|1. Homer, Iliad, 19.264-19.268 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Cyrene
Found in books: Sommerstein and Torrance (2014) 20; Stavrianopoulou (2006) 197
19.264. εἰ δέ τι τῶνδʼ ἐπίορκον ἐμοὶ θεοὶ ἄλγεα δοῖεν 19.265. πολλὰ μάλʼ, ὅσσα διδοῦσιν ὅτίς σφʼ ἀλίτηται ὀμόσσας. 19.266. ἦ, καὶ ἀπὸ στόμαχον κάπρου τάμε νηλέϊ χαλκῷ. 19.267. τὸν μὲν Ταλθύβιος πολιῆς ἁλὸς ἐς μέγα λαῖτμα 19.268. ῥῖψʼ ἐπιδινήσας βόσιν ἰχθύσιν· αὐτὰρ Ἀχιλλεὺς''. None
|19.264. take vengeance on men, whosoever hath sworn a false oath, that never laid I hand upon the girl Briseis either by way of a lover's embrace or anywise else, but she ever abode untouched in my huts. And if aught of this oath be false, may the gods give me woes " "19.265. full many, even all that they are wont to give to him whoso sinneth against them in his swearing. He spake, and cut the boar's throat with the pitiless bronze, and the body Talthybius whirled and flung into the great gulf of the grey sea, to be food for the fishes; but Achilles uprose, and spake among the war-loving Argives: " "19.268. full many, even all that they are wont to give to him whoso sinneth against them in his swearing. He spake, and cut the boar's throat with the pitiless bronze, and the body Talthybius whirled and flung into the great gulf of the grey sea, to be food for the fishes; but Achilles uprose, and spake among the war-loving Argives: "". None|
|2. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Apollo, and Kyrene • Cyrene • Kyrene • Sacred Law of Cyrene
Found in books: Bremmer (2008) 261; Eidinow and Kindt (2015) 553; Naiden (2013) 26
|3. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Cyrene • Kyrene
Found in books: Eidinow (2007) 284; Sommerstein and Torrance (2014) 22
|4. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Cyrene
Found in books: Augoustakis (2014) 223; Verhagen (2022) 223
|5. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Arcesilas IV of Cyrene • Cyrene
Found in books: Meister (2019) 78; Morrison (2020) 101
|6. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Apollo, Cyrene, foundation of • Apollo, Cyrene, rape of • Apollo, pursuit of Cyrene • Battus of Cyrene • Cyrene (nymph) • Kyrene
Found in books: Braund and Most (2004) 82; Eidinow and Kindt (2015) 553; Ekroth (2013) 177, 203; Sommerstein and Torrance (2014) 275; Walter (2020) 119
|7. Herodotus, Histories, 4.205 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Cyrene • Jason of Cyrene • Pheretima of Cyrene
Found in books: Braund and Most (2004) 132; Gera (2014) 469; Mikalson (2003) 82, 147
4.205. οὐ μὲν οὐδὲ ἡ Φερετίμη εὖ τὴν ζόην κατέπλεξε. ὡς γὰρ δὴ τάχιστα ἐκ τῆς Λιβύης τισαμένη τοὺς Βαρκαίους ἀπενόστησε ἐς τὴν Αἴγυπτον, ἀπέθανε κακῶς· ζῶσα γὰρ εὐλέων ἐξέζεσε, ὡς ἄρα ἀνθρώποισι αἱ λίην ἰσχυραὶ τιμωρίαι πρὸς θεῶν ἐπίφθονοι γίνονται·ἐκ μὲν δὴ Φερετίμης τῆς Βάττου τοιαύτη τε καὶ τοσαύτη τιμωρίη ἐγένετο ἐς Βαρκαίους.''. None
|4.205. But Pheretime did not end well, either. For as soon as she had revenged herself on the Barcaeans and returned to Egypt, she met an awful death. For while still alive she teemed with maggots: thus does over-brutal human revenge invite retribution from the gods. That of Pheretime, daughter of Battus, against the Barcaeans was revenge of this nature and this brutality. ''. None|
|8. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Cyrene • Kyrene
Found in books: Eidinow (2007) 284; Sommerstein and Torrance (2014) 20, 22
|9. Aeschines, Letters, 1.114 (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Cyrene • Kyrene
Found in books: Eidinow (2007) 284; Sommerstein and Torrance (2014) 22
|1.114. In consequence of this experience so great became his contempt for you that immediately, on the occasion of the revision of the citizen lists, he gathered in two thousand drachmas. For he asserted that Philotades of Cydathenaeon, a citizen, was a former slave of his own, and he persuaded the members of the deme to disfranchise him. He took charge of the prosecution in court,See on Aeschin. 1.77. and after he had taken the sacred offerings in his hand and sworn that he had not taken a bribe and would not, ''. None|
|10. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Cyrene, decree of • Kyrene
Found in books: Eidinow (2007) 284; Riess (2012) 202
|11. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Cyrene • Kyrene
Found in books: Eidinow and Kindt (2015) 553; Humphreys (2018) 577; Raaflaub Ober and Wallace (2007) 74; Trapp et al (2016) 54
|12. None, None, nan (3rd cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Arcesilas IV of Cyrene • Cyrene
Found in books: Lipka (2021) 45; Morrison (2020) 39, 40, 107, 108, 109, 110, 138, 139, 152
|13. Cicero, On The Ends of Good And Evil, 1.23, 1.26, 5.17-5.20 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Aristippus of Cyrene • Aristippus of Cyrene, Plato and • Aristippus of Cyrene, and hedonism • Aristippus of Cyrene, post-Classical reception • Carneades of Cyrene
Found in books: Maso (2022) 27, 28, 30; Wolfsdorf (2020) 407, 408
5.17. constitit autem fere inter omnes id, in quo prudentia versaretur et quod assequi vellet, aptum et accommodatum naturae esse oportere et tale, ut ipsum per se invitaret et alliceret appetitum animi, quem o(rmh\\n o(rmh/n bonū R Graeci vocant. quid autem sit, quod ita moveat itaque a natura in primo ortu appetatur, non constat, deque eo est inter philosophos, cum summum bonum exquiritur, omnis dissensio. totius enim quaestionis eius, quae habetur de finibus bonorum et malorum, cum quaeritur, in his quid sit extremum et ultimum, et quid ultimum BE fons reperiendus est, in quo sint prima invitamenta naturae; quo invento omnis ab eo quasi capite de summo bono et malo disputatio ducitur. Voluptatis alii primum appetitum putant et primam depulsionem doloris. vacuitatem doloris alii censent primum ascitam ascitam cod. Glogav., Mdv. ; ascitum RV as|scitum N assertum BE et primum declinatum dolorem. 5.18. ab iis iis Lamb. 2, Mdv. ; his alii, quae prima secundum naturam nomit, proficiscuntur, in quibus numerant incolumitatem conservationemque omnium partium, valitudinem, sensus integros, doloris vacuitatem, viris, pulchritudinem, cetera generis eiusdem, quorum similia sunt prima prima om. R in animis quasi virtutum igniculi et semina. Ex his tribus cum unum aliquid aliquid Wes. aliquod sit, quo primum primum dett. prima BE primo RNV natura moveatur vel ad appetendum vel ad ad ( prius ) om. BERN repellendum, nec quicquam omnino praeter haec tria possit esse, necesse est omnino officium aut fugiendi aut sequendi ad eorum aliquid aliquod BE referri, ut illa prudentia, quam artem vitae esse diximus, in earum trium rerum aliqua versetur, a qua totius vitae ducat exordium. 