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Tiresias: The Ancient Mediterranean Religions Source Database

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subject book bibliographic info
late, 19th and early 20th century definitions of magic Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 3, 55, 84
late, ancient authors, metaphors Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 8, 9
late, ancient christianity and, education Damm (2018), Religions and Education in Antiquity, 15, 16, 174, 175, 176, 178, 179, 180, 181, 182, 183, 184, 185, 186, 187, 188, 189, 190, 194, 195, 196, 197, 198, 199, 203, 205, 207, 215, 216, 217, 218, 222
late, ancient concept, religion Rupke (2016), Religious Deviance in the Roman World Superstition or Individuality?, 88
late, antique and early medieval production of creation and the created world, new works and genres Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 712, 713, 714, 715, 716, 717, 719, 720, 721, 722, 723, 724, 725, 726
late, antique and medieval christian dreams, in literature, first life of sts. cyrus and john Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 372
late, antique and medieval christian literature, anon., life of dreams, in eligius, bishop of noviomagus Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 788
late, antique and medieval christian literature, anon., life of st. dreams, in maximinus, bishop of trier Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 787, 788
late, antique and medieval christian literature, celestine dreams, in i, [untitled encomium] Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 759
late, antique and medieval christian literature, cyril of dreams, in scythopolis, life of st. euthymios Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 747
late, antique and medieval christian literature, cyril of dreams, in scythopolis, life of st. saba Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 747, 758
late, antique and medieval christian literature, daniel of dreams, in sketis, andronikos the money-dealer and his wife athanasia Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 759
late, antique and medieval christian literature, dreams, in agathon, ?, book of the consecration of the sanctuary of benjamin Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 776
late, antique and medieval christian literature, dreams, in anon., [kollouthos in untitled coptic miracle tales] Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 773, 774
late, antique and medieval christian literature, dreams, in anon., [philotheos in untitled coptic text] Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 777
late, antique and medieval christian literature, dreams, in anon., [untitled syriac life of st. dometios] Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 764
late, antique and medieval christian literature, dreams, in anon., account concerning the establishment of the shrines of the theotokos at the pege and the miracles occurring in them Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 766
late, antique and medieval christian literature, dreams, in anon., book of the appearance of st. michael at monte gargano Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 789, 790
late, antique and medieval christian literature, dreams, in anon., concerning the miracles currently accomplished in the most sacred shrine of the holy and great prophet isaiah Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 765, 766
late, antique and medieval christian literature, dreams, in anon., encomium [of st. menas] Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 769
late, antique and medieval christian literature, dreams, in anon., further miracles [ofst. menas] Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 769, 770
late, antique and medieval christian literature, dreams, in anon., les dix merveilles de larchange michel Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 777
late, antique and medieval christian literature, dreams, in anon., life of st. letardus Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 787
late, antique and medieval christian literature, dreams, in anon., life of st. magdalveus Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 789, 790
late, antique and medieval christian literature, dreams, in anon., life of st. symeon stylites the younger Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 747, 779, 780
late, antique and medieval christian literature, dreams, in anon., miracles of st. agnello Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 802
late, antique and medieval christian literature, dreams, in anon., miracles of st. ptolemaios Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 776
late, antique and medieval christian literature, dreams, in anon., praise for the miracles of st. therapon the holy martyr Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 765, 797
late, antique and medieval christian literature, dreams, in augustine, on the city of god Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 786
late, antique and medieval christian literature, dreams, in bede, ecclesiastical history Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 787
late, antique and medieval christian literature, dreams, in eustratios, life of st. eutychios Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 747, 758, 759
late, antique and medieval christian literature, dreams, in ps.-ambrose, suffering of st. agnes Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 788, 789
late, antique and medieval christian literature, dreams, in ps.-augustine, on the miracles of st. stephen Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 786, 787
late, antique and medieval christian literature, dreams, in sophronios, panegyric Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 372
late, antique and medieval christian literature, dreams, in sozomen, ecclesiastical history Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 765, 800, 801
late, antique and medieval christian literature, dreams, in tatian, against the greeks Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 260
late, antique and medieval christian literature, evagrius dreams, in scholasticus, ecclesiastical history Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 747
late, antique and medieval christian literature, george of dreams, in sykeon, life of theodore of sykeon Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 758
late, antique and medieval christian literature, gregory of dreams, in nyssa, sermon in praise of the forty martyrs Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 754, 755
late, antique and medieval christian literature, gregory of dreams, in tours, glory of the confessors Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 785, 786
late, antique and medieval christian literature, gregory of dreams, in tours, glory of the martyrs Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 779, 785, 786, 799, 800
late, antique and medieval christian literature, gregory of dreams, in tours, on the powerful deeds of the bishop st. martin Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 783, 784, 785
late, antique and medieval christian literature, gregory of dreams, in tours, on the suffering and powerful deeds of the martyr st. julian Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 785, 786
late, antique and medieval christian literature, gregory the dreams, in great dialogues Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 789, 802
late, antique and medieval christian literature, john dreams, in eleemon, life of tychon Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 760
late, antique and medieval christian literature, john dreams, in rufus, plerophoria Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 759
late, antique and medieval christian literature, mark the dreams, in deacon, life of saint porphyrius Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 759
late, antique and medieval christian literature, severus of dreams, in antioch, on the martyr st. leontius Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 747, 758
late, antique and medieval christian literature, timothy of dreams, in alexandria, ?, concerning the miracles of the glorious martyr st. menas Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 769, 770
late, antique and medieval christian literature, venantius dreams, in fortunatus, carmina Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 788
late, antique and medieval christian literature, venantius dreams, in fortunatus, life of st. radegund Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 788
late, antique and medieval christian literature, venantius fortunatus, life of dreams, in germanus, bishop of paris Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 788
late, antique and medieval christian literature, zacharias dreams, in scholasticus, life of severus Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 388
late, antique and medieval dreams, in christianity, council of carthage on martyr shrines and dreams Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 760
late, antique and medieval dreams, in christianity, curative dream of the cross Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 788
late, antique and medieval dreams, in christianity, ps.-cyril on dreams at menouthis Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 373
late, antique and medieval dreams, in christianity, role of dreams in christian life and theology Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 756, 757
late, antique approach to, tholos image in eusebian canon tables, church architecture Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 486, 500
late, antique authors about, creation and the created world, questions posed by Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 726
late, antique authors, hearing, and Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 39
late, antique christianity, false prophecy, in Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 212, 214, 215, 216, 217, 218, 219, 220, 223, 227
late, antique christianity, holy men, rise of in Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 152
late, antique christianity, sensory experience, and Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 141
late, antique christianity, suprasensory experience, and Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 152
late, antique cities, autonomy, financial, of Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 314
late, antique collections of letters Arthur-Montagne, DiGiulio and Kuin (2022), Documentality: New Approaches to Written Documents in Imperial Life and Literature, 189, 211, 222, 223
late, antique comparanda for, tholos image in eusebian canon tables Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 493, 496
late, antique concepts of sacrifice, modern versus Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 183
late, antique culture, virgil, authority of in Fielding (2017), Transformations of Ovid in Late Antiquity. 10
late, antique debates about, magic Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 3
late, antique egypt, remarriage, in Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 327, 328, 329
late, antique epistemology in world, discourse and Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 13
late, antique epistemology in world, institutions and Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 16, 17, 18
late, antique epistemology in world, irenaeus and Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 81
late, antique epistemology in world, materiality and Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 18, 19, 20
late, antique epistemology in world, modes of Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 5, 6, 7
late, antique epistemology in world, newman’s real assent Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 388
late, antique epistemology in world, ordering Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 7, 8, 9, 10, 11
late, antique epistemology in world, significance of Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 1, 2, 3, 4, 5
late, antique epistemology in world, structures of Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 11, 12, 13
late, antique expansion of elegy Fielding (2017), Transformations of Ovid in Late Antiquity. 13, 14, 15
late, antique fiscal cycles, indictions Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 373, 387
late, antique inscriptions Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 174, 364, 367, 369, 370, 371, 372, 373, 374, 375, 376, 377, 378, 379, 380, 381, 382, 383, 384, 385, 386, 387
late, antique intellectual culture, ovid, presence of in Fielding (2017), Transformations of Ovid in Late Antiquity. 4, 5, 10
late, antique jewish culture, holy men, in Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 22
late, antique latin hyperborea Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 398
late, antique little ice age, lalia Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 299
late, antique ordering of knowledge, epistemology in world, concept of order Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 2
late, antique ordering of knowledge, epistemology in world, in aëtian placita Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 200, 201, 202
late, antique ordering of knowledge, epistemology in world, irenaeus on ordering of activity Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 86
late, antique ordering of knowledge, epistemology in world, irenaeus on ordering the self Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 81, 82
late, antique pagan activity at mountain sites Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 65, 77
late, antique period Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 4, 125, 177, 222, 223, 224, 225, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236, 237, 238, 239
late, antique poet, luxurius Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 765
late, antique poetry, marginal status of Fielding (2017), Transformations of Ovid in Late Antiquity. 10, 209, 210
late, antique poetry, ovid, anticipates Fielding (2017), Transformations of Ovid in Late Antiquity. 16
late, antique practices denounced, jews Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 72
late, antique rome, representation of internal enemy in Ruiz and Puertas (2021), Emperors and Emperorship in Late Antiquity: Images and Narratives, 17, 18, 21, 23, 28, 29, 30, 31, 34, 36, 38, 39, 40
late, antique scholarship and knowledge of creation and the created world, authority in Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 720, 727
late, antique scholarship, authority, in Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 720, 727
late, antique sexuality and, maximianus Fielding (2017), Transformations of Ovid in Late Antiquity. 144, 145
late, antique social attitudes, celibacy Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 37, 38
late, antique sources, sarapis, verse oracles in Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 211, 212, 383, 384
late, antique world, architectural epistemology in imagery, as mode of knowing Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 512, 513, 514
late, antique world, augustine’s cassiciacum ordering of knowledge, epistemology in dialogues, on ideal order of liberal arts curriculum Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 457, 458, 459, 460, 461
late, antique world, cyprian of ordering of knowledge, epistemology in carthage, testimonia collections of Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 156, 157, 158, 159
late, antique world, epistemology in Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 1, 2
late, antique world, eucharist, comparability to sacrifice in Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 169
late, antique world, martianus ordering of knowledge, epistemology in capella, de nuptiis philologiae et mercurii Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 663
late, antique world, tables and tabular organisation, in Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 187, 191
late, antique, chorus, ancient Gianvittorio-Ungar and Schlapbach (2021), Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond, 87, 99, 100
late, antique, consular dates Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 446
late, antique, cosmographia Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 30, 399
late, antique, cosmology Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 8, 36, 64, 65
late, antique, euergetism Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 385
late, antique, generals, roman Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 381
late, antique, hermeneutics Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 173
Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 173
late, antique, intertextuality Keith and Myers (2023), Vergil and Elegy. 348
late, antique, invasions Tacoma (2016), Models from the Past in Roman Culture: A World of Exempla, 256
late, antique, latin palaeography Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 369
late, antique, letter-forms, of inscriptions Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 369
late, antique, onomastics Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 375, 376
late, antique, ordinatio, layout of inscriptions Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 369
late, antique, ritual Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 17
late, antiquity Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 15, 16
Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 61, 66, 67, 304
Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 95, 364, 367, 369, 370, 371, 372, 373, 374, 375, 376, 377, 378, 379, 380, 381, 382, 383, 384, 385, 386, 387
Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 11, 32, 127, 262, 264
Ferrándiz (2022), Shipwrecks, Legal Landscapes and Mediterranean Paradigms: Gone Under Sea, 141, 143
Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity , 20, 94, 106
Jouanna (2012), Greek Medicine from Hippocrates to Galen, 249, 258
Keith and Myers (2023), Vergil and Elegy. 19, 320, 321, 329, 330, 331, 345, 346, 348, 350, 384
MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 2, 15, 41, 42, 47, 55, 61, 67, 71, 75, 77, 90, 91, 96, 102, 103, 104, 106, 133, 135, 144, 159
Vlassopoulos (2021), Historicising Ancient Slavery, 71, 80, 101, 114, 130, 145, 157, 191, 195
Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 12, 13, 428, 433
Zachhuber (2022), Time and Soul: From Aristotle to St. Augustine. 3, 19, 30, 47, 82
late, antiquity and, cosmologies of george of pisidia and maximus the confessor, instabilities of Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 655
late, antiquity and, education and pedagogy, paideia, book culture in Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 366
late, antiquity and, tholos image in eusebian canon tables, illustrated manuscripts in Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 514
late, antiquity generally, difference, and reproductive variation, in Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 41, 43, 44, 45, 46
late, antiquity of rabbis, spread into diaspora in Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 399, 400
late, antiquity onwards, aramaic Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 427, 619
late, antiquity resorting to theoria of plato and platonism, cosmologies of Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 648
late, antiquity, abydos memnonion, closure in Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 494
late, antiquity, advocates, number in Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 94, 96, 97
late, antiquity, aeschylus, as linguistic model in Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 306
late, antiquity, alexandria sarapieion, in Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 370, 380, 381, 722, 723
late, antiquity, antinous, worship in Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 517, 518
late, antiquity, antiquity Bernabe et al. (2013), Redefining Dionysos, 237, 239, 464, 465, 466, 467, 468, 469, 470, 471, 473, 474, 475, 476, 477, 478, 479, 480, 481, 482, 483, 543
late, antiquity, asiana, diocese in Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 393
late, antiquity, book culture in Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 306, 366
late, antiquity, canopus sarapieion, closure in Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 370
late, antiquity, caria, roman province of Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 356
late, antiquity, christian Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 11, 126
late, antiquity, commentaries on cicero’s speeches, in Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 172
late, antiquity, deir el-bahari, sanctuary of amenhotep and imhotep, in Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 453
late, antiquity, derivativeness and innovation in Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 705, 726
late, antiquity, elegy, in Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 20, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236, 237, 238
late, antiquity, emigration, of jews in Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 347, 348, 349, 350, 351, 352
late, antiquity, epistemology in late, antique world, innovation and derivativeness in Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 705, 726
late, antiquity, eschatology, in Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 217, 223, 224, 226, 227, 231, 232, 233
late, antiquity, galilee, in Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 67
late, antiquity, generation, and variation, in Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 41, 43, 44, 45, 46
late, antiquity, illustrated manuscripts in Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 514
late, antiquity, incubation, egyptian and greco-egyptian, during roman period and Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 99, 100
late, antiquity, innovation and derivativeness in Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 705, 726
late, antiquity, inscriptions, typology of Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 374, 375, 376, 377, 378
late, antiquity, ius quattuor liberorum, in Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 176
late, antiquity, jewish votive inscriptions, in Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 105
late, antiquity, koine Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 82, 83
late, antiquity, latin inscriptions, number of Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 364
late, antiquity, meals, as a social act in Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 96, 101, 102, 103, 104, 105, 106, 107, 109, 110
late, antiquity, menouthis, isieion in Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 361, 369, 370, 371, 372, 374, 375, 387, 727, 728, 762, 763
late, antiquity, min pl. minim, as a specific group in Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 2, 3, 7, 168
late, antiquity, ovid, poetry performed publicly in Fielding (2017), Transformations of Ovid in Late Antiquity. 9, 10, 133
late, antiquity, persecution, of jews, in Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 83
late, antiquity, praefectus praetorio, title of a department head in the imperial administration in Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 6, 393
late, antiquity, praeses, governor in Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 355, 356, 393
late, antiquity, religious violence, in Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 2, 3, 63, 64, 65
late, antiquity, ritual practices, christian versus pagan in Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 145
late, antiquity, rome, deterioration in Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 304
late, antiquity, scripture, debates over correct interpretation of in Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 74, 75, 76, 77, 78, 79, 80, 81
late, antiquity, sophocles, as linguistic model in Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 306
late, antiquity, sound, and construction of religious identity in Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 63, 64, 65
late, antiquity, targum Levine (2005), The Ancient Synagogue, The First Thousand Years, 578, 627
late, antiquity, two societies view of Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 150
late, antiquity, women’s lives in Fielding (2017), Transformations of Ovid in Late Antiquity. 185
late, appearance, judith Gera (2014), Judith, 254, 255
late, aramaic language, neubauer Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 136, 210
late, archaic reception of homer, iliad Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 73, 74, 75, 76, 95, 114
late, book culture in antiquity, the book of pictures Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 252
late, bronze age tombs, tomb Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 338, 339
late, bronze age, collapse Heymans (2021), The Origins of Money in the Iron Age Mediterranean World, 135
late, bronze age, international system of relations among states Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 74
late, bronze age, trade Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 74
late, chronographers Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 9, 10
late, december feast, feast of stephen, origins of Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 114
late, egyptian rule in the levant bronze Heymans (2021), The Origins of Money in the Iron Age Mediterranean World, 135
late, fifth-century afterlife beliefs, gods, and Wolfsdorf (2020), Early Greek Ethics, 606, 607, 608
late, fifth-century ideas, afterlife Wolfsdorf (2020), Early Greek Ethics, 606, 607, 608
late, funerary inscriptions/epitaphs Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 733
late, funerary inscriptions/epitaphs, antique, christian martyr Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 369
late, hebrew, biblical, lbh Noam (2018), Shifting Images of the Hasmoneans: Second Temple Legends and Their Reception in Josephus and Rabbinic Literature, 111, 112
late, hellenistic and imperial texts, continuity between Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 23, 263, 316
König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 23, 263, 316
late, hellenistic and imperial texts, dialogue, between Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 73, 94, 117, 263
König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 73, 94, 117, 263
late, hellenistic greek literature and latin literature, dialogue, between Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 38
König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 38
late, hellenistic texts, dialogue, between Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 212
König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 212
late, hellenistic, asianism Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 305, 306, 307, 308, 309, 310, 311
König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 305, 306, 307, 308, 309, 310, 311
late, illumination, metaphor for writing of sequence Wynne (2019), Horace and the Gift Economy of Patronage, 11
late, imperial christian dialogues, female characters in dialogues Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 354, 355
late, in life, libanius, religious outlook Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 710, 711
late, incubation, israelite/jewish, encouraged by moses, in tradition Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 66, 67
late, iurisconsultus, roman, debate on existence of Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 67, 91
late, judaism Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 5, 279
late, law, roman, attacks by jews on other jews who become christians prohibited by Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 91, 92, 93, 94
late, law, roman, boundaries between jews and christians demarcated in Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 86, 87, 91
late, law, roman, construction of new synagogues prohibited by Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 227, 228, 229, 230, 242, 243, 244, 246, 270, 271, 307, 336
late, law, roman, conversion to judaism and Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 94, 95, 96, 97, 98, 99, 152, 153
late, law, roman, disinheritance of converted jews and samaritans prohibited by Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 251
late, law, roman, exemptions of christian clerics from decurial service affirmed by Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 90, 166
late, law, roman, exemptions of jewish clerics from decurial service affirmed by Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 86, 88, 89, 90, 91, 179
late, law, roman, exemptions of jewish clerics from decurial service rescinded by Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 118, 119, 169, 170
late, law, roman, feigned conversion by jews to evade debt or legal charges penalized by Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 165, 166
late, law, roman, gatherings of dissident christians criminalized in Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 86, 128, 168, 232, 253
late, law, roman, gatherings of traditionalists criminalized in Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 86, 182
late, law, roman, insincere converts’ return to jewish practices allowed by Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 233, 234
late, law, roman, marriage between jews and christians and Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 103, 104, 105, 106, 131, 146
late, law, roman, marriage laws and customs of jews prohibited by Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 145, 146
late, law, roman, obligation of jews to serve as decurions affirmed by Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 89, 169, 172, 257, 299, 300, 326, 327, 342
late, law, roman, participation of dissident christians and traditionalists in civic life restricted by Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 285
late, law, roman, participation of jews in civic life restricted by Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 257, 285
late, law, roman, possession of enslaved christians by all non-orthodox prohibited by Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 285
late, law, roman, possession of enslaved christians by jews prohibited by Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 285, 293, 342, 343, 347
late, law, roman, privileges of patriarchs in palestine affirmed by Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 165, 166, 177
late, law, roman, protection of synagogues affirmed by Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 227, 242, 246
late, law, roman, public entertainments and theatre prohibited by Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 248, 249
late, law, roman, purchase of any non-orthodox enslaved persons by jews prohibited by Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 101, 285, 293, 347
late, law, roman, purchase of enslaved christians by jews prohibited by Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 229, 230, 236, 243, 342, 343
late, law, roman, rights of dissident christians and traditionalists to serve in state services denied by Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 189
late, law, roman, rights of jewish merchants to set prices in markets affirmed by Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 163
late, law, roman, rights of jews to bring lawsuits denied by Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 250, 251
late, law, roman, rights of the patriarchs to collect funds rescinded by Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 170, 171, 172, 252
late, law, roman, rights of the patriarchs to collect funds restored by Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 178
late, law, roman, second baptism criminalized in Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 86, 181, 213, 232
late, law, roman, seizure of synagogues prohibited by Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 241, 242, 245, 246, 294
late, law, roman, subjection of jews to roman law affirmed by Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 146, 166, 168
late, law, roman, summoning jews to court on shabbat and festivals prohibited by Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 57, 213, 214, 271
late, medieval, tuscany Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity , 50, 51, 125, 127, 145
late, midrashic, hebrew Schiffman (1983), Testimony and the Penal Code, 188
late, period, dreams, in egypt, dreams of gods during Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 95
late, period, incubation, egyptian and greco-egyptian, during Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 78, 79
late, phase of reflected in song of songs, hebrew language Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 46
late, platonism, neoplatonism Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 35, 48, 50, 52, 62, 63, 85, 88, 92, 128, 135, 144
late, platonism, platonism Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 150, 153
late, prose, hellenistic literature Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 183, 184
König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 183, 184
late, provinces, roman Huttner (2013), Early Christianity in the Lycus Valley, 276, 277, 278, 279, 288, 289
late, republic Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 52, 53, 57, 193
Tuori (2016), The Emperor of Law: The Emergence of Roman Imperial Adjudication<, 1, 22, 31, 34, 36, 40, 49, 51, 56, 58, 62, 65, 69, 295
late, republic living alone, men Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 127, 128, 129, 130, 134
late, republic living alone, women Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 130, 131, 132, 133, 134
late, republic, divine self-imaging in the Xinyue (2022), Politics and Divinization in Augustan Poetry, 36, 37
late, republic, mythology Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 13
late, republic, sexual relationships, non-marital Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 130, 131, 132, 133
late, republican perceptions, augustan legislation Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 133
late, republican period Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 126, 127, 128, 129, 130, 131, 132, 133, 134, 136, 137, 138, 139, 140, 141, 143, 145, 157
late, republican period, context of catullus and cicero as sources Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 126, 127, 128, 129, 130, 131, 132, 133, 134, 136, 137, 138, 139, 140, 141, 143
late, republican prodigies Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 155, 157, 158, 159, 160, 166
late, republican prodigies, prodigies Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 155, 157, 158, 159
late, republican views, marriage Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 143
late, rising of arcturus Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 178
late, roman asia province Huttner (2013), Early Christianity in the Lycus Valley, 277, 293
late, roman concept of religio Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 235
late, roman empire, centralized imperial control Cueva et al. (2018b), Re-Wiring the Ancient Novel. Volume 2: Roman Novels and Other Important Texts, 263
late, roman hellespontus province Huttner (2013), Early Christianity in the Lycus Valley, 277, 293
late, roman insulae province Huttner (2013), Early Christianity in the Lycus Valley, 277, 293
late, roman, munera Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 311, 312
late, roman, pertaining to dissident christians and law, traditionalists, commonalities of in Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 86
late, roman, rhetoric of demon law, possession, madness and illness in Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 87, 88
late, roman, rights of jews to serve in state services law, militiae, denied by Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 237, 238, 250
late, second temple, judaism Damm (2018), Religions and Education in Antiquity, 87, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100
late, sequence, haste in writing Wynne (2019), Horace and the Gift Economy of Patronage, 20, 23
late, vedius rufus, p. Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 284, 285
late, verse, hellenistic literature Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 363
König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 363
lateness, in talmud, babylonian, abstraction as a sign of Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 186

List of validated texts:
34 validated results for "late"
1. Hebrew Bible, Deuteronomy, 17.2-17.5, 18.11 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Hermeneutics, late antique • Judaism, Late Second Temple • Law, late Roman, attacks by Jews on other Jews who become Christians prohibited by

 Found in books: Damm (2018), Religions and Education in Antiquity, 94; Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 92; Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 173; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 173

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17.2 כִּי־יִמָּצֵא בְקִרְבְּךָ בְּאַחַד שְׁעָרֶיךָ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ אִישׁ אוֹ־אִשָּׁה אֲשֶׁר יַעֲשֶׂה אֶת־הָרַע בְּעֵינֵי יְהוָה־אֱלֹהֶיךָ לַעֲבֹר בְּרִיתוֹ׃
17.2 לְבִלְתִּי רוּם־לְבָבוֹ מֵאֶחָיו וּלְבִלְתִּי סוּר מִן־הַמִּצְוָה יָמִין וּשְׂמֹאול לְמַעַן יַאֲרִיךְ יָמִים עַל־מַמְלַכְתּוֹ הוּא וּבָנָיו בְּקֶרֶב יִשְׂרָאֵל׃ 17.3 וַיֵּלֶךְ וַיַּעֲבֹד אֱלֹהִים אֲחֵרִים וַיִּשְׁתַּחוּ לָהֶם וְלַשֶּׁמֶשׁ אוֹ לַיָּרֵחַ אוֹ לְכָל־צְבָא הַשָּׁמַיִם אֲשֶׁר לֹא־צִוִּיתִי׃ 17.4 וְהֻגַּד־לְךָ וְשָׁמָעְתָּ וְדָרַשְׁתָּ הֵיטֵב וְהִנֵּה אֱמֶת נָכוֹן הַדָּבָר נֶעֶשְׂתָה הַתּוֹעֵבָה הַזֹּאת בְּיִשְׂרָאֵל׃ 17.5 וְהוֹצֵאתָ אֶת־הָאִישׁ הַהוּא אוֹ אֶת־הָאִשָּׁה הַהִוא אֲשֶׁר עָשׂוּ אֶת־הַדָּבָר הָרָע הַזֶּה אֶל־שְׁעָרֶיךָ אֶת־הָאִישׁ אוֹ אֶת־הָאִשָּׁה וּסְקַלְתָּם בָּאֲבָנִים וָמֵתוּ׃
18.11 וְחֹבֵר חָבֶר וְשֹׁאֵל אוֹב וְיִדְּעֹנִי וְדֹרֵשׁ אֶל־הַמֵּתִים׃'' None		sup>
17.2 If there be found in the midst of thee, within any of thy gates which the LORD thy God giveth thee, man or woman, that doeth that which is evil in the sight of the LORD thy God, in transgressing His covet, 17.3 and hath gone and served other gods, and worshipped them, or the sun, or the moon, or any of the host of heaven, which I have commanded not; 17.4 and it be told thee, and thou hear it, then shalt thou inquire diligently, and, behold, if it be true, and the thing certain, that such abomination is wrought in Israel; 17.5 then shalt thou bring forth that man or that woman, who have done this evil thing, unto thy gates, even the man or the woman; and thou shalt stone them with stones, that they die.
18.11 or a charmer, or one that consulteth a ghost or a familiar spirit, or a necromancer.'' None
2. Hebrew Bible, Genesis, 5.29 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Hebrew, late midrashic • Plato and Platonism, cosmologies of late antiquity resorting to theoria of • authority, in late antique scholarship • creation and the created world, authority in late antique scholarship and knowledge of • creation and the created world, new works and genres, late antique and early medieval production of • education, late ancient Christianity and

 Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 648, 720; Damm (2018), Religions and Education in Antiquity, 203; Schiffman (1983), Testimony and the Penal Code, 188

sup>
5.29 וַיִּקְרָא אֶת־שְׁמוֹ נֹחַ לֵאמֹר זֶה יְנַחֲמֵנוּ מִמַּעֲשֵׂנוּ וּמֵעִצְּבוֹן יָדֵינוּ מִן־הָאֲדָמָה אֲשֶׁר אֵרְרָהּ יְהוָה׃' ' None		sup>
5.29 And he called his name Noah, saying: ‘This same shall comfort us in our work and in the toil of our hands, which cometh from the ground which the LORD hath cursed.’' ' None
3. None, None, nan (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Late Antique Period, • education, late ancient Christianity and

 Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 222, 223, 224, 225, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236, 237, 238, 239; Damm (2018), Religions and Education in Antiquity, 16
4. Hebrew Bible, Isaiah, 7.9 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Late Antiquity • ordering of knowledge, epistemology in late antique world, Irenaeus on ordering the self

 Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 82; Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 11

sup>
7.9 וְרֹאשׁ אֶפְרַיִם שֹׁמְרוֹן וְרֹאשׁ שֹׁמְרוֹן בֶּן־רְמַלְיָהוּ אִם לֹא תַאֲמִינוּ כִּי לֹא תֵאָמֵנוּ׃'' None		sup>
7.9 And the head of Ephraim is Samaria, And the head of Samaria is Remaliah’s son. If ye will not have faith, surely ye shall not be established.’'' None
5. Hesiod, Works And Days, 650-651 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • dialogue, between late Hellenistic and imperial texts

 Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 73; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 73

sup>
650 οὐ γάρ πώ ποτε νηί γʼ ἐπέπλων εὐρέα πόντον,'651 εἰ μὴ ἐς Εὔβοιαν ἐξ Αὐλίδος, ᾗ ποτʼ Ἀχαιοὶ ' None		sup>
650 of your sharp-toothed dog; do not scant his meat'651 In case The One Who Sleeps by Day should dare ' None
6. Cicero, On Duties, 1.85 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • dialogue, between late Hellenistic Greek literature and Latin literature

 Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 38; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 38

sup>
1.85 Omnino qui rei publicae praefuturi sunt, duo Platonis praecepta teneant, unum, ut utilitatem civium sic tueantur, ut, quaecumque agunt, ad eam referant obliti commodorum suorum, alterum, ut totum corpus rei publicae curent, ne, dum partem aliquam tuentur, reliquas deserant. Ut enim tutela, sic procuratio rei publicae ad eorum utilitatem, qui commissi sunt, non ad eorum, quibus commissa est, gerenda est. Qui autem parti civium consulunt, partem neglegunt, rem perniciosissimam in civitatem inducunt, seditionem atque discordiam; ex quo evenit, ut alii populares, alii studiosi optimi cuiusque videantur, pauci universorum.'' None		sup>
1.85 \xa0Those who propose to take charge of the affairs of government should not fail to remember two of Plato's rules: first, to keep the good of the people so clearly in view that regardless of their own interests they will make their every action conform to that; second, to care for the welfare of the whole body politic and not in serving the interests of some one party to betray the rest. For the administration of the government, like the office of a trustee, must be conducted for the benefit of those entrusted to one's care, not of those to whom it is entrusted. Now, those who care for the interests of a part of the citizens and neglect another part, introduce into the civil service a dangerous element â\x80\x94 dissension and party strife. The result is that some are found to be loyal supporters of the democratic, others of the aristocratic party, and few of the nation as a whole. <"" None
7. Septuagint, 2 Maccabees, 9.16 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Jewish votive inscriptions,, in late antiquity • eschatology, in Late Antiquity

 Found in books: Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 217; Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 105

sup>
9.16 and the holy sanctuary, which he had formerly plundered, he would adorn with the finest offerings; and the holy vessels he would give back, all of them, many times over; and the expenses incurred for the sacrifices he would provide from his own revenues;'"" None
8. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Asianism, late Hellenistic

 Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 310; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 310
9. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • dialogue, between late Hellenistic Greek literature and Latin literature

 Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 38; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 38
10. Diodorus Siculus, Historical Library, 3.38-3.48 (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • dialogue, between late Hellenistic and imperial texts

 Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 94, 117; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 94, 117

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3.38 1. \xa0But now that we have examined with sufficient care Ethiopia and the Trogodyte country and the territory adjoining them, as far as the region which is uninhabited because of the excessive heat, and, beside these, the coast of the Red Sea and the Atlantic deep which stretches towards the south, we shall give an account of the part which still remains â\x80\x94 and I\xa0refer to the Arabian Gulf â\x80\x94 drawing in part upon the royal records preserved in Alexandria, and in part upon what we have learned from men who have seen it with their own eyes.,2. \xa0For this section of the inhabited world and that about the British Isles and the far north have by no means come to be included in the common knowledge of men. But as for the parts of the inhabited world which lie to the far north and border on the area which is uninhabited because of the cold, we shall discuss them when we record the deeds of Gaius Caesar;,3. \xa0for he it was who extended the Roman Empire the farthest into those parts and brought it about that all the area which had formerly been unknown came to be included in a narrative of history;,4. \xa0but the Arabian Gulf, as it is called, opens into the ocean which lies to the south, and its innermost recess, which stretches over a distance of very many stades in length, is enclosed by the farthermost borders of Arabia and the Trogodyte country. Its width at the mouth and at the innermost recess is about sixteen stades, but from the harbour of Panormus to the opposite mainland is a\xa0day's run for a warship. And its greatest width is at the Tyrcaeus mountain and Macaria, an island out at sea, the mainlands there being out of sight of each other. But from this point the width steadily decreases more and more and continually tapers as far as the entrance.,5. \xa0And as a man sails along the coast he comes in many places upon long islands with narrow passages between them, where the current rises full and strong. Such, then, is the setting, in general terms, of this gulf. But for our part, we shall make our beginning with the farthest regions of the innermost recess and then sail along its two sides past the mainlands, in connection with which we shall describe what is peculiar to them and most deserving of discussion; and first of all we shall take the right side, the coast of which is inhabited by tribes of the Trogodytes as far inland as the desert. \xa0" "3.39 1. \xa0In the course of the journey, then, from the city of Arsinoê along the right mainland, in many places numerous streams, which have a bitter salty taste, drop from the cliffs into the sea. And after a man has passed these waters, above a great plain there towers a mountain whose colour is like ruddle and blinds the sight of any who gaze steadfastly upon it for some time. Moreover, at the edge of the skirts of the mountain there lies a harbour, known as Aphroditê's Harbour, which has a winding entrance.,2. \xa0Above this harbour are situated three islands, two of which abound in olive trees and are thickly shaded, while one falls short of the other two in respect of the number of these trees but contains a multitude of the birds called meleagrides.,3. \xa0Next there is a very large gulf which is called Acathartus, and by it is an exceedingly long peninsula, over the narrow neck of which men transport their ships to the opposite sea.,4. \xa0And as a man coasts along these regions he comes to an island which lies at a distance out in the open sea and stretches for a length of eighty stades; the name of it is Ophiodes and it was formerly full of fearful serpents of every variety, which was in fact the reason why it received this name, but in later times the kings at Alexandria have laboured so diligently on the reclaiming of it that not one of the animals which were formerly there is any longer to be seen on the island.,5. \xa0However, we should not pass over the reason why the kings showed diligence in the reclamation of the island. For there is found on it the topaz, as it is called, which is a pleasing transparent stone, similar to glass, and of a marvellous golden hue.,6. \xa0Consequently no unauthorized person may set foot upon the island and it is closely guarded, every man who has approached it being put to death by the guards who are stationed there. And the latter are few in number and lead a miserable existence. For in order to prevent any stone being stolen, not a single boat is left on the island; furthermore, any who sail by pass along it at a distance because of their fear of the king; and the provisions which are brought to it are quickly exhausted and there are absolutely no other provisions in the land.,7. \xa0Consequently, whenever only a little food is left, all the inhabitants of the village sit down and await the arrival of the ship of those who are bringing the provisions, and when these are delayed they are reduced to their last hopes.,8. \xa0And the stone we have mentioned, being found in the rock, is not discernible during the day because of the stifling heat, since it is overcome by the brilliance of the sun, but when night falls it shines in the dark and is visible from afar, in whatever place it may be.,9. \xa0The guards on the island divide these places by lot among themselves and stand watch over them, and when the stone shines they put around it, to mark the place, a vessel corresponding in size to the chunk of stone which gives out the light; and when day comes and they go their rounds they cut out the area which has been so marked and turn it over to men who are able by reason of their craftsmanship to polish it properly. \xa0" "3.40 1. \xa0After sailing past these regions one finds that the coast is inhabited by many nations of Ichthyophagi and many nomadic Trogodytes. Then there appear mountains of all manner of peculiarities until one comes to the Harbour of Soteria, as it is called, which gained this name from the first Greek sailors who found safety there.,2. \xa0From this region onwards the gulf begins to become contracted and to curve toward Arabia. And here it is found that the nature of the country and of the sea has altered by reason of the peculiar characteristic of the region;,3. \xa0for the mainland appears to be low as seen from the sea, no elevation rising above it, and the sea, which runs to shoals, is found to have a depth of no more than three fathoms, while in colour it is altogether green. The reason for this is, they say, not because the water is naturally of that colour, but because of the mass of seaweed and tangle which shows from under water.,4. \xa0For ships, then, which are equipped with oars the place is suitable enough, since it rolls along no wave from a great distance and affords, furthermore, fishing in the greatest abundance; but the ships which carry the elephants, being of deep draft because of their weight and heavy by reason of their equipment, bring upon their crews great and terrible dangers.,5. \xa0For running as they do under full sail and often times being driven during the night before the force of the winds, sometimes they will strike against rocks and be wrecked or sometimes run aground on slightly submerged spits. The sailors are unable to go over the sides of the ship because the water is deeper than a man's height, and when in their efforts to rescue their vessel by means of their punting-poles they accomplish nothing, they jettison everything except their provisions; but if even by this course they do not succeed in effecting an escape, they fall into great perplexity by reason of the fact that they can make out neither an island nor a promontory nor another ship near at hand; â\x80\x94 for the region is altogether inhospitable and only at rare intervals do men cross it in ships.,6. \xa0And to add to these evils the waves within a moment's time cast up such a mass of sand against the body of the ship and heap it up in so incredible a fashion that it soon piles up a mound round about the place and binds the vessel, as if of set purpose, to the solid land.,7. \xa0Now the men who have suffered this mishap, at the outset bewail their lot with moderation in the face of a deaf wilderness, having as yet not entirely abandoned hope of ultimate salvation; for oftentimes the swell of the flood-tide has intervened for men in such a plight and raised the ship aloft, and suddenly appearing, as might a deus ex machina, has brought succour to men in the extremity of peril. But when such god-sent aid has not been vouchsafed to them and their food fails, then the strong cast the weaker into the sea in order that for the few left the remaining necessities of life may last a greater number of days. But finally, when they have blotted out of their minds all their hopes, these perish by a more miserable fate than those who had died before; for whereas the latter in a moment's time returned to Nature the spirit which she had given them, these parcelled out their death into many separate hardships before they finally, suffering long-protracted tortures, were granted the end of life.,8. \xa0As for the ships which have been stripped of their crews in this pitiable fashion, there they remain for many years, like a group of cenotaphs, embedded on every side in a heap of sand, their masts and yard-arms si standing aloft, and they move those who behold them from afar to pity and sympathy for the men who have perished. For it is the king's command to leave in place such evidences of disasters that they may give notice to sailors of the region which works to their destruction.,9. \xa0And among the Ichthyophagi who dwell near by has been handed down a tale which has preserved the account received from their forefathers, that once, when there was a great receding of the sea, the entire area of the gulf which has what may be roughly described as the green appearance became land, and that, after the sea had receded to the opposite parts and the solid ground in the depths of it had emerged to view, a mighty flood came back upon it again and returned the body of water to its former place. \xa0" "3.41 1. \xa0The voyage along the coast, as one leaves these regions, from Ptolemaïs as far as the Promontories of the Tauri we have already mentioned, when we told of Ptolemy's hunting of the elephants; and from the Tauri the coast swings to the east, and at the time of the summer solstice the shadows fall to the south, opposite to what is true with us, at about the second hour of the day.,2. \xa0The country also has rivers, which flow from the Psebaean mountains, as they are called. Moreover, it is checkered by great plains as well, which bear mallows, cress, and palms, all of unbelievable size; and it also brings forth fruits of every description, which have an insipid taste and are unknown among us.,3. \xa0That part which stretches towards the interior is full of elephants and wild bulls and lions and many other powerful wild beasts of every description. The passage by sea is broken up by islands which, though they bear no cultivated fruit, support varieties of birds which are peculiar to them and marvellous to look upon.,4. \xa0After this place the sea is quite deep and produces all kinds of sea-monsters of astonishing size, which, however, offer no harm to men unless one by accident falls upon their back-fins; for they are unable to pursue the sailors, since when they rise from the sea their eyes are blinded by the brilliance of the sun. These, then, are the farthest known parts of the Trogodyte country, and are circumscribed by the ranges which go by the name of Psebaean. \xa0" '3.42 1. \xa0But we shall now take up the other side, namely, the opposite shore which forms the coast of Arabia, and shall describe it, beginning with the innermost recess. This bears the name Poseideion, since an altar was erected here to Poseidon Pelagius by that Ariston who was dispatched by Ptolemy to investigate the coast of Arabia as far as the ocean.,2. \xa0Directly after the innermost recess is a region along the sea which is especially honoured by the natives because of the advantage which accrues from it to them. It is called the Palm-grove and contains a multitude of trees of this kind which are exceedingly fruitful and contribute in an unusual degree to enjoyment and luxury.,3. \xa0But all the country round about is lacking in springs of water and is fiery hot because it slopes to the south; accordingly, it was a natural thing that the barbarians made sacred the place which was full of trees and, lying as it did in the midst of a region utterly desolate, supplied their food. And indeed not a\xa0few springs and streams of water gush forth there, which do not yield to snow in coldness; and these make the land on both sides of them green and altogether pleasing.,4. \xa0Moreover, an altar is there built of hard stone and very old in years, bearing an inscription in ancient letters of an unknown tongue. The oversight of the sacred precinct is in the care of a man and a woman who hold the sacred office for life. The inhabitants of the place are long-lived and have their beds in the trees because of their fear of the wild beasts.,5. \xa0After sailing past the Palm-grove one comes to an island off a promontory of the mainland which bears the name Island of Phocae from the animals which make their home there; for so great a multitude of these beasts spend their time in these regions as to astonish those who behold them. And the promontory which stretches out in front of the island lies over against Petra, as it is called, and Palestine; for to this country, as it is reported, both the Gerrhaeans and Minaeans convey from Upper Arabia, as it is called, both the frankincense and the other aromatic wares. \xa0' "3.43 1. \xa0The coast which comes next was originally inhabited by the Maranitae, and then by the Garindanes who were their neighbours. The latter secured the country somewhat in this fashion: In the above-mentioned Palm-grove a festival was celebrated every four years, to which the neighbouring peoples thronged from all sides, both to sacrifice to the gods of the sacred precinct hecatombs of well-fed camels and also to carry back to their native lands some of the water of this place, since the tradition prevailed that this drink gave health to such as partook of it.,2. \xa0When for these reasons, then, the Maranitae gathered to the festival, the Garindanes, putting to the sword those who had been left behind in the country, and lying in ambush for those who were returning from the festival, utterly destroyed the tribe, and after stripping the country of its inhabitants they divided among themselves the plains, which were fruitful and supplied abundant pasture for their herds and flocks.,3. \xa0This coast has few harbours and is divided by many large mountains, by reason of which it shows every shade of colour and affords a marvellous spectacle to those who sail past it.,4. \xa0After one has sailed past this country the Laeanites Gulf comes next, about which are many inhabited villages of Arabs who are known as Nabataeans. This tribe occupies a large part of the coast and not a little of the country which stretches inland, and it has a people numerous beyond telling and flocks and herds in multitude beyond belief.,5. \xa0Now in ancient times these men observed justice and were content with the food which they received from their flocks, but later, after the kings in Alexandria had made the ways of the sea navigable for the merchants, these Arabs not only attacked the shipwrecked, but fitting out pirate ships preyed upon the voyagers, imitating in their practices the savage and lawless ways of the Tauri of the Pontus; some time afterward, however, they were caught on the high seas by some quadriremes and punished as they deserved.,6. \xa0Beyond these regions there is a level and well-watered stretch of land which produces, by reason of springs which flow through its whole extent, dog's-tooth grass, lucerne, and lotus as tall as a man. And because of the abundance and excellent quality of the pasturage, not only does it support every manner of flocks and herds in multitude beyond telling, but also wild camels, deer, and gazelles.,7. \xa0And against the multitude of animals which are nourished in that place there gather in from the desert bands of lions and wolves and leopards, against which the herdsmen must perforce battle both day and night to protect their charges; and in this way the land's good fortune becomes a cause of misfortune for its inhabitants, seeing that it is generally Nature's way to dispense to men along with good things what is hurtful as well. \xa0" '3.44 1. \xa0Next after these plains as one skirts the coast comes a gulf of extraordinary nature. It runs, namely, to a point deep into the land, extends in length a distance of some five hundred stades, and shut in as it is by crags which are of wondrous size, its mouth is winding and hard to get out of; for a rock which extends into the sea obstructs its entrance and so it is impossible for a ship either to sail into or out of the gulf.,2. \xa0Furthermore, at times when the current rushes in and there are frequent shiftings of the winds, the surf, beating upon the rocky beach, roars and rages all about the projecting rock. The inhabitants of the land about the gulf, who are known as Banizomenes, find their food by hunting the land animals and eating their meat. And a temple has been set up there, which is very holy and exceedingly revered by all Arabians.,3. \xa0Next there are three islands which lie off the coast just described and provide numerous harbours. The first of these, history relates, is sacred to Isis and is uninhabited, and on it are stone foundations of ancient dwellings and stelae which are inscribed with letters in a barbarian tongue; the other two islands are likewise uninhabited and all three are covered thick with olive trees which differ from those we have.,4. \xa0Beyond these islands there extends for about a\xa0thousand stades a coast which is precipitous and difficult for ships to sail past; for there is neither harbour beneath the cliffs nor roadstead where sailors may anchor, and no natural breakwater which affords shelter in emergency for mariners in distress. And parallel to the coast here runs a mountain range at whose summit are rocks which are sheer and of a terrifying height, and at its base are sharp undersea ledges in many places and behind them are ravines which are eaten away underneath and turn this way and that.,5. \xa0And since these ravines are connected by passages with one another and the sea is deep, the surf, as it at one time rushes in and at another time retreats, gives forth a sound resembling a mighty crash of thunder. At one place the surf, as it breaks upon huge rocks, rocks leaps on high and causes an astonishing mass of foam, at another it is swallowed up within the caverns and creates such a terrifying agitation of the waters that men who unwittingly draw near these places are so frightened that they die, as it were, a first death.,6. \xa0This coast, then, is inhabited by Arabs who are called Thamudeni; but the coast next to it is bounded by a very large gulf, off which lie scattered islands which are in appearance very much like the islands called the Echinades. After this coast there come sand dunes, of infinite extent in both length and width and black in colour.,7. \xa0Beyond them a neck of land is to be seen and a harbour, the fairest of any which have come to be included in history, called Charmuthas. For behind an extraordinary natural breakwater which slants towards the west there lies a gulf which not only is marvellous in its form but far surpasses all others in the advantages it offers; for a thickly wooded mountain stretches along it, enclosing it on all sides in a ring one\xa0hundred stades long; its entrance is two plethra wide, and it provides a harbour undisturbed by the waves sufficient for two thousand vessels.,8. \xa0Furthermore, it is exceptionally well supplied with water, since a river, larger than ordinary, empties into it, and it contains in its centre an island which is abundantly watered and capable of supporting gardens. In general, it resembles most closely the harbour of Carthage, which is known as Cothon, of the advantages of which we shall endeavour to give a detailed discussion in connection with the appropriate time. And a multitude of fish gather from the open sea into the harbour both because of the calm which prevails there and because of the sweetness of the waters which flow into it. \xa0 3.45 1. \xa0After these places, as a man skirts the coast, five mountains rise on high separated one from another, and their peaks taper into breast-shaped tips of stone which give them an appearance like that of the pyramids of Egypt.,2. \xa0Then comes a circular gulf guarded on every side by great promontories, and midway on a line drawn across it rises a trapezium-shaped hill on which three temples, remarkable for their height, have been erected to gods, which indeed are unknown to the Greeks, but are accorded unusual honour by the natives.,3. \xa0After this there is a stretch of dank coast, traversed at intervals by streams of sweet water from springs; on it there is a mountain which bears the name Chabinus and is heavily covered with thickets of every kind of tree. The land which adjoins the mountainous country is inhabited by the Arabs known as Debae.,4. \xa0They are breeders of camels and make use of the services of this animal in connection with the most important needs of their life; for instance, they fight against their enemies from their backs, employ them for the conveyance of their wares and thus easily accomplish all their business, drink their milk and in this way get their food from them, and traverse their entire country riding upon their racing camels.,5. \xa0And down the centre of their country runs a river which carries down such an amount of what is gold dust to all appearance that the mud glitters all over as it is carried out at its mouth. The natives of the region are entirely without experience in the working of the gold, but they are hospitable to strangers, not, however, to everyone who arrives among them, but only to Boeotians and Peloponnesians, the reason for this being the ancient friendship shown by Heracles for the tribe, a friendship which, they relate, has come down to them in the form of a myth as a heritage from their ancestors.,6. \xa0The land which comes next is inhabited by Alilaei and Gasandi, Arab peoples, and is not fiery hot, like the neighbouring territories, but is often overspread by mild and thick clouds, from which come heavy showers and timely storms that make the summer season temperate. The land produces everything and is exceptionally fertile, but it does not receive the cultivation of which it would admit because of the lack of experience of the folk.,7. \xa0Gold they discover in underground galleries which have been formed by nature and gather in abundance not that which has been fused into a mass out of gold-dust, but the virgin gold, which is called, from its condition when found, "unfired" gold. And as for size the smallest nugget found is about as large as the stone offruit, and the largest not much smaller than a royal nut.,8. \xa0This gold they wear about both their wrists and necks, perforating it and alternating it with transparent stones. And since this precious metal abounds in their land, whereas there is a scarcity of copper and iron, they exchange it with merchants for equal parts of the latter wares. \xa0 3.46 1. \xa0Beyond this people are the Carbae, as they are called, and beyond these the Sabaeans, who are the most numerous of the tribes of the Arabians. They inhabit that part of the country known as Arabia the Blest, which produces most of the things which are held dear among us and nurtures flocks and herds of every kind in multitude beyond telling. And a natural sweet odour pervades the entire land because practically all the things which excel in fragrance grow there unceasingly.,2. \xa0Along the coast, for instance, grow balsam, as called, and cassia and a certain other herb possessing a nature peculiar to itself; for when fresh it is most pleasing and delightful to the eye, but when kept for a time it suddenly fades to nothing.,3. \xa0And throughout the interior of land there are thick forests, in which are great trees which yield frankincense and myrrh, as well as palms and reeds, cinnamon trees and every other kind which possesses a sweet odour as these have; for it is impossible to enumerate both the peculiar properties and natures of each one severally because of the great volume and the exceptional richness of the fragrance as it is gathered from each and all.,4. \xa0For a divine thing and beyond the power of words to describe seems the fragrance which greets the nostrils and stirs the senses of everyone. Indeed, even though those who sail along this coast may be far from the land, that does not deprive them of a portion of the enjoyment which this fragrance affords; for in the summer season, when the wind is blowing off shore, one finds that the sweet odours exhaled by the myrrh-bearing and other aromatic trees penetrate to the near-by parts of the sea; and the reason is that the essence of the sweet-smelling herbs is not, as with us, kept laid away until it has become old and stale, but its potency is in the full bloom of its strength and fresh, and penetrates to the most delicate parts of the sense of smell.,5. \xa0And since the breeze carries the emanation of the most fragrant plants, to the voyagers who approach the coast there is wafted a blending of perfumes, delightful and potent, and healthful withal and exotic, composed as it is of the best of them, seeing that the product of the trees has not been minced into bits and so has exhaled its own special strength, nor yet lies stored away in vessels made of a different substance, but taken at the very prime of its freshness and while its divine nature keeps the shoot pure and undefiled. Consequently those who partake of the unique fragrance feel that they are enjoying the ambrosia of which the myths relate, being unable, because of the superlative sweetness of the perfume, to find any other name that would be fitting and worthy of it. \xa0' "3.47 1. \xa0Nevertheless, fortune has not invested the inhabitants of this land with a felicity which is perfect and leaves no room for envy, but with such great gifts she has coupled what is harmful and may serve as a warning to such men as are wont to despise the gods because of the unbroken succession of their blessings.,2. \xa0For in the most fragrant forests is a multitude of snakes, the colour of which is dark-red, their length a span, and their bites altogether incurable; they bite by leaping upon their victim, and as they spring on high they leave a stain of blood upon his skin.,3. \xa0And there is also something peculiar to the natives which happens in the case of those whose bodies have become weakened by a protracted illness. For when the body has become permeated by an undiluted and pungent substance and the combination of foreign bodies settles in a porous area, an enfeebled condition ensues which is difficult to cure: consequently at the side of men afflicted in this way they burn asphalt and the beard of a goat, combatting the excessively sweet odour by that from substances of the opposite nature. Indeed the good, when it is measured out in respect of quantity and order, is for human beings an aid and delight, but when it fails of due proportion and proper time the gift which it bestows is unprofitable.,4. \xa0The chief city of this tribe is called by them Sabae and is built upon a mountain. The kings of this city succeed to the throne by descent and the people accord to them honours mingled with good and ill. For though they have the appearance of leading a happy life, in that they impose commands upon all and are not accountable for their deeds, yet they are considered unfortunate, inasmuch as it is unlawful for them ever to leave the palace, and if they do so they are stoned to death, in accordance with a certain ancient oracle, by the common crowd.,5. \xa0This tribe surpasses not only the neighbouring Arabs but also all other men in wealth and in their several extravagancies besides. For in the exchange and sale of their wares they, of all men who carry on trade for the sake of the silver they receive in exchange, obtain the highest price in return for things of the smallest weight.,6. \xa0Consequently, since they have never for ages suffered the ravages of war because of their secluded position, and since an abundance of both gold and silver abounds in the country, especially in Sabae, where the royal palace is situated, they have embossed goblets of every description, made of silver and gold, couches and tripods with silver feet, and every other furnishing of incredible costliness, and halls encircled by large columns, some of them gilded, and others having silver figures on the capitals.,7. \xa0Their ceilings and doors they have partitioned by means of panels and coffers made of gold, set with precious stones and placed close together, and have thus made the structure of their houses in every part marvellous for its costliness; for some parts they have constructed of silver and gold, others of ivory and that most showy precious stones or of whatever else men esteem most highly.,8. \xa0For the fact is that these people have enjoyed their felicity unshaken since ages past because they have been entire strangers to those whose own covetousness leads them to feel that another man's wealth is their own godsend. The sea in these parts looks to be white in colour, so that the beholder marvels at the surprising phenomenon and at the same time seeks for its cause.,9. \xa0And there are prosperous islands near by, containing unwalled cities, all the herds of which are white in colour, while no female has any horn whatsoever. These islands are visited by sailors from every part and especially from Potana, the city which Alexander founded on the Indus river, when he wished to have a naval station on the shore of the ocean. Now as regards Arabia the Blest and its inhabitants we shall be satisfied with what has been said. \xa0" '3.48 1. \xa0But we must not omit to mention the strange phenomena which are seen in the heavens in these regions. The most marvellous is that which, according to accounts we have, has to do with the constellation of the Great Bear and occasions the greatest perplexity among navigators. What they relate is that, beginning with the month which the Athenians call Maemacterion, not one of the seven stars of the Great Bear is seen until the first watch, in Poseideon none until second, and in the following months they gradually drop out of the sight of navigators.,2. \xa0As for the other heavenly bodies, the planets, as they are called, are, in the case of some, larger than they appear with us, and in the case of others their risings and settings are also not the same; and the sun does not, as with us, send forth its light shortly in advance of its actual rising, but while the darkness of night still continues, it suddenly and contrary to all expectation appears and sends forth its light.,3. \xa0Because of this there is no daylight in those regions before the sun has become visible, and when out of the midst of the sea, as they say, it comes into view, it resembles a fiery red ball of charcoal which discharges huge sparks, and its shape does not look like a cone, as is the impression we have of it, but it has the shape of a column which has the appearance of being slightly thicker at the top; and furthermore it does not shine or send out rays before the first hour, appearing as a fire that gives forth no light in the darkness; but at the beginning of the second hour it takes on the form of a round shield and sends forth a light which is exceptionally bright and fiery.,4. \xa0But at its setting the opposite manifestations take place with respect to it; for it seems to observers to be lighting up the whole universe with a strange kind of ray for not less than two or, as Agatharchides of Cnidus has recorded, for three hours. And in the opinion of the natives this is the most pleasant period, when the heat is steadily lessening because of the setting of the sun.,5. \xa0As regards the winds, the west, the south-west, also the north-west and the east blow as in the other parts of the world; but in Ethiopia the south winds neither blow nor are known at all, although in the Trogodyte country and Arabia they so exceptionally hot that they set the forests on fire and cause the bodies of those who take refuge in the shade of their huts to collapse through weakness. The north wind, however, may justly be considered the most favourable of all, since it reaches into every region of the inhabited earth and is ever cool.'" None
11. Dionysius of Halycarnassus, Roman Antiquities, 1.5.1 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • dialogue, between late Hellenistic texts

 Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 212; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 212

sup>
1.5.1 \xa0In order, therefore, to remove these erroneous impressions, as I\xa0have called them, from the minds of many and to substitute true ones in their room, I\xa0shall in this Book show who the founders of the city were, at what periods the various groups came together and through what turns of fortune they left their native countries. <'' None
12. None, None, nan (1st cent. BCE - 1st cent. CE)
 Tagged with subjects: • divine self-imaging in the Late Republic • representation of internal enemy in late antique Rome

 Found in books: Ruiz and Puertas (2021), Emperors and Emperorship in Late Antiquity: Images and Narratives, 30; Xinyue (2022), Politics and Divinization in Augustan Poetry, 36
13. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • antiquity, late • elegy, in late antiquity

 Found in books: Keith and Myers (2023), Vergil and Elegy. 345, 346; Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 233
14. Josephus Flavius, Jewish Antiquities, 12.11-12.29, 12.31-12.39, 12.41-12.49, 12.51-12.59, 12.61-12.69, 12.71-12.79, 12.81-12.89, 12.91-12.99, 12.101-12.109, 12.111-12.118 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Hellenistic literature, late, verse

 Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 363; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 363

sup>
12.11 ̓Εχάρη μὲν οὖν ὁ βασιλεὺς καὶ ἐπὶ τούτῳ τὴν αὐτοῦ προαίρεσιν εἴς τι χρήσιμον ὁρῶν τετελειωμένην, μάλιστα ὡς δὲ τῶν νόμων ἀναγνωσθέντων αὐτῷ καὶ τὴν διάνοιαν καὶ τὴν σοφίαν ἐξεπλάγη τοῦ νομοθέτου καὶ πρὸς τὸν Δημήτριον ἤρξατο ποιεῖσθαι λόγους, πῶς οὕτως θαυμαστῆς οὔσης τῆς νομοθεσίας οὐδεὶς οὔτε τῶν ἱστορικῶν αὐτῆς οὔτε τῶν ποιητῶν ἐπεμνήσθη.
12.11 Βασιλεύσαντος δὲ ̓Αλεξάνδρου ἔτη δώδεκα καὶ μετ' αὐτὸν Πτολεμαίου τοῦ Σωτῆρος τεσσαράκοντα καὶ ἕν, ἔπειτα τὴν βασιλείαν τῆς Αἰγύπτου παραλαβὼν ὁ Φιλάδελφος καὶ κατασχὼν αὐτὴν ἐπ' ἔτη ἑνὸς δέοντα τεσσαράκοντα τόν τε νόμον ἡρμήνευσε καὶ τοὺς δουλεύοντας ἐν Αἰγύπτῳ τῶν ̔Ιεροσολυμιτῶν ἀπέλυσε τῆς δουλείας ὄντας περὶ δώδεκα μυριάδας ἐξ αἰτίας τοιαύτης:" '12.12 Δημήτριος ὁ Φαληρεύς, ὃς ἦν ἐπὶ τῶν βιβλιοθηκῶν τοῦ βασιλέως, σπουδάζων εἰ δυνατὸν εἴη πάντα τὰ κατὰ τὴν οἰκουμένην συναγαγεῖν βιβλία καὶ συνωνούμενος, εἴ τι που μόνον ἀκούσειε σπουδῆς ἄξιον ὄν, τῇ τοῦ βασιλέως προαιρέσει, μάλιστα γὰρ τὰ περὶ τὴν συλλογὴν τῶν βιβλίων εἶχεν φιλοκάλως, συνηγωνίζετο. 12.12 τεκμήριον δὲ τοῦτο: τοὺς ̓Ιουδαίους μὴ βουλομένους ἀλλοφύλῳ ἐλαίῳ χρῆσθαι λαμβάνειν ὡρισμένον τι παρὰ τῶν γυμνασιάρχων εἰς ἐλαίου τιμὴν ἀργύριον ἐκέλευσεν. ὃ τοῦ δήμου τῶν ̓Αντιοχέων ἐν τῷ νῦν πολέμῳ λῦσαι προαιρουμένου Μουκιανὸς ἡγεμὼν ὢν τότε τῆς Συρίας ἐτήρησεν,' "12.13 ἐρομένου δ' αὐτόν ποτε τοῦ Πτολεμαίου, πόσας ἤδη μυριάδας ἔχοι συνειλεγμένας βιβλίων, τῶν μὲν ὑπαρχόντων εἶπεν εἶναι περὶ εἴκοσι, ὀλίγου δὲ χρόνου εἰς πεντήκοντα συναθροίσειν." "12.13 πολεμοῦντος γὰρ αὐτοῦ πρὸς τὸν Φιλοπάτορα Πτολεμαῖον καὶ πρὸς τὸν υἱὸν αὐτοῦ Πτολεμαῖον ἐπικληθέντα δὲ ̓Επιφανῆ, κακοπαθεῖν συνέβαινεν αὐτοῖς καὶ νικῶντος καὶ πταίοντος ταὐτὰ πάσχειν, ὥστ' οὐδὲν ἀπέλειπον χειμαζομένης νεὼς καὶ πονουμένης ὑπὸ τοῦ κλύδωνος ἑκατέρωθεν μεταξὺ τῆς εὐπραγίας τῆς ̓Αντιόχου καὶ τῆς ἐπὶ θάτερον αὐτοῦ τροπῆς τῶν πραγμάτων κείμενοι." "12.14 μεμηνῦσθαι δ' ἔλεγεν αὐτῷ πολλὰ εἶναι καὶ παρὰ ̓Ιουδαίοις τῶν παρ' αὐτοῖς νομίμων συγγράμματα σπουδῆς ἄξια καὶ τῆς βασιλέως βιβλιοθήκης, ἃ τοῖς ἐκείνων χαρακτῆρσιν καὶ τῇ διαλέκτῳ γεγραμμένα πόνον αὐτοῖς οὐκ ὀλίγον παρέξειν εἰς τὴν ̔Ελληνικὴν μεταβαλλόμενα γλῶτταν." "12.14 πρῶτον δ' αὐτοῖς ἐκρίναμεν διὰ τὴν εὐσέβειαν παρασχεῖν εἰς τὰς θυσίας σύνταξιν κτηνῶν τε θυσίμων καὶ οἴνου καὶ ἐλαίου καὶ λιβάνου ἀργυρίου μυριάδας δύο καὶ σεμιδάλεως ἀρτάβας ἱερᾶς κατὰ τὸν ἐπιχώριον νόμον πυρῶν μεδίμνους χιλίους τετρακοσίους ἑξήκοντα καὶ ἁλῶν μεδίμνους τριακοσίους ἑβδομηκονταπέντε." "12.15 δοκεῖ μὲν γὰρ εἶναι τῇ ἰδιότητι τῶν Συρίων γραμμάτων ἐμφερὴς ὁ χαρακτὴρ αὐτῶν καὶ τὴν φωνὴν ὁμοίαν αὐτοῖς ἀπηχεῖν, ἰδιότροπον δὲ αὐτὴν εἶναι συμβέβηκεν. οὐδὲν οὖν ἔλεγεν κωλύειν καὶ ταῦτα μεταβαλόντα, δύνασθαι γὰρ τῆς εἰς αὐτὸ χορηγίας εὐποροῦντα, ἔχειν ἐν τῇ βιβλιοθήκῃ καὶ τὰ παρ' ἐκείνοις." "12.15 πέπεισμαι γὰρ εὔνους αὐτοὺς ἔσεσθαι τῶν ἡμετέρων φύλακας διὰ τὴν πρὸς τὸν θεὸν εὐσέβειαν, καὶ μαρτυρουμένους δ' αὐτοὺς ὑπὸ τῶν προγόνων εἰς πίστιν οἶδα καὶ προθυμίαν εἰς ἃ παρακαλοῦνται: βούλομαι τοίνυν καίπερ ἐργώδους ὄντος τοῦ μεταγαγεῖν ὑποσχομένους νόμοις αὐτοὺς χρῆσθαι τοῖς ἰδίοις." '12.16 ̓Ιώσηπος δέ τις, νέος μὲν ἔτι τὴν ἡλικίαν, ἐπὶ σεμνότητι δὲ καὶ προνοίᾳ δικαιοσύνης δόξαν ἔχων παρὰ τοῖς ̔Ιεροσολυμίταις, Τωβίου μὲν πατρός, ἐκ δὲ τῆς ̓Ονίου τοῦ ἀρχιερέως ἀδελφῆς γεγονώς, δηλωσάσης αὐτῷ τῆς μητρὸς τὴν τοῦ πρεσβευτοῦ παρουσίαν, ἔτυχεν γὰρ αὐτὸς ἀποδημῶν εἰς Φικόλαν κώμην ἐξ ἧς ὑπῆρχεν,' "12.16 δόξας οὖν ὁ βασιλεὺς ἄριστα τὸν Δημήτριον φιλοτιμουμένῳ περὶ πλῆθος αὐτῷ βιβλίων ὑποτίθεσθαι γράφει τῷ τῶν ̓Ιουδαίων ἀρχιερεῖ ταῦτα γίγνεσθαι. 12.17 ̓Αρισταῖος δέ τις φίλος ὢν ἐν τοῖς μάλιστα τῷ βασιλεῖ καὶ σπουδαζόμενος ὑπ' αὐτοῦ διὰ μετριότητα, πολλάκις μὲν καὶ πρότερον ἔγνω παρακαλέσαι τὸν βασιλέα, ὅπως ἀπολύσῃ τοὺς αἰχμαλώτους ̓Ιουδαίους ὅσοι κατὰ τὴν βασιλείαν ἦσαν αὐτοῦ," "12.17 ὁρῶντες οὖν οὗτοι κατὰ τὴν ὁδὸν τὸν ̓Ιώσηπον ἐχλεύαζον ἐπὶ πενίᾳ καὶ λιτότητι. ὡς δ' εἰς τὴν ̓Αλεξάνδρειαν ἀφικόμενος ἐν Μέμφει τὸν Πτολεμαῖον ἤκουσεν ὄντα, ὑπαντησάμενος συνέβαλεν αὐτῷ." "12.18 ̔Ο δὲ ̓Ιώσηπος λαβὼν παρὰ τοῦ βασιλέως πεζῶν μὲν στρατιώτας δισχιλίους, ἠξίωσε γὰρ βοήθειάν τινα λαβεῖν, ἵνα τοὺς ἐν ταῖς πόλεσι καταφρονοῦντας ἔχῃ βιάζεσθαι, καὶ δανεισάμενος ἐν ̓Αλεξανδρείᾳ παρὰ τῶν τοῦ βασιλέως φίλων τάλαντα πεντακόσια εἰς Συρίαν ἐξώρμησεν. 12.18 καιρὸν δ' ἐπιτήδειον τοῦτον εἶναι δοκιμάσας τῆς δεήσεως πρώτοις περὶ τούτου διαλέγεται τοῖς ἄρχουσι τῶν σωματοφυλάκων Σωσιβίῳ τῷ Ταραντίνῳ καὶ ̓Ανδρέᾳ, συναγωνίσασθαι περὶ ὧν ἐντυγχάνειν μέλλει τῷ βασιλεῖ παρακαλῶν αὐτούς." '12.19 ἔτι δὲ ὢν τρισκαίδεκα ἐτῶν οὗτος ὁ παῖς νεώτερος ἐπεδείκνυτο τὴν φυσικὴν ἀνδρείαν καὶ σύνεσιν, ὡς ζηλοτυπηθῆναι δεινῶς αὐτὸν ὑπὸ τῶν ἀδελφῶν ὄντα πολὺ κρείττονα καὶ φθονηθῆναι δυνάμενον. 12.19 προσλαβὼν δὲ καὶ τὴν τῶν προειρημένων γνώμην ὁ ̓Αρισταῖος, προσελθὼν τῷ βασιλεῖ λόγους πρὸς αὐτὸν τοιούτους ἐποιήσατο: 12.21 κληθεὶς δ' ἐφ' ἑστίασιν πρὸς τὸν βασιλέα μετὰ τῶν πρώτων τῆς χώρας ὑποκατακλίνεται πάντων, καταφρονηθεὶς ὡς παῖς ἔτι τὴν ἡλικίαν ὑπὸ τῶν τοὺς τόπους κατὰ τὴν ἀξίαν διανεμόντων." '12.21 οὓς τῇ σαυτοῦ μεγαλοψυχίᾳ καὶ χρηστότητι ποιῶν ἀκολούθως ἀπόλυσον τῆς ταλαιπωρίας, τὴν βασιλείαν σου διέποντος τοῦ θεμένου τοὺς νόμους αὐτοῖς θεοῦ, καθὼς ἐμοὶ πολυπραγμονήσαντι μαθεῖν ὑπῆρξεν.' "12.22 τιμήσας οὖν αὐτὸν φιλοτιμότατα καὶ δωρεὰς δοὺς λαμπρὰς καὶ τῷ τε πατρὶ γράψας καὶ τοῖς ἀδελφοῖς καὶ πᾶσι τοῖς ἡγεμόσιν αὐτοῦ καὶ ἐπιτρόποις ἐξέπεμψεν. 12.22 τὸν γὰρ ἅπαντα συστησάμενον θεὸν καὶ οὗτοι καὶ ἡμεῖς σεβόμεθα Ζῆνα καλοῦντες αὐτὸν ἐτύμως ἀπὸ τοῦ πᾶσιν ἐμφύειν τὸ ζῆν τὴν ἐπίκλησιν αὐτοῦ θέντες. ὅθεν εἰς τιμὴν τοῦ θεοῦ τοὺς ἐξαίρετον τὴν εἰς αὐτὸν θρησκείαν πεποιημένους ἀπόδος τοῖς τὴν πατρίδα καὶ τὸν ἐν αὐτῇ βίον ἀπολελοιπόσιν. 12.23 ἴσθι μέντοι γε, ὦ βασιλεῦ, ὡς οὔτε γένει προσήκων αὐτοῖς οὔτε ὁμόφυλος ὢν ταῦτα περὶ αὐτῶν ἀξιῶ, πάντων δὲ ἀνθρώπων δημιούργημα ὄντων τοῦ θεοῦ: καὶ δὴ γιγνώσκων αὐτὸν ἡδόμενον τοῖς εὖ ποιοῦσιν ἐπὶ τοῦτο καὶ σὲ παρακαλῶ.”' "12.23 ᾠκοδόμησεν δὲ βᾶριν ἰσχυρὰν ἐκ λίθου λευκοῦ κατασκευάσας πᾶσαν μέχρι καὶ τῆς στέγης ἐγγλύψας ζῷα παμμεγεθέστατα, περιήγαγεν δ' αὐτῇ εὔριπον μέγαν καὶ βαθύν." "12.24 Ταῦτ' εἰπόντος τοῦ ̓Αρισταίου ἀναβλέψας εἰς αὐτὸν ὁ βασιλεὺς ἱλαρῷ καὶ γεγηθότι τῷ προσώπῳ “πόσας, εἶπεν, ὑπολαμβάνεις τῶν ἀπολυθησομένων ἔσεσθαι μυριάδας;” ὑποτυχόντος δὲ ̓Ανδρέου, παρειστήκει γάρ, καὶ φήσαντος ὀλίγῳ πλείονας ἔσεσθαι τῶν ἕνδεκα μυριάδων “ἦ μικρὰν ἄρα εἶπεν, ἡμᾶς, ̓Αρισταῖε, δωρεὰν αἰτεῖς.” Σωσιβίου δὲ καὶ τῶν παρόντων φησάντων," "12.24 τὸ δὲ πλέον τοῦ λαοῦ τῷ ̓Ιάσονι συνελάμβανεν, ὑφ' οὗ καὶ πονούμενοι ὅ τε Μενέλαος καὶ οἱ παῖδες οἱ τοῦ Τωβίου πρὸς ̓Αντίοχον ἀνεχώρησαν δηλοῦντες αὐτῷ, ὅτι βούλονται τοὺς πατρίους νόμους καταλιπόντες καὶ τὴν κατ' αὐτοὺς πολιτείαν ἕπεσθαι τοῖς βασιλικοῖς καὶ τὴν ̔Ελληνικὴν πολιτείαν ἔχειν." "12.25 περιδύσας οὖν τὸν ναόν, ὡς καὶ τὰ σκεύη τοῦ θεοῦ βαστάσαι λυχνίας χρυσᾶς καὶ βωμὸν χρύσεον καὶ τράπεζαν καὶ τὰ θυσιαστήρια, καὶ μηδὲ τῶν καταπετασμάτων ἀποσχόμενος, ἅπερ ἦν ἐκ βύσσου καὶ κόκκου πεποιημένα, κενώσας δὲ καὶ τοὺς θησαυροὺς τοὺς ἀποκρύφους καὶ μηδὲν ὅλως ὑπολιπών, εἰς μέγα τοὺς ̓Ιουδαίους ἐπὶ τούτοις πένθος ἐνέβαλεν.' "12.25 ὡς ἄξιον αὐτὸν δέοι τῆς αὐτοῦ μεγαλοψυχίας τῷ παρεσχηκότι τὴν βασιλείαν θεῷ ποιήσασθαι χαριστήριον, διαχυθεὶς ὑπ' αὐτῶν ἐκέλευσεν, ὅταν τοῖς στρατιώταις ἀποδιδῶσιν τὸ μισθοφορικόν, καὶ ὑπὲρ ἑκάστου τῶν παρ' αὐτοῖς αἰχμαλώτων καταβαλεῖν δραχμὰς ἑκατὸν εἴκοσι." '12.26 καὶ περὶ ὧν ἠξίουν προθεῖναι γράμματα ὑπέσχετο μεγαλοπρεπῶς τε ἔχοντα καὶ τὴν ̓Αρισταίου προαίρεσιν βεβαιοῦντα καὶ πρὸ ταύτης τὴν τοῦ θεοῦ βούλησιν, καθ' ἣν οὐ μόνον τοὺς ὑπὸ τοῦ πατρὸς ἀχθέντας αὐτοῦ καὶ τῆς ἐκείνου στρατιᾶς ἀπολύσειν ἔλεγεν, ἀλλὰ καὶ τοὺς προϋπάρχοντας ἐν τῇ βασιλείᾳ καὶ εἴ τινες αὖθις ἐπεισήχθησαν." '12.26 σοῦ δὲ τοῖς ̓Ιουδαίοις τῆς πονηρίας αὐτῶν ἀξίως χρησαμένου, οἱ τὰ βασιλικὰ διοικοῦντες οἰόμενοι κατὰ συγγένειαν ἡμᾶς ταὐτὰ ποιεῖν ἐκείνοις ταῖς ὁμοίαις αἰτίαις περιάπτουσιν, ὄντων ἡμῶν τὸ ἀνέκαθεν Σιδωνίων, καὶ τοῦτο φανερόν ἐστιν ἐκ τῶν πολιτικῶν ἀναγραφῶν.' "12.27 πλειόνων δ' ἢ τετρακοσίων ταλάντων τῆς ἀπολυτρώσεως γενήσεσθαι φαμένων ταῦτά τε συνεχώρει καὶ τὸ ἀντίγραφον τοῦ προστάγματος εἰς δήλωσιν τῆς τοῦ βασιλέως μεγαλοφροσύνης ἔγνωσαν διαφυλάξαι." "12.27 ὡς δὲ σιωπήσαντος αὐτοῦ προσελθών τις τῶν ̓Ιουδαίων ἔθυσεν εἰς μέσον καθ' ἃ προσέταξεν ̓Αντίοχος, θυμωθεὶς ὁ Ματταθίας ὥρμησεν ἐπ' αὐτὸν μετὰ τῶν παίδων ἐχόντων κοπίδας καὶ αὐτόν τε ἐκεῖνον διέφθειρεν καὶ τὸν στρατηγὸν τοῦ βασιλέως ̓Απελλῆν, ὃς ἐπηνάγκαζεν, διεχρήσατο μετ' ὀλίγων στρατιωτῶν," "12.28 ἀλλὰ μεμνημένους τῆς τοῦ φύσαντος ὑμᾶς καὶ θρεψαμένου προαιρέσεως ἔθη τε σώζειν τὰ πάτρια καὶ κινδυνεύουσαν οἴχεσθαι τὴν ἀρχαίαν πολιτείαν ἀνακτᾶσθαι μὴ συμφερομένους τοῖς ἢ διὰ βούλησιν ἢ δι' ἀνάγκην προδιδοῦσιν αὐτήν," '12.28 ἦν δὲ τοιοῦτον: “ὅσοι τῶν συστρατευσαμένων ἡμῶν τῷ πατρὶ τήν τε Συρίαν καὶ Φοινίκην ἐπέδραμον καὶ τὴν ̓Ιουδαίαν καταστρεψάμενοι σώματα λαβόντες αἰχμάλωτα διεκόμισαν εἴς τε τὰς πόλεις ἡμῶν καὶ τὴν χώραν καὶ ταῦτα ἀπημπόλησαν, τούς τε πρὸ αὐτῶν ὄντας ἐν τῇ ἐμῇ βασιλείᾳ καὶ εἴ τινες νῦν εἰσήχθησαν, τούτους ἀπολυέτωσαν οἱ παρ' αὐτοῖς ἔχοντες ὑπὲρ ἑκάστου σώματος λαμβάνοντες δραχμὰς ἑκατὸν εἴκοσι, οἱ μὲν στρατιῶται μετὰ καὶ τῶν ὀψωνίων, οἱ δὲ λοιποὶ ἀπὸ τῆς βασιλικῆς τραπέζης κομιζόμενοι τὰ λύτρα." "12.29 νομίζω γὰρ αὐτοὺς καὶ παρὰ τὴν τοῦ πατρὸς προαίρεσιν καὶ παρὰ τὸ δέον ᾐχμαλωτίσθαι, τήν τε χώραν αὐτῶν διὰ τὴν στρατιωτικὴν αὐθάδειαν κεκακῶσθαι, καὶ διὰ τὴν εἰς Αἴγυπτον αὐτῶν μεταγωγὴν πολλὴν ὠφέλειαν ἐκ τούτου τοῖς στρατιώταις γεγονέναι.' "12.29 ὁ δὲ ̓Ιούδας ἀπαντήσας αὐτῷ καὶ συμβαλεῖν προαιρούμενος, ἐπεὶ τοὺς στρατιώτας ἑώρα πρὸς τὴν μάχην διά τε τὴν ὀλιγότητα καὶ δι' ἀσιτίαν, νενηστεύκεσαν γάρ, ὀκνοῦντας, παρεθάρσυνεν λέγων οὐκ ἐν τῷ πλήθει τὸ νικᾶν εἶναι καὶ κρατεῖν τῶν πολεμίων, ἀλλ' ἐν τῷ πρὸς τὸ θεῖον εὐσεβεῖν." "
12.31 βούλομαι δὲ τὰς ἀπογραφὰς ἀφ' ἧς ἐξεπέμφθησαν ἐπὶ τρεῖς ἡμέρας ποιεῖσθαι πρὸς τοὺς ἐπ' αὐτῶν ὑπάρχοντας, παραδεικνύντας εὐθὺς καὶ τὰ σώματα: τοῦτο γὰρ τοῖς ἐμαυτοῦ πράγμασιν ἡγοῦμαι συμφέρειν. προσαγγελλέτω δὲ τοὺς ἀπειθήσαντας ὁ βουλόμενος, ὧν τὰς οὐσίας εἰς τὴν βασιλικὴν κτῆσιν ἀνενεχθῆναι βούλομαι.”" 12.31 ἔτι δὲ αὐτοῦ διαλεγομένου ταῦτα πρὸς τοὺς στρατιώτας ὑπερκύψαντες οἱ τοῦ Γοργίου τὴν μὲν στρατιὰν ἣν ἐν τῇ παρεμβολῇ κατέλιπον ὁρῶσιν τετραμμένην, τὸ δὲ στρατόπεδον ἐμπεπρησμένον: ὁ γὰρ καπνὸς αὐτοῖς πόρρωθεν οὖσιν τοῦ συμβεβηκότος δήλωσιν ἔφερεν. 12.32 ἔτυχεν δὲ ταῦτα κατὰ τὴν αὐτὴν ἡμέραν γίνεσθαι, καθ' ἣν καὶ μετέπεσεν αὐτῶν ἡ ἅγιος θρησκεία εἰς βέβηλον καὶ κοινὴν συνήθειαν μετὰ ἔτη τρία: τὸν γὰρ ναὸν ἐρημωθέντα ὑπὸ ̓Αντιόχου διαμεῖναι τοιοῦτον ἔτεσι συνέβη τρισίν:" "12.32 τούτου δὲ τοῦ προστάγματος ἀναγνωσθέντος τῷ βασιλεῖ καὶ τὰ μὲν ἄλλα ἔχοντος, μόνου δὲ λείποντος τοῦ περὶ τῶν πρότερον καὶ τῶν αὖθις εἰσηγμένων ̓Ιουδαίων μὴ διεστάλθαι, προσέθηκεν αὐτὸς μεγαλοφρόνως καὶ τὸ περὶ τούτων φιλάνθρωπον, καὶ τὴν τῶν διαφόρων δόσιν οὖσαν ἀθρόαν ἐκέλευσεν τοῖς ὑπηρέταις τῶν πραγμάτων ἀπομερίσαι καὶ τοῖς βασιλικοῖς τραπεζίταις.' "12.33 γενομένου δὲ τούτου ταχέως ἐν ἑπτὰ ταῖς πάσαις ἡμέραις τέλος εἰλήφει τὰ δοχθέντα τῷ βασιλεῖ, τάλαντα δ' ὑπὲρ ἑξήκοντα καὶ τετρακόσια τῶν λύτρων ἐγένετο: καὶ γὰρ ὑπὲρ τῶν νηπίων εἰσέπραττον οἱ δεσπόται τὰς εἴκοσι καὶ ἑκατὸν δραχμάς, ὡς τοῦ βασιλέως καὶ ὑπὲρ τούτων διδόναι κελεύσαντος ἐν τῷ προγράψαι ὑπὲρ ἑκάστου σώματος λαμβάνειν τὸ προειρημένον." "12.33 μαθόντα δ' αὐτὸν τὰ γειτονεύοντα τῶν ἐθνῶν ἀνεστροφότα συναθροίζεται εἰς τὴν Γαλαδηνὴν ἐπὶ τοὺς ἐν τοῖς ὅροις αὐτῶν ̓Ιουδαίους. οἱ δὲ καταφυγόντες εἰς Διάθημα τὸ φρούριον πέμψαντες πρὸς ̓Ιούδαν ἐδήλουν αὐτῷ, ὅτι λαβεῖν ἐσπούδακεν Τιμόθεος τὸ χωρίον, εἰς ὃ συνεπεφεύγεσαν." "12.34 ̓Επειδὴ δὲ ταῦτ' ἐγένετο κατὰ τὴν τοῦ βασιλέως βούλησιν μεγαλοπρεπῶς, ἐκέλευσε τὸν Δημήτριον εἰσδοῦναι καὶ τὸ περὶ τῆς τῶν ̓Ιουδαϊκῶν βιβλίων ἀναγραφῆς δόγμα: οὐδὲν γὰρ εἰκῆ τοῖς βασιλεῦσιν ᾠκονομεῖτο, πάντα δὲ μετὰ πολλῆς ἐπιμελείας ἐπράττετο." "12.34 ἀπονεύσας δ' εἰς Μελλὰ πόλιν οὕτως λεγομένην τῶν ἀλλοφύλων λαμβάνει καὶ ταύτην καὶ τοὺς μὲν ἄρρενας ἅπαντας ἀποκτείνει, τὴν δὲ πόλιν αὐτὴν ἐμπίπρησιν. ἄρας δ' ἐκεῖθεν τήν τε Χασφομάκη καὶ Βοσὸρ καὶ πολλὰς ἄλλας πόλεις τῆς Γαλάτιδος καταστρέφεται." "12.35 ̓Ιώσηπος δὲ ὁ Ζαχαρίου καὶ ̓Αζαρίας, οὓς κατέλιπεν στρατηγοὺς ὁ ̓Ιούδας καθ' ὃν καιρὸν Σίμων μὲν ὑπῆρχεν ἐν τῇ Γαλιλαίᾳ πολεμῶν τοὺς ἐν τῇ Πτολεμαί̈δι, αὐτὸς δὲ ὁ ̓Ιούδας καὶ ὁ ἀδελφὸς αὐτοῦ ̓Ιωνάθης ἐν τῇ Γαλάτιδι, βουληθέντες καὶ αὐτοὶ δόξαν περιποιήσασθαι στρατηγῶν τὰ πολεμικὰ γενναίων τὴν ὑπ' αὐτοῖς δύναμιν ἀναλαβόντες ἦλθον εἰς ̓Ιάμνειαν." '12.35 διὸ καὶ τὸ τῆς εἰσδόσεως ἀντίγραφον καὶ τὸ τῶν ἐπιστολῶν κατατέτακται καὶ τὸ πλῆθος τῶν ἀπεσταλμένων ἀναθημάτων καὶ τὸ ἐφ' ἑκάστου κατασκευασθέν, ὡς ἀκριβεστάτην εἶναι τὴν τοῦ τεχνίτου τοῖς ὁρῶσι μεγαλουργίαν, καὶ διὰ τὴν τῶν κατασκευασμάτων ἐξοχὴν τὸν ἑκάστου δημιουργὸν εὐθέως ποιήσειν γνώριμον. τῆς μέντοι γε εἰσδόσεως τὸ ἀντίγραφον ὑπῆρχε τοιοῦτον:" "12.36 ̔Ο δ' ̓Αντίοχος πρὶν ἢ τελευτᾶν καλέσας Φίλιππον ἕνα τῶν ἑταίρων τῆς βασιλείας αὐτὸν ἐπίτροπον καθίστησιν, καὶ δοὺς αὐτῷ τὸ διάδημα καὶ τὴν στολὴν καὶ τὸν δακτύλιον ̓Αντιόχῳ τῷ παιδὶ αὐτοῦ ταῦτα ἐκέλευσε κομίσαντα δοῦναι, δεηθεὶς προνοῆσαι τῆς ἀνατροφῆς αὐτοῦ καὶ τηρῆσαι τὴν βασιλείαν ἐκείνῳ." "12.36 “βασιλεῖ μεγάλῳ παρὰ Δημητρίου. προστάξαντός σου, ὦ βασιλεῦ, περί τε τῶν ἔτι λειπόντων εἰς ἀναπλήρωσιν τῆς βιβλιοθήκης συγγραμμάτων, ὅπως συναχθῇ, καὶ περὶ τῶν διαπεπτωκότων, ὅπως τῆς δεούσης ἐπιμελείας τύχῃ, πάσῃ κεχρημένος περὶ ταῦτα σπουδῇ δηλῶ σοι τὰ τῆς ̓Ιουδαίων νομοθεσίας βιβλία λείπειν ἡμῖν σὺν ἑτέροις: χαρακτῆρσιν γὰρ ̔Εβραϊκοῖς γεγραμμένα καὶ φωνῇ τῇ ἐθνικῇ ἐστιν ἡμῖν ἀσαφῆ.' "12.37 ὁ δὲ βασιλεὺς ὁρμήσας ἀπὸ τῆς Βεθσούρας ἤγαγε τὴν δύναμιν ἐπὶ τὰ στενὰ καὶ τὸ τοῦ ̓Ιούδα στρατόπεδον, ἅμ' ἡμέρᾳ δὲ πρὸς μάχην διέτασσε τὴν στρατιάν." "12.37 συμβέβηκε δ' αὐτὰ καὶ ἀμελέστερον ἢ ἔδει σεσημάνθαι διὰ τὸ βασιλικῆς οὐ τετυχηκέναι προνοίας. ἔστι δ' ἀναγκαῖον εἶναι καὶ ταῦτα παρὰ σοὶ διηκριβωμένα: φιλοσοφωτέραν γὰρ καὶ ἀκέραιον τὴν νομοθεσίαν εἶναι συμβέβηκεν ὡς ἂν οὖσαν θεοῦ." "12.38 ἀλλ' ἐκέλευσεν τὸν Λυσίαν ὁ βασιλεὺς αὐτῷ τε καὶ τοῖς ἡγεμόσιν ἐν κοινῷ διαλεχθῆναι μηδὲν μὲν τῶν περὶ Φίλιππον ἐμφανίζοντα, τὴν δὲ πολιορκίαν ὅτι χρονιωτάτη γένοιτ' ἂν δηλοῦντα, καὶ τὴν ὀχυρότητα τοῦ χωρίου, καὶ ὅτι τὰ τῆς τροφῆς αὐτοῖς ἤδη ἐπιλείποι, καὶ ὡς πολλὰ δεῖ καταστῆσαι τῶν ἐν τῇ βασιλείᾳ πραγμάτων," "12.38 διὸ καὶ τοὺς ποιητὰς αὐτῆς καὶ τοὺς συγγραφεῖς τῶν ἱστοριῶν οὐκ ἐπιμνησθῆναί φησιν ̔Εκαταῖος ὁ ̓Αβδηρίτης οὐδὲ τῶν κατ' αὐτὴν πολιτευσαμένων ἀνδρῶν, ὡς ἁγνῆς οὔσης καὶ μὴ δέον αὐτὴν βεβήλοις στόμασιν διασαφεῖσθαι." "12.39 ἐὰν οὖν σοι δοκῇ, βασιλεῦ, γράψεις τῷ τῶν ̓Ιουδαίων ἀρχιερεῖ, ὅπως ἀποστείλῃ τῶν πρεσβυτέρων ἓξ ἀφ' ἑκάστης φυλῆς τοὺς ἐμπειροτάτους τῶν νόμων, παρ' ὧν τὸ τῶν βιβλίων σαφὲς καὶ σύμφωνον ἐκμαθόντες καὶ τὸ κατὰ τὴν ἑρμηνείαν ἀκριβὲς λαβόντες τῶν πραγμάτων ἀξίως ταῦτα τῆς σῆς προαιρέσεως συναγάγωμεν.”" '12.39 συλλαβόντες δὲ καὶ ̓Αντίοχον τὸν βασιλέα καὶ Λυσίαν ζῶντας ἀνάγουσιν αὐτῷ. καὶ οὗτοι μὲν κελεύσαντος Δημητρίου παραχρῆμα διεφθάρησαν βασιλεύσαντος ̓Αντιόχου ἔτη δύο, καθὼς ἤδη που καὶ ἐν ἄλλῳ δεδήλωται.
12.41 οὗ πεσόντος οὐδὲ τὸ στράτευμα ἔμεινεν, ἀλλὰ τὸν στρατηγὸν ἀπολέσαντες εἰς φυγὴν ἐτράπησαν ῥίψαντες τὰς πανοπλίας. ἐπιδιώκων δὲ ὁ ̓Ιούδας ἐφόνευσεν καὶ ταῖς σάλπιγξι ταῖς πέριξ κώμαις ἐσήμαινεν, ὅτι νικῴη τοὺς πολεμίους.
12.41 προσέταξε δὲ καὶ τοὺς φύλακας τῶν κιβωτῶν, ἐν αἷς ἐτύγχανον οἱ λίθοι, τὴν ἐκλογὴν τοῖς τεχνίταις αὐτοῖς οὗπερ ἂν θελήσωσιν εἴδους ἐπιτρέπειν. διετάξατο δὲ καὶ νομίσματος εἰς θυσίας καὶ τὰς λοιπὰς χρείας πρὸς ἑκατὸν τάλαντα τῷ ἱερεῖ δοθῆναι. 12.42 Δημήτριος δ' ἀπαγγελθείσης αὐτῷ τῆς Νικάνορος τελευτῆς καὶ τῆς ἀπωλείας τοῦ σὺν αὐτῷ. στρατεύματος πάλιν τὸν Βακχίδην μετὰ δυνάμεως εἰς τὴν ̓Ιουδαίαν ἐξέπεμψεν." '12.42 διηγήσομαι δὲ τὰ κατασκευάσματα καὶ τὸν τρόπον τῆς δημιουργίας αὐτῶν μετὰ τὸ προεκθέσθαι τὸ ἀντίγραφον τῆς ἐπιστολῆς τῆς γραφείσης ̓Ελεαζάρῳ τῷ ἀρχιερεῖ, ταύτην λαβόντι τὴν τιμὴν ἐξ αἰτίας τοιαύτης:' "12.43 ὁ δὲ φυγεῖν οὐ δυνάμενος, ἀλλὰ περιεσχημένος ὑπὸ τῶν πολεμίων, στὰς ἐμάχετο μετὰ τῶν σὺν αὐτῷ. πολλοὺς δὲ κτείνας τῶν ἀντιπάλων καὶ κατάκοπος γενόμενος καὶ αὐτὸς ἔπεσεν, ἐπὶ καλοῖς μὲν πρότερον γεγενημένοις, ἐφ' ὁμοίοις δὲ ὅτε ἀπέθνησκεν τὴν ψυχὴν ἀφείς." '12.43 τελευτήσαντος ̓Ονίου τοῦ ἀρχιερέως ὁ παῖς αὐτοῦ Σίμων γίγνεται διάδοχος ὁ καὶ δίκαιος ἐπικληθεὶς διά τε τὸ πρὸς τὸν θεὸν εὐσεβὲς καὶ τὸ πρὸς τοὺς ὁμοφύλους εὔνουν.' "12.44 ἀποθανόντος δὲ τούτου καὶ νήπιον υἱὸν καταλιπόντος τὸν κληθέντα ̓Ονίαν ὁ ἀδελφὸς αὐτοῦ ̓Ελεάζαρος, περὶ οὗ τὸν λόγον ποιούμεθα, τὴν ἀρχιερωσύνην παρέλαβεν, ᾧ γράφει Πτολεμαῖος τοῦτον τὸν τρόπον:' "12.45 “βασιλεὺς Πτολεμαῖος ̓Ελεαζάρῳ τῷ ἀρχιερεῖ χαίρειν. πολλῶν ἐν τῇ βασιλείᾳ κατῳκισμένων ̓Ιουδαίων, οὓς αἰχμαλωτισθέντας ὑπὸ Περσῶν ὅτ' ἐκράτουν ὁ ἐμὸς πατὴρ ἐτίμησεν, καὶ τοὺς μὲν εἰς τὸ στρατιωτικὸν κατέταξεν ἐπὶ μείζοσιν μισθοφοραῖς, τισὶν δὲ γενομένοις ἐν Αἰγύπτῳ σὺν αὐτῷ τὰ φρούρια καὶ τὴν τούτων φυλακὴν παρέθετο, ἵνα τοῖς Αἰγυπτίοις ὦσιν φοβεροί," '12.46 τὴν ἀρχὴν ἐγὼ παραλαβὼν πᾶσι μὲν φιλανθρώπως ἐχρησάμην, μάλιστα δὲ τοῖς σοῖς πολίταις, ὧν ὑπὲρ δέκα μὲν μυριάδας αἰχμαλώτων δουλευόντων ἀπέλυσα τοῖς δεσπόταις αὐτῶν ἐκ τῶν ἐμῶν λύτρα καταβαλών. 12.47 τοὺς δὲ ἀκμάζοντας ταῖς ἡλικίαις εἰς τὸν στρατιωτικὸν κατάλογον κατέταξα, τινὰς δὲ τῶν περὶ ἡμᾶς καὶ τὴν τῆς αὐλῆς πίστιν εἶναι δυναμένων ταύτης ἠξίωκα, νομίζων ἡδὺ τῷ θεῷ τῆς ὑπὲρ ἐμοῦ προνοίας ἀνάθημα τοῦτο καὶ μέγιστον ἀναθήσειν. 12.48 βουλόμενος δὲ καὶ τούτοις χαρίζεσθαι καὶ πᾶσι τοῖς κατὰ τὴν οἰκουμένην ̓Ιουδαίοις τὸν νόμον ὑμῶν ἔγνων μεθερμηνεῦσαι, καὶ γράμμασιν ̔Ελληνικοῖς ἐκ τῶν ̔Εβραϊκῶν μεταγραφέντα κεῖσθαι ἐν τῇ ἐμῇ βιβλιοθήκῃ.' "12.49 καλῶς οὖν ποιήσεις ἐπιλεξάμενος ἄνδρας ἀγαθοὺς ἓξ ἀφ' ἑκάστης φυλῆς ἤδη πρεσβυτέρους, οἳ καὶ διὰ τὸν χρόνον ἐμπείρως ἔχουσι τῶν νόμων καὶ δυνήσονται τὴν ἑρμηνείαν αὐτῶν ἀκριβῆ ποιήσασθαι: νομίζω γὰρ τούτων ἐπιτελεσθέντων μεγίστην δόξαν ἡμῖν περιγενήσεσθαι." 12.51 Τῆς οὖν ἐπιστολῆς τοῦ βασιλέως κομισθείσης πρὸς τὸν ̓Ελεάζαρον ἀντιγράφει πρὸς αὐτὴν ὡς ἐνῆν μάλιστα φιλοτίμως. “ἀρχιερεὺς ̓Ελεάζαρος βασιλεῖ Πτολεμαίῳ χαίρειν. ἐρρωμένων σοῦ τε καὶ τῆς βασιλίσσης ̓Αρσινόης καὶ τῶν τέκνων καλῶς ἡμῖν ἔχει πάντα.' "12.52 τὴν δ' ἐπιστολὴν λαβόντες μεγάλως ἥσθημεν ἐπὶ τῇ προαιρέσει σου, καὶ συναθροίσαντες τὸ πλῆθος ἀνέγνωμεν αὐτὴν ἐμφανίζοντες αὐτῷ ἣν ἔχεις πρὸς τὸν θεὸν εὐσέβειαν." "12.53 ἐπεδείξαμεν δ' αὐτῷ καὶ τὰς φιάλας ἃς ἔπεμψας χρυσᾶς εἴκοσι καὶ ἀργυρᾶς τριάκοντα καὶ κρατῆρας πέντε καὶ τράπεζαν εἰς ἀνάθεσιν, ἅ τε εἰς θυσίαν καὶ εἰς ἐπισκευὴν ὧν ἂν δέηται τὸ ἱερὸν τάλαντα ἑκατόν, ἅπερ ἐκόμισαν ̓Ανδρέας καὶ ̓Αρισταῖος οἱ τιμιώτατοί σου τῶν φίλων, ἄνδρες ἀγαθοὶ καὶ παιδείᾳ διαφέροντες καὶ τῆς σῆς ἀρετῆς ἄξιοι." "12.54 ἴσθι δ' ἡμᾶς τὸ σοὶ συμφέρον, κἂν ᾖ τι παρὰ φύσιν, ὑπομενοῦντας: ἀμείβεσθαι γὰρ ἡμᾶς δεῖ τὰς σὰς εὐεργεσίας πολυμερῶς εἰς τοὺς ἡμετέρους πολίτας κατατεθείσας." '12.55 εὐθὺς οὖν ὑπὲρ σοῦ καὶ τῆς ἀδελφῆς σου καὶ τέκνων καὶ φίλων προσηγάγομεν θυσίας, καὶ τὸ πλῆθος εὐχὰς ἐποιήσατο γενέσθαι σοι τὰ κατὰ νοῦν καὶ φυλαχθῆναί σου τὴν βασιλείαν ἐν εἰρήνῃ, τήν τε τοῦ νόμου μεταγραφὴν ἐπὶ συμφέροντι τῷ σῷ λαβεῖν ὃ προαιρῇ τέλος.' "12.56 ἐπελεξάμην δὲ καὶ πρεσβυτέρους ἄνδρας ἓξ ἀπὸ φυλῆς ἑκάστης, οὓς πεπόμφαμεν ἔχοντας τὸν νόμον. ἔσται δὲ τῆς σῆς εὐσεβείας καὶ δικαιοσύνης τὸ μεταγραφέντα τὸν νόμον εἰς ἡμᾶς ἀποπέμψαι μετ' ἀσφαλείας τῶν κομιζόντων. ἔρρωσο.”" "12.57 Ταῦτα μὲν ὁ ἀρχιερεὺς ἀντέγραψεν. ἐμοὶ δ' οὐκ ἀναγκαῖον ἔδοξεν εἶναι τὰ ὀνόματα τῶν ἑβδομήκοντα πρεσβυτέρων, οἳ τὸν νόμον ἐκόμιζον ὑπὸ ̓Ελεαζάρου πεμφθέντες, δηλοῦν: ἦν γὰρ ταῦτα ὑπογεγραμμένα ἐν τῇ ἐπιστολῇ." '12.58 τὴν μέντοι γε τῶν ἀναθημάτων πολυτέλειαν καὶ κατασκευήν, ἣν ἀπέστειλεν ὁ βασιλεὺς τῷ θεῷ, οὐκ ἀνεπιτήδειον ἡγησάμην διελθεῖν, ὅπως ἅπασιν ἡ τοῦ βασιλέως περὶ τὸν θεὸν φιλοτιμία φανερὰ γένηται: ἄφθονον γὰρ τὴν εἰς ταῦτα δαπάνην χορηγῶν ὁ βασιλεὺς καὶ παρὼν ἀεὶ τοῖς τεχνίταις καὶ τὰ ἔργα ἐπιβλέπων οὐδὲν ἀμελῶς οὐδὲ ῥᾳθύμως εἴα γίγνεσθαι τῶν κατασκευασμάτων. 12.59 ὧν ἕκαστον οἷον ἦν τὴν πολυτέλειαν διηγήσομαι, τῆς μὲν ἱστορίας ἴσως οὐκ ἀπαιτούσης τὴν ἀπαγγελίαν, τὸ δὲ τοῦ βασιλέως φιλόκαλον καὶ μεγαλόφρον οὕτω συστήσειν τοῖς ἐντευξομένοις ὑπολαμβάνων.
12.61 μαθὼν δὲ καὶ τὴν οὖσαν ἡλίκη τις ἦν, καὶ ὅτι αὐτῆς οὐδὲν κωλύει μείζονα γενέσθαι, φήσας καὶ πενταπλασίονα τῆς ὑπαρχούσης τῷ μεγέθει βούλεσθαι κατασκευάσαι, φοβεῖσθαι δέ, μὴ πρὸς τὰς λειτουργίας ἄχρηστος διὰ τὴν ὑπερβολὴν τοῦ μεγέθους γένηται: βούλεσθαι γὰρ οὐκ ἀνακεῖσθαι μόνον εἰς θέαν τἀναθήματα, ἀλλὰ καὶ πρὸς τὰς λειτουργίας εὔχρηστα:' "12.62 καὶ διὰ τοῦτο λογισάμενος σύμμετρον κατεσκευάσθαι τὴν προτέραν τράπεζαν, ἀλλ' οὐ διὰ σπάνιν χρυσοῦ, τῷ μεγέθει μὲν οὐκ ἔγνω τὴν προϋπάρχουσαν ὑπερβαλεῖν, τῇ δὲ ποικιλίᾳ καὶ τῷ κάλλει τῆς ὕλης ἀξιολογωτέραν κατασκευάσαι." '12.63 δεινὸς δὲ ὢν συνιδεῖν πραγμάτων παντοδαπῶν φύσιν καὶ λαβεῖν ἐπίνοιαν ἔργων καινῶν καὶ παραδόξων καὶ ὅσα ἦν ἄγραφα τὴν εὕρεσιν αὐτὸς παρέχων διὰ τὴν σύνεσιν καὶ ὑποδεικνὺς τοῖς τεχνίταις, ἐκέλευσεν ταῦτα κατασκευάζεσθαι καὶ τὰ ἀναγεγραμμένα πρὸς τὴν ἀκρίβειαν αὐτῶν ἀποβλέποντας ὁμοίως ἐπιτελεῖν.' "12.64 ̔Υποστησάμενοι τοίνυν ποιήσασθαι τὴν τράπεζαν δύο μὲν καὶ ἡμίσους πηχῶν τὸ μῆκος, ἑνὸς δὲ τὸ εὖρος, τὸ δ' ὕψος ἑνὸς καὶ ἡμίσους, κατεσκεύαζον ἐκ χρυσοῦ τὴν ὅλην τοῦ ἔργου καταβολὴν ποιούμενοι. τὴν μὲν οὖν στεφάνην παλαιστιαίαν εἰργάσαντο, τὰ δὲ κυμάτια στρεπτὰ τὴν ἀναγλυφὴν ἔχοντα σχοινοειδῆ τῇ τορείᾳ θαυμαστῶς ἐκ τῶν τριῶν μερῶν μεμιμημένην." "12.65 τριγώνων γὰρ ὄντων αὐτῶν ἑκάστη γωνία τὴν αὐτὴν τῆς ἐκτυπώσεως εἶχεν διάθεσιν, ὡς στρεφομένων αὐτῶν μίαν καὶ μὴ διάφορον τὴν ἰδέαν αὐτοῖς συμπεριφέρεσθαι. τῆς δὲ στεφάνης τὸ μὲν ὑπὸ τὴν τράπεζαν ἐκκεκλιμένον ὡραίαν εἶχεν τὴν ἀποτύπωσιν, τὸ δ' ἔξωθεν περιηγμένον ἔτι μᾶλλον τῷ κάλλει τῆς ἐργασίας ἦν ἐκπεπονημένον, ὡς ὑπ' ὄψιν καὶ θεωρίαν ἐρχόμενον." '12.66 διὸ καὶ τὴν μὲν ὑπεροχὴν ἀμφοτέρων τῶν μερῶν ὀξεῖαν συνέβαινε γίγνεσθαι, καὶ μηδεμίαν γωνίαν τριῶν οὐσῶν, ὡς προειρήκαμεν, περὶ τὴν μεταγωγὴν τῆς τραπέζης ἐλάσσονα βλέπεσθαι. ἐνδιέκειντο δὲ ταῖς σχοινίσιν τῆς τορείας λίθοι πολυτελεῖς παράλληλοι περόναις χρυσαῖς διὰ τρημάτων κατειλημμένοι.' "12.67 τὰ δ' ἐκ πλαγίου τῆς στεφάνης καὶ πρὸς ὄψιν ἀνατείνοντα ὠῶν ἐκ λίθου καλλίστου πεποιημένων θέσει κατακεκόσμητο ῥάβδοις τὴν ἀναγλυφὴν ἐοικότων πυκναῖς, αἳ περὶ τὸν κύκλον τῆς τραπέζης εἴληντο." '12.68 ὑπὸ δὲ τὴν τῶν ὠῶν διατύπωσιν στέφανον περιήγαγον οἱ τεχνῖται παντοίου καρποῦ φύσιν ἐντετορευμένον, ὡς ἀποκρέμασθαί τε βότρυς καὶ στάχυας ἀναστῆναι καὶ ῥόας ἀποκεκλεῖσθαι. τοὺς δὲ λίθους εἰς πᾶν γένος τῶν προειρημένων καρπῶν, ὡς ἑκάστου τὴν οἰκείαν ἐντετυπῶσθαι χρόαν, ἐξεργασάμενοι συνέδησαν τῷ χρυσῷ περὶ ὅλην τὴν τράπεζαν.' "12.69 ὑπὸ δὲ τὸν στέφανον ὁμοίως ἡ τῶν ὠῶν διάθεσις πεποίητο καὶ ἡ τῆς ῥαβδώσεως ἀναγλυφή, τῆς τραπέζης ἐπ' ἀμφότερον μέρος ἔχειν τὴν αὐτὴν τῆς ποικιλίας τῶν ἔργων καὶ γλαφυρότητος θέαν κατεσκευασμένης, ὡς καὶ τὴν τῶν ἄλλων κυμάτων θέσιν καὶ τὴν τῆς στεφάνης μηδὲ τῆς τραπέζης ἐφ' ἕτερον μέρος ἐναλλαττομένης γίγνεσθαι διάφορον, τὴν δ' αὐτὴν ἄχρι καὶ τῶν ποδῶν ὄψιν τῆς ἐπιτεχνήσεως διατετάσθαι." 12.71 ἐπὶ δὲ τῆς τραπέζης μαίανδρον ἐξέγλυψαν λίθους αὐτῷ κατὰ μέσον ἀξιολόγους ὥσπερ ἀστέρας ποικίλης ἰδέας ἐνθέντες, τόν τε ἄνθρακα καὶ τὸν σμάραγδον ἥδιστον προσαυγάζοντας αὐτῶν ἑκάτερον τοῖς ὁρῶσιν, τῶν τε ἄλλων γενῶν ὅσοι περισπούδαστοι καὶ ζηλωτοὶ πᾶσιν διὰ τὴν πολυτέλειαν τῆς φύσεως ὑπάρχουσιν.' "12.72 μετὰ δὲ τὸν μαίανδρον πλέγμα τι σχοινοειδὲς περιῆκτο ῥόμβῳ τὴν κατὰ μέσον ὄψιν ἐμφερές, ἐφ' οὗ κρύσταλλός τε λίθος καὶ ἤλεκτρον ἐντετύπωτο τῇ παραλλήλῳ τῆς ἰδέας γειτνιάσει ψυχαγωγίαν θαυμαστὴν παρέχον τοῖς βλέπουσιν." '12.73 τῶν δὲ ποδῶν ἦσαν αἱ κεφαλίδες εἰς κρίνα μεμιμημέναι τὰς ἐκφύσεις τῶν πετάλων ὑπὸ τὴν τράπεζαν ἀνακλωμένων, εἰς ὀρθὸν δὲ τὴν βλάστησιν ἔνδοθεν παρεχόντων ὁρᾶν.' "12.74 ἡ δὲ βάσις αὐτοῖς ἦν ἐξ ἄνθρακος λίθου παλαιστιαία πεποιημένη σχῆμα κρηπῖδος ἀποτελοῦσα, τὸ δὲ πλάτος ὀκτὼ δακτύλων ἔχουσα, καθ' οὗ τὸ πᾶν ἔλασμα τῶν ποδῶν ἐρήρειστο." "12.75 ἀνέγλυψαν δὲ λεπτομερεῖ καὶ φιλοπονωτάτῃ τορείᾳ τῶν ποδῶν ἕκαστον, κισσὸν αὐτοῖς καὶ κλήματα ἀμπέλων σὺν καὶ βότρυσιν ἐκφύσαντες, ὡς εἰκάσαι μηδὲν ἀποδεῖν τῆς ἀληθείας: καὶ γὰρ πρὸς τὸ πνεῦμα διὰ λεπτότητα καὶ τὴν ἐπ' ἄκρον αὐτῶν ἔκτασιν κινούμενα φαντασίαν τῶν κατὰ φύσιν μᾶλλον ἢ τέχνης μιμημάτων παρεῖχεν." "12.76 ἐκαινούργησαν δὲ ὥστε τρίπτυχον οἱονεὶ τὸ σχῆμα τῆς ὅλης κατασκευάσαι τραπέζης τῆς ἁρμονίας πρὸς ἄλληλα τῶν μερῶν οὕτω συνδεδεμένης, ὡς ἀόρατον εἶναι καὶ μηδ' ἐπινοεῖσθαι τὰς συμβολάς. ἥμισυ δὲ πήχεως οὐκ ἔλασσον τῇ τραπέζῃ τὸ πάχος συνέβαινεν εἶναι." '12.77 τὸ μὲν οὖν ἀνάθημα τοῦτο κατὰ πολλὴν τοῦ βασιλέως φιλοτιμίαν τοιοῦτο τῇ τε πολυτελείᾳ τῆς ὕλης καὶ τῇ ποικιλίᾳ τῆς καλλονῆς καὶ τῇ μιμήσει τῇ κατὰ τὴν τορείαν τῶν τεχνιτῶν συνετελέσθη, σπουδάσαντος εἰ καὶ μὴ τῷ μεγέθει τῆς προανακειμένης τῷ θεῷ τραπέζης ἔμελλεν ἔσεσθαι διάφορος, τῇ μέντοι γε τέχνῃ καὶ τῇ καινουργίᾳ καὶ τῇ λαμπρότητι τῆς κατασκευῆς πολὺ κρείττονα καὶ περίβλεπτον ἀπεργάσασθαι.' "12.78 Τῶν δὲ κρατήρων χρύσεοι μὲν ἦσαν δύο, φολιδωτὴν δ' εἶχον ἀπὸ τῆς βάσεως μέχρι τοῦ διαζώματος τὴν τορείαν λίθων ταῖς σπείραις ποικίλων ἐνδεδεμένων." "12.79 εἶτα ἐπ' αὐτῇ μαίανδρος πηχυαῖος τὸ ὕψος ἐξείργαστο κατὰ σύνθεσιν λίθων παντοίων τὴν ἰδέαν, κατ' αὐτοῦ δὲ ῥάβδωσις ἀναγέγλυπτο, καθ' ἧς πλέγμα ῥομβωτὸν δικτύοις ἐμφερὲς ἕως τοῦ χείλους ἀνείλκυστο:" "
