Home About Network of subjects Linked subjects heatmap Book indices included Search by subject Search by reference Browse subjects Browse texts

Tiresias: The Ancient Mediterranean Religions Source Database

   Search:  
validated results only / all results

and or

Filtering options: (leave empty for all results)
By author:     
By work:        
By subject:
By additional keyword:       



Results for
Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.





866 results for "law"
1. Septuagint, 2 Chronicles, 19.9, 26.5 (10th cent. BCE - 2nd cent. BCE)  Tagged with subjects: •slave, being a, to (the law of) god Found in books: Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 144
2. Septuagint, Baruch, 2.4, 4.1 (10th cent. BCE - 2nd cent. BCE)  Tagged with subjects: •law, the, in theophilus •magi, on law and the old testament •public readings of the law, rabbinic sages, scriptural authority associated with Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 218; Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 362
3. Septuagint, Deuteronomy, deut. 32.35 (10th cent. BCE - 2nd cent. BCE)  Tagged with subjects: •violation of the law Found in books: Schiffman, Testimony and the Penal Code (1983) 90
4. Septuagint, Genesis, 35.5 (10th cent. BCE - 2nd cent. BCE)  Tagged with subjects: •slave, being a, to (the law of) god Found in books: Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 144
5. Septuagint, Job, 3.23 (10th cent. BCE - 2nd cent. BCE)  Tagged with subjects: •slave, being a, to (the law of) god Found in books: Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 144
6. Septuagint, Joshua, 23.3 (10th cent. BCE - 2nd cent. BCE)  Tagged with subjects: •slave, being a, to (the law of) god Found in books: Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 144
7. Septuagint, Joshua, 23.3 (10th cent. BCE - 2nd cent. BCE)  Tagged with subjects: •slave, being a, to (the law of) god Found in books: Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 144
8. Septuagint, Nehemiah, 5.9, 5.15 (10th cent. BCE - 2nd cent. BCE)  Tagged with subjects: •slave, being a, to (the law of) god Found in books: Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 144
9. Septuagint, Proverbs, 1.7, 1.29-31.30, 15.33 (10th cent. BCE - 2nd cent. BCE)  Tagged with subjects: •nan Found in books: Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 144
10. Septuagint, Psalms, 13.3, 18.10, 33.12, 35.2, 110.10 (10th cent. BCE - 2nd cent. BCE)  Tagged with subjects: •slave, being a, to (the law of) god Found in books: Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 144
11. Septuagint, Tobit, 1.6, 1.7, 1.8, 2.16, 1.11b, 1.20, 1.14b, 1.6b, 2.10a, 2.10b-12a, 2.8, 14.10, 14.11, 14.12, 14.13, 14.9, 14.15, 14.14, 1, 14.2, 14.8, 14.4, 14.5, 14.6, 14.7, 14.3, 2.10b, 2.14b, 5.3b, 5.10, 5.14, 2.11, 2.10, 11.13, 1.5, 1.4, 1.3, 1.2, 1.1, 14.1, 11.21, 11.20, 11.14, 11.18, 11.17, 11.16, 11.15, 11.19, 3, 2, 4.1-14.1, 1.17, 1.11, 1.16, 1.21, 1.14, 11.5, 11.6, 12.18, 11.4, 11.3, 11.2, 11.7, 11.8, 6.12, 6.11, 6.10, 11.1, 6.13, 6.16, 3.17, 11.13b, 10.5, 6.18, 3.6, 6.17, 12.22, 12.21, 4.10, 4.11, 4.12, 4.13, 4.6, 4.7, 4.8, 4.9, 4.14, 4.15, 12.11, 12.12, 12.13, 12.14, 12.15, 12.16, 12.17, 12.19, 12.7b, 12.10, 12.20, 4.16, 4.17, 4.18, 4.5, 4.19, 4.6a, 12.7, 12.8, 12.9, 14, 13, 12, 4.3, 4.4, 3.12, 13.18, 13.17, 13.16, 13.15, 13.14, 13.13, 13.12, 13.11, 8.17, 8.16, 8.15, 8.6, 8.5, 4, 3.15, 3.14, 3.13, 13.1, 13.10, 13.9, 13.8, 13.7, 13.6, 13.5, 13.4, 13.3, 3.2, 3.3, 3.4, 3.5, 3.11, 13.2, 14.11a (10th cent. BCE - 2nd cent. BCE)  Tagged with subjects: •nan Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 86, 87; Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 246
1.6. But I alone went often to Jerusalem for the feasts, as it is ordained for all Israel by an everlasting decree. Taking the first fruits and the tithes of my produce and the first shearings, I would give these to the priests, the sons of Aaron, at the altar.
12. Hebrew Bible, Exodus, a b c d\n0 12.37 12.37 12 37\n1 20.12 20.12 20 12\n2 21.22 21.22 21 22\n3 21.21 21.21 21 21\n4 21.20 21.20 21 20\n.. ... ... .. ...\n112 40 40 40 None\n113 37 37 37 None\n114 16.1 16.1 16 1\n115 4.21 4.21 4 21\n116 2.10 2.10 2 10\n\n[117 rows x 4 columns] (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Sly, Philo's Perception of Women (1990) 189
12.37. וַיִּסְעוּ בְנֵי־יִשְׂרָאֵל מֵרַעְמְסֵס סֻכֹּתָה כְּשֵׁשׁ־מֵאוֹת אֶלֶף רַגְלִי הַגְּבָרִים לְבַד מִטָּף׃ 12.37. And the children of Israel journeyed from Rameses to Succoth, about six hundred thousand men on foot, beside children.
13. Hebrew Bible, Hosea, 5.6, 6.7, 8.1, 8.13, 9.3, 11.5 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •law, in early christian theology •violation of the law •deuteronomic law, law of the king Found in books: Bar Asher Siegal, Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud (2018) 175, 176; Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 152; Schiffman, Testimony and the Penal Code (1983) 183
5.6. בְּצֹאנָם וּבִבְקָרָם יֵלְכוּ לְבַקֵּשׁ אֶת־יְהוָה וְלֹא יִמְצָאוּ חָלַץ מֵהֶם׃ 6.7. וְהֵמָּה כְּאָדָם עָבְרוּ בְרִית שָׁם בָּגְדוּ בִי׃ 8.1. אֶל־חִכְּךָ שֹׁפָר כַּנֶּשֶׁר עַל־בֵּית יְהוָה יַעַן עָבְרוּ בְרִיתִי וְעַל־תּוֹרָתִי פָּשָׁעוּ׃ 8.1. גַּם כִּי־יִתְנוּ בַגּוֹיִם עַתָּה אֲקַבְּצֵם וַיָּחֵלּוּ מְּעָט מִמַּשָּׂא מֶלֶךְ שָׂרִים׃ 9.3. לֹא יֵשְׁבוּ בְּאֶרֶץ יְהוָה וְשָׁב אֶפְרַיִם מִצְרַיִם וּבְאַשּׁוּר טָמֵא יֹאכֵלוּ׃ 11.5. לֹא יָשׁוּב אֶל־אֶרֶץ מִצְרַיִם וְאַשּׁוּר הוּא מַלְכּוֹ כִּי מֵאֲנוּ לָשׁוּב׃ 5.6. With their flocks and with their herds they shall go To seek the LORD, but they shall not find Him; He hath withdrawn Himself from them. 6.7. But they like men have transgressed the covet; There have they dealt treacherously against Me. 8.1. Set the horn to thy mouth. As a vulture he cometh against the house of the LORD; Because they have transgressed My covet, And trespassed against My law. 9.3. They shall not dwell in the LORD’S land; But Ephraim shall return to Egypt, And they shall eat unclean food in Assyria. 11.5. He shall not return into the land of Egypt, But the Assyrian shall be his king, Because they refused to return.
14. Hebrew Bible, Job, 6.25, 15.15, 25.5, 14.5, 38.7, 1.6, 2.1, 42.6, 40.17, 40.21, 4.19-5.5, 17, 18, 19, 20, 21, 1.13, 24, 25, 26, 27, 23, 22, 16, 15, 2.5, 2.6, 42.11, 42.12, 5, 7, 8, 9, 10, 11, 12, 13, 14, 6, 2.13, 1.19, 1.18, 2.4, 1.22, 1.21a, 1.17, 1.16, 1.15, 1.8b, 1.20, 2.7, 2.9, 1.14, 2.12, 42.13, 42.14, 42.15, 42.16, 42.17, 2.11, 2.8, 1.11, 1.21*, 1.20b, 1.12, 1.10, 1.9, 1.8, 1.7, 1.5, 1.4, 1.1b, 1, 2, 42.7, 42.8, 2.2, 2.3, 1.3, 1.2, 42.9, 1.1, 2.10, 42.10, 4, 3, 10.17, 10.16, 10.15, 9.22, 2.18, 2.17, 2.16, 2.15, 2.14, 1.21, 33.24, 33.23, 5.1, 3.1, 3.2, 3.14, 3.13, 3.12, 3.11, 3.10, 3.9, 3.8, 3.15, 3.16, 3.7, 3.6, 3.5, 3.4, 3.3, 3.17, 3.18, 3.20, 3.21, 3.22, 3.23, 3.24, 3.25, 42.1, 42.2, 42.3, 42.4, 3.19, 42.5, 3.26 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Schiffman, Testimony and the Penal Code (1983) 99
15. Hebrew Bible, Jonah, a b c d\n0 3.10 3.10 3 10\n1 "4.6" "4.6" "4 6"\n2 "4.7" "4.7" "4 7"\n3 "4.8" "4.8" "4 8" (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 31
3.10. And God saw their works, that they turned from their evil way; and God repented of the evil, which He said He would do unto them; and He did it not.
16. Hebrew Bible, Leviticus, 27.33, 19.23, 19.24, 19.25, 27.30, 27.31, 27.32, 27, 1.4, 3.2, 18.3, 19.18, 5.26, 19.17, 5.25, 5.24, 5.23, 5.22, 5.21, 5.1, 5.20, 10.2, 9.24, 14.7, 7.24, 11.43, 11.2, 10.9, 11.26, 11, 18.13, 24.17, 18.26, 18.27, 18.28, 18.29, 18.25, 18.30, 18.24, 01-Sep, 24.16, 24.15, 24.14, 24.5, 6.18, 18.5, 15.17, 15.16, 19.15, 19.16, 19.13, 19.11, 19.14, 19.12, 19.19, 19.9, 19.10, 9, 10, 24.40, 24.41, "6.10", 16.4, 16.5, 25.11, 25.10, 25.9, 5.17, 5.16, 5.15, 5.14, 5.13, 5.12, 5.10, 5.9, 5.8, 5.7, 5.6, 5.11, 16.14, 16.13, 16.12, 16.11, 10.1, 10.3, 16.10, 16.9, 16.8, 16.7, 16.6, 16.3, 16.2, 10.5, 10.4, 13.23, 21.10 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 246, 247
27.33. לֹא יְבַקֵּר בֵּין־טוֹב לָרַע וְלֹא יְמִירֶנּוּ וְאִם־הָמֵר יְמִירֶנּוּ וְהָיָה־הוּא וּתְמוּרָתוֹ יִהְיֶה־קֹדֶשׁ לֹא יִגָּאֵל׃ 27.33. He shall not inquire whether it be good or bad, neither shall he change it; and if he change it at all, then both it and that for which it is changed shall be holy; it shall not be redeemed.
17. Hebrew Bible, Psalms, a b c d\n0 148.6 148.6 148 6\n1 24.3 24.3 24 3\n2 51.12 51.12 51 12\n3 82.1 82.1 82 1\n4 8.6 8.6 8 6\n5 138.1 138.1 138 1\n6 97.8 97.8 97 8\n7 96.7 96.7 96 7\n8 82.6 82.6 82 6\n9 93.9 93.9 93 9\n10 79.16 79.16 79 16\n11 36.4 36.4 36 4\n12 59.11 59.11 59 11\n13 19.1 19.1 19 1\n14 78.8 78.8 78 8\n15 101.10 101.10 101 10\n16 5.10 5.10 5 10\n17 9.12 9.12 9 12\n18 75.2 75.2 75 2\n19 41.13 41.13 41 13\n20 49.21 49.21 49 21\n21 49.13 49.13 49 13\n22 71.7 71.7 71 7\n23 36.11 36.11 36 11\n24 103.19 103.19 103 19\n25 103.20 103.20 103 20\n26 103.21 103.21 103 21\n27 103.22 103.22 103 22\n28 105 105 105 None\n29 106 106 106 None\n30 32.1 32.1 32 1\n31 32.2 32.2 32 2\n32 106/7.26 106/7.26 106/7 26\n33 "37.9" "37.9" "37 9"\n34 "33.10" "33.10" "33 10"\n35 "5" "5" "5" None\n36 "70.15" "70.15" "70 15"\n37 "21.7" "21.7" "21 7"\n38 38 38 38 None\n39 96 96 96 None\n40 100 100 100 None\n41 105.1 105.1 105 1\n42 105.2 105.2 105 2\n43 105.5 105.5 105 5\n44 105.3 105.3 105 3\n45 105.4 105.4 105 4\n46 70 70 70 None\n47 105.6 105.6 105 6\n48 105.8 105.8 105 8\n49 105.7 105.7 105 7\n50 105.9 105.9 105 9\n51 105.10 105.10 105 10\n52 105.11 105.11 105 11\n53 105.12 105.12 105 12\n54 105.13 105.13 105 13\n55 105.14 105.14 105 14\n56 105.15 105.15 105 15\n57 106.47 106.47 106 47\n58 106.48 106.48 106 48 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Schiffman, Testimony and the Penal Code (1983) 183
148.6. וַיַּעֲמִידֵם לָעַד לְעוֹלָם חָק־נָתַן וְלֹא יַעֲבוֹר׃ 148.6. He hath also established them for ever and ever; He hath made a decree which shall not be transgressed.
18. Hebrew Bible, Micah, 6.8 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •violation of the law Found in books: Schiffman, Testimony and the Penal Code (1983) 61
6.8. הִגִּיד לְךָ אָדָם מַה־טּוֹב וּמָה־יְהוָה דּוֹרֵשׁ מִמְּךָ כִּי אִם־עֲשׂוֹת מִשְׁפָּט וְאַהֲבַת חֶסֶד וְהַצְנֵעַ לֶכֶת עִם־אֱלֹהֶיךָ׃ 6.8. It hath been told thee, O man, what is good, And what the LORD doth require of thee: Only to do justly, and to love mercy, and to walk humbly with thy God.
19. Hebrew Bible, Nahum, 1.2 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •violation of the law Found in books: Schiffman, Testimony and the Penal Code (1983) 90
1.2. אֵל קַנּוֹא וְנֹקֵם יְהוָה נֹקֵם יְהוָה וּבַעַל חֵמָה נֹקֵם יְהוָה לְצָרָיו וְנוֹטֵר הוּא לְאֹיְבָיו׃ 1.2. The LORD is a jealous and avenging God, The LORD avengeth and is full of wrath; The LORD taketh vengeance on His adversaries, And He reserveth wrath for His enemies.
20. Hebrew Bible, Numbers, a b c d\n0 25.9 25.9 25 9\n1 25.8 25.8 25 8\n2 25.7 25.7 25 7\n3 25.1 25.1 25 1\n4 18 18 18 None\n5 18.21 18.21 18 21\n6 18.23 18.23 18 23\n7 18.32 18.32 18 32\n8 18.31 18.31 18 31\n9 18.30 18.30 18 30\n10 18.29 18.29 18 29\n11 18.28 18.28 18 28\n12 18.27 18.27 18 27\n13 18.26 18.26 18 26\n14 18.25 18.25 18 25\n15 18.22 18.22 18 22\n16 18.24 18.24 18 24\n17 5.8 5.8 5 8\n18 5.6 5.6 5 6\n19 5.7 5.7 5 7\n20 1.3 1.3 1 3\n21 25.11 25.11 25 11\n22 6.26 6.26 6 26\n23 6.25 6.25 6 25\n24 6.24 6.24 6 24\n25 19.21 19.21 19 21\n26 6.3 6.3 6 3\n27 24.17 24.17 24 17\n28 21.18 21.18 21 18\n29 21.16 21.16 21 16\n30 21.17 21.17 21 17\n31 18.20 18.20 18 20\n32 11.17 11.17 11 17\n33 11.10 11.10 11 10\n34 11.14 11.14 11 14\n35 11.13 11.13 11 13\n36 11.12 11.12 11 12\n37 11.11 11.11 11 11\n38 11.15 11.15 11 15\n39 23.19 23.19 23 19\n40 11.16 11.16 11 16\n41 14 14 14 None\n42 "16.32" "16.32" "16 32"\n43 "6.21" "6.21" "6 21"\n44 "11.23" "11.23" "11 23"\n45 "20.17" "20.17" "20 17"\n46 "13.16" "13.16" "13 16"\n47 25.6 25.6 25 6\n48 25.5 25.5 25 5\n49 25.4 25.4 25 4\n50 25.3 25.3 25 3\n51 "10.29" "10.29" "10 29"\n52 25.10 25.10 25 10\n53 25.13 25.13 25 13\n54 25.12 25.12 25 12\n55 4.19 4.19 4 19\n56 3.4 3.4 3 4 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 345; Sly, Philo's Perception of Women (1990) 116
25.9. וַיִּהְיוּ הַמֵּתִים בַּמַּגֵּפָה אַרְבָּעָה וְעֶשְׂרִים אָלֶף׃ 25.9. And those that died by the plague were twenty and four thousand.
21. Hebrew Bible, Proverbs, 1.7, 1.15-1.18, 3.16, 3.18-3.20, 3.34, 4.9, 4.22, 4.25-4.26, 6.18, 6.27-6.29, 7.10, 8.22-8.30, 8.35, 9.4, 9.12-9.13, 9.16-9.18, 10.12, 10.17, 10.27, 11.1, 13.9, 14.14, 15.12, 19.14, 27.25-27.26 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 66; Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 218, 278, 279, 280, 288, 289, 328, 354, 362, 395, 494; Cover, Philo of Alexandria: On the Change of Names (2023) 160; Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 30, 261, 345; Schiffman, Testimony and the Penal Code (1983) 99; Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 110
1.7. יִרְאַת יְהוָה רֵאשִׁית דָּעַת חָכְמָה וּמוּסָר אֱוִילִים בָּזוּ׃ 1.15. בְּנִי אַל־תֵּלֵךְ בְּדֶרֶךְ אִתָּם מְנַע רַגְלְךָ מִנְּתִיבָתָם׃ 1.16. כִּי רַגְלֵיהֶם לָרַע יָרוּצוּ וִימַהֲרוּ לִשְׁפָּךְ־דָּם׃ 1.17. כִּי־חִנָּם מְזֹרָה הָרָשֶׁת בְּעֵינֵי כָל־בַּעַל כָּנָף׃ 1.18. וְהֵם לְדָמָם יֶאֱרֹבוּ יִצְפְּנוּ לְנַפְשֹׁתָם׃ 3.16. אֹרֶךְ יָמִים בִּימִינָהּ בִּשְׂמֹאולָהּ עֹשֶׁר וְכָבוֹד׃ 3.18. עֵץ־חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ וְתֹמְכֶיהָ מְאֻשָּׁר׃ 3.19. יְהוָה בְּחָכְמָה יָסַד־אָרֶץ כּוֹנֵן שָׁמַיִם בִּתְבוּנָה׃ 3.34. אִם־לַלֵּצִים הוּא־יָלִיץ ולעניים [וְלַעֲנָוִים] יִתֶּן־חֵן׃ 4.9. תִּתֵּן לְרֹאשְׁךָ לִוְיַת־חֵן עֲטֶרֶת תִּפְאֶרֶת תְּמַגְּנֶךָּ׃ 4.22. כִּי־חַיִּים הֵם לְמֹצְאֵיהֶם וּלְכָל־בְּשָׂרוֹ מַרְפֵּא׃ 4.25. עֵינֶיךָ לְנֹכַח יַבִּיטוּ וְעַפְעַפֶּיךָ יַיְשִׁרוּ נֶגְדֶּךָ׃ 4.26. פַּלֵּס מַעְגַּל רַגְלֶךָ וְכָל־דְּרָכֶיךָ יִכֹּנוּ׃ 6.18. לֵב חֹרֵשׁ מַחְשְׁבוֹת אָוֶן רַגְלַיִם מְמַהֲרוֹת לָרוּץ לָרָעָה׃ 6.27. הֲיַחְתֶּה אִישׁ אֵשׁ בְּחֵיקוֹ וּבְגָדָיו לֹא תִשָּׂרַפְנָה׃ 6.28. אִם־יְהַלֵּךְ אִישׁ עַל־הַגֶּחָלִים וְרַגְלָיו לֹא תִכָּוֶינָה׃ 6.29. כֵּן הַבָּא אֶל־אֵשֶׁת רֵעֵהוּ לֹא יִנָּקֶה כָּל־הַנֹּגֵעַ בָּהּ׃ 8.22. יְהוָה קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז׃ 8.23. מֵעוֹלָם נִסַּכְתִּי מֵרֹאשׁ מִקַּדְמֵי־אָרֶץ׃ 8.24. בְּאֵין־תְּהֹמוֹת חוֹלָלְתִּי בְּאֵין מַעְיָנוֹת נִכְבַּדֵּי־מָיִם׃ 8.25. בְּטֶרֶם הָרִים הָטְבָּעוּ לִפְנֵי גְבָעוֹת חוֹלָלְתִּי׃ 8.26. עַד־לֹא עָשָׂה אֶרֶץ וְחוּצוֹת וְרֹאשׁ עָפְרוֹת תֵּבֵל׃ 8.27. בַּהֲכִינוֹ שָׁמַיִם שָׁם אָנִי בְּחוּקוֹ חוּג עַל־פְּנֵי תְהוֹם׃ 8.28. בְּאַמְּצוֹ שְׁחָקִים מִמָּעַל בַּעֲזוֹז עִינוֹת תְּהוֹם׃ 8.29. בְּשׂוּמוֹ לַיָּם חֻקּוֹ וּמַיִם לֹא יַעַבְרוּ־פִיו בְּחוּקוֹ מוֹסְדֵי אָרֶץ׃ 8.35. כִּי מֹצְאִי מצאי [מָצָא] חַיִּים וַיָּפֶק רָצוֹן מֵיְהוָה׃ 9.4. מִי־פֶתִי יָסֻר הֵנָּה חֲסַר־לֵב אָמְרָה לּוֹ׃ 9.12. אִם־חָכַמְתָּ חָכַמְתָּ לָּךְ וְלַצְתָּ לְבַדְּךָ תִשָּׂא׃ 9.13. אֵשֶׁת כְּסִילוּת הֹמִיָּה פְּתַיּוּת וּבַל־יָדְעָה מָּה׃ 9.16. מִי־פֶתִי יָסֻר הֵנָּה וַחֲסַר־לֵב וְאָמְרָה לּוֹ׃ 9.17. מַיִם־גְּנוּבִים יִמְתָּקוּ וְלֶחֶם סְתָרִים יִנְעָם׃ 9.18. וְלֹא־יָדַע כִּי־רְפָאִים שָׁם בְּעִמְקֵי שְׁאוֹל קְרֻאֶיהָ׃ 10.17. אֹרַח לְחַיִּים שׁוֹמֵר מוּסָר וְעוֹזֵב תּוֹכַחַת מַתְעֶה׃ 11.1. מֹאזְנֵי מִרְמָה תּוֹעֲבַת יְהוָה וְאֶבֶן שְׁלֵמָה רְצוֹנוֹ׃ 11.1. בְּטוּב צַדִּיקִים תַּעֲלֹץ קִרְיָה וּבַאֲבֹד רְשָׁעִים רִנָּה׃ 15.12. לֹא יֶאֱהַב־לֵץ הוֹכֵחַ לוֹ אֶל־חֲכָמִים לֹא יֵלֵךְ׃ 19.14. בַּיִת וָהוֹן נַחֲלַת אָבוֹת וּמֵיְהוָה אִשָּׁה מַשְׂכָּלֶת׃ 1.7. The fear of the LORD is the beginning of knowledge; But the foolish despise wisdom and discipline. 1.15. My son, walk not thou in the way with them, restrain thy foot from their path; 1.16. For their feet run to evil, and they make haste to shed blood. 1.17. For in vain the net is spread in the eyes of any bird; 1.18. And these lie in wait for their own blood, they lurk for their own lives. 3.16. Length of days is in her right hand; In her left hand are riches and honour. 3.18. She is a tree of life to them that lay hold upon her, And happy is every one that holdest her fast. 3.19. The LORD by wisdom founded the earth; By understanding He established the heavens. 3.20. By His knowledge the depths were broken up, And the skies drop down the dew. 3.34. If it concerneth the scorners, He scorneth them, But unto the humble He giveth grace. 4.9. She will give to thy head a chaplet of grace; A crown of glory will she bestow on thee.’ 4.22. For they are life unto those that find them, And health to all their flesh. 4.25. Let thine eyes look right on, And let thine eyelids look straight before thee. 4.26. Make plain the path of thy feet, And let all thy ways be established. 6.18. A heart that deviseth wicked thoughts, Feet that are swift in running to evil; 6.27. Can a man take fire in his bosom, And his clothes not be burned? 6.28. Or can one walk upon hot coals, And his feet not be scorched? 6.29. So he that goeth in to his neighbour’s wife; Whosoever toucheth her shall not go unpunished. 7.10. And, behold, there met him a woman With the attire of a harlot, and wily of heart. 8.22. The LORD made me as the beginning of His way, The first of His works of old. 8.23. I was set up from everlasting, from the beginning, Or ever the earth was. 8.24. When there were no depths, I was brought forth; When there were no fountains abounding with water. 8.25. Before the mountains were settled, Before the hills was I brought forth; 8.26. While as yet He had not made the earth, nor the fields, Nor the beginning of the dust of the world. 8.27. When He established the heavens, I was there; When He set a circle upon the face of the deep, 8.28. When He made firm the skies above, When the fountains of the deep showed their might, 8.29. When He gave to the sea His decree, That the waters should not transgress His commandment, When He appointed the foundations of the earth; 8.30. Then I was by Him, as a nursling; And I was daily all delight, Playing always before Him, 8.35. For whoso findeth me findeth life, And obtaineth favour of the LORD. 9.4. ’Whoso is thoughtless, let him turn in hither’; as for him that lacketh understanding, she saith to him: 9.12. If thou art wise, thou art wise for thyself; And if thou scornest, thou alone shalt bear it.’ 9.13. The woman Folly is riotous; She is thoughtless, and knoweth nothing. 9.16. ’Whoso is thoughtless, let him turn in hither’; And as for him that lacketh understanding, she saith to him: 9.17. ’Stolen waters are sweet, And bread eaten in secret is pleasant.’ 9.18. But he knoweth not that the shades are there; that her guests are in the depths of the nether-world. 10.17. He is in the way of life that heedeth instruction; But he that forsaketh reproof erreth. 11.1. A false balance is an abomination to the LORD; But a perfect weight is His delight. 15.12. A scorner loveth not to be reproved; He will not go unto the wise. 19.14. House and riches are the inheritance of fathers; But a prudent wife is from the LORD.
22. Hebrew Bible, Esther, 1.17, 3.3, 6.10, 10.3 l, 6.1, 4.3, 1.16, 2.22, 2.21, 9.13, 3.9, 1.22, 2.8, 2.17, 2.20, 4.8, 9.20, 2.3, 2.14, 9.21, 1.19, 9.22, 9.23, 9.24, 9.25, 9.26, 9.27, 9.28, 9.29, 9.30, 6.2, 8.17, 1.21, 8.8, 1.18, 3.13, 2.10, 2.12, 3.12, 8.9, 1.20, 4.1, 9.15, 9.14, 8.14, 8.13, 8.12, 8.11, 3.8, 2.9, 2.15, 9.32, 3.11, 1.13, 3.15, 3.14, 2.1, 1.1, 3.10, 1.8, 9.31, 2.4, 8.10, 4.11, 7.3 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 114; Schiffman, Testimony and the Penal Code (1983) 100
1.17. כִּי־יֵצֵא דְבַר־הַמַּלְכָּה עַל־כָּל־הַנָּשִׁים לְהַבְזוֹת בַּעְלֵיהֶן בְּעֵינֵיהֶן בְּאָמְרָם הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ אָמַר לְהָבִיא אֶת־וַשְׁתִּי הַמַּלְכָּה לְפָנָיו וְלֹא־בָאָה׃ 1.17. For this deed of the queen will come abroad unto all women, to make their husbands contemptible in their eyes, when it will be said: The king Ahasuerus commanded Vashti the queen to be brought in before him, but she came not.
23. Hebrew Bible, Malachi, 3.6, 3.15 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •natural law, in the bible •law, the, and gospel •law, the, in clement Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 292, 354; Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 31
3.6. כִּי אֲנִי יְהוָה לֹא שָׁנִיתִי וְאַתֶּם בְּנֵי־יַעֲקֹב לֹא כְלִיתֶם׃ 3.15. וְעַתָּה אֲנַחְנוּ מְאַשְּׁרִים זֵדִים גַּם־נִבְנוּ עֹשֵׂי רִשְׁעָה גַּם בָּחֲנוּ אֱלֹהִים וַיִּמָּלֵטוּ׃ 3.6. For I the LORD change not; and ye, O sons of Jacob, are not consumed. 3.15. And now we call the proud happy; yea, they that work wickedness are built up; yea, they try God, and are delivered.’
24. Hebrew Bible, Deuteronomy, 26.12, 26.13, 26.14, 26.15, 14.25, 12.5, 12.6, 12.7, 12.11, 12.12, 12.17, 14.24, 14.23, 14.22, 12.19, 12.18, 14.27, 14.28, 14.29, 26, 14, 14.26, 5.16, 12.3, 12.2, 22.3, 19.15, 32.35, 22.14, 22.20, 17.2, 22.2, 22.1, 17.16, 28.68, 29.18, 29.19, 29.20, 33.3, 23.24, 23.23, 23.22, 24.1, 24.2, 4.2, 4.1, 31.26, 31.25, 10.9, 28.30, 32.9, 32.7, 32.8, 27, 30.19, 28, 4.6, 6.3, 13, 4, 5.29, 5.30, 6.24, 6.25, 11.9, 13.1, 31, 17, 24.20, 22, 12.24, 12.28, 12.23, 12.25, 12.27, 11.13, 22.6, 22.7, 12.26, 21.20, 21.21, 21.18, 21.19, 13.10, 17.3, 13.7, 17.4, 13.8, 13.9, 17.5, 6.5, 5.21, 27.15, 25.7, 25.8, 18.15, 6.13a, 6.16, 8.3, 10.20a, 30, 29, 34.1, 34.2, 34.5, 34.3, 34.6, 32, 9.4, 30.12, 30.13, 30.14, 9, 11.19, 6.7, 11.11, 11.12, 11.14, 11.3, 11.5, 11.15, 11.16, 11.17, 11.18, 11.20, 11.21, 11.4, 11.7, 11.6, 11.2, 11.10, 11.1, 11.8, 17.17, 32.21, 5.12, "12.28", 30.11, "5.16", "1.17", 24.13, 24.14, 24.16, 24.15, "33.1", "4.1", 31.12, 31.11, 31.10, 31.9, 17.20, 17.18, 17.15, 17.14, 4.5, 4.7, 4.8, 17.19, 31.13, 27.4 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 245, 246
26.12. כִּי תְכַלֶּה לַעְשֵׂר אֶת־כָּל־מַעְשַׂר תְּבוּאָתְךָ בַּשָּׁנָה הַשְּׁלִישִׁת שְׁנַת הַמַּעֲשֵׂר וְנָתַתָּה לַלֵּוִי לַגֵּר לַיָּתוֹם וְלָאַלְמָנָה וְאָכְלוּ בִשְׁעָרֶיךָ וְשָׂבֵעוּ׃ 26.12. When thou hast made an end of tithing all the tithe of thine increase in the third year, which is the year of tithing, and hast given it unto the Levite, to the stranger, to the fatherless, and to the widow, that they may eat within thy gates, and be satisfied,
25. Hebrew Bible, Genesis, 12.2, 12.1, 12.6, 16.5, 16.6, 16.2, 16.1, 24.64, 16.3, 12.5, 12.4, 12.3, 16.4, 9.6, 4.16, 49.11, 1.26, 2.8, 1.31, 9.3, 9.4, 26.5, 26.18, 5.24, 49.10, 21.10, 9.20, 9.21, 4.2, 17.1, 2.16, 2.15, 15.6, 26.4, 6.5, 2.24, 2.23, 2.22, 6.6, 6.7, 15.5, 17.18, 20, 34.5, 18.24, 18.25, 18.23, 20.4, 19.29, 19.4, 18, 34.7, 20.3, 13a, 22.9, 24.1, 14, 23.3, 23.4, 23.5, 23.6, 23.2, 23.1, 22.16, 19.20, 18.14, 6.9, 12.7, 18.10, 15.17, 14.13, 20.9, 20.8, 20.7, 20.13, 20.6, 20.5, 20.2, 12.19, 12.18, 12.13, 20.12, 12.12, 12.11, 12.10, 20.10, 20.11, 28.13, 17.5, 11.31-12.7, 2.18, 1.28, 49.8, 1.3, 29.35, 3.20, 4.25, 1.1, 38.8, 1.1-2.3, 6.9-9.28, 12.16, 22, 26.12, 26.13, 26.14, 43, 24, 18.1-16a, 50, 49, 48, 47, 46, 45, 44, 42, 41, 40, 39, 38, 37, 17.19, 6.4, 6.3, 5.21, 5.22, 5.23, 6.1, 6.2, "22", 8.8, 8.10, 8.9, 8.7, 8.6, "4.5", 21.2, 21.3, "32.28", "31.10", "23.9", "17.17", "17.1", "48.15", "2.7", "17.18", "30.24", "37.33", "41.45", "27.38", "2.15", "2.21", "24.61", 45.16, 45.17, 45.18, "15.9", "17.3", 39.23, 39.22, 39.21, 39.20, "39.1", "32.1", "32.24", "15", "49.17", "39", "37.36", "17.16", "5.24", "1.26", "17.2", 2, 1, 44.4 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 209; Sly, Philo's Perception of Women (1990) 147
12.2. וַיְצַו עָלָיו פַּרְעֹה אֲנָשִׁים וַיְשַׁלְּחוּ אֹתוֹ וְאֶת־אִשְׁתּוֹ וְאֶת־כָּל־אֲשֶׁר־לוֹ׃ 12.2. וְאֶעֶשְׂךָ לְגוֹי גָּדוֹל וַאֲבָרֶכְךָ וַאֲגַדְּלָה שְׁמֶךָ וֶהְיֵה בְּרָכָה׃ 12.2. And I will make of thee a great nation, and I will bless thee, and make thy name great; and be thou a blessing.
26. Eumelus Corinthius, Fragments, 2 (8th cent. BCE - 7th cent. BCE)  Tagged with subjects: •law, athenian. Found in books: Gagarin and Cohen, The Cambridge Companion to Ancient Greek Law (2005) 285
27. Hebrew Bible, Lamentations, 4.11 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •law codes, and theology Found in books: Kanarek, Biblical narrative and formation rabbinic law (2014) 16
4.11. כִּלָּה יְהוָה אֶת־חֲמָתוֹ שָׁפַךְ חֲרוֹן אַפּוֹ וַיַּצֶּת־אֵשׁ בְּצִיּוֹן וַתֹּאכַל יְסוֹדֹתֶיהָ׃ 4.11. The LORD hath accomplished His fury, He hath poured out His fierce anger; And He hath kindled a fire in Zion, Which hath devoured the foundations thereof.
28. Homeric Hymns, To Apollo And The Muses, 517 (8th cent. BCE - 8th cent. BCE)  Tagged with subjects: •cleinias (the laws) Found in books: Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 374
29. Homeric Hymns, To Hermes, 37 (8th cent. BCE - 6th cent. BCE)  Tagged with subjects: •twelve tables, law of the, Found in books: Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 22
37. Is home – outdoors is harmful. You shall be
30. Homeric Hymns, To Ares, 4 (8th cent. BCE - 6th cent. BCE)  Tagged with subjects: •mother of the gods, and laws Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 339
31. Hebrew Bible, 2 Samuel, 22.31 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •virtue and law, and the torah Found in books: Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 257
22.31. הָאֵל תָּמִים דַּרְכּוֹ אִמְרַת יְהוָה צְרוּפָה מָגֵן הוּא לְכֹל הַחֹסִים בּוֹ׃ 22.31. As for God, His way is perfect; the word of the Lord is tried: He is a shield to all them that trust in him.