5.19. ex eo autem, quod statuerit esse, quo primum natura moveatur, existet recti etiam ratio atque honesti, quae cum uno aliquo aliquo uno BE ex tribus illis congruere possit, possit. u aut non dolendi ita sit ut quanta ( v. 19 ) R rell. om. ut aut id honestum sit, facere omnia aut voluptatis causa, etiam si eam secl. Mdv. non consequare, aut non dolendi, etiam etiam N 2 in ras., aut BEV si id assequi nequeas, aut eorum, quae secundum naturam sunt, adipiscendi, etiam si nihil consequare. ita ita N 2 aut non dolendi ita R ( cf. ad v. 14 ), N 1 V; aut nichil dolendi ita BE fit ut, quanta differentia est in principiis naturalibus, tanta sit in finibus bonorum malorumque dissimilitudo. alii rursum isdem a principiis omne officium referent aut ad voluptatem aut ad non dolendum aut ad prima illa secundum naturam optinenda. 5.20. expositis iam igitur sex de summo bono sententiis trium proximarum hi principes: voluptatis Aristippus, non dolendi Hieronymus, fruendi rebus iis, quas primas secundum naturam esse diximus, Carneades non ille quidem auctor, sed defensor disserendi causa fuit. superiores tres erant, quae esse possent, quarum est una sola defensa, eaque vehementer. nam voluptatis causa facere omnia, cum, etiamsi nihil consequamur, tamen ipsum illud consilium ita faciendi per se expetendum et honestum et solum bonum sit, nemo dixit. ne vitationem quidem doloris ipsam per se quisquam in rebus expetendis putavit, nisi nisi Urs. ne si etiam evitare posset. at vero facere omnia, ut adipiscamur, quae secundum naturam sint, sunt BE etiam si ea non assequamur, id esse et honestum et solum per se expetendum et solum bonum Stoici dicunt.' '. None
|5.17. \xa0Now practically all have agreed that the subject with which Prudence is occupied and the end which it desires to attain is bound to be something intimately adapted to our nature; it must be capable of directly arousing and awakening an impulse of desire, what in Greek is called hormÄ\x93. But what it is that at the first moment of our existence excites in our nature this impulse of desire â\x80\x94 as to this there is no agreement. It is at this point that all the difference of opinion among students of the ethical problem arises. of the whole inquiry into the Ends of Goods and Evils and the question which among them is ultimate and final, the fountain-head is to be found in the earliest instincts of nature; discover these and you have the source of the stream, the starting-point of the debate as to the Chief Good and Evil. < 5.18. \xa0"One school holds that our earliest desire is for pleasure and our earliest repulsion is from pain; another thinks that freedom from pain is the earliest thing welcomed, and pain the earliest thing avoided; others again start from what they term the primary objects in accordance with nature, among which they reckon the soundness and safety of all the parts of the body, health, perfect senses, freedom from pain, strength, beauty and the like, analogous to which are the primary intellectual excellences which are the sparks and seeds of the virtues. Now it must be one or other of these three sets of things which first excites our nature to feel desire or repulsion; nor can it be anything whatsoever beside these three things. It follows therefore that every right act of avoidance or of pursuit is aimed at one of these objects, and that consequently one of these three must form the subject-matter of Prudence, which we spoke of as the art of life; from one of the three Prudence derives the initial motive of the whole of conduct. < 5.19. \xa0"Now, from whichever Prudence decides to be the object of the primary natural impulses, will arise a theory of right and of Moral Worth which may correspond with one or other of the three objects aforesaid. Thus Morality will consist either in aiming all our actions at pleasure, even though one may not succeed in attaining it; or at absence of pain, even though one is unable to secure it; or at getting the things in accordance with nature, even though one does not attain any of them. Hence there is a divergence between the different conceptions of the Ends of Goods and Evils, precisely equivalent to the difference of opinion as to the primary natural objects. â\x80\x94 Others again starting from the same primary objects will make the sole standard of right action the actual attainment of pleasure, freedom from pain, or the primary things in accordance with nature, respectively. < 5.20. \xa0"Thus we have now set forth six views as to the Chief Good. The leading upholders of the latter three are: of pleasure, Aristippus; of freedom from pain, Hieronymus; of the enjoyment of what we have called the primary things in accordance with nature, Carneades, â\x80\x94 that is, he did not originate this view but he upheld it for purposes of argument. The three former were possible views, but only one of them has been actually maintained, though that with great vigour. No one has asserted pleasure to be the sole aim of action in the sense that the mere intention of attaining pleasure, although unsuccessful, is in itself desirable and moral and the only good. Nor yet has anyone held that the effort to avoid pain is in itself a thing desirable, without one\'s being able actually to avoid it. On the other hand, that morality consists in using every endeavour to obtain the things in accordance with nature, and that this endeavour even though unsuccessful is itself the sole thing desirable and the sole good, is actually maintained by the Stoics. <' '. None|
|14. Septuagint, 1 Maccabees, 4.36, 4.59, 5.10, 5.61, 5.65, 7.6, 7.10 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Jason of Cyrene
Found in books: Beyerle and Goff (2022) 218; Gera (2014) 40; Schwartz (2008) 171
|4.36. Then said Judas and his brothers, "Behold, our enemies are crushed; let us go up to cleanse the sanctuary and dedicate it." |
4.59. Then Judas and his brothers and all the assembly of Israel determined that every year at that season the days of dedication of the altar should be observed with gladness and joy for eight days, beginning with the twenty-fifth day of the month of Chislev.
