of the image which fell down from Zeus? ' "^19.36 Seeing then that these things can't be denied, you ought to be quiet, and to do nothing rash. " '^19.37 For you have brought these men here, who are neither robbers of temples nor blasphemers of your goddess. ^19.38 If therefore Demetrius and the craftsmen who are with him have a matter against anyone, the courts are open, and there are proconsuls. Let them press charges against one another. ^19.39 But if you seek anything about other matters, it will be settled in the regular assembly. ^19.40 For indeed we are in danger of being accused concerning this day\'s riot, there being no cause. Concerning it, we wouldn\'t be able to give an account of this commotion." ^19.41 When he had thus spoken, he dismissed the assembly. ' ' None

76. New Testament, Romans, 5.12, 7.18, 7.23 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Cassian, Julius • Julian of Eclanum • Julian, Bishop

Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 354, 355; Karfíková (2012), Grace and the Will According to Augustine, 174, 302, 304, 316, 320; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 193, 207; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 169, 181, 183, 210, 280, 297

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5.12 Διὰ τοῦτο ὥσπερ διʼ ἑνὸς ἀνθρώπου ἡ ἁμαρτία εἰς τὸν κόσμον εἰσῆλθεν καὶ διὰ τῆς ἁμαρτίας ὁ θάνατος, καὶ οὕτως εἰς πάντας ἀνθρώπους ὁ θάνατος διῆλθεν ἐφʼ ᾧ πάντες ἥμαρτον-. ^7.18 οἶδα γὰρ ὅτι οὐκ οἰκεῖ ἐν ἐμοί, τοῦτʼ ἔστιν ἐν τῇ σαρκί μου, ἀγαθόν· τὸ γὰρ θέλειν παράκειταί μοι, τὸ δὲ κατεργάζεσθαι τὸ καλὸν οὔ· ^7.23 βλέπω δὲ ἕτερον νόμον ἐν τοῖς μέλεσίν μου ἀντιστρατευόμενον τῷ νόμῳ τοῦ νοός μου καὶ αἰχμαλωτίζοντά με ἐν τῷ νόμῳ τῆς ἁμαρτίας τῷ ὄντι ἐν τοῖς μέλεσίν μου.'' None

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5.12 Therefore, as sin entered into the world through one man, and death through sin; and so death passed to all men, because all sinned. ' "^7.18 For I know that in me, that is, in my flesh, dwells no good thing. For desire is present with me, but I don't find it doing that which is good. " ^7.23 but I see a different law in my members, warring against the law of my mind, and bringing me into captivity under the law of sin which is in my members. '' None

77. New Testament, John, 1.14 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Julian of Eclanum

Found in books: Karfíková (2012), Grace and the Will According to Augustine, 322; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 42

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1.14 Καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας·?̔'' None

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1.14 The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth. '' None

78. New Testament, Luke, 2.1, 14.23, 19.10, 19.44 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Cassian, Julius • Julian (emperor) • Julian, Bishop • Julian, emperor • Julius Caesar • Julius Caesar, and Jews, Caesar asking for percentage of annual produce from Judea • Julius Caesar, and Jews, decrees of C. concerning Jewish state • Julius Caesar, and Jews, publicani removed from Judea by • Julius Caesar, favors of • Julius Honorius, Cosmographia • publicani (tax companies), abolished from Judea by Julius Caesar

Found in books: Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 141; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 365; Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 31; Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 122; Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 19; Levine Allison and Crossan (2006), The Historical Jesus in Context, 18; 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, 55; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 263; de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 222

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2.1 Ἐγένετο δὲ ἐν ταῖς ἡμέραις ἐκείναις ἐξῆλθεν δόγμα παρὰ Καίσαρος Αὐγούστου ἀπογράφεσθαι πᾶσαν τὴν οἰκουμένην· ^14.23 καὶ εἶπεν ὁ κύριος πρὸς τὸν δοῦλον Ἔξελθε εἰς τὰς ὁδοὺς καὶ φραγμοὺς καὶ ἀνάγκασον εἰσελθεῖν, ἵνα γεμισθῇ μου ὁ οἶκος· ^19.10 ἦλθεν γὰρ ὁ υἱὸς τοῦ ἀνθρώπου ζητῆσαι καὶ σῶσαι τὸ ἀπολωλός. ^19.44 καὶ ἐδαφιοῦσίν σε καὶ τὰ τέκνα σου ἐν σοί, καὶ οὐκ ἀφήσουσιν λίθον ἐπὶ λίθον ἐν σοί, ἀνθʼ ὧν οὐκ ἔγνως τὸν καιρὸν τῆς ἐπισκοπῆς σου.'' None