32. Hebrew Bible, 1 Samuel, 12.15, 16.1-16.13, 17.1-17.58 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •sasanian empire, courts of law, bribery, motif of, in the babylonian talmud •faithfulness, fidelity to the law, tobit Found in books: Mokhtarian, Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran (2021) 122; Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 11
12.15. וְאִם־לֹא תִשְׁמְעוּ בְּקוֹל יְהוָה וּמְרִיתֶם אֶת־פִּי יְהוָה וְהָיְתָה יַד־יְהוָה בָּכֶם וּבַאֲבֹתֵיכֶם׃ 16.1. וַיֹּאמֶר יְהוָה אֶל־שְׁמוּאֵל עַד־מָתַי אַתָּה מִתְאַבֵּל אֶל־שָׁאוּל וַאֲנִי מְאַסְתִּיו מִמְּלֹךְ עַל־יִשְׂרָאֵל מַלֵּא קַרְנְךָ שֶׁמֶן וְלֵךְ אֶשְׁלָחֲךָ אֶל־יִשַׁי בֵּית־הַלַּחְמִי כִּי־רָאִיתִי בְּבָנָיו לִי מֶלֶךְ׃ 16.1. וַיַּעֲבֵר יִשַׁי שִׁבְעַת בָּנָיו לִפְנֵי שְׁמוּאֵל וַיֹּאמֶר שְׁמוּאֵל אֶל־יִשַׁי לֹא־בָחַר יְהוָה בָּאֵלֶּה׃ 16.2. וַיֹּאמֶר שְׁמוּאֵל אֵיךְ אֵלֵךְ וְשָׁמַע שָׁאוּל וַהֲרָגָנִי וַיֹּאמֶר יְהוָה עֶגְלַת בָּקָר תִּקַּח בְּיָדֶךָ וְאָמַרְתָּ לִזְבֹּחַ לַיהוָה בָּאתִי׃ 16.2. וַיִּקַּח יִשַׁי חֲמוֹר לֶחֶם וְנֹאד יַיִן וּגְדִי עִזִּים אֶחָד וַיִּשְׁלַח בְּיַד־דָּוִד בְּנוֹ אֶל־שָׁאוּל׃ 16.3. וְקָרָאתָ לְיִשַׁי בַּזָּבַח וְאָנֹכִי אוֹדִיעֲךָ אֵת אֲשֶׁר־תַּעֲשֶׂה וּמָשַׁחְתָּ לִי אֵת אֲשֶׁר־אֹמַר אֵלֶיךָ׃ 16.4. וַיַּעַשׂ שְׁמוּאֵל אֵת אֲשֶׁר דִּבֶּר יְהוָה וַיָּבֹא בֵּית לָחֶם וַיֶּחֶרְדוּ זִקְנֵי הָעִיר לִקְרָאתוֹ וַיֹּאמֶר שָׁלֹם בּוֹאֶךָ׃ 16.5. וַיֹּאמֶר שָׁלוֹם לִזְבֹּחַ לַיהוָה בָּאתִי הִתְקַדְּשׁוּ וּבָאתֶם אִתִּי בַּזָּבַח וַיְקַדֵּשׁ אֶת־יִשַׁי וְאֶת־בָּנָיו וַיִּקְרָא לָהֶם לַזָּבַח׃ 16.6. וַיְהִי בְּבוֹאָם וַיַּרְא אֶת־אֱלִיאָב וַיֹּאמֶר אַךְ נֶגֶד יְהוָה מְשִׁיחוֹ׃ 16.7. וַיֹּאמֶר יְהוָה אֶל־שְׁמוּאֵל אַל־תַּבֵּט אֶל־מַרְאֵהוּ וְאֶל־גְּבֹהַּ קוֹמָתוֹ כִּי מְאַסְתִּיהוּ כִּי לֹא אֲשֶׁר יִרְאֶה הָאָדָם כִּי הָאָדָם יִרְאֶה לַעֵינַיִם וַיהוָה יִרְאֶה לַלֵּבָב׃ 16.8. וַיִּקְרָא יִשַׁי אֶל־אֲבִינָדָב וַיַּעֲבִרֵהוּ לִפְנֵי שְׁמוּאֵל וַיֹּאמֶר גַּם־בָּזֶה לֹא־בָחַר יְהוָה׃ 16.9. וַיַּעֲבֵר יִשַׁי שַׁמָּה וַיֹּאמֶר גַּם־בָּזֶה לֹא־בָחַר יְהוָה׃ 16.11. וַיֹּאמֶר שְׁמוּאֵל אֶל־יִשַׁי הֲתַמּוּ הַנְּעָרִים וַיֹּאמֶר עוֹד שָׁאַר הַקָּטָן וְהִנֵּה רֹעֶה בַּצֹּאן וַיֹּאמֶר שְׁמוּאֵל אֶל־יִשַׁי שִׁלְחָה וְקָחֶנּוּ כִּי לֹא־נָסֹב עַד־בֹּאוֹ פֹה׃ 16.12. וַיִּשְׁלַח וַיְבִיאֵהוּ וְהוּא אַדְמוֹנִי עִם־יְפֵה עֵינַיִם וְטוֹב רֹאִי וַיֹּאמֶר יְהוָה קוּם מְשָׁחֵהוּ כִּי־זֶה הוּא׃ 16.13. וַיִּקַּח שְׁמוּאֵל אֶת־קֶרֶן הַשֶּׁמֶן וַיִּמְשַׁח אֹתוֹ בְּקֶרֶב אֶחָיו וַתִּצְלַח רוּחַ־יְהוָה אֶל־דָּוִד מֵהַיּוֹם הַהוּא וָמָעְלָה וַיָּקָם שְׁמוּאֵל וַיֵּלֶךְ הָרָמָתָה׃ 17.1. וַיַּאַסְפוּ פְלִשְׁתִּים אֶת־מַחֲנֵיהֶם לַמִּלְחָמָה וַיֵּאָסְפוּ שֹׂכֹה אֲשֶׁר לִיהוּדָה וַיַּחֲנוּ בֵּין־שׂוֹכֹה וּבֵין־עֲזֵקָה בְּאֶפֶס דַּמִּים׃ 17.1. וַיֹּאמֶר הַפְּלִשְׁתִּי אֲנִי חֵרַפְתִּי אֶת־מַעַרְכוֹת יִשְׂרָאֵל הַיּוֹם הַזֶּה תְּנוּ־לִי אִישׁ וְנִלָּחֲמָה יָחַד׃ 17.2. וַיַּשְׁכֵּם דָּוִד בַּבֹּקֶר וַיִּטֹּשׁ אֶת־הַצֹּאן עַל־שֹׁמֵר וַיִּשָּׂא וַיֵּלֶךְ כַּאֲשֶׁר צִוָּהוּ יִשָׁי וַיָּבֹא הַמַּעְגָּלָה וְהַחַיִל הַיֹּצֵא אֶל־הַמַּעֲרָכָה וְהֵרֵעוּ בַּמִּלְחָמָה׃ 17.2. וְשָׁאוּל וְאִישׁ־יִשְׂרָאֵל נֶאֶסְפוּ וַיַּחֲנוּ בְּעֵמֶק הָאֵלָה וַיַּעַרְכוּ מִלְחָמָה לִקְרַאת פְּלִשְׁתִּים׃ 17.3. וַיִּסֹּב מֵאֶצְלוֹ אֶל־מוּל אַחֵר וַיֹּאמֶר כַּדָּבָר הַזֶּה וַיְשִׁבֻהוּ הָעָם דָּבָר כַּדָּבָר הָרִאשׁוֹן׃ 17.3. וּפְלִשְׁתִּים עֹמְדִים אֶל־הָהָר מִזֶּה וְיִשְׂרָאֵל עֹמְדִים אֶל־הָהָר מִזֶּה וְהַגַּיְא בֵּינֵיהֶם׃ 17.4. וַיִּקַּח מַקְלוֹ בְּיָדוֹ וַיִּבְחַר־לוֹ חֲמִשָּׁה חַלֻּקֵי־אֲבָנִים מִן־הַנַּחַל וַיָּשֶׂם אֹתָם בִּכְלִי הָרֹעִים אֲשֶׁר־לוֹ וּבַיַּלְקוּט וְקַלְּעוֹ בְיָדוֹ וַיִּגַּשׁ אֶל־הַפְּלִשְׁתִּי׃ 17.4. וַיֵּצֵא אִישׁ־הַבֵּנַיִם מִמַּחֲנוֹת פְּלִשְׁתִּים גָּלְיָת שְׁמוֹ מִגַּת גָּבְהוֹ שֵׁשׁ אַמּוֹת וָזָרֶת׃ 17.5. וְכוֹבַע נְחֹשֶׁת עַל־רֹאשׁוֹ וְשִׁרְיוֹן קַשְׂקַשִּׂים הוּא לָבוּשׁ וּמִשְׁקַל הַשִּׁרְיוֹן חֲמֵשֶׁת־אֲלָפִים שְׁקָלִים נְחֹשֶׁת׃ 17.5. וַיֶּחֱזַק דָּוִד מִן־הַפְּלִשְׁתִּי בַּקֶּלַע וּבָאֶבֶן וַיַּךְ אֶת־הַפְּלִשְׁתִּי וַיְמִיתֵהוּ וְחֶרֶב אֵין בְּיַד־דָּוִד׃ 17.6. וּמִצְחַת נְחֹשֶׁת עַל־רַגְלָיו וְכִידוֹן נְחֹשֶׁת בֵּין כְּתֵפָיו׃ 17.7. וחץ [וְעֵץ] חֲנִיתוֹ כִּמְנוֹר אֹרְגִים וְלַהֶבֶת חֲנִיתוֹ שֵׁשׁ־מֵאוֹת שְׁקָלִים בַּרְזֶל וְנֹשֵׂא הַצִּנָּה הֹלֵךְ לְפָנָיו׃ 17.8. וַיַּעֲמֹד וַיִּקְרָא אֶל־מַעַרְכֹת יִשְׂרָאֵל וַיֹּאמֶר לָהֶם לָמָּה תֵצְאוּ לַעֲרֹךְ מִלְחָמָה הֲלוֹא אָנֹכִי הַפְּלִשְׁתִּי וְאַתֶּם עֲבָדִים לְשָׁאוּל בְּרוּ־לָכֶם אִישׁ וְיֵרֵד אֵלָי׃ 17.9. אִם־יוּכַל לְהִלָּחֵם אִתִּי וְהִכָּנִי וְהָיִינוּ לָכֶם לַעֲבָדִים וְאִם־אֲנִי אוּכַל־לוֹ וְהִכִּיתִיו וִהְיִיתֶם לָנוּ לַעֲבָדִים וַעֲבַדְתֶּם אֹתָנוּ׃ 17.12. וְדָוִד בֶּן־אִישׁ אֶפְרָתִי הַזֶּה מִבֵּית לֶחֶם יְהוּדָה וּשְׁמוֹ יִשַׁי וְלוֹ שְׁמֹנָה בָנִים וְהָאִישׁ בִּימֵי שָׁאוּל זָקֵן בָּא בַאֲנָשִׁים׃ 17.14. וְדָוִד הוּא הַקָּטָן וּשְׁלֹשָׁה הַגְּדֹלִים הָלְכוּ אַחֲרֵי שָׁאוּל׃ 17.16. וַיִּגַּשׁ הַפְּלִשְׁתִּי הַשְׁכֵּם וְהַעֲרֵב וַיִּתְיַצֵּב אַרְבָּעִים יוֹם׃ 17.22. וַיִּטֹּשׁ דָּוִד אֶת־הַכֵּלִים מֵעָלָיו עַל־יַד שׁוֹמֵר הַכֵּלִים וַיָּרָץ הַמַּעֲרָכָה וַיָּבֹא וַיִּשְׁאַל לְאֶחָיו לְשָׁלוֹם׃ 17.26. וַיֹּאמֶר דָּוִד אֶל־הָאֲנָשִׁים הָעֹמְדִים עִמּוֹ לֵאמֹר מַה־יֵּעָשֶׂה לָאִישׁ אֲשֶׁר יַכֶּה אֶת־הַפְּלִשְׁתִּי הַלָּז וְהֵסִיר חֶרְפָּה מֵעַל יִשְׂרָאֵל כִּי מִי הַפְּלִשְׁתִּי הֶעָרֵל הַזֶּה כִּי חֵרֵף מַעַרְכוֹת אֱלֹהִים חַיִּים׃ 17.27. וַיֹּאמֶר לוֹ הָעָם כַּדָּבָר הַזֶּה לֵאמֹר כֹּה יֵעָשֶׂה לָאִישׁ אֲשֶׁר יַכֶּנּוּ׃ 17.28. וַיִּשְׁמַע אֱלִיאָב אָחִיו הַגָּדוֹל בְּדַבְּרוֹ אֶל־הָאֲנָשִׁים וַיִּחַר־אַף אֱלִיאָב בְּדָוִד וַיֹּאמֶר לָמָּה־זֶּה יָרַדְתָּ וְעַל־מִי נָטַשְׁתָּ מְעַט הַצֹּאן הָהֵנָּה בַּמִּדְבָּר אֲנִי יָדַעְתִּי אֶת־זְדֹנְךָ וְאֵת רֹעַ לְבָבֶךָ כִּי לְמַעַן רְאוֹת הַמִּלְחָמָה יָרָדְתָּ׃ 17.29. וַיֹּאמֶר דָּוִד מֶה עָשִׂיתִי עָתָּה הֲלוֹא דָּבָר הוּא׃ 17.31. וַיְּשָּׁמְעוּ הַדְּבָרִים אֲשֶׁר דִּבֶּר דָּוִד וַיַּגִּדוּ לִפְנֵי־שָׁאוּל וַיִּקָּחֵהוּ׃ 17.32. וַיֹּאמֶר דָּוִד אֶל־שָׁאוּל אַל־יִפֹּל לֵב־אָדָם עָלָיו עַבְדְּךָ יֵלֵךְ וְנִלְחַם עִם־הַפְּלִשְׁתִּי הַזֶּה׃ 17.33. וַיֹּאמֶר שָׁאוּל אֶל־דָּוִד לֹא תוּכַל לָלֶכֶת אֶל־הַפְּלִשְׁתִּי הַזֶּה לְהִלָּחֵם עִמּוֹ כִּי־נַעַר אַתָּה וְהוּא אִישׁ מִלְחָמָה מִנְּעֻרָיו׃ 17.34. וַיֹּאמֶר דָּוִד אֶל־שָׁאוּל רֹעֶה הָיָה עַבְדְּךָ לְאָבִיו בַּצֹּאן וּבָא הָאֲרִי וְאֶת־הַדּוֹב וְנָשָׂא שֶׂה מֵהָעֵדֶר׃ 17.35. וְיָצָאתִי אַחֲרָיו וְהִכִּתִיו וְהִצַּלְתִּי מִפִּיו וַיָּקָם עָלַי וְהֶחֱזַקְתִּי בִּזְקָנוֹ וְהִכִּתִיו וַהֲמִיתִּיו׃ 17.36. גַּם אֶת־הָאֲרִי גַּם־הַדּוֹב הִכָּה עַבְדֶּךָ וְהָיָה הַפְּלִשְׁתִּי הֶעָרֵל הַזֶּה כְּאַחַד מֵהֶם כִּי חֵרֵף מַעַרְכֹת אֱלֹהִים חַיִּים׃ 17.37. וַיֹּאמֶר דָּוִד יְהוָה אֲשֶׁר הִצִּלַנִי מִיַּד הָאֲרִי וּמִיַּד הַדֹּב הוּא יַצִּילֵנִי מִיַּד הַפְּלִשְׁתִּי הַזֶּה וַיֹּאמֶר שָׁאוּל אֶל־דָּוִד לֵךְ וַיהוָה יִהְיֶה עִמָּךְ׃ 17.38. וַיַּלְבֵּשׁ שָׁאוּל אֶת־דָּוִד מַדָּיו וְנָתַן קוֹבַע נְחֹשֶׁת עַל־רֹאשׁוֹ וַיַּלְבֵּשׁ אֹתוֹ שִׁרְיוֹן׃ 17.39. וַיַּחְגֹּר דָּוִד אֶת־חַרְבּוֹ מֵעַל לְמַדָּיו וַיֹּאֶל לָלֶכֶת כִּי לֹא־נִסָּה וַיֹּאמֶר דָּוִד אֶל־שָׁאוּל לֹא אוּכַל לָלֶכֶת בָּאֵלֶּה כִּי לֹא נִסִּיתִי וַיְסִרֵם דָּוִד מֵעָלָיו׃ 17.41. וַיֵּלֶךְ הַפְּלִשְׁתִּי הֹלֵךְ וְקָרֵב אֶל־דָּוִד וְהָאִישׁ נֹשֵׂא הַצִּנָּה לְפָנָיו׃ 17.42. וַיַּבֵּט הַפְּלִשְׁתִּי וַיִּרְאֶה אֶת־דָּוִד וַיִּבְזֵהוּ כִּי־הָיָה נַעַר וְאַדְמֹנִי עִם־יְפֵה מַרְאֶה׃ 17.43. וַיֹּאמֶר הַפְּלִשְׁתִּי אֶל־דָּוִד הֲכֶלֶב אָנֹכִי כִּי־אַתָּה בָא־אֵלַי בַּמַּקְלוֹת וַיְקַלֵּל הַפְּלִשְׁתִּי אֶת־דָּוִד בֵּאלֹהָיו׃ 17.44. וַיֹּאמֶר הַפְּלִשְׁתִּי אֶל־דָּוִד לְכָה אֵלַי וְאֶתְּנָה אֶת־בְּשָׂרְךָ לְעוֹף הַשָּׁמַיִם וּלְבֶהֱמַת הַשָּׂדֶה׃ 17.45. וַיֹּאמֶר דָּוִד אֶל־הַפְּלִשְׁתִּי אַתָּה בָּא אֵלַי בְּחֶרֶב וּבַחֲנִית וּבְכִידוֹן וְאָנֹכִי בָא־אֵלֶיךָ בְּשֵׁם יְהוָה צְבָאוֹת אֱלֹהֵי מַעַרְכוֹת יִשְׂרָאֵל אֲשֶׁר חֵרַפְתָּ׃ 17.46. הַיּוֹם הַזֶּה יְסַגֶּרְךָ יְהוָה בְּיָדִי וְהִכִּיתִךָ וַהֲסִרֹתִי אֶת־רֹאשְׁךָ מֵעָלֶיךָ וְנָתַתִּי פֶּגֶר מַחֲנֵה פְלִשְׁתִּים הַיּוֹם הַזֶּה לְעוֹף הַשָּׁמַיִם וּלְחַיַּת הָאָרֶץ וְיֵדְעוּ כָּל־הָאָרֶץ כִּי יֵשׁ אֱלֹהִים לְיִשְׂרָאֵל׃ 17.47. וְיֵדְעוּ כָּל־הַקָּהָל הַזֶּה כִּי־לֹא בְּחֶרֶב וּבַחֲנִית יְהוֹשִׁיעַ יְהוָה כִּי לַיהוָה הַמִּלְחָמָה וְנָתַן אֶתְכֶם בְּיָדֵנוּ׃ 17.48. וְהָיָה כִּי־קָם הַפְּלִשְׁתִּי וַיֵּלֶךְ וַיִּקְרַב לִקְרַאת דָּוִד וַיְמַהֵר דָּוִד וַיָּרָץ הַמַּעֲרָכָה לִקְרַאת הַפְּלִשְׁתִּי׃ 17.49. וַיִּשְׁלַח דָּוִד אֶת־יָדוֹ אֶל־הַכֶּלִי וַיִּקַּח מִשָּׁם אֶבֶן וַיְקַלַּע וַיַּךְ אֶת־הַפְּלִשְׁתִּי אֶל־מִצְחוֹ וַתִּטְבַּע הָאֶבֶן בְּמִצְחוֹ וַיִּפֹּל עַל־פָּנָיו אָרְצָה׃ 17.51. וַיָּרָץ דָּוִד וַיַּעֲמֹד אֶל־הַפְּלִשְׁתִּי וַיִּקַּח אֶת־חַרְבּוֹ וַיִּשְׁלְפָהּ מִתַּעְרָהּ וַיְמֹתְתֵהוּ וַיִּכְרָת־בָּהּ אֶת־רֹאשׁוֹ וַיִּרְאוּ הַפְּלִשְׁתִּים כִּי־מֵת גִּבּוֹרָם וַיָּנֻסוּ׃ 17.52. וַיָּקֻמוּ אַנְשֵׁי יִשְׂרָאֵל וִיהוּדָה וַיָּרִעוּ וַיִּרְדְּפוּ אֶת־הַפְּלִשְׁתִּים עַד־בּוֹאֲךָ גַיְא וְעַד שַׁעֲרֵי עֶקְרוֹן וַיִּפְּלוּ חַלְלֵי פְלִשְׁתִּים בְּדֶרֶךְ שַׁעֲרַיִם וְעַד־גַּת וְעַד־עֶקְרוֹן׃ 17.53. וַיָּשֻׁבוּ בְּנֵי יִשְׂרָאֵל מִדְּלֹק אַחֲרֵי פְלִשְׁתִּים וַיָּשֹׁסּוּ אֶת־מַחֲנֵיהֶם׃ 17.54. וַיִּקַּח דָּוִד אֶת־רֹאשׁ הַפְּלִשְׁתִּי וַיְבִאֵהוּ יְרוּשָׁלִָם וְאֶת־כֵּלָיו שָׂם בְּאָהֳלוֹ׃ 17.55. וְכִרְאוֹת שָׁאוּל אֶת־דָּוִד יֹצֵא לִקְרַאת הַפְּלִשְׁתִּי אָמַר אֶל־אַבְנֵר שַׂר הַצָּבָא בֶּן־מִי־זֶה הַנַּעַר אַבְנֵר וַיֹּאמֶר אַבְנֵר חֵי־נַפְשְׁךָ הַמֶּלֶךְ אִם־יָדָעְתִּי׃ 17.56. וַיֹּאמֶר הַמֶּלֶךְ שְׁאַל אַתָּה בֶּן־מִי־זֶה הָעָלֶם׃ 17.57. וּכְשׁוּב דָּוִד מֵהַכּוֹת אֶת־הַפְּלִשְׁתִּי וַיִּקַּח אֹתוֹ אַבְנֵר וַיְבִאֵהוּ לִפְנֵי שָׁאוּל וְרֹאשׁ הַפְּלִשְׁתִּי בְּיָדוֹ׃ 17.58. וַיֹּאמֶר אֵלָיו שָׁאוּל בֶּן־מִי אַתָּה הַנָּעַר וַיֹּאמֶר דָּוִד בֶּן־עַבְדְּךָ יִשַׁי בֵּית הַלַּחְמִי׃ 12.15. but if you will not obey the voice of the Lord, but rebel against the commandment of the Lord, then shall the hand of the Lord be against you, as it was against your fathers. 16.1. And the Lord said to Shemu᾽el, How long wilt thou mourn for Sha᾽ul, seeing I have rejected him from reigning over Yisra᾽el? fill thy horn with oil, and go, I will send thee to Yishay, the Bet-hallaĥmite: for I have provided for me a king among his sons, 16.2. And Shemu᾽el said, How can I go? if Sha᾽ul hears it, he will kill me. And the Lord said, Take a heifer with thee, and say, I am come to sacrifice to the Lord. 16.3. And call Yishay to the sacrifice, and I will make known to thee what thou shalt do: and thou shalt anoint to me him whom I name to thee. 16.4. And Shemu᾽el did that which the Lord spoke, and came to Bet-leĥem. And the elders of the town trembled at his coming, and said, Comest thou in peace? 16.5. And he said, In peace: I am come to sacrifice to the Lord: sanctify yourselves, and come with me to the sacrifice. And he sanctified Yishay and his sons, and called them to the sacrifice. 16.6. And it came to pass, when they were come, that he looked on Eli᾽av, and said, Surely the Lord’s anointed is before him. 16.7. But the Lord said to Shemu᾽el, Look not on his countece, nor on the height of his stature; because I have refused him: for it is not as a man sees; for a man looks on the outward appearance, but the Lord looks on the heart. 16.8. Then Yishay called Avinadav, and made him pass before Shemu᾽el. And he said, Neither has the Lord chosen this. 16.9. Then Yishay made Shamma pass by. And he said, Neither has the Lord chosen this. 16.10. And Yishay made seven of his sons to pass before Shemu᾽el. And Shemu᾽el said to Yishay, The Lord has not chosen these. 16.11. And Shemu᾽el said to Yishay, Are these all thy children? And he said, There remains yet the youngest, and he is tending the sheep. Then Shemu᾽el said to Yishay, Send and fetch him: for we will not sit down till he comes here. 16.12. And he sent, and brought him in. Now he was ruddy, with fine eyes, and good looking. And the Lord said, Arise, anoint him: for this is he. 16.13. Then Shemu᾽el took the horn of oil, and anointed him in the midst of his brothers; and the spirit of the Lord came upon David from that day onwards. So Shemu᾽el rose up, and went to Rama. 17.1. Now the Pelishtim gathered together their camps to battle, and were gathered together at Sokho, which belongs to Yehuda, and pitched between Sokho and ῾Azeqa, in Efes-dammim. 17.2. And Sha᾽ul and the men of Yisra᾽el were gathered together, and they encamped by the valley of Ela, and set the battle in array against the Pelishtim. 17.3. And the Pelishtim stood on a mountain on the one side, and Yisra᾽el stood on a mountain on the other side: and there was a valley between them. 17.4. And there went out a champion out of the camps of the Pelishtim, named Golyat, of Gat, whose height was six cubits and a span. 17.5. And he had a helmet of brass upon his head, and he was armed with a body armour of scales; and the weight of the body armour was five thousand shekels of brass. 17.6. And he had greaves of brass upon his legs, and a javelin of brass between his shoulders. 17.7. And the staff of his spear was like a weaver’s beam; and his spear’s head weighed six hundred shekels of iron: and a shieldbearer went before him. 17.8. And he stood and cried to the armies of Yisra᾽el, and said to them, Why are you come out to set your battle in array? am not I a Pelishtian, and you are servants to Sha᾽ul? choose a man for yourselves, and let him come down to me. 17.9. If he be able to fight with me, and to kill me, then will we be your servants: but if I prevail against him, and kill him, then shall you be our servants, and serve us. 17.10. And the Pelishtian said, I defy the ranks of Yisra᾽el this day; give me a man, that we may fight together. 17.12. Now David was the son of that Efrati of Bet-leĥem-yehuda, whose name was Yishay; and he had eight sons: and the man was old in the days of Sha᾽ul, an aged man. 17.14. And David was the youngest: and the three eldest followed Sha᾽ul. 17.16. And the Pelishtian drew near morning and evening, and presented himself for forty days. 17.22. And David left his baggage in the hand of the keeper of the baggage, and ran into the line of battle, and came and saluted his brethren. 17.26. And David spoke to the men that stood by him, saying, What shall be done to the man that kills yonder Pelishtian, and takes away the reproach from Yisra᾽el? for who is this uncircumcised Pelishtian, that he should taunt the armies of the living God? 17.27. And the people answered him after the aforementioned manner, saying, So shall it be done to the man that kills him. 17.28. And Eli᾽av his eldest brother heard when he spoke to the men: and Eli᾽av’s anger burned against David, and he said, Why didst thou come down here? and with whom hast thou left those few sheep in the wilderness? I know thy insolence, and thy peevishness; for thou art come down to see the battle. 17.29. And David said, What have I now done? It was only a word. 17.31. And when the words were heard which David spoke, they rehearsed them before Sha᾽ul: and he sent for him. 17.32. And David said to Sha᾽ul, Let no man’s heart fail because of him; thy servant will go and fight with this Pelishtian. 17.33. And Sha᾽ul said to David, thou art not able to go against this Pelishtian to fight with him: for thou art but a youth, and he a man of war from his youth. 17.34. And David said to Sha᾽ul, Thy servant kept his father’s sheep, and there came a lion, and a bear, and took a lamb out of the flock: 17.35. and I went out after it, and smote it, and delivered it out of its mouth: and when it arose against me, I caught it by its beard, and smote it, and slew it. 17.36. Thy servant slew both the lion and the bear: and this uncircumcised Pelishtian shall be as one of them, seeing he has defied the armies of the living God. 17.37. And David said, The Lord that delivered me out of the paw of the lion, and out of the paw of the bear, he will deliver me out of the hand of this Pelishtian. And Sha᾽ul said to David, Go, and the Lord be with thee. 17.38. And Sha᾽ul armed David with his armour, and he put a helmet of brass upon his head; also he clothed him with a coat of mail. 17.39. And David girded his sword upon his armour, and he essayed to go; but he had not tried it out. And David said to Sha᾽ul, I cannot walk with these; for I have not tried them. And David put them off him. 17.40. And he took his staff in his hand, and chose him five smooth stones out of the brook, and put them in a shepherd’s bag which he had, and in his knapsack; and his sling was in his hand: and he drew near to the Pelishtian. 17.41. And the Pelishtian came on and drew near to David; and the shield-bearer went before him. 17.42. And when the Pelishtian looked about, and saw David, he disdained him: for he was but a youth, though ruddy, and good-looking. 17.43. And the Pelishtian said to David, Am I a dog, that thou comest to me with sticks? And the Pelishtian cursed David by his gods. 17.44. And the Pelishtian said to David, Come to me, and I will give thy flesh to the birds of the sky, and to the beasts of the field. 17.45. Then said David to the Pelishtian, Thou comest to me with a sword, and with a spear, and with a javelin: but I come to thee in the name of the Lord of hosts, the God of the armies of Yisra᾽el, whom thou hast taunted. 17.46. This day will the Lord deliver thee into my hand; and I will smite thee, and take thy head from thee; and I will give the carcass of the camp of the Pelishtim this day to the birds of the sky, and to the wild beasts of the earth; that all the earth may know that there is a God in Yisra᾽el. 17.47. And all this assembly shall know that the Lord saves not with sword and spear: for the battle is the Lord’s, and he will give you into our hands. 17.48. And it came to pass, when the Pelishtian arose, and came and drew near to meet David, that David hastened, and ran to the enemy line towards the Pelishtian. 17.49. And David put his hand in his bag, and took from there a stone, and slung it, and struck the Pelishtian in his forehead, that the stone buried itself in his forehead; and he fell upon his face to the earth. 17.50. So David prevailed over the Pelishtian with a sling and with a stone, and smote the Pelishtian, and slew him; but there was no sword in the hand of David. 17.51. Therefore David ran, and stood upon the Pelishtian, and took his sword, and drew it out of its sheath, and slew him, and with it he cut off his head. And when the Pelishtim saw that their champion was dead, they fled. 17.52. And the men of Yisra᾽el and of Yehuda arose, and shouted, and pursued the Pelishtim, until the approaches of Gay, and to the gates of ῾Eqron. And the dead of the Pelishtim fell by the way to Sha῾arayim, and to Gat, and to ῾Eqron. 17.53. And the children of Yisra᾽el returned from chasing after the Pelishtim, and they plundered their tents. 17.54. And David took the head of the Pelishtian, and brought it to Yerushalayim; and he put his armour in his tent. 17.55. And when Sha᾽ul saw David go out against the Pelishtian, he said to Avner, the captain of the host, Avner, whose son is this youth? And Avner said, By thy life, O king, I know not. 17.56. And the king said, Inquire thou whose son the young man is. 17.57. And as David returned from slaying the Pelishtian, Avner took him, and brought him before Sha᾽ul with the head of the Pelishtian in his hand. 17.58. And Sha᾽ul said to him, Whose son art thou, lad? And David answered, I am the son of thy servant Yishay, the Bet-hallaĥmite.
33. Homeric Hymns, To Aphrodite, 94 (8th cent. BCE - 7th cent. BCE)  Tagged with subjects: •mother of the gods, and laws Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 339
94. Noble Themis or bright-eyed Athene
34. Hebrew Bible, Amos, 1-2 (8th cent. BCE - 6th cent. BCE)  Tagged with subjects: •nan Found in books: Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 28
2. And flight shall fail the swift, And the strong shall not exert his strength, Neither shall the mighty deliver himself;,Thus saith the LORD: For three transgressions of Israel, Yea, for four, I will not reverse it: Because they sell the righteous for silver, And the needy for a pair of shoes;,So will I send a fire upon Moab, And it shall devour the palaces of Kerioth; And Moab shall die with tumult, With shouting, and with the sound of the horn;,And I raised up of your sons for prophets, And of your young men for Nazirites. Is it not even thus, O ye children of Israel? Saith the LORD.,And I will cut off the judge from the midst thereof, And will slay all the princes thereof with him, Saith the LORD.,So will I send a fire upon Judah, And it shall devour the palaces of Jerusalem.,Neither shall he stand that handleth the bow; And he that is swift of foot shall not deliver himself; Neither shall he that rideth the horse deliver himself;,And he that is courageous among the mighty Shall flee away naked in that day, Saith the LORD.,Thus saith the LORD: For three transgressions of Moab, Yea, for four, I will not reverse it: Because he burned the bones of the king of Edom into lime.,Behold, I will make it creak under you, As a cart creaketh that is full of sheaves.,Yet destroyed I the Amorite before them, Whose height was like the height of the cedars, And he was strong as the oaks; Yet I destroyed his fruit from above, And his roots from beneath.,But ye gave the Nazirites wine to drink; And commanded the prophets, saying: ‘Prophesy not.’,Thus saith the LORD: For three transgressions of Judah, Yea, for four, I will not reverse it: Because they have rejected the law of the LORD, And have not kept His statutes, And their lies have caused them to err, After which their fathers did walk.,That pant after the dust of the earth on the head of the poor, And turn aside the way of the humble; And a man and his father go unto the same maid, To profane My holy name; .,Also I brought you up out of the land of Egypt, And led you forty years in the wilderness, To possess the land of the Amorites.,And they lay themselves down beside every altar Upon clothes taken in pledge, And in the house of their God they drink The wine of them that have been fined.
35. Hebrew Bible, 1 Kings, 1.8, 10.28, 10.29, 11.4-12.2 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 152
36. Hebrew Bible, Joshua, 5.15, 8.30-8.35, 11.15, 21.43 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •law, the, in origen •public reading of the law in israel, samaritan pentateuch •violation of the law Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 527, 528, 529; Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 100; Schiffman, Testimony and the Penal Code (1983) 67
5.15. וַיֹּאמֶר שַׂר־צְבָא יְהוָה אֶל־יְהוֹשֻׁעַ שַׁל־נַעַלְךָ מֵעַל רַגְלֶךָ כִּי הַמָּקוֹם אֲשֶׁר אַתָּה עֹמֵד עָלָיו קֹדֶשׁ הוּא וַיַּעַשׂ יְהוֹשֻׁעַ כֵּן׃ 8.31. כַּאֲשֶׁר צִוָּה מֹשֶׁה עֶבֶד־יְהוָה אֶת־בְּנֵי יִשְׂרָאֵל כַּכָּתוּב בְּסֵפֶר תּוֹרַת מֹשֶׁה מִזְבַּח אֲבָנִים שְׁלֵמוֹת אֲשֶׁר לֹא־הֵנִיף עֲלֵיהֶן בַּרְזֶל וַיַּעֲלוּ עָלָיו עֹלוֹת לַיהוָה וַיִּזְבְּחוּ שְׁלָמִים׃ 8.32. וַיִּכְתָּב־שָׁם עַל־הָאֲבָנִים אֵת מִשְׁנֵה תּוֹרַת מֹשֶׁה אֲשֶׁר כָּתַב לִפְנֵי בְּנֵי יִשְׂרָאֵל׃ 8.33. וְכָל־יִשְׂרָאֵל וּזְקֵנָיו וְשֹׁטְרִים וְשֹׁפְטָיו עֹמְדִים מִזֶּה וּמִזֶּה לָאָרוֹן נֶגֶד הַכֹּהֲנִים הַלְוִיִּם נֹשְׂאֵי אֲרוֹן בְּרִית־יְהוָה כַּגֵּר כָּאֶזְרָח חֶצְיוֹ אֶל־מוּל הַר־גְּרִזִים וְהַחֶצְיוֹ אֶל־מוּל הַר־עֵיבָל כַּאֲשֶׁר צִוָּה מֹשֶׁה עֶבֶד־יְהוָה לְבָרֵךְ אֶת־הָעָם יִשְׂרָאֵל בָּרִאשֹׁנָה׃ 8.34. וְאַחֲרֵי־כֵן קָרָא אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַבְּרָכָה וְהַקְּלָלָה כְּכָל־הַכָּתוּב בְּסֵפֶר הַתּוֹרָה׃ 8.35. לֹא־הָיָה דָבָר מִכֹּל אֲשֶׁר־צִוָּה מֹשֶׁה אֲשֶׁר לֹא־קָרָא יְהוֹשֻׁעַ נֶגֶד כָּל־קְהַל יִשְׂרָאֵל וְהַנָּשִׁים וְהַטַּף וְהַגֵּר הַהֹלֵךְ בְּקִרְבָּם׃ 11.15. כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה עַבְדּוֹ כֵּן־צִוָּה מֹשֶׁה אֶת־יְהוֹשֻׁעַ וְכֵן עָשָׂה יְהוֹשֻׁעַ לֹא־הֵסִיר דָּבָר מִכֹּל אֲשֶׁר־צִוָּה יְהוָה אֶת־מֹשֶׁה׃ 5.15. And the captain of the LORD’S host said unto Joshua: ‘Put off thy shoe from off thy foot; for the place whereon thou standest is holy.’ And Joshua did so. 8.30. Then Joshua built an altar unto the LORD, the God of Israel, in mount Ebal, 8.31. as Moses the servant of the LORD commanded the children of Israel, as it is written in the book of the law of Moses, an altar of unhewn stones, upon which no man had lifted up any iron; and they offered thereon burnt-offerings unto the LORD, and sacrificed peace-offerings. 8.32. And he wrote there upon the stones a copy of the law of Moses, which he wrote before the children of Israel. 8.33. And all Israel, and their elders and officers, and their judges, stood on this side the ark and on that side before the priests the Levites, that bore the ark of the covet of the LORD, as well the stranger as the home-born; half of them in front of mount Gerizim and half of them in front of mount Ebal; as Moses the servant of the LORD had commanded at the first, that they should bless the people of Israel. 8.34. And afterward he read all the words of the law, the blessing and the curse, according to all that is written in the book of the law. 8.35. There was not a word of all that Moses commanded, which Joshua read not before all the assembly of Israel, and the women, and the little ones, and the strangers that walked among them. 11.15. As the LORD commanded Moses His servant, so did Moses command Joshua; and so did Joshua; he left nothing undone of all that the LORD commanded Moses.
37. Hebrew Bible, Judges, a b c d\n0 13.15 13.15 13 15\n1 13.16 13.16 13 16\n2 13.17 13.17 13 17\n3 13.18 13.18 13 18\n4 13.19 13.19 13 19\n5 13.20 13.20 13 20\n6 13.14 13.14 13 14\n7 13.13 13.13 13 13\n8 13.12 13.12 13 12\n9 13.11 13.11 13 11\n10 13.3 13.3 13 3\n11 13.4 13.4 13 4\n12 13.5 13.5 13 5\n13 13.6 13.6 13 6\n14 13.7 13.7 13 7\n15 13.8 13.8 13 8\n16 13.9 13.9 13 9\n17 13.10 13.10 13 10\n18 13.2 13.2 13 2\n19 "2.5" "2.5" "2 5" (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 75
13.15. וַיֹּאמֶר מָנוֹחַ אֶל־מַלְאַךְ יְהוָה נַעְצְרָה־נָּא אוֹתָךְ וְנַעֲשֶׂה לְפָנֶיךָ גְּדִי עִזִּים׃ 13.15. And Manoaĥ said to the angel of the Lord, I pray thee, let us detain thee, until we shall have made ready a kid for thee.
38. Hesiod, Shield, 209-211, 213-215, 212 (8th cent. BCE - 7th cent. BCE)  Tagged with subjects: •nan Found in books: Ferrándiz, Shipwrecks, Legal Landscapes and Mediterranean Paradigms: Gone Under Sea (2022) 146
212. ἀργύρεοι δελφῖνες ἐθοινῶντʼ ἔλλοπας ἰχθῦς.
39. Hesiod, Theogony, 133-135, 209-215, 516-607, 901-903, 3 (8th cent. BCE - 7th cent. BCE)  Tagged with subjects: •nan Found in books: Gagarin and Cohen, The Cambridge Companion to Ancient Greek Law (2005) 238
3. καί τε περὶ κρήνην ἰοειδέα πόσσʼ ἁπαλοῖσιν 3. And shrine of Cronus’ mighty son upon
40. Hebrew Bible, 2 Kings, 17.24-17.28, 23.2-23.4, 23.21-23.23 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 349; Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 31
17.24. וַיָּבֵא מֶלֶךְ־אַשּׁוּר מִבָּבֶל וּמִכּוּתָה וּמֵעַוָּא וּמֵחֲמָת וּסְפַרְוַיִם וַיֹּשֶׁב בְּעָרֵי שֹׁמְרוֹן תַּחַת בְּנֵי יִשְׂרָאֵל וַיִּרְשׁוּ אֶת־שֹׁמְרוֹן וַיֵּשְׁבוּ בְּעָרֶיהָ׃ 17.25. וַיְהִי בִּתְחִלַּת שִׁבְתָּם שָׁם לֹא יָרְאוּ אֶת־יְהוָה וַיְשַׁלַּח יְהוָה בָּהֶם אֶת־הָאֲרָיוֹת וַיִּהְיוּ הֹרְגִים בָּהֶם׃ 17.26. וַיֹּאמְרוּ לְמֶלֶךְ אַשּׁוּר לֵאמֹר הַגּוֹיִם אֲשֶׁר הִגְלִיתָ וַתּוֹשֶׁב בְּעָרֵי שֹׁמְרוֹן לֹא יָדְעוּ אֶת־מִשְׁפַּט אֱלֹהֵי הָאָרֶץ וַיְשַׁלַּח־בָּם אֶת־הָאֲרָיוֹת וְהִנָּם מְמִיתִים אוֹתָם כַּאֲשֶׁר אֵינָם יֹדְעִים אֶת־מִשְׁפַּט אֱלֹהֵי הָאָרֶץ׃ 17.27. וַיְצַו מֶלֶךְ־אַשּׁוּר לֵאמֹר הֹלִיכוּ שָׁמָּה אֶחָד מֵהַכֹּהֲנִים אֲשֶׁר הִגְלִיתֶם מִשָּׁם וְיֵלְכוּ וְיֵשְׁבוּ שָׁם וְיֹרֵם אֶת־מִשְׁפַּט אֱלֹהֵי הָאָרֶץ׃ 17.28. וַיָּבֹא אֶחָד מֵהַכֹּהֲנִים אֲשֶׁר הִגְלוּ מִשֹּׁמְרוֹן וַיֵּשֶׁב בְּבֵית־אֵל וַיְהִי מוֹרֶה אֹתָם אֵיךְ יִירְאוּ אֶת־יְהוָה׃ 23.2. וַיִּזְבַּח אֶת־כָּל־כֹּהֲנֵי הַבָּמוֹת אֲשֶׁר־שָׁם עַל־הַמִּזְבְּחוֹת וַיִּשְׂרֹף אֶת־עַצְמוֹת אָדָם עֲלֵיהֶם וַיָּשָׁב יְרוּשָׁלִָם׃ 23.2. וַיַּעַל הַמֶּלֶךְ בֵּית־יְהוָה וְכָל־אִישׁ יְהוּדָה וְכָל־יֹשְׁבֵי יְרוּשָׁלִַם אִתּוֹ וְהַכֹּהֲנִים וְהַנְּבִיאִים וְכָל־הָעָם לְמִקָּטֹן וְעַד־גָּדוֹל וַיִּקְרָא בְאָזְנֵיהֶם אֶת־כָּל־דִּבְרֵי סֵפֶר הַבְּרִית הַנִּמְצָא בְּבֵית יְהוָה׃ 23.3. וַיַּרְכִּבֻהוּ עֲבָדָיו מֵת מִמְּגִדּוֹ וַיְבִאֻהוּ יְרוּשָׁלִַם וַיִּקְבְּרֻהוּ בִּקְבֻרָתוֹ וַיִּקַּח עַם־הָאָרֶץ אֶת־יְהוֹאָחָז בֶּן־יֹאשִׁיָּהוּ וַיִּמְשְׁחוּ אֹתוֹ וַיַּמְלִיכוּ אֹתוֹ תַּחַת אָבִיו׃ 23.3. וַיַּעֲמֹד הַמֶּלֶךְ עַל־הָעַמּוּד וַיִּכְרֹת אֶת־הַבְּרִית לִפְנֵי יְהוָה לָלֶכֶת אַחַר יְהוָה וְלִשְׁמֹר מִצְוֺתָיו וְאֶת־עֵדְוֺתָיו וְאֶת־חֻקֹּתָיו בְּכָל־לֵב וּבְכָל־נֶפֶשׁ לְהָקִים אֶת־דִּבְרֵי הַבְּרִית הַזֹּאת הַכְּתֻבִים עַל־הַסֵּפֶר הַזֶּה וַיַּעֲמֹד כָּל־הָעָם בַּבְּרִית׃ 23.4. וַיְצַו הַמֶּלֶךְ אֶת־חִלְקִיָּהוּ הַכֹּהֵן הַגָּדוֹל וְאֶת־כֹּהֲנֵי הַמִּשְׁנֶה וְאֶת־שֹׁמְרֵי הַסַּף לְהוֹצִיא מֵהֵיכַל יְהוָה אֵת כָּל־הַכֵּלִים הָעֲשׂוּיִם לַבַּעַל וְלָאֲשֵׁרָה וּלְכֹל צְבָא הַשָּׁמָיִם וַיִּשְׂרְפֵם מִחוּץ לִירוּשָׁלִַם בְּשַׁדְמוֹת קִדְרוֹן וְנָשָׂא אֶת־עֲפָרָם בֵּית־אֵל׃ 23.21. וַיְצַו הַמֶּלֶךְ אֶת־כָּל־הָעָם לֵאמֹר עֲשׂוּ פֶסַח לַיהוָה אֱלֹהֵיכֶם כַּכָּתוּב עַל סֵפֶר הַבְּרִית הַזֶּה׃ 23.22. כִּי לֹא נַעֲשָׂה כַּפֶּסַח הַזֶּה מִימֵי הַשֹּׁפְטִים אֲשֶׁר שָׁפְטוּ אֶת־יִשְׂרָאֵל וְכֹל יְמֵי מַלְכֵי יִשְׂרָאֵל וּמַלְכֵי יְהוּדָה׃ 23.23. כִּי אִם־בִּשְׁמֹנֶה עֶשְׂרֵה שָׁנָה לַמֶּלֶךְ יֹאשִׁיָּהוּ נַעֲשָׂה הַפֶּסַח הַזֶּה לַיהוָה בִּירוּשָׁלִָם׃ 17.24. And the king of Assyria brought men from Babylon, and from Cuthah, and from Avva, and from Hamath and Sepharvaim, and placed them in the cities of Samaria instead of the children of Israel; and they possessed Samaria, and dwelt in the cities thereof. 17.25. And so it was, at the beginning of their dwelling there, that they feared not the LORD; therefore the LORD sent lions among them, which killed some of them. 17.26. Wherefore they spoke to the king of Assyria, saying: ‘The nations which thou hast carried away, and placed in the cities of Samaria, know not the manner of the God of the land; therefore He hath sent lions among them, and, behold, they slay them, because they know not the manner of the God of the land.’ 17.27. Then the king of Assyria commanded, saying: ‘Carry thither one of the priests whom ye brought from thence; and let them go and dwell there, and let him teach them the manner of the God of the land.’ 17.28. So one of the priests whom they had carried away from Samaria came and dwelt in Beth-el, and taught them how they should fear the LORD. 23.2. And the king went up to the house of the LORD, and all the men of Judah and all the inhabitants of Jerusalem with him, and the priests, and the prophets, and all the people, both small and great; and he read in their ears all the words of the book of the covet which was found in the house of the LORD. 23.3. And the king stood on the platform, and made a covet before the LORD, to walk after the LORD, and to keep His commandments, and His testimonies, and His statutes, with all his heart, and all his soul, to confirm the words of this covet that were written in this book; and all the people stood to the covet. 23.4. And the king commanded Hilkiah the high priest, and the priests of the second order, and the keepers of the door, to bring forth out of the temple of the LORD all the vessels that were made for Baal, and for the Asherah, and for all the host of heaven; and he burned them without Jerusalem in the fields of Kidron, and carried the ashes of them unto Beth-el. 23.21. And the king commanded all the people, saying: ‘Keep the passover unto the LORD your God, as it is written in this book of the covet.’ 23.22. For there was not kept such a passover from the days of the judges that judged Israel, nor in all the days of the kings of Israel, nor of the kings of Judah; 23.23. but in the eighteenth year of king Josiah was this passover kept to the LORD in Jerusalem.