12.81 τοὺς μὲν οὖν χρυσέους κρατῆρας δύο χωροῦντας ἑκάτερον ἀμφορέας τοῦτον κατεσκεύασαν τὸν τρόπον, οἱ δ' ἀργύρεοι τῶν ἐσόπτρων τὴν λαμπρότητα πολὺ διαυγέστεροι γεγόνεισαν, ὡς τρανοτέρας διὰ τούτων τὰς τῶν προσφερομένων ὄψεις ὁρᾶσθαι." '12.82 προσκατεσκεύασε δὲ τούτοις ὁ βασιλεὺς καὶ φιάλας τριάκοντα, ὧν ὅσα χρυσὸς ἦν ἀλλὰ μὴ λίθῳ πολυτελεῖ διείληπτο, σμίλαξι κισσοῦ καὶ πετάλοις ἀμπέλων ἐσκίαστο φιλοτέχνως ἐντετορευμένων.' "12.83 ταῦτα δ' ἐγίγνετο μὲν καὶ διὰ τὴν ἐμπειρίαν τῶν ἐργαζομένων θαυμασίων ὄντων περὶ τὴν τέχνην, πολὺ δὲ μᾶλλον ὑπὸ τῆς τοῦ βασιλέως σπουδῆς καὶ φιλοτιμίας διαφερόντως ἀπηρτίζετο:" "12.84 οὐ γὰρ τῆς χορηγίας τὸ ἄφθονον καὶ μεγαλόψυχον τοῖς τεχνίταις παρεῖχεν μόνον, ἀλλὰ καὶ τὸ χρηματίζειν τοῖς δημοσίοις πράγμασιν ἀπειρηκὼς αὐτὸς τοῖς κατασκευάζουσι παρῆν καὶ τὴν ὅλην ἐργασίαν ἐπέβλεπεν. αἴτιον δ' ἦν τοῦτο τῆς τῶν τεχνιτῶν ἐπιμελείας, οἳ πρὸς τὸν βασιλέα καὶ τὴν τούτου σπουδὴν ἀποβλέποντες φιλοπονώτερον τοῖς ἔργοις προσελιπάρουν." "12.85 Ταῦτα μὲν τὰ πεμφθέντα εἰς ̔Ιεροσόλυμα ὑπὸ Πτολεμαίου ἀναθήματα. ὁ δ' ἀρχιερεὺς ̓Ελεάζαρος ἀναθεὶς αὐτὰ καὶ τιμήσας τοὺς κομίσαντας καὶ δῶρα τῷ βασιλεῖ δοὺς κομίζειν ἀπέλυσε πρὸς τὸν βασιλέα." "12.86 παραγενομένων δ' εἰς τὴν ̓Αλεξάνδρειαν ἀκούσας Πτολεμαῖος τὴν παρουσίαν αὐτῶν καὶ τοὺς ἑβδομήκοντα τῶν πρεσβυτέρων ἐληλυθότας, εὐθὺς μεταπέμπεται τὸν ̓Ανδρέαν καὶ τὸν ̓Αρισταῖον τοὺς πρέσβεις. οἱ δ' ἀφικόμενοι τάς τε ἐπιστολάς, ἃς ἐκόμιζον αὐτῷ παρὰ τοῦ ἀρχιερέως, ἀπέδοσαν καὶ ὅσα φράζειν ἀπὸ λόγων ὑπέθετο ταῦτα ἐδήλωσαν." "12.87 σπεύδων δ' ἐντυχεῖν τοῖς ἀπὸ τῶν ̔Ιεροσολύμων πρεσβύταις ἥκουσιν ἐπὶ τὴν ἑρμηνείαν τῶν νόμων, τοὺς μὲν ἄλλους οὓς χρειῶν ἕνεκα παρεῖναι συνέβαινεν ἐκέλευσεν ἀπολῦσαι, παράδοξον τοῦτο ποιῶν καὶ παρὰ τὸ ἔθος:" '12.88 οἱ μὲν γὰρ ὑπὸ τοιούτων αἰτιῶν ἀχθέντες διὰ πέμπτης ἡμέρας αὐτῷ προσῄεσαν, οἱ δὲ πρεσβεύοντες διὰ μηνός: τότε τοίνυν ἀπολύσας ἐκείνους τοὺς πεμφθέντας ὑπὸ ̓Ελεαζάρου περιέμενεν. 12.89 ὡς δὲ παρῆλθον μετὰ καὶ τῶν δώρων οἱ γέροντες, ἃ τῷ βασιλεῖ κομίσαι ὁ ἀρχιερεὺς αὐτοῖς ἔδωκεν, καὶ τῶν διφθερῶν, αἷς ἐγγεγραμμένους εἶχον τοὺς νόμους χρυσοῖς γράμμασιν, ἐπηρώτησεν αὐτοὺς περὶ τῶν βιβλίων.' "
12.91 ἐκβοησάντων δ' ὑφ' ἓν καὶ τῶν πρεσβυτέρων καὶ τῶν συμπαρόντων γίγνεσθαι τὰ ἀγαθὰ τῷ βασιλεῖ δι' ὑπερβολὴν ἡδονῆς εἰς δάκρυα προύπεσεν, φύσει τῆς μεγάλης χαρᾶς πασχούσης καὶ τὰ τῶν λυπηρῶν σύμβολα." "12.92 κελεύσας δὲ τὰ βιβλία δοῦναι τοῖς ἐπὶ τῆς τάξεως τότε τοὺς ἄνδρας ἠσπάσατο, δίκαιον εἰπὼν εἶναι πρῶτον περὶ ὧν αὐτοὺς μετεπέμψατο ποιησάμενον τοὺς λόγους ἔπειτα κἀκείνους προσειπεῖν. τὴν μέντοι γε ἡμέραν, καθ' ἣν ἦλθον πρὸς αὐτόν, ἐπιφανῆ ποιήσειν καὶ κατὰ πᾶν ἔτος ἐπίσημον εἰς ὅλον τὸν τῆς ζωῆς χρόνον ἐπηγγέλλετο:" '12.93 ἔτυχεν γὰρ ἡ αὐτὴ εἶναι τῆς παρουσίας αὐτοῖς καὶ τῆς νίκης, ἣν ̓Αντίγονον ναυμαχῶν ἐνίκησεν: συνεστιαθῆναί τε ἐκέλευσεν αὐτῷ καὶ καταλύσεις προσέταξεν αὐτοῖς δοθῆναι τὰς καλλίστας πρὸς τῇ ἄκρᾳ. 12.94 ̔Ο δὲ ἐπὶ τῆς τῶν ξένων ἀποδοχῆς τεταγμένος Νικάνωρ Δωρόθεον καλέσας, ὃς εἶχεν τὴν περὶ τούτων πρόνοιαν, ἐκέλευεν ἑτοιμάζειν ἑκάστῳ τὰ δέοντα πρὸς τὴν δίαιταν. διετέτακτο δὲ τοῦτον ὑπὸ τοῦ βασιλέως τὸν τρόπον:' "12.95 κατὰ γὰρ πόλιν ἑκάστην, ὅσαι τοῖς αὐτοῖς χρῶνται περὶ τὴν δίαιταν, ἦν τούτων ἐπιμελόμενος καὶ κατὰ τὸ τῶν ἀφικνουμένων πρὸς αὐτὸν ἔθος πάντ' αὐτοῖς παρεσκευάζετο, ἵνα τῷ συνήθει τρόπῳ τῆς διαίτης εὐωχούμενοι μᾶλλον ἥδωνται καὶ πρὸς μηδὲν ὡς ἀλλοτρίως ἔχοντες δυσχεραίνωσιν. ὃ δὴ καὶ περὶ τούτους ἐγένετο Δωροθέου διὰ τὴν περὶ τὸν βίον ἀκρίβειαν ἐπὶ τούτοις καθεστῶτος." "12.96 συνέστρωσε δὲ πάντα δι' αὐτοῦ τὰ πρὸς τὰς τοιαύτας ὑποδοχὰς καὶ διμερῆ τὴν κλισίαν ἐποίησεν οὑτωσὶ προστάξαντος τοῦ βασιλέως: τοὺς μὲν γὰρ ἡμίσεις ἐκέλευσεν ἀνὰ χεῖρα κατακλιθῆναι, τοὺς δὲ λοιποὺς μετὰ τὴν αὐτοῦ κλισίαν, οὐδὲν ἀπολιπὼν τῆς εἰς τοὺς ἄνδρας τιμῆς." "12.97 ἐπεὶ δ' οὕτως κατεκλίθησαν ἐκέλευσε τὸν Δωρόθεον, οἷς ἔθεσι χρώμενοι διατελοῦσιν πάντες οἱ ἀπὸ τῆς ̓Ιουδαίας πρὸς αὐτὸν ἀφιγμένοι κατὰ ταῦτα ὑπηρετεῖν. διὸ καὶ τοὺς ἱεροκήρυκας καὶ θύτας καὶ τοὺς ἄλλους, οἳ τὰς κατευχὰς ἐποιοῦντο, παρῃτήσατο, τῶν δὲ παραγενομένων ἕνα ̓Ελισαῖον ὄνομα ὄντα ἱερέα παρεκάλεσεν ὁ βασιλεὺς ποιήσασθαι κατευχάς." "12.98 ὁ δὲ στὰς εἰς μέσον ηὔχετο τῷ βασιλεῖ τὰ ἀγαθὰ καὶ τοῖς ἀρχομένοις ὑπ' αὐτοῦ, εἶτα κρότος ἐξ ἁπάντων μετὰ χαρᾶς καὶ βοῆς ἤρθη καὶ παυσάμενοι πρὸς εὐωχίαν καὶ τὴν ἀπόλαυσιν τῶν παρεσκευασμένων ἐτράπησαν." "12.99 διαλιπὼν δ' ὁ βασιλεὺς ἐφ' ὅσον ἔδοξεν ἀποχρῶντα καιρὸν εἶναι φιλοσοφεῖν ἤρξατο καὶ ἕκαστον αὐτῶν λόγους ἐπηρώτα φυσικούς, καὶ πρὸς τὴν τῶν ζητουμένων θεωρίαν ἀκριβῶς ἐκείνων περὶ παντὸς οὑτινοσοῦν λέγειν αὐτοῖς προβληθείη διασαφούντων, ἡδόμενος τούτοις ἐφ' ἡμέρας δώδεκα τὸ συμπόσιον ἐποιήσατο," "
12.101 Θαυμάζοντος δ' αὐτοὺς οὐ μόνον τοῦ βασιλέως, ἀλλὰ καὶ Μενεδήμου τοῦ φιλοσόφου προνοίᾳ διοικεῖσθαι πάντα φήσαντος καὶ διὰ τοῦτ' εἰκὸς καὶ τοῦ λόγου δύναμιν καὶ κάλλος εὑρῆσθαι, παύονται μὲν περὶ τούτων ἐπιζητοῦντες." "12.102 γεγενῆσθαι δ' αὐτῷ τὰ μέγιστα τῶν ἀγαθῶν ὁ βασιλεὺς ἔλεγεν ἤδη παρόντων αὐτῶν: ὠφελῆσθαι γὰρ παρ' αὐτῶν μεμαθηκότα, πῶς δεῖ βασιλεύειν: κελεύει τε αὐτοῖς ἀνὰ τρία δοθῆναι τάλαντα καὶ τοὺς ἀποκαταστήσοντας ἐπὶ τὴν κατάλυσιν." '12.103 διελθουσῶν δὲ τριῶν ἡμερῶν παραλαβὼν αὐτοὺς ὁ Δημήτριος καὶ διελθὼν τὸ ἑπταστάδιον χῶμα τῆς θαλάσσης πρὸς τὴν νῆσον καὶ διαβὰς πρὸς τὴν γέφυραν, προελθὼν ἐπὶ τὰ βόρεια μέρη συνέδριον ἐποιήσατο ἐν τῷ παρὰ τὴν ᾐόνα κατεσκευασμένῳ οἴκῳ πρὸς διάσκεψιν πραγμάτων ἠρεμίας καλῶς ἔχοντι.' "12.104 ἀγαγὼν οὖν αὐτοὺς ἐκεῖ παρεκάλει πάντων, ὧν ἂν δεηθεῖεν εἰς τὴν ἑρμηνείαν τοῦ νόμου, παρόντων ἀκωλύτως ἐπιτελεῖν τὸ ἔργον. οἱ δ' ὡς ἔνι μάλιστα φιλοτίμως καὶ φιλοπόνως ἀκριβῆ τὴν ἑρμηνείαν ποιούμενοι μέχρι μὲν ὥρας ἐνάτης πρὸς τούτῳ διετέλουν ὄντες," "12.105 ἔπειτ' ἐπὶ τὴν τοῦ σώματος ἀπηλλάττοντο θεραπείαν ἀφθόνως αὐτοῖς τῶν πρὸς τὴν δίαιταν χορηγουμένων καὶ προσέτι τοῦ Δωροθέου πολλὰ καὶ τῶν παρασκευαζομένων τῷ βασιλεῖ, προσέταξε γάρ, αὐτοῖς παρέχοντος." '12.106 πρωὶ̈ δὲ πρὸς τὴν αὐλὴν παραγινόμενοι καὶ τὸν Πτολεμαῖον ἀσπαζόμενοι πάλιν ἐπὶ τὸν αὐτὸν ἀπῄεσαν τόπον καὶ τῇ θαλάσσῃ τὰς χεῖρας ἀπονιπτόμενοι καὶ καθαίροντες αὑτοὺς οὕτως ἐπὶ τὴν τῶν νόμων ἑρμηνείαν ἐτρέποντο. 12.107 Μεταγραφέντος δὲ τοῦ νόμου καὶ τοῦ κατὰ τὴν ἑρμηνείαν ἔργου τέλος ἐν ἡμέραις ἑβδομήκοντα καὶ δυσὶν λαβόντος, συναγαγὼν ὁ Δημήτριος τοὺς ̓Ιουδαίους ἅπαντας εἰς τὸν τόπον, ἔνθα καὶ μετεβλήθησαν οἱ νόμοι, παρόντων καὶ τῶν ἑρμηνέων ἀνέγνω τούτους.' "12.108 τὸ δὲ πλῆθος ἀπεδέξατο μὲν καὶ τοὺς διασαφήσαντας πρεσβυτέρους τὸν νόμον, ἐπῄνεσεν δὲ καὶ τὸν Δημήτριον τῆς ἐπινοίας ὡς μεγάλων ἀγαθῶν αὐτοῖς εὑρετὴν γεγενημένον, παρεκάλεσάν τε δοῦναι καὶ τοῖς ἡγουμένοις αὐτῶν ἀναγνῶναι τὸν νόμον, ἠξίωσάν τε πάντες ὅ τε ἱερεὺς καὶ τῶν ἑρμηνέων οἱ πρεσβύτεροι καὶ τοῦ πολιτεύματος οἱ προεστηκότες, ἐπεὶ καλῶς τὰ τῆς ἑρμηνείας ἀπήρτισται, καὶ διαμεῖναι ταῦθ', ὡς ἔχοι, καὶ μὴ μετακινεῖν αὐτά." "12.109 ἁπάντων δ' ἐπαινεσάντων τὴν γνώμην ἐκέλευσαν, εἴ τις ἢ περισσόν τι προσγεγραμμένον ὁρᾷ τῷ νόμῳ ἢ λεῖπον, πάλιν ἐπισκοποῦντα τοῦτο καὶ ποιοῦντα φανερὸν διορθοῦν, σωφρόνως τοῦτο πράττοντες, ἵνα τὸ κριθὲν ἅπαξ ἔχειν καλῶς εἰς ἀεὶ διαμένῃ."
12.111 ὁ δὲ Δημήτριος μηδένα τολμῆσαι τῆς τῶν νόμων τούτων ἀναγραφῆς ἅψασθαι διὰ τὸ θείαν αὐτὴν εἶναι καὶ σεμνὴν ἔφασκεν, καὶ ὅτι βλαβεῖεν ἤδη τινὲς τούτοις ἐγχειρήσαντες ὑπὸ τοῦ θεοῦ,' "
12.112 δηλῶν ὡς Θεόπομπός τε βουληθεὶς ἱστορῆσαί τι περὶ τούτων ἐταράχθη τὴν διάνοιαν πλείοσιν ἢ τριάκοντα ἡμέραις καὶ παρὰ τὰς ἀνέσεις ἐξιλάσκετο τὸν θεόν, ἐντεῦθεν αὐτῷ γενέσθαι τὴν παραφροσύνην ὑπονοῶν: οὐ μὴν ἀλλὰ καὶ ὄναρ εἶδεν ὅτι τοῦτ' αὐτῷ συμβαίη περιεργαζομένῳ τὰ θεῖα καὶ ταῦτ' ἐκφέρειν εἰς κοινοὺς ἀνθρώπους θελήσαντι:" 12.113 καὶ ἀποσχόμενος κατέστη τὴν διάνοιαν. ἐδήλου δὲ καὶ περὶ Θεοδέκτου τοῦ τῶν τραγῳδιῶν ποιητοῦ ἀναφέρεσθαι, ὅτι βουληθεὶς ἔν τινι δράματι τῶν ἐν τῇ ἱερᾷ βύβλῳ γεγραμμένων μνησθῆναι τὰς ὄψεις γλαυκωθείη καὶ συνιδὼν τὴν αἰτίαν ἀπαλλαγείη τοῦ πάθους ἐξευμενισάμενος τὸν θεόν.' "
12.114 Παραλαβὼν δ' ὁ βασιλεὺς ταῦτα παρὰ τοῦ Δημητρίου, καθὼς προείρηται, προσκυνήσας αὐτοῖς ἐκέλευσε πολλὴν ποιεῖσθαι τῶν βιβλίων τὴν ἐπιμέλειαν, ἵνα διαμείνῃ ταῦτα καθαρῶς, τούς τε ἑρμηνεύσαντας παρεκάλεσεν συνεχῶς πρὸς αὐτὸν ἐκ τῆς ̓Ιουδαίας παραγίγνεσθαι:" "
12.115 τοῦτο γὰρ αὐτοῖς καὶ πρὸς τιμὴν τὴν παρ' αὐτοῦ καὶ πρὸς τὰς ἀπὸ τῶν δώρων ὠφελείας λυσιτελήσειν: νῦν μὲν γὰρ εἶναι δίκαιον αὐτοὺς ἐκπέμπειν ἔλεγεν, ἑκουσίως δὲ πρὸς αὐτὸν ἐλθόντας τεύξεσθαι πάντων, ὧν ἥ τε αὐτῶν ἐστιν σοφία δικαία τυχεῖν καὶ ἡ ἐκείνου μεγαλοφροσύνη παρασχεῖν ἱκανή." 12.116 τότε μὲν οὖν ἐξέπεμψεν αὐτοὺς δοὺς ἑκάστῳ στολὰς ἀρίστας τρεῖς καὶ χρυσοῦ τάλαντα δύο καὶ κυλίκιον ταλάντου καὶ τὴν τοῦ συμποσίου στρωμνήν.' "
12.117 καὶ ταῦτα μὲν ἐκείνοις ἔχειν ἐδωρήσατο. τῷ δ' ἀρχιερεῖ ̓Ελεαζάρῳ δι' αὐτῶν ἔπεμψεν κλίνας ἀργυρόποδας δέκα καὶ τὴν ἀκόλουθον αὐτῶν ἐπισκευὴν καὶ κυλίκιον ταλάντων τριάκοντα, πρὸς τούτοις δὲ καὶ στολὰς δέκα καὶ πορφύραν καὶ στέφανον διαπρεπῆ καὶ βυσσίνης ὀθόνης ἱστοὺς ἑκατόν, ἔτι γε μὴν φιάλας καὶ τρύβλια καὶ σπονδεῖα καὶ κρατῆρας χρυσοῦς πρὸς ἀνάθεσιν δύο." "
12.118 παρεκάλεσεν δ' αὐτὸν καὶ διὰ τῶν ἐπιστολῶν, ὅπως εἰ τῶν ἀνδρῶν τούτων θελήσειάν τινες πρὸς αὐτὸν ἐλθεῖν ἐπιτρέψῃ, περὶ πολλοῦ ποιούμενος τὴν μετὰ τῶν ἐν παιδείᾳ τυγχανόντων συνουσίαν καὶ τὸν πλοῦτον εἰς τοὺς τοιούτους ἡδέως ἔχων κατατίθεσθαι. καὶ τὰ μὲν εἰς δόξαν καὶ τιμὴν ̓Ιουδαίοις τοιαῦτα παρὰ Πτολεμαίου τοῦ Φιλαδέλφου συνέβη γενέσθαι." " None		sup>
12.11 1. When Alexander had reigned twelve years, and after him Ptolemy Soter forty years, Philadelphus then took the kingdom of Egypt, and held it forty years within one. He procured the law to be interpreted, and set free those that were come from Jerusalem into Egypt, and were in slavery there, who were a hundred and twenty thousand. The occasion was this:
12.11 14. So the king rejoiced when he saw that his design of this nature was brought to perfection, to so great advantage; and he was chiefly delighted with hearing the Laws read to him; and was astonished at the deep meaning and wisdom of the legislator. And he began to discourse with Demetrius, “How it came to pass, that when this legislation was so wonderful, no one, either of the poets or of the historians, had made mention of it.” 12.12 Demetrius Phalerius, who was library keeper to the king, was now endeavoring, if it were possible, to gather together all the books that were in the habitable earth, and buying whatsoever was any where valuable, or agreeable to the king’s inclination, (who was very earnestly set upon collecting of books,) to which inclination of his Demetrius was zealously subservient. 12.12 an argument for which you have in this, that whereas the Jews do not make use of oil prepared by foreigners, they receive a certain sum of money from the proper officers belonging to their exercises as the value of that oil; which money, when the people of Antioch would have deprived them of, in the last war, Mucianus, who was then president of Syria, preserved it to them. 12.13 And when once Ptolemy asked him how many ten thousands of books he had collected, he replied, that he had already about twenty times ten thousand; but that, in a little time, he should have fifty times ten thousand. 12.13 for while he was at war with Ptolemy Philopater, and with his son, who was called Epiphanes, it fell out that these nations were equally sufferers, both when he was beaten, and when he beat the others: so that they were very like to a ship in a storm, which is tossed by the waves on both sides; and just thus were they in their situation in the middle between Antiochus’s prosperity and its change to adversity. 12.14 And, in the first place, we have determined, on account of their piety towards God, to bestow on them, as a pension, for their sacrifices of animals that are fit for sacrifice, for wine, and oil, and frankincense, the value of twenty thousand pieces of silver, and six sacred artabrae of fine flour, with one thousand four hundred and sixty medimni of wheat, and three hundred and seventy-five medimni of salt. 12.14 But he said he had been informed that there were many books of laws among the Jews worthy of inquiring after, and worthy of the king’s library, but which, being written in characters and in a dialect of their own, will cause no small pains in getting them translated into the Greek tongue; 12.15 for I am persuaded that they will be well-disposed guardians of our possessions, because of their piety towards God, and because I know that my predecessors have borne witness to them, that they are faithful, and with alacrity do what they are desired to do. I will, therefore, though it be a laborious work, that thou remove these Jews, under a promise, that they shall be permitted to use their own laws. 12.15 that the character in which they are written seems to be like to that which is the proper character of the Syrians, and that its sound, when pronounced, is like theirs also; and that this sound appears to be peculiar to themselves. Wherefore he said that nothing hindered why they might not get those books to be translated also; for while nothing is wanting that is necessary for that purpose, we may have their books also in this library. 12.16 2. There was now one Joseph, young in age, but of great reputation among the people of Jerusalem, for gravity, prudence, and justice. His father’s name was Tobias; and his mother was the sister of Onias the high priest, who informed him of the coming of the ambassador; for he was then sojourning at a village named Phicol, where he was born. 12.16 So the king thought that Demetrius was very zealous to procure him abundance of books, and that he suggested what was exceeding proper for him to do; and therefore he wrote to the Jewish high priest, that he should act accordingly. 12.17 2. Now there was one Aristeus, who was among the king’s most intimate friends, and on account of his modesty very acceptable to him. This Aristeus resolved frequently, and that before now, to petition the king that he would set all the captive Jews in his kingdom free; 12.17 So these men saw Joseph journeying on the way, and laughed at him for his poverty and meanness. But when he came to Alexandria, and heard that king Ptolemy was at Memphis, he went up thither to meet with him; 12.18 5. But Joseph took with him two thousand foot soldiers from the king, for he desired he might have some assistance, in order to force such as were refractory in the cities to pay. And borrowing of the king’s friends at Alexandria five hundred talents, he made haste back into Syria. 12.18 and he thought this to be a convenient opportunity for the making that petition. So he discoursed, in the first place, with the captains of the king’s guards, Sosibius of Tarentum, and Andreas, and persuaded them to assist him in what he was going to intercede with the king for. 12.19 Accordingly Aristeus embraced the same opinion with those that have been before mentioned, and went to the king, and made the following speech to him: 12.19 And when this his youngest son showed, at thirteen years old, a mind that was both courageous and wise, and was greatly envied by his brethren, as being of a genius much above them, and such a one as they might well envy, 12.21 And when he was invited to feast with the king among the principal men in the country, he sat down the lowest of them all, because he was little regarded, as a child in age still; and this by those who placed every one according to their dignity. 12.21 Do thou then what will be agreeable to thy magimity, and to thy good nature: free them from the miserable condition they are in, because that God, who supporteth thy kingdom, was the author of their law 12.22 So when the king had paid him very great respects, and had given him very large gifts, and had written to his father and his brethren, and all his commanders and officers, about him, he sent him away. 12.22 as I have learned by particular inquiry; for both these people, and we also, worship the same God the framer of all things. We call him, and that truly, by the name of Ζηνα, or life, or Jupiter, because he breathes life into all men. Wherefore do thou restore these men to their own country, and this do to the honor of God, because these men pay a peculiarly excellent worship to him. 12.23 And know this further, that though I be not of kin to them by birth, nor one of the same country with them, yet do I desire these favors to be done them, since all men are the workmanship of God; and I am sensible that he is well-pleased with those that do good. I do therefore put up this petition to thee, to do good to them.” 12.23 He also erected a strong castle, and built it entirely of white stone to the very roof, and had animals of a prodigious magnitude engraven upon it. He also drew round it a great and deep canal of water. 12.24 3. When Aristeus was saying thus, the king looked upon him with a cheerful and joyful countece, and said, “How many ten thousands dost thou suppose there are of such as want to be made free?” To which Andreas replied, as he stood by, and said, “A few more than ten times ten thousand.” The king made answer, “And is this a small gift that thou askest, Aristeus?” 12.24 but the greater part of the people assisted Jason; and by that means Menelaus and the sons of Tobias were distressed, and retired to Antiochus, and informed him that they were desirous to leave the laws of their country, and the Jewish way of living according to them, and to follow the king’s laws, and the Grecian way of living. 12.25 But Sosibius, and the rest that stood by, said that he ought to offer such a thank-offering as was worthy of his greatness of soul, to that God who had given him his kingdom. With this answer he was much pleased; and gave order, that when they paid the soldiers their wages, they should lay down a hundred and twenty drachmas for every one of the slaves? 12.25 So he left the temple bare, and took away the golden candlesticks, and the golden altar of incense, and table of shew-bread, and the altar of burnt-offering; and did not abstain from even the veils, which were made of fine linen and scarlet. He also emptied it of its secret treasures, and left nothing at all remaining; and by this means cast the Jews into great lamentation, 12.26 And he promised to publish a magnificent decree, about what they requested, which should confirm what Aristeus had proposed, and especially what God willed should be done; whereby he said he would not only set those free who had been led away captive by his father and his army, but those who were in this kingdom before, and those also, if any such there were, who had been brought away since. 12.26 Now, upon the just treatment of these wicked Jews, those that manage their affairs, supposing that we were of kin to them, and practiced as they do, make us liable to the same accusations, although we be originally Sidonians, as is evident from the public records. 12.27 And when they said that their redemption money would amount to above four hundred talents, he granted it. A copy of which decree I have determined to preserve, that the magimity of this king may be made known. 12.27 But as soon as he had ended his speech, there came one of the Jews into the midst of them, and sacrificed, as Antiochus had commanded. At which Mattathias had great indignation, and ran upon him violently, with his sons, who had swords with them, and slew both the man himself that sacrificed, and Apelles the king’s general, who compelled them to sacrifice, with a few of his soldiers. He also overthrew the idol altar, and cried out, 12.28 Its contents were as follows: “Let all those who were soldiers under our father, and who, when they overran Syria and Phoenicia, and laid waste Judea, took the Jews captives, and made them slaves, and brought them into our cities, and into this country, and then sold them; as also all those that were in my kingdom before them, and if there be any that have been lately brought thither,—be made free by those that possess them; and let them accept of a hundred and twenty drachmas for every slave. And let the soldiers receive this redemption money with their pay, but the rest out of the king’s treasury: 12.28 but to be mindful of the desires of him who begat you, and brought you up, and to preserve the customs of your country, and to recover your ancient form of government, which is in danger of being overturned, and not to be carried away with those that, either by their own inclination, or out of necessity, betray it, 12.29 for I suppose that they were made captives without our father’s consent, and against equity; and that their country was harassed by the insolence of the soldiers, and that, by removing them into Egypt, the soldiers have made a great profit by them. 12.29 upon which Judas met him; and when he intended to give him battle, he saw that his soldiers were backward to fight, because their number was small, and because they wanted food, for they were fasting, he encouraged them, and said to them, that victory and conquest of enemies are not derived from the multitude in armies, but in the exercise of piety towards God;
12.31 And I will that they give in their names within three days after the publication of this edict, to such as are appointed to execute the same, and to produce the slaves before them also, for I think it will be for the advantage of my affairs. And let every one that will inform against those that do not obey this decree, and I will that their estates be confiscated into the king’s treasury.”