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2.1 Now it happened in those days, that a decree went out from Caesar Augustus that all the world should be enrolled. ^14.23 "The lord said to the servant, \'Go out into the highways and hedges, and compel them to come in, that my house may be filled. ^19.10 For the Son of Man came to seek and to save that which was lost." ^19.44 and will dash you and your children within you to the ground. They will not leave in you one stone on another, because you didn\'t know the time of your visitation."'' None

79. New Testament, Mark, 13.2 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Julian (the Apostate), Edict on Rebuilding the Temple in Jerusalem • Julian (the Apostate), generally • Julian (the Apostate), interest in prophecy • Julian (the Apostate), life • Julian, emperor

Found in books: Esler (2000), The Early Christian World, 1256; Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 19

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13.2 καὶ ὁ Ἰησοῦς εἶπεν αὐτῷ Βλέπεις ταύτας τὰς μεγάλας οἰκοδομάς; οὐ μὴ ἀφεθῇ ὧδε λίθος ἐπὶ λίθον ὃς οὐ μὴ καταλυθῇ .'' None

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13.2 Jesus said to him, "Do you see these great buildings? There will not be left here one stone on another, which will not be thrown down."'' None

80. New Testament, Matthew, 8.12, 19.5-19.6, 20.2, 23.37, 24.2, 27.51 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Cassian, Julius • Julian • Julian (the Apostate), Edict on Rebuilding the Temple in Jerusalem • Julian (the Apostate), generally • Julian (the Apostate), interest in prophecy • Julian (the Apostate), life • Julian of Eclanum • Julian, Bishop • Julian, emperor • Julias • Julius Africanus • Julius Caesar • Julius Caesar, and Jews, decrees of C. concerning Jewish state • Julius Caesar, favors of

Found in books: Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 139; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 356, 357; Esler (2000), The Early Christian World, 1256; Karfíková (2012), Grace and the Will According to Augustine, 321, 323, 332; Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 19; Levine Allison and Crossan (2006), The Historical Jesus in Context, 28, 37; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 662; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 71; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 210; 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, 90; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 181

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8.12 οἱ δὲ υἱοὶ τῆς βασιλείας ἐκβληθήσονται εἰς τὸ σκότος τὸ ἐξώτερον· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων. ^19.5 καὶ εἶπεν Ἕνεκα τούτου καταλείψει ἄνθρωπος τὸν πατέρα καὶ τὴν μητέρα καὶ κολληθήσεται τῇ γυναικὶ αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν; ^19.6 ὥστε οὐκέτι εἰσὶν δύο ἀλλὰ σὰρξ μία· ὃ οὖν ὁ θεὸς συνέζευξεν ἄνθρωπος μὴ χωριζέτω. ^20.2 συμφωνήσας δὲ μετὰ τῶν ἐργατῶν ἐκ δηναρίου τὴν ἡμέραν ἀπέστειλεν αὐτοὺς εἰς τὸν ἀμπελῶνα αὐτοῦ. ^23.37 Ἰερουσαλὴμ Ἰερουσαλήμ, ἡ ἀποκτείνουσα τοὺς προφήτας καὶ λιθοβολοῦσα τοὺς ἀπεσταλμένους πρὸς αὐτὴν, — ποσάκις ἠθέλησα ἐπισυναγαγεῖν τὰ τέκνα σου, ὃν τρόπον ὄρνις ἐπισυνάγει τὰ νοσσία αὐτῆς ὑπὸ τὰς πτέρυγας, καὶ οὐκ ἠθελήσατε; ^24.2 ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς Οὐ βλέπετε ταῦτα πάντα; ἀμὴν λέγω ὑμῖν, οὐ μὴ ἀφεθῇ ὧδε λίθος ἐπὶ λίθον ὃς οὐ καταλυθήσεται. ^27.51 Καὶ ἰδοὺ τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη ἀπʼ ἄνωθεν ἕως κάτω εἰς δύο, καὶ ἡ γῆ ἐσείσθη, καὶ αἱ πέτραι ἐσχίσθησαν,' ' None