41. Septuagint, Isaiah, 2.10, 2.19, 2.21, 11.3 (8th cent. BCE - 6th cent. BCE)  Tagged with subjects: •slave, being a, to (the law of) god Found in books: Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 144
42. Hebrew Bible, Habakkuk, 2.3, 2.2, 2.1, 2.15, 1.5, 1.6, 2.4, 2.3b, 2.4b (8th cent. BCE - 6th cent. BCE)  Tagged with subjects: •nan Found in books: Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 218
2.3. כִּי עוֹד חָזוֹן לַמּוֹעֵד וְיָפֵחַ לַקֵּץ וְלֹא יְכַזֵּב אִם־יִתְמַהְמָהּ חַכֵּה־לוֹ כִּי־בֹא יָבֹא לֹא יְאַחֵר׃ 2.3. For the vision is yet for the appointed time, And it declareth of the end, and doth not lie; Though it tarry, wait for it; Because it will surely come, it will not delay.’
43. Hebrew Bible, Isaiah, a b c d\n0 24.5 24.5 24 5\n1 15.3 15.3 15 3\n2 53.12 53.12 53 12\n3 53.11 53.11 53 11\n4 53.5 53.5 53 5\n5 52.13 52.13 52 13\n6 52.7 52.7 52 7\n7 53.4 53.4 53 4\n8 13.18 13.18 13 18\n9 1.15 1.15 1 15\n10 1.16 1.16 1 16\n11 54.16 54.16 54 16\n12 8.19 8.19 8 19\n13 8.20 8.20 8 20\n14 6.1-8.15 6.1 6 1\n15 11 11 11 None\n16 13 13 13 None\n17 12 12 12 None\n18 8.17 8.17 8 17\n19 8.16 8.16 8 16\n20 8.18 8.18 8 18\n21 1.11 1.11 1 11\n22 54.1 54.1 54 1\n23 29.13 29.13 29 13\n24 42.21 42.21 42 21\n25 2.2 2.2 2 2\n26 2.3 2.3 2 3\n27 46.11 46.11 46 11\n28 46.10 46.10 46 10\n29 16 16 16 None\n30 1.2 1.2 1 2\n31 17 17 17 None\n32 23 23 23 None\n33 15 15 15 None\n34 14 14 14 None\n35 18 18 18 None\n36 19 19 19 None\n37 20 20 20 None\n38 21 21 21 None\n39 22 22 22 None\n40 1.3 1.3 1 3\n41 29.12 29.12 29 12\n42 44.6 44.6 44 6\n43 40.13 40.13 40 13\n44 9.15 9.15 9 15\n45 52.11 52.11 52 11\n46 66.5 66.5 66 5\n47 60.17 60.17 60 17\n48 28.22 28.22 28 22\n49 11.6 11.6 11 6\n50 "57.21" "57.21" "57 21"\n51 "48.22" "48.22" "48 22"\n52 48.17 48.17 48 17\n53 48.18 48.18 48 18\n54 49.16 49.16 49 16 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Schiffman, Testimony and the Penal Code (1983) 183
24.5. וְהָאָרֶץ חָנְפָה תַּחַת יֹשְׁבֶיהָ כִּי־עָבְרוּ תוֹרֹת חָלְפוּ חֹק הֵפֵרוּ בְּרִית עוֹלָם׃ 24.5. The earth also is defiled under the inhabitants thereof; Because they have transgressed the laws, violated the statute, Broken the everlasting covet.
44. Hesiod, Works And Days, 134, 146, 275-289, 47-48 (8th cent. BCE - 7th cent. BCE)  Tagged with subjects: •nan Found in books: Hitch, Animal sacrifice in the ancient Greek world (2017) 148
48. ὅττι μιν ἐξαπάτησε Προμηθεὺς ἀγκυλομήτης· 48. One’s rudder packed away, live lazily,
45. Homer, Odyssey, 1.56, 2.68-2.69, 3.266-3.272, 9.114-9.115, 10.81-10.133, 11.422 (8th cent. BCE - 7th cent. BCE)  Tagged with subjects: •law, athenian. •mother of the gods, and laws •freedom, and the law •human law, as the mark of a free and civilized man •salvation, of the law •roman law, and law of the provinces •homicide law, athenian Found in books: Ferrándiz, Shipwrecks, Legal Landscapes and Mediterranean Paradigms: Gone Under Sea (2022) 146; Gagarin and Cohen, The Cambridge Companion to Ancient Greek Law (2005) 238; Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 77; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 337; Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 144
1.56. αἰεὶ δὲ μαλακοῖσι καὶ αἱμυλίοισι λόγοισιν 2.68. λίσσομαι ἠμὲν Ζηνὸς Ὀλυμπίου ἠδὲ Θέμιστος, 2.69. ἥ τʼ ἀνδρῶν ἀγορὰς ἠμὲν λύει ἠδὲ καθίζει· 3.267. πὰρ δʼ ἄρʼ ἔην καὶ ἀοιδὸς ἀνήρ, ᾧ πόλλʼ ἐπέτελλεν 3.268. Ἀτρεΐδης Τροίηνδε κιὼν εἴρυσθαι ἄκοιτιν. 3.269. ἀλλʼ ὅτε δή μιν μοῖρα θεῶν ἐπέδησε δαμῆναι, 3.270. δὴ τότε τὸν μὲν ἀοιδὸν ἄγων ἐς νῆσον ἐρήμην 3.271. κάλλιπεν οἰωνοῖσιν ἕλωρ καὶ κύρμα γενέσθαι, 3.272. τὴν δʼ ἐθέλων ἐθέλουσαν ἀνήγαγεν ὅνδε δόμονδε. 9.114. ἐν σπέσσι γλαφυροῖσι, θεμιστεύει δὲ ἕκαστος 9.115. παίδων ἠδʼ ἀλόχων, οὐδʼ ἀλλήλων ἀλέγουσιν. 10.81. ἑβδομάτῃ δʼ ἱκόμεσθα Λάμου αἰπὺ πτολίεθρον, 10.82. Τηλέπυλον Λαιστρυγονίην, ὅθι ποιμένα ποιμὴν 10.83. ἠπύει εἰσελάων, ὁ δέ τʼ ἐξελάων ὑπακούει. 10.84. ἔνθα κʼ ἄυπνος ἀνὴρ δοιοὺς ἐξήρατο μισθούς, 10.85. τὸν μὲν βουκολέων, τὸν δʼ ἄργυφα μῆλα νομεύων· 10.86. ἐγγὺς γὰρ νυκτός τε καὶ ἤματός εἰσι κέλευθοι. 10.87. ἔνθʼ ἐπεὶ ἐς λιμένα κλυτὸν ἤλθομεν, ὃν πέρι πέτρη 10.88. ἠλίβατος τετύχηκε διαμπερὲς ἀμφοτέρωθεν, 10.89. ἀκταὶ δὲ προβλῆτες ἐναντίαι ἀλλήλῃσιν 10.90. ἐν στόματι προύχουσιν, ἀραιὴ δʼ εἴσοδός ἐστιν, 10.91. ἔνθʼ οἵ γʼ εἴσω πάντες ἔχον νέας ἀμφιελίσσας. 10.92. αἱ μὲν ἄρʼ ἔντοσθεν λιμένος κοίλοιο δέδεντο 10.93. πλησίαι· οὐ μὲν γάρ ποτʼ ἀέξετο κῦμά γʼ ἐν αὐτῷ, 10.94. οὔτε μέγʼ οὔτʼ ὀλίγον, λευκὴ δʼ ἦν ἀμφὶ γαλήνη· 10.95. αὐτὰρ ἐγὼν οἶος σχέθον ἔξω νῆα μέλαιναν, 10.96. αὐτοῦ ἐπʼ ἐσχατιῇ, πέτρης ἐκ πείσματα δήσας· 10.97. ἔστην δὲ σκοπιὴν ἐς παιπαλόεσσαν ἀνελθών. 10.98. ἔνθα μὲν οὔτε βοῶν οὔτʼ ἀνδρῶν φαίνετο ἔργα, 10.99. καπνὸν δʼ οἶον ὁρῶμεν ἀπὸ χθονὸς ἀίσσοντα. 10.100. δὴ τότʼ ἐγὼν ἑτάρους προΐειν πεύθεσθαι ἰόντας, 10.101. οἵ τινες ἀνέρες εἶεν ἐπὶ χθονὶ σῖτον ἔδοντες, 10.102. ἄνδρε δύω κρίνας, τρίτατον κήρυχʼ ἅμʼ ὀπάσσας. 10.103. οἱ δʼ ἴσαν ἐκβάντες λείην ὁδόν, ᾗ περ ἄμαξαι 10.104. ἄστυδʼ ἀφʼ ὑψηλῶν ὀρέων καταγίνεον ὕλην, 10.105. κούρῃ δὲ ξύμβληντο πρὸ ἄστεος ὑδρευούσῃ, 10.106. θυγατέρʼ ἰφθίμῃ Λαιστρυγόνος Ἀντιφάταο. 10.107. ἡ μὲν ἄρʼ ἐς κρήνην κατεβήσετο καλλιρέεθρον 10.108. Ἀρτακίην· ἔνθεν γὰρ ὕδωρ προτὶ ἄστυ φέρεσκον· 10.109. οἱ δὲ παριστάμενοι προσεφώνεον ἔκ τʼ ἐρέοντο 10.110. ὅς τις τῶνδʼ εἴη βασιλεὺς καὶ οἷσιν ἀνάσσοι· 10.111. ἡ δὲ μάλʼ αὐτίκα πατρὸς ἐπέφραδεν ὑψερεφὲς δῶ. 10.112. οἱ δʼ ἐπεὶ εἰσῆλθον κλυτὰ δώματα, τὴν δὲ γυναῖκα 10.113. εὗρον, ὅσην τʼ ὄρεος κορυφήν, κατὰ δʼ ἔστυγον αὐτήν. 10.114. ἡ δʼ αἶψʼ ἐξ ἀγορῆς ἐκάλει κλυτὸν Ἀντιφατῆα, 10.115. ὃν πόσιν, ὃς δὴ τοῖσιν ἐμήσατο λυγρὸν ὄλεθρον. 10.116. αὐτίχʼ ἕνα μάρψας ἑτάρων ὡπλίσσατο δεῖπνον· 10.117. τὼ δὲ δύʼ ἀίξαντε φυγῇ ἐπὶ νῆας ἱκέσθην. 10.118. αὐτὰρ ὁ τεῦχε βοὴν διὰ ἄστεος· οἱ δʼ ἀίοντες 10.119. φοίτων ἴφθιμοι Λαιστρυγόνες ἄλλοθεν ἄλλος, 10.120. μυρίοι, οὐκ ἄνδρεσσιν ἐοικότες, ἀλλὰ Γίγασιν. 10.121. οἵ ῥʼ ἀπὸ πετράων ἀνδραχθέσι χερμαδίοισιν 10.122. βάλλον· ἄφαρ δὲ κακὸς κόναβος κατὰ νῆας ὀρώρει 10.123. ἀνδρῶν τʼ ὀλλυμένων νηῶν θʼ ἅμα ἀγνυμενάων· 10.124. ἰχθῦς δʼ ὣς πείροντες ἀτερπέα δαῖτα φέροντο. 10.125. ὄφρʼ οἱ τοὺς ὄλεκον λιμένος πολυβενθέος ἐντός, 10.126. τόφρα δʼ ἐγὼ ξίφος ὀξὺ ἐρυσσάμενος παρὰ μηροῦ 10.127. τῷ ἀπὸ πείσματʼ ἔκοψα νεὸς κυανοπρῴροιο. 10.128. αἶψα δʼ ἐμοῖς ἑτάροισιν ἐποτρύνας ἐκέλευσα 10.129. ἐμβαλέειν κώπῃς, ἵνʼ ὑπὲκ κακότητα φύγοιμεν· 10.130. οἱ δʼ ἅλα πάντες ἀνέρριψαν, δείσαντες ὄλεθρον. 10.131. ἀσπασίως δʼ ἐς πόντον ἐπηρεφέας φύγε πέτρας 10.132. νηῦς ἐμή· αὐτὰρ αἱ ἄλλαι ἀολλέες αὐτόθʼ ὄλοντο. 10.133. ἔνθεν δὲ προτέρω πλέομεν ἀκαχήμενοι ἦτορ, 11.422. Κασσάνδρης, τὴν κτεῖνε Κλυταιμνήστρη δολόμητις 3.270. then Aegisthus led that singer to a desert island and left him behind to become the spoil and carrion for birds of prey, then he brought her, as willing as he was, to his own house. He burned many thighs on altars of the gods and hung up many ornaments, woven webs and gold, 9.115. of his wives and children, but they don't heed one another. “A rough island stretches outside the harbor, neither near nor far from the Cyclopes' land, a wooded one, on which there are countless wild goats, for the coming and going of men does not drive them away, 10.85. one tending cattle, the other pasturing white sheep, for the paths of day and night are close together. Then when we entered the famous harbor, around which steep rock extends continuously on both sides, and, at its mouth, jutting headlands protrude, 10.90. opposite each other, and the entrance is narrow, all of them kept their double-curved ships inside. They were moored close together inside the hollow harbor, for waves never grew in it, neither great nor small, but there was a white calm about it. 10.95. But I alone kept my black ship outside, at its edge, tied the cables to the rock, climbed to a rugged lookout, and stood. Works of neither men nor oxen appeared there, and we saw only smoke spurting from the ground. 10.100. I then sent comrades to go and find out who the men were who ate bread upon the earth. I chose two men, and sent a third with them as a herald, They went ashore and went along a smooth road, where wagons brought wood down from the lofty mountains to the city. 10.105. In front of the city they met a girl fetching water, Antiphates the Laestrygonian's mighty daughter, who'd gone down to the fair-flowing spring Artacia from where they carried water to the city. They stood beside and spoke to her, and asked 10.110. who their king was and over whom he ruled. She very quickly pointed out her father's high-roofed house. But when they entered the famous house, they found a woman, as big as a mountain peak, and they shrank from the sight of her. She immediately called from assembly famous Antiphates, 10.115. her husband, who devised wretched destruction for them. At once he seized one of my comrades and prepared him for dinner. The other two jumped up and came in flight to the ships. Then he made a cry throughout the city, and the mighty Laestrygonians heard, and stalked from one place and other, 10.120. countless ones, not like men, but like Giants. They threw from the rocks with boulders big as a man can carry, and at once an evil din arose throughout the ships, of ships being smashed and men being killed. Piercing them like fish, they carried off their gruesome meal. 10.125. While they were destroying them in the very deep harbor I drew my sharp sword from beside my thigh and with it cut away my cyan-prowed ship's cable. At once I urged and bid my comrades lay on the oar handles, so we'd get out of danger, 10.130. and they all tossed up the sea in fear of destruction. My ship gladly fled the overhanging rocks to the sea, but the others were all destroyed together where they were. We sailed on from there with grief in our hearts at the loss of dear comrades, glad to have escaped death.
46. Homer, Iliad, 2.233, 3.156-3.157, 3.162-3.165, 3.410-3.412, 5.70-5.71, 6.351, 9.319, 16.191-16.192, 18.109, 18.478-18.616, 20.4-20.6, 21.22-21.24 (8th cent. BCE - 7th cent. BCE)  Tagged with subjects: •mother of the gods, and laws •law, athenian. •citizenship law (athenian) •guardians guardians of the law in the laws •middle (and mean) centrality of the notion in the statesman and in the laws, vs. mixture •roman law, and law of the provinces Found in books: Ferrándiz, Shipwrecks, Legal Landscapes and Mediterranean Paradigms: Gone Under Sea (2022) 146; Gagarin and Cohen, The Cambridge Companion to Ancient Greek Law (2005) 98, 174, 238, 270; Laks, Plato's Second Republic: An Essay on the Laws (2022) Princeton: Princeton University Press, 2022 210; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 334, 337; Seaford, Tragedy, Ritual and Money in Ancient Greece: Selected Essays (2018) 308, 318
2.233. ἥν τʼ αὐτὸς ἀπονόσφι κατίσχεαι; οὐ μὲν ἔοικεν 3.156. οὐ νέμεσις Τρῶας καὶ ἐϋκνήμιδας Ἀχαιοὺς 3.157. τοιῇδʼ ἀμφὶ γυναικὶ πολὺν χρόνον ἄλγεα πάσχειν· 3.162. δεῦρο πάροιθʼ ἐλθοῦσα φίλον τέκος ἵζευ ἐμεῖο, 3.163. ὄφρα ἴδῃ πρότερόν τε πόσιν πηούς τε φίλους τε· 3.164. οὔ τί μοι αἰτίη ἐσσί, θεοί νύ μοι αἴτιοί εἰσιν 3.165. οἵ μοι ἐφώρμησαν πόλεμον πολύδακρυν Ἀχαιῶν· 3.410. κεῖσε δʼ ἐγὼν οὐκ εἶμι· νεμεσσητὸν δέ κεν εἴη· 3.411. κείνου πορσανέουσα λέχος· Τρῳαὶ δέ μʼ ὀπίσσω 3.412. πᾶσαι μωμήσονται· ἔχω δʼ ἄχεʼ ἄκριτα θυμῷ. 5.70. ὅς ῥα νόθος μὲν ἔην, πύκα δʼ ἔτρεφε δῖα Θεανὼ 6.351. ὃς ᾔδη νέμεσίν τε καὶ αἴσχεα πόλλʼ ἀνθρώπων. 9.319. ἐν δὲ ἰῇ τιμῇ ἠμὲν κακὸς ἠδὲ καὶ ἐσθλός· 16.191. τὸν δʼ ὃ γέρων Φύλας εὖ ἔτρεφεν ἠδʼ ἀτίταλλεν 16.192. ἀμφαγαπαζόμενος ὡς εἴ θʼ ἑὸν υἱὸν ἐόντα. 18.109. ὅς τε πολὺ γλυκίων μέλιτος καταλειβομένοιο 18.478. ποίει δὲ πρώτιστα σάκος μέγα τε στιβαρόν τε 18.479. πάντοσε δαιδάλλων, περὶ δʼ ἄντυγα βάλλε φαεινὴν 18.480. τρίπλακα μαρμαρέην, ἐκ δʼ ἀργύρεον τελαμῶνα. 18.481. πέντε δʼ ἄρʼ αὐτοῦ ἔσαν σάκεος πτύχες· αὐτὰρ ἐν αὐτῷ 18.482. ποίει δαίδαλα πολλὰ ἰδυίῃσι πραπίδεσσιν. 18.483. ἐν μὲν γαῖαν ἔτευξʼ, ἐν δʼ οὐρανόν, ἐν δὲ θάλασσαν, 18.484. ἠέλιόν τʼ ἀκάμαντα σελήνην τε πλήθουσαν, 18.485. ἐν δὲ τὰ τείρεα πάντα, τά τʼ οὐρανὸς ἐστεφάνωται, 18.486. Πληϊάδας θʼ Ὑάδας τε τό τε σθένος Ὠρίωνος 18.487. Ἄρκτόν θʼ, ἣν καὶ Ἄμαξαν ἐπίκλησιν καλέουσιν, 18.488. ἥ τʼ αὐτοῦ στρέφεται καί τʼ Ὠρίωνα δοκεύει, 18.489. οἴη δʼ ἄμμορός ἐστι λοετρῶν Ὠκεανοῖο. 18.490. ἐν δὲ δύω ποίησε πόλεις μερόπων ἀνθρώπων 18.491. καλάς. ἐν τῇ μέν ῥα γάμοι τʼ ἔσαν εἰλαπίναι τε, 18.492. νύμφας δʼ ἐκ θαλάμων δαΐδων ὕπο λαμπομενάων 18.493. ἠγίνεον ἀνὰ ἄστυ, πολὺς δʼ ὑμέναιος ὀρώρει· 18.494. κοῦροι δʼ ὀρχηστῆρες ἐδίνεον, ἐν δʼ ἄρα τοῖσιν 18.495. αὐλοὶ φόρμιγγές τε βοὴν ἔχον· αἳ δὲ γυναῖκες 18.496. ἱστάμεναι θαύμαζον ἐπὶ προθύροισιν ἑκάστη. 18.497. λαοὶ δʼ εἰν ἀγορῇ ἔσαν ἀθρόοι· ἔνθα δὲ νεῖκος 18.498. ὠρώρει, δύο δʼ ἄνδρες ἐνείκεον εἵνεκα ποινῆς 18.499. ἀνδρὸς ἀποφθιμένου· ὃ μὲν εὔχετο πάντʼ ἀποδοῦναι 18.500. δήμῳ πιφαύσκων, ὃ δʼ ἀναίνετο μηδὲν ἑλέσθαι· 18.501. ἄμφω δʼ ἱέσθην ἐπὶ ἴστορι πεῖραρ ἑλέσθαι. 18.502. λαοὶ δʼ ἀμφοτέροισιν ἐπήπυον ἀμφὶς ἀρωγοί· 18.503. κήρυκες δʼ ἄρα λαὸν ἐρήτυον· οἳ δὲ γέροντες 18.504. εἵατʼ ἐπὶ ξεστοῖσι λίθοις ἱερῷ ἐνὶ κύκλῳ, 18.505. σκῆπτρα δὲ κηρύκων ἐν χέρσʼ ἔχον ἠεροφώνων· 18.506. τοῖσιν ἔπειτʼ ἤϊσσον, ἀμοιβηδὶς δὲ δίκαζον. 18.507. κεῖτο δʼ ἄρʼ ἐν μέσσοισι δύω χρυσοῖο τάλαντα, 18.508. τῷ δόμεν ὃς μετὰ τοῖσι δίκην ἰθύντατα εἴποι. 18.509. τὴν δʼ ἑτέρην πόλιν ἀμφὶ δύω στρατοὶ ἥατο λαῶν 18.510. τεύχεσι λαμπόμενοι· δίχα δέ σφισιν ἥνδανε βουλή, 18.511. ἠὲ διαπραθέειν ἢ ἄνδιχα πάντα δάσασθαι 18.512. κτῆσιν ὅσην πτολίεθρον ἐπήρατον ἐντὸς ἔεργεν· 18.513. οἳ δʼ οὔ πω πείθοντο, λόχῳ δʼ ὑπεθωρήσσοντο. 18.514. τεῖχος μέν ῥʼ ἄλοχοί τε φίλαι καὶ νήπια τέκνα 18.515. ῥύατʼ ἐφεσταότες, μετὰ δʼ ἀνέρες οὓς ἔχε γῆρας· 18.516. οἳ δʼ ἴσαν· ἦρχε δʼ ἄρά σφιν Ἄρης καὶ Παλλὰς Ἀθήνη 18.517. ἄμφω χρυσείω, χρύσεια δὲ εἵματα ἕσθην, 18.518. καλὼ καὶ μεγάλω σὺν τεύχεσιν, ὥς τε θεώ περ 18.519. ἀμφὶς ἀριζήλω· λαοὶ δʼ ὑπολίζονες ἦσαν. 18.520. οἳ δʼ ὅτε δή ῥʼ ἵκανον ὅθι σφίσιν εἶκε λοχῆσαι 18.521. ἐν ποταμῷ, ὅθι τʼ ἀρδμὸς ἔην πάντεσσι βοτοῖσιν, 18.522. ἔνθʼ ἄρα τοί γʼ ἵζοντʼ εἰλυμένοι αἴθοπι χαλκῷ. 18.523. τοῖσι δʼ ἔπειτʼ ἀπάνευθε δύω σκοποὶ εἵατο λαῶν 18.524. δέγμενοι ὁππότε μῆλα ἰδοίατο καὶ ἕλικας βοῦς. 18.525. οἳ δὲ τάχα προγένοντο, δύω δʼ ἅμʼ ἕποντο νομῆες 18.526. τερπόμενοι σύριγξι· δόλον δʼ οὔ τι προνόησαν. 18.527. οἳ μὲν τὰ προϊδόντες ἐπέδραμον, ὦκα δʼ ἔπειτα 18.528. τάμνοντʼ ἀμφὶ βοῶν ἀγέλας καὶ πώεα καλὰ 18.529. ἀργεννέων οἰῶν, κτεῖνον δʼ ἐπὶ μηλοβοτῆρας. 18.530. οἳ δʼ ὡς οὖν ἐπύθοντο πολὺν κέλαδον παρὰ βουσὶν 18.531. εἰράων προπάροιθε καθήμενοι, αὐτίκʼ ἐφʼ ἵππων 18.532. βάντες ἀερσιπόδων μετεκίαθον, αἶψα δʼ ἵκοντο. 18.533. στησάμενοι δʼ ἐμάχοντο μάχην ποταμοῖο παρʼ ὄχθας, 18.534. βάλλον δʼ ἀλλήλους χαλκήρεσιν ἐγχείῃσιν. 18.535. ἐν δʼ Ἔρις ἐν δὲ Κυδοιμὸς ὁμίλεον, ἐν δʼ ὀλοὴ Κήρ, 18.536. ἄλλον ζωὸν ἔχουσα νεούτατον, ἄλλον ἄουτον, 18.537. ἄλλον τεθνηῶτα κατὰ μόθον ἕλκε ποδοῖιν· 18.538. εἷμα δʼ ἔχʼ ἀμφʼ ὤμοισι δαφοινεὸν αἵματι φωτῶν. 18.539. ὡμίλευν δʼ ὥς τε ζωοὶ βροτοὶ ἠδʼ ἐμάχοντο, 18.540. νεκρούς τʼ ἀλλήλων ἔρυον κατατεθνηῶτας. 18.541. ἐν δʼ ἐτίθει νειὸν μαλακὴν πίειραν ἄρουραν 18.542. εὐρεῖαν τρίπολον· πολλοὶ δʼ ἀροτῆρες ἐν αὐτῇ 18.543. ζεύγεα δινεύοντες ἐλάστρεον ἔνθα καὶ ἔνθα. 18.544. οἳ δʼ ὁπότε στρέψαντες ἱκοίατο τέλσον ἀρούρης, 18.545. τοῖσι δʼ ἔπειτʼ ἐν χερσὶ δέπας μελιηδέος οἴνου 18.546. δόσκεν ἀνὴρ ἐπιών· τοὶ δὲ στρέψασκον ἀνʼ ὄγμους, 18.547. ἱέμενοι νειοῖο βαθείης τέλσον ἱκέσθαι. 18.548. ἣ δὲ μελαίνετʼ ὄπισθεν, ἀρηρομένῃ δὲ ἐῴκει, 18.549. χρυσείη περ ἐοῦσα· τὸ δὴ περὶ θαῦμα τέτυκτο. 18.550. ἐν δʼ ἐτίθει τέμενος βασιλήϊον· ἔνθα δʼ ἔριθοι 18.551. ἤμων ὀξείας δρεπάνας ἐν χερσὶν ἔχοντες. 18.552. δράγματα δʼ ἄλλα μετʼ ὄγμον ἐπήτριμα πῖπτον ἔραζε, 18.553. ἄλλα δʼ ἀμαλλοδετῆρες ἐν ἐλλεδανοῖσι δέοντο. 18.554. τρεῖς δʼ ἄρʼ ἀμαλλοδετῆρες ἐφέστασαν· αὐτὰρ ὄπισθε 18.555. παῖδες δραγμεύοντες ἐν ἀγκαλίδεσσι φέροντες 18.556. ἀσπερχὲς πάρεχον· βασιλεὺς δʼ ἐν τοῖσι σιωπῇ 18.557. σκῆπτρον ἔχων ἑστήκει ἐπʼ ὄγμου γηθόσυνος κῆρ. 18.558. κήρυκες δʼ ἀπάνευθεν ὑπὸ δρυῒ δαῖτα πένοντο, 18.559. βοῦν δʼ ἱερεύσαντες μέγαν ἄμφεπον· αἳ δὲ γυναῖκες 18.560. δεῖπνον ἐρίθοισιν λεύκʼ ἄλφιτα πολλὰ πάλυνον. 18.561. ἐν δʼ ἐτίθει σταφυλῇσι μέγα βρίθουσαν ἀλωὴν 18.562. καλὴν χρυσείην· μέλανες δʼ ἀνὰ βότρυες ἦσαν, 18.563. ἑστήκει δὲ κάμαξι διαμπερὲς ἀργυρέῃσιν. 18.564. ἀμφὶ δὲ κυανέην κάπετον, περὶ δʼ ἕρκος ἔλασσε 18.565. κασσιτέρου· μία δʼ οἴη ἀταρπιτὸς ἦεν ἐπʼ αὐτήν, 18.566. τῇ νίσοντο φορῆες ὅτε τρυγόῳεν ἀλωήν. 18.567. παρθενικαὶ δὲ καὶ ἠΐθεοι ἀταλὰ φρονέοντες 18.568. πλεκτοῖς ἐν ταλάροισι φέρον μελιηδέα καρπόν. 18.569. τοῖσιν δʼ ἐν μέσσοισι πάϊς φόρμιγγι λιγείῃ 18.570. ἱμερόεν κιθάριζε, λίνον δʼ ὑπὸ καλὸν ἄειδε 18.571. λεπταλέῃ φωνῇ· τοὶ δὲ ῥήσσοντες ἁμαρτῇ 18.572. μολπῇ τʼ ἰυγμῷ τε ποσὶ σκαίροντες ἕποντο. 18.573. ἐν δʼ ἀγέλην ποίησε βοῶν ὀρθοκραιράων· 18.574. αἳ δὲ βόες χρυσοῖο τετεύχατο κασσιτέρου τε, 18.575. μυκηθμῷ δʼ ἀπὸ κόπρου ἐπεσσεύοντο νομὸν δὲ 18.576. πὰρ ποταμὸν κελάδοντα, παρὰ ῥοδανὸν δονακῆα. 18.577. χρύσειοι δὲ νομῆες ἅμʼ ἐστιχόωντο βόεσσι 18.578. τέσσαρες, ἐννέα δέ σφι κύνες πόδας ἀργοὶ ἕποντο. 18.579. σμερδαλέω δὲ λέοντε δύʼ ἐν πρώτῃσι βόεσσι 18.580. ταῦρον ἐρύγμηλον ἐχέτην· ὃ δὲ μακρὰ μεμυκὼς 18.581. ἕλκετο· τὸν δὲ κύνες μετεκίαθον ἠδʼ αἰζηοί. 18.582. τὼ μὲν ἀναρρήξαντε βοὸς μεγάλοιο βοείην 18.583. ἔγκατα καὶ μέλαν αἷμα λαφύσσετον· οἳ δὲ νομῆες 18.584. αὔτως ἐνδίεσαν ταχέας κύνας ὀτρύνοντες. 18.585. οἳ δʼ ἤτοι δακέειν μὲν ἀπετρωπῶντο λεόντων, 18.586. ἱστάμενοι δὲ μάλʼ ἐγγὺς ὑλάκτεον ἔκ τʼ ἀλέοντο. 18.587. ἐν δὲ νομὸν ποίησε περικλυτὸς ἀμφιγυήεις 18.588. ἐν καλῇ βήσσῃ μέγαν οἰῶν ἀργεννάων, 18.589. σταθμούς τε κλισίας τε κατηρεφέας ἰδὲ σηκούς. 18.590. ἐν δὲ χορὸν ποίκιλλε περικλυτὸς ἀμφιγυήεις, 18.591. τῷ ἴκελον οἷόν ποτʼ ἐνὶ Κνωσῷ εὐρείῃ 18.592. Δαίδαλος ἤσκησεν καλλιπλοκάμῳ Ἀριάδνῃ. 18.593. ἔνθα μὲν ἠΐθεοι καὶ παρθένοι ἀλφεσίβοιαι 18.594. ὀρχεῦντʼ ἀλλήλων ἐπὶ καρπῷ χεῖρας ἔχοντες. 18.595. τῶν δʼ αἳ μὲν λεπτὰς ὀθόνας ἔχον, οἳ δὲ χιτῶνας 18.596. εἵατʼ ἐϋννήτους, ἦκα στίλβοντας ἐλαίῳ· 18.597. καί ῥʼ αἳ μὲν καλὰς στεφάνας ἔχον, οἳ δὲ μαχαίρας 18.598. εἶχον χρυσείας ἐξ ἀργυρέων τελαμώνων. 18.599. οἳ δʼ ὁτὲ μὲν θρέξασκον ἐπισταμένοισι πόδεσσι 18.600. ῥεῖα μάλʼ, ὡς ὅτε τις τροχὸν ἄρμενον ἐν παλάμῃσιν 18.601. ἑζόμενος κεραμεὺς πειρήσεται, αἴ κε θέῃσιν· 18.602. ἄλλοτε δʼ αὖ θρέξασκον ἐπὶ στίχας ἀλλήλοισι. 18.603. πολλὸς δʼ ἱμερόεντα χορὸν περιίσταθʼ ὅμιλος 18.604. τερπόμενοι· δοιὼ δὲ κυβιστητῆρε κατʼ αὐτοὺς 18.605. μολπῆς ἐξάρχοντες ἐδίνευον κατὰ μέσσους. 18.606. ἐν δʼ ἐτίθει ποταμοῖο μέγα σθένος Ὠκεανοῖο 18.607. ἄντυγα πὰρ πυμάτην σάκεος πύκα ποιητοῖο. 18.608. αὐτὰρ ἐπεὶ δὴ τεῦξε σάκος μέγα τε στιβαρόν τε, 18.609. τεῦξʼ ἄρα οἱ θώρηκα φαεινότερον πυρὸς αὐγῆς, 18.610. τεῦξε δέ οἱ κόρυθα βριαρὴν κροτάφοις ἀραρυῖαν 18.611. καλὴν δαιδαλέην, ἐπὶ δὲ χρύσεον λόφον ἧκε, 18.612. τεῦξε δέ οἱ κνημῖδας ἑανοῦ κασσιτέροιο. 18.613. αὐτὰρ ἐπεὶ πάνθʼ ὅπλα κάμε κλυτὸς ἀμφιγυήεις, 18.614. μητρὸς Ἀχιλλῆος θῆκε προπάροιθεν ἀείρας. 18.615. ἣ δʼ ἴρηξ ὣς ἆλτο κατʼ Οὐλύμπου νιφόεντος 18.616. τεύχεα μαρμαίροντα παρʼ Ἡφαίστοιο φέρουσα. 20.4. Ζεὺς δὲ Θέμιστα κέλευσε θεοὺς ἀγορὴν δὲ καλέσσαι 20.5. κρατὸς ἀπʼ Οὐλύμποιο πολυπτύχου· ἣ δʼ ἄρα πάντῃ 20.6. φοιτήσασα κέλευσε Διὸς πρὸς δῶμα νέεσθαι. 21.22. ὡς δʼ ὑπὸ δελφῖνος μεγακήτεος ἰχθύες ἄλλοι 21.23. φεύγοντες πιμπλᾶσι μυχοὺς λιμένος εὐόρμου 21.24. δειδιότες· μάλα γάρ τε κατεσθίει ὅν κε λάβῃσιν· 2.233. which some man of the horse-taming Trojans shall bring thee out of Ilios as a ransom for his son, whom I haply have bound and led away or some other of the Achaeans? Or is it some young girl for thee to know in love, whom thou wilt keep apart for thyself? Nay, it beseemeth not one that is their captain to bring to ill the sons of the Achaeans. 3.156. oftly they spake winged words one to another:Small blame that Trojans and well-greaved Achaeans should for such a woman long time suffer woes; wondrously like is she to the immortal goddesses to look upon. But even so, for all that she is such an one, let her depart upon the ships, 3.157. oftly they spake winged words one to another:Small blame that Trojans and well-greaved Achaeans should for such a woman long time suffer woes; wondrously like is she to the immortal goddesses to look upon. But even so, for all that she is such an one, let her depart upon the ships, 3.162. neither be left here to be a bane to us and to our children after us. So they said, but Priam spake, and called Helen to him:Come hither, dear child, and sit before me, that thou mayest see thy former lord and thy kinsfolk and thy people—thou art nowise to blame in my eyes; it is the gods, methinks, that are to blame, 3.163. neither be left here to be a bane to us and to our children after us. So they said, but Priam spake, and called Helen to him:Come hither, dear child, and sit before me, that thou mayest see thy former lord and thy kinsfolk and thy people—thou art nowise to blame in my eyes; it is the gods, methinks, that are to blame, 3.164. neither be left here to be a bane to us and to our children after us. So they said, but Priam spake, and called Helen to him:Come hither, dear child, and sit before me, that thou mayest see thy former lord and thy kinsfolk and thy people—thou art nowise to blame in my eyes; it is the gods, methinks, that are to blame, 3.165. who roused against me the tearful war of the Achaeans —and that thou mayest tell me who is this huge warrior, this man of Achaea so valiant and so tall. Verily there be others that are even taller by a head, but so comely a man have mine eyes never yet beheld, 3.410. But thither will I not go—it were a shameful thing—to array that man's couch; all the women of Troy will blame me hereafter; and I have measureless griefs at heart. Then stirred to wrath fair Aphrodite spake to her:Provoke me not, rash woman, lest I wax wroth and desert thee, 3.411. But thither will I not go—it were a shameful thing—to array that man's couch; all the women of Troy will blame me hereafter; and I have measureless griefs at heart. Then stirred to wrath fair Aphrodite spake to her:Provoke me not, rash woman, lest I wax wroth and desert thee, 3.412. But thither will I not go—it were a shameful thing—to array that man's couch; all the women of Troy will blame me hereafter; and I have measureless griefs at heart. Then stirred to wrath fair Aphrodite spake to her:Provoke me not, rash woman, lest I wax wroth and desert thee, 5.70. he was in truth a bastard, howbeit goodly Theano had reared him carefully even as her own children, to do pleasure to her husband. To him Phyleus' son, famed for his spear, drew nigh and smote him with a cast of his sharp spear on the sinew of the head; and straight through amid the teeth the bronze shore away the tongue at its base. 6.351. would that I had been wife to a better man, that could feel the indignation of his fellows and their many revilings. But this man's understanding is not now stable, nor ever will be hereafter; thereof I deem that he will e'en reap the fruit. But come now, enter in, and sit thee upon this chair, 9.319. Not me, I ween, shall Atreus' son, Agamemnon, persuade, nor yet shall the other Danaans, seeing there were to be no thanks, it seemeth, for warring against the foeman ever without respite. Like portion hath he that abideth at home, and if one warreth his best, and in one honour are held both the coward and the brave; 16.191. lead to his home, when he had given countless gifts of wooing, and Eudorus did old Phylas nurse and cherish tenderly, loving him dearly, as he had been his own son. And of the third company warlike Peisander was captain, son of Maemalus, a man pre-eminent among all the Myrmidons 16.192. lead to his home, when he had given countless gifts of wooing, and Eudorus did old Phylas nurse and cherish tenderly, loving him dearly, as he had been his own son. And of the third company warlike Peisander was captain, son of Maemalus, a man pre-eminent among all the Myrmidons 18.109. I that in war am such as is none other of the brazen-coated Achaeans, albeit in council there be others better— so may strife perish from among gods and men, and anger that setteth a man on to grow wroth, how wise soever he be, and that sweeter far than trickling honey 18.478. and precious gold and silver; and thereafter he set on the anvil-block a great anvil, and took in one hand a massive hammer, and in the other took he the tongs.First fashioned he a shield, great and sturdy, adorning it cunningly in every part, and round about it set a bright rim, 18.479. and precious gold and silver; and thereafter he set on the anvil-block a great anvil, and took in one hand a massive hammer, and in the other took he the tongs.First fashioned he a shield, great and sturdy, adorning it cunningly in every part, and round about it set a bright rim, 18.480. threefold and glittering, and therefrom made fast a silver baldric. Five were the layers of the shield itself; and on it he wrought many curious devices with cunning skill.Therein he wrought the earth, therein the heavens therein the sea, and the unwearied sun, and the moon at the full, 18.481. threefold and glittering, and therefrom made fast a silver baldric. Five were the layers of the shield itself; and on it he wrought many curious devices with cunning skill.Therein he wrought the earth, therein the heavens therein the sea, and the unwearied sun, and the moon at the full, 18.482. threefold and glittering, and therefrom made fast a silver baldric. Five were the layers of the shield itself; and on it he wrought many curious devices with cunning skill.Therein he wrought the earth, therein the heavens therein the sea, and the unwearied sun, and the moon at the full, 18.483. threefold and glittering, and therefrom made fast a silver baldric. Five were the layers of the shield itself; and on it he wrought many curious devices with cunning skill.Therein he wrought the earth, therein the heavens therein the sea, and the unwearied sun, and the moon at the full, 18.484. threefold and glittering, and therefrom made fast a silver baldric. Five were the layers of the shield itself; and on it he wrought many curious devices with cunning skill.Therein he wrought the earth, therein the heavens therein the sea, and the unwearied sun, and the moon at the full, 18.485. and therein all the constellations wherewith heaven is crowned—the Pleiades, and the Hyades and the mighty Orion, and the Bear, that men call also the Wain, that circleth ever in her place, and watcheth Orion, and alone hath no part in the baths of Ocean. 18.486. and therein all the constellations wherewith heaven is crowned—the Pleiades, and the Hyades and the mighty Orion, and the Bear, that men call also the Wain, that circleth ever in her place, and watcheth Orion, and alone hath no part in the baths of Ocean. 18.487. and therein all the constellations wherewith heaven is crowned—the Pleiades, and the Hyades and the mighty Orion, and the Bear, that men call also the Wain, that circleth ever in her place, and watcheth Orion, and alone hath no part in the baths of Ocean. 18.488. and therein all the constellations wherewith heaven is crowned—the Pleiades, and the Hyades and the mighty Orion, and the Bear, that men call also the Wain, that circleth ever in her place, and watcheth Orion, and alone hath no part in the baths of Ocean. 18.489. and therein all the constellations wherewith heaven is crowned—the Pleiades, and the Hyades and the mighty Orion, and the Bear, that men call also the Wain, that circleth ever in her place, and watcheth Orion, and alone hath no part in the baths of Ocean. 18.490. Therein fashioned he also two cities of mortal men exceeding fair. In the one there were marriages and feastings, and by the light of the blazing torches they were leading the brides from their bowers through the city, and loud rose the bridal song. And young men were whirling in the dance, and in their midst 18.491. Therein fashioned he also two cities of mortal men exceeding fair. In the one there were marriages and feastings, and by the light of the blazing torches they were leading the brides from their bowers through the city, and loud rose the bridal song. And young men were whirling in the dance, and in their midst 18.492. Therein fashioned he also two cities of mortal men exceeding fair. In the one there were marriages and feastings, and by the light of the blazing torches they were leading the brides from their bowers through the city, and loud rose the bridal song. And young men were whirling in the dance, and in their midst 18.493. Therein fashioned he also two cities of mortal men exceeding fair. In the one there were marriages and feastings, and by the light of the blazing torches they were leading the brides from their bowers through the city, and loud rose the bridal song. And young men were whirling in the dance, and in their midst 18.494. Therein fashioned he also two cities of mortal men exceeding fair. In the one there were marriages and feastings, and by the light of the blazing torches they were leading the brides from their bowers through the city, and loud rose the bridal song. And young men were whirling in the dance, and in their midst 18.495. flutes and lyres sounded continually; and there the women stood each before her door and marvelled. But the folk were gathered in the place of assembly; for there a strife had arisen, and two men were striving about the blood-price of a man slain; the one avowed that he had paid all, 18.496. flutes and lyres sounded continually; and there the women stood each before her door and marvelled. But the folk were gathered in the place of assembly; for there a strife had arisen, and two men were striving about the blood-price of a man slain; the one avowed that he had paid all, 18.497. flutes and lyres sounded continually; and there the women stood each before her door and marvelled. But the folk were gathered in the place of assembly; for there a strife had arisen, and two men were striving about the blood-price of a man slain; the one avowed that he had paid all, 18.498. flutes and lyres sounded continually; and there the women stood each before her door and marvelled. But the folk were gathered in the place of assembly; for there a strife had arisen, and two men were striving about the blood-price of a man slain; the one avowed that he had paid all, 18.499. flutes and lyres sounded continually; and there the women stood each before her door and marvelled. But the folk were gathered in the place of assembly; for there a strife had arisen, and two men were striving about the blood-price of a man slain; the one avowed that he had paid all, 18.500. declaring his cause to the people, but the other refused to accept aught; and each was fain to win the issue on the word of a daysman. Moreover, the folk were cheering both, shewing favour to this side and to that. And heralds held back the folk, and the elders were sitting upon polished stones in the sacred circle, 18.501. declaring his cause to the people, but the other refused to accept aught; and each was fain to win the issue on the word of a daysman. Moreover, the folk were cheering both, shewing favour to this side and to that. And heralds held back the folk, and the elders were sitting upon polished stones in the sacred circle, 18.502. declaring his cause to the people, but the other refused to accept aught; and each was fain to win the issue on the word of a daysman. Moreover, the folk were cheering both, shewing favour to this side and to that. And heralds held back the folk, and the elders were sitting upon polished stones in the sacred circle, 18.503. declaring his cause to the people, but the other refused to accept aught; and each was fain to win the issue on the word of a daysman. Moreover, the folk were cheering both, shewing favour to this side and to that. And heralds held back the folk, and the elders were sitting upon polished stones in the sacred circle, 18.504. declaring his cause to the people, but the other refused to accept aught; and each was fain to win the issue on the word of a daysman. Moreover, the folk were cheering both, shewing favour to this side and to that. And heralds held back the folk, and the elders were sitting upon polished stones in the sacred circle, 18.505. holding in their hands the staves of the loud-voiced heralds. Therewith then would they spring up and give judgment, each in turn. And in the midst lay two talents of gold, to be given to him whoso among them should utter the most righteous judgment.But around the other city lay in leaguer two hosts of warriors 18.506. holding in their hands the staves of the loud-voiced heralds. Therewith then would they spring up and give judgment, each in turn. And in the midst lay two talents of gold, to be given to him whoso among them should utter the most righteous judgment.But around the other city lay in leaguer two hosts of warriors 18.507. holding in their hands the staves of the loud-voiced heralds. Therewith then would they spring up and give judgment, each in turn. And in the midst lay two talents of gold, to be given to him whoso among them should utter the most righteous judgment.But around the other city lay in leaguer two hosts of warriors 18.508. holding in their hands the staves of the loud-voiced heralds. Therewith then would they spring up and give judgment, each in turn. And in the midst lay two talents of gold, to be given to him whoso among them should utter the most righteous judgment.But around the other city lay in leaguer two hosts of warriors 18.509. holding in their hands the staves of the loud-voiced heralds. Therewith then would they spring up and give judgment, each in turn. And in the midst lay two talents of gold, to be given to him whoso among them should utter the most righteous judgment.But around the other city lay in leaguer two hosts of warriors 18.510. gleaming in armour. And twofold plans found favour with them, either to lay waste the town or to divide in portions twain all the substance that the lovely city contained within. Howbeit the besieged would nowise hearken thereto, but were arming to meet the foe in an ambush. The wall were their dear wives and little children guarding, 18.511. gleaming in armour. And twofold plans found favour with them, either to lay waste the town or to divide in portions twain all the substance that the lovely city contained within. Howbeit the besieged would nowise hearken thereto, but were arming to meet the foe in an ambush. The wall were their dear wives and little children guarding, 18.512. gleaming in armour. And twofold plans found favour with them, either to lay waste the town or to divide in portions twain all the substance that the lovely city contained within. Howbeit the besieged would nowise hearken thereto, but were arming to meet the foe in an ambush. The wall were their dear wives and little children guarding, 18.513. gleaming in armour. And twofold plans found favour with them, either to lay waste the town or to divide in portions twain all the substance that the lovely city contained within. Howbeit the besieged would nowise hearken thereto, but were arming to meet the foe in an ambush. The wall were their dear wives and little children guarding, 18.514. gleaming in armour. And twofold plans found favour with them, either to lay waste the town or to divide in portions twain all the substance that the lovely city contained within. Howbeit the besieged would nowise hearken thereto, but were arming to meet the foe in an ambush. The wall were their dear wives and little children guarding, 18.515. as they stood thereon, and therewithal the men that were holden of old age; but the rest were faring forth, led of Ares and Pallas Athene, both fashioned in gold, and of gold was the raiment wherewith they were clad. Goodly were they and tall in their harness, as beseemeth gods, clear to view amid the rest, and the folk at their feet were smaller. 18.516. as they stood thereon, and therewithal the men that were holden of old age; but the rest were faring forth, led of Ares and Pallas Athene, both fashioned in gold, and of gold was the raiment wherewith they were clad. Goodly were they and tall in their harness, as beseemeth gods, clear to view amid the rest, and the folk at their feet were smaller. 18.517. as they stood thereon, and therewithal the men that were holden of old age; but the rest were faring forth, led of Ares and Pallas Athene, both fashioned in gold, and of gold was the raiment wherewith they were clad. Goodly were they and tall in their harness, as beseemeth gods, clear to view amid the rest, and the folk at their feet were smaller. 18.518. as they stood thereon, and therewithal the men that were holden of old age; but the rest were faring forth, led of Ares and Pallas Athene, both fashioned in gold, and of gold was the raiment wherewith they were clad. Goodly were they and tall in their harness, as beseemeth gods, clear to view amid the rest, and the folk at their feet were smaller. 18.519. as they stood thereon, and therewithal the men that were holden of old age; but the rest were faring forth, led of Ares and Pallas Athene, both fashioned in gold, and of gold was the raiment wherewith they were clad. Goodly were they and tall in their harness, as beseemeth gods, clear to view amid the rest, and the folk at their feet were smaller. 18.520. But when they were come to the place where it seemed good unto them to set their ambush, in a river-bed where was a watering-place for all herds alike, there they sate them down, clothed about with flaming bronze. Thereafter were two scouts set by them apart from the host, waiting till they should have sight of the sheep and sleek cattle. 18.521. But when they were come to the place where it seemed good unto them to set their ambush, in a river-bed where was a watering-place for all herds alike, there they sate them down, clothed about with flaming bronze. Thereafter were two scouts set by them apart from the host, waiting till they should have sight of the sheep and sleek cattle. 18.522. But when they were come to the place where it seemed good unto them to set their ambush, in a river-bed where was a watering-place for all herds alike, there they sate them down, clothed about with flaming bronze. Thereafter were two scouts set by them apart from the host, waiting till they should have sight of the sheep and sleek cattle. 18.523. But when they were come to the place where it seemed good unto them to set their ambush, in a river-bed where was a watering-place for all herds alike, there they sate them down, clothed about with flaming bronze. Thereafter were two scouts set by them apart from the host, waiting till they should have sight of the sheep and sleek cattle. 18.524. But when they were come to the place where it seemed good unto them to set their ambush, in a river-bed where was a watering-place for all herds alike, there they sate them down, clothed about with flaming bronze. Thereafter were two scouts set by them apart from the host, waiting till they should have sight of the sheep and sleek cattle. 