5.10. and sent to Judas and his brothers a letter which said, "The Gentiles around us have gathered together against us to destroy us.
5.61. Thus the people suffered a great rout because, thinking to do a brave deed, they did not listen to Judas and his brothers.
5.65. Then Judas and his brothers went forth and fought the sons of Esau in the land to the south. He struck Hebron and its villages and tore down its strongholds and burned its towers round about.
7.6. And they brought to the king this accusation against the people: "Judas and his brothers have destroyed all your friends, and have driven us out of our land.
7.10. So they marched away and came with a large force into the land of Judah; and he sent messengers to Judas and his brothers with peaceable but treacherous words.''. None
|15. Septuagint, 2 Maccabees, 1.10, 2.19-2.32, 3.2-3.3, 3.35, 4.11, 8.22, 8.33, 10.1-10.10, 10.19, 14.17, 15.37-15.38 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Jason (of Cyrene) • Jason of Cyrene
Found in books: Bar Kochba (1997) 168; Beyerle and Goff (2022) 212, 213, 214, 218, 219; Bremmer (2008) 200, 218; Gordon (2020) 137; Schwartz (2008) 15, 16, 72, 171
|1.10. Those in Jerusalem and those in Judea and the senate and Judas,To Aristobulus, who is of the family of the anointed priests, teacher of Ptolemy the king, and to the Jews in Egypt,Greeting, and good health.'" "|
2.19. The story of Judas Maccabeus and his brothers, and the purification of the great temple, and the dedication of the altar,'" "2.20. and further the wars against Antiochus Epiphanes and his son Eupator,'" "2.21. and the appearances which came from heaven to those who strove zealously on behalf of Judaism, so that though few in number they seized the whole land and pursued the barbarian hordes,'" "2.22. and recovered the temple famous throughout the world and freed the city and restored the laws that were about to be abolished, while the Lord with great kindness became gracious to them --'" "2.23. all this, which has been set forth by Jason of Cyrene in five volumes, we shall attempt to condense into a single book.'" "2.24. For considering the flood of numbers involved and the difficulty there is for those who wish to enter upon the narratives of history because of the mass of material,'" "2.25. we have aimed to please those who wish to read, to make it easy for those who are inclined to memorize, and to profit all readers.'" "2.26. For us who have undertaken the toil of abbreviating, it is no light matter but calls for sweat and loss of sleep,'" "2.27. just as it is not easy for one who prepares a banquet and seeks the benefit of others. However, to secure the gratitude of many we will gladly endure the uncomfortable toil,'" "2.28. leaving the responsibility for exact details to the compiler, while devoting our effort to arriving at the outlines of the condensation.'" "2.29. For as the master builder of a new house must be concerned with the whole construction, while the one who undertakes its painting and decoration has to consider only what is suitable for its adornment, such in my judgment is the case with us.'" "2.30. It is the duty of the original historian to occupy the ground and to discuss matters from every side and to take trouble with details,'" '2.31. but the one who recasts the narrative should be allowed to strive for brevity of expression and to forego exhaustive treatment."' "2.32. At this point therefore let us begin our narrative, adding only so much to what has already been said; for it is foolish to lengthen the preface while cutting short the history itself.'" "
3.2. it came about that the kings themselves honored the place and glorified the temple with the finest presents,'" "3.3. o that even Seleucus, the king of Asia, defrayed from his own revenues all the expenses connected with the service of the sacrifices.'" "
3.35. Then Heliodorus offered sacrifice to the Lord and made very great vows to the Savior of his life, and having bidden Onias farewell, he marched off with his forces to the king.'" "
4.11. He set aside the existing royal concessions to the Jews, secured through John the father of Eupolemus, who went on the mission to establish friendship and alliance with the Romans; and he destroyed the lawful ways of living and introduced new customs contrary to the law.'" "
8.22. He appointed his brothers also, Simon and Joseph and Jonathan, each to command a division, putting fifteen hundred men under each.'" "
8.33. While they were celebrating the victory in the city of their fathers, they burned those who had set fire to the sacred gates, Callisthenes and some others, who had fled into one little house; so these received the proper recompense for their impiety.'" "
10.1. Now Maccabeus and his followers, the Lord leading them on, recovered the temple and the city;'" "10.2. and they tore down the altars which had been built in the public square by the foreigners, and also destroyed the sacred precincts.'" "10.3. They purified the sanctuary, and made another altar of sacrifice; then, striking fire out of flint, they offered sacrifices, after a lapse of two years, and they burned incense and lighted lamps and set out the bread of the Presence.'" "10.4. And when they had done this, they fell prostrate and besought the Lord that they might never again fall into such misfortunes, but that, if they should ever sin, they might be disciplined by him with forbearance and not be handed over to blasphemous and barbarous nations.'" "10.5. It happened that on the same day on which the sanctuary had been profaned by the foreigners, the purification of the sanctuary took place, that is, on the twenty-fifth day of the same month, which was Chislev.'" "10.6. And they celebrated it for eight days with rejoicing, in the manner of the feast of booths, remembering how not long before, during the feast of booths, they had been wandering in the mountains and caves like wild animals.'" "10.7. Therefore bearing ivy-wreathed wands and beautiful branches and also fronds of palm, they offered hymns of thanksgiving to him who had given success to the purifying of his own holy place.'" '10.8. They decreed by public ordice and vote that the whole nation of the Jews should observe these days every year."' "10.9. Such then was the end of Antiochus, who was called Epiphanes.'" "