12.31 And just as he was speaking to his soldiers, Gorgias’s men looked down into that army which they left in their camp, and saw that it was overthrown, and the camp burnt; for the smoke that arose from it showed them, even when they were a great way off, what had happened. 12.32 Now it so fell out, that these things were done on the very same day on which their divine worship had fallen off, and was reduced to a profane and common use, after three years’ time; for so it was, that the temple was made desolate by Antiochus, and so continued for three years. 12.32 When this decree was read to the king, it at first contained the rest that is here inserted, and omitted only those Jews that had formerly been brought, and those brought afterwards, which had not been distinctly mentioned; so he added these clauses out of his humanity, and with great generosity. He also gave order that the payment, which was likely to be done in a hurry, should be divided among the king’s ministers, and among the officers of his treasury. 12.33 But when the neighboring nations understood that he was returned, they got together in great numbers in the land of Gilead, and came against those Jews that were at their borders, who then fled to the garrison of Dathema; and sent to Judas, to inform him that Timotheus was endeavoring to take the place whither they were fled. 12.33 When this was over, what the king had decreed was quickly brought to a conclusion; and this in no more than seven days’ time, the number of the talents paid for the captives being above four hundred and sixty, and this, because their masters required the hundred and twenty drachmas for the children also, the king having, in effect, commanded that these should be paid for, when he said in his decree, that they should receive the forementioned sum for every slave. 12.34 4. Now when this had been done after so magnificent a manner, according to the king’s inclinations, he gave order to Demetrius to give him in writing his sentiments concerning the transcribing of the Jewish books; for no part of the administration is done rashly by these kings, but all things are managed with great circumspection. 12.34 He then turned aside to a city of the foreigners called Malle, and took it, and slew all the males, and burnt the city itself. He then removed from thence, and overthrew Casphom and Bosor, and many other cities of the land of Gilead. 12.35 6. But as to Joseph, the son of Zacharias, and Azarias, whom Judas left generals of the rest of his forces at the same time when Simon was in Galilee, fighting against the people of Ptolemais, and Judas himself, and his brother Jonathan, were in the land of Gilead, did these men also affect the glory of being courageous generals in war, in order whereto they took the army that was under their command, and came to Jamnia. 12.35 On which account I have subjoined a copy of these epistles, and set down the multitude of the vessels sent as gifts to Jerusalem, and the construction of every one, that the exactness of the artificers’ workmanship, as it appeared to those that saw them, and which workman made every vessel, may be made manifest, and this on account of the excellency of the vessels themselves. Now the copy of the epistle was to this purpose: 12.36 2. However, Antiochus, before he died, called for Philip, who was one of his companions, and made him the guardian of his kingdom; and gave him his diadem, and his garment, and his ring, and charged him to carry them, and deliver them to his son Antiochus; and desired him to take care of his education, and to preserve the kingdom for him. 12.36 “Demetrius to the great king. When thou, O king, gavest me a charge concerning the collection of books that were wanting to fill your library, and concerning the care that ought to be taken about such as are imperfect, I have used the utmost diligence about those matters. And I let you know, that we want the books of the Jewish legislation, with some others; for they are written in the Hebrew characters, and being in the language of that nation, are to us unknown. 12.37 It hath also happened to them, that they have been transcribed more carelessly than they ought to have been, because they have not had hitherto royal care taken about them. Now it is necessary that thou shouldst have accurate copies of them. And indeed this legislation is full of hidden wisdom, and entirely blameless, as being the legislation of God; 12.37 but the king soon drew his forces from Bethsura, and brought them to those straits. And as soon as it was day, he put his men in battle-array, 12.38 but the king commanded Lysias to speak openly to the soldiers and the officers, without saying a word about the business of Philip; and to intimate to them that the siege would be very long; that the place was very strong; that they were already in want of provisions; that many affairs of the kingdom wanted regulation; 12.38 for which cause it is, as Hecateus of Abdera says, that the poets and historians make no mention of it, nor of those men who lead their lives according to it, since it is a holy law, and ought not to be published by profane mouths. 12.39 And when they had taken Autiochus the king, and Lysias, they brought them to him alive; both which were immediately put to death by the command of Demetrius, when Antiochus had reigned two years, as we have already elsewhere related. 12.39 If then it please thee, O king, thou mayest write to the high priest of the Jews, to send six of the elders out of every tribe, and those such as are most skillful of the laws, that by their means we may learn the clear and agreeing sense of these books, and may obtain an accurate interpretation of their contents, and so may have such a collection of these as may be suitable to thy desire.”
12.41 He also gave order to those who had the custody of the chest that contained those stones, to give the artificers leave to choose out what sorts of them they pleased. He withal appointed, that a hundred talents in money should be sent to the temple for sacrifices, and for other uses.
12.41 upon whose fall the army did not stay; but when they had lost their general, they were put to flight, and threw down their arms. Judas also pursued them and slew them, and gave notice by the sound of the trumpets to the neighboring villages that he had conquered the enemy; 12.42 1. But when Demetrius was informed of the death of Nicanor, and of the destruction of the army that was with him, he sent Bacchides again with an army into Judea, 12.42 Now I will give a description of these vessels, and the manner of their construction, but not till after I have set down a copy of the epistle which was written to Eleazar the high priest, who had obtained that dignity on the occasion following: 12.43 When Onias the high priest was dead, his son Simon became his successor. He was called Simon the Just because of both his piety towards God, and his kind disposition to those of his own nation. 12.43 o being not able to fly, but encompassed round about with enemies, he stood still, and he and those that were with him fought; and when he had slain a great many of those that came against him, he at last was himself wounded, and fell and gave up the ghost, and died in a way like to his former famous actions. 12.44 When he was dead, and had left a young son, who was called Onias, Simon’s brother Eleazar, of whom we are speaking, took the high priesthood; and he it was to whom Ptolemy wrote, and that in the manner following: 12.45 “King Ptolemy to Eleazar the high priest, sendeth greeting. There are many Jews who now dwell in my kingdom, whom the Persians, when they were in power, carried captives. These were honored by my father; some of them he placed in the army, and gave them greater pay than ordinary; to others of them, when they came with him into Egypt, he committed his garrisons, and the guarding of them, that they might be a terror to the Egyptians. 12.46 And when I had taken the government, I treated all men with humanity, and especially those that are thy fellow citizens, of whom I have set free above a hundred thousand that were slaves, and paid the price of their redemption to their masters out of my own revenues; 12.47 and those that are of a fit age, I have admitted into them number of my soldiers. And for such as are capable of being faithful to me, and proper for my court, I have put them in such a post, as thinking this kindness done to them to be a very great and an acceptable gift, which I devote to God for his providence over me. 12.48 And as I am desirous to do what will be grateful to these, and to all the other Jews in the habitable earth, I have determined to procure an interpretation of your law, and to have it translated out of Hebrew into Greek, and to be deposited in my library. 12.49 Thou wilt therefore do well to choose out and send to me men of a good character, who are now elders in age, and six in number out of every tribe. These, by their age, must be skillful in the laws, and of abilities to make an accurate interpretation of them; and when this shall be finished, I shall think that I have done a work glorious to myself.
12.51 6. When this epistle of the king was brought to Eleazar, he wrote an answer to it with all the respect possible: “Eleazar the high priest to king Ptolemy, sendeth greeting. If thou and thy queen Arsinoe, and thy children, be well, we are entirely satisfied. 12.52 When we received thy epistle, we greatly rejoiced at thy intentions; and when the multitude were gathered together, we read it to them, and thereby made them sensible of the piety thou hast towards God. 12.53 We also showed them the twenty vials of gold, and thirty of silver, and the five large basons, and the table for the shew-bread; as also the hundred talents for the sacrifices, and for the making what shall be needful at the temple; which things Andreas and Aristeus, those most honored friends of thine, have brought us; and truly they are persons of an excellent character, and of great learning, and worthy of thy virtue. 12.54 Know then that we will gratify thee in what is for thy advantage, though we do what we used not to do before; for we ought to make a return for the numerous acts of kindness which thou hast done to our countrymen. 12.55 We immediately, therefore, offered sacrifices for thee and thy sister, with thy children and friends; and the multitude made prayers, that thy affairs may be to thy mind, and that thy kingdom may be preserved in peace, and that the translation of our law may come to the conclusion thou desirest, and be for thy advantage. 12.56 We have also chosen six elders out of every tribe, whom we have sent, and the law with them. It will be thy part, out of thy piety and justice, to send back the law, when it hath been translated, and to return those to us that bring it in safety. Farewell.” 12.57 7. This was the reply which the high priest made. But it does not seem to me to be necessary to set down the names of the seventy two elders who were sent by Eleazar, and carried the law, which yet were subjoined at the end of the epistle. 12.58 However, I thought it not improper to give an account of those very valuable and artificially contrived vessels which the king sent to God, that all may see how great a regard the king had for God; for the king allowed a vast deal of expenses for these vessels, and came often to the workmen, and viewed their works, and suffered nothing of carelessness or negligence to be any damage to their operations. 12.59 And I will relate how rich they were as well as I am able, although perhaps the nature of this history may not require such a description; but I imagine I shall thereby recommend the elegant taste and magimity of this king to those that read this history.
12.61 And when he was informed how large that was which was already there, and that nothing hindered but a larger might be made, he said that he was willing to have one made that should be five times as large as the present table; but his fear was, that it might be then useless in their sacred ministrations by its too great largeness; for he desired that the gifts he presented them should not only be there for show, but should be useful also in their sacred ministrations. 12.62 According to which reasoning, that the former table was made of so moderate a size for use, and not for want of gold, he resolved that he would not exceed the former table in largeness; but would make it exceed it in the variety and elegancy of its materials. 12.63 And as he was sagacious in observing the nature of all things, and in having a just notion of what was new and surprising, and where there was no sculptures, he would invent such as were proper by his own skill, and would show them to the workmen, he commanded that such sculptures should now be made, and that those which were delineated should be most accurately formed by a constant regard to their delineation. 12.64 9. When therefore the workmen had undertaken to make the table, they framed it in length two cubits and a half, in breadth one cubit, and in height one cubit and a half; and the entire structure of the work was of gold. They withal made a crown of a hand-breadth round it, with wave-work wreathed about it, and with an engraving which imitated a cord, and was admirably turned on its three parts; 12.65 for as they were of a triangular figure, every angle had the same disposition of its sculptures, that when you turned them about, the very same form of them was turned about without any variation. Now that part of the crown-work that was enclosed under the table had its sculptures very beautiful; but that part which went round on the outside was more elaborately adorned with most beautiful ornaments, because it was exposed to sight, and to the view of the spectators; 12.66 for which reason it was that both those sides which were extant above the rest were acute, and none of the angles, which we before told you were three, appeared less than another, when the table was turned about. Now into the cordwork thus turned were precious stones inserted, in rows parallel one to the other, enclosed in golden buttons, which had ouches in them; 12.67 but the parts which were on the side of the crown, and were exposed to the sight, were adorned with a row of oval figures obliquely placed, of the most excellent sort of precious stones, which imitated rods laid close, and encompassed the table round about. 12.68 But under these oval figures, thus engraven, the workmen had put a crown all round it, where the nature of all sorts of fruit was represented, insomuch that the bunches of grapes hung up. And when they had made the stones to represent all the kinds of fruit before mentioned, and that each in its proper color, they made them fast with gold round the whole table. 12.69 The like disposition of the oval figures, and of the engraved rods, was framed under the crown, that the table might on each side show the same appearance of variety and elegancy of its ornaments; so that neither the position of the wave-work nor of the crown might be different, although the table were turned on the other side, but that the prospect of the same artificial contrivances might be extended as far as the feet;
12.71 but upon the table itself they engraved a meander, inserting into it very valuable stones in the middle like stars, of various colors; the carbuncle and the emerald, each of which sent out agreeable rays of light to the spectators; with such stones of other sorts also as were most curious and best esteemed, as being most precious in their kind. 12.72 Hard by this meander a texture of net-work ran round it, the middle of which appeared like a rhombus, into which were inserted rock-crystal and amber, which, by the great resemblance of the appearance they made, gave wonderful delight to those that saw them. 12.73 The chapiters of the feet imitated the first buddings of lilies, while their leaves were bent and laid under the table, but so that the chives were seen standing upright within them. 12.74 Their bases were made of a carbuncle; and the place at the bottom, which rested on that carbuncle, was one palm deep, and eight fingers in breadth. 12.75 Now they had engraven upon it with a very fine tool, and with a great deal of pains, a branch of ivy and tendrils of the vine, sending forth clusters of grapes, that you would guess they were nowise different from real tendrils; for they were so very thin, and so very far extended at their extremities, that they were moved with the wind, and made one believe that they were the product of nature, and not the representation of art. 12.76 They also made the entire workmanship of the table appear to be threefold, while the joints of the several parts were so united together as to be invisible, and the places where they joined could not be distinguished. Now the thickness of the table was not less than half a cubit. 12.77 So that this gift, by the king’s great generosity, by the great value of the materials, and the variety of its exquisite structure, and the artificer’s skill in imitating nature with graying tools, was at length brought to perfection, while the king was very desirous, that though in largeness it were not to be different from that which was already dedicated to God, yet that in exquisite workmanship, and the novelty of the contrivances, and in the splendor of its construction, it should far exceed it, and be more illustrious than that was. 12.78 10. Now of the cisterns of gold there were two, whose sculpture was of scale-work, from its basis to its belt-like circle, with various sorts of stones enchased in the spiral circles. 12.79 Next to which there was upon it a meander of a cubit in height; it was composed of stones of all sorts of colors. And next to this was the rod-work engraven; and next to that was a rhombus in a texture of net-work, drawn out to the brim of the basin,
12.81 And this was the construction of the two cisterns of gold, each containing two firkins. But those which were of silver were much more bright and splendid than looking-glasses, and you might in them see the images that fell upon them more plainly than in the other. 12.82 The king also ordered thirty vials; those of which the parts that were of gold, and filled up with precious stones, were shadowed over with the leaves of ivy and of vines, artificially engraven. 12.83 And these were the vessels that were after an extraordinary manner brought to this perfection, partly by the skill of the workmen, who were admirable in such fine work, but much more by the diligence and generosity of the king, 12.84 who not only supplied the artificers abundantly, and with great generosity, with what they wanted, but he forbade public audiences for the time, and came and stood by the workmen, and saw the whole operation. And this was the cause why the workmen were so accurate in their performance, because they had regard to the king, and to his great concern about the vessels, and so the more indefatigably kept close to the work. 12.85 11. And these were what gifts were sent by Ptolemy to Jerusalem, and dedicated to God there. But when Eleazar the high priest had devoted them to God, and had paid due respect to those that brought them, and had given them presents to be carried to the king, he dismissed them. 12.86 And when they were come to Alexandria, and Ptolemy heard that they were come, and that the seventy elders were come also, he presently sent for Andreas and Aristens, his ambassadors, who came to him, and delivered him the epistle which they brought him from the high priest, and made answer to all the questions he put to them by word of mouth. 12.87 He then made haste to meet the elders that came from Jerusalem for the interpretation of the laws; and he gave command, that every body who came on other occasions should be sent away, which was a thing surprising, and what he did not use to do; 12.88 for those that were drawn thither upon such occasions used to come to him on the fifth day, but ambassadors at the month’s end. But when he had sent those away, he waited for these that were sent by Eleazar; 12.89 but as the old men came in with the presents, which the high priest had given them to bring to the king, and with the membranes, upon which they had their laws written in golden letters he put questions to them concerning those books;
12.91 Then did the elders, and those that were present with them, cry out with one voice, and wished all happiness to the king. Upon which he fell into tears by the violence of the pleasure he had, it being natural to men to afford the same indications in great joy that they do under sorrows. 12.92 And when he had bid them deliver the books to those that were appointed to receive them, he saluted the men, and said that it was but just to discourse, in the first place, of the errand they were sent about, and then to address himself to themselves. He promised, however, that he would make this day on which they came to him remarkable and eminent every year through the whole course of his life; 12.93 for their coming to him, and the victory which he gained over Antigonus by sea, proved to be on the very same day. He also gave orders that they should sup with him; and gave it in charge that they should have excellent lodgings provided for them in the upper part of the city. 12.94 12. Now he that was appointed to take care of the reception of strangers, Nicanor by name, called for Dorotheus, whose duty it was to make provision for them, and bid him prepare for every one of them what should be requisite for their diet and way of living; which thing was ordered by the king after this manner: 12.95 he took care that those that belonged to every city, which did not use the same way of living, that all things should be prepared for them according to the custom of those that came to him, that, being feasted according to the usual method of their own way of living, they might be the better pleased, and might not be uneasy at any thing done to them from which they were naturally averse. And this was now done in the case of these men by Dorotheus, who was put into this office because of his great skill in such matters belonging to common life; 12.96 for he took care of all such matters as concerned the reception of strangers, and appointed them double seats for them to sit on, according as the king had commanded him to do; for he had commanded that half of their seats should be set at his right hand, and the other half behind his table, and took care that no respect should be omitted that could be shown them. 12.97 And when they were thus set down, he bid Dorotheus to minister to all those that were come to him from Judea, after the manner they used to be ministered to; for which cause he sent away their sacred heralds, and those that slew the sacrifices, and the rest that used to say grace; but called to one of those that were come to him, whose name was Eleazar, who w a priest, and desired him to say grace; 12.98 who then stood in the midst of them, and prayed, that all prosperity might attend the king, and those that were his subjects. Upon which an acclamation was made by the whole company, with joy and a great noise; and when that was over, they fell to eating their supper, and to the enjoyment of what was set before them. 12.99 And at a little interval afterward, when the king thought a sufficient time had been interposed, he began to talk philosophically to them, and he asked every one of them a philosophical question and such a one as might give light in those inquiries; and when they had explained all the problems that had been proposed by the king about every point, he was well-pleased with their answers. This took up the twelve days in which they were treated;
12.101 13. And while not the king only, but the philosopher Menedemus also, admired them, and said that all things were governed by Providence, and that it was probable that thence it was that such force or beauty was discovered in these men’s words, they then left off asking any more such questions. 12.102 But the king said that he had gained very great advantages by their coming, for that he had received this profit from them, that he had learned how he ought to rule his subjects. And he gave order that they should have every one three talents given them, and that those that were to conduct them to their lodging should do it. 12.103 Accordingly, when three days were over, Demetrius took them, and went over the causeway seven furlongs long: it was a bank in the sea to an island. And when they had gone over the bridge, he proceeded to the northern parts, and showed them where they should meet, which was in a house that was built near the shore, and was a quiet place, and fit for their discoursing together about their work. 12.104 When he had brought them thither, he entreated them (now they had all things about them which they wanted for the interpretation of their law) that they would suffer nothing to interrupt them in their work. Accordingly, they made an accurate interpretation, with great zeal and great pains, and this they continued to do till the ninth hour of the day; 12.105 after which time they relaxed, and took care of their body, while their food was provided for them in great plenty: besides, Dorotheus, at the king’s command, brought them a great deal of what was provided for the king himself. 12.106 But in the morning they came to the court and saluted Ptolemy, and then went away to their former place, where, when they had washed their hands, and purified themselves, they betook themselves to the interpretation of the laws. 12.107 Now when the law was transcribed, and the labor of interpretation was over, which came to its conclusion in seventy-two days, Demetrius gathered all the Jews together to the place where the laws were translated, and where the interpreters were, and read them over. 12.108 The multitude did also approve of those elders that were the interpreters of the law. They withal commended Demetrius for his proposal, as the inventor of what was greatly for their happiness; and they desired that he would give leave to their rulers also to read the law. Moreover, they all, both the priest and the ancientest of the elders, and the principal men of their commonwealth, made it their request, that since the interpretation was happily finished, it might continue in the state it now was, and might not be altered. 12.109 And when they all commended that determination of theirs, they enjoined, that if any one observed either any thing superfluous, or any thing omitted, that he would take a view of it again, and have it laid before them, and corrected; which was a wise action of theirs, that when the thing was judged to have been well done, it might continue for ever.