18.525. And these came presently, and two herdsmen followed with them playing upon pipes; and of the guile wist they not at all. 18.526. And these came presently, and two herdsmen followed with them playing upon pipes; and of the guile wist they not at all. 18.527. And these came presently, and two herdsmen followed with them playing upon pipes; and of the guile wist they not at all. 18.528. And these came presently, and two herdsmen followed with them playing upon pipes; and of the guile wist they not at all. 18.529. And these came presently, and two herdsmen followed with them playing upon pipes; and of the guile wist they not at all. But the liers-in-wait, when they saw these coming on, rushed forth against them and speedily cut off the herds of cattle and fair flocks of white-fleeced sheep, and slew the herdsmen withal. 18.530. But the besiegers, as they sat before the places of gathering and heard much tumult among the kine, mounted forthwith behind their high-stepping horses, and set out thitherward, and speedily came upon them. Then set they their battle in array and fought beside the river banks, and were ever smiting one another with bronze-tipped spears. 18.531. But the besiegers, as they sat before the places of gathering and heard much tumult among the kine, mounted forthwith behind their high-stepping horses, and set out thitherward, and speedily came upon them. Then set they their battle in array and fought beside the river banks, and were ever smiting one another with bronze-tipped spears. 18.532. But the besiegers, as they sat before the places of gathering and heard much tumult among the kine, mounted forthwith behind their high-stepping horses, and set out thitherward, and speedily came upon them. Then set they their battle in array and fought beside the river banks, and were ever smiting one another with bronze-tipped spears. 18.533. But the besiegers, as they sat before the places of gathering and heard much tumult among the kine, mounted forthwith behind their high-stepping horses, and set out thitherward, and speedily came upon them. Then set they their battle in array and fought beside the river banks, and were ever smiting one another with bronze-tipped spears. 18.534. But the besiegers, as they sat before the places of gathering and heard much tumult among the kine, mounted forthwith behind their high-stepping horses, and set out thitherward, and speedily came upon them. Then set they their battle in array and fought beside the river banks, and were ever smiting one another with bronze-tipped spears. 18.535. And amid them Strife and Tumult joined in the fray, and deadly Fate, grasping one man alive, fresh-wounded, another without a wound, and another she dragged dead through the mellay by the feet; and the raiment that she had about her shoulders was red with the blood of men. Even as living mortals joined they in the fray and fought; 18.536. And amid them Strife and Tumult joined in the fray, and deadly Fate, grasping one man alive, fresh-wounded, another without a wound, and another she dragged dead through the mellay by the feet; and the raiment that she had about her shoulders was red with the blood of men. Even as living mortals joined they in the fray and fought; 18.537. And amid them Strife and Tumult joined in the fray, and deadly Fate, grasping one man alive, fresh-wounded, another without a wound, and another she dragged dead through the mellay by the feet; and the raiment that she had about her shoulders was red with the blood of men. Even as living mortals joined they in the fray and fought; 18.538. And amid them Strife and Tumult joined in the fray, and deadly Fate, grasping one man alive, fresh-wounded, another without a wound, and another she dragged dead through the mellay by the feet; and the raiment that she had about her shoulders was red with the blood of men. Even as living mortals joined they in the fray and fought; 18.539. And amid them Strife and Tumult joined in the fray, and deadly Fate, grasping one man alive, fresh-wounded, another without a wound, and another she dragged dead through the mellay by the feet; and the raiment that she had about her shoulders was red with the blood of men. Even as living mortals joined they in the fray and fought; 18.540. and they were haling away each the bodies of the others' slain.Therein he set also soft fallow-land, rich tilth and wide, that was three times ploughed; and ploughers full many therein were wheeling their yokes and driving them this way and that. And whensoever after turning they came to the headland of the field, 18.541. and they were haling away each the bodies of the others' slain.Therein he set also soft fallow-land, rich tilth and wide, that was three times ploughed; and ploughers full many therein were wheeling their yokes and driving them this way and that. And whensoever after turning they came to the headland of the field, 18.542. and they were haling away each the bodies of the others' slain.Therein he set also soft fallow-land, rich tilth and wide, that was three times ploughed; and ploughers full many therein were wheeling their yokes and driving them this way and that. And whensoever after turning they came to the headland of the field, 18.543. and they were haling away each the bodies of the others' slain.Therein he set also soft fallow-land, rich tilth and wide, that was three times ploughed; and ploughers full many therein were wheeling their yokes and driving them this way and that. And whensoever after turning they came to the headland of the field, 18.544. and they were haling away each the bodies of the others' slain.Therein he set also soft fallow-land, rich tilth and wide, that was three times ploughed; and ploughers full many therein were wheeling their yokes and driving them this way and that. And whensoever after turning they came to the headland of the field, 18.545. then would a man come forth to each and give into his hands a cup of honey-sweet wine; and the ploughmen would turn them in the furrows, eager to reach the headland of the deep tilth. And the field grew black behind and seemed verily as it had been ploughed, for all that it was of gold; herein was the great marvel of the work. 18.546. then would a man come forth to each and give into his hands a cup of honey-sweet wine; and the ploughmen would turn them in the furrows, eager to reach the headland of the deep tilth. And the field grew black behind and seemed verily as it had been ploughed, for all that it was of gold; herein was the great marvel of the work. 18.547. then would a man come forth to each and give into his hands a cup of honey-sweet wine; and the ploughmen would turn them in the furrows, eager to reach the headland of the deep tilth. And the field grew black behind and seemed verily as it had been ploughed, for all that it was of gold; herein was the great marvel of the work. 18.548. then would a man come forth to each and give into his hands a cup of honey-sweet wine; and the ploughmen would turn them in the furrows, eager to reach the headland of the deep tilth. And the field grew black behind and seemed verily as it had been ploughed, for all that it was of gold; herein was the great marvel of the work. 18.549. then would a man come forth to each and give into his hands a cup of honey-sweet wine; and the ploughmen would turn them in the furrows, eager to reach the headland of the deep tilth. And the field grew black behind and seemed verily as it had been ploughed, for all that it was of gold; herein was the great marvel of the work. 18.550. Therein he set also a king's demesne-land, wherein labourers were reaping, bearing sharp sickles in their hands. Some handfuls were falling in rows to the ground along the swathe, while others the binders of sheaves were binding with twisted ropes of straw. Three binders stood hard by them, while behind them 18.551. Therein he set also a king's demesne-land, wherein labourers were reaping, bearing sharp sickles in their hands. Some handfuls were falling in rows to the ground along the swathe, while others the binders of sheaves were binding with twisted ropes of straw. Three binders stood hard by them, while behind them 18.552. Therein he set also a king's demesne-land, wherein labourers were reaping, bearing sharp sickles in their hands. Some handfuls were falling in rows to the ground along the swathe, while others the binders of sheaves were binding with twisted ropes of straw. Three binders stood hard by them, while behind them 18.553. Therein he set also a king's demesne-land, wherein labourers were reaping, bearing sharp sickles in their hands. Some handfuls were falling in rows to the ground along the swathe, while others the binders of sheaves were binding with twisted ropes of straw. Three binders stood hard by them, while behind them 18.554. Therein he set also a king's demesne-land, wherein labourers were reaping, bearing sharp sickles in their hands. Some handfuls were falling in rows to the ground along the swathe, while others the binders of sheaves were binding with twisted ropes of straw. Three binders stood hard by them, while behind them 18.555. boys would gather the handfuls, and bearing them in their arms would busily give them to the binders; and among them the king, staff in hand, was standing in silence at the swathe, joying in his heart. And heralds apart beneath an oak were making ready a feast, and were dressing a great ox they had slain for sacrifice; and the women 18.556. boys would gather the handfuls, and bearing them in their arms would busily give them to the binders; and among them the king, staff in hand, was standing in silence at the swathe, joying in his heart. And heralds apart beneath an oak were making ready a feast, and were dressing a great ox they had slain for sacrifice; and the women 18.557. boys would gather the handfuls, and bearing them in their arms would busily give them to the binders; and among them the king, staff in hand, was standing in silence at the swathe, joying in his heart. And heralds apart beneath an oak were making ready a feast, and were dressing a great ox they had slain for sacrifice; and the women 18.558. boys would gather the handfuls, and bearing them in their arms would busily give them to the binders; and among them the king, staff in hand, was standing in silence at the swathe, joying in his heart. And heralds apart beneath an oak were making ready a feast, and were dressing a great ox they had slain for sacrifice; and the women 18.559. boys would gather the handfuls, and bearing them in their arms would busily give them to the binders; and among them the king, staff in hand, was standing in silence at the swathe, joying in his heart. And heralds apart beneath an oak were making ready a feast, and were dressing a great ox they had slain for sacrifice; and the women 18.560. prinkled the flesh with white barley in abundance, for the workers' mid-day meal. 18.561. prinkled the flesh with white barley in abundance, for the workers' mid-day meal. 18.562. prinkled the flesh with white barley in abundance, for the workers' mid-day meal. 18.563. prinkled the flesh with white barley in abundance, for the workers' mid-day meal. 18.564. prinkled the flesh with white barley in abundance, for the workers' mid-day meal. Therein he set also a vineyard heavily laden with clusters, a vineyard fair and wrought of gold; black were the grapes, and the vines were set up throughout on silver poles. And around it he drave a trench of cyanus, and about that a fence of tin; 18.565. and one single path led thereto, whereby the vintagers went and came, whensoever they gathered the vintage. And maidens and youths in childish glee were bearing the honey-sweet fruit in wicker baskets. And in their midst a boy made pleasant music with a clear-toned lyre, 18.566. and one single path led thereto, whereby the vintagers went and came, whensoever they gathered the vintage. And maidens and youths in childish glee were bearing the honey-sweet fruit in wicker baskets. And in their midst a boy made pleasant music with a clear-toned lyre, 18.567. and one single path led thereto, whereby the vintagers went and came, whensoever they gathered the vintage. And maidens and youths in childish glee were bearing the honey-sweet fruit in wicker baskets. And in their midst a boy made pleasant music with a clear-toned lyre, 18.568. and one single path led thereto, whereby the vintagers went and came, whensoever they gathered the vintage. And maidens and youths in childish glee were bearing the honey-sweet fruit in wicker baskets. And in their midst a boy made pleasant music with a clear-toned lyre, 18.569. and one single path led thereto, whereby the vintagers went and came, whensoever they gathered the vintage. And maidens and youths in childish glee were bearing the honey-sweet fruit in wicker baskets. And in their midst a boy made pleasant music with a clear-toned lyre, 18.570. and thereto sang sweetly the Linos-song with his delicate voice; and his fellows beating the earth in unison therewith followed on with bounding feet mid dance and shoutings.And therein he wrought a herd of straight-horned kine: the kine were fashioned of gold and tin, 18.571. and thereto sang sweetly the Linos-song with his delicate voice; and his fellows beating the earth in unison therewith followed on with bounding feet mid dance and shoutings.And therein he wrought a herd of straight-horned kine: the kine were fashioned of gold and tin, 18.572. and thereto sang sweetly the Linos-song with his delicate voice; and his fellows beating the earth in unison therewith followed on with bounding feet mid dance and shoutings.And therein he wrought a herd of straight-horned kine: the kine were fashioned of gold and tin, 18.573. and thereto sang sweetly the Linos-song with his delicate voice; and his fellows beating the earth in unison therewith followed on with bounding feet mid dance and shoutings.And therein he wrought a herd of straight-horned kine: the kine were fashioned of gold and tin, 18.574. and thereto sang sweetly the Linos-song with his delicate voice; and his fellows beating the earth in unison therewith followed on with bounding feet mid dance and shoutings.And therein he wrought a herd of straight-horned kine: the kine were fashioned of gold and tin, 18.575. and with lowing hasted they forth from byre to pasture beside the sounding river, beside the waving reed. And golden were the herdsmen that walked beside the kine, four in number, and nine dogs swift of foot followed after them. But two dread lions amid the foremost kine 18.576. and with lowing hasted they forth from byre to pasture beside the sounding river, beside the waving reed. And golden were the herdsmen that walked beside the kine, four in number, and nine dogs swift of foot followed after them. But two dread lions amid the foremost kine 18.577. and with lowing hasted they forth from byre to pasture beside the sounding river, beside the waving reed. And golden were the herdsmen that walked beside the kine, four in number, and nine dogs swift of foot followed after them. But two dread lions amid the foremost kine 18.578. and with lowing hasted they forth from byre to pasture beside the sounding river, beside the waving reed. And golden were the herdsmen that walked beside the kine, four in number, and nine dogs swift of foot followed after them. But two dread lions amid the foremost kine 18.579. and with lowing hasted they forth from byre to pasture beside the sounding river, beside the waving reed. And golden were the herdsmen that walked beside the kine, four in number, and nine dogs swift of foot followed after them. But two dread lions amid the foremost kine 18.580. were holding a loud-lowing bull, and he, bellowing mightily, was haled of them, while after him pursued the dogs and young men. The lions twain had rent the hide of the great bull, and were devouring the inward parts and the black blood, while the herdsmen vainly sought to fright them, tarring on the swift hounds. 18.581. were holding a loud-lowing bull, and he, bellowing mightily, was haled of them, while after him pursued the dogs and young men. The lions twain had rent the hide of the great bull, and were devouring the inward parts and the black blood, while the herdsmen vainly sought to fright them, tarring on the swift hounds. 18.582. were holding a loud-lowing bull, and he, bellowing mightily, was haled of them, while after him pursued the dogs and young men. The lions twain had rent the hide of the great bull, and were devouring the inward parts and the black blood, while the herdsmen vainly sought to fright them, tarring on the swift hounds. 18.583. were holding a loud-lowing bull, and he, bellowing mightily, was haled of them, while after him pursued the dogs and young men. The lions twain had rent the hide of the great bull, and were devouring the inward parts and the black blood, while the herdsmen vainly sought to fright them, tarring on the swift hounds. 18.584. were holding a loud-lowing bull, and he, bellowing mightily, was haled of them, while after him pursued the dogs and young men. The lions twain had rent the hide of the great bull, and were devouring the inward parts and the black blood, while the herdsmen vainly sought to fright them, tarring on the swift hounds. 18.585. Howbeit these shrank from fastening on the lions, but stood hard by and barked and sprang aside.Therein also the famed god of the two strong arms wrought a pasture in a fair dell, a great pasture of white-fleeced sheep, and folds, and roofed huts, and pens. 18.586. Howbeit these shrank from fastening on the lions, but stood hard by and barked and sprang aside.Therein also the famed god of the two strong arms wrought a pasture in a fair dell, a great pasture of white-fleeced sheep, and folds, and roofed huts, and pens. 18.587. Howbeit these shrank from fastening on the lions, but stood hard by and barked and sprang aside.Therein also the famed god of the two strong arms wrought a pasture in a fair dell, a great pasture of white-fleeced sheep, and folds, and roofed huts, and pens. 18.588. Howbeit these shrank from fastening on the lions, but stood hard by and barked and sprang aside.Therein also the famed god of the two strong arms wrought a pasture in a fair dell, a great pasture of white-fleeced sheep, and folds, and roofed huts, and pens. 18.589. Howbeit these shrank from fastening on the lions, but stood hard by and barked and sprang aside.Therein also the famed god of the two strong arms wrought a pasture in a fair dell, a great pasture of white-fleeced sheep, and folds, and roofed huts, and pens. 18.590. Therein furthermore the famed god of the two strong arms cunningly wrought a dancing-floor like unto that which in wide Cnosus Daedalus fashioned of old for fair-tressed Ariadne. There were youths dancing and maidens of the price of many cattle, holding their hands upon the wrists one of the other. 18.591. Therein furthermore the famed god of the two strong arms cunningly wrought a dancing-floor like unto that which in wide Cnosus Daedalus fashioned of old for fair-tressed Ariadne. There were youths dancing and maidens of the price of many cattle, holding their hands upon the wrists one of the other. 18.592. Therein furthermore the famed god of the two strong arms cunningly wrought a dancing-floor like unto that which in wide Cnosus Daedalus fashioned of old for fair-tressed Ariadne. There were youths dancing and maidens of the price of many cattle, holding their hands upon the wrists one of the other. 18.593. Therein furthermore the famed god of the two strong arms cunningly wrought a dancing-floor like unto that which in wide Cnosus Daedalus fashioned of old for fair-tressed Ariadne. There were youths dancing and maidens of the price of many cattle, holding their hands upon the wrists one of the other. 18.594. Therein furthermore the famed god of the two strong arms cunningly wrought a dancing-floor like unto that which in wide Cnosus Daedalus fashioned of old for fair-tressed Ariadne. There were youths dancing and maidens of the price of many cattle, holding their hands upon the wrists one of the other. 18.595. of these the maidens were clad in fine linen, while the youths wore well-woven tunics faintly glistening with oil; and the maidens had fair chaplets, and the youths had daggers of gold hanging from silver baldrics. Now would they run round with cunning feet 18.596. of these the maidens were clad in fine linen, while the youths wore well-woven tunics faintly glistening with oil; and the maidens had fair chaplets, and the youths had daggers of gold hanging from silver baldrics. Now would they run round with cunning feet 18.597. of these the maidens were clad in fine linen, while the youths wore well-woven tunics faintly glistening with oil; and the maidens had fair chaplets, and the youths had daggers of gold hanging from silver baldrics. Now would they run round with cunning feet 18.598. of these the maidens were clad in fine linen, while the youths wore well-woven tunics faintly glistening with oil; and the maidens had fair chaplets, and the youths had daggers of gold hanging from silver baldrics. Now would they run round with cunning feet 18.599. of these the maidens were clad in fine linen, while the youths wore well-woven tunics faintly glistening with oil; and the maidens had fair chaplets, and the youths had daggers of gold hanging from silver baldrics. Now would they run round with cunning feet 18.600. exceeding lightly, as when a potter sitteth by his wheel that is fitted between his hands and maketh trial of it whether it will run; and now again would they run in rows toward each other. And a great company stood around the lovely dance, taking joy therein; 18.601. exceeding lightly, as when a potter sitteth by his wheel that is fitted between his hands and maketh trial of it whether it will run; and now again would they run in rows toward each other. And a great company stood around the lovely dance, taking joy therein; 18.602. exceeding lightly, as when a potter sitteth by his wheel that is fitted between his hands and maketh trial of it whether it will run; and now again would they run in rows toward each other. And a great company stood around the lovely dance, taking joy therein; 18.603. exceeding lightly, as when a potter sitteth by his wheel that is fitted between his hands and maketh trial of it whether it will run; and now again would they run in rows toward each other. And a great company stood around the lovely dance, taking joy therein; 18.604. exceeding lightly, as when a potter sitteth by his wheel that is fitted between his hands and maketh trial of it whether it will run; and now again would they run in rows toward each other. And a great company stood around the lovely dance, taking joy therein; 18.605. and two tumblers whirled up and down through the midst of them as leaders in the dance.Therein he set also the great might of the river Oceanus, around the uttermost rim of the strongly-wrought shield.But when he had wrought the shield, great and sturdy, 18.606. and two tumblers whirled up and down through the midst of them as leaders in the dance.Therein he set also the great might of the river Oceanus, around the uttermost rim of the strongly-wrought shield.But when he had wrought the shield, great and sturdy, 18.607. and two tumblers whirled up and down through the midst of them as leaders in the dance.Therein he set also the great might of the river Oceanus, around the uttermost rim of the strongly-wrought shield.But when he had wrought the shield, great and sturdy, 18.608. and two tumblers whirled up and down through the midst of them as leaders in the dance.Therein he set also the great might of the river Oceanus, around the uttermost rim of the strongly-wrought shield.But when he had wrought the shield, great and sturdy, 18.609. and two tumblers whirled up and down through the midst of them as leaders in the dance.Therein he set also the great might of the river Oceanus, around the uttermost rim of the strongly-wrought shield.But when he had wrought the shield, great and sturdy, 18.610. then wrought he for him a corselet brighter than the blaze of fire, and he wrought for him a heavy helmet, fitted to his temples, a fair helm, richly-dight, and set thereon a crest of gold; and he wrought him greaves of pliant tin.But when the glorious god of the two strong arms had fashioned all the armour, 18.611. then wrought he for him a corselet brighter than the blaze of fire, and he wrought for him a heavy helmet, fitted to his temples, a fair helm, richly-dight, and set thereon a crest of gold; and he wrought him greaves of pliant tin.But when the glorious god of the two strong arms had fashioned all the armour, 18.612. then wrought he for him a corselet brighter than the blaze of fire, and he wrought for him a heavy helmet, fitted to his temples, a fair helm, richly-dight, and set thereon a crest of gold; and he wrought him greaves of pliant tin.But when the glorious god of the two strong arms had fashioned all the armour, 18.613. then wrought he for him a corselet brighter than the blaze of fire, and he wrought for him a heavy helmet, fitted to his temples, a fair helm, richly-dight, and set thereon a crest of gold; and he wrought him greaves of pliant tin.But when the glorious god of the two strong arms had fashioned all the armour, 18.614. then wrought he for him a corselet brighter than the blaze of fire, and he wrought for him a heavy helmet, fitted to his temples, a fair helm, richly-dight, and set thereon a crest of gold; and he wrought him greaves of pliant tin.But when the glorious god of the two strong arms had fashioned all the armour, 18.615. he took and laid it before the mother of Achilles. And like a falcon she sprang down from snowy Olympus, bearing the flashing armour from Hephaestus. 18.616. he took and laid it before the mother of Achilles. And like a falcon she sprang down from snowy Olympus, bearing the flashing armour from Hephaestus. 20.4. / 20.4. So by the beaked ships around thee, O son of Peleus, insatiate of fight, the Achaeans arrayed them for battle; and likewise the Trojans over against them on the rising ground of the plain. But Zeus bade Themis summon the gods to the place of gathering from the 20.5. / 20.5. So by the beaked ships around thee, O son of Peleus, insatiate of fight, the Achaeans arrayed them for battle; and likewise the Trojans over against them on the rising ground of the plain. But Zeus bade Themis summon the gods to the place of gathering from the 20.5. brow of many-ribbed Olympus; and she sped everywhither, and bade them come to the house of Zeus. There was no river that came not, save only Oceanus, nor any nymph, of all that haunt the fair copses, the springs that feed the rivers, and the grassy meadows. 20.6. brow of many-ribbed Olympus; and she sped everywhither, and bade them come to the house of Zeus. There was no river that came not, save only Oceanus, nor any nymph, of all that haunt the fair copses, the springs that feed the rivers, and the grassy meadows. 21.22. and that he smote and smote; and from them uprose hideous groaning as they were smitten with the sword, and the water grew red with blood. And as before a dolphin, huge of maw, other fishes flee and fill the nooks of some harbour of fair anchorage in their terror, for greedily doth he devour whatsoever one he catcheth; 21.23. and that he smote and smote; and from them uprose hideous groaning as they were smitten with the sword, and the water grew red with blood. And as before a dolphin, huge of maw, other fishes flee and fill the nooks of some harbour of fair anchorage in their terror, for greedily doth he devour whatsoever one he catcheth; 21.24. and that he smote and smote; and from them uprose hideous groaning as they were smitten with the sword, and the water grew red with blood. And as before a dolphin, huge of maw, other fishes flee and fill the nooks of some harbour of fair anchorage in their terror, for greedily doth he devour whatsoever one he catcheth;
47. Hebrew Bible, Jeremiah, a b c d\n0 26.21 26.21 26 21\n1 26.22 26.22 26 22\n2 26.23 26.23 26 23\n3 43 43 43 None\n4 26.20 26.20 26 20\n5 44 44 44 None\n6 42.16 42.16 42 16\n7 4.14 4.14 4 14\n8 31.34 31.34 31 34\n9 44.15 44.15 44 15\n10 44.16 44.16 44 16\n11 31.33 31.33 31 33\n12 44.17 44.17 44 17\n13 31.32 31.32 31 32\n14 44.18 44.18 44 18\n15 44.19 44.19 44 19\n16 31.31 31.31 31 31\n17 48 48 48 None\n18 49 49 49 None\n19 47 47 47 None\n20 51 51 51 None\n21 50 50 50 None\n22 46 46 46 None\n23 5.8 5.8 5 8\n24 10.2 10.2 10 2\n25 18.16 18.16 18 16\n26 18.15 18.15 18 15\n27 18.14 18.14 18 14\n28 18.13 18.13 18 13\n29 "6.16" "6.16" "6 16"\n30 38.3 38.3 38 3\n31 38.4 38.4 38 4 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 152
26.21. וַיִּשְׁמַע הַמֶּלֶךְ־יְהוֹיָקִים וְכָל־גִּבּוֹרָיו וְכָל־הַשָּׂרִים אֶת־דְּבָרָיו וַיְבַקֵּשׁ הַמֶּלֶךְ הֲמִיתוֹ וַיִּשְׁמַע אוּרִיָּהוּ וַיִּרָא וַיִּבְרַח וַיָּבֹא מִצְרָיִם׃ 26.21. and when Jehoiakim the king, with all his mighty men, and all the princes, heard his words, the king sought to put him to death; but when Uriah heard it, he was afraid, and fled, and went into Egypt;
48. Alcman, Poems, 66 (7th cent. BCE - 6th cent. BCE)  Tagged with subjects: •mother of the gods, and laws Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 334, 337
49. Solon, Fragments, 4, 36 (west) (7th cent. BCE - 6th cent. BCE)  Tagged with subjects: •nan Found in books: Papazarkadas, Sacred and Public Land in Ancient Athens (2011) 5
50. Xenophanes, Fragments, 1, b1 ieg 2 (6th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 28
51. Theognis, Elegies, 226, 225 (6th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 283
52. Pindar, Fragments, frag. 169a (6th cent. BCE - 5th cent. BCE)  Tagged with subjects: •law (nomos) common belief of a city, meaning of the term •marriage on the choice of a spouse, first law of the cycle Found in books: Laks, Plato's Second Republic: An Essay on the Laws (2022) Princeton: Princeton University Press, 2022 215
53. Aeschylus, Agamemnon, 1100-1102, 1372-1394, 1420, 146, 1564-1566, 1577-1614, 205-247, 1248 (6th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 374
1248. ἀλλʼ οὔτι παιὼν τῷδʼ ἐπιστατεῖ λόγῳ. Χορός 1248. Nay, if the thing be near: but never be it! KASSANDRA.
54. Hebrew Bible, Ezekiel, 13.21, 14.14-14.20, 16.4-16.14, 20.25, 23.20, 31.18, 36.24-36.25, 40.46, 43.10-43.12 (6th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 494; Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 335; Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 48, 154; Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 99; Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 216; Mokhtarian, Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran (2021) 116; Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 11, 78
13.21. וְקָרַעְתִּי אֶת־מִסְפְּחֹתֵיכֶם וְהִצַּלְתִּי אֶת־עַמִּי מִיֶּדְכֶן וְלֹא־יִהְיוּ עוֹד בְּיֶדְכֶן לִמְצוּדָה וִידַעְתֶּן כִּי־אֲנִי יְהוָה׃ 14.14. וְהָיוּ שְׁלֹשֶׁת הָאֲנָשִׁים הָאֵלֶּה בְּתוֹכָהּ נֹחַ דנאל [דָּנִיֵּאל] וְאִיּוֹב הֵמָּה בְצִדְקָתָם יְנַצְּלוּ נַפְשָׁם נְאֻם אֲדֹנָי יְהוִה׃ 14.15. לוּ־חַיָּה רָעָה אַעֲבִיר בָּאָרֶץ וְשִׁכְּלָתָּה וְהָיְתָה שְׁמָמָה מִבְּלִי עוֹבֵר מִפְּנֵי הַחַיָּה׃ 14.16. שְׁלֹשֶׁת הָאֲנָשִׁים הָאֵלֶּה בְּתוֹכָהּ חַי־אָנִי נְאֻם אֲדֹנָי יְהוִה אִם־בָּנִים וְאִם־בָּנוֹת יַצִּילוּ הֵמָּה לְבַדָּם יִנָּצֵלוּ וְהָאָרֶץ תִּהְיֶה שְׁמָמָה׃ 14.17. אוֹ חֶרֶב אָבִיא עַל־הָאָרֶץ הַהִיא וְאָמַרְתִּי חֶרֶב תַּעֲבֹר בָּאָרֶץ וְהִכְרַתִּי מִמֶּנָּה אָדָם וּבְהֵמָה׃ 14.18. וּשְׁלֹשֶׁת הָאֲנָשִׁים הָאֵלֶּה בְּתוֹכָהּ חַי־אָנִי נְאֻם אֲדֹנָי יְהוִה לֹא יַצִּילוּ בָּנִים וּבָנוֹת כִּי הֵם לְבַדָּם יִנָּצֵלוּ׃ 14.19. אוֹ דֶּבֶר אֲשַׁלַּח אֶל־הָאָרֶץ הַהִיא וְשָׁפַכְתִּי חֲמָתִי עָלֶיהָ בְּדָם לְהַכְרִית מִמֶּנָּה אָדָם וּבְהֵמָה׃ 16.4. וְהֶעֱלוּ עָלַיִךְ קָהָל וְרָגְמוּ אוֹתָךְ בָּאָבֶן וּבִתְּקוּךְ בְּחַרְבוֹתָם׃ 16.4. וּמוֹלְדוֹתַיִךְ בְּיוֹם הוּלֶּדֶת אֹתָךְ לֹא־כָרַּת שָׁרֵּךְ וּבְמַיִם לֹא־רֻחַצְתְּ לְמִשְׁעִי וְהָמְלֵחַ לֹא הֻמְלַחַתְּ וְהָחְתֵּל לֹא חֻתָּלְתְּ׃ 16.5. וַתִּגְבְּהֶינָה וַתַּעֲשֶׂינָה תוֹעֵבָה לְפָנָי וָאָסִיר אֶתְהֶן כַּאֲשֶׁר רָאִיתִי׃ 16.5. לֹא־חָסָה עָלַיִךְ עַיִן לַעֲשׂוֹת לָךְ אַחַת מֵאֵלֶּה לְחֻמְלָה עָלָיִךְ וַתֻּשְׁלְכִי אֶל־פְּנֵי הַשָּׂדֶה בְּגֹעַל נַפְשֵׁךְ בְּיוֹם הֻלֶּדֶת אֹתָךְ׃ 16.6. וָאֶעֱבֹר עָלַיִךְ וָאֶרְאֵךְ מִתְבּוֹסֶסֶת בְּדָמָיִךְ וָאֹמַר לָךְ בְּדָמַיִךְ חֲיִי וָאֹמַר לָךְ בְּדָמַיִךְ חֲיִי׃ 16.6. וְזָכַרְתִּי אֲנִי אֶת־בְּרִיתִי אוֹתָךְ בִּימֵי נְעוּרָיִךְ וַהֲקִמוֹתִי לָךְ בְּרִית עוֹלָם׃ 16.7. רְבָבָה כְּצֶמַח הַשָּׂדֶה נְתַתִּיךְ וַתִּרְבִּי וַתִּגְדְּלִי וַתָּבֹאִי בַּעֲדִי עֲדָיִים שָׁדַיִם נָכֹנוּ וּשְׂעָרֵךְ צִמֵּחַ וְאַתְּ עֵרֹם וְעֶרְיָה׃ 16.8. וָאֶעֱבֹר עָלַיִךְ וָאֶרְאֵךְ וְהִנֵּה עִתֵּךְ עֵת דֹּדִים וָאֶפְרֹשׂ כְּנָפִי עָלַיִךְ וָאֲכַסֶּה עֶרְוָתֵךְ וָאֶשָּׁבַע לָךְ וָאָבוֹא בִבְרִית אֹתָךְ נְאֻם אֲדֹנָי יְהוִה וַתִּהְיִי לִי׃ 16.9. וָאֶרְחָצֵךְ בַּמַּיִם וָאֶשְׁטֹף דָּמַיִךְ מֵעָלָיִךְ וָאֲסֻכֵךְ בַּשָּׁמֶן׃ 16.11. וָאֶעְדֵּךְ עֶדִי וָאֶתְּנָה צְמִידִים עַל־יָדַיִךְ וְרָבִיד עַל־גְּרוֹנֵךְ׃ 16.12. וָאֶתֵּן נֶזֶם עַל־אַפֵּךְ וַעֲגִילִים עַל־אָזְנָיִךְ וַעֲטֶרֶת תִּפְאֶרֶת בְּרֹאשֵׁךְ׃ 16.13. וַתַּעְדִּי זָהָב וָכֶסֶף וּמַלְבּוּשֵׁךְ ששי [שֵׁשׁ] וָמֶשִׁי וְרִקְמָה סֹלֶת וּדְבַשׁ וָשֶׁמֶן אכלתי [אָכָלְתְּ] וַתִּיפִי בִּמְאֹד מְאֹד וַתִּצְלְחִי לִמְלוּכָה׃ 16.14. וַיֵּצֵא לָךְ שֵׁם בַּגּוֹיִם בְּיָפְיֵךְ כִּי כָּלִיל הוּא בַּהֲדָרִי אֲשֶׁר־שַׂמְתִּי עָלַיִךְ נְאֻם אֲדֹנָי יְהוִה׃ 20.25. וְגַם־אֲנִי נָתַתִּי לָהֶם חֻקִּים לֹא טוֹבִים וּמִשְׁפָּטִים לֹא יִחְיוּ בָּהֶם׃ 31.18. אֶל־מִי דָמִיתָ כָּכָה בְּכָבוֹד וּבְגֹדֶל בַּעֲצֵי־עֵדֶן וְהוּרַדְתָּ אֶת־עֲצֵי־עֵדֶן אֶל־אֶרֶץ תַּחְתִּית בְּתוֹךְ עֲרֵלִים תִּשְׁכַּב אֶת־חַלְלֵי־חֶרֶב הוּא פַרְעֹה וְכָל־הֲמוֹנֹה נְאֻם אֲדֹנָי יְהוִה׃ 36.24. וְלָקַחְתִּי אֶתְכֶם מִן־הַגּוֹיִם וְקִבַּצְתִּי אֶתְכֶם מִכָּל־הָאֲרָצוֹת וְהֵבֵאתִי אֶתְכֶם אֶל־אַדְמַתְכֶם׃ 36.25. וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים וּטְהַרְתֶּם מִכֹּל טֻמְאוֹתֵיכֶם וּמִכָּל־גִּלּוּלֵיכֶם אֲטַהֵר אֶתְכֶם׃ 40.46. וְהַלִּשְׁכָּה אֲשֶׁר פָּנֶיהָ דֶּרֶךְ הַצָּפוֹן לַכֹּהֲנִים שֹׁמְרֵי מִשְׁמֶרֶת הַמִּזְבֵּחַ הֵמָּה בְנֵי־צָדוֹק הַקְּרֵבִים מִבְּנֵי־לֵוִי אֶל־יְהוָה לְשָׁרְתוֹ׃ 43.11. וְאִם־נִכְלְמוּ מִכֹּל אֲשֶׁר־עָשׂוּ צוּרַת הַבַּיִת וּתְכוּנָתוֹ וּמוֹצָאָיו וּמוֹבָאָיו וְכָל־צוּרֹתָו וְאֵת כָּל־חֻקֹּתָיו וְכָל־צורתי [צוּרֹתָיו] וְכָל־תורתו [תּוֹרֹתָיו] הוֹדַע אוֹתָם וּכְתֹב לְעֵינֵיהֶם וְיִשְׁמְרוּ אֶת־כָּל־צוּרָתוֹ וְאֶת־כָּל־חֻקֹּתָיו וְעָשׂוּ אוֹתָם׃ 43.12. זֹאת תּוֹרַת הַבָּיִת עַל־רֹאשׁ הָהָר כָּל־גְּבֻלוֹ סָבִיב סָבִיב קֹדֶשׁ קָדָשִׁים הִנֵּה־זֹאת תּוֹרַת הַבָּיִת׃ 13.21. Your pads also will I tear, and deliver My people out of your hand, and they shall be no more in your hand to be hunted; and ye shall know that I am the LORD. 14.14. though these three men, Noah, Daniel, and Job, were in it, they should deliver but their own souls by their righteousness, saith the Lord GOD. 14.15. If I cause evil beasts to pass through the land, and they bereave it, and it be desolate, so that no man may pass through because of the beasts; 14.16. though these three men were in it, as I live, saith the Lord GOD, they shall deliver neither sons nor daughters; they only shall be delivered, but the land shall be desolate. 14.17. Or if I bring a sword upon that land, and say: Let the sword go through the land, so that I cut off from it man and beast; 14.18. though these three men were in it, as I live, saith the Lord GOD, they shall deliver neither sons nor daughters, but they only shall be delivered themselves. 14.19. Or if I send a pestilence into that land, and pour out My fury upon it in blood, to cut off from it man and beast; 14.20. though Noah, Daniel, and Job, were in it, as I live, saith the Lord GOD, they shall deliver neither son nor daughter; they shall but deliver their own souls by their righteousness. 16.4. And as for thy nativity, in the day thou wast born thy navel was not cut, neither wast thou washed in water for cleansing; thou was not salted at all, nor swaddled at all. 16.5. No eye pitied thee, to do any of these unto thee, to have compassion upon thee; but thou wast cast out in the open field in the loathsomeness of thy person, in the day that thou wast born. 16.6. And when I passed by thee, and saw thee wallowing in thy blood, I said unto thee: In thy blood, live; yea, I said unto thee: In thy blood, live; 16.7. I cause thee to increase, even as the growth of the field. And thou didst increase and grow up, and thou camest to excellent beauty: thy breasts were fashioned, and thy hair was grown; yet thou wast naked and bare. 16.8. Now when I passed by thee, and looked upon thee, and, behold, thy time was the time of love, I spread my skirt over thee, and covered thy nakedness; yea, I swore unto thee, and entered into a covet with thee, saith the Lord GOD, and thou becamest Mine. 16.9. Then washed I thee with water; yea, I cleansed away thy blood from thee, and I anointed thee with oil. 16.10. I clothed thee also with richly woven work, and shod thee with sealskin, and I wound fine linen about thy head, and covered thee with silk. 16.11. I decked thee also with ornaments, and I put bracelets upon thy hands, and a chain on thy neck. 16.12. And I put a ring upon thy nose, and earrings in thine ears, and a beautiful crown upon thy head. 16.13. Thus wast thou decked with gold and silver; and thy raiment was of fine linen, and silk, and richly woven work; thou didst eat fine flour, and honey, and oil; and thou didst wax exceeding beautiful, and thou wast meet for royal estate. 16.14. And thy renown went forth among the nations for thy beauty; for it was perfect, through My splendour which I had put upon thee, saith the Lord GOD. 20.25. Wherefore I gave them also statutes that were not good, and ordices whereby they should not live; 23.20. And she doted upon concubinage with them, whose flesh is as the flesh of asses, and whose issue is like the issue of horses. 31.18. To whom art thou thus like in glory and in greatness among the trees of Eden? yet shall thou be brought down with the trees of Eden unto the nether parts of the earth; thou shalt lie in the midst of the uncircumcised, with them that are slain by the sword. This is Pharaoh and all his multitude, saith the Lord GOD.’ 36.24. For I will take you from among the nations, and gather you out of all the countries, and will bring you into your own land. 36.25. And I will sprinkle clean water upon you, and ye shall be clean; from all your uncleannesses, and from all your idols, will I cleanse you. 40.46. And the chamber whose prospect is toward the north is for the priests, the keepers of the charge of the altar; these are the sons of Zadok, who from among the sons of Levi come near to the LORD to minister unto Him.’ 43.10. Thou, son of man, show the house to the house of Israel, that they may be ashamed of their iniquities; and let them measure accurately. 43.11. And if they be ashamed of all that they have done, make known unto them the form of the house, and the fashion thereof, and the goings out thereof, and the comings in thereof, and all the forms thereof, and all the ordices thereof, and all the forms thereof, and all the laws thereof, and write it in their sight; that they may keep the whole form thereof, and all the ordices thereof, and do them. 43.12. This is the law of the house: upon the top of the mountain the whole limit thereof round about shall be most holy. Behold, this is the law of the house.