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8.12 but the sons of the kingdom will be thrown out into the outer darkness. There will be weeping and the gnashing of teeth."' "^19.5 and said, 'For this cause a man shall leave his father and mother, and shall join to his wife; and the two shall become one flesh?' " '^19.6 So that they are no more two, but one flesh. What therefore God has joined together, don\'t let man tear apart." ^20.2 When he had agreed with the laborers for a denarius a day, he sent them into his vineyard. ^23.37 "Jerusalem, Jerusalem, who kills the prophets, and stones those who are sent to her! How often would I have gathered your children together, even as a hen gathers her chickens under her wings, and you would not! ^24.2 But he answered them, "Don\'t you see all of these things? Most assuredly I tell you, there will not be left here one stone on another, that will not be thrown down." ^27.51 Behold, the veil of the temple was torn in two from the top to the bottom. The earth quaked and the rocks were split. ' ' None

81. Plutarch, Julius Caesar, 11.6, 47.3, 48.1, 63.5, 69.4-69.5 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • C. Iulius Caesar • Caesar (G. Iulius Caesar), catasterism of • Caesar, C. Iulius • Caesar, Gaius Iulius • Caesar, Gaius Julius, dictator, in Asia Minor • Caesar, Julius, at the Rubicon • Cn. Iulius Agricola • Germanicus Iulius Caesar • Iulius Caesar, C. • Julia Felix Sinope, colony • Julius Caesar • Julius Caesar, C. • Julius Caesar, C., and Alexander the Great • Julius Caesar, C., and haruspicy • Julius Caesar, C., descended from Venus • Julius Caesar, C., equestrian statue of • Julius Caesar, C., public collection in Temple of Venus Genetrix • Julius Caesar, and Jews, Caesar favorable to Judea • Julius Caesar, assassination • Julius Caesar, honours to • Rome, Forum of Julius Caesar • Rome, Forum of Julius Caesar, and Alexander’s horse • Rome, Forum of Julius Caesar, its collection • gens, Julia

Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 224; Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 157, 185; Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 162; Jenkyns (2013), God, Space, and City in the Roman Imagination, 23; Joseph (2022), Thunder and Lament: Lucan on the Beginnings and Ends of Epic, 47; Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 117; Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 247; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 161; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 300; Pinheiro et al. (2018), Cultural Crossroads in the Ancient Novel, 86; Poulsen (2021), Usages of the Past in Roman Historiography, 232; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 230; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 26, 110, 238, 248; 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

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48.1 Καῖσαρ δὲ τῷ Θετταλῶν ἔθνει τὴν ἐλευθερίαν ἀναθεὶς νικητήριον ἐδίωκε Πομπήϊον· ἁψάμενος δὲ τῆς · Ἀσίας Κνιδίους τε Θεοπόμπῳ τῷ συναγαγόντι τοὺς μύθους χαριζόμενος ἠλευθέρωσε, καὶ πᾶσι τοῖς τὴν Ἀσίαν κατοικοῦσι τὸ τρίτον τῶν φόρων ἀνῆκεν. ^63.5 μετὰ ταῦτα κοιμώμενος, ὥσπερ εἰώθει, παρὰ τῇ γυναικί, πασῶν ἅμα τῶν θυρῶν τοῦ δωματίου καὶ τῶν θυρίδων ἀναπεταννυμένων, διαταραχθεὶς ἅμα τῷ κτύπῳ καὶ τῷ φωτὶ καταλαμπούσης τῆς σελήνης, ᾔσθετο τὴν Καλπουρνίαν βαθέως μὲν καθεύδουσαν, ἀσαφεῖς δὲ φωνὰς καὶ στεναγμοὺς ἀνάρθρους ἀναπέμπουσαν ἐκ τῶν ὕπνων ἐδόκει δὲ ἄρα κλαίειν ἐκεῖνον ἐπὶ ταῖς ἀγκάλαις ἔχουσα κατεσφαγμένον. ^69.4 ὅλον γὰρ ἐκεῖνον τὸν ἐνιαυτὸν ὠχρὸς μὲν ὁ κύκλος καὶ μαρμαρυγὰς οὐκ ἔχων ἀνέτελλεν, ἀδρανὲς δὲ καὶ λεπτὸν ἀπʼ αὐτοῦ κατῄει τὸ θερμόν, ὥστε τὸν μὲν ἀέρα δνοφερὸν καὶ βαρὺν ἀσθενείᾳ τῆς διακρινούσης αὐτὸν ἀλέας ἐπιφέρεσθαι, τοὺς δὲ καρποὺς ἡμιπέπτους καὶ ἀτελεῖς ἀπανθῆσαι καὶ παρακμάσαι διά τὴν ψυχρότητα τοῦ περιέχοντος. ^69.5 μάλιστα δὲ τὸ Βρούτῳ γενόμενον φάσμα τὴν Καίσαρος ἐδήλωσε σφαγὴν οὐ γενομένην θεοῖς ἀρεστήν ἦν δὲ τοιόνδε. μέλλων τὸν στρατὸν ἐξ · Ἀβύδου διαβιβάζειν εἰς τὴν ἑτέραν ἤπειρον ἀνεπαύετο νυκτὸς, ὥσπερ εἰώθει, κατὰ σκηνήν, οὐ καθεύδων, ἀλλὰ φροντίζων περὶ τοῦ μέλλοντος λέγεται γὰρ οὗτος ἁνὴρ ἥκιστα δὴ τῶν στρατηγῶν ὑπνώδης γενέσθαι καὶ πλεῖστον ἑαυτῷ χρόνον ἐγρηγορότι χρῆσθαι πεφυκώς·' ' None