10.10. Now we will tell what took place under Antiochus Eupator, who was the son of that ungodly man, and will give a brief summary of the principal calamities of the wars.'" "
10.19. Maccabeus left Simon and Joseph, and also Zacchaeus and his men, a force sufficient to besiege them; and he himself set off for places where he was more urgently needed.'" "
14.17. Simon, the brother of Judas, had encountered Nicanor, but had been temporarily checked because of the sudden consternation created by the enemy.'" "
15.37. This, then, is how matters turned out with Nicanor. And from that time the city has been in the possession of the Hebrews. So I too will here end my story.'" "15.38. If it is well told and to the point, that is what I myself desired; if it is poorly done and mediocre, that was the best I could do.'" ". None
|16. Philo of Alexandria, On The Special Laws, 1.77 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Anthedon (Agrippias), letters of, to Ephesus and Cyrene, and temple tax • pagan, pagans, Cyrene
Found in books: Levine (2005) 88; Udoh (2006) 94
|1.77. For it is commanded that all men shall every year bring their first fruits to the temple, from twenty years old and upwards; and this contribution is called their ransom. On which account they bring in the first fruits with exceeding cheerfulness, being joyful and delighted, inasmuch as simultaneously with their making the offering they are sure to find either a relaxation from slavery, or a relief from disease, and to receive in all respects a most sure freedom and safety for the future. ''. None|
|17. Philo of Alexandria, On The Embassy To Gaius, 156-157, 216, 291, 312-316 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Anthedon (Agrippias), letters of, to Ephesus and Cyrene, and temple tax • pagan, pagans, Cyrene
Found in books: Levine (2005) 88; Udoh (2006) 94
|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. |
216. And the state of all the nations which lie beyond the Euphrates added to his alarm; for he was aware that Babylon and many others of the satrapies of the east were occupied by the Jews, knowing this not merely by report but likewise by personal experience; for every year sacred messengers are sent to convey large amounts of gold and silver to the temple, which has been collected from all the subordinate governments, travelling over rugged, and difficult, and almost impassable roads, which they look upon as level and easy inasmuch as they serve to conduct them to piety.
291. Agrippa, when he came to the temple, did honour to it, and he was thy grandfather; and so did Augustus, when by his letters he commanded all first fruits from all quarters to be sent thither; and by the continual sacrifice. And thy great grandmother ...( 292) "On which account, no one, whether Greek or barbarian, satrap, or king, or implacable enemy; no sedition, no war, no capture, no destruction, no occurrence that has ever taken place, has ever threatened this temple with such innovation as to place in it any image, or statue, or any work of any kind made with hands;
312. for that these assemblies were not revels, which from drunkenness and intoxication proceeded to violence, so as to disturb the peaceful condition of the country, but were rather schools of temperance and justice, as the men who met in them were studiers of virtue, and contributed the first fruits every year, sending commissioners to convey the holy things to the temple in Jerusalem. 313. "And, in the next place, he commanded that no one should hinder the Jews, either on their way to the synagogues, or when bringing their contributions, or when proceeding in obedience to their national laws to Jerusalem, for these things were expressly enjoined, if not in so many words, at all events in effect; 314. and I subjoin one letter, in order to bring conviction to you who are our mater, what Gaius Norbanus Flaccus wrote, in which he details what had been written to him by Caesar, and the superscription of the letter is as follows: 315. - CAIUS NORBANUS FLACCUS, PROCONSUL, TO THE GOVERNORS OF THE EPHESIANS, GREETING."\'Caesar has written word to me, that the Jews, wherever they are, are accustomed to assemble together, in compliance with a peculiar ancient custom of their nation, to contribute money which they send to Jerusalem; and he does not choose that they should have any hindrance offered to them, to prevent them from doing this; therefore I have written to you, that you may know that I command that they shall be allowed to do these things.\ '316. "Is not this a most convincing proof, O emperor, of the intention of Caesar respecting the honours paid to our temple which he had adopted, not considering it right that because of some general rule, with respect to meetings, the assemblies of the Jews, in one place should be put down, which they held for the sake of offering the first fruits, and for other pious objects? '. None
|18. Josephus Flavius, Jewish Antiquities, 16.163-16.164, 16.167-16.170, 20.95 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Anthedon (Agrippias), letters of, to Ephesus and Cyrene, and temple tax • Cyrene, Cyrenaica • pagan, pagans, Cyrene • proselytes in Greco-Roman inscriptions, Sara of Cyrene
Found in books: Hachlili (2005) 300; Kraemer (2010) 181; Levine (2005) 88, 102; Udoh (2006) 94, 95
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.