55. Aeschylus, Persians, 192-196, 242, 739-752, 826, 810 (6th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 397
810. ᾐδοῦντο συλᾶν οὐδὲ πιμπράναι νεώς·
56. Aeschylus, Libation-Bearers, 1017, 1021-1044, 1046-1076, 972-973, 976-996, 1045 (6th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 133, 144, 164
57. Aeschylus, Prometheus Bound, 209-210, 727 (6th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Ferrándiz, Shipwrecks, Legal Landscapes and Mediterranean Paradigms: Gone Under Sea (2022) 15
727. ἐχθρόξενος ναύταισι, μητρυιὰ νεῶν· 727. inhabit Themiscyra on the Thermodon, where, fronting the sea, is Salmydessus’ rugged jaw, evil host of mariners, step-mother of ships. The Amazons will gladly guide you on your way. Next, just at the narrow portals of the harbor, you shall reach
58. Aeschylus, Eumenides, 1, 10, 1000-1002, 1025, 1033-1035, 1039-1043, 11-19, 2, 20, 3, 307-396, 4, 464-469, 477-478, 5-6, 609-673, 7-9, 902-999, 62 (6th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 374
62. ἰατρόμαντις δʼ ἐστὶ καὶ τερασκόπος
59. Aristophanes, Women of The Assembly, 1024, 1064-1065, 1025 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Gagarin and Cohen, The Cambridge Companion to Ancient Greek Law (2005) 248
1025. ὑπὲρ μέδιμνόν ἐστ' ἀνὴρ οὐδεὶς ἔτι.
60. Sophocles, Oedipus The King, 154, 69-72, 68 (5th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 374
68. Thus you are not awakening me from sleep: no, be sure that I have wept many tears, wandered far and wide in my thought. I have made use of the only remedy which I could find after close consideration: I sent my relative
61. Euripides, Trojan Women, 1000-1001, 1036-1041, 130-137, 766-773, 864-868, 987-997, 999, 998 (5th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Barbato, The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past (2020) 177
998. εἶἑν: βίᾳ γὰρ παῖδα φῄς ς' ἄγειν ἐμόν: 998. Enough of this! My son carried you off by force, so you say; what Spartan saw this? what cry for help
62. Sophocles, Ajax, 1057-1063, 1125-1132, 1342-1345, 1563-1564, 1305 (5th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 395
1305. could I disgrace my own flesh and blood, whom even as he lies here subdued by such massive troubles, you, making your pronouncements without a blush of shame, would thrust out without burial? Now consider this well: wherever you cast him away, with him you will also cast our three corpses.
63. Aristophanes, Acharnians, 1030, 1032, 1212, 457, 473-479, 524-529, 844, 88, 1031 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 374
1031. ἴθ' ἀντιβολῶ ς', ἤν πως κομίσωμαι τὼ βόε. 1031. HUSBANDMAN: Come, I adjure you; perchance I shall recover my steers. DICAEOPOLIS: 'Tis impossible; away, go and whine to the disciples of Pittalus. HUSBANDMAN: Grant me but one drop of peace; pour it into this reedlet. DICAEOPOLIS: No, not a particle; go a-weeping elsewhere. HUSBANDMAN: Oh! oh! oh! my poor beasts! CHORUS: This man has discovered the sweetest enjoyment in peace; he will share it with none. DICAEOPOLIS: Pour honey over this tripe; set it before the fire to dry. CHORUS: What lofty tones he uses! Did you hear him? DICAEOPOLIS: Get the eels on the gridiron! CHORUS: You are killing me with hunger; your smoke is choking your neighbours, and you split our ears with your bawling.
64. Euripides, Hercules Furens, 1232 (5th cent. BCE - 5th cent. BCE)  Tagged with subjects: •athens, laws of Found in books: Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 399
1232. Why have I? you, a mortal, can not pollute what is of the gods. Heracle
65. Hebrew Bible, Nehemiah, 8.1-8.9, 8.13, 8.16, 8.18 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 336, 337, 350; Witter et al., Torah, Temple, Land: Constructions of Judaism in Antiquity (2021) 17
8.1. וַיֹּאמֶר לָהֶם לְכוּ אִכְלוּ מַשְׁמַנִּים וּשְׁתוּ מַמְתַקִּים וְשִׁלְחוּ מָנוֹת לְאֵין נָכוֹן לוֹ כִּי־קָדוֹשׁ הַיּוֹם לַאֲדֹנֵינוּ וְאַל־תֵּעָצֵבוּ כִּי־חֶדְוַת יְהוָה הִיא מָעֻזְּכֶם׃ 8.1. וַיֵּאָסְפוּ כָל־הָעָם כְּאִישׁ אֶחָד אֶל־הָרְחוֹב אֲשֶׁר לִפְנֵי שַׁעַר־הַמָּיִם וַיֹּאמְרוּ לְעֶזְרָא הַסֹּפֵר לְהָבִיא אֶת־סֵפֶר תּוֹרַת מֹשֶׁה אֲשֶׁר־צִוָּה יְהוָה אֶת־יִשְׂרָאֵל׃ 8.2. וַיָּבִיא עֶזְרָא הַכֹּהֵן אֶת־הַתּוֹרָה לִפְנֵי הַקָּהָל מֵאִישׁ וְעַד־אִשָּׁה וְכֹל מֵבִין לִשְׁמֹעַ בְּיוֹם אֶחָד לַחֹדֶשׁ הַשְּׁבִיעִי׃ 8.3. וַיִּקְרָא־בוֹ לִפְנֵי הָרְחוֹב אֲשֶׁר לִפְנֵי שַׁעַר־הַמַּיִם מִן־הָאוֹר עַד־מַחֲצִית הַיּוֹם נֶגֶד הָאֲנָשִׁים וְהַנָּשִׁים וְהַמְּבִינִים וְאָזְנֵי כָל־הָעָם אֶל־סֵפֶר הַתּוֹרָה׃ 8.4. וַיַּעֲמֹד עֶזְרָא הַסֹּפֵר עַל־מִגְדַּל־עֵץ אֲשֶׁר עָשׂוּ לַדָּבָר וַיַּעֲמֹד אֶצְלוֹ מַתִּתְיָה וְשֶׁמַע וַעֲנָיָה וְאוּרִיָּה וְחִלְקִיָּה וּמַעֲשֵׂיָה עַל־יְמִינוֹ וּמִשְּׂמֹאלוֹ פְּדָיָה וּמִישָׁאֵל וּמַלְכִּיָּה וְחָשֻׁם וְחַשְׁבַּדָּנָה זְכַרְיָה מְשֻׁלָּם׃ 8.5. וַיִּפְתַּח עֶזְרָא הַסֵּפֶר לְעֵינֵי כָל־הָעָם כִּי־מֵעַל כָּל־הָעָם הָיָה וּכְפִתְחוֹ עָמְדוּ כָל־הָעָם׃ 8.6. וַיְבָרֶךְ עֶזְרָא אֶת־יְהוָה הָאֱלֹהִים הַגָּדוֹל וַיַּעֲנוּ כָל־הָעָם אָמֵן אָמֵן בְּמֹעַל יְדֵיהֶם וַיִּקְּדוּ וַיִּשְׁתַּחֲוֻּ לַיהוָה אַפַּיִם אָרְצָה׃ 8.7. וְיֵשׁוּעַ וּבָנִי וְשֵׁרֵבְיָה יָמִין עַקּוּב שַׁבְּתַי הוֹדִיָּה מַעֲשֵׂיָה קְלִיטָא עֲזַרְיָה יוֹזָבָד חָנָן פְּלָאיָה וְהַלְוִיִּם מְבִינִים אֶת־הָעָם לַתּוֹרָה וְהָעָם עַל־עָמְדָם׃ 8.8. וַיִּקְרְאוּ בַסֵּפֶר בְּתוֹרַת הָאֱלֹהִים מְפֹרָשׁ וְשׂוֹם שֶׂכֶל וַיָּבִינוּ בַּמִּקְרָא׃ 8.9. וַיֹּאמֶר נְחֶמְיָה הוּא הַתִּרְשָׁתָא וְעֶזְרָא הַכֹּהֵן הַסֹּפֵר וְהַלְוִיִּם הַמְּבִינִים אֶת־הָעָם לְכָל־הָעָם הַיּוֹם קָדֹשׁ־הוּא לַיהוָה אֱלֹהֵיכֶם אַל־תִּתְאַבְּלוּ וְאַל־תִּבְכּוּ כִּי בוֹכִים כָּל־הָעָם כְּשָׁמְעָם אֶת־דִּבְרֵי הַתּוֹרָה׃ 8.13. וּבַיּוֹם הַשֵּׁנִי נֶאֶסְפוּ רָאשֵׁי הָאָבוֹת לְכָל־הָעָם הַכֹּהֲנִים וְהַלְוִיִּם אֶל־עֶזְרָא הַסֹּפֵר וּלְהַשְׂכִּיל אֶל־דִּבְרֵי הַתּוֹרָה׃ 8.16. וַיֵּצְאוּ הָעָם וַיָּבִיאוּ וַיַּעֲשׂוּ לָהֶם סֻכּוֹת אִישׁ עַל־גַּגּוֹ וּבְחַצְרֹתֵיהֶם וּבְחַצְרוֹת בֵּית הָאֱלֹהִים וּבִרְחוֹב שַׁעַר הַמַּיִם וּבִרְחוֹב שַׁעַר אֶפְרָיִם׃ 8.18. וַיִּקְרָא בְּסֵפֶר תּוֹרַת הָאֱלֹהִים יוֹם בְּיוֹם מִן־הַיּוֹם הָרִאשׁוֹן עַד הַיּוֹם הָאַחֲרוֹן וַיַּעֲשׂוּ־חָג שִׁבְעַת יָמִים וּבַיּוֹם הַשְּׁמִינִי עֲצֶרֶת כַּמִּשְׁפָּט׃ 8.1. all the people gathered themselves together as one man into the broad place that was before the water gate; and they spoke unto Ezra the scribe to bring the book of the Law of Moses, which the LORD had commanded to Israel. 8.2. And Ezra the priest brought the Law before the congregation, both men and women, and all that could hear with understanding, upon the first day of the seventh month. 8.3. And he read therein before the broad place that was before the water gate from early morning until midday, in the presence of the men and the women, and of those that could understand; and the ears of all the people were attentive unto the book of the Law. 8.4. And Ezra the scribe stood upon a pulpit of wood, which they had made for the purpose; and beside him stood Mattithiah, and Shema, and Anaiah, and Uriah, and Hilkiah, and Maaseiah, on his right hand; and on his left hand, Pedaiah, and Mishael, and Malchijah, and Hashum, and Hashbaddanah, Zechariah, and Meshullam. 8.5. And Ezra opened the book in the sight of all the people—for he was above all the people—and when he opened it, all the people stood up. 8.6. And Ezra blessed the LORD, the great God. And all the people answered: ‘Amen, Amen’, with the lifting up of their hands; and they bowed their heads, and fell down before the LORD with their faces to the ground. 8.7. Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Ha, Pelaiah, even the Levites, caused the people to understand the Law; and the people stood in their place. 8.8. And they read in the book, in the Law of God, distinctly; and they gave the sense, and caused them to understand the reading. 8.9. And Nehemiah, who was the Tirshatha, and Ezra the priest the scribe, and the Levites that taught the people, said unto all the people: ‘This day is holy unto the LORD your God; mourn not, nor weep.’ For all the people wept, when they heard the words of the Law. 8.13. And on the second day were gathered together the heads of fathers’houses of all the people, the priests, and the Levites, unto Ezra the scribe, even to give attention to the words of the Law. 8.16. So the people went forth, and brought them, and made themselves booths, every one upon the roof of his house, and in their courts, and in the courts of the house of God, and in the broad place of the water gate, and in the broad place of the gate of Ephraim. 8.18. Also day by day, from the first day unto the last day, he read in the book of the Law of God. And they kept the feast seven days;
66. Euripides, Helen, 765-766, 768-769, 767 (5th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Ferrándiz, Shipwrecks, Legal Landscapes and Mediterranean Paradigms: Gone Under Sea (2022) 147
767. τὰ Ναυπλίου τ' Εὐβοικὰ πυρπολήματα
67. Euripides, Fragments, 111, 76, 338 (5th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Seaford, Tragedy, Ritual and Money in Ancient Greece: Selected Essays (2018) 319
68. Euripides, Electra, 1201, 1203-1205, 1202 (5th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 283
1202. μετεστάθη πρὸς αὔραν: 1202. Again, again your thought changes with the breeze; for now you think piously, though you did not before, and you did dreadful things,
69. Hebrew Bible, Zechariah, 1.4, 1.6, 2.9 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •public reading of the law in israel •public reading, of the law in israel •law codes, and theology Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 335; Kanarek, Biblical narrative and formation rabbinic law (2014) 16
1.4. אַל־תִּהְיוּ כַאֲבֹתֵיכֶם אֲשֶׁר קָרְאוּ־אֲלֵיהֶם הַנְּבִיאִים הָרִאשֹׁנִים לֵאמֹר כֹּה אָמַר יְהוָה צְבָאוֹת שׁוּבוּ נָא מִדַּרְכֵיכֶם הָרָעִים ומעליליכם [וּמַעֲלְלֵיכֶם] הָרָעִים וְלֹא שָׁמְעוּ וְלֹא־הִקְשִׁיבוּ אֵלַי נְאֻם־יְהוָה׃ 1.6. אַךְ דְּבָרַי וְחֻקַּי אֲשֶׁר צִוִּיתִי אֶת־עֲבָדַי הַנְּבִיאִים הֲלוֹא הִשִּׂיגוּ אֲבֹתֵיכֶם וַיָּשׁוּבוּ וַיֹּאמְרוּ כַּאֲשֶׁר זָמַם יְהוָה צְבָאוֹת לַעֲשׂוֹת לָנוּ כִּדְרָכֵינוּ וּכְמַעֲלָלֵינוּ כֵּן עָשָׂה אִתָּנוּ׃ 2.9. וַאֲנִי אֶהְיֶה־לָּהּ נְאֻם־יְהוָה חוֹמַת אֵשׁ סָבִיב וּלְכָבוֹד אֶהְיֶה בְתוֹכָהּ׃ 1.4. Be ye not as your fathers, unto whom the former prophets proclaimed, saying: Thus saith the LORD of hosts: Return ye now from your evil ways, and from your evil doings; but they did not hear, nor attend unto Me, saith the LORD. 1.6. But My words and My statutes, which I commanded My servants the prophets, did they not overtake your fathers? so that they turned and said: Like as the LORD of hosts purposed to do unto us, according to our ways, and according to our doings, so hath He dealt with us.’ 2.9. For I, saith the LORD, will be unto her a wall of fire round about, and I will be the glory in the midst of her.
70. Aristophanes, Birds, 1073, 1473-1481, 289-290, 872-875, 584 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 374
584. εἶθ' ὅ γ' ̓Απόλλων ἰατρός γ' ὢν ἰάσθω: μισθοφορεῖ δέ.
71. Euripides, Ion, 290, 293, 63 (5th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Seaford, Tragedy, Ritual and Money in Ancient Greece: Selected Essays (2018) 306
63. οὐκ ἐγγενὴς ὤν, Αἰόλου δὲ τοῦ Διὸς 63. who dwell in the land of Euboea; and Xuthus took part therein and helped to end it, for which he received the hand of Creusa as his guerdon, albeit he was no native, but an Achaean, sprung from Aeolus, the son of Zeus; and after many years of wedded life
72. Aristophanes, Lysistrata, 592-593, 591 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Gagarin and Cohen, The Cambridge Companion to Ancient Greek Law (2005) 284
73. Anon., Fragments, 1 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •mother of the gods, and laws Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 337
74. Sophocles, Oedipus At Colonus, 266-271, 704-706, 272 (5th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Wolfsdorf, Early Greek Ethics (2020) 147
272. And yet how was I innately evil? I, who was merely requiting a wrong, so that, had I been acting with knowledge, even then I could not be accounted evil. But, as it was, all unknowing I went where I went—while they who wronged me knowingly sought my ruin.
75. Hebrew Bible, Ezra, 4.8-6.18, 7.6, 7.12, 7.13, 7.14, 7.15, 7.16, 7.17, 7.18, 7.19, 7.20, 7.21, 7.22, 7.23, 7.24, 7.25, 7.26, 9, 10 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 146, 230
9. Then were assembled unto me every one that trembled at the words of the God of Israel, because of the faithlessness of them of the captivity; and I sat appalled until the evening offering.,Since the days of our fathers we have been exceeding guilty unto this day; and for our iniquities have we, our kings, and our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to spoiling, and to confusion of face, as it is this day.,And when I heard this thing, I rent my garment and my mantle, and plucked off the hair of my head and of my beard, and sat down appalled.,which Thou hast commanded by Thy servants the prophets, saying: The land, unto which ye go to possess it, is an unclean land through the uncleanness of the peoples of the lands, through their abominations, wherewith they have filled it from one end to another with their filthiness.,And at the evening offering I arose up from my fasting, even with my garment and my mantle rent; and I fell upon my knees, and spread out my hands unto the LORD my God;,O LORD, the God of Israel, Thou art righteous; for we are left a remt that is escaped, as it is this day; behold, we are before Thee in our guiltiness; for none can stand before Thee because of this.’,Now when these things were done, the princes drew near unto me, saying: ‘The people of Israel, and the priests and the Levites, have not separated themselves from the peoples of the lands, doing according to their abominations, even of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites.,Now therefore give not your daughters unto their sons, neither take their daughters unto your sons, nor seek their peace or their prosperity for ever; that ye may be strong, and eat the good of the land, and leave it for an inheritance to your children for ever.,For we are bondmen; yet our God hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and to repair the ruins thereof, and to give us a fence in Judah and in Jerusalem.,And now, O our God, what shall we say after this? for we have forsaken Thy commandments,,And now for a little moment grace hath been shown from the LORD our God, to leave us a remt to escape, and to give us a nail in His holy place, that our God may lighten our eyes, and give us a little reviving in our bondage.,shall we again break Thy commandments, and make marriages with the peoples that do these abominations? wouldest not Thou be angry with us till Thou hadst consumed us, so that there should be no remt, nor any to escape?,For they have taken of their daughters for themselves and for their sons; so that the holy seed have mingled themselves with the peoples of the lands; yea, the hand of the princes and rulers hath been first in this faithlessness.’,and I said: ‘O my God, I am ashamed and blush to lift up my face to Thee, my God; for our iniquities are increased over our head, and our guiltiness is grown up unto the heavens.,And after all that is come upon us for our evil deeds, and for our great guilt, seeing that Thou our God hast punished us less than our iniquities deserve, and hast given us such a remt,
76. Euripides, Iphigenia Among The Taurians, 1259-1260, 1262-1283, 1261 (5th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 337
77. Sophocles, Women of Trachis, 221 (5th cent. BCE - 5th cent. BCE)  Tagged with subjects: •cleinias (the laws) Found in books: Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 374
221. Quickly it wheels me round in Bacchus’s race! Oh, oh, Paean! Look, dear lady! All is taking shape, plain to see, before your gaze. Deianeira:
78. Hebrew Bible, Ecclesiastes, 4.7, 5.3-5.4 (5th cent. BCE - 2nd cent. BCE)  Tagged with subjects: •violation of the law •interpreter of the law Found in books: Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 23; Schiffman, Testimony and the Penal Code (1983) 67
5.3. כַּאֲשֶׁר תִּדֹּר נֶדֶר לֵאלֹהִים אַל־תְּאַחֵר לְשַׁלְּמוֹ כִּי אֵין חֵפֶץ בַּכְּסִילִים אֵת אֲשֶׁר־תִּדֹּר שַׁלֵּם׃ 5.3. When thou vowest a vow unto God, defer not to pay it; for He hath no pleasure in fools; pay that which thou vowest.
79. Euripides, Iphigenia At Aulis, 198 (5th cent. BCE - 5th cent. BCE)  Tagged with subjects: •roman law, and law of the provinces Found in books: Ferrándiz, Shipwrecks, Legal Landscapes and Mediterranean Paradigms: Gone Under Sea (2022) 147
80. Sophocles, Electra, 276 (5th cent. BCE - 5th cent. BCE)  Tagged with subjects: •athens, laws of Found in books: Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 394
276. So hardened is she that she joins with this polluter, fearing no Erinys. No, as if laughing at her deeds, having found the day on which in the past she treacherously killed my father,
81. Sophocles, Antigone, "1115", 1039, 1040, 1041, 1042, 1043, 1044, 1068, 1069, 1070, 1071, 1072, 1073, 1074, 1075, 1076, 198, 199, 200, 201, 202, 203, 204, 205, 206, 26, 27, 282, 283, 284, 285, 286, 287, 289, 449, 450, 451, 452, 453, 454, 455, 456, 457, 458, 459, 460, 471, 472, 519, 77, 288 (5th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 396
288. that they sought to hide him, when he had come to burn their columned shrines, their sacred treasures and their land, and scatter its laws to the winds? Or do you see the gods honoring the wicked? It cannot be. No! From the very first
82. Hippocrates, In The Surgery, 3.2 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •music basis of education, place of in the laws Found in books: Laks, Plato's Second Republic: An Essay on the Laws (2022) Princeton: Princeton University Press, 2022 218
83. Aristophanes, Wasps, 592-593, 822-823, 897 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Gagarin and Cohen, The Cambridge Companion to Ancient Greek Law (2005) 119
897. τὸν Σικελικόν. τίμημα κλῳὸς σύκινος.
84. Aristophanes, The Women Celebrating The Thesmophoria, 383, 385-388, 455-456, 384 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 94
384. λέξους' ἀνέστην ὦ γυναῖκες: ἀλλὰ γὰρ
85. Aristophanes, Frogs, 1504, 1532, 1534, 678-682, 840, 1533 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 93
86. Aristophanes, The Rich Man, 11, 408, 407 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 374
407. τίς δῆτ' ἰατρός ἐστι νῦν ἐν τῇ πόλει;
87. Aristophanes, Peace, 1295-1298, 1300-1304, 673-678, 1299 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 93
1299. ἔντος ἀμώμητον κάλλιπον οὐκ ἐθέλων.
88. Aristophanes, Clouds, 225, 353-354, 549-559, 670-680, 367 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 333
367. ποῖος Ζεύς; οὐ μὴ ληρήσεις: οὐδ' ἔστι Ζεύς. τί λέγεις σύ;
89. Isocrates, Orations, 8.118-8.119 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •law, on the lesser panathenaia Found in books: Papazarkadas, Sacred and Public Land in Ancient Athens (2011) 21
90. Herodotus, Histories, 1.1-1.4, 1.4.1-1.4.2, 1.5.2, 1.14.3, 1.59.6, 1.166, 2.113-2.115, 3.111-3.119, 4.45.3, 5.63, 5.66, 5.78, 6.123, 7.13, 7.24-7.35, 8.124.3 (5th cent. BCE - 5th cent. BCE)  Tagged with subjects: •hybris, in athenian law •rape, in athenian law •seduction, in athenian law •mother of the gods, and laws •law, athenian. •roman law, and law of the provinces •persian, law of the medes and persians •law, the, in clement •on law and justice (attrib. archytas), on the best constitution Found in books: Barbato, The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past (2020) 173, 177; Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 326; Ferrándiz, Shipwrecks, Legal Landscapes and Mediterranean Paradigms: Gone Under Sea (2022) 15, 146; Gagarin and Cohen, The Cambridge Companion to Ancient Greek Law (2005) 274, 275, 277; Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 117; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 331, 336, 337; Wolfsdorf, Early Greek Ethics (2020) 473
1.1. Ἡροδότου Ἁλικαρνησσέος ἱστορίης ἀπόδεξις ἥδε, ὡς μήτε τὰ γενόμενα ἐξ ἀνθρώπων τῷ χρόνῳ ἐξίτηλα γένηται, μήτε ἔργα μεγάλα τε καὶ θωμαστά, τὰ μὲν Ἕλλησι τὰ δὲ βαρβάροισι ἀποδεχθέντα, ἀκλεᾶ γένηται, τά τε ἄλλα καὶ διʼ ἣν αἰτίην ἐπολέμησαν ἀλλήλοισι. Περσέων μέν νυν οἱ λόγιοι Φοίνικας αἰτίους φασὶ γενέσθαι τῆς διαφορῆς. τούτους γὰρ ἀπὸ τῆς Ἐρυθρῆς καλεομένης θαλάσσης ἀπικομένους ἐπὶ τήνδε τὴν θάλασσαν, καὶ οἰκήσαντας τοῦτον τὸν χῶρον τὸν καὶ νῦν οἰκέουσι, αὐτίκα ναυτιλίῃσι μακρῇσι ἐπιθέσθαι, ἀπαγινέοντας δὲ φορτία Αἰγύπτιά τε καὶ Ἀσσύρια τῇ τε ἄλλῃ ἐσαπικνέεσθαι καὶ δὴ καὶ ἐς Ἄργος. τὸ δὲ Ἄργος τοῦτον τὸν χρόνον προεῖχε ἅπασι τῶν ἐν τῇ νῦν Ἑλλάδι καλεομένῃ χωρῇ. ἀπικομένους δὲ τούς Φοίνικας ἐς δὴ τὸ Ἄργος τοῦτο διατίθεσθαι τὸν φόρτον. πέμπτῃ δὲ ἢ ἕκτῃ ἡμέρῃ ἀπʼ ἧς ἀπίκοντο, ἐξεμπολημένων σφι σχεδόν πάντων, ἐλθεῖν ἐπὶ τὴν θάλασσαν γυναῖκας ἄλλας τε πολλάς καὶ δὴ καὶ τοῦ βασιλέος θυγατέρα· τὸ δέ οἱ οὔνομα εἶναι, κατὰ τὠυτὸ τὸ καὶ Ἕλληνές λέγουσι, Ἰοῦν τὴν Ἰνάχου· ταύτας στάσας κατά πρύμνην τῆς νεὸς ὠνέεσθαι τῶν φορτίων τῶν σφι ἦν θυμός μάλιστα· καὶ τοὺς Φοίνικας διακελευσαμένους ὁρμῆσαι ἐπʼ αὐτάς. τὰς μὲν δὴ πλεῦνας τῶν γυναικῶν ἀποφυγεῖν, τὴν δὲ Ἰοῦν σὺν ἄλλῃσι ἁρπασθῆναι. ἐσβαλομένους δὲ ἐς τὴν νέα οἴχεσθαι ἀποπλέοντας ἐπʼ Αἰγύπτου. 1.2. οὕτω μὲν Ἰοῦν ἐς Αἴγυπτον ἀπικέσθαι λέγουσι Πέρσαι, οὐκ ὡς Ἕλληνές, καὶ τῶν ἀδικημάτων πρῶτον τοῦτο ἄρξαι. μετὰ δὲ ταῦτα Ἑλλήνων τινάς ʽοὐ γὰρ ἔχουσι τοὔνομα ἀπηγήσασθαἰ φασὶ τῆς Φοινίκης ἐς Τύρον προσσχόντας ἁρπάσαι τοῦ βασιλέος τὴν θυγατέρα Εὐρώπην. εἴησαν δʼ ἄν οὗτοι Κρῆτες. ταῦτα μὲν δὴ ἴσα πρὸς ἴσα σφι γενέσθαι, μετὰ δὲ ταῦτα Ἕλληνας αἰτίους τῆς δευτέρης ἀδικίης γενέσθαι· καταπλώσαντας γὰρ μακρῇ νηί ἐς Αἶαν τε τὴν Κολχίδα καὶ ἐπὶ Φᾶσιν ποταμόν, ἐνθεῦτεν, διαπρηξαμένους καὶ τἄλλα τῶν εἵνεκεν ἀπίκατο, ἁρπάσαι τοῦ βασιλέος τὴν θυγατέρα Μηδείην. πέμψαντά δὲ τὸν Κόλχων βασιλέα ἐς τὴν Ἑλλάδα κήρυκα αἰτέειν τε δίκας τῆς ἁρπαγῆς καὶ ἀπαιτέειν τὴν θυγατέρα. τοὺς δὲ ὑποκρίνασθαι ὡς οὐδὲ ἐκεῖνοι Ἰοῦς τῆς Ἀργείης ἔδοσάν σφι δίκας τῆς ἁρπαγῆς· οὐδὲ ὤν αὐτοὶ δώσειν ἐκείνοισι. 1.3. δευτέρῃ δὲ λέγουσι γενεῇ μετὰ ταῦτα Ἀλέξανδρον τὸν Πριάμου, ἀκηκοότα ταῦτα, ἐθελῆσαί οἱ ἐκ τῆς Ἑλλάδος διʼ ἁρπαγῆς γενέσθαι γυναῖκα, ἐπιστάμενον πάντως ὅτι οὐ δώσει δίκας. οὐδὲ γὰρ ἐκείνους διδόναι. οὕτω δὴ ἁρπάσαντος αὐτοῦ Ἑλένην, τοῖσι Ἕλλησι δόξαι πρῶτὸν πέμψαντας ἀγγέλους ἀπαιτέειν τε Ἑλένην καὶ δίκας τῆς ἁρπαγῆς αἰτέειν. τοὺς δέ, προϊσχομένων ταῦτα, προφέρειν σφι Μηδείης τὴν ἁρπαγήν, ὡς οὐ δόντες αὐτοὶ δίκας οὐδὲ ἐκδόντες ἀπαιτεόντων βουλοίατό σφι παρʼ ἄλλων δίκας γίνεσθαι. 1.4. μέχρι μὲν ὤν τούτου ἁρπαγάς μούνας εἶναι παρʼ ἀλλήλων, τὸ δὲ ἀπὸ τούτου Ἕλληνας δὴ μεγάλως αἰτίους γενέσθαι· προτέρους γὰρ ἄρξαι στρατεύεσθαι ἐς τὴν Ἀσίην ἢ σφέας ἐς τὴν Εὐρώπην. τὸ μέν νυν ἁρπάζειν γυναῖκας ἀνδρῶν ἀδίκων νομίζειν ἔργον εἶναι, τὸ δὲ ἁρπασθεισέων σπουδήν ποιήσασθαι τιμωρέειν ἀνοήτων, τὸ δὲ μηδεμίαν ὤρην ἔχειν ἁρπασθεισέων σωφρόνων· δῆλα γὰρ δὴ ὅτι, εἰ μὴ αὐταὶ ἐβούλοντο, οὐκ ἂν ἡρπάζοντο. σφέας μὲν δὴ τοὺς ἐκ τῆς Ἀσίης λέγουσι Πέρσαι ἁρπαζομενέων τῶν γυναικῶν λόγον οὐδένα ποιήσασθαι, Ἕλληνας δὲ Λακεδαιμονίης εἵνεκεν γυναικὸς στόλον μέγαν συναγεῖραι καὶ ἔπειτα ἐλθόντας ἐς τὴν Ἀσίην τὴν Πριάμου δύναμιν κατελεῖν. ἀπὸ τούτου αἰεὶ ἡγήσασθαι τὸ Ἑλληνικὸν σφίσι εἶναι πολέμιον. τὴν γὰρ Ἀσίην καὶ τὰ ἐνοικέοντα ἔθνεα βάρβαρα 1 οἰκηιεῦνται οἱ Πέρσαι, τὴν δὲ Εὐρώπην καὶ τὸ Ἑλληνικόν ἥγηνται κεχωρίσθαι. 1.166. ἐπείτε δὲ ἐς τὴν Κύρνον ἀπίκοντο, οἴκεον κοινῇ μετὰ τῶν πρότερον ἀπικομένων ἐπʼ ἔτεα πέντε, καὶ ἱρὰ ἐνιδρύσαντο. καὶ ἦγον γὰρ δὴ καὶ ἔφερον τοὺς περιοίκους ἅπαντας, στρατεύονται ὦν ἐπʼ αὐτοὺς κοινῷ λόγῳ χρησάμενοι Τυρσηνοὶ καὶ Καρχηδόνιοι, νηυσὶ ἑκάτεροι ἑξήκόντα. οἱ δὲ Φωκαιέες πληρώσαντες καὶ αὐτοὶ τὰ πλοῖα, ἐόντα ἀριθμὸν ἑξήκοντα, ἀντίαζον ἐς τὸ Σαρδόνιον καλεόμενον πέλαγος. συμμισγόντων δὲ τῇ ναυμαχίῃ Καδμείη τις νίκη τοῖσι Φωκαιεῦσι ἐγένετο· αἱ μὲν γὰρ τεσσεράκοντά σφι νέες διεφθάρησαν, αἱ δὲ εἴκοσι αἱ περιεοῦσαι ἦσαν ἄχρηστοι· ἀπεστράφατο γὰρ τοὺς ἐμβόλους. καταπλώσαντες δὲ ἐς τὴν Ἀλαλίην ἀνέλαβον τὰ τέκνα καὶ τὰς γυναῖκας καὶ τὴν ἄλλην κτῆσιν ὅσην οἷαι τε ἐγίνοντο αἱ νέες σφι ἄγειν, καὶ ἔπειτα ἀπέντες τὴν Κύρνον ἔπλεον ἐς Ῥήγιον. 2.113. ἔλεγον δέ μοι οἱ ἱρέες ἱστορέοντι τὰ περὶ Ἑλένην γενέσθαι ὧδε. Ἀλέξανδρον ἁρπάσαντα Ἑλένην ἐκ Σπάρτης ἀποπλέειν ἐς τὴν ἑωυτοῦ· καί μιν, ὡς ἐγένετο ἐν τῷ Αἰγαίῳ, ἐξῶσται ἄνεμοι ἐκβάλλουσι ἐς τὸ Αἰγύπτιον πέλαγος, ἐνθεῦτεν δέ, οὐ γὰρ ἀνιεῖ τὰ πνεύματα, ἀπικνέεται ἐς Αἴγυπτον καὶ Αἰγύπτου ἐς τὸ νῦν Κανωβικὸν καλεύμενον στόμα τοῦ Νείλου καὶ ἐς Ταριχείας. ἦν δὲ ἐπὶ τῆς ἠιόνος τὸ καὶ νῦν ἐστι Ἡρακλέος ἱρόν, ἐς τὸ ἢν καταφυγὼν οἰκέτης ὅτευ ὦν ἀνθρώπων ἐπιβάληται στίγματα ἱρά, ἑωυτὸν διδοὺς τῷ θεῷ, οὐκ ἔξεστι τούτου ἅψασθαι. ὁ νόμος οὗτος διατελέει ἐὼν ὅμοιος μέχρι ἐμεῦ τῷ ἀπʼ ἀρχῆς· τοῦ ὦν δὴ Ἀλεξάνδρου ἀπιστέαται θεράποντες πυθόμενοι τὸν περὶ τὸ ἱρὸν ἔχοντα νόμον, ἱκέται δὲ ἱζόμενοι τοῦ θεοῦ κατηγόρεον τοῦ Ἀλεξάνδρου, βουλόμενοι βλάπτειν αὐτόν, πάντα λόγον ἐξηγεύμενοι ὡς εἶχε περὶ τὴν Ἑλένην τε καὶ τὴν ἐς Μενέλεων ἀδικίην· κατηγόρεον δὲ ταῦτα πρός τε τοὺς ἱρέας καὶ τὸν στόματος τούτου φύλακον, τῷ οὔνομα ἦν Θῶνις. 2.114. ἀκούσας δὲ τούτων ὁ Θῶνις πέμπει τὴν ταχίστην ἐς Μέμφιν παρὰ Πρωτέα ἀγγελίην λέγουσαν τάδε. “ἥκει ξεῖνος γένος μὲν Τευκρός, ἔργον δὲ ἀνόσιον ἐν τῇ Ἑλλάδι ἐξεργασμένος· ξείνου γὰρ τοῦ ἑωυτοῦ ἐξαπατήσας τὴν γυναῖκα αὐτήν τε ταύτην ἄγων ἥκει καὶ πολλὰ κάρτα χρήματα, ὑπὸ ἀνέμων ἐς γῆν ταύτην ἀπενειχθείς. κότερα δῆτα τοῦτον ἐῶμεν ἀσινέα ἐκπλέειν ἢ ἀπελώμεθα τὰ ἔχων ἦλθε;” ἀντιπέμπει πρὸς ταῦτα ὁ Πρωτεὺς λέγοντα τάδε. “ἄνδρα τοῦτον, ὅστις κοτὲ ἐστὶ ἀνόσια ἐργασμένος ξεῖνον τὸν ἑωυτοῦ, συλλαβόντες ἀπάγετε παρʼ ἐμέ, ἵνα εἰδέω ὅ τι κοτὲ καὶ λέξει.” 2.115. ἀκούσας δὲ ταῦτα ὁ Θῶνις συλλαμβάνει τὸν Ἀλέξανδρον καὶ τὰς νέας αὐτοῦ κατίσχει, μετὰ δὲ αὐτόν τε τοῦτον ἀνήγαγε ἐς Μέμφιν καὶ τὴν Ἑλένην τε καὶ τὰ χρήματα, πρὸς δὲ καὶ τοὺς ἱκέτας. ἀνακομισθέντων δὲ πάντων, εἰρώτα τὸν Ἀλέξανδρον ὁ Πρωτεὺς τίς εἴη καὶ ὁκόθεν πλέοι. ὁ δέ οἱ καὶ τὸ γένος κατέλεξε καὶ τῆς πάτρης εἶπε τὸ οὔνομα, καὶ δὴ καὶ τὸν πλόον ἀπηγήσατο ὁκόθεν πλέοι. μετὰ δὲ ὁ Πρωτεὺς εἰρώτα αὐτὸν ὁκόθεν τὴν Ἑλένην λάβοι· πλανωμένου δὲ τοῦ Ἀλεξάνδρου ἐν τῷ λόγῳ καὶ οὐ λέγοντος τὴν ἀληθείην, ἤλεγχον οἱ γενόμενοι ἱκέται, ἐξηγεύμενοι πάντα λόγον τοῦ ἀδικήματος. τέλος δὲ δή σφι λόγον τόνδε ἐκφαίνει ὁ Πρωτεύς, λέγων ὅτι “ἐγὼ εἰ μὴ περὶ πολλοῦ ἡγεύμην μηδένα ξείνων κτείνειν, ὅσοι ὑπʼ ἀνέμων ἤδη ἀπολαμφθέντες ἦλθον ἐς χώρην τὴν ἐμήν, ἐγὼ ἄν σε ὑπὲρ τοῦ Ἕλληνος ἐτισάμην, ὅς, ὦ κάκιστε ἀνδρῶν, ξεινίων τυχὼν ἔργον ἀνοσιώτατον ἐργάσαο· παρὰ τοῦ σεωυτοῦ ξείνου τὴν γυναῖκα ἦλθες. καὶ μάλα ταῦτά τοι οὐκ ἤρκεσε, ἀλλʼ ἀναπτερώσας αὐτὴν οἴχεαι ἔχων ἐκκλέψας. καὶ οὐδὲ ταῦτά τοι μοῦνα ἤρκεσε, ἀλλὰ καὶ οἰκία τοῦ ξείνου κεραΐσας ἥκεις. νῦν ὦν ἐπειδὴ περὶ πολλοῦ ἥγημαι μὴ ξεινοκτονέειν, γυναῖκα μὲν ταύτην καὶ τὰ χρήματα οὔ τοι προήσω ἀπάγεσθαι, ἀλλʼ αὐτὰ ἐγὼ τῷ Ἕλληνι ξείνῳ φυλάξω, ἐς ὃ ἂν αὐτὸς ἐλθὼν ἐκεῖνος ἀπαγαγέσθαι ἐθέλῃ· αὐτὸν δέ σε καὶ τοὺς σοὺς συμπλόους τριῶν ἡμερέων προαγορεύω ἐκ τῆς ἐμῆς γῆς ἐς ἄλλην τινὰ μετορμίζεσθαι, εἰ δὲ μή, ἅτε πολεμίους περιέψεσθαι.” 3.111. τὸ δὲ δὴ κινάμωμον ἔτι τούτων θωμαστότερον συλλέγουσι. ὅκου μὲν γὰρ γίνεται καὶ ἥτις μιν γῆ ἡ τρέφουσα ἐστί, οὐκ ἔχουσι εἰπεῖν, πλὴν ὅτι λόγῳ οἰκότι χρεώμενοι ἐν τοῖσιδε χωρίοισι φασὶ τινὲς αὐτὸ φύεσθαι ἐν τοῖσι ὁ Διόνυσος ἐτράφη· ὄρνιθας δὲ λέγουσι μεγάλας φορέειν ταῦτα τὰ κάρφεα τὰ ἡμεῖς ἀπὸ Φοινίκων μαθόντες κινάμωμον καλέομεν, φορέειν δὲ τὰς ὄρνιθας ἐς νεοσσιὰς προσπεπλασμένας ἐκ πηλοῦ πρὸς ἀποκρήμνοισι ὄρεσι, ἔνθα πρόσβασιν ἀνθρώπῳ οὐδεμίαν εἶναι. πρὸς ὦν δὴ ταῦτα τοὺς Ἀραβίους σοφίζεσθαι τάδε· βοῶν τε καὶ ὄνων τῶν ἀπογινομένων καὶ τῶν ἄλλων ὑποζυγίων τὰ μέλεα διαταμόντας ὡς μέγιστα κομίζειν ἐς ταῦτα τὰ χωρία, καί σφεα θέντας ἀγχοῦ τῶν νεοσσιέων ἀπαλλάσσεσθαι ἑκὰς αὐτέων· τὰς δὲ ὄρνιθας καταπετομένας 1 τὰ μέλεα τῶν ὑποζυγίων ἀναφορέειν ἐπὶ τὰς νεοσσιάς, τὰς δὲ οὐ δυναμένας ἴσχειν καταρρήγνυσθαι ἐπὶ γῆν, τοὺς δὲ ἐπιόντας συλλέγειν. οὕτω μὲν τὸ κινάμωμον συλλεγόμενον ἐκ τούτων ἀπικνέεσθαι ἐς τὰς ἄλλας χώρας. 3.112. τὸ δὲ δὴ λήδανον, τὸ καλέουσι Ἀράβιοι λάδανον, ἔτι τούτου θωμασιώτερον γίνεται· ἐν γὰρ δυσοδμοτάτῳ γινόμενον εὐωδέστατον ἐστί· τῶν γὰρ αἰγῶν τῶν τράγων ἐν τοῖσι πώγωσι εὑρίσκεται ἐγγινόμενον οἷον γλοιὸς ἀπὸ τῆς ὕλης. χρήσιμον δʼ ἐς πολλὰ τῶν μύρων ἐστί, θυμιῶσί τε μάλιστα τοῦτο Ἀράβιοι. 3.113. τοσαῦτα μὲν θυωμάτων πέρι εἰρήσθω, ἀπόζει δὲ τῆς χώρης τῆς Ἀραβίης θεσπέσιον ὡς ἡδύ. δύο δὲ γένεα ὀίων σφι ἐστὶ θώματος ἄξια, τὰ οὐδαμόθι ἑτέρωθι ἐστί. τὸ μὲν αὐτῶν ἕτερον ἔχει τὰς οὐρὰς μακράς, τριῶν πηχέων οὐκ ἐλάσσονας, τὰς εἴ τις ἐπείη σφι ἐπέλκειν, ἕλκεα ἂν ἔχοιεν ἀνατριβομενέων πρὸς τῇ γῇ τῶν οὐρέων· νῦν δʼ ἅπας τις τῶν ποιμένων ἐπίσταται ξυλουργέειν ἐς τοσοῦτο· ἁμαξίδας γὰρ ποιεῦντες ὑποδέουσι αὐτὰς τῇσι οὐρῇσι, ἑνὸς ἑκάστου κτήνεος τὴν οὐρὴν ἐπὶ ἁμαξίδα ἑκάστην καταδέοντες. τὸ δὲ ἕτερον γένος τῶν ὀίων τὰς οὐρὰς πλατέας φορέουσι καὶ ἐπὶ πῆχυν πλάτος. 