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48.1 ^69.4 ^69.5 ' ' None

82. Plutarch, Cato The Elder, 19.4 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Julius Caesar, C., his triumph • Julius Caesar, honours to

Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 44; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 155

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19.4 καίτοι πρότερον αὐτὸς κατεγέλα τῶν ἀγαπώντων τὰ τοιαῦτα, καὶ λανθάνειν αὐτοὺς ἔλεγεν ἐπὶ χαλκέων καὶ ζωγράφων ἔργοις μέγα φρονοῦντας, αὐτοῦ δὲ καλλίστας εἰκόνας ἐν ταῖς ψυχαῖς περιφέρειν τοὺς πολίτας πρὸς δὲ τοὺς θαυμάζοντας, ὅτι πολλῶν ἀδόξων ἀνδριάντας ἐχόντων ἐκεῖνος οὐκ ἔχει μᾶλλον γὰρ, ἔφη, βούλομαι ζητεῖσθαι, διὰ τί μου ἀνδριὰς οὐ κεῖται ἢ διὰ τί κεῖται'' None

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19.4 '' None

83. Plutarch, Cicero, 23.6, 44.2-44.4 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Caesar, Gaius Iulius • Julius Caesar • Julius Caesar, C. • gens Julia

Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 93; Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 91; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 162; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 258

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44.2 ἐδόκει δὲ καὶ μείζων τις αἰτία γεγονέναι τοῦ τὸν Κικέρωνα δέξασθαι προθύμως τὴν Καίσαρος φιλίαν. ἔτι γὰρ, ὡς ἔοικε, Πομπηίου ζῶντος καὶ Καίσαρος ἔδοξε κατὰ τοὺς ὕπνους ὁ Κικέρων καλεῖν τινα τοὺς τῶν συγκλητικῶν παῖδας εἰς τὸ Καπιτώλιον, ὡς μέλλοντος ἐξ αὐτῶν ἕνα τοῦ Διὸς ἀποδεικνύειν τῆς Ῥώμης ἡγεμόνα· ^44.3 τοὺς δὲ πολίτας ὑπὸ σπουδῆς θέοντας ἵστασθαι περὶ τὸν νεών, καὶ τοὺς παῖδας ἐν ταῖς περιπορφύροις καθέζεσθαι σιωπὴν ἔχοντας, ἐξαίφνης δὲ τῶν θυρῶν ἀνοιχθεισῶν καθʼ ἕνα τῶν παίδων ἀνισταμένων κύκλῳ παρὰ τὸν θεὸν παραπορεύεσθαι, τὸν δὲ πάντας ἐπισκοπεῖν καὶ ἀποπέμπειν ἀχθομένους. ὡς δʼ οὗτος ἦν προσιὼν κατʼ αὐτόν, ἐκτεῖναι τὴν δεξιὰν καὶ εἰπεῖν ὦ Ῥωμαῖοι, πέρας ὑμῖν ἐμφυλίων πολέμων οὗτος ἡγεμὼν γενόμενος. ^44.4 τοιοῦτόν φασιν ἐνύπνιον ἰδόντα τὸν Κικέρωνα τὴν μὲν ἰδέαν τοῦ παιδὸς ἐκμεμάχθαι καὶ κατέχειν ἐναργῶς, αὑτὸν δʼ οὐκ ἐπίστασθαι. μεθʼ ἡμέραν δὲ καταβαίνοντος εἰς τὸ πεδίον τὸ Ἄρειον αὐτοῦ, τοὺς παῖδας ἤδη γεγυμνασμένους ἀπέρχεσθαι, κἀκεῖνον ὀφθῆναι τῷ Κικέρωνι πρῶτον οἷος ὤφθη καθʼ ὕπνον, ἐκπλαγέντα δὲ πυνθάνεσθαι τίνων εἴη γονέων.' ' None