16.167. ̓Αγρίππας δὲ καὶ αὐτὸς ἔγραψεν ὑπὲρ τῶν ̓Ιουδαίων τὸν τρόπον τοῦτον: “̓Αγρίππας ̓Εφεσίων ἄρχουσι βουλῇ δήμῳ χαίρειν. τῶν εἰς τὸ ἱερὸν τὸ ἐν ̔Ιεροσολύμοις ἀναφερομένων ἱερῶν χρημάτων τὴν ἐπιμέλειαν καὶ φυλακὴν βούλομαι τοὺς ἐν ̓Ασίᾳ ̓Ιουδαίους ποιεῖσθαι κατὰ τὰ πάτρια. 16.168. τούς τε κλέπτοντας ἱερὰ γράμματα τῶν ̓Ιουδαίων καταφεύγοντάς τε εἰς τὰς ἀσυλίας βούλομαι ἀποσπᾶσθαι καὶ παραδίδοσθαι τοῖς ̓Ιουδαίοις, ᾧ δικαίῳ ἀποσπῶνται οἱ ἱερόσυλοι. ἔγραψα δὲ καὶ Σιλανῷ τῷ στρατηγῷ, ἵνα σάββασιν μηδεὶς ἀναγκάζῃ ̓Ιουδαῖον ἐγγύας ὁμολογεῖν.” 16.169. “Μᾶρκος ̓Αγρίππας Κυρηναίων ἄρχουσιν βουλῇ δήμῳ χαίρειν. οἱ ἐν Κυρήνῃ ̓Ιουδαῖοι, ὑπὲρ ὧν ἤδη ὁ Σεβαστὸς ἔπεμψεν πρὸς τὸν ἐν Λιβύῃ στρατηγὸν τόντε ὄντα Φλάβιον καὶ πρὸς τοὺς ἄλλους τοὺς τῆς ἐπαρχίας ἐπιμελουμένους, ἵνα ἀνεπικωλύτως ἀναπέμπηται τὰ ἱερὰ χρήματα εἰς ̔Ιεροσόλυμα, ὡς ἔστιν αὐτοῖς πάτριον,
20.95. ὁ δὲ Μονόβαζος τά τε ἐκείνης ὀστᾶ καὶ τὰ τοῦ ἀδελφοῦ πέμψας εἰς ̔Ιεροσόλυμα θάψαι προσέταξεν ἐν ταῖς πυραμίσιν, ἃς ἡ μήτηρ κατεσκευάκει τρεῖς τὸν ἀριθμὸν τρία στάδια τῆς ̔Ιεροσολυμιτῶν πόλεως ἀπεχούσας.' '. None
|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. |
16.167. 4. Agrippa also did himself write after the manner following, on behalf of the Jews: “Agrippa, to the magistrates, senate, and people of the Ephesians, sendeth greeting. I will that the care and custody of the sacred money that is carried to the temple at Jerusalem be left to the Jews of Asia, to do with it according to their ancient custom; 16.168. and that such as steal that sacred money of the Jews, and fly to a sanctuary, shall be taken thence and delivered to the Jews, by the same law that sacrilegious persons are taken thence. I have also written to Sylvanus the praetor, that no one compel the Jews to come before a judge on the Sabbath day.” 16.169. 5. “Marcus Agrippa to the magistrates, senate, and people of Cyrene, sendeth greeting. The Jews of Cyrene have interceded with me for the performance of what Augustus sent orders about to Flavius, the then praetor of Libya, and to the other procurators of that province, that the sacred money may be sent to Jerusalem freely, as hath been their custom from their forefathers,
20.95. But Monobazus sent her bones, as well as those of Izates, his brother, to Jerusalem, and gave order that they should be buried at the pyramids which their mother had erected; they were three in number, and distant no more than three furlongs from the city Jerusalem.' '. None
|19. New Testament, Mark, 15.21-15.24, 15.39, 16.8 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Mark, Simon of Cyrene • Simon of Cyrene • Simon, of Cyrene • the crucifixion and resurrection, role of Simon of Cyrene in
Found in books: Avery Peck et al. (2014) 263; Doble and Kloha (2014) 118, 119; Rasimus (2009) 237; Scopello (2008) 336
15.21. καὶ ἀγγαρεύουσιν παράγοντά τινα Σίμωνα Κυρηναῖον ἐρχόμενον ἀπʼ ἀγροῦ, τὸν πατέρα Ἀλεξάνδρου καὶ Ῥούφου, ἵνα ἄρῃ τὸν σταυρὸν αὐτοῦ. 15.22. καὶ φέρουσιν αὐτὸν ἐπὶ τὸν Γολγοθὰν τόπον, ὅ ἐστιν μεθερμηνευόμενος Κρανίου Τόπος. 15.23. καὶ ἐδίδουν αὐτῷ ἐσμυρνισμένον οἶνον, ὃς δὲ οὐκ ἔλαβεν. 15.24. καὶ σταυροῦσιν αὐτὸν καὶ διαμερίζονται τὰ ἱμάτια αὐτοῦ, βάλλοντες κλῆρον ἐπʼ αὐτὰ τίς τί ἄρῃ.
15.39. Ἰδὼν δὲ ὁ κεντυρίων ὁ παρεστηκὼς ἐξ ἐναντίας αὐτοῦ ὅτι οὕτως ἐξέπνευσεν εἶπεν Ἀληθῶς οὗτος ὁ ἄνθρωπος υἱὸς θεοῦ ἦν.
16.8. καὶ ἐξελθοῦσαι ἔφυγον ἀπὸ τοῦ μνημείου, εἶχεν γὰρ αὐτὰς τρόμος καὶ ἔκστασις· καὶ οὐδενὶ οὐδὲν εἶπαν, ἐφοβοῦντο γάρ·''. None
|15.21. They compelled one passing by, coming from the country, Simon of Cyrene, the father of Alexander and Rufus, to go with them, that he might bear his cross. 15.22. They brought him to the place called Golgotha, which is, being interpreted, "The place of a skull."' "15.23. They offered him wine mixed with myrrh to drink, but he didn't take it. " '15.24. Crucifying him, they parted his garments among them, casting lots on them, what each should take. |
15.39. When the centurion, who stood by opposite him, saw that he cried out like this and breathed his last, he said, "Truly this man was the Son of God!"