3.114. ἀποκλινομένης δὲ μεσαμβρίης παρήκει πρὸς δύνοντα ἥλιον ἡ Αἰθιοπίη χώρη ἐσχάτη τῶν οἰκεομενέων· αὕτη δὲ χρυσόν τε φέρει πολλὸν καὶ ἐλέφαντας ἀμφιλαφέας καὶ δένδρεα πάντα ἄγρια καὶ ἔβενον καὶ ἄνδρας μεγίστους καὶ καλλίστους καὶ μακροβιωτάτους. 3.115. αὗται μέν νυν ἔν τε τῇ Ἀσίῃ ἐσχατιαί εἰσι καὶ ἐν τῇ Λιβύῃ. περὶ δὲ τῶν ἐν τῇ Εὐρώπῃ τῶν πρὸς ἑσπέρην ἐσχατιέων ἔχω μὲν οὐκ ἀτρεκέως λέγειν· οὔτε γὰρ ἔγωγε ἐνδέκομαι Ἠριδανὸν καλέεσθαι πρὸς βαρβάρων ποταμὸν ἐκδιδόντα ἐς θάλασσαν τὴν πρὸς βορέην ἄνεμον, ἀπʼ ὅτευ τὸ ἤλεκτρον φοιτᾶν λόγος ἐστί, οὔτε νήσους οἶδα Κασσιτερίδας ἐούσας, ἐκ τῶν ὁ κασσίτερος ἡμῖν φοιτᾷ. τοῦτο μὲν γὰρ ὁ Ἠριδανὸς αὐτὸ κατηγορέει τὸ οὔνομα ὡς ἔστι Ἑλληνικὸν καὶ οὐ βάρβαρον, ὑπὸ ποιητέω δὲ τινὸς ποιηθέν· τοῦτο δὲ οὐδενὸς αὐτόπτεω γενομένου δύναμαι ἀκοῦσαι, τοῦτο μελετῶν, ὅκως θάλασσα ἐστὶ τὰ ἐπέκεινα Εὐρώπης. ἐξ ἐσχάτης δʼ ὦν ὁ κασσίτερος ἡμῖν φοιτᾷ καὶ τὸ ἤλεκτρον. 3.116. πρὸς δὲ ἄρκτου τῆς Εὐρώπης πολλῷ τι πλεῖστος χρυσὸς φαίνεται ἐών· ὅκως μὲν γινόμενος, οὐκ ἔχω οὐδὲ τοῦτο ἀτρεκέως εἶπαι, λέγεται δὲ ὑπὲκ τῶν γρυπῶν ἁρπάζειν Ἀριμασποὺς ἄνδρας μουνοφθάλμους. πείθομαι δὲ οὐδὲ τοῦτο ὅκως μουνόφθαλμοι ἄνδρες φύονται, φύσιν ἔχοντες τὴν ἄλλην ὁμοίην τοῖσι ἄλλοισι ἀνθρώποισι· αἱ δὲ ὦν ἐσχατιαὶ οἴκασι, περικληίουσαι τὴν ἄλλην χώρην καὶ ἐντὸς ἀπέργουσαι, τὰ κάλλιστα δοκέοντα ἡμῖν εἶναι καὶ σπανιώτατα ἔχειν αὗται. 3.117. ἔστι δὲ πεδίον ἐν τῇ Ἀσίῃ περικεκληιμένον ὄρεϊ πάντοθεν, διασφάγες δὲ τοῦ ὄρεος εἰσὶ πέντε. τοῦτο τὸ πεδίον ἦν μὲν κοτὲ Χορασμίων, ἐν οὔροισι ἐὸν Χορασμίων τε αὐτῶν καὶ Ὑρκανίων καὶ Πάρθων καὶ Σαραγγέων καὶ Θαμαναίων, ἐπείτε δὲ Πέρσαι ἔχουσι τὸ κράτος, ἐστὶ τοῦ βασιλέος. ἐκ δὴ ὦν τοῦ περικληίοντος ὄρεος τούτου ῥέει ποταμὸς μέγας, οὔνομα δέ οἱ ἐστὶ Ἄκης. οὗτος πρότερον μὲν ἄρδεσκε διαλελαμμένος πενταχοῦ τούτων τῶν εἰρημένων τὰς χώρας, διὰ διασφάγος ἀγόμενος ἑκάστης ἑκάστοισι· ἐπείτε δὲ ὑπὸ τῷ Πέρσῃ εἰσί, πεπόνθασι τοιόνδε· τὰς διασφάγας τῶν ὀρέων ἐνδείμας ὁ βασιλεὺς πύλας ἐπʼ ἑκάστῃ διασφάγι ἔστησε· ἀποκεκληιμένου δὲ τοῦ ὕδατος τῆς ἐξόδου τὸ πεδίον τὸ ἐντὸς τῶν ὀρέων πέλαγος γίνεται, ἐνδιδόντος μὲν τοῦ ποταμοῦ, ἔχοντος δὲ οὐδαμῇ ἐξήλυσιν. οὗτοι ὦν οἵ περ ἔμπροσθε ἐώθεσαν χρᾶσθαι τῷ ὕδατι, οὐκ ἔχοντες αὐτῷ χρᾶσθαι συμφορῇ μεγάλῃ διαχρέωνται. τὸν μὲν γὰρ χειμῶνα ὕει σφι ὁ θεὸς ὥσπερ καὶ τοῖσι ἄλλοισι ἀνθρώποισι, τοῦ δὲ θέρεος σπείροντες μελίνην καὶ σήσαμον χρηίσκονται τῷ ὕδατι. ἐπεὰν ὦν μηδέν σφι παραδιδῶται τοῦ ὕδατος, ἐλθόντες ἐς τοὺς Πέρσας αὐτοί τε καὶ γυναῖκες, στάντες κατὰ τὰς θύρας τοῦ βασιλέος βοῶσι ὠρυόμενοι, ὁ δὲ βασιλεὺς τοῖσι δεομένοισι αὐτῶν μάλιστα ἐντέλλεται ἀνοίγειν τὰς πύλας τὰς ἐς τοῦτο φερούσας. ἐπεὰν δὲ διάκορος ἡ γῆ σφεων γένηται πίνουσα τὸ ὕδωρ, αὗται μὲν αἱ πύλαι ἀποκληίονται, ἄλλας δʼ ἐντέλλεται ἀνοίγειν ἄλλοισι τοῖσι δεομένοισι μάλιστα τῶν λοιπῶν. ὡς δʼ ἐγὼ οἶδα ἀκούσας, χρήματα μεγάλα πρησσόμενος ἀνοίγει πάρεξ τοῦ φόρου. 3.118. ταῦτα μὲν δὴ ἔχει οὕτω. τῶν δὲ τῷ Μάγῳ ἐπαναστάντων ἑπτὰ ἀνδρῶν, ἕνα αὐτῶν Ἰνταφρένεα κατέλαβε ὑβρίσαντα τάδε ἀποθανεῖν αὐτίκα μετὰ τὴν ἐπανάστασιν. ἤθελε ἐς τὰ βασιλήια ἐσελθὼν χρηματίσασθαι τῷ βασιλέι· καὶ γὰρ δὴ καὶ ὁ νόμος οὕτω εἶχε, τοῖσι ἐπαναστᾶσι τῷ Μάγῳ ἔσοδον εἶναι παρὰ βασιλέα ἄνευ ἀγγέλου, ἢν μὴ γυναικὶ τυγχάνῃ μισγόμενος βασιλεύς. οὔκων δὴ Ἰνταφρένης ἐδικαίου οὐδένα οἱ ἐσαγγεῖλαι, ἀλλʼ ὅτι ἦν τῶν ἑπτά, ἐσιέναι ἤθελε. ὁ δὲ πυλουρὸς καὶ ὁ ἀγγελιηφόρος οὐ περιώρων, φάμενοι τὸν βασιλέα γυναικὶ μίσγεσθαι. ὁ δὲ Ἰνταφρένης δοκέων σφέας ψεύδεα λέγειν ποιέει τοιάδε· σπασάμενος τὸν ἀκινάκεα ἀποτάμνει αὐτῶν τά τε ὦτα καὶ τὰς ῥῖνας, καὶ ἀνείρας περὶ τὸν χαλινὸν τοῦ ἵππου περὶ τοὺς αὐχένας σφέων ἔδησε, καὶ ἀπῆκε. 3.119. οἳ δὲ τῷ βασιλέι δεικνύουσι ἑωυτοὺς καὶ τὴν αἰτίην εἶπον διʼ ἣν πεπονθότες εἴησαν. Δαρεῖος δὲ ἀρρωδήσας μὴ κοινῷ λόγῳ οἱ ἓξ πεποιηκότες ἔωσι ταῦτα, μεταπεμπόμενος ἕνα ἕκαστον ἀπεπειρᾶτο γνώμης, εἰ συνέπαινοι εἰσὶ τῷ πεποιημένῳ. ἐπείτε δὲ ἐξέμαθε ὡς οὐ σὺν κείνοισι εἴη ταῦτα πεποιηκώς, ἔλαβε αὐτόν τε τὸν Ἰνταφρένεα καὶ τοὺς παῖδας αὐτοῦ καὶ τοὺς οἰκηίους πάντας, ἐλπίδας πολλὰς ἔχων μετὰ τῶν συγγενέων μιν ἐπιβουλεύειν οἱ ἐπανάστασιν, συλλαβὼν δὲ σφέας ἔδησε τὴν ἐπὶ θανάτῳ. ἡ δὲ γυνὴ τοῦ Ἰνταφρένεος φοιτῶσα ἐπὶ τὰς θύρας τοῦ βασιλέος κλαίεσκε ἂν καὶ ὀδυρέσκετο· ποιεῦσα δὲ αἰεὶ τὠυτὸ τοῦτο τὸν Δαρεῖον ἔπεισε οἰκτεῖραί μιν. πέμψας δὲ ἄγγελον ἔλεγε τάδε· “ὦ γύναι, βασιλεύς τοι Δαρεῖος διδοῖ ἕνα τῶν δεδεμένων οἰκηίων ῥύσασθαι τὸν βούλεαι ἐκ πάντων.” ἣ δὲ βουλευσαμένη ὑπεκρίνετο τάδε· “εἰ μὲν δή μοι διδοῖ βασιλεὺς ἑνὸς τὴν ψυχήν, αἱρέομαι ἐκ πάντων τὸν ἀδελφεόν.” πυθόμενος δὲ Δαρεῖος ταῦτα καὶ θωμάσας τὸν λόγον, πέμψας ἠγόρευε “ὦ γύναι, εἰρωτᾷ σε βασιλεύς, τίνα ἔχουσα γνώμην, τὸν ἄνδρα τε καὶ τὰ τέκνα ἐγκαταλιποῦσα, τὸν ἀδελφεὸν εἵλευ περιεῖναί τοι, ὃς καὶ ἀλλοτριώτερός τοι τῶν παίδων καὶ ἧσσον κεχαρισμένος τοῦ ἀνδρός ἐστι.” ἣ δʼ ἀμείβετο τοῖσιδε. “ὦ βασιλεῦ, ἀνὴρ μέν μοι ἂν ἄλλος γένοιτο, εἰ δαίμων ἐθέλοι, καὶ τέκνα ἄλλα, εἰ ταῦτα ἀποβάλοιμι· πατρὸς δὲ καὶ μητρὸς οὐκέτι μευ ζωόντων ἀδελφεὸς ἂν ἄλλος οὐδενὶ τρόπῳ γένοιτο. ταύτῃ τῇ γνώμῃ χρεωμένη ἔλεξα ταῦτα.” εὖ τε δὴ ἔδοξε τῷ Δαρείῳ εἰπεῖν ἡ γυνή, καί οἱ ἀπῆκε τοῦτόν τε τὸν παραιτέετο καὶ τῶν παίδων τὸν πρεσβύτατον, ἡσθεὶς αὐτῇ, τοὺς δὲ ἄλλους ἀπέκτεινε πάντας. τῶν μὲν δὴ ἑπτὰ εἷς αὐτίκα τρόπῳ τῷ εἰρημένῳ ἀπολώλεε. 5.63. ὡς ὦν δὴ οἱ Ἀθηναῖοι λέγουσι, οὗτοι οἱ ἄνδρες ἐν Δελφοῖσι κατήμενοι ἀνέπειθον τὴν Πυθίην χρήμασι, ὅκως ἔλθοιεν Σπαρτιητέων ἄνδρες εἴτε ἰδίῳ στόλῳ εἴτε δημοσίῳ χρησόμενοι, προφέρειν σφι τὰς Ἀθήνας ἐλευθεροῦν. Λακεδαιμόνιοι δέ, ὥς σφι αἰεὶ τὠυτὸ πρόφαντον ἐγίνετο, πέμπουσι Ἀγχιμόλιον τὸν Ἀστέρος, ἐόντα τῶν ἀστῶν ἄνδρα δόκιμον, σὺν στρατῷ ἐξελῶντα Πεισιστρατίδας ἐξ Ἀθηνέων ὅμως καὶ ξεινίους σφι ἐόντας τὰ μάλιστα· τὰ γὰρ τοῦ θεοῦ πρεσβύτερα ἐποιεῦντο ἢ τὰ τῶν ἀνδρῶν· πέμπουσι δὲ τούτους κατὰ θάλασσαν πλοίοισι. ὃ μὲν δὴ προσσχὼν ἐς Φάληρον τὴν στρατιὴν ἀπέβησε, οἱ δὲ Πεισιστρατίδαι προπυνθανόμενοι ταῦτα ἐπεκαλέοντο ἐκ Θεσσαλίης ἐπικουρίην· ἐπεποίητο γάρ σφι συμμαχίη πρὸς αὐτούς. Θεσσαλοὶ δέ σφι δεομένοισι ἀπέπεμψαν κοινῇ γνώμῃ χρεώμενοι χιλίην τε ἵππον καὶ τὸν βασιλέα τὸν σφέτερον Κινέην ἄνδρα Κονιαῖον· τοὺς ἐπείτε ἔσχον συμμάχους οἱ Πεισιστρατίδαι, ἐμηχανῶντο τοιάδε· κείραντες τῶν Φαληρέων τὸ πεδίον καὶ ἱππάσιμον ποιήσαντες τοῦτον τὸν χῶρον ἐπῆκαν τῷ στρατοπέδῳ τὴν ἵππον· ἐμπεσοῦσα δὲ διέφθειρε ἄλλους τε πολλοὺς τῶν Λακεδαιμονίων καὶ δὴ καὶ τὸν Ἀγχιμόλιον· τοὺς δὲ περιγενομένους αὐτῶν ἐς τὰς νέας κατεῖρξαν. ὁ μὲν δὴ πρῶτος στόλος ἐκ Λακεδαίμονος οὕτω ἀπήλλαξε, καὶ Ἀγχιμολίου εἰσὶ ταφαὶ τῆς Ἀττικῆς Ἀλωπεκῆσι, ἀγχοῦ τοῦ Ἡρακλείου τοῦ ἐν Κυνοσάργεϊ. 5.66. Ἀθῆναι, ἐοῦσαι καὶ πρὶν μεγάλαι, τότε ἀπαλλαχθεῖσαι τυράννων ἐγίνοντο μέζονες· ἐν δὲ αὐτῇσι δύο ἄνδρες ἐδυνάστευον, Κλεισθένης τε ἀνὴρ Ἀλκμεωνίδης, ὅς περ δὴ λόγον ἔχει τὴν Πυθίην ἀναπεῖσαι, καὶ Ἰσαγόρης Τισάνδρου οἰκίης μὲν ἐὼν δοκίμου, ἀτὰρ τὰ ἀνέκαθεν οὐκ ἔχω φράσαι· θύουσι δὲ οἱ συγγενέες αὐτοῦ Διὶ Καρίῳ. οὗτοι οἱ ἄνδρες ἐστασίασαν περὶ δυνάμιος, ἑσσούμενος δὲ ὁ Κλεισθένης τὸν δῆμον προσεταιρίζεται. μετὰ δὲ τετραφύλους ἐόντας Ἀθηναίους δεκαφύλους ἐποίησε, τῶν Ἴωνος παίδων Γελέοντος καὶ Αἰγικόρεος καὶ Ἀργάδεω καὶ Ὅπλητος ἀπαλλάξας τὰς ἐπωνυμίας, ἐξευρὼν δὲ ἑτέρων ἡρώων ἐπωνυμίας ἐπιχωρίων, πάρεξ Αἴαντος· τοῦτον δὲ ἅτε ἀστυγείτονα καὶ σύμμαχον, ξεῖνον ἐόντα προσέθετο. 5.78. Ἀθηναῖοι μέν νυν ηὔξηντο. δηλοῖ δὲ οὐ κατʼ ἓν μοῦνον ἀλλὰ πανταχῇ ἡ ἰσηγορίη ὡς ἔστι χρῆμα σπουδαῖον, εἰ καὶ Ἀθηναῖοι τυραννευόμενοι μὲν οὐδαμῶν τῶν σφέας περιοικεόντων ἦσαν τὰ πολέμια ἀμείνους, ἀπαλλαχθέντες δὲ τυράννων μακρῷ πρῶτοι ἐγένοντο. δηλοῖ ὦν ταῦτα ὅτι κατεχόμενοι μὲν ἐθελοκάκεον ὡς δεσπότῃ ἐργαζόμενοι, ἐλευθερωθέντων δὲ αὐτὸς ἕκαστος ἑωυτῷ προεθυμέετο κατεργάζεσθαι. 6.123. καὶ οἱ Ἀλκμεωνίδαι ὁμοίως ἢ οὐδὲν ἧσσον τούτου ἦσαν μισοτύραννοι. θῶμα ὦν μοι καὶ οὐ προσίεμαι τὴν διαβολὴν τούτους γε ἀναδέξαι ἀσπίδα, οἵτινες ἔφευγόν τε τὸν πάντα χρόνον τοὺς τυράννους, ἐκ μηχανῆς τε τῆς τούτων ἐξέλιπον Πεισιστρατίδαι τὴν τυραννίδα, καὶ οὕτω τὰς Ἀθήνας οὗτοι ἦσαν οἱ ἐλευθερώσαντες πολλῷ μᾶλλον ἤ περ Ἁρμόδιός τε καὶ Ἀριστογείτων, ὡς ἐγὼ κρίνω. οἳ μὲν γὰρ ἐξηγρίωσαν τοὺς ὑπολοίπους Πεισιστρατιδέων Ἵππαρχον ἀποκτείναντες, οὐδέ τι μᾶλλον ἔπαυσαν τοὺς λοιποὺς τυραννεύοντας· Ἀλκμεωνίδαι δὲ ἐμφανέως ἠλευθέρωσαν, εἰ δὴ οὗτοί γε ἀληθέως ἦσαν οἱ τὴν Πυθίην ἀναπείσαντες προσημαίνειν Λακεδαιμονίοισι ἐλευθεροῦν τὰς Ἀθήνας, ὥς μοι πρότερον δεδήλωται. 7.13. τὸν μὲν ταῦτα εἰπόντα ἐδόκεε ὁ Ξέρξης ἀποπτάσθαι, ἡμέρης δὲ ἐπιλαμψάσης ὀνείρου μὲν τούτου λόγον οὐδένα ἐποιέετο, ὁ δὲ Περσέων συναλίσας τοὺς καὶ πρότερον συνέλεξε, ἔλεξέ σφι τάδε. “ἄνδρες Πέρσαι, συγγνώμην μοι ἔχετε ὅτι ἀγχίστροφα βουλεύομαι· φρενῶν τε γὰρ ἐς τὰ ἐμεωυτοῦ πρῶτα οὔκω ἀνήκω, καὶ οἱ παρηγορεόμενοι ἐκεῖνα ποιέειν οὐδένα χρόνον μευ ἀπέχονται. ἀκούσαντι μέντοι μοι τῆς Ἀρταβάνου γνώμης παραυτίκα μὲν ἡ νεότης ἐπέζεσε, ὥστε ἀεικέστερα ἀπορρῖψαι ἔπεα ἐς ἄνδρα πρεσβύτερον ἢ χρεόν· νῦν μέντοι συγγνοὺς χρήσομαι τῇ ἐκείνου γνώμῃ. ὡς ὦν μεταδεδογμένον μοι μὴ στρατεύεσθαι ἐπὶ τὴν Ἑλλάδα, ἥσυχοι ἔστε.” 7.24. ὡς μὲν ἐμὲ συμβαλλόμενον εὑρίσκειν, μεγαλοφροσύνης εἵνεκεν αὐτὸ Ξέρξης ὀρύσσειν ἐκέλευε, ἐθέλων τε δύναμιν ἀποδείκνυσθαι καὶ μνημόσυνα λιπέσθαι· παρεὸν γὰρ μηδένα πόνον λαβόντας τὸν ἰσθμὸν τὰς νέας διειρύσαι, ὀρύσσειν ἐκέλευε διώρυχα τῇ θαλάσσῃ εὖρος ὡς δύο τριήρεας πλέειν ὁμοῦ ἐλαστρεομένας. τοῖσι δὲ αὐτοῖσι τούτοισι, τοῖσί περ καὶ τὸ ὄρυγμα, προσετέτακτο καὶ τὸν Στρυμόνα ποταμὸν ζεύξαντας γεφυρῶσαι. 7.25. ταῦτα μέν νυν οὕτω ἐποίεε, παρεσκευάζετο δὲ καὶ ὅπλα ἐς τὰς γεφύρας βύβλινά τε καὶ λευκολίνου, ἐπιτάξας Φοίνιξί τε καὶ Αἰγυπτίοισι, καὶ σιτία τῇ στρατιῇ καταβάλλειν, ἵνα μὴ λιμήνειε ἡ στρατιὴ μηδὲ τὰ ὑποζύγια ἐλαυνόμενα ἐπὶ τὴν Ἑλλάδα· ἀναπυθόμενος δὲ τοὺς χώρους καταβάλλειν ἐκέλευε ἵνα ἐπιτηδεότατον εἴη, ἄλλα ἄλλῃ ἀγινέοντας ὁλκάσι τε καὶ πορθμηίοισι ἐκ τῆς Ἀσίης πανταχόθεν. τὸν δὲ ὦν πλεῖστον ἐς Λευκὴν ἀκτὴν καλεομένην τῆς Θρηίκης ἀγίνεον, οἳ δὲ ἐς Τυρόδιζαν τὴν Περινθίων, οἳ δὲ ἐς Δορίσκον, οἳ δὲ ἐς Ἠιόνα τὴν ἐπὶ Στρυμόνι, οἳ δὲ ἐς Μακεδονίην διατεταγμένοι. 7.26. ἐν ᾧ δὲ οὗτοι τὸν προκείμενον πόνον ἐργάζοντο, ἐν τούτῳ ὁ πεζὸς ἅπας συλλελεγμένος ἅμα Ξέρξῃ ἐπορεύετο ἐς Σάρδις, ἐκ Κριτάλλων ὁρμηθεὶς τῶν ἐν Καππαδοκίῃ· ἐνθαῦτα γὰρ εἴρητο συλλέγεσθαι πάντα τὸν κατʼ ἤπειρον μέλλοντα ἅμα αὐτῷ Ξέρξῃ πορεύεσθαι στρατόν. ὃς μέν νυν τῶν ὑπάρχων στρατὸν κάλλιστα ἐσταλμένον ἀγαγὼν τὰ προκείμενα παρὰ βασιλέος ἔλαβε δῶρα, οὐκ ἔχω φράσαι· οὐδὲ γὰρ ἀρχὴν ἐς κρίσιν τούτου πέρι ἐλθόντας οἶδα. οἳ δὲ ἐπείτε διαβάντες τὸν Ἅλυν ποταμὸν ὡμίλησαν τῇ Φρυγίῃ, διʼ αὐτῆς πορευόμενοι ἀπίκοντο ἐς Κελαινάς, ἵνα πηγαὶ ἀναδιδοῦσι Μαιάνδρου ποταμοῦ καὶ ἑτέρου οὐκ ἐλάσσονος ἢ Μαιάνδρου, τῷ οὔνομα τυγχάνει ἐὸν Καταρρήκτης, ὃς ἐξ αὐτῆς τῆς ἀγορῆς τῆς Κελαινέων ἀνατέλλων ἐς τὸν Μαίανδρον ἐκδιδοῖ· ἐν τῇ καὶ ὁ τοῦ Σιληνοῦ Μαρσύεω ἀσκὸς ἀνακρέμαται, τὸν ὑπὸ Φρυγῶν λόγος ἔχει ὑπὸ Ἀπόλλωνος ἐκδαρέντα ἀνακρεμασθῆναι. 7.27. ἐν ταύτῃ τῇ πόλι ὑποκατήμενος Πύθιος ὁ Ἄτους ἀνὴρ Λυδὸς ἐξείνισε τὴν βασιλέος στρατιὴν πᾶσαν ξεινίοισι μεγίστοισι καὶ αὐτὸν Ξέρξην, χρήματά τε ἐπαγγέλλετο βουλόμενος ἐς τὸν πόλεμον παρέχειν. ἐπαγγελλομένου δὲ χρήματα Πυθίου, εἴρετο Ξέρξης Περσέων τοὺς παρεόντας τίς τε ἐὼν ἀνδρῶν Πύθιος καὶ κόσα χρήματα ἐκτημένος ἐπαγγέλλοιτο ταῦτα. οἳ δὲ εἶπαν “ὦ βασιλεῦ, οὗτος ἐστὶ ὅς τοι τὸν πατέρα Δαρεῖον ἐδωρήσατο τῇ πλατανίστῳ τῇ χρυσέῃ καὶ τῇ ἀμπέλῳ· ὃς καὶ νῦν ἐστι πρῶτος ἀνθρώπων πλούτῳ τῶν ἡμεῖς ἴδμεν μετὰ σέ.” 7.28. θωμάσας δὲ τῶν ἐπέων τὸ τελευταῖον Ξέρξης αὐτὸς δεύτερα εἴρετο Πύθιον ὁκόσα οἱ εἴη χρήματα. ὁ δὲ εἶπε “ὦ βασιλεῦ, οὔτε σε ἀποκρύψω οὔτε σκήψομαι τὸ μὴ εἰδέναι τὴν ἐμεωυτοῦ οὐσίην, ἀλλʼ ἐπιστάμενός τοι ἀτρεκέως καταλέξω. ἐπείτε γὰρ τάχιστά σε ἐπυθόμην ἐπὶ θάλασσαν καταβαίνοντα τὴν Ἑλληνίδα, βουλόμενός τοι δοῦναι ἐς τὸν πόλεμον χρήματα ἐξεμάνθανον, καὶ εὗρον λογιζόμενος ἀργυρίου μὲν δύο χιλιάδας ἐούσας μοι ταλάντων, χρυσίου δὲ τετρακοσίας μυριάδας στατήρων Δαρεικῶν ἐπιδεούσας ἑπτὰ χιλιάδων. καὶ τούτοισί σε ἐγὼ δωρέομαι, αὐτῷ δέ μοι ἀπὸ ἀνδραπόδων τε καὶ γεωπέδων ἀρκέων ἐστὶ βίος.” 7.29. ὃ μὲν ταῦτα ἔλεγε, Ξέρξης δὲ ἡσθεὶς τοῖσι εἰρημένοισι εἶπε “ξεῖνε Λυδέ, ἐγὼ ἐπείτε ἐξῆλθον τὴν Περσίδα χώρην, οὐδενὶ ἀνδρὶ συνέμιξα ἐς τόδε ὅστις ἠθέλησε ξείνια προθεῖναι στρατῷ τῷ ἐμῷ, οὐδὲ ὅστις ἐς ὄψιν τὴν ἐμὴν καταστὰς αὐτεπάγγελτος ἐς τὸν πόλεμον ἐμοὶ ἠθέλησε συμβαλέσθαι χρήματα, ἔξω σεῦ. σὺ δὲ καὶ ἐξείνισας μεγάλως στρατὸν τὸν ἐμὸν καὶ χρήματα μεγάλα ἐπαγγέλλεαι. σοὶ ὦν ἐγὼ ἀντὶ αὐτῶν γέρεα τοιάδε δίδωμι· ξεῖνόν τέ σε ποιεῦμαι ἐμὸν καὶ τὰς τετρακοσίας μυριάδας τοι τῶν στατήρων ἀποπλήσω παρʼ ἐμεωυτοῦ δοὺς τὰς ἑπτὰ χιλιάδας, ἵνα μή τοι ἐπιδεέες ἔωσι αἱ τετρακόσιαι μυριάδες ἑπτὰ χιλιάδων, ἀλλὰ ᾖ τοι ἀπαρτιλογίη ὑπʼ ἐμέο πεπληρωμένη. ἔκτησό τε αὐτὸς τά περ αὐτὸς ἐκτήσαο, ἐπίστασό τε εἶναι αἰεὶ τοιοῦτος· οὐ γάρ τοι ταῦτα ποιεῦντι οὔτε ἐς τὸ παρεὸν οὔτε ἐς χρόνον μεταμελήσει.” 7.30. ταῦτα δὲ εἴπας καὶ ἐπιτελέα ποιήσας ἐπορεύετο τὸ πρόσω αἰεὶ. Ἄναυα δὲ καλεομένην Φρυγῶν πόλιν παραμειβόμενος καὶ λίμνην ἐκ τῆς ἅλες γίνονται, ἀπίκετο ἐς Κολοσσὰς πόλιν μεγάλην Φρυγίης· ἐν τῇ Λύκος ποταμὸς ἐς χάσμα γῆς ἐσβάλλων ἀφανίζεται, ἔπειτα διὰ σταδίων ὡς πέντε μάλιστά κῃ ἀναφαινόμενος ἐκδιδοῖ καὶ οὗτος ἐς τὸν Μαίανδρον. ἐκ δὲ Κολοσσέων ὁ στρατὸς ὁρμώμενος ἐπὶ τοὺς οὔρους τῶν Φρυγῶν καὶ Λυδῶν ἀπίκετο ἐς Κύδραρα πόλιν, ἔνθα στήλη καταπεπηγυῖα, σταθεῖσα δὲ ὑπὸ Κροίσου, καταμηνύει διὰ γραμμάτων τοὺς οὔρους. 7.31. ὡς δὲ ἐκ τῆς Φρυγίης ἐσέβαλε ἐς τὴν Λυδίην, σχιζομένης τῆς ὁδοῦ καὶ τῆς μὲν ἐς ἀριστερὴν ἐπὶ Καρίης φερούσης τῆς δὲ ἐς δεξιὴν ἐς Σάρδις, τῇ καὶ πορευομένῳ διαβῆναι τὸν Μαίανδρον ποταμὸν πᾶσα ἀνάγκη γίνεται καὶ ἰέναι παρὰ Καλλάτηβον πόλιν, ἐν τῇ ἄνδρες δημιοεργοὶ μέλι ἐκ μυρίκης τε καὶ πυροῦ ποιεῦσι, ταύτην ἰὼν ὁ Ξέρξης τὴν ὁδὸν εὗρε πλατάνιστον, τὴν κάλλεος εἵνεκα δωρησάμενος κόσμῳ χρυσέῳ καὶ μελεδωνῷ ἀθανάτῳ ἀνδρὶ ἐπιτρέψας δευτέρῃ ἡμέρῃ ἀπίκετο ἐς τῶν Λυδῶν τὸ ἄστυ. 7.32. ἀπικόμενος δὲ ἐς Σάρδις πρῶτα μὲν ἀπέπεμπε κήρυκας ἐς τὴν Ἑλλάδα αἰτήσοντας γῆν τε καὶ ὕδωρ καὶ προερέοντας δεῖπνα βασιλέι παρασκευάζειν· πλὴν οὔτε ἐς Ἀθήνας οὔτε ἐς Λακεδαίμονα ἀπέπεμπε ἐπὶ γῆς αἴτησιν, τῇ δὲ ἄλλῃ πάντῃ. τῶνδε δὲ εἵνεκα τὸ δεύτερον ἀπέπεμπε ἐπὶ γῆν τε καὶ ὕδωρ· ὅσοι πρότερον οὐκ ἔδοσαν Δαρείῳ πέμψαντι, τούτους πάγχυ ἐδόκεε τότε δείσαντας δώσειν· βουλόμενος ὦν αὐτὸ τοῦτο ἐκμαθεῖν ἀκριβέως ἔπεμπε. 7.33. μετὰ δὲ ταῦτα παρεσκευάζετο ὡς ἐλῶν ἐς Ἄβυδον. οἳ δὲ ἐν τούτῳ τὸν Ἑλλήσποντον ἐζεύγνυσαν ἐκ τῆς Ἀσίης ἐς τὴν Εὐρώπην. ἔστι δὲ τῆς Χερσονήσου τῆς ἐν Ἑλλησπόντῳ, Σηστοῦ τε πόλιος μεταξὺ καὶ Μαδύτου, ἀκτὴ παχέα ἐς θάλασσαν κατήκουσα Ἀβύδῳ καταντίον· ἔνθα μετὰ ταῦτα, χρόνῳ ὕστερον οὐ πολλῷ, ἐπὶ Ξανθίππου τοῦ Ἀρίφρονος στρατηγοῦ Ἀθηναῖοι Ἀρταΰκτην ἄνδρα Πέρσην λαβόντες Σηστοῦ ὕπαρχον ζῶντα πρὸς σανίδα διεπασσάλευσαν, ὃς καὶ ἐς τοῦ Πρωτεσίλεω τὸ ἱρὸν ἐς Ἐλαιοῦντα ἀγινεόμενος γυναῖκας ἀθέμιστα ἔρδεσκε. 7.34. ἐς ταύτην ὦν τὴν ἀκτὴν ἐξ Ἀβύδου ὁρμώμενοι ἐγεφύρουν τοῖσι προσέκειτο, τὴν μὲν λευκολίνου Φοίνικες, τὴν δʼ ἑτέρην τὴν βυβλίνην Αἰγύπτιοι. ἔστι δὲ ἑπτὰ στάδιοι ἐξ Ἀβύδου ἐς τὴν ἀπαντίον. καὶ δὴ ἐζευγμένου τοῦ πόρου ἐπιγενόμενος χειμὼν μέγας συνέκοψέ τε ἐκεῖνα πάντα καὶ διέλυσε. 7.35. ὡς δʼ ἐπύθετο Ξέρξης, δεινὰ ποιεύμενος τὸν Ἑλλήσποντον ἐκέλευσε τριηκοσίας ἐπικέσθαι μάστιγι πληγὰς καὶ κατεῖναι ἐς τὸ πέλαγος πεδέων ζεῦγος. ἤδη δὲ ἤκουσα ὡς καὶ στιγέας ἅμα τούτοισι ἀπέπεμψε στίξοντας τὸν Ἑλλήσποντον. ἐνετέλλετο δὲ ὦν ῥαπίζοντας λέγειν βάρβαρά τε καὶ ἀτάσθαλα· “ὦ πικρὸν ὕδωρ, δεσπότης τοι δίκην ἐπιτιθεῖ τήνδε, ὅτι μιν ἠδίκησας οὐδὲν πρὸς ἐκείνου ἄδικον παθόν. καὶ βασιλεὺς μὲν Ξέρξης διαβήσεταί σε, ἤν τε σύ γε βούλῃ ἤν τε μή· σοὶ δὲ κατὰ δίκην ἄρα οὐδεὶς ἀνθρώπων θύει ὡς ἐόντι καὶ θολερῷ καὶ ἁλμυρῷ ποταμῷ.” τήν τε δὴ θάλασσαν ἐνετέλλετο τούτοισι ζημιοῦν καὶ τῶν ἐπεστεώτων τῇ ζεύξι τοῦ Ἑλλησπόντου ἀποταμεῖν τὰς κεφαλάς. 1.1. The Persian learned men say that the Phoenicians were the cause of the dispute. These (they say) came to our seas from the sea which is called Red, and having settled in the country which they still occupy, at once began to make long voyages. Among other places to which they carried Egyptian and Assyrian merchandise, they came to Argos, ,which was at that time preeminent in every way among the people of what is now called Hellas . The Phoenicians came to Argos, and set out their cargo. ,On the fifth or sixth day after their arrival, when their wares were almost all sold, many women came to the shore and among them especially the daughter of the king, whose name was Io (according to Persians and Greeks alike), the daughter of Inachus. ,As these stood about the stern of the ship bargaining for the wares they liked, the Phoenicians incited one another to set upon them. Most of the women escaped: Io and others were seized and thrown into the ship, which then sailed away for Egypt . 1.2. In this way, the Persians say (and not as the Greeks), was how Io came to Egypt, and this, according to them, was the first wrong that was done. Next, according to their story, some Greeks (they cannot say who) landed at Tyre in Phoenicia and carried off the king's daughter Europa. These Greeks must, I suppose, have been Cretans. So far, then, the account between them was balanced. But after this (they say), it was the Greeks who were guilty of the second wrong. ,They sailed in a long ship to Aea, a city of the Colchians, and to the river Phasis : and when they had done the business for which they came, they carried off the king's daughter Medea. ,When the Colchian king sent a herald to demand reparation for the robbery and restitution of his daughter, the Greeks replied that, as they had been refused reparation for the abduction of the Argive Io, they would not make any to the Colchians. 1.3. Then (they say), in the second generation after this, Alexandrus, son of Priam, who had heard this tale, decided to get himself a wife from Hellas by capture; for he was confident that he would not suffer punishment. ,So he carried off Helen. The Greeks first resolved to send messengers demanding that Helen be restored and atonement made for the seizure; but when this proposal was made, the Trojans pleaded the seizure of Medea, and reminded the Greeks that they asked reparation from others, yet made none themselves, nor gave up the booty when asked. 1.4. So far it was a matter of mere seizure on both sides. But after this (the Persians say), the Greeks were very much to blame; for they invaded Asia before the Persians attacked Europe . ,“We think,” they say, “that it is unjust to carry women off. But to be anxious to avenge rape is foolish: wise men take no notice of such things. For plainly the women would never have been carried away, had they not wanted it themselves. ,We of Asia did not deign to notice the seizure of our women; but the Greeks, for the sake of a Lacedaemonian woman, recruited a great armada, came to Asia, and destroyed the power of Priam. ,Ever since then we have regarded Greeks as our enemies.” For the Persians claim Asia for their own, and the foreign peoples that inhabit it; Europe and the Greek people they consider to be separate from them. 1.4.2. “We think,” they say, “that it is unjust to carry women off. But to be anxious to avenge rape is foolish: wise men take no notice of such things. For plainly the women would never have been carried away, had they not wanted it themselves. 1.5.2. But the Phoenicians do not tell the same story about Io as the Persians. They say that they did not carry her off to Egypt by force. She had intercourse in Argos with the captain of the ship. Then, finding herself pregt, she was ashamed to have her parents know it, and so, lest they discover her condition, she sailed away with the Phoenicians of her own accord. 1.59.6. These rose with Pisistratus and took the Acropolis; and Pisistratus ruled the Athenians, disturbing in no way the order of offices nor changing the laws, but governing the city according to its established constitution and arranging all things fairly and well. 1.166. And when they came to Cyrnus they lived there for five years as one community with those who had come first, and they founded temples there. But they harassed and plundered all their neighbors, as a result of which the Tyrrhenians and Carthaginians made common cause against them, and sailed to attack them with sixty ships each. ,The Phocaeans also manned their ships, sixty in number, and met the enemy in the sea called Sardonian. They engaged and the Phocaeans won, yet it was only a kind of Cadmean victory; for they lost forty of their ships, and the twenty that remained were useless, their rams twisted awry. ,Then sailing to Alalia they took their children and women and all of their possessions that their ships could hold on board, and leaving Cyrnus they sailed to Rhegium . 2.113. When I inquired of the priests, they told me that this was the story of Helen. After carrying off Helen from Sparta, Alexandrus sailed away for his own country; violent winds caught him in the Aegean and drove him into the Egyptian sea; and from there (as the wind did not let up) he came to Egypt, to the mouth of the Nile called the Canopic mouth, and to the Salters'. ,Now there was (and still is) on the coast a temple of Heracles; if a servant of any man takes refuge there and is branded with certain sacred marks, delivering himself to the god, he may not be touched. This law continues today the same as it has always been from the first. ,Hearing of the temple law, some of Alexandrus' servants ran away from him, threw themselves on the mercy of the god, and brought an accusation against Alexandrus meaning to injure him, telling the whole story of Helen and the wrong done Menelaus. They laid this accusation before the priests and the warden of the Nile mouth, whose name was Thonis. 2.114. When Thonis heard it, he sent this message the quickest way to Proteus at Memphis : ,“A stranger has come, a Trojan, who has committed an impiety in Hellas . After defrauding his guest-friend, he has come bringing the man's wife and a very great deal of wealth, driven to your country by the wind. Are we to let him sail away untouched, or are we to take away what he has come with?” ,Proteus sent back this message: “Whoever this is who has acted impiously against his guest-friend, seize him and bring him to me, that I may know what he will say.” 2.115. Hearing this, Thonis seized Alexandrus and detained his ships there, and then brought him with Helen and all the wealth, and the suppliants too, to Memphis . ,When all had arrived, Proteus asked Alexandrus who he was and whence he sailed; Alexandrus told him his lineage and the name of his country, and about his voyage, whence he sailed. ,Then Proteus asked him where he had got Helen; when Alexandrus was evasive in his story and did not tell the truth, the men who had taken refuge with the temple confuted him, and related the whole story of the wrong. ,Finally, Proteus declared the following judgment to them, saying, “If I did not make it a point never to kill a stranger who has been caught by the wind and driven to my coasts, I would have punished you on behalf of the Greek, you most vile man. You committed the gravest impiety after you had had your guest-friend's hospitality: you had your guest-friend's wife. ,And as if this were not enough, you got her to fly with you and went off with her. And not just with her, either, but you plundered your guest-friend's wealth and brought it, too. ,Now, then, since I make it a point not to kill strangers, I shall not let you take away this woman and the wealth, but I shall watch them for the Greek stranger, until he come and take them away; but as for you and your sailors, I warn you to leave my country for another within three days, and if you do not, I will declare war on you.” 3.111. As for cinnamon, they gather it in an even stranger way. Where it comes from and what land produces it they cannot say, except that it is reported, reasonably enough, to grow in the places where Dionysus was reared. ,There are great birds, it is said, that take these dry sticks which we have learned from the Phoenicians to call cinnamon and carry them off to nests stuck with mud to precipitous cliffs, where man has no means of approach. ,The Arabian solution to this is to cut dead oxen and asses and other beasts of burden into the largest possible pieces, then to set these near the eyries and withdraw far off. The birds then fly down (it is said) and carry the pieces of the beasts up to their nests, while these, not being able to bear the weight, break and fall down the mountain side, and then the Arabians come and gather them up. Thus is cinnamon said to be gathered, and so to come from Arabia to other lands. 3.112. But ledanon, which the Arabians call ladanon, is produced yet more strangely than this. For it is the most fragrant thing produced in the most malodorous; for it is found in he-goats' beards, forming in them like gum among timber. This is used in the manufacture of many perfumes; there is nothing that the Arabians burn so often as incense. 3.113. Enough of marvels, and yet the land of Arabia gives off a scent as sweet as if divine. They have besides two marvellous kinds of sheep, found nowhere else. One of these has tails no less than nine feet long. Were the sheep to trail these after them they would suffer by the chafing of the tails on the ground; ,but every shepherd there knows enough of carpentry to make little carts which they fix under the tails, binding the tail of each sheep on its own cart. The other kind of sheep has a tail a full three feet broad. 3.114. Where south inclines westwards, the part of the world stretching farthest towards the sunset is Ethiopia ; this produces gold in abundance, and huge elephants, and all sorts of wild trees, and ebony, and the tallest and handsomest and longest-lived people. 3.115. These then are the most distant lands in Asia and Libya . But concerning those in Europe that are the farthest away towards evening, I cannot speak with assurance; for I do not believe that there is a river called by foreigners Eridanus issuing into the northern sea, where our amber is said to come from, nor do I have any knowledge of Tin Islands, where our tin is brought from. ,The very name Eridanus betrays itself as not a foreign but a Greek name, invented by some poet; nor for all my diligence have I been able to learn from one who has seen it that there is a sea beyond Europe . All we know is that our tin and amber come from the most distant parts. 3.116. But in the north of Europe there is by far the most gold. In this matter again I cannot say with assurance how the gold is produced, but it is said that one-eyed men called Arimaspians steal it from griffins. ,But I do not believe this, that there are one-eyed men who have a nature otherwise the same as other men. ,The most outlying lands, though, as they enclose and wholly surround all the rest of the world, are likely to have those things which we think the finest and the rarest. 3.117. There is a plain in Asia shut in on all sides by mountains through which there are five passes. This plain was once the Chorasmians', being at the boundaries of the Chorasmians, the Hyrcanians, Parthians, Sarangians, and Thamanaei, but since the Persians have held power it has been the king's. ,Now from the encircling mountains flows a great river whose name is the Aces. Its stream divides into five channels and formerly watered the lands of the above-mentioned peoples, going to each through a different pass, but since the beginning of the Persian rule ,the king has blocked the mountain passes, and closed each passage with a gate; with the water barred from outlet, the plain within the mountains becomes a lake, seeing that the river pours into it and finds no way out. ,Those therefore who before were accustomed to use the water endure great hardship in not being able to use it; for during the winter, god rains for them just as for the rest of mankind, but in the summer they are in need of the water for their sown millet and sesame. ,So whenever no water is given to them, they come into Persia with their women, and cry and howl before the door of the king's palace, until the king commands that the river-gate should be opened for those whose need is greatest; ,then, when this land has drunk its fill of water, that gate is shut, and the king has another opened for those of the rest who most require it. I know by hearsay that he gets a lot of money, over and above the tribute, for opening the gates. So much for these matters. 