12.111 Demetrius made answer, “that no one durst be so bold as to touch upon the description of these laws, because they were divine and venerable, and because some that had attempted it were afflicted by God.”
12.112 He also told him, that “Theopompus was desirous of writing somewhat about them, but was thereupon disturbed in his mind for above thirty days’ time; and upon some intermission of his distemper, he appeased God by prayer, as suspecting that his madness proceeded from that cause.” Nay, indeed, he further saw in a dream, that his distemper befell him while he indulged too great a curiosity about divine matters, and was desirous of publishing them among common men; but when he left off that attempt, he recovered his understanding again.
12.113 Moreover, he informed him of Theodectes, the tragic poet, concerning whom it was reported, that when in a certain dramatic representation he was desirous to make mention of things that were contained in the sacred books, he was afflicted with a darkness in his eyes; and that upon his being conscious of the occasion of his distemper, and appeasing God (by prayer), he was freed from that affliction.
12.114 15. And when the king had received these books from Demetrius, as we have said already, he adored them, and gave order that great care should be taken of them, that they might remain uncorrupted. He also desired that the interpreters would come often to him out of Judea,
12.115 and that both on account of the respects that he would pay them, and on account of the presents he would make them; for he said it was now but just to send them away, although if, of their own accord, they would come to him hereafter, they should obtain all that their own wisdom might justly require, and what his generosity was able to give them.
12.116 So he then sent them away, and gave to every one of them three garments of the best sort, and two talents of gold, and a cup of the value of one talent, and the furniture of the room wherein they were feasted. And these were the things he presented to them.
12.117 But by them he sent to Eleazar the high priest ten beds, with feet of silver, and the furniture to them belonging, and a cup of the value of thirty talents; and besides these, ten garments, and purple, and a very beautiful crown, and a hundred pieces of the finest woven linen; as also vials and dishes, and vessels for pouring, and two golden cisterns to be dedicated to God.
12.118 He also desired him, by an epistle, that he would give these interpreters leave, if any of them were desirous of coming to him, because he highly valued a conversation with men of such learning, and should be very willing to lay out his wealth upon such men. And this was what came to the Jews, and was much to their glory and honor, from Ptolemy Philadelphus.' ' None
15. New Testament, Philippians, 3.20 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Late Antiquity/Later Antiquity • education, late ancient Christianity and