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44.2 ^44.4 ' ' None

84. Plutarch, Demetrius, 23.2 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Beloch, Karl Julius • Caesar, C. Iulius

Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 136; Athanassaki and Titchener (2022), Plutarch's Cities, 213

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23.2 ἐπανιὼν δὲ τοὺς ἐντὸς Πυλῶν Ἕλληνας ἠλευθέρου, καὶ Βοιωτοὺς ἐποιήσατο συμμάχους, When Strabo wrote, during the reign of Augustus, the painting was still at Rhodes, where it had been seen and admired by Cicero ( Orat. 2, 5); when the elder Pliny wrote, καὶ Κεγχρέας εἷλε· καὶ Φυλὴν καὶ Πάνακτον, ἐπιτειχίς ματα τῆς Ἀττικῆς ὑπὸ Κασάνδρου φρουρούμενα, καταστρεψάμενος ἀπέδωκε τοῖς Ἀθηναίοις. οἱ δὲ καίπερ ἐκκεχυμένοι πρότερον εἰς αὐτὸν καὶ κατακεχρημένοι πᾶσαν φιλοτιμίαν, ἐξεῦρον ὅμως καὶ τότε πρόσφατοι καὶ καινοὶ ταῖς κολακείαις φανῆναι.'' None

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23.2 '' None

85. Plutarch, Lucullus, 41.2 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Caesar (Julius)

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 269; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 269

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41.2 τὸν οὖν Λούκουλλον εἰπεῖν μειδιάσαντα πρὸς αὐτούς· γίνεται μέν τι τούτων καὶ διʼ ὑμᾶς, ὦ ἄνδρες Ἕλληνες· τὰ μέντοι πλεῖστα γίνεται διὰ Λούκουλλον. ἐπεὶ δὲ μόνου δειπνοῦντος αὐτοῦ μία τράπεζα καὶ μέτριον παρεσκευάσθη δεῖπνον, ἠγανάκτει καλέσας τὸν ἐπὶ τούτῳ τεταγμένον οἰκέτην. τοῦ δὲ φήσαντος, ὡς οὐκ ᾤετο μηδενὸς κεκλημένου πολυτελοῦς τινος αὐτὸν δεήσεσθαι τί λέγεις; εἶπεν, οὐκ ᾔδεις, ὅτι σήμερον παρὰ Λουκούλλῳ δειπνεῖ Λούκουλλος;'' None

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41.2 '' None

86. Plutarch, Pompey, 2.2, 46.1 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Caesar, C. Iulius • Julius Caesar, C. • Julius Caesar, C., and Alexander the Great • Julius Caesar, C., and Cleopatra • Julius Caesar, C., descended from Venus • Julius Caesar, C., equestrian statue of • Julius Caesar, C., public collection in Temple of Venus Genetrix • Rome, Forum of Julius Caesar • Rome, Forum of Julius Caesar, and Alexander’s horse • Rome, Forum of Julius Caesar, its collection • gens, Julia

Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 226; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 182, 230