3.118. of the seven men who revolted against the Magus, one, Intaphrenes, got his death through his own violence immediately after the rebellion. He wanted to enter the palace and speak with the king; and in fact the law was, that the rebels against the Magus could come into the king's presence unounced, if the king were not having intercourse with one of his wives. ,Intaphrenes, as one of the seven, claimed his right to enter unounced; but the gatekeeper and the messenger forbade him, telling him that the king was having intercourse with one of his wives. Intaphrenes thought that they were lying; drawing his scimitar he cut off their noses and ears, then strung these on his horse's bridle and hung it around the men's necks, and so let them go. 3.119. They showed themselves to the king and told him why they had been treated so. Darius, fearing that the six had done this by common consent, sent for each and asked his opinion, whether they approved what had been done; ,and being assured that they had no part in it, he seized Intaphrenes with his sons and all his household—for he strongly suspected that the man was plotting a rebellion with his kinsmen—and imprisoned them with the intention of putting them to death. ,Then Intaphrenes' wife began coming to the palace gates, weeping and lamenting; and by continuing to do this same thing she persuaded Darius to pity her; and he sent a messenger to tell her, “Woman, King Darius will allow one of your imprisoned relatives to survive, whomever you prefer of them all.” ,After considering she answered, “If indeed the king gives me the life of one, I chose from them all my brother.” ,Darius was astonished when he heard her answer, and sent someone who asked her: “Woman, the king asks you with what in mind you abandon your husband and your children and choose to save the life of your brother, who is less close to you than your children and less dear than your husband?” ,“O King,” she answered, “I may have another husband, if a god is willing, and other children, if I lose these; but since my father and mother are no longer living, there is no way that I can have another brother; I said what I did with that in mind.” ,Darius thought that the woman answered well, and for her sake he released the one for whom she had asked, and the eldest of her sons as well; he put to death all the rest. Thus immediately perished one of the seven. 5.63. These men, as the Athenians say, established themselves at Delphi and bribed the Pythian priestess to bid any Spartans who should come to inquire of her on a private or a public account to set Athens free. ,Then the Lacedaemonians, when the same command was ever revealed to them, sent Anchimolius the son of Aster, a citizen of repute, to drive out the sons of Pisistratus with an army despite the fact that the Pisistratidae were their close friends, for the god's will weighed with them more than the will of man. ,They sent these men by sea on shipboard. Anchimolius put in at Phalerum and disembarked his army there. The sons of Pisistratus, however, had received word of the plan already, and sent to ask help from the Thessalians with whom they had an alliance. The Thessalians, at their entreaty, joined together and sent their own king, Cineas of Conium, with a thousand horsemen. When the Pisistratidae got these allies, they devised the following plan. ,First they laid waste the plain of Phalerum so that all that land could be ridden over and then launched their cavalry against the enemy's army. Then the horsemen charged and slew Anchimolius and many more of the Lacedaemonians, and drove those that survived to their ships. Accordingly, the first Lacedaemonian army drew off, and Anchimolius' tomb is at Alopecae in Attica, near to the Heracleum in Cynosarges. 5.66. Athens, which had been great before, now grew even greater when her tyrants had been removed. The two principal holders of power were Cleisthenes an Alcmaeonid, who was reputed to have bribed the Pythian priestess, and Isagoras son of Tisandrus, a man of a notable house but his lineage I cannot say. His kinsfolk, at any rate, sacrifice to Zeus of Caria. ,These men with their factions fell to contending for power, Cleisthenes was getting the worst of it in this dispute and took the commons into his party. Presently he divided the Athenians into ten tribes instead of four as formerly. He called none after the names of the sons of Ion—Geleon, Aegicores, Argades, and Hoples—but invented for them names taken from other heroes, all native to the country except Aias. Him he added despite the fact that he was a stranger because he was a neighbor and an ally. 5.78. So the Athenians grew in power and proved, not in one respect only but in all, that equality is a good thing. Evidence for this is the fact that while they were under tyrannical rulers, the Athenians were no better in war than any of their neighbors, yet once they got rid of their tyrants, they were by far the best of all. This, then, shows that while they were oppressed, they were, as men working for a master, cowardly, but when they were freed, each one was eager to achieve for himself. 6.123. The Alcmeonidae were tyrant-haters as much as Callias, or not less so. Therefore I find it a strange and unbelievable accusation that they of all men should have held up a shield; at all times they shunned tyrants, and it was by their contrivance that the sons of Pisistratus were deposed from their tyranny. ,Thus in my judgment it was they who freed Athens much more than did Harmodius and Aristogeiton. These only enraged the remaining sons of Pisistratus by killing Hipparchus, and did nothing to end the tyranny of the rest of them; but the Alcmeonidae plainly liberated their country, if they truly were the ones who persuaded the Pythian priestess to signify to the Lacedaemonians that they should free Athens, as I have previously shown. 7.13. So the vision spoke, and seemed to Xerxes to vanish away. When day dawned, the king took no account of this dream, and he assembled the Persians whom he had before gathered together and addressed them thus: ,“Persians, forgive me for turning and twisting in my purpose; I am not yet come to the fullness of my wisdom, and I am never free from people who exhort me to do as I said. It is true that when I heard Artabanus' opinion my youthful spirit immediately boiled up, and I burst out with an unseemly and wrongful answer to one older than myself; but now I see my fault and will follow his judgment. ,Be at peace, since I have changed my mind about marching against Hellas.” 7.24. As far as I can judge by conjecture, Xerxes gave the command for this digging out of pride, wishing to display his power and leave a memorial; with no trouble they could have drawn their ships across the isthmus, yet he ordered them to dig a canal from sea to sea, wide enough to float two triremes rowed abreast. The same men who were assigned the digging were also assigned to join the banks of the river Strymon by a bridge. 7.25. Thus Xerxes did this. He assigned the Phoenicians and Egyptians to make ropes of papyrus and white flax for the bridges, and to store provisions for his army, so that neither the army nor the beasts of burden would starve on the march to Hellas. ,After making inquiry, he ordered them to store it in the most fitting places, carrying it to the various places from all parts of Asia in cargo ships and transports. They brought most of it to the White Headland (as it is called) in Thrace; some were dispatched to Tyrodiza in the Perinthian country or to Doriscus, others to Eion on the Strymon or to Macedonia. 7.26. While these worked at their appointed task, all the land force had been mustered and was marching with Xerxes to Sardis, setting forth from Critalla in Cappadocia, which was the place appointed for gathering all the army that was to march with Xerxes himself by land. ,Now which of his governors received the promised gifts from the king for bringing the best-equipped army, I cannot say; I do not even know if the matter was ever determined. ,When they had crossed the river Halys and entered Phrygia, they marched through that country to Celaenae, where rises the source of the river Maeander and of another river no smaller, which is called Cataractes; it rises right in the market-place of Celaenae and issues into the Maeander. The skin of Marsyas the Silenus also hangs there; the Phrygian story tells that it was flayed off him and hung up by Apollo. 7.27. In this city Pythius son of Atys, a Lydian, sat awaiting them; he entertained Xerxes himself and all the king's army with the greatest hospitality, and declared himself willing to provide money for the war. ,When Pythius offered the money, Xerxes asked the Persians present who this Pythius was and how much wealth he possessed in making the offer. They said, “O king, this is the one who gave your father Darius the gift of a golden plane-tree and vine; he is now the richest man we know of after you.” 7.28. Xerxes marvelled at this last saying and next himself asked Pythius how much wealth he had. “O king,” said Pythius, “I will not conceal the quantity of my property from you, nor pretend that I do not know; I know and will tell you the exact truth. ,As soon as I learned that you were coming down to the Greek sea, I wanted to give you money for the war, so I inquired into the matter, and my reckoning showed me that I had two thousand talents of silver, and four million Daric staters of gold, lacking seven thousand. ,All this I freely give to you; for myself, I have a sufficient livelihood from my slaves and my farms.” 7.29. Thus he spoke. Xerxes was pleased with what he said and replied: “My Lydian friend, since I came out of Persia I have so far met with no man who was willing to give hospitality to my army, nor who came into my presence unsummoned and offered to furnish money for the war, besides you. ,But you have entertained my army nobly and offer me great sums. In return for this I give you these privileges: I make you my friend, and out of my own wealth I give you the seven thousand staters which will complete your total of four million, so that your four million not lack the seven thousand and the even number be reached by my completing it. ,Remain in possession of what you now possess, and be mindful to be always such as you are; neither for the present nor in time will you regret what you now do.” 7.30. Xerxes said this and made good his words, then journeyed ever onward. Passing by the Phrygian town called Anaua, and the lake from which salt is obtained, he came to Colossae, a great city in Phrygia; there the river Lycus plunges into a cleft in the earth and disappears, until it reappears about five stadia away; this river issues into the Maeander. ,From Colossae the army held its course for the borders of Phrygia and Lydia, and came to the city of Cydrara, where there stands a pillar set up by Croesus which marks the boundary with an inscription. 7.31. Passing from Phrygia into Lydia, he came to the place where the roads part; the road on the left leads to Caria, the one on the right to Sardis; on the latter the traveller must cross the river Maeander and pass by the city of Callatebus, where craftsmen make honey out of wheat and tamarisks. Xerxes went by this road and found a plane-tree, which he adorned with gold because of its beauty, and he assigned one of his immortals to guard it. On the next day he reached the city of the Lydians. 7.32. After he arrived in Sardis, he first sent heralds to Hellas to demand earth and water and to command the preparation of meals for the king. He sent demands for earth everywhere except to Athens and Lacedaemon. The reason for his sending for earth and water the second time was this: he fully believed that whoever had not previously given it to Darius' messengers would now be compelled to give by fear; so he sent out of desire to know this for certain. 7.33. After this he prepared to march to Abydos; meanwhile his men were bridging the Hellespont from Asia to Europe. On the Chersonese, which is on the Hellespont, between the city of Sestus and Madytus there is a broad headland running out into the sea opposite Abydos. It was here that not long afterwards the Athenians, when Xanthippus son of Ariphron was their general, took Artayctes, a Persian and the governor of Sestus, and crucified him alive; he had been in the habit of bringing women right into the temple of Protesilaus at Elaeus and doing impious deeds there. 7.34. The men who had been given this assignment made bridges starting from Abydos across to that headland; the Phoenicians one of flaxen cables, and the Egyptians a papyrus one. From Abydos to the opposite shore it is a distance of seven stadia. But no sooner had the strait been bridged than a great storm swept down, breaking and scattering everything. 7.35. When Xerxes heard of this, he was very angry and commanded that the Hellespont be whipped with three hundred lashes, and a pair of fetters be thrown into the sea. I have even heard that he sent branders with them to brand the Hellespont. ,He commanded them while they whipped to utter words outlandish and presumptuous, “Bitter water, our master thus punishes you, because you did him wrong though he had done you none. Xerxes the king will pass over you, whether you want it or not; in accordance with justice no one offers you sacrifice, for you are a turbid and briny river.” ,He commanded that the sea receive these punishments and that the overseers of the bridge over the Hellespont be beheaded.
91. Hebrew Bible, 2 Chronicles, 5.12, 7.6, 17.7-17.9, 20.14-20.19, 24.20 (5th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •public reading of the law in israel •public reading, of the law in israel •natural law, in the bible •violation of the law Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 338; Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 31; Schiffman, Testimony and the Penal Code (1983) 67
5.12. וְהַלְוִיִּם הַמְשֹׁרֲרִים לְכֻלָּם לְאָסָף לְהֵימָן לִידֻתוּן וְלִבְנֵיהֶם וְלַאֲחֵיהֶם מְלֻבָּשִׁים בּוּץ בִּמְצִלְתַּיִם וּבִנְבָלִים וְכִנֹּרוֹת עֹמְדִים מִזְרָח לַמִּזְבֵּחַ וְעִמָּהֶם כֹּהֲנִים לְמֵאָה וְעֶשְׂרִים מחצררים [מַחְצְרִים] בַּחֲצֹצְרוֹת׃ 7.6. וְהַכֹּהֲנִים עַל־מִשְׁמְרוֹתָם עֹמְדִים וְהַלְוִיִּם בִּכְלֵי־שִׁיר יְהוָה אֲשֶׁר עָשָׂה דָּוִיד הַמֶּלֶךְ לְהֹדוֹת לַיהוָה כִּי־לְעוֹלָם חַסְדּוֹ בְּהַלֵּל דָּוִיד בְּיָדָם וְהַכֹּהֲנִים מחצצרים [מַחְצְרִים] נֶגְדָּם וְכָל־יִשְׂרָאֵל עֹמְדִים׃ 17.7. וּבִשְׁנַת שָׁלוֹשׁ לְמָלְכוֹ שָׁלַח לְשָׂרָיו לְבֶן־חַיִל וּלְעֹבַדְיָה וְלִזְכַרְיָה וְלִנְתַנְאֵל וּלְמִיכָיָהוּ לְלַמֵּד בְּעָרֵי יְהוּדָה׃ 17.8. וְעִמָּהֶם הַלְוִיִּם שְׁמַעְיָהוּ וּנְתַנְיָהוּ וּזְבַדְיָהוּ וַעֲשָׂהאֵל ושמרימות [וּשְׁמִירָמוֹת] וִיהוֹנָתָן וַאֲדֹנִיָּהוּ וְטוֹבִיָּהוּ וְטוֹב אֲדוֹנִיָּה הַלְוִיִּם וְעִמָּהֶם אֱלִישָׁמָע וִיהוֹרָם הַכֹּהֲנִים׃ 17.9. וַיְלַמְּדוּ בִּיהוּדָה וְעִמָּהֶם סֵפֶר תּוֹרַת יְהוָה וַיָּסֹבּוּ בְּכָל־עָרֵי יְהוּדָה וַיְלַמְּדוּ בָּעָם׃ 20.14. וְיַחֲזִיאֵל בֶּן־זְכַרְיָהוּ בֶּן־בְּנָיָה בֶּן־יְעִיאֵל בֶּן־מַתַּנְיָה הַלֵּוִי מִן־בְּנֵי אָסָף הָיְתָה עָלָיו רוּחַ יְהוָה בְּתוֹךְ הַקָּהָל׃ 20.15. וַיֹּאמֶר הַקְשִׁיבוּ כָל־יְהוּדָה וְיֹשְׁבֵי יְרוּשָׁלִַם וְהַמֶּלֶךְ יְהוֹשָׁפָט כֹּה־אָמַר יְהוָה לָכֶם אַתֶּם אַל־תִּירְאוּ וְאַל־תֵּחַתּוּ מִפְּנֵי הֶהָמוֹן הָרָב הַזֶּה כִּי לֹא לָכֶם הַמִּלְחָמָה כִּי לֵאלֹהִים׃ 20.16. מָחָר רְדוּ עֲלֵיהֶם הִנָּם עֹלִים בְּמַעֲלֵה הַצִּיץ וּמְצָאתֶם אֹתָם בְּסוֹף הַנַּחַל פְּנֵי מִדְבַּר יְרוּאֵל׃ 20.17. לֹא לָכֶם לְהִלָּחֵם בָּזֹאת הִתְיַצְּבוּ עִמְדוּ וּרְאוּ אֶת־יְשׁוּעַת יְהוָה עִמָּכֶם יְהוּדָה וִירוּשָׁלִַם אַל־תִּירְאוּ וְאַל־תֵּחַתּוּ מָחָר צְאוּ לִפְנֵיהֶם וַיהוָה עִמָּכֶם׃ 20.18. וַיִּקֹּד יְהוֹשָׁפָט אַפַּיִם אָרְצָה וְכָל־יְהוּדָה וְיֹשְׁבֵי יְרוּשָׁלִַם נָפְלוּ לִפְנֵי יְהוָה לְהִשְׁתַּחֲוֺת לַיהוָה׃ 20.19. וַיָּקֻמוּ הַלְוִיִּם מִן־בְּנֵי הַקְּהָתִים וּמִן־בְּנֵי הַקָּרְחִים לְהַלֵּל לַיהוָה אֱלֹהֵי יִשְׂרָאֵל בְּקוֹל גָּדוֹל לְמָעְלָה׃ 5.12. also the Levites who were the singers, all of them, even Asaph, Heman, Jeduthun, and their sons and their brethren, arrayed in fine linen, with cymbals and psalteries and harps, stood at the east end of the altar, and with them a hundred and twenty priests sounding with trumpets— 7.6. And the priests stood, according to their offices; the Levites also with instruments of music of the LORD, which David the king had made, to give thanks unto the LORD, for His mercy endureth for ever, with the praises of David by their hand; and the priests sounded trumpets over against them; and all Israel stood. 17.7. Also in the third year of his reign he sent his princes, even Ben-hail, and Obadiah, and Zechariah, and Nethanel, and Micaiah, to teach in the cities of Judah; 17.8. and with them the Levites, even Shemaiah, and Nethaniah, and Zebadiah, and Asahel, and Shemiramoth, and Jehonathan, and Adonijah, and Tobijah, and Tob-adonijah, the Levites; and with them Elishama and Jehoram, the priests. 17.9. And they taught in Judah, having the book of the Law of the LORD with them; and they went about throughout all the cities of Judah, and taught among the people. 20.14. Then upon Jahaziel the son of Zechariah, the son of Benaiah, the son of Jeiel, the son of Mattaniah, the Levite, of the sons of Asaph, came the spirit of the LORD in the midst of the congregation; 20.15. and he said: ‘Hearken ye, all Judah, and ye inhabitants of Jerusalem, and thou king Jehoshaphat: thus saith the LORD unto you: Fear not ye, neither be dismayed by reason of this great multitude; for the battle is not yours, but God’s. 20.16. To-morrow go ye down against them; behold, they come up by the ascent of Ziz; and ye shall find them at the end of the valley, before the wilderness of Jeruel. 20.17. Ye shall not need to fight in this battle; set yourselves, stand ye still, and see the salvation of the LORD with you, O Judah and Jerusalem; fear not, nor be dismayed; to-morrow go out against them; for the LORD is with you.’ 20.18. And Jehoshaphat bowed his head with his face to the ground; and all Judah and the inhabitants of Jerusalem fell down before the LORD, worshipping the LORD. 20.19. And the Levites, of the children of the Kohathites and of the children of the Korahites, stood up to praise the LORD, the God of Israel, with an exceeding loud voice. 24.20. And the spirit of God clothed Zechariah the son of Jehoiada the priest; and he stood above the people, and said unto them: ‘Thus saith God: Why transgress ye the commandments of the LORD, that ye cannot prosper? because ye have forsaken the LORD, He hath also forsaken you.’
92. Hebrew Bible, 1 Chronicles, 15.19-15.23, 16.4, 16.7-16.36, 23.5, 25.1-25.7, 27.23, 28.13, 28.19 (5th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •public reading of the law in israel •public reading, of the law in israel •violation of the law Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 338; Schiffman, Testimony and the Penal Code (1983) 67
15.19. וְהַמְשֹׁרְרִים הֵימָן אָסָף וְאֵיתָן בִּמְצִלְתַּיִם נְחֹשֶׁת לְהַשְׁמִיעַ׃ 15.21. וּמַתִּתְיָהוּ וֶאֱלִיפְלֵהוּ וּמִקְנֵיָהוּ וְעֹבֵד אֱדֹם וִיעִיאֵל וַעֲזַזְיָהוּ בְּכִנֹּרוֹת עַל־הַשְּׁמִינִית לְנַצֵּחַ׃ 15.22. וּכְנַנְיָהוּ שַׂר־הַלְוִיִּם בְּמַשָּׂא יָסֹר בַּמַּשָּׂא כִּי מֵבִין הוּא׃ 15.23. וּבֶרֶכְיָה וְאֶלְקָנָה שֹׁעֲרִים לָאָרוֹן׃ 16.4. לְהַעֲלוֹת עֹלוֹת לַיהוָה עַל־מִזְבַּח הָעֹלָה תָּמִיד לַבֹּקֶר וְלָעָרֶב וּלְכָל־הַכָּתוּב בְּתוֹרַת יְהוָה אֲשֶׁר צִוָּה עַל־יִשְׂרָאֵל׃ 16.4. וַיִּתֵּן לִפְנֵי אֲרוֹן יְהוָה מִן־הַלְוִיִּם מְשָׁרְתִים וּלְהַזְכִּיר וּלְהוֹדוֹת וּלְהַלֵּל לַיהוָה אֱלֹהֵי יִשְׂרָאֵל׃ 16.7. בַּיּוֹם הַהוּא אָז נָתַן דָּוִיד בָּרֹאשׁ לְהֹדוֹת לַיהוָה בְּיַד־אָסָף וְאֶחָיו׃ 16.8. הוֹדוּ לַיהוָה קִרְאוּ בִשְׁמוֹ הוֹדִיעוּ בָעַמִּים עֲלִילֹתָיו׃ 16.9. שִׁירוּ לוֹ זַמְּרוּ־לוֹ שִׂיחוּ בְּכָל־נִפְלְאֹתָיו׃ 16.11. דִּרְשׁוּ יְהוָה וְעֻזּוֹ בַּקְּשׁוּ פָנָיו תָּמִיד׃ 16.12. זִכְרוּ נִפְלְאֹתָיו אֲשֶׁר עָשָׂה מֹפְתָיו וּמִשְׁפְּטֵי־פִיהוּ׃ 16.13. זֶרַע יִשְׂרָאֵל עַבְדּוֹ בְּנֵי יַעֲקֹב בְּחִירָיו׃ 16.14. הוּא יְהוָה אֱלֹהֵינוּ בְּכָל־הָאָרֶץ מִשְׁפָּטָיו׃ 16.15. זִכְרוּ לְעוֹלָם בְּרִיתוֹ דָּבָר צִוָּה לְאֶלֶף דּוֹר׃ 16.16. אֲשֶׁר כָּרַת אֶת־אַבְרָהָם וּשְׁבוּעָתוֹ לְיִצְחָק׃ 16.17. וַיַּעֲמִידֶהָ לְיַעֲקֹב לְחֹק לְיִשְׂרָאֵל בְּרִית עוֹלָם׃ 16.18. לֵאמֹר לְךָ אֶתֵּן אֶרֶץ־כְּנָעַן חֶבֶל נַחֲלַתְכֶם׃ 16.19. בִּהְיוֹתְכֶם מְתֵי מִסְפָּר כִּמְעַט וְגָרִים בָּהּ׃ 16.21. לֹא־הִנִּיחַ לְאִישׁ לְעָשְׁקָם וַיּוֹכַח עֲלֵיהֶם מְלָכִים׃ 16.22. אַל־תִּגְּעוּ בִּמְשִׁיחָי וּבִנְבִיאַי אַל־תָּרֵעוּ׃ 16.23. שִׁירוּ לַיהוָה כָּל־הָאָרֶץ בַּשְּׂרוּ מִיּוֹם־אֶל־יוֹם יְשׁוּעָתוֹ׃ 16.24. סַפְּרוּ בַגּוֹיִם אֶת־כְּבוֹדוֹ בְּכָל־הָעַמִּים נִפְלְאֹתָיו׃ 16.25. כִּי גָדוֹל יְהוָה וּמְהֻלָּל מְאֹד וְנוֹרָא הוּא עַל־כָּל־אֱלֹהִים׃ 16.26. כִּי כָּל־אֱלֹהֵי הָעַמִּים אֱלִילִים וַיהוָה שָׁמַיִם עָשָׂה׃ 16.27. הוֹד וְהָדָר לְפָנָיו עֹז וְחֶדְוָה בִּמְקֹמוֹ׃ 16.28. הָבוּ לַיהוָה מִשְׁפְּחוֹת עַמִּים הָבוּ לַיהוָה כָּבוֹד וָעֹז׃ 16.29. הָבוּ לַיהוָה כְּבוֹד שְׁמוֹ שְׂאוּ מִנְחָה וּבֹאוּ לְפָנָיו הִשְׁתַּחֲווּ לַיהוָה בְּהַדְרַת־קֹדֶשׁ׃ 16.31. יִשְׂמְחוּ הַשָּׁמַיִם וְתָגֵל הָאָרֶץ וְיֹאמְרוּ בַגּוֹיִם יְהוָה מָלָךְ׃ 16.32. יִרְעַם הַיָּם וּמְלוֹאוֹ יַעֲלֹץ הַשָּׂדֶה וְכָל־אֲשֶׁר־בּוֹ׃ 16.33. אָז יְרַנְּנוּ עֲצֵי הַיָּעַר מִלִּפְנֵי יְהוָה כִּי־בָא לִשְׁפּוֹט אֶת־הָאָרֶץ׃ 16.34. הוֹדוּ לַיהוָה כִּי טוֹב כִּי לְעוֹלָם חַסְדּוֹ׃ 16.35. וְאִמְרוּ הוֹשִׁיעֵנוּ אֱלֹהֵי יִשְׁעֵנוּ וְקַבְּצֵנוּ וְהַצִּילֵנוּ מִן־הַגּוֹיִם לְהֹדוֹת לְשֵׁם קָדְשֶׁךָ לְהִשְׁתַּבֵּחַ בִּתְהִלָּתֶךָ׃ 16.36. בָּרוּךְ יְהוָה אֱלֹהֵי יִשְׂרָאֵל מִן־הָעוֹלָם וְעַד הָעֹלָם וַיֹּאמְרוּ כָל־הָעָם אָמֵן וְהַלֵּל לַיהוָה׃ 23.5. וְאַרְבַּעַת אֲלָפִים שֹׁעֲרִים וְאַרְבַּעַת אֲלָפִים מְהַלְלִים לַיהוָה בַּכֵּלִים אֲשֶׁר עָשִׂיתִי לְהַלֵּל׃ 25.1. הַשְּׁלִשִׁי זַכּוּר בָּנָיו וְאֶחָיו שְׁנֵים עָשָׂר׃ 25.1. וַיַּבְדֵּל דָּוִיד וְשָׂרֵי הַצָּבָא לַעֲבֹדָה לִבְנֵי אָסָף וְהֵימָן וִידוּתוּן הנביאים [הַנִּבְּאִים] בְּכִנֹּרוֹת בִּנְבָלִים וּבִמְצִלְתָּיִם וַיְהִי מִסְפָּרָם אַנְשֵׁי מְלָאכָה לַעֲבֹדָתָם׃ 25.2. לִשְׁלֹשָׁה עָשָׂר שׁוּבָאֵל בָּנָיו וְאֶחָיו שְׁנֵים עָשָׂר׃ 25.2. לִבְנֵי אָסָף זַכּוּר וְיוֹסֵף וּנְתַנְיָה וַאֲשַׂרְאֵלָה בְּנֵי אָסָף עַל יַד־אָסָף הַנִּבָּא עַל־יְדֵי הַמֶּלֶךְ׃ 25.3. לִידוּתוּן בְּנֵי יְדוּתוּן גְּדַלְיָהוּ וּצְרִי וִישַׁעְיָהוּ חֲשַׁבְיָהוּ וּמַתִּתְיָהוּ שִׁשָּׁה עַל יְדֵי אֲבִיהֶם יְדוּתוּן בַּכִּנּוֹר הַנִּבָּא עַל־הֹדוֹת וְהַלֵּל לַיהוָה׃ 25.3. לִשְׁלֹשָׁה וְעֶשְׂרִים לְמַחֲזִיאוֹת בָּנָיו וְאֶחָיו שְׁנֵים עָשָׂר׃ 25.4. לְהֵימָן בְּנֵי הֵימָן בֻּקִּיָּהוּ מַתַּנְיָהוּ עֻזִּיאֵל שְׁבוּאֵל וִירִימוֹת חֲנַנְיָה חֲנָנִי אֱלִיאָתָה גִדַּלְתִּי וְרֹמַמְתִּי עֶזֶר יָשְׁבְּקָשָׁה מַלּוֹתִי הוֹתִיר מַחֲזִיאוֹת׃ 25.5. כָּל־אֵלֶּה בָנִים לְהֵימָן חֹזֵה הַמֶּלֶךְ בְּדִבְרֵי הָאֱלֹהִים לְהָרִים קָרֶן וַיִּתֵּן הָאֱלֹהִים לְהֵימָן בָּנִים אַרְבָּעָה עָשָׂר וּבָנוֹת שָׁלוֹשׁ׃ 25.6. כָּל־אֵלֶּה עַל־יְדֵי אֲבִיהֶם בַּשִּׁיר בֵּית יְהוָה בִּמְצִלְתַּיִם נְבָלִים וְכִנֹּרוֹת לַעֲבֹדַת בֵּית הָאֱלֹהִים עַל יְדֵי הַמֶּלֶךְ אָסָף וִידוּתוּן וְהֵימָן׃ 25.7. וַיְהִי מִסְפָּרָם עִם־אֲחֵיהֶם מְלֻמְּדֵי־שִׁיר לַיהוָה כָּל־הַמֵּבִין מָאתַיִם שְׁמוֹנִים וּשְׁמוֹנָה׃ 27.23. וְלֹא־נָשָׂא דָוִיד מִסְפָּרָם לְמִבֶּן עֶשְׂרִים שָׁנָה וּלְמָטָּה כִּי אָמַר יְהוָה לְהַרְבּוֹת אֶת־יִשְׂרָאֵל כְּכוֹכְבֵי הַשָּׁמָיִם׃ 28.13. וּלְמַחְלְקוֹת הַכֹּהֲנִים וְהַלְוִיִּם וּלְכָל־מְלֶאכֶת עֲבוֹדַת בֵּית־יְהוָה וּלְכָל־כְּלֵי עֲבוֹדַת בֵּית־יְהוָה׃ 28.19. הַכֹּל בִּכְתָב מִיַּד יְהוָה עָלַי הִשְׂכִּיל כֹּל מַלְאֲכוֹת הַתַּבְנִית׃ 15.19. So the singers, Heman, Asaph, and Ethan [, were appointed], with cymbals of brass to sound aloud; 15.20. and Zechariah, and Aziel, and Shemiramoth, and Jehiel, and Unni, and Eliab, and Maaseiah, and Benaiah, with psalteries set to Alamoth; 15.21. and Mattithiah, and Eliphalehu, and Mikneiahu, and Obed-edom, and Jeiel, and Azaziah, with harps on the Sheminith, to lead. 15.22. And Cheiah, chief of the Levites, was over the song; he was master in the song, because he was skilful. 15.23. And Berechiah and Elkanah were door-keepers for the ark. 16.4. And he appointed certain of the Levites to minister before the ark of the LORD, and to celebrate and to thank and praise the LORD, the God of Israel: 16.7. Then on that day did David first ordain to give thanks unto the LORD, by the hand of Asaph and his brethren. 16.8. O give thanks unto the LORD, call upon His name; Make known His doings among the peoples. 16.9. Sing unto Him, sing praises unto Him; Speak ye of all His marvellous works. 16.10. Glory ye in His holy name; Let the heart of them rejoice that seek the LORD. 16.11. Seek ye the LORD and His strength; Seek His face continually. 16.12. Remember His marvellous works that He hath done, His wonders, and the judgments of His mouth; 16.13. O ye seed of Israel His servant, Ye children of Jacob, His chosen ones. 16.14. He is the LORD our God; His judgments are in all the earth. 16.15. Remember His covet for ever, The word which He commanded to a thousand generations; 16.16. [The covet] which He made with Abraham, And His oath unto Isaac; 16.17. And He established it unto Jacob for a statute, To Israel for an everlasting covet; 16.18. Saying: ‘Unto thee will I give the land of Canaan, The lot of your inheritance.’ 16.19. When ye were but a few men in number, Yea, very few, and sojourners in it, 16.20. And when they went about from nation to nation, And from one kingdom to another people, 16.21. He suffered no man to do them wrong, Yea, for their sake He reproved kings: 16.22. ’Touch not Mine anointed ones, And do My prophets no harm.’ 16.23. Sing unto the LORD, all the earth; Proclaim His salvation from day to day. 16.24. Declare His glory among the nations, His marvellous works among all the peoples. 16.25. For great is the LORD, and highly to be praised; He also is to be feared above all gods. 16.26. For all the gods of the peoples are things of nought; But the LORD made the heavens. 16.27. Honour and majesty are before Him; Strength and gladness are in His place. 16.28. Ascribe unto the LORD, ye kindreds of the peoples, Ascribe unto the LORD glory and strength. 16.29. Ascribe unto the LORD the glory due unto His name; Bring an offering, and come before Him; Worship the LORD in the beauty of holiness. 16.30. Tremble before Him, all the earth; The world also is established that it cannot be moved. 16.31. Let the heavens be glad, and let the earth rejoice; And let them say among the nations: ‘The LORD reigneth.’ 16.32. Let the sea roar, and the fulness thereof; Let the field exult, and all that is therein; 16.33. Then shall the trees of the wood sing for joy, Before the LORD, for He is come to judge the earth. 16.34. O give thanks unto the LORD; for He is good; For His mercy endureth for ever. 16.35. And say ye: ‘Save us, O God of our salvation, And gather us together and deliver us from the nations, That we may give thanks unto Thy holy name, That we may triumph in Thy praise.’ 16.36. Blessed be the LORD, the God of Israel, From everlasting even to everlasting. And all the people said: ‘Amen, ‘and praised the LORD. 23.5. and four thousand were doorkeepers; and four thousand praised the LORD ‘with the instruments which I made to praise therewith.’ 25.1. Moreover David and the captains of the host separated for the service certain of the sons of Asaph, and of Heman, and of Jeduthun, who should prophesy with harps, with psalteries, and with cymbals; and the number of them that did the work according to their service was: 25.2. of the sons of Asaph: Zaccur, and Joseph, and Nethaniah, and Asarelah, the sons of Asaph; under the hand of Asaph, who prophesied according to the direction of the king. 25.3. of Jeduthun: the sons of Jeduthun: Gedaliah, and Zeri, and Jeshaiah, Hashabiah, and Mattithiah, six; under the hands of their father Jeduthun with the harp, who prophesied in giving thanks and praising the LORD. 25.4. of Heman: the sons of Heman: Bukkiah, Mattaniah, Uzziel, Shebuel, and Jerimoth, Haiah, Hai, Eliathah, Giddalti, and Romamti-ezer, Joshbekashah, Mallothi, Hothir, Mahazioth; 25.5. all these were the sons of Heman the king’s seer in the things pertaining to God, to lift up the horn. And God gave to Heman fourteen sons and three daughters. 25.6. All these were under the hands of their fathers for song in the house of the LORD, with cymbals, psalteries, and harps, for the service of the house of God, according to the direction of the king—Asaph, Jeduthun, and Heman. 25.7. And the number of them, with their brethren that were instructed in singing unto the LORD, even all that were skilful, was two hundred fourscore and eight. 27.23. But David took not the number of them from twenty years old and under; because the LORD had said He would increase Israel like to the stars of heaven. 28.13. also for the courses of the priests and the Levites, and for all the work of the service of the house of the LORD, and for all the vessels of service in the house of the LORD: 28.19. ’All this [do I give thee] in writing, as the LORD hath made me wise by His hand upon me, even all the works of this pattern.’