16.8. They went out, and fled from the tomb, for trembling and astonishment had come on them. They said nothing to anyone; for they were afraid. ''. None
|20. Tacitus, Annals, 14.18, 15.33.2 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Cyrene • Cyrene (province),, repetundae trials • Cyrene, Cyrenaica, Cyrenaeans
Found in books: Augoustakis (2014) 223; Poulsen and Jönsson (2021) 305; Talbert (1984) 401, 509; Verhagen (2022) 223
14.18. Motus senatu et Pedius Blaesus, accusantibus Cyrenensibus violatum ab eo thesaurum Aesculapii dilectumque militarem pretio et ambitione corruptum. idem Cyrenenses reum agebant Acilium Strabonem, praetoria potestate usum et missum disceptatorem a Claudio agrorum, quos regis Apionis quondam avitos et populo Romano cum regno relictos proximus quisque possessor invaserant, diutinaque licentia et iniuria quasi iure et aequo nitebantur. igitur abiudicatis agris orta adversus iudicem invidia; et senatus ignota sibi esse mandata Claudii et consulendum principem respondit. Nero probata Strabonis sententia se nihilo minus subvenire sociis et usurpata concedere scripsit.' '. None
|14.18. \xa0Pedius Blaesus also was removed from the senate: he was charged by the Cyrenaeans with profaning the treasury of Aesculapius and falsifying the military levy by venality and favouritism. An indictment was brought, again by Cyrene, against Acilius Strabo, who had held praetorian office and been sent by Claudius to adjudicate on the estates, once the patrimony of King Apion, which he had bequeathed along with his kingdom to the Roman nation. They had been annexed by the neighbouring proprietors, who relied on their long-licensed usurpation as a legal and fair title. Hence, when the adjudication went against them, there was an outbreak of ill-will against the adjudicator; and the senate could only answer that it was ignorant of Claudius' instructions and the emperor would have to be consulted. Nero, while upholding Strabo's verdict, wrote that none the less he supported the provincials and made over to them the property occupied. <" '|
15.33.2. \xa0In the consulate of Gaius Laecanius and Marcus Licinius, a desire that grew every day sharper impelled Nero to appear regularly on the public stage â\x80\x94 hitherto he had sung in his palace or his gardens at the Juvenile Games, which now he began to scorn as thinly attended functions, too circumscribed for so ample a voice. Not daring, however, to take the first step at Rome, he fixed upon Naples as a Greek city: after so much preface, he reflected, he might cross into Achaia, win the glorious and time-hallowed crowns of song, and then, with heightened reputation, elicit the plaudits of his countrymen. Accordingly, a mob which had been collected from the town, together with spectators drawn by rumours of the event from the neighbouring colonies and municipalities, the suite which attends the emperor whether in compliment or upon various duties, and, in addition, a\xa0few maniples of soldiers, filled the Neapolitan theatre. <'". None
|21. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Cyrene • Cyrene, Jewish uprising
Found in books: Borg (2008) 55; Rizzi (2010) 123
|22. Irenaeus, Refutation of All Heresies, 1.24.4 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Simon of Cyrene • Simon, of Cyrene • the crucifixion and resurrection, role of Simon of Cyrene in
Found in books: Rasimus (2009) 238; Scopello (2008) 65, 150
|1.24.4. Those angels who occupy the lowest heaven, that, namely, which is visible to us, formed all the things which are in the world, and made allotments among themselves of the earth and of those nations which are upon it. The chief of them is he who is thought to be the God of the Jews; and inasmuch as he desired to render the other nations subject to his own people, that is, the Jews, all the other princes resisted and opposed him. Wherefore all other nations were at enmity with his nation. But the father without birth and without name, perceiving that they would be destroyed, sent his own first-begotten Nous (he it is who is called Christ) to bestow deliverance on them that believe in him, from the power of those who made the world. He appeared, then, on earth as a man, to the nations of these powers, and wrought miracles. Wherefore he did not himself suffer death, but Simon, a certain man of Cyrene, being compelled, bore the cross in his stead; so that this latter being transfigured by him, that he might be thought to be Jesus, was crucified, through ignorance and error, while Jesus himself received the form of Simon, and, standing by, laughed at them. For since he was an incorporeal power, and the Nous (mind) of the unborn father, he transfigured himself as he pleased, and thus ascended to him who had sent him, deriding them, inasmuch as he could not be laid hold of, and was invisible to all. Those, then, who know these things have been freed from the principalities who formed the world; so that it is not incumbent on us to confess him who was crucified, but him who came in the form of a man, and was thought to be crucified, and was called Jesus, and was sent by the father, that by this dispensation he might destroy the works of the makers of the world. If any one, therefore, he declares, confesses the crucified, that man is still a slave, and under the power of those who formed our bodies; but he who denies him has been freed from these beings, and is acquainted with the dispensation of the unborn father.''. None|
|23. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Philostephanus of Cyrene
Found in books: Gagné (2020) 383; Lightfoot (2021) 218
|24. Diogenes Laertius, Lives of The Philosophers, 2.87, 2.93-2.96, 2.103 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Aristippus of Cyrene • Aristippus of Cyrene, and value of externals • Aristippus of Cyrene, and virtue • Hegesias of Cyrene • Theodorus of Cyrene • nan, Aristippus of Cyrene
Found in books: Cornelli (2013) 255; Geljon and Runia (2019) 272; Rohland (2022) 22; Wolfsdorf (2020) 395, 583
|2.87. The one state is agreeable and the other repellent to all living things. However, the bodily pleasure which is the end is, according to Panaetius in his work On the Sects, not the settled pleasure following the removal of pains, or the sort of freedom from discomfort which Epicurus accepts and maintains to be the end. They also hold that there is a difference between end and happiness. Our end is particular pleasure, whereas happiness is the sum total of all particular pleasures, in which are included both past and future pleasures. |
2.93. They also held that nothing is just or honourable or base by nature, but only by convention and custom. Nevertheless the good man will be deterred from wrong-doing by the penalties imposed and the prejudices that it would arouse. Further that the wise man really exists. They allow progress to be attainable in philosophy as well as in other matters. They maintain that the pain of one man exceeds that of another, and that the senses are not always true and trustworthy.The school of Hegesias, as it is called, adopted the same ends, namely pleasure and pain. In their view there is no such thing as gratitude or friendship or beneficence, because it is not for themselves that we choose to do these things but simply from motives of interest, apart from which such conduct is nowhere found. 2.94. They denied the possibility of happiness, for the body is infected with much suffering, while the soul shares in the sufferings of the body and is a prey to disturbance, and fortune often disappoints. From all this it follows that happiness cannot be realized. Moreover, life and death are each desirable in turn. But that there is anything naturally pleasant or unpleasant they deny; when some men are pleased and others pained by the same objects, this is owing to the lack or rarity or surfeit of such objects. Poverty and riches have no relevance to pleasure; for neither the rich nor the poor as such have any special share in pleasure. 2.95. Slavery and freedom, nobility and low birth, honour and dishonour, are alike indifferent in a calculation of pleasure. To the fool life is advantageous, while to the wise it is a matter of indifference. The wise man will be guided in all he does by his own interests, for there is none other whom he regards as equally deserving. For supposing him to reap the greatest advantages from another, they would not be equal to what he contributes himself. They also disallow the claims of the senses, because they do not lead to accurate knowledge. Whatever appears rational should be done. They affirmed that allowance should be made for errors, for no man errs voluntarily, but under constraint of some suffering; that we should not hate men, but rather teach them better. The wise man will not have so much advantage over others in the choice of goods as in the avoidance of evils, making it his end to live without pain of body or mind. 2.96. This then, they say, is the advantage accruing to those who make no distinction between any of the objects which produce pleasure.The school of Anniceris in other respects agreed with them, but admitted that friendship and gratitude and respect for parents do exist in real life, and that a good man will sometimes act out of patriotic motives. Hence, if the wise man receive annoyance, he will be none the less happy even if few pleasures accrue to him. The happiness of a friend is not in itself desirable, for it is not felt by his neighbour. Instruction is not sufficient in itself to inspire us with confidence and to make us rise superior to the opinion of the multitude. Habits must be formed because of the bad disposition which has grown up in us from the first.