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2.2 ᾗ καὶ τοὔνομα πολλῶν ἐν ἀρχῇ συνεπιφερόντων οὐκ ἔφευγεν ὁ Πομπήϊος, ὥστε καὶ χλευάζοντας αὐτὸν ἐνίους ἤδη καλεῖν Ἀλέξανδρον. διὸ καὶ Λεύκιος Φίλιππος, ἀνὴρ ὑπατικός, συνηγορῶν αὐτῷ, μηδὲν ἔφη ποιεῖν παράλογον εἰ Φίλιππος ὢν φιλαλέξανδρός ἐστιν. Φλώραν δὲ τὴν ἑταίραν ἔφασαν ἤδη πρεσβυτέραν οὖσαν ἐπιεικῶς ἀεὶ μνημονεύειν τῆς γενομένης αὐτῇ πρὸς Πομπήϊον ὁμιλίας, λέγουσαν ὡς οὐκ ἦν ἐκείνῳ συναναπαυσαμένην ἀδήκτως ἀπελθεῖν. ^46.1 ἡλικίᾳ δὲ τότε ἦν, ὡς μὲν οἱ κατὰ πάντα τῷ Ἀλεξάνδρῳ παραβάλλοντες αὐτὸν καὶ προσβιβάζοντες ἀξιοῦσι, νεώτερος τῶν τριάκοντα καὶ τεττάρων ἐτῶν, ἀληθείᾳ δὲ τοῖς τετταράκοντα προσῆγεν. ὡς ὤνητό γʼ ἂν ἐνταῦθα τοῦ βίου παυσάμενος, ἄχρι οὗ τὴν Ἀλεξάνδρου τύχην ἔσχεν· ὁ δὲ ἐπέκεινα χρόνος αὐτῷ τὰς μὲν εὐτυχίας ἤνεγκεν ἐπιφθόνους, ἀνηκέστους δὲ τὰς δυστυχίας.'' None

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2.2 ^46.1 '' None

87. Plutarch, Roman Questions, 14 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Julius Caesar • Julius Caesar, C.

Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 159; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 75

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14 Why do sons cover their heads when they escort their parents to the grave, while daughters go with uncovered heads and hair unbound? Is it because fathers should be honoured as gods by their male offspring, but mourned as dead by their daughters, that custom has assigned to each sex its proper part and has produced a fitting result from both? Or is it that the unusual is proper in mourning, and it is more usual for women to go forth in public with their heads covered and men with their heads uncovered? So in Greece, whenever any misfortune comes, the women cut off their hair and the men let it grow, for it is usual for men to have their hair cut and for women to let it grow. Or is it that it has become customary for sons to cover their heads for the reason already given? The first reason above: The father should be honoured as a god. For they turn about at the graves, as Varro relates, thus honouring the tombs of their fathers even as they do the shrines of the gods: and when they have cremated their parents, they declare that the dead person has become a god at the moment when first they find a bone. Cf. Cicero, De Legibus, ii. 22 (57). But formerly women were not allowed to cover the head at all. At least it is recorded that Spurius Carvilius Cf. 278 e, infra ; Comparison of Lycurgus and Numa, iii. (77 c); Comparison of Theseus and Romulus, vi. (39 b); Dionysius of Halicarnassus, Roman Antiquities, ii. 25. 7; Valerius Maximus, ii. 1. 4; Aulus Gellius, iv. 3. 2; xvii. 21. 44; Tertullian, Apol. vi., De Monogamia, ix. was the first man to divorce his wife and the reason was her barrenness: the second was Sulpicius Gallus, because he saw his wife pull her cloak over her head: and the third was Publius Sempronius, because his wife had been present as a spectator at funeral games. Cf. Valerius Maximus, vi. 3. 10.'' None

88. Quintilian, Institutes of Oratory, 6.1.32, 9.2.65, 9.2.67, 9.2.81 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Caesar, C. Iulius • Iulius Victor, C. • Julius Caesar, C., display of bloody robes of • Julius Caesar, C., his triumph • King, emperor, Julian • Rufinianus, Iulius

Found in books: Pausch and Pieper (2023), The Scholia on Cicero’s Speeches: Contexts and Perspectives, 251, 256, 261; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 262; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 155; Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 66

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6.1.32 \xa0Still I\xa0would not for this reason go so far as to approve a practice of which I\xa0have read, and which indeed I\xa0have occasionally witnessed, of bringing into court a picture of the crime painted on wood or canvas, that the judge might be stirred to fury by the horror of the sight. For the pleader who prefers a voiceless picture to speak for him in place of his own eloquence must be singularly incompetent.' ' None

89. Seneca The Younger, Letters, 18.4, 51.5, 51.11, 91.17, 94.62-94.63, 95.71, 114.4-114.6, 114.21, 116.3 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Annas, Julia • Augustus, C. Iulius Caesar Octavianus • Caesar (Julius) • Caesar, C. Iulius • Caesar, C. Julius • Caesar, C. Julius, Lucan • Caesar, Julius (see Julius Caesar) • Caligula, C. Iulius Caesar Augustus Germanicus • Julia Maesa • Julia Mamaea • Julius Caesar • Julius Caesar, C. • Julius Caesar, and Cicero • Tiberius, Iulius Caesar Augustus

Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 29, 30, 152; Augoustakis (2014), Flavian Poetry and its Greek Past, 310, 311; Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 244; Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 45; Jenkyns (2013), God, Space, and City in the Roman Imagination, 84; Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 116; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 496; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 37, 38, 137, 146, 149, 164, 167, 175, 180, 181, 217; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 223; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 310, 311

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51.5 We ought to see to it that we flee to the greatest possible distance from provocations to vice. We should toughen our minds, and remove them far from the allurements of pleasure. A single winter relaxed Hannibal's fibre; his pampering in Campania took the vigour out of that hero who had triumphed over Alpine snows. He conquered with his weapons, but was conquered by his vices. " ^51.11 Being trained in a rugged country strengthens the character and fits it for great undertakings. It was more honourable in Scipio to spend his exile at Liternum5 than at Baiae; his downfall did not need a setting so effeminate. Those also into whose hands the rising fortunes of Rome first transferred the wealth of the state, Gaius Marius, Gnaeus Pompey, and Caesar, did indeed build villas near Baiae; but they set them on the very tops of the mountains. This seemed more soldier-like, to look down from a lofty height upon lands spread far and wide below. Note the situation, position, and type of building which they chose; you will see that they were not country-places, – they were camps. ' "^94.62 Alexander was hounded into misfortune and dispatched to unknown countries by a mad desire to lay waste other men's territory. Do you believe that the man was in his senses who could begin by devastating Greece, the land where he received his education? One who snatched away the dearest guerdon of each nation, bidding Spartans be slaves, and Athenians hold their tongues? Not content with the ruin of all the states which Philip had either conquered or bribed into bondage,31 he overthrew various commonwealths in various places and carried his weapons all over the world; his cruelty was tired, but it never ceased – like a wild beast that tears to pieces more than its hunger demands. " ^94.62 That which leads to a general agreement, and likewise to a perfect one,27 is an assured belief in certain facts; but if, lacking this assurance, all things are adrift in our minds, then doctrines are indispensable; for they give to our minds the means of unswerving decision. ^94.63 Already he has joined many kingdoms into one kingdom; already Greeks and Persians fear the same lord; already nations Darius had left free submit to the yoke:32 yet he passes beyond the Ocean and the Sun, deeming it shame that he should shift his course of victory from the paths which Hercules and Bacchus had trod;33 he threatens violence to Nature herself. He does not wish to go; but he cannot stay; he is like a weight that falls headlong, its course ending only when it lies motionless. ^94.63 Furthermore, when we advise a man to regard his friends as highly as himself, to reflect that an enemy may become a friend,28 to stimulate love in the friend, and to check hatred in the enemy, we add: "This is just and honourable." Now the just and honourable element in our doctrines is embraced by reason; hence reason is necessary; for without it the doctrines cannot exist, either. ^114.4 How Maecenas lived is too well-known for present comment. We know how he walked, how effeminate he was, and how he desired to display himself; also, how unwilling he was that his vices should escape notice. What, then? Does not the looseness of his speech match his ungirt attire?3 Are his habits, his attendants, his house, his wife,4 any less clearly marked than his words? He would have been a man of great powers, had he set himself to his task by a straight path, had he not shrunk from making himself understood, had he not been so loose in his style of speech also. You will therefore see that his eloquence was that of an intoxicated man – twisting, turning, unlimited in its slackness. ^114.4 If one might behold such a face, more exalted and more radiant than the mortal eye is wont to behold, would not one pause as if struck dumb by a visitation from above, and utter a silent prayer, saying: "May it be lawful to have looked upon it!"? And then, led on by the encouraging kindliness of his expression, should we not bow down and worship? Should we not, after much contemplation of a far superior countece, surpassing those which we are wont to look upon, mild-eyed and yet flashing with life-giving fire – should we not then, I say, in reverence and awe, give utterance to those famous lines of our poet Vergil: ' "^114.6 Can you not at once imagine, on reading through these words, that this was the man who always paraded through the city with a flowing6 tunic? For even if he was discharging the absent emperor's duties, he was always in undress when they asked him for the countersign. Or that this was the man who, as judge on the bench, or as an orator, or at any public function, appeared with his cloak wrapped about his head, leaving only the ears exposed, 7 like the millionaire's runaway slaves in the farce? Or that this was the man who, at the very time when the state was embroiled in civil strife, when the city was in difficulties and under martial law, was attended in public by two eunuchs – both of them more men than himself? Or that this was the man who had but one wife, and yet was married countless times?8" "^114.6 There is none of us, I declare to you, who would not burn with love for this vision of virtue, if only he had the privilege of beholding it; for now there are many things that cut off our vision, piercing it with too strong a light, or clogging it with too much darkness. If, however, as certain drugs are wont to be used for sharpening and clearing the eyesight, we are likewise willing to free our mind's eye from hindrances, we shall then be able to perceive virtue, though it be buried in the body – even though poverty stand in the way, and even though lowliness and disgrace block the path. We shall then, I say, behold that true beauty, no matter if it be smothered by unloveliness. " " None