 Found in books: Damm (2018), Religions and Education in Antiquity, 205; Fowler (2014), Plato in the Third Sophistic, 21

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3.20 ἡμῶν γὰρ τὸ πολίτευμα ἐν οὐρανοῖς ὑπάρχει, ἐξ οὗ καὶ σωτῆρα ἀπεκδεχόμεθα κύριον Ἰησοῦν Χριστόν,'' None		sup>
3.20 For our citizenship is in heaven, from where we also wait for a Savior, the Lord Jesus Christ; '' None
16. New Testament, John, 15.12 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Antiquity, Late Antiquity • ordering of knowledge, epistemology in late antique world, Cyprian of Carthage, testimonia collections of

 Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 157; Bernabe et al. (2013), Redefining Dionysos, 480

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15.12 αὕτη ἐστὶν ἡ ἐντολὴ ἡ ἐμὴ ἵνα ἀγαπᾶτε ἀλλήλους καθὼς ἠγάπησα ὑμᾶς·'' None		sup>
15.12 "This is my commandment, that you love one another, even as I have loved you. '' None
17. New Testament, Matthew, 5.19, 5.22 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • education, late ancient Christianity and • scripture, debates over correct interpretation of, in late antiquity

 Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 58, 59; Damm (2018), Religions and Education in Antiquity, 175

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5.19 ὃς ἐὰν οὖν λύσῃ μίαν τῶν ἐντολῶν τούτων τῶν ἐλαχίστων καὶ διδάξῃ οὕτως τοὺς ἀνθρώπους, ἐλάχιστος κληθήσεται ἐν τῇ βασιλείᾳ τῶν οὐρανῶν· ὃς δʼ ἂν ποιήσῃ καὶ διδάξῃ, οὗτος μέγας κληθήσεται ἐν τῇ βασιλείᾳ τῶν οὐρανῶν.
5.22 Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ὀργιζόμενος τῷ ἀδελφῷ αὐτοῦ ἔνοχος ἔσται τῇ κρίσει· ὃς δʼ ἂν εἴπῃ τῷ ἀδελφῷ αὐτοῦ Ῥακά, ἔνοχος ἔσται τῷ συνεδρίῳ· ὃς δʼ ἂν εἴπῃ Μωρέ, ἔνοχος ἔσται εἰς τὴν γέενναν τοῦ πυρός.'' None		sup>
5.19 Whoever, therefore, shall break one of these least commandments, and teach others to do so, shall be called least in the Kingdom of Heaven; but whoever shall do and teach them shall be called great in the Kingdom of Heaven. ' "
5.22 But I tell you, that everyone who is angry with his brother without a cause shall be in danger of the judgment; and whoever shall say to his brother, 'Raca!' shall be in danger of the council; and whoever shall say, 'You fool!' shall be in danger of the fire of Gehenna. "' None
18. Plutarch, Fabius, 2.4-2.6 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • continuity between late Hellenistic and imperial texts • dialogue, between late Hellenistic and imperial texts

 Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 263; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 263

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2.4 τὸν μὲν ὕπατον Γάιον Φλαμίνιον οὐδὲν ἤμβλυνε τούτων, ἄνδρα πρὸς τῷ φύσει θυμοειδεῖ καὶ φιλοτίμῳ μεγάλαις ἐπαιρόμενον εὐτυχίαις, ἃς πρόσθεν εὐτύχησε παραλόγως, τῆς τε βουλῆς ἀπᾳδούσης ἀπᾳδούσης with CS: ἀποκαλούσης . καὶ τοῦ συνάρχοντος ἐνισταμένου βίᾳ συμβαλὼν τοῖς Γαλάταις καὶ κρατήσας, Φάβιον δὲ τὰ μὲν σημεῖα, καίπερ ἁπτόμενα πολλῶν, ἧττον ὑπέθραττε διὰ τὴν ἀλογίαν· 2.5 τὴν δʼ ὀλιγότητα τῶν πολεμίων καὶ τὴν ἀχρηματίαν πυνθανόμενος καρτερεῖν παρεκάλει τοὺς Ῥωμαίους καὶ μὴ μάχεσθαι πρὸς ἄνθρωπον ἐπʼ αὐτῷ τούτῳ διὰ πολλῶν ἀγώνων ἠσκημένῃ στρατιᾷ χρώμενον, ἀλλὰ τοῖς συμμάχοις ἐπιπέμποντας βοηθείας καὶ τὰς πόλεις διὰ χειρὸς ἔχοντας αὐτὴν ἐᾶν περὶ αὑτῇ μαραίνεσθαι τὴν ἀκμὴν τοῦ Ἀννίβου, καθάπερ φλόγα λάμψασαν ἀπὸ μικρᾶς καὶ κούφης δυνάμεως.' ' None		sup>
2.4 The consul, Gaius Flaminius, was daunted by none of these things, for he was a man of a fiery and ambitious nature, and besides, he was elated by great successes which he had won before this, in a manner contrary to all expectation. He had, namely, although the senate dissented from his plan, and his colleague violently opposed it, joined battle with the Gauls and defeated them. Fabius also was less disturbed by the signs and portents, because he thought it would be absurd, although they had great effect upon many.
2.4 The consul, Gaius Flaminius, was daunted by none of these things, for he was a man of a fiery and ambitious nature, and besides, he was elated by great successes which he had won before this, in a manner contrary to all expectation. He had, namely, although the senate dissented from his plan, and his colleague violently opposed it, joined battle with the Gauls and defeated them. Fabius also was less disturbed by the signs and portents, because he thought it would be absurd, although they had great effect upon many. 2.5 But when he learned how few in number the enemy were, and how great was their lack of resources, he exhorted the Romans to bide their time, and not to give battle to a man who wielded an army trained by many contests for this very issue, but to send aid to their allies, to keep their subject cities well in hand, and to suffer the culminating vigour of Hannibal to sink and expire of itself, like a flame that flares up from scant and slight material.' ' None
19. Plutarch, Pericles, 18.1, 22.1 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • continuity between late Hellenistic and imperial texts • dialogue, between late Hellenistic and imperial texts

 Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 263; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 263

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18.1 ἐν δὲ ταῖς στρατηγίαις εὐδοκίμει μάλιστα διὰ τὴν ἀσφάλειαν, οὔτε μάχης ἐχούσης πολλὴν ἀδηλότητα καὶ κίνδυνον ἑκουσίως ἁπτόμενος, οὔτε τοὺς ἐκ τοῦ παραβάλλεσθαι χρησαμένους τύχῃ λαμπρᾷ καὶ θαυμασθέντας ὡς μεγάλους ζηλῶν καὶ μιμούμενος στρατηγούς, ἀεί τε λέγων πρὸς τοὺς πολίτας ὡς ὅσον ἐπʼ αὐτῷ μενοῦσιν ἀθάνατοι πάντα τὸν χρόνον.
22.1 ὅτι δʼ ὀρθῶς ἐν τῇ Ἑλλάδι τὴν δύναμιν τῶν Ἀθηναίων συνεῖχεν, ἐμαρτύρησεν αὐτῷ τὰ γενόμενα. πρῶτον μὲν γὰρ Εὐβοεῖς ἀπέστησαν, ἐφʼ οὓς διέβη μετὰ δυνάμεως. εἶτʼ εὐθὺς ἀπηγγέλλοντο Μεγαρεῖς ἐκπεπολεμωμένοι καὶ στρατιὰ πολεμίων ἐπὶ τοῖς ὅροις τῆς Ἀττικῆς οὖσα, Πλειστώνακτος ἡγουμένου, βασιλέως Λακεδαιμονίων.'' None		sup>
18.1 In his capacity as general, he was famous above all things for his saving caution; he neither undertook of his own accord a battle involving much uncertainty and peril, nor did he envy and imitate those who took great risks, enjoyed brilliant good-fortune, and so were admired as great generals; and he was for ever saying to his fellow-citizens that, so far as lay in his power, they would remain alive forever and be immortals.
22.1 That he was right in seeking to confine the power of the Athenians within lesser Greece, was amply proved by what came to pass. To begin with, the Euboeans revolted, 446. B.C. and he crossed over to the island with a hostile force. Then straightway word was brought to him that the Megarians had gone over to the enemy, and that an army of the enemy was on the confines of Attica under the leadership of Pleistoanax, the king of the Lacedaemonians.'' None
20. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Late Republic • late-republican political system

 Found in books: Tacoma (2020), Cicero and Roman Education: The Reception of the Speeches and Ancient Scholarship, 123; Tuori (2016), The Emperor of Law: The Emergence of Roman Imperial Adjudication<, 56, 62
21. Lucian, Essays In Portraiture, 9 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • dialogue, between late Hellenistic and imperial texts

 Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 117; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 117

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9 So far we may trust our sculptors and painters and poets: but for her crowning glory, for the grace —nay, the choir of Graces and Loves that encircle her — who shall portray them?Poly. This was no earthly vision, Lycinus; surely she must have dropped from the clouds.— And what was she doing?Ly. In her hands was an open scroll; half read (so I surmised) and half to be read. As she passed, she was making some remark to one of her company; what it was I did not catch. But when she smiled, ah! then, Polystratus, I beheld teeth whose whiteness, whose unbroken regularity, who shall describe? Imagine a lovely necklace of gleaming pearls, all of asize; and imagine those dazzling rows set off by ruby lips. In that glimpse, I realized what Homer meant by his ‘carven ivory.’ Other women’s teeth differ in size; or they project; or there are gaps: here, all was equality and evenness; pearl joined to pearl in unbroken line. Oh, ’twas a wondrous sight, of beauty more than human.'' None
22. None, None, nan (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Hellenistic literature, late, prose

 Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 183; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 183
23. None, None, nan (2nd cent. CE - 4th cent. CE)
 Tagged with subjects: • Hermeneutics, late antique

 Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 173; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 173
24. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • dialogue, between late Hellenistic and imperial texts

 Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 117; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 117
25. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Hellenistic literature, late, prose

 Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 184; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 184
26. None, None, nan (2nd cent. CE - missingth cent. CE)
 Tagged with subjects: • continuity between late Hellenistic and imperial texts

 Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 316; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 316

n
a
n
27. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE)
 Tagged with subjects: • Late Antique Period, • meals, as a social act in late antiquity

 Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 223, 231; Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 102

15b בפרוזבוטי אמר רב פפא וקרו ליה עבדא דמזדבן בטלמי,וכל זה איננו שוה לי מלמד שכל גנזיו של אותו רשע חקוקין על לבו ובשעה שרואה את מרדכי יושב בשער המלך אמר כל זה איננו שוה לי,ואמר ר\' אלעזר אמר רבי חנינא עתיד הקב"ה להיות עטרה בראש כל צדיק וצדיק שנאמר (ישעיהו כח, ה) ביום ההוא יהיה ה\' צבאות לעטרת צבי וגו\' מאי לעטרת צבי ולצפירת תפארה לעושין צביונו ולמצפין תפארתו יכול לכל ת"ל לשאר עמו למי שמשים עצמו כשירים,ולרוח משפט זה הדן את יצרו וליושב על המשפט זה הדן דין אמת לאמתו ולגבורה זה המתגבר על יצרו משיבי מלחמה שנושאין ונותנין במלחמתה של תורה שערה אלו ת"ח שמשכימין ומעריבין בבתי כנסיות ובבתי מדרשות,אמרה מדת הדין לפני הקב"ה רבונו של עולם מה נשתנו אלו מאלו אמר לה הקדוש ברוך הוא ישראל עסקו בתורה אומות העולם לא עסקו בתורה,אמר ליה גם אלה ביין שגו ובשכר תעו פקו פליליה אין פקו אלא גיהנם שנאמר (שמואל א כה, לא) ולא תהיה זאת לך לפוקה ואין פליליה אלא דיינין שנאמר (שמות כא, כב) ונתן בפלילים,ותעמד בחצר בית המלך הפנימית א"ר לוי כיון שהגיעה לבית הצלמים נסתלקה הימנה שכינה אמרה (תהלים כב, ב) אלי אלי למה עזבתני שמא אתה דן על שוגג כמזיד ועל אונס כרצון,או שמא על שקראתיו כלב שנאמר (תהלים כב, כא) הצילה מחרב נפשי מיד כלב יחידתי חזרה וקראתו אריה שנאמר (תהלים כב, כב) הושיעני מפי אריה,ויהי כראות המלך את אסתר המלכה אמר רבי יוחנן ג\' מלאכי השרת נזדמנו לה באותה שעה אחד שהגביה את צוארה ואחד שמשך חוט של חסד עליה ואחד שמתח את השרביט,וכמה אמר רבי ירמיה שתי אמות היה והעמידו על שתים עשרה ואמרי לה על שש עשרה ואמרי לה על עשרים וארבע במתניתא תנא על ששים וכן אתה מוצא באמתה של בת פרעה וכן אתה מוצא בשיני רשעים דכתיב (תהלים ג, ח) שיני רשעים שברת ואמר ריש לקיש אל תקרי שברת אלא שריבבת רבה בר עופרן אמר משום ר"א ששמע מרבו ורבו מרבו מאתים,ויאמר לה המלך לאסתר המלכה מה בקשתך עד חצי המלכות ותעש חצי המלכות ולא כל המלכות ולא דבר שחוצץ למלכות ומאי ניהו בנין בית המקדש,יבא המלך והמן אל המשתה ת"ר מה ראתה אסתר שזימנה את המן ר"א אומר פחים טמנה לו שנאמר (תהלים סט, כג) יהי שלחנם לפניהם לפח,ר\' יהושע אומר מבית אביה למדה שנאמר (משלי כה, כא) אם רעב שונאך האכילהו לחם וגו\' ר"מ אומר כדי שלא יטול עצה וימרוד,ר\' יהודה אומר כדי שלא יכירו בה שהיא יהודית ר\' נחמיה אומר כדי שלא יאמרו ישראל אחות יש לנו בבית המלך ויסיחו דעתן מן הרחמים ר\' יוסי אומר כדי שיהא מצוי לה בכל עת ר"ש בן מנסיא אומר אולי ירגיש המקום ויעשה לנו נס,רבי יהושע בן קרחה אומר אסביר לו פנים כדי שיהרג הוא והיא רבן גמליאל אומר מלך הפכפכן היה אמר רבי גמליאל עדיין צריכין אנו למודעי דתניא ר\' אליעזר המודעי אומר קנאתו במלך קנאתו בשרים,רבה אמר (משלי טז, יח) לפני שבר גאון אביי ורבא דאמרי תרוייהו (ירמיהו נא, לט) בחומם אשית את משתיהם וגו\' אשכחיה רבה בר אבוה לאליהו א"ל כמאן חזיא אסתר ועבדא הכי א"ל ככולהו תנאי וככולהו אמוראי,ויספר להם המן את כבוד עשרו ורוב בניו וכמה רוב בניו אמר רב ל\' עשרה מתו ועשרה נתלו ועשרה מחזרין על הפתחים,ורבנן אמרי אותן שמחזרין על הפתחים שבעים הויא דכתיב (שמואל א ב, ה) שבעים בלחם נשכרו אל תקרי שבעים אלא שבעים,ורמי בר אבא אמר כולן מאתים ושמונה הוו שנאמר ורוב בניו ורוב בגימטריא מאתן וארביסר הוו אמר רב נחמן בר יצחק ורב כתיב,בלילה ההוא נדדה שנת המלך אמר רבי תנחום נדדה שנת מלכו של עולם ורבנן אמרי נדדו עליונים נדדו תחתונים רבא אמר שנת המלך אחשורוש ממש,נפלה ליה מילתא בדעתיה אמר מאי דקמן דזמינתיה אסתר להמן דלמא עצה קא שקלי עילויה דההוא גברא למקטליה הדר אמר אי הכי לא הוה גברא דרחים לי דהוה מודע לי הדר אמר דלמא איכא איניש דעבד בי טיבותא ולא פרעתיה משום הכי מימנעי אינשי ולא מגלו לי מיד ויאמר להביא את ספר הזכרונות דברי הימים,ויהיו נקראים מלמד שנקראים מאיליהן וימצא כתוב כתב מבעי ליה מלמד'' None15b as one with the heritage of a poor man perozeboti, as Mordecai had been Haman’s slave master and was aware of Haman’s lowly lineage. Rav Pappa said: And he was called: The slave who was sold for a loaf of bread.,Haman’s previously quoted statement: “Yet all this avails me nothing” (Esther 5:13), teaches that all the treasures of that wicked one were engraved on his heart, and when he saw Mordecai sitting at the king’s gate, he said: As long as Mordecai is around, all this that I wear on my heart avails me nothing.,And Rabbi Elazar further said that Rabbi Ḥanina said: In the future, the Holy One, Blessed be He, will be a crown on the head of each and every righteous man. As it is stated: “In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, to the residue of His people” (Isaiah\xa028:5). What is the meaning of “for a crown of glory tzevi, and for a diadem velitzefirat of beauty”? A crown for those that do His will tzivyono and a diadem for those that await velamtzapin His glory. One might have thought that this extends to all such individuals. Therefore, the verse states: “To the residue of his people,” to whoever regards himself as a remainder, i.e., small and unimportant like residue. But whoever holds himself in high esteem will not merit this.,Apropos the quotation from Isaiah, the Gemara explains the following verse, which states: “And for a spirit of justice to him that sits in judgment and for strength to them that turn back the battle to the gate” (Isaiah 28:6). “And for a spirit of justice”; this is referring to one who brings his evil inclination to trial and forces himself to repent. “To him that sits in judgment”; this is referring to one who judges an absolutely true judgment. “And for strength”; this is referring to one who triumphs over his evil inclination. “Them that turn back the battle”; this is referring to those that give and take in their discussion of halakha in the battle of understanding the Torah. “To the gate”; this is referring to the Torah scholars who arrive early and stay late at the darkened gates of the synagogues and study halls.,The Gemara continues with an episode associated with a verse in Isaiah. The Attribute of Justice said before the Holy One, Blessed be He: Master of the Universe, how are these, referring to the Jewish people, different from those, the other nations of the world, such that God performs miracles only on behalf of the Jewish people? The Holy One, Blessed be He, said to it: The Jewish people occupied themselves with Torah, whereas the other nations of the world did not occupy themselves with Torah.,The Attribute of Justice said to Him: “These also reel through wine, and stagger through strong drink; the priest and the prophet reel through strong drink, they are confused because of wine, they stagger because of strong drink; they reel in vision, they stumble paku in judgment peliliyya” (Isaiah 28:7). The word paku in this context is referring only to Gehenna, as it is stated: “That this shall not be a cause of stumbling puka to you” (I\xa0Samuel 25:31), and the word peliliyya here is referring only to judges, as it is stated: “And he shall pay as the judges determine bifelilim” (Exodus\xa021:22). The response of the Attribute of Justice was essentially that the Jewish people have also sinned and are consequently liable to receive punishment.,§ The Gemara returns to its explanation of the verses of the Megilla. The verse states with regard to Esther: “And she stood in the inner court of the king’s house” (Esther 5:1). Rabbi Levi said: Once she reached the chamber of the idols, which was in the inner court, the Divine Presence left her. She immediately said: “My God, my God, why have You forsaken me?” (Psalms\xa022:2). Perhaps it is because You judge an unintentional sin as one performed intentionally, and an action done due to circumstances beyond one’s control as one done willingly.,Or perhaps You have left me because in my prayers I called Haman a dog, as it is stated: “Deliver my soul from the sword; my only one from the hand of the dog” (Psalms 22:21). She at once retracted and called him in her prayers a lion, as it is stated in the following verse: “Save me from the lion’s mouth” (Psalms 22:22).,The verse states: “And so it was, that when the king saw Esther the queen standing in the court, that she obtained favor in his sight; and the king held out to Esther the golden scepter that was in his hand” (Esther 5:2). Rabbi Yoḥa said: Three ministering angels happened to join her at that time: One that raised up her neck, so that she could stand erect, free of shame; one that strung a cord of divine grace around her, endowing her with charm and beauty; and one that stretched the king’s scepter.,How much was it stretched? Rabbi Yirmeya said: The scepter was two cubits, and he made it twelve cubits. And some say that he made it sixteen cubits, and yet others say twenty-four cubits. It was taught in a baraita: He made it sixty cubits. And similarly you find with the arm of Pharaoh’s daughter, which she stretched out to take Moshe. And so too, you find with the teeth of the wicked, as it is written: “You have broken the teeth of the wicked” (Psalms 3:8), with regard to which Reish Lakish said: Do not read it as “You have broken shibbarta,” but as: You have enlarged sheribavta. Rabba bar oferan said in the name of Rabbi Elazar, who heard it from his teacher, who in turn heard it from his teacher: The scepter was stretched two hundred cubits.,The verse states: “Then the king said to her” (Esther 5:3), to Esther the queen, “What is your wish, even to half the kingdom, it shall be performed” (Esther 5:6). The Gemara comments that Ahasuerus intended only a limited offer: Only half the kingdom, but not the whole kingdom, and not something that would serve as a barrier to the kingdom, as there is one thing to which the kingdom will never agree. And what is that? The building of the Temple; if that shall be your wish, realize that it will not be fulfilled.,The verse states that Esther requested: “If it seem good unto the king, let the king and Haman come this day to the banquet that I have prepared for him” (Esther 5:4). The Sages taught in a baraita: What did Esther see to invite Haman to the banquet? Rabbi Elazar says: She hid a snare for him, as it is stated: “Let their table become a snare before them” (Psalms 69:23), as she assumed that she would be able to trip up Haman during the banquet.,Rabbi Yehoshua says: She learned to do this from the Jewish teachings of her father’s house, as it is stated: “If your enemy be hungry, give him bread to eat” (Proverbs 25:21). Rabbi Meir says: She invited him in order that he be near her at all times, so that he would not take counsel and rebel against Ahasuerus when he discovered that the king was angry with him.,Rabbi Yehuda says: She invited Haman so that it not be found out that she was a Jew, as had she distanced him, he would have become suspicious. Rabbi Neḥemya says: She did this so that the Jewish people would not say: We have a sister in the king’s house, and consequently neglect their prayers for divine mercy. Rabbi Yosei says: She acted in this manner, so that Haman would always be on hand for her, as that would enable her to find an opportunity to cause him to stumble before the king. Rabbi Shimon ben Menasya said that Esther said to herself: Perhaps the Omnipresent will take notice that all are supporting Haman and nobody is supporting the Jewish people, and He will perform for us a miracle.,Rabbi Yehoshua ben Korḥa says: She said to herself: I will act kindly toward him and thereby bring the king to suspect that we are having an affair; she did so in order that both he and she would be killed. Essentially, Esther was willing to be killed with Haman in order that the decree would be annulled. Rabban Gamliel says: Ahasuerus was a fickle king, and Esther hoped that if he saw Haman on multiple occasions, eventually he would change his opinion of him. Rabban Gamliel said: We still need the words of Rabbi Eliezer HaModa’i to understand why Esther invited Haman to her banquet. As it is taught in a baraita: Rabbi Eliezer HaModa’i says: She made the king jealous of him and she made the other ministers jealous of him, and in this way she brought about his downfall.,Rabba says: Esther invited Haman to her banquet in order to fulfill that which is stated: “Pride goes before destruction” (Proverbs 16:18), which indicates that in order to destroy the wicked, one must first bring them to pride. It can be understood according to Abaye and Rava, who both say that she invited Haman in order to fulfill the verse: “When they are heated, I will make feasts for them, and I will make them drunk, that they may rejoice, and sleep a perpetual sleep” (Jeremiah 51:39). The Gemara relates that Rabba bar Avuh once happened upon Elijah the Prophet and said to him: In accordance with whose understanding did Esther see fit to act in this manner? What was the true reason behind her invitation? He, Elijah, said to him: Esther was motivated by all the reasons previously mentioned and did so for all the reasons previously stated by the tanna’im and all the reasons stated by the amora’im.,The verse states: “And Haman recounted to them the glory of his riches, and the multitude of his sons” (Esther 5:11). The Gemara asks: And how many sons did he in fact have that are referred to as “the multitude of his sons”? Rav said: There were thirty sons; ten of them died in childhood, ten of them were hanged as recorded in the book of Esther, and ten survived and were forced to beg at other people’s doors.,And the Rabbis say: Those that begged at other people’s doors numbered seventy, as it is written: “Those that were full, have hired themselves out for bread” (I\xa0Samuel 2:5). Do not read it as: “Those that were full” seve’im; rather, read it as seventy shivim, indicating that there were seventy who “hired themselves out for bread.”,And Rami bar Abba said: All of Haman’s sons together numbered two hundred and eight, as it is stated: “And the multitude verov of his sons.” The numerical value of the word verov equals two hundred and eight, alluding to the number of his sons. The Gemara comments: But in fact, the numerical value gimatriyya of the word verov equals two hundred and fourteen, not two hundred and eight. Rav Naḥman bar Yitzḥak said: The word verov is written in the Bible without the second vav, and therefore its numerical value equals two hundred and eight.,The verse states: “On that night the sleep of the king was disturbed” (Esther 6:1). Rabbi Tanḥum said: The verse alludes to another king who could not sleep; the sleep of the King of the universe, the Holy One, Blessed be He, was disturbed. And the Sages say: The sleep of the higher ones, the angels, was disturbed, and the sleep of the lower ones, the Jewish people, was disturbed. Rava said: This should be understood literally: The sleep of King Ahasuerus was disturbed.,And this was the reason Ahasuerus could not sleep: A thought occurred to him and he said to himself: What is this before us that Esther has invited Haman? Perhaps they are conspiring against that man, i.e., against me, to kill him. He then said again to himself: If this is so, is there no man who loves me and would inform me of this conspiracy? He then said again to himself: Perhaps there is some man who has done a favor for me and I have not properly rewarded him, and due to that reason people refrain from revealing to me information regarding such plots, as they see no benefit for themselves. Immediately afterward, the verse states: “And he commanded the book of remembrances of the chronicles to be brought” (Esther 6:1).,The verse states: “And they were read before the king” (Esther 6:1). The Gemara explains that this passive form: “And they were read,” teaches that they were read miraculously by themselves. It further says: “And it was found written katuv” (Esther 6:2). The Gemara asks: Why does the Megilla use the word katuv, which indicates that it was newly written? It should have said: A writing ketav was found, which would indicate that it had been written in the past. The Gemara explains: This teaches'' None
28. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
 Tagged with subjects: • Hermeneutics, late antique

 Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 173; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 173

65b מתיב ר\' זירא יצאו עדים זוממין שאין בהן מעשה ואמאי הא ליתנהו בלב,אמר רבא שאני עדים זוממין הואיל וישנו בקול,וקול לרבי יוחנן לאו מעשה הוא והא איתמר חסמה בקול והנהיגה בקול רבי יוחנן אמר חייב ור"ל אמר פטור,רבי יוחנן אמר חייב עקימת פיו הוי מעשה ר"ל אמר פטור עקימת פיו לא הוי מעשה,אלא אמר רבא שאני עדים זוממין הואיל וישנן בראיה,ת"ר בעל אוב זה המדבר בין הפרקים ומבין אצילי ידיו ידעוני זה המניח עצם ידוע בפיו והוא מדבר מאליו,מיתיבי (ישעיהו כט, ד) והיה כאוב מארץ קולך מאי לאו דמשתעי כי אורחיה לא דסליק ויתיב בין הפרקים ומשתעי,תא שמע (שמואל א כח, יג) ותאמר האשה אל שאול אלהים ראיתי עולים מן הארץ מאי לאו דמשתעי כי אורחיה לא דיתיב בין הפרקים ומשתעי,ת"ר בעל אוב אחד המעלה בזכורו ואחד הנשאל בגולגולת מה בין זה לזה מעלה בזכורו אינו עולה כדרכו ואינו עולה בשבת נשאל בגולגולת עולה כדרכו ועולה בשבת,עולה להיכא סליק הא קמיה מנח אלא אימא עונה כדרכו ועונה בשבת,ואף שאלה זו שאל טורנוסרופוס את ר"ע אמר לו ומה יום מיומים אמר לו ומה גבר מגוברין א"ל דמרי צבי שבת נמי דמרי צבי,א"ל הכי קאמינא לך מי יימר דהאידנא שבתא אמר לו נהר סבטיון יוכיח בעל אוב יוכיח קברו של אביו יוכיח שאין מעלה עשן בשבת אמר לו ביזיתו ביישתו וקיללתו,שואל אוב היינו ודורש אל המתים,דורש למתים כדתניא (דברים יח, יא) ודורש אל המתים זה המרעיב עצמו והולך ולן בבה"ק כדי שתשרה עליו רוח טומאה,וכשהיה ר"ע מגיע למקרא זה היה בוכה ומה המרעיב עצמו כדי שתשרה עליו רוח טומאה שורה עליו רוח טומאה המרעיב עצמו כדי שתשרה עליו רוח טהרה על אחת כמה וכמה אבל מה אעשה שעונותינו גרמו לנו שנאמר (ישעיהו נט, ב) כי אם עונותיכם היו מבדילים ביניכם לבין אלהיכם,אמר רבא אי בעו צדיקי ברו עלמא שנאמר כי עונותיכם היו מבדילים וגו\',רבא ברא גברא שדריה לקמיה דר\' זירא הוה קא משתעי בהדיה ולא הוה קא מהדר ליה אמר ליה מן חבריא את הדר לעפריך,רב חנינא ורב אושעיא הוו יתבי כל מעלי שבתא ועסקי בספר יצירה ומיברו להו עיגלא תילתא ואכלי ליה,תנו רבנן מעונן ר\' שמעון אומר זה המעביר שבעה מיני זכור על העין וחכ"א זה האוחז את העינים ר"ע אומר זה המחשב עתים ושעות ואומר היום יפה לצאת למחר יפה ליקח לימודי ערבי שביעיות חיטין יפות עיקורי קטניות מהיות רעות,תנו רבנן מנחש זה האומר פתו נפלה מפיו מקלו נפלה מידו בנו קורא לו מאחריו עורב קורא לו צבי הפסיקו בדרך נחש מימינו ושועל משמאלו 67b מיתה אחת,בן עזאי אומר נאמר (שמות כב, יז) מכשפה לא תחיה ונאמר (שמות כב, יח) כל שוכב עם בהמה מות יומת סמכו ענין לו מה שוכב עם בהמה בסקילה אף מכשף בסקילה,אמר לו רבי יהודה וכי מפני שסמכו ענין לו נוציא לזה בסקילה אלא אוב וידעוני בכלל מכשפים היו ולמה יצאו להקיש עליהן ולומר לך מה אוב וידעוני בסקילה אף מכשף בסקילה,לרבי יהודה נמי ליהוו אוב וידעוני שני כתובים הבאים כאחד וכל שני כתובין הבאין כאחד אין מלמדין,אמר רבי זכריה עדא אמרה קסבר ר\' יהודה שני כתובין הבאין כאחד מלמדין,אמר רבי יוחנן למה נקרא שמן כשפים שמכחישין פמליא של מעלה:,(דברים ד, לה) אין עוד מלבדו אמר רבי חנינא אפילו לדבר כשפים,ההיא איתתא דהות קא מהדרא למשקל עפרא מתותי כרעיה דרבי חנינא אמר לה אי מסתייעת זילי עבידי אין עוד מלבדו כתיב,איני והאמר רבי יוחנן למה נקרא שמן מכשפים שמכחישין פמליא של מעלה שאני רבי חנינא דנפיש זכותיה,אמר רבי אייבו בר נגרי אמר רבי חייא בר אבא בלטיהם אלו מעשה שדים בלהטיהם אלו מעשה כשפים וכן הוא אומר (בראשית ג, כד) ואת להט החרב המתהפכת,אמר אביי דקפיד אמנא שד דלא קפיד אמנא כשפים,אמר אביי הלכות כשפים כהלכות שבת יש מהן בסקילה ויש מהן פטור אבל אסור ויש מהן מותר לכתחלה,העושה מעשה בסקילה האוחז את העינים פטור אבל אסור מותר לכתחלה כדרב חנינא ורב אושעיא כל מעלי שבתא הוו עסקי בהלכות יצירה ומיברי להו עיגלא תילתא ואכלי ליה,אמר רב אשי חזינא ליה לאבוה דקרנא דנפיץ ושדי כריכי דשיראי מנחיריה,(שמות ח, טו) ויאמרו החרטומים אל פרעה אצבע אלהים היא אמר ר\' אליעזר מיכן שאין השד יכול לבראות בריה פחות מכשעורה,רב פפא אמר האלהים אפילו כגמלא נמי לא מצי ברי האי מיכניף ליה והאי לא מיכניף ליה,א"ל רב לרבי חייא לדידי חזי לי ההוא טייעא דשקליה לספסירא וגיידיה לגמלא וטרף ליה בטבלא וקם אמר ליה לבתר הכי דם ופרתא מי הואי אלא ההיא אחיזת עינים הוה,זעירי איקלע לאלכסנדריא של מצרים זבן חמרא כי מטא לאשקוייה מיא פשר וקם גמלא דוסקניתא אמרו ליה אי לאו זעירי את לא הוה מהדרינן לך מי איכא דזבין מידי הכא ולא בדיק ליה אמיא:,ינאי איקלע לההוא אושפיזא אמר להו אשקין מיא קריבו שתיתא חזא דקא מרחשן שפוותה שדא פורתא מיניה הוו עקרבי אמר להו אנא שתאי מדידכו אתון נמי שתו מדידי אשקייה הואי חמרא רכבה סליק לשוקא אתא חברתה פשרה לה חזייה דרכיב וקאי אאיתתא בשוקא,(שמות ח, ב) ותעל הצפרדע ותכס את ארץ מצרים אמר ר\' אלעזר צפרדע אחת היתה השריצה ומלאה כל ארץ מצרים,כתנאי רבי עקיבא אומר צפרדע אחת היתה ומלאה כל ארץ מצרים אמר לו רבי אלעזר בן עזריה עקיבא מה לך אצל הגדה כלה מדברותיך ולך אצל נגעים ואהלות צפרדע אחת היתה שרקה להם והם באו:,אמר ר\' עקיבא כו\':' ' None65b Rabbi Zeira raises an objection to Rava’s answer, as it is stated in a baraita that one who unwittingly commits a transgression punishable by death is obligated to bring a sin-offering, excluding conspiring witnesses, who are not obligated to bring a sin-offering, as their transgressions do not involve an action. Rabbi Zeira asks: And why is a false witness’s testimony not considered a transgression that involves an action? The testimony is delivered through speech, which should be considered an action, as this is not a transgression that is committed in the heart; the witnesses are liable for what they said, and not for their intention.,Rava says: Conspiring witnesses are different, since their transgression is committed through their voice. The essence of their transgression is not speech itself but rather making themselves heard by the court. Therefore, since the projection of one’s voice does not involve action, the transgression of conspiring witnesses is considered not be to involving action.,The Gemara asks: And is projecting one’s voice not considered an action according to Rabbi Yoḥa? But wasn’t it stated that amora’im engaged in a dispute concerning the following case: If one muzzled an animal by projecting his voice, by berating it whenever it tried to eat, has he transgressed the prohibition of: “You shall not muzzle an ox while it treads out the corn” (Deuteronomy 25:4)? And similarly, if one led different species to work together by projecting his voice, without performing any action, has he transgressed the prohibition of: “You shall not plow with an ox and a donkey together” (Deuteronomy 22:10)? Rabbi Yoḥa says he is liable, and Reish Lakish says he is exempt.,The Gemara explains the reasoning behind their opinions: Rabbi Yoḥa says he is liable, as he maintains that the twisting of one’s mouth to speak is considered an action, whereas Reish Lakish says he is exempt, because he holds that that the twisting of one’s mouth to speak is not considered an action. Evidently, Rabbi Yoḥa holds that a transgression one commits by projecting his voice is considered to involve an action.,Rather, Rava says there is a different answer to Rabbi Zeira’s objection: Conspiring witnesses are different, since they are rendered liable mainly through sight, i.e., the important part of their testimony is what they saw, which is not considered an action.,§ The Sages taught: A necromancer is one who causes the voice of the dead to be heard speaking from between his joints or from his armpit. A sorcerer yideoni is one who places a bone of an animal called a yadua in his mouth, and the bone speaks on its own.,The Gemara raises an objection from the verse: “And your voice shall be as a ghost out of the ground” (Isaiah 29:4). What, does the dead person not speak from the grave on his own? The Gemara answers: No, this is not so, as the dead person rises by sorcery and sits between the joints of the necromancer and speaks.,The Gemara suggests: Come and hear a proof from the statement of the necromancer to King Saul: “And the woman said to Saul, I see a godlike being coming up out of the earth” (I\xa0Samuel 28:13). What, does the verse not mean to say that the dead person spoke on his own? The Gemara refutes this proof: No, this is not so, as the dead person sits between the joints of the necromancer and speaks.,The Sages taught: The category of a necromancer includes both one who raises the dead with his zekhur, which is a form of sorcery, and one who inquires about the future from a skull begulgolet. What is the difference between this type of necromancer and that type of necromancer? When one raises the dead with his zekhur, the dead does not rise in its usual manner, but appears upside-down, and it does not rise on Shabbat. By contrast, when one inquires about the future from a skull, the dead rises in its usual manner, and it rises oleh even on Shabbat.,The Gemara asks with regard to the wording of the last statement: Rises? To where does it rise? Isn’t the skull lying before him? Rather, say as follows: The dead answers in its usual manner, and it answers ve’oneh even on Shabbat.,With regard to the statement that the dead do not rise on Shabbat, the Gemara relates: The wicked Turnus Rufus, the Roman governor of Judea, asked this question of Rabbi Akiva as well. Turnus Rufus said to him: And what makes this day, Shabbat, different from other days? Rabbi Akiva said to him: And what makes this man, referring to his interlocutor, more distinguished than other men? Turnus Rufus said to him: I am more distinguished because my master the emperor wants it that way. Rabbi Akiva said to him: Shabbat too is unique because my Master wants it that way, as he has sanctified that day.,Turnus Rufus said to him: This is what I mean to say to you: Who is to say that now is Shabbat? Perhaps a different day of the week is Shabbat. Rabbi Akiva said to him: The Sabbatyon River can prove that today is Shabbat, as it is calm only on Shabbat. A necromancer can also prove this, as the dead do not rise on Shabbat. The grave of his father, referring to Turnus Rufus’s father, can also prove this, as it does not emit smoke on Shabbat, although smoke rises from it all week, as during the week he is being punished in Gehenna. Turnus Rufus said to him: You have demeaned my father, you have publicly shamed him, and you have cursed him by saying that he is being punished in Gehenna.,§ The Gemara asks: Isn’t one who inquires about the future from a necromancer the same as what is described in the verse: “Or directs inquiries to the dead” (Deuteronomy 18:11)? Why are they mentioned separately in the verse?,The Gemara answers: One who directs inquiries to the dead em-ploys a different method to contact the dead, as it is taught in a baraita: “Or directs inquiries to the dead”; this is one who starves himself and goes and sleeps overnight in a graveyard so that a spirit of impurity should settle upon him, and he can listen to what the dead are saying.,And when Rabbi Akiva would arrive at this verse he would weep and say: If one who starves himself so that a spirit of impurity will settle upon him succeeds in doing so, and a spirit of impurity settles upon him, all the more so one who starves himself so that a spirit of purity will settle upon him should be successful, and a spirit of purity should settle upon him. But what can I do, as our iniquities have caused us not to merit the spirit of sanctity and purity, as it is stated: “But your iniquities have separated between you and your God, and your sins have hid His face from you, that He will not hear” (Isaiah 59:2).,Rava says: If the righteous wish to do so, they can create a world, as it is stated: “But your iniquities have separated between you and your God.” In other words, there is no distinction between God and a righteous person who has no sins, and just as God created the world, so can the righteous.,Indeed, Rava created a man, a golem, using forces of sanctity. Rava sent his creation before Rabbi Zeira. Rabbi Zeira would speak to him but he would not reply. Rabbi Zeira said to him: You were created by one of the members of the group, one of the Sages. Return to your dust.,The Gemara relates another fact substantiating the statement that the righteous could create a world if they so desired: Rav Ḥanina and Rav Oshaya would sit every Shabbat eve and engage in the study of Sefer Yetzira, and a third-born calf igla tilta would be created for them, and they would eat it in honor of Shabbat.,§ The Sages taught: What is the definition of the soothsayer mentioned in the verse: “There shall not be found among you…a soothsayer” (Deuteronomy 18:10)? Rabbi Shimon says: This is one who applies seven types of semen zekhur to one’s eye in order to perform sorcery. And the Rabbis say: This is one who deceives the eyes, as though he is performing sorcery. Rabbi Akiva says: This is one who calculates the fortune of times and hours, and says, for example: Today is a propitious day for going away on a journey; tomorrow is propitious for purchasing property successfully. Or he says that on the eve of the Sabbatical Years, the wheat harvest is generally good; uprooting legumes rather than cutting them from above the ground prevents them from going bad.,The Sages taught: The enchanter mentioned in the verse (Deuteronomy 18:10) is one who relies on superstitious signs, e.g., one who says: If one’s bread fell from his mouth, that is a bad sign for him; or: If one’s staff fell from his hand, it is a bad sign; or: If one’s son calls him from behind, it is a sign that he should return from his journey; or: If a raven calls to him, or if a deer blocks him on the way, or if a snake is to his right, or if a fox is to his left, all of these are bad signs. An enchanter is one who relies on these as bad signs and consequently changes his course of action. 67b one type of death penalty, namely, decapitation. Since that is the only type of capital punishment that applies to gentiles, it cannot be derived through a verbal analogy that the same type applies to a Jewish sorceror.,The baraita continues: Ben Azzai says that it is stated: “You shall not allow a witch to live” (Exodus 22:17), and it is stated in the following verse: “Whoever lies with an animal shall be put to death” (Exodus 22:18). The fact that the Torah juxtaposes this matter to that matter is to teach that just as one who lies with an animal is executed by stoning (see Leviticus, chapter 20), so too, a warlock is executed by stoning.,With regard to this derivation, Rabbi Yehuda said to him: And because the Torah juxtaposes this matter with that matter, shall we take this person out to be stoned? Should he be sentenced to the most severe type of capital punishment on that basis? Rather, the source is as follows: A necromancer and a sorcerer were included in the general category of warlocks, and why were they singled out from the rest, with their prohibition and punishment stated independently? This was done in order to draw an analogy to them and say to you: Just as a necromancer and a sorcerer are executed by stoning, so too, a warlock is executed by stoning.,The Gemara asks: According to the opinion of Rabbi Yehuda as well, let the punishment with regard to a necromancer and a sorcerer be considered two verses that come as one, i.e., that teach the same matter, and therefore the halakha of other cases cannot be derived from it, according to the principle that any two verses that come as one do not teach about other cases. In other words, if a halakha is taught with regard to two individual cases in the Torah, the understanding is that this halakha applies only to those cases. Had this halakha applied to all other relevant cases as well, it would not have been necessary for the Torah to teach it twice. The fact that two cases are mentioned indicates that they are the exceptions rather than the rule.,Rabbi Zekharya says: This means that Rabbi Yehuda holds that two verses that come as one do teach about other cases.,§ Rabbi Yoḥa says: Why is sorcery called keshafim? Because it is an acronym for: Contradicts the heavenly entourage shemakhḥishin pamalia shel mala. Sorcery appears to contradict the laws of nature established by God.,The verse states: “To you it was shown, so that you should know that the Lord is God; there is none else besides Him” (Deuteronomy 4:35). Rabbi Ḥanina says: This is true even with regard to a matter of sorcery; sorcery is ineffective against a righteous person.,The Gemara relates: There was a certain woman who was attempting to take dust from under the feet of Rabbi Ḥanina in order to perform sorcery on him and harm him. Rabbi Ḥanina said to her: If you succeed, go and do it. I am not concerned about it, as it is written: “There is none else besides Him.”,The Gemara asks: Is that so? But doesn’t Rabbi Yoḥa say: Why are sorcerers called mekhashefim? Because it is an acronym for: Contradicts the heavenly entourage. This indicates that one should be wary of sorcery. The Gemara answers: Rabbi Ḥanina is different, as his merit is great, and sorcery certainly has no effect on such a righteous person.,Rabbi Aivu bar Nagri says that Rabbi Ḥiyya bar Abba says that in the verse: “And the magicians of Egypt did in that manner with their secret arts belateihem” (Exodus 7:22), these words are describing acts of employing demons, which are invisible, and their actions are therefore hidden balat. With regard to the similar term “belahateihem” (Exodus 7:11), these are acts of sorcery, which sorcerers perform themselves, without using demons. And likewise it says: “And the flaming lahat sword that turned every way” (Genesis 3:24), referring to a sword that revolves by itself.,Abaye says: A sorcerer who is particular about using a certain utensil for his sorcery is employing a demon; one who is not particular about using a certain utensil is performing an act of sorcery.,Abaye says: The halakhot of sorcery are like the halakhot of Shabbat, in that their actions can be divided into three categories: There are some of them for which one is liable to be executed by stoning, and there are some of them for which one is exempt from punishment by Torah law but they are prohibited by rabbinic law, and there are some of them that are permitted ab initio.,Abaye elaborates: One who performs a real act of sorcery is liable to be executed by stoning. One who deceives the eyes is exempt from punishment, but it is prohibited for him to do so. What is permitted ab initio is to act like Rav Ḥanina and Rav Oshaya: Every Shabbat eve they would engage in the study of the halakhot of creation, and a third-born calf would be created for them, and they would eat it in honor of Shabbat.,Rav Ashi said: I saw Karna’s father perform a magic trick in which he would blow his nose and cast rolls of silk from his nostrils by deceiving the eye.,With regard to the verse: “And the magicians said to Pharaoh: This is the finger of God” (Exodus 8:15), Rabbi Eliezer says: It is derived from here that a demon cannot create an entity smaller than the size of a barley grain. Consequently, the magicians were not capable of duplicating the plague of lice, and they realized that this was not an act of sorcery but was performed by God.,Rav Pappa said: By God! They cannot create even an entity as large as a camel. They do not create anything. Rather, they can gather these large animals, leading them from one place to another, but they cannot gather those small animals.,Rav said to Rabbi Ḥiyya: I myself saw a certain Arab who took a sword and sliced a camel and then beat a drum betavla, and the camel arose from the dead. Rabbi Ḥiyya said to him: Was there blood and excretion afterward in that place, which flowed from the camel when it was sliced? Rather, since there was none, that was clearly a deception of the eyes and not sorcery.,The Gemara relates: Ze’eiri happened to come to Alexandria of Egypt. He bought a donkey. When he was about to give it water to drink the magic thawed when the donkey touched the water and it was revealed that it was not a donkey, and it turned into the plank of a bridge. The ones who sold it to him said to him: If you were not Ze’eiri, a distinguished person, we would not refund you the money for the donkey. Is there anyone who buys an item here and does not examine it first with water? Since sorcery was widespread there, anyone who bought an item examined it in order to find out if it was affected by sorcery, and if one did not examine an acquired item by exposing it to water and it turned out to be under a spell, he suffered the loss.,The Gemara relates: A man named Yannai arrived at a certain inn. He said to the innkeepers: Give me water to drink. They brought him flour mixed with water. He saw that the lips of the innkeeper woman were moving, and he cast a bit of the drink to the ground, and it turned into scorpions, and he understood that the innkeepers performed sorcery on the drink. Yannai said to them: I drank from yours; you too drink from mine, and he also performed sorcery on the drink. He gave it to her to drink and she turned into a donkey. He rode upon her and went to the marketplace. Her friend came and released her from the sorcery, and people saw him riding on a woman in the marketplace.,It is stated with regard to the plagues of Egypt: “And the frog came up and covered the land of Egypt” (Exodus 8:2). Noting that the term “the frog” is written in the singular, Rabbi Elazar says: At first it was one frog; it spawned and filled the entire land of Egypt with frogs.,The Gemara comments: This matter is subject to a dispute between tanna’im: Rabbi Akiva says: It was one frog, and it spawned and filled the entire land of Egypt with frogs. Rabbi Elazar ben Azarya said to him: Akiva, what are you doing occupying yourself with the study of aggada? This is not your field of expertise. Take your statements to the tractates of Nega’im and Oholot. In other words, it is preferable that you teach the halakhot of the impurity of leprosy and the impurity imparted in a tent, which are among the most difficult areas of halakha and are within your field of expertise. Rather, the verse is to be understood as follows: It was one frog; it whistled to the other frogs, and they all came after it.,§ In the mishna, Rabbi Akiva says in the name of Rabbi Yehoshua that two people can each gather cucumbers by sorcery, one of whom is exempt, as he merely deceives the eyes, and one of whom is liable, as he performs real sorcery.' ' None
29. None, None, nan (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • dialogue, between late Hellenistic and imperial texts

 Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 94; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 94
30. None, None, nan (5th cent. CE - 5th cent. CE)
 Tagged with subjects: • Late antiquity • Law, late Roman, construction of new synagogues prohibited by • Law, late Roman, exemptions of Christian clerics from decurial service affirmed by • Law, late Roman, exemptions of Jewish clerics from decurial service affirmed by • Law, late Roman, feigned conversion by Jews to evade debt or legal charges penalized by • Law, late Roman, gatherings of dissident Christians criminalized in • Law, late Roman, gatherings of traditionalists criminalized in • Law, late Roman, obligation of Jews to serve as decurions affirmed by • Law, late Roman, possession of enslaved Christians by Jews prohibited by • Law, late Roman, privileges of patriarchs in Palestine affirmed by • Law, late Roman, public entertainments and theatre prohibited by • Law, late Roman, purchase of enslaved Christians by Jews prohibited by • Law, late Roman, rhetoric of demon possession, madness and illness in • Law, late Roman, rights of the patriarchs to collect funds rescinded by • Law, late Roman, seizure of synagogues prohibited by • Law, late Roman, subjection of Jews to Roman law affirmed by • Law, late Roman, summoning Jews to court on Shabbat and festivals prohibited by • manhood (elite late-Roman) • religion, late ancient concept

 Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 88, 166, 168, 172, 182, 230, 248, 271, 294, 342; Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 34, 139; Rupke (2016), Religious Deviance in the Roman World Superstition or Individuality?, 88; Vlassopoulos (2021), Historicising Ancient Slavery, 130
31. None, None, nan
 Tagged with subjects: • Gods time, in Christian late antiquity • Late Antiquity

 Found in books: Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 35; MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 102
32. None, None, nan
 Tagged with subjects: • Law, late Roman, gatherings of traditionalists criminalized in • manhood (elite late-Roman)

 Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 182; Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 34
33. None, None, nan
 Tagged with subjects: • Asianism, late Hellenistic

 Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 309, 310, 311; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 309, 310, 311
34. None, None, nan
 Tagged with subjects: • Asianism, late Hellenistic

 Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 305, 306, 307; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 305, 306, 307



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