93. Aristophanes, Knights, 1290-1299, 132, 136, 19, 215-219, 267-268, 797, 956-958, 1114 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 110
1114. ἄνδρα τύραννον.
94. Andocides, On The Mysteries, 36 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •athens, homicide laws Found in books: Wolfsdorf, Early Greek Ethics (2020) 146
95. Antiphon Tragicus, Fragments, 1 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •law, athenian. Found in books: Gagarin and Cohen, The Cambridge Companion to Ancient Greek Law (2005) 102
96. Plato, Cratylus, "388e-389a", 384d7, 385e4-386e4, 388d12, 396b, 396b3-7, 396a (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 218
396a. Ζῆνα, οἱ δὲ Δία καλοῦσιν—συντιθέμενα δʼ εἰς ἓν δηλοῖ τὴν φύσιν τοῦ θεοῦ, ὃ δὴ προσήκειν φαμὲν ὀνόματι οἵῳ τε εἶναι ἀπεργάζεσθαι. οὐ γὰρ ἔστιν ἡμῖν καὶ τοῖς ἄλλοις πᾶσιν ὅστις ἐστὶν αἴτιος μᾶλλον τοῦ ζῆν ἢ ὁ ἄρχων τε καὶ βασιλεὺς τῶν πάντων. συμβαίνει οὖν ὀρθῶς 396a. Zena ( Ζῆνα ), and others Dia ( Δία ); but the two in combination express the nature of the god, which is just what we said a name should be able to do. For certainly no one is so much the author of life ( ζῆν ) for us and all others as the ruler and king of all.
97. Plato, Theaetetus, 152a2-4, 172d8-9, 173e, 174a, 174a4-8, 176b, 152d2-3 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Ebrey and Kraut, The Cambridge Companion to Plato, 2nd ed (2022) 80
98. Plato, Symposium, 182a7, 184b, 184c, 210e, 211a, 211b, 196c (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Gagarin and Cohen, The Cambridge Companion to Ancient Greek Law (2005) 296
196c. ἅπτεται· οὔτε ποιῶν ποιεῖ—πᾶς γὰρ ἑκὼν Ἔρωτι πᾶν ὑπηρετεῖ, ἃ δʼ ἂν ἑκὼν ἑκόντι ὁμολογήσῃ, φασὶν οἱ πόλεως βασιλῆς νόμοι Alcidamas, a stylist of the school of Gorgias. δίκαια εἶναι. πρὸς δὲ τῇ δικαιοσύνῃ σωφροσύνης πλείστης μετέχει. εἶναι γὰρ ὁμολογεῖται σωφροσύνη τὸ κρατεῖν ἡδονῶν καὶ ἐπιθυμιῶν, Ἔρωτος δὲ μηδεμίαν ἡδονὴν κρείττω εἶναι· εἰ δὲ ἥττους, κρατοῖντʼ ἂν ὑπὸ Ἔρωτος, ὁ δὲ κρατοῖ, κρατῶν δὲ ἡδονῶν καὶ ἐπιθυμιῶν ὁ Ἔρως διαφερόντως ἂν σωφρονοῖ. καὶ μὴν εἴς γε ἀνδρείαν Ἔρωτι 196c. takes not hold of Love; nor is there violence in his dealings, since Love wins all men’s willing service; and agreements on both sides willingly made are held to be just by our city’s sovereign, the law. Then, over and above his justice, he is richly endowed with temperance. We all agree that temperance is a control of pleasures and desires, while no pleasure is stronger than Love: if they are the weaker, they must be under Love’s control, and he is their controller; so that Love, by controlling pleasures and desires, must be eminently temperate. And observe how in valor
99. Antiphon, Fragments, 1 (5th cent. BCE - 5th cent. BCE)  Tagged with subjects: •law, athenian. Found in books: Gagarin and Cohen, The Cambridge Companion to Ancient Greek Law (2005) 102
100. Plato, Apology of Socrates, 26c, 26d, 26e, 17a (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Gagarin and Cohen, The Cambridge Companion to Ancient Greek Law (2005) 199
17a. How you, men of Athens, have been affected by my accusers, I do not know; but I, for my part, almost forgot my own identity, so persuasively did they talk; and yet there is hardly a word of truth in what they have said. But I was most amazed by one of the many lies that they told—when they said that you must be on your guard not to be deceived by me,
101. Plato, Charmides, 156d4-157c1, 157a3-5, 157c1-6, 164d3-5a7 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 283
102. Plato, Sophist, 230e6-231a6, 217d (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Ebrey and Kraut, The Cambridge Companion to Plato, 2nd ed (2022) 25
103. Plato, Crito, 51a, 51b, 50a (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 332
50a. πείσαντες τὴν πόλιν πότερον κακῶς τινας ποιοῦμεν, καὶ ταῦτα οὓς ἥκιστα δεῖ, ἢ οὔ; καὶ ἐμμένομεν οἷς ὡμολογήσαμεν δικαίοις οὖσιν ἢ οὔ; ΚΡ. οὐκ ἔχω, ὦ Σώκρατες, ἀποκρίνασθαι πρὸς ὃ ἐρωτᾷς· οὐ γὰρ ἐννοῶ. ΣΩ. ἀλλʼ ὧδε σκόπει. εἰ μέλλουσιν ἡμῖν ἐνθένδε εἴτε ἀποδιδράσκειν, εἴθʼ ὅπως δεῖ ὀνομάσαι τοῦτο, ἐλθόντες οἱ νόμοι καὶ τὸ κοινὸν τῆς πόλεως ἐπιστάντες ἔροιντο· εἰπέ μοι, ὦ Σώκρατες, τί ἐν νῷ ἔχεις ποιεῖν; ἄλλο τι ἢ τούτῳ 50a. Crito. I cannot answer your question, Socrates, for I do not understand. Socrates. Consider it in this way. If, as I was on the point of running away (or whatever it should be called), the laws and the commonwealth should come to me and ask, Tell me, Socrates, what have you in mind to do? Are you not intending by this thing you are trying to do, to destroy us,
104. Plato, Epinomis, 976e1-4 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •guardians guardians of the law in the laws •rhetoric centrality in the laws of legislative rhetoric Found in books: Laks, Plato's Second Republic: An Essay on the Laws (2022) Princeton: Princeton University Press, 2022 190
105. Thucydides, The History of The Peloponnesian War, 1.2, 1.10.1-1.10.2, 1.115.2-1.115.117, 2.13.3-2.13.5, 2.35.1, 2.36.1-2.36.3, 2.37.1-2.37.2, 2.39.2, 2.41.1, 2.43.1-2.43.2, 2.47.4, 2.52.4, 2.53.4, 2.69, 3.36-3.40, 3.44-3.46, 3.50, 5.72.4, 6.4.5, 6.27-6.28, 6.28.2, 6.53, 6.54.5-6.54.6, 6.60, 8.53.2, 8.68.1-8.68.2, 8.95-8.96, 8.97.2 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •periclean citizenship law, the •athenian, the, in plato’s laws •athenian judicial law •athens, laws and prescriptions •roman law, and law of the provinces •law, athenian. •on law and justice (attrib. archytas), on the best constitution •law, on the lesser panathenaia •law, concerning the temene •mother of the gods, and laws Found in books: Athanassaki and Titchener, Plutarch's Cities (2022) 6; Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 331, 332, 333; Ferrándiz, Shipwrecks, Legal Landscapes and Mediterranean Paradigms: Gone Under Sea (2022) 146; Gagarin and Cohen, The Cambridge Companion to Ancient Greek Law (2005) 102, 178, 179, 180, 181, 182, 274; Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 108, 109, 110; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 331; Papazarkadas, Sacred and Public Land in Ancient Athens (2011) 53, 74; Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 517; Wolfsdorf, Early Greek Ethics (2020) 473
1.10.1. καὶ ὅτι μὲν Μυκῆναι μικρὸν ἦν, ἢ εἴ τι τῶν τότε πόλισμα νῦν μὴ ἀξιόχρεων δοκεῖ εἶναι, οὐκ ἀκριβεῖ ἄν τις σημείῳ χρώμενος ἀπιστοίη μὴ γενέσθαι τὸν στόλον τοσοῦτον ὅσον οἵ τε ποιηταὶ εἰρήκασι καὶ ὁ λόγος κατέχει. 1.10.2. Λακεδαιμονίων γὰρ εἰ ἡ πόλις ἐρημωθείη, λειφθείη δὲ τά τε ἱερὰ καὶ τῆς κατασκευῆς τὰ ἐδάφη, πολλὴν ἂν οἶμαι ἀπιστίαν τῆς δυνάμεως προελθόντος πολλοῦ χρόνου τοῖς ἔπειτα πρὸς τὸ κλέος αὐτῶν εἶναι ʽκαίτοι Πελοποννήσου τῶν πέντε τὰς δύο μοίρας νέμονται, τῆς τε ξυμπάσης ἡγοῦνται καὶ τῶν ἔξω ξυμμάχων πολλῶν: ὅμως δὲ οὔτε ξυνοικισθείσης πόλεως οὔτε ἱεροῖς καὶ κατασκευαῖς πολυτελέσι χρησαμένης, κατὰ κώμας δὲ τῷ παλαιῷ τῆς Ἑλλάδος τρόπῳ οἰκισθείσης, φαίνοιτ’ ἂν ὑποδεεστέρἀ, Ἀθηναίων δὲ τὸ αὐτὸ τοῦτο παθόντων διπλασίαν ἂν τὴν δύναμιν εἰκάζεσθαι ἀπὸ τῆς φανερᾶς ὄψεως τῆς πόλεως ἢ ἔστιν. 1.115.4. τῶν δὲ Σαμίων ἦσαν γάρ τινες οἳ οὐχ ὑπέμειναν, ἀλλ’ ἔφυγον ἐς τὴν ἤπειρον, ξυνθέμενοι τῶν ἐν τῇ πόλει τοῖς δυνατωτάτοις καὶ Πισσούθνῃ τῷ Ὑστάσπου ξυμμαχίαν, ὃς εἶχε Σάρδεις τότε, ἐπικούρους τε ξυλλέξαντες ἐς ἑπτακοσίους διέβησαν ὑπὸ νύκτα ἐς τὴν Σάμον, 1.115.5. καὶ πρῶτον μὲν τῷ δήμῳ ἐπανέστησαν καὶ ἐκράτησαν τῶν πλείστων, ἔπειτα τοὺς ὁμήρους ἐκκλέψαντες ἐκ Λήμνου τοὺς αὑτῶν ἀπέστησαν, καὶ τοὺς φρουροὺς τοὺς Ἀθηναίων καὶ τοὺς ἄρχοντας οἳ ἦσαν παρὰ σφίσιν ἐξέδοσαν Πισσούθνῃ, ἐπί τε Μίλητον εὐθὺς παρεσκευάζοντο στρατεύειν. ξυναπέστησαν δ’ αὐτοῖς καὶ Βυζάντιοι. 2.13.3. θαρσεῖν τε ἐκέλευε προσιόντων μὲν ἑξακοσίων ταλάντων ὡς ἐπὶ τὸ πολὺ φόρου κατ᾽ ἐνιαυτὸν ἀπὸ τῶν ξυμμάχων τῇ πόλει ἄνευ τῆς ἄλλης προσόδου, ὑπαρχόντων δὲ ἐν τῇ ἀκροπόλει ἔτι τότε ἀργυρίου ἐπισήμου ἑξακισχιλίων ταλάντων ʽτὰ γὰρ πλεῖστα τριακοσίων ἀποδέοντα μύρια ἐγένετο, ἀφ’ ὧν ἔς τε τὰ προπύλαια τῆς ἀκροπόλεως καὶ τἆλλα οἰκοδομήματα καὶ ἐς Ποτείδαιαν ἀπανηλώθἠ, 2.13.4. χωρὶς δὲ χρυσίου ἀσήμου καὶ ἀργυρίου ἔν τε ἀναθήμασιν ἰδίοις καὶ δημοσίοις καὶ ὅσα ἱερὰ σκεύη περί τε τὰς πομπὰς καὶ τοὺς ἀγῶνας καὶ σκῦλα Μηδικὰ καὶ εἴ τι τοιουτότροπον, οὐκ ἐλάσσονος [ἦν] ἢ πεντακοσίων ταλάντων. 2.13.5. ἔτι δὲ καὶ τὰ ἐκ τῶν ἄλλων ἱερῶν προσετίθει χρήματα οὐκ ὀλίγα, οἷς χρήσεσθαι αὐτούς, καὶ ἢν πάνυ ἐξείργωνται πάντων, καὶ αὐτῆς τῆς θεοῦ τοῖς περικειμένοις χρυσίοις: ἀπέφαινε δ’ ἔχον τὸ ἄγαλμα τεσσαράκοντα τάλαντα σταθμὸν χρυσίου ἀπέφθου, καὶ περιαιρετὸν εἶναι ἅπαν. χρησαμένους τε ἐπὶ σωτηρίᾳ ἔφη χρῆναι μὴ ἐλάσσω ἀντικαταστῆσαι πάλιν. 2.35.1. ‘οἱ μὲν πολλοὶ τῶν ἐνθάδε ἤδη εἰρηκότων ἐπαινοῦσι τὸν προσθέντα τῷ νόμῳ τὸν λόγον τόνδε, ὡς καλὸν ἐπὶ τοῖς ἐκ τῶν πολέμων θαπτομένοις ἀγορεύεσθαι αὐτόν. ἐμοὶ δὲ ἀρκοῦν ἂν ἐδόκει εἶναι ἀνδρῶν ἀγαθῶν ἔργῳ γενομένων ἔργῳ καὶ δηλοῦσθαι τὰς τιμάς, οἷα καὶ νῦν περὶ τὸν τάφον τόνδε δημοσίᾳ παρασκευασθέντα ὁρᾶτε, καὶ μὴ ἐν ἑνὶ ἀνδρὶ πολλῶν ἀρετὰς κινδυνεύεσθαι εὖ τε καὶ χεῖρον εἰπόντι πιστευθῆναι. 2.36.1. ‘ἄρξομαι δὲ ἀπὸ τῶν προγόνων πρῶτον: δίκαιον γὰρ αὐτοῖς καὶ πρέπον δὲ ἅμα ἐν τῷ τοιῷδε τὴν τιμὴν ταύτην τῆς μνήμης δίδοσθαι. τὴν γὰρ χώραν οἱ αὐτοὶ αἰεὶ οἰκοῦντες διαδοχῇ τῶν ἐπιγιγνομένων μέχρι τοῦδε ἐλευθέραν δι’ ἀρετὴν παρέδοσαν. 2.36.2. καὶ ἐκεῖνοί τε ἄξιοι ἐπαίνου καὶ ἔτι μᾶλλον οἱ πατέρες ἡμῶν: κτησάμενοι γὰρ πρὸς οἷς ἐδέξαντο ὅσην ἔχομεν ἀρχὴν οὐκ ἀπόνως ἡμῖν τοῖς νῦν προσκατέλιπον. 2.36.3. τὰ δὲ πλείω αὐτῆς αὐτοὶ ἡμεῖς οἵδε οἱ νῦν ἔτι ὄντες μάλιστα ἐν τῇ καθεστηκυίᾳ ἡλικίᾳ ἐπηυξήσαμεν καὶ τὴν πόλιν τοῖς πᾶσι παρεσκευάσαμεν καὶ ἐς πόλεμον καὶ ἐς εἰρήνην αὐταρκεστάτην. 2.37.1. ‘χρώμεθα γὰρ πολιτείᾳ οὐ ζηλούσῃ τοὺς τῶν πέλας νόμους, παράδειγμα δὲ μᾶλλον αὐτοὶ ὄντες τισὶν ἢ μιμούμενοι ἑτέρους. καὶ ὄνομα μὲν διὰ τὸ μὴ ἐς ὀλίγους ἀλλ’ ἐς πλείονας οἰκεῖν δημοκρατία κέκληται: μέτεστι δὲ κατὰ μὲν τοὺς νόμους πρὸς τὰ ἴδια διάφορα πᾶσι τὸ ἴσον, κατὰ δὲ τὴν ἀξίωσιν, ὡς ἕκαστος ἔν τῳ εὐδοκιμεῖ, οὐκ ἀπὸ μέρους τὸ πλέον ἐς τὰ κοινὰ ἢ ἀπ’ ἀρετῆς προτιμᾶται, οὐδ’ αὖ κατὰ πενίαν, ἔχων γέ τι ἀγαθὸν δρᾶσαι τὴν πόλιν, ἀξιώματος ἀφανείᾳ κεκώλυται. 2.37.2. ἐλευθέρως δὲ τά τε πρὸς τὸ κοινὸν πολιτεύομεν καὶ ἐς τὴν πρὸς ἀλλήλους τῶν καθ᾽ ἡμέραν ἐπιτηδευμάτων ὑποψίαν, οὐ δι’ ὀργῆς τὸν πέλας, εἰ καθ’ ἡδονήν τι δρᾷ, ἔχοντες, οὐδὲ ἀζημίους μέν, λυπηρὰς δὲ τῇ ὄψει ἀχθηδόνας προστιθέμενοι. 2.39.2. τεκμήριον δέ: οὔτε γὰρ Λακεδαιμόνιοι καθ’ ἑαυτούς, μεθ’ ἁπάντων δὲ ἐς τὴν γῆν ἡμῶν στρατεύουσι, τήν τε τῶν πέλας αὐτοὶ ἐπελθόντες οὐ χαλεπῶς ἐν τῇ ἀλλοτρίᾳ τοὺς περὶ τῶν οἰκείων ἀμυνομένους μαχόμενοι τὰ πλείω κρατοῦμεν. 2.41.1. ‘ξυνελών τε λέγω τήν τε πᾶσαν πόλιν τῆς Ἑλλάδος παίδευσιν εἶναι καὶ καθ’ ἕκαστον δοκεῖν ἄν μοι τὸν αὐτὸν ἄνδρα παρ’ ἡμῶν ἐπὶ πλεῖστ᾽ ἂν εἴδη καὶ μετὰ χαρίτων μάλιστ’ ἂν εὐτραπέλως τὸ σῶμα αὔταρκες παρέχεσθαι. 2.43.1. ‘καὶ οἵδε μὲν προσηκόντως τῇ πόλει τοιοίδε ἐγένοντο: τοὺς δὲ λοιποὺς χρὴ ἀσφαλεστέραν μὲν εὔχεσθαι, ἀτολμοτέραν δὲ μηδὲν ἀξιοῦν τὴν ἐς τοὺς πολεμίους διάνοιαν ἔχειν, σκοποῦντας μὴ λόγῳ μόνῳ τὴν ὠφελίαν, ἣν ἄν τις πρὸς οὐδὲν χεῖρον αὐτοὺς ὑμᾶς εἰδότας μηκύνοι, λέγων ὅσα ἐν τῷ τοὺς πολεμίους ἀμύνεσθαι ἀγαθὰ ἔνεστιν, ἀλλὰ μᾶλλον τὴν τῆς πόλεως δύναμιν καθ’ ἡμέραν ἔργῳ θεωμένους καὶ ἐραστὰς γιγνομένους αὐτῆς, καὶ ὅταν ὑμῖν μεγάλη δόξῃ εἶναι,ἐνθυμουμένους ὅτι τολμῶντες καὶ γιγνώσκοντες τὰ δέοντα καὶ ἐν τοῖς ἔργοις αἰσχυνόμενοι ἄνδρες αὐτὰ ἐκτήσαντο, καὶ ὁπότε καὶ πείρᾳ του σφαλεῖεν, οὐκ οὖν καὶ τὴν πόλιν γε τῆς σφετέρας ἀρετῆς ἀξιοῦντες στερίσκειν, κάλλιστον δὲ ἔρανον αὐτῇ προϊέμενοι. 2.43.2. κοινῇ γὰρ τὰ σώματα διδόντες ἰδίᾳ τὸν ἀγήρων ἔπαινον ἐλάμβανον καὶ τὸν τάφον ἐπισημότατον, οὐκ ἐν ᾧ κεῖνται μᾶλλον, ἀλλ’ ἐν ᾧ ἡ δόξα αὐτῶν παρὰ τῷ ἐντυχόντι αἰεὶ καὶ λόγου καὶ ἔργου καιρῷ αἰείμνηστος καταλείπεται. 2.47.4. οὔτε γὰρ ἰατροὶ ἤρκουν τὸ πρῶτον θεραπεύοντες ἀγνοίᾳ, ἀλλ’ αὐτοὶ μάλιστα ἔθνῃσκον ὅσῳ καὶ μάλιστα προσῇσαν, οὔτε ἄλλη ἀνθρωπεία τέχνη οὐδεμία: ὅσα τε πρὸς ἱεροῖς ἱκέτευσαν ἢ μαντείοις καὶ τοῖς τοιούτοις ἐχρήσαντο, πάντα ἀνωφελῆ ἦν, τελευτῶντές τε αὐτῶν ἀπέστησαν ὑπὸ τοῦ κακοῦ νικώμενοι. 2.52.4. νόμοι τε πάντες ξυνεταράχθησαν οἷς ἐχρῶντο πρότερον περὶ τὰς ταφάς, ἔθαπτον δὲ ὡς ἕκαστος ἐδύνατο. καὶ πολλοὶ ἐς ἀναισχύντους θήκας ἐτράποντο σπάνει τῶν ἐπιτηδείων διὰ τὸ συχνοὺς ἤδη προτεθνάναι σφίσιν: ἐπὶ πυρὰς γὰρ ἀλλοτρίας φθάσαντες τοὺς νήσαντας οἱ μὲν ἐπιθέντες τὸν ἑαυτῶν νεκρὸν ὑφῆπτον, οἱ δὲ καιομένου ἄλλου ἐπιβαλόντες ἄνωθεν ὃν φέροιεν ἀπῇσαν. 2.53.4. θεῶν δὲ φόβος ἢ ἀνθρώπων νόμος οὐδεὶς ἀπεῖργε, τὸ μὲν κρίνοντες ἐν ὁμοίῳ καὶ σέβειν καὶ μὴ ἐκ τοῦ πάντας ὁρᾶν ἐν ἴσῳ ἀπολλυμένους, τῶν δὲ ἁμαρτημάτων οὐδεὶς ἐλπίζων μέχρι τοῦ δίκην γενέσθαι βιοὺς ἂν τὴν τιμωρίαν ἀντιδοῦναι, πολὺ δὲ μείζω τὴν ἤδη κατεψηφισμένην σφῶν ἐπικρεμασθῆναι, ἣν πρὶν ἐμπεσεῖν εἰκὸς εἶναι τοῦ βίου τι ἀπολαῦσαι. 6.28.2. καὶ αὐτὰ ὑπολαμβάνοντες οἱ μάλιστα τῷ Ἀλκιβιάδῃ ἀχθόμενοι ἐμποδὼν ὄντι σφίσι μὴ αὐτοῖς τοῦ δήμου βεβαίως προεστάναι, καὶ νομίσαντες, εἰ αὐτὸν ἐξελάσειαν, πρῶτοι ἂν εἶναι, ἐμεγάλυνον καὶ ἐβόων ὡς ἐπὶ δήμου καταλύσει τά τε μυστικὰ καὶ ἡ τῶν Ἑρμῶν περικοπὴ γένοιτο καὶ οὐδὲν εἴη αὐτῶν ὅτι οὐ μετ’ ἐκείνου ἐπράχθη, ἐπιλέγοντες τεκμήρια τὴν ἄλλην αὐτοῦ ἐς τὰ ἐπιτηδεύματα οὐ δημοτικὴν παρανομίαν. 6.54.5. οὐδὲ γὰρ τὴν ἄλλην ἀρχὴν ἐπαχθὴς ἦν ἐς τοὺς πολλούς, ἀλλ’ ἀνεπιφθόνως κατεστήσατο: καὶ ἐπετήδευσαν ἐπὶ πλεῖστον δὴ τύραννοι οὗτοι ἀρετὴν καὶ ξύνεσιν, καὶ Ἀθηναίους εἰκοστὴν μόνον πρασσόμενοι τῶν γιγνομένων τήν τε πόλιν αὐτῶν καλῶς διεκόσμησαν καὶ τοὺς πολέμους διέφερον καὶ ἐς τὰ ἱερὰ ἔθυον. 6.54.6. τὰ δὲ ἄλλα αὐτὴ ἡ πόλις τοῖς πρὶν κειμένοις νόμοις ἐχρῆτο, πλὴν καθ’ ὅσον αἰεί τινα ἐπεμέλοντο σφῶν αὐτῶν ἐν ταῖς ἀρχαῖς εἶναι. καὶ ἄλλοι τε αὐτῶν ἦρξαν τὴν ἐνιαύσιον Ἀθηναίοις ἀρχὴν καὶ Πεισίστρατος ὁ Ἱππίου τοῦ τυραννεύσαντος υἱός, τοῦ πάππου ἔχων τοὔνομα, ὃς τῶν δώδεκα θεῶν βωμὸν τὸν ἐν τῇ ἀγορᾷ ἄρχων ἀνέθηκε καὶ τὸν τοῦ Ἀπόλλωνος ἐν Πυθίου. 8.53.2. ἀντιλεγόντων δὲ πολλῶν καὶ ἄλλων περὶ τῆς δημοκρατίας καὶ τῶν Ἀλκιβιάδου ἅμα ἐχθρῶν διαβοώντων ὡς δεινὸν εἴη εἰ τοὺς νόμους βιασάμενος κάτεισι, καὶ Εὐμολπιδῶν καὶ Κηρύκων περὶ τῶν μυστικῶν δι’ ἅπερ ἔφυγε μαρτυρομένων καὶ ἐπιθειαζόντων μὴ κατάγειν, ὁ Πείσανδρος παρελθὼν πρὸς πολλὴν ἀντιλογίαν καὶ σχετλιασμὸν ἠρώτα ἕνα ἕκαστον παράγων τῶν ἀντιλεγόντων, εἴ τινα ἐλπίδα ἔχει σωτηρίας τῇ πόλει, Πελοποννησίων ναῦς τε οὐκ ἐλάσσους σφῶν ἐν τῇ θαλάσσῃ ἀντιπρῴρους ἐχόντων καὶ πόλεις ξυμμαχίδας πλείους, βασιλέως τε αὐτοῖς καὶ Τισσαφέρνους χρήματα παρεχόντων, σφίσι τε οὐκέτι ὄντων, εἰ μή τις πείσει βασιλέα μεταστῆναι παρὰ σφᾶς. 8.68.1. ἦν δὲ ὁ μὲν τὴν γνώμην ταύτην εἰπὼν Πείσανδρος, καὶ τἆλλα ἐκ τοῦ προφανοῦς προθυμότατα ξυγκαταλύσας τὸν δῆμον: ὁ μέντοι ἅπαν τὸ πρᾶγμα ξυνθεὶς ὅτῳ τρόπῳ κατέστη ἐς τοῦτο καὶ ἐκ πλείστου ἐπιμεληθεὶς Ἀντιφῶν ἦν ἀνὴρ Ἀθηναίων τῶν καθ’ ἑαυτὸν ἀρετῇ τε οὐδενὸς ὕστερος καὶ κράτιστος ἐνθυμηθῆναι γενόμενος καὶ ἃ γνοίη εἰπεῖν, καὶ ἐς μὲν δῆμον οὐ παριὼν οὐδ’ ἐς ἄλλον ἀγῶνα ἑκούσιος οὐδένα, ἀλλ’ ὑπόπτως τῷ πλήθει διὰ δόξαν δεινότητος διακείμενος, τοὺς μέντοι ἀγωνιζομένους καὶ ἐν δικαστηρίῳ καὶ ἐν δήμῳ πλεῖστα εἷς ἀνήρ, ὅστις ξυμβουλεύσαιτό τι, δυνάμενος ὠφελεῖν. 8.68.2. καὶ αὐτός τε, ἐπειδὴ † μετέστη ἡ δημοκρατία καὶ ἐς ἀγῶνας κατέστη † τὰ τῶν τετρακοσίων ἐν ὑστέρῳ μεταπεσόντα ὑπὸ τοῦ δήμου ἐκακοῦτο †, ἄριστα φαίνεται τῶν μέχρι ἐμοῦ ὑπὲρ αὐτῶν τούτων αἰτιαθείς, ὡς ξυγκατέστησε, θανάτου δίκην ἀπολογησάμενος. 8.97.2. ἐγίγνοντο δὲ καὶ ἄλλαι ὕστερον πυκναὶ ἐκκλησίαι, ἀφ’ ὧν καὶ νομοθέτας καὶ τἆλλα ἐψηφίσαντο ἐς τὴν πολιτείαν. καὶ οὐχ ἥκιστα δὴ τὸν πρῶτον χρόνον ἐπί γε ἐμοῦ Ἀθηναῖοι φαίνονται εὖ πολιτεύσαντες: μετρία γὰρ ἥ τε ἐς τοὺς ὀλίγους καὶ τοὺς πολλοὺς ξύγκρασις ἐγένετο καὶ ἐκ πονηρῶν τῶν πραγμάτων γενομένων τοῦτο πρῶτον ἀνήνεγκε τὴν πόλιν. 1.2. For instance, it is evident that the country now called Hellas had in ancient times no settled population; on the contrary, migrations were of frequent occurrence, the several tribes readily abandoning their homes under the pressure of superior numbers. 2 Without commerce, without freedom of communication either by land or sea, cultivating no more of their territory than the exigencies of life required, destitute of capital, never planting their land — for they could not tell when an invader might not come and take it all away, and when he did come they had no walls to stop him — thinking that the necessities of daily sustece could be supplied at one place as well as another, they cared little for shifting their habitation, and consequently neither built large cities nor attained to any other form of greatness. 3 The richest soils were always most subject to this change of masters; such as the district now called Thessaly, Boeotia, most of the Peloponnese, Arcadia excepted, and the most fertile parts of the rest of Hellas. 4 The goodness of the land favoured the aggrandizement of particular individuals, and thus created faction which proved a fertile source of ruin. It also invited invasion. 5 Accordingly Attica, from the poverty of its soil enjoying from a very remote period freedom from faction, never changed its inhabitants. 6 And here is no inconsiderable exemplification of my assertion, that the migrations were the cause of there being no correspondent growth in other parts. The most powerful victims of war or faction from the rest of Hellas took refuge with the Athenians as a safe retreat; and at an early period, becoming naturalized, swelled the already large population of the city to such a height that Attica became at last too small to hold them, and they had to send out colonies to Ionia. 1.2. , For instance, it is evident that the country now called Hellas had in ancient times no settled population; on the contrary, migrations were of frequent occurrence, the several tribes readily abandoning their homes under the pressure of superior numbers. ,Without commerce, without freedom of communication either by land or sea, cultivating no more of their territory than the exigencies of life required, destitute of capital, never planting their land (for they could not tell when an invader might not come and take it all away, and when he did come they had no walls to stop him), thinking that the necessities of daily sustece could be supplied at one place as well as another, they cared little for shifting their habitation, and consequently neither built large cities nor attained to any other form of greatness. ,The richest soils were always most subject to this change of masters; such as the district now called Thessaly, Boeotia, most of the Peloponnese, Arcadia excepted, and the most fertile parts of the rest of Hellas . ,The goodness of the land favoured the aggrandizement of particular individuals, and thus created faction which proved a fertile source of ruin. It also invited invasion. ,Accordingly Attica, from the poverty of its soil enjoying from a very remote period freedom from faction, never changed its inhabitants. ,And here is no inconsiderable exemplification of my assertion, that the migrations were the cause of there being no correspondent growth in other parts. The most powerful victims of war or faction from the rest of Hellas took refuge with the Athenians as a safe retreat; and at an early period, becoming naturalized, swelled the already large population of the city to such a height that Attica became at last too small to hold them, and they had to send out colonies to Ionia . 1.10.1. Now Mycenae may have been a small place, and many of the towns of that age may appear comparatively insignificant, but no exact observer would therefore feel justified in rejecting the estimate given by the poets and by tradition of the magnitude of the armament. 1.10.2. For I suppose if Lacedaemon were to become desolate, and the temples and the foundations of the public buildings were left, that as time went on there would be a strong disposition with posterity to refuse to accept her fame as a true exponent of her power. And yet they occupy two-fifths of Peloponnese and lead the whole, not to speak of their numerous allies without. Still, as the city is neither built in a compact form nor adorned with magnificent temples and public edifices, but composed of villages after the old fashion of Hellas, there would be an impression of inadequacy. Whereas, if Athens were to suffer the same misfortune, I suppose that any inference from the appearance presented to the eye would make her power to have been twice as great as it is. 1.115.4. But some of the Samians had not remained in the island, but had fled to the continent. Making an agreement with the most powerful of those in the city, and an alliance with Pissuthnes, son of Hystaspes, the then satrap of Sardis, they got together a force of seven hundred mercenaries, and under cover of night crossed over to Samos . 1.115.5. Their first step was to rise on the commons, most of whom they secured, their next to steal their hostages from Lemnos ; after which they revolted, gave up the Athenian garrison left with them and its commanders to Pissuthnes, and instantly prepared for an expedition against Miletus . The Byzantines also revolted with them. 2.13.3. Here they had no reason to despond. Apart from other sources of income, an average revenue of six hundred talents of silver was drawn from the tribute of the allies; and there were still six thousand talents of coined silver in the Acropolis, out of nine thousand seven hundred that had once been there, from which the money had been taken for the porch of the Acropolis, the other public buildings, and for Potidaea . 2.13.4. This did not include the uncoined gold and silver in public and private offerings, the sacred vessels for the processions and games, the Median spoils, and similar resources to the amount of five hundred talents. 2.13.5. To this he added the treasures of the other temples. These were by no means inconsiderable, and might fairly be used. Nay, if they were ever absolutely driven to it, they might take even the gold ornaments of Athena herself; for the statue contained forty talents of pure gold and it was all removable. This might be used for self-preservation, and must every penny of it be restored. 2.35.1. ‘Most of my predecessors in this place have commended him who made this speech part of the law, telling us that it is well that it should be delivered at the burial of those who fall in battle. For myself, I should have thought that the worth which had displayed itself in deeds, would be sufficiently rewarded by honors also shown by deeds; such as you now see in this funeral prepared at the people's cost. And I could have wished that the reputations of many brave men were not to be imperilled in the mouth of a single individual, to stand or fall according as he spoke well or ill. For it is hard to speak properly upon a subject where it is even difficult to convince your hearers that you are speaking the truth. 2.36.1. I shall begin with our ancestors: it is both just and proper that they should have the honor of the first mention on an occasion like the present. They dwelt in the country without break in the succession from generation to generation, and handed it down free to the present time by their valor. 2.36.2. And if our more remote ancestors deserve praise, much more do our own fathers, who added to their inheritance the empire which we now possess, and spared no pains to be able to leave their acquisitions to us of the present generation. 2.36.3. Lastly, there are few parts of our dominions that have not been augmented by those of us here, who are still more or less in the vigor of life; while the mother country has been furnished by us with everything that can enable her to depend on her own resources whether for war or for peace. 2.37.1. Our constitution does not copy the laws of neighboring states; we are rather a pattern to others than imitators ourselves. Its administration favors the many instead of the few; this is why it is called a democracy. If we look to the laws, they afford equal justice to all in their private differences; if to social standing, advancement in public life falls to reputation for capacity, class considerations not being allowed to interfere with merit; nor again does poverty bar the way, if a man is able to serve the state, he is not hindered by the obscurity of his condition. 2.37.2. The freedom which we enjoy in our government extends also to our ordinary life. There, far from exercising a jealous surveillance over each other, we do not feel called upon to be angry with our neighbor for doing what he likes, or even to indulge in those injurious looks which cannot fail to be offensive, although they inflict no positive penalty. 2.39.2. In proof of this it may be noticed that the Lacedaemonians do not invade our country alone, but bring with them all their confederates; while we Athenians advance unsupported into the territory of a neighbor, and fighting upon a foreign soil usually vanquish with ease men who are defending their homes. 2.41.1. In short, I say that as a city we are the school of Hellas ; while I doubt if the world can produce a man, who where he has only himself to depend upon, is equal to so many emergencies, and graced by so happy a versatility as the Athenian. 2.43.1. So died these men as became Athenians. You, their survivors, must determine to have as unaltering a resolution in the field, though you may pray that it may have a happier issue. And not contented with ideas derived only from words of the advantages which are bound up with the defence of your country, though these would furnish a valuable text to a speaker even before an audience so alive to them as the present, you must yourselves realize the power of Athens, and feed your eyes upon her from day to day, till love of her fills your hearts; and then when all her greatness shall break upon you, you must reflect that it was by courage, sense of duty, and a keen feeling of honor in action that men were enabled to win all this, and that no personal failure in an enterprise could make them consent to deprive their country of their valor, but they laid it at her feet as the most glorious contribution that they could offer. 2.43.2. For this offering of their lives made in common by them all they each of them individually received that renown which never grows old, and for a sepulchre, not so much that in which their bones have been deposited, but that noblest of shrines wherein their glory is laid up to be eternally remembered upon every occasion on which deed or story shall fall for its commemoration. 2.47.4. Neither were the physicians at first of any service, ignorant as they were of the proper way to treat it, but they died themselves the most thickly, as they visited the sick most often; nor did any human art succeed any better. Supplications in the temples, divinations, and so forth were found equally futile, till the overwhelming nature of the disaster at last put a stop to them altogether. 2.52.4. All the burial rites before in use were entirely upset, and they buried the bodies as best they could. Many from want of the proper appliances, through so many of their friends having died already, had recourse to the most shameless sepultures: sometimes getting the start of those who had raised a pile, they threw their own dead body upon the stranger's pyre and ignited it; sometimes they tossed the corpse which they were carrying on the top of another that was burning, and so went off. 2.53.4. Fear of gods or law of man there was none to restrain them. As for the first, they judged it to be just the same whether they worshipped them or not, as they saw all alike perishing; and for the last, no one expected to live to be brought to trial for his offences, but each felt that a far severer sentence had been already passed upon them all and hung ever over their heads, and before this fell it was only reasonable to enjoy life a little. 3.36. Upon the arrival of the prisoners with Salaethus, the Athenians at once put the latter to death, although he offered, among other things, to procure the withdrawal of the Peloponnesians from