90. Suetonius, Caligula, 15.2, 30.1, 37.1 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Alexander, Gaius Julius (‘the alabarch’) • Alexander, Marcus Julius • Alexander, Tiberius Julius • C. Iulius Caesar • Caesar (Caius Iulius Caesar), emulator of Alexander • Caesar (Julius) • Caesar, Julius (Iulius Caesar, C.) • Caligula, C. Iulius Caesar Augustus Germanicus • Julia Maesa • Julius Caesar • Julius Caesar, C. • July (Iulius) • Tiberius, Iulius Caesar Augustus

Found in books: Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 233, 242; Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 34, 45; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 208; Poulsen (2021), Usages of the Past in Roman Historiography, 206; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 206, 207; Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 133; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 266; Tuori (2016), The Emperor of Law: The Emergence of Roman Imperial Adjudication<, 137; Viglietti and Gildenhard (2020), Divination, Prediction and the End of the Roman Republic, 314

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15.2 But in memory of his father he gave to the month of September the name of Germanicus. After this, by a decree of the senate, he heaped upon his grandmother Antonia whatever honours Livia Augusta had ever enjoyed; took his uncle Claudius, who up to that time had been a Roman knight, as his colleague in the consulship; adopted his brother Tiberius on the day that he assumed the gown of manhood, and gave him the title of Chief of the Youth. ^30.1 He seldom had anyone put to death except by numerous slight wounds, his constant order, which soon became well-known, being: "Strike so that he may feel that he is dying." When a different man than he had intended had been killed, through a mistake in the names, he said that the victim too had deserved the same fate. He often uttered the familiar line of the tragic poet: "Let them hate me, so they but fear me."' ' None

91. Suetonius, Claudius, 41.2 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Caesar, C. Iulius • Julius Caesar, C. • Julius Caesar, C., assassination of

Found in books: Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 342; Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 44, 45

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41.2 \xa0Even while he was emperor he wrote a good deal and gave constant recitals through a professional reader. He began his history with the death of the dictator Caesar, but passed to a later period and took a fresh start at the end of the civil war, realising that he was not allowed to give a frank or true account of the earlier times, since he was often taken to task both by his mother and his grandmother. He left two books of the earlier history, but forty-one of the later.'' None

92. Suetonius, Domitianus, 15.2 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Iulius Bassus, C, trials of under Vespasian • Julian, Juno, grove of • Julius Caesar • Julius Paulus

Found in books: Bowen and Rochberg (2020), Hellenistic Astronomy: The Science in its contexts, 307; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 107; Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 148; Talbert (1984), The Senate of Imperial Rome, 509; Tuori (2016), The Emperor of Law: The Emergence of Roman Imperial Adjudication<, 227

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15.2 \xa0For eight successive months so many strokes of lightning occurred and were reported, that at last he cried: "Well, let him now strike whom he will." The temple of Jupiter of the Capitol was struck and that of the Flavian family, as well as the Palace and the emperor\'s own bedroom. The inscription too on the base of a triumphal statue of his was torn off in a violent tempest and fell upon a neighbouring tomb. The tree which had been overthrown when Vespasian was still a private citizen but had sprung up anew, then on a sudden fell down again. Fortune of Praeneste had throughout his whole reign, when he commended the new year to her protection, given him a favourable omen and always in the same words. Now at last she returned a most direful one, not without the mention of bloodshed.' ' None

93. Suetonius, Vespasianus, 16.1, 16.3 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Augustus, C. Iulius Caesar Octavianus • Caesar, C. Iulius • Caligula, C. Iulius Caesar Augustus Germanicus • Iulius Severus, Sex. (cos. • Julius Caesar, C. • Julius Caesar, C., his t

Tiresias: The Ancient Mediterranean Religions Source Database