2.103. A similar anecdote is told of Diogenes and Aristippus, as mentioned above.Such was the character of Theodorus and his surroundings. At last he retired to Cyrene, where he lived with Magas and continued to be held in high honour. The first time that he was expelled from Cyrene he is credited with a witty remark: Many thanks, men of Cyrene, said he, for driving me from Libya into Greece.Some twenty persons have borne the name of Theodorus: (1) a Samian, the son of Rhoecus. He it was who advised laying charcoal embers under the foundations of the temple in Ephesus; for, as the ground was very damp, the ashes, being free from woody fibre, would retain a solidity which is actually proof against moisture. (2) A Cyrenaean geometer, whose lectures Plato attended. (3) The philosopher above referred to. (4) The author of a fine work on practising the voice.''. None
|25. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Ptolemais of Cyrene • Ptolemaïs of Cyrene
Found in books: Lloyd (1989) 296; Motta and Petrucci (2022) 190, 191
|26. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Cyrene (Libya) • Synesius of Cyrene
Found in books: Goldhill (2022) 270, 390; Hanghan (2019) 52; Hitch (2017) 52; Russell and Nesselrath (2014) 3; Tanaseanu-Döbler and von Alvensleben (2020) 265
|27. Vergil, Georgics, 1.133, 4.360-4.367, 4.374, 4.385, 4.392-4.400, 4.418-4.422, 4.443, 4.448, 4.450-4.452, 4.470, 4.489, 4.511-4.515, 4.532, 4.534-4.558, 4.565
Tagged with subjects: • Cyrene • Cyrene (nymph)
Found in books: Gale (2000) 52, 55, 56, 77, 184, 193, 230, 260; Jenkyns (2013) 276, 277; Perkell (1989) 57, 71, 143, 144, 187
1.133. ut varias usus meditando extunderet artis
4.360. flumina, qua iuvenis gressus inferret. At illum 4.361. curvata in montis faciem circumstetit unda 4.362. accepitque sinu vasto misitque sub amnem. 4.363. Iamque domum mirans genetricis et umida regna 4.364. speluncisque lacus clausos lucosque sotes 4.365. ibat et ingenti motu stupefactus aquarum 4.366. omnia sub magna labentia flumina terra 4.367. spectabat diversa locis, Phasimque Lycumque
4.374. Postquam est in thalami pendentia pumice tecta
4.385. ter flamma ad summum tecti subiecta reluxit.
4.392. grandaevus Nereus; novit namque omnia vates, 4.393. quae sint, quae fuerint, quae mox ventura trahantur; 4.394. quippe ita Neptuno visum est, immania cuius 4.395. armenta et turpes pascit sub gurgite phocas. 4.396. Hic tibi, nate, prius vinclis capiendus, ut omnem 4.397. expediat morbi causam eventusque secundet. 4.398. Nam sine vi non ulla dabit praecepta, neque illum 4.399. orando flectes; vim duram et vincula capto 4.400. tende; doli circum haec demum frangentur ies.
4.418. atque habilis membris venit vigor. Est specus ingens 4.419. exesi latere in montis, quo plurima vento 4.420. cogitur inque sinus scindit sese unda reductos, 4.421. deprensis olim statio tutissima nautis; 4.422. intus se vasti Proteus tegit obice saxi.
4.443. Verum ubi nulla fugam reperit fallacia, victus
4.448. sed tu desine velle. Deum praecepta secuti
4.450. Tantum effatus. Ad haec vates vi denique multa 4.451. ardentes oculos intorsit lumine glauco 4.452. et graviter frendens sic fatis ora resolvit.
4.470. nesciaque humanis precibus mansuescere corda.
4.489. ignoscenda quidem, scirent si ignoscere manes.
4.511. qualis populea maerens philomela sub umbra 4.512. amissos queritur fetus, quos durus arator 4.513. observans nido implumes detraxit; at illa 4.514. flet noctem ramoque sedens miserabile carmen 4.515. integrat et maestis late loca questibus implet.
4.532. Haec omnis morbi causa; hinc miserabile Nymphae,
4.534. exitium misere apibus. Tu munera supplex 4.535. tende petens pacem et faciles venerare Napaeas; 4.536. namque dabunt veniam votis irasque remittent. 4.537. Sed modus orandi qui sit, prius ordine dicam. 4.538. Quattuor eximios praestanti corpore tauros, 4.539. qui tibi nunc viridis depascunt summa Lycaei, 4.540. delige et intacta totidem cervice iuvencas. 4.541. Quattuor his aras alta ad delubra dearum 4.542. constitue et sacrum iugulis demitte cruorem, 4.543. corporaque ipsa boum frondoso desere luco. 4.544. Post, ubi nona suos Aurora ostenderit ortus, 4.545. inferias Orphei Lethaea papavera mittes 4.546. et nigram mactabis ovem lucumque revises: 4.547. placatam Eurydicen vitula venerabere caesa.” 4.548. Haud mora; continuo matris praecepta facessit; 4.549. ad delubra venit, monstratas excitat aras, 4.550. quattuor eximios praestanti corpore tauros 4.551. ducit et intacta totidem cervice iuvencas. 4.552. Post, ubi nona suos Aurora induxerat ortus, 4.553. inferias Orphei mittit lucumque revisit. 4.554. Hic vero subitum ac dictu mirabile monstrum 4.555. adspiciunt, liquefacta boum per viscera toto 4.556. stridere apes utero et ruptis effervere costis, 4.557. immensasque trahi nubes, iamque arbore summa 4.558. confluere et lentis uvam demittere ramis.
4.565. carmina qui lusi pastorum audaxque iuventa,''. None
|1.133. And when the parched field quivers, and all the blade |
4.360. The roots of this, well seethed in fragrant wine, 4.361. Set in brimmed baskets at their doors for food.' "4.362. But if one's whole stock fail him at a stroke," '4.363. Nor hath he whence to breed the race anew,' "4.364. 'Tis time the wondrous secret to disclose" '4.365. Taught by the swain of Arcady, even how 4.366. The blood of slaughtered bullocks oft has borne 4.367. Bees from corruption. I will trace me back
4.374. The quivered Persian presses, and that flood' "
4.385. With two years' growth are curling, and stop fast," '
4.392. When first the west winds bid the waters flow, 4.393. Ere flush the meadows with new tints, and ere 4.394. The twittering swallow buildeth from the beams. 4.395. Meanwhile the juice within his softened bone 4.396. Heats and ferments, and things of wondrous birth, 4.397. Footless at first, anon with feet and wings, 4.398. Swarm there and buzz, a marvel to behold; 4.399. And more and more the fleeting breeze they take, 4.400. Till, like a shower that pours from summer-clouds,
4.418. Lo! even the crown of this poor mortal life, 4.419. Which all my skilful care by field and fold, 4.420. No art neglected, scarce had fashioned forth,' "4.421. Even this falls from me, yet thou call'st me son." '4.422. Nay, then, arise! With thine own hands pluck up' "
4.443. of Vulcan's idle vigilance and the stealth" "
4.448. Smote on his mother's ears the mournful plaint" '
4.450. Amazement held them all; but Arethuse 4.451. Before the rest put forth her auburn head, 4.452. Peering above the wave-top, and from far
4.470. Stupendous whirl of waters, separate saw
4.489. “Pour we to Ocean.” Ocean, sire of all,
4.511. His wiles will break and spend themselves in vain. 4.512. I, when the sun has lit his noontide fires, 4.513. When the blades thirst, and cattle love the shade,' "4.514. Myself will guide thee to the old man's haunt," '4.515. Whither he hies him weary from the waves,
4.532. Breathed effluence sweet, and a lithe vigour leapt
4.534. Scooped in the mountain-side, where wave on wave' "4.535. By the wind's stress is driven, and breaks far up" '4.536. Its inmost creeks—safe anchorage from of old 4.537. For tempest-taken mariners: therewithin,' "4.538. Behind a rock's huge barrier, Proteus hides." "4.539. Here in close covert out of the sun's eye" '4.540. The youth she places, and herself the while 4.541. Swathed in a shadowy mist stands far aloof. 4.542. And now the ravening dog-star that burns up 4.543. The thirsty Indians blazed in heaven; his course 4.544. The fiery sun had half devoured: the blade 4.545. Were parched, and the void streams with droughty jaw 4.546. Baked to their mud-beds by the scorching ray, 4.547. When Proteus seeking his accustomed cave 4.548. Strode from the billows: round him frolicking 4.549. The watery folk that people the waste sea 4.550. Sprinkled the bitter brine-dew far and wide. 4.551. Along the shore in scattered groups to feed 4.552. The sea-calves stretch them: while the seer himself, 4.553. Like herdsman on the hills when evening bid 4.554. The steers from pasture to their stall repair,' "4.555. And the lambs' bleating whets the listening wolves," '4.556. Sits midmost on the rock and tells his tale. 4.557. But Aristaeus, the foe within his clutch, 4.558. Scarce suffering him compose his aged limbs,
4.565. Baffled at length, to his own shape returned,''. None
|28. None, None, nan
Tagged with subjects: • Andros, Kyrene • Cyrene • Cyrene Isieion • Cyrene Isis aretalogy • Isis, at Cyrene • Kyrene, North Africa
Found in books: Bricault et al. (2007) 81, 515; Renberg (2017) 364; Stavrianopoulou (2013) 154
|29. None, None, nan
Tagged with subjects: • Cyrene • Cyrene, decree of • Kyrene
Found in books: Eidinow (2007) 284; Riess (2012) 202; Sommerstein and Torrance (2014) 20, 163
|30. None, None, nan
Tagged with subjects: • Apollo, at Cyrene • sacred laws, Cyrene cathartic law
Found in books: Fabian Meinel (2015) 9; Lupu(2005) 77, 78
|31. None, None, nan
Tagged with subjects: • Apollo, at Cyrene • Kyrene, sacred law • sacred laws, Cyrene cathartic law
Found in books: Ekroth (2013) 131; Fabian Meinel (2015) 9; Lupu(2005) 77, 78
|32. None, None, nan
Tagged with subjects: • Cyrene • Cyrene Isieion • Cyrene Isis aretalogy • Cyrene, The Garden Tomb • Isis, at Cyrene • Kyrene (Libya) • Kyrene, North Africa
Found in books: Benefiel and Keegan (2016) 197; Eckhardt (2019) 73; Renberg (2017) 364; Stavrianopoulou (2006) 197; Stavrianopoulou (2013) 154, 164; Steiner (2001) 9
|33. None, None, nan
Tagged with subjects: • Simon of Cyrene • Simon, of Cyrene • cross, Simon of Cyrene crucified
Found in books: Rasimus (2009) 238; Williams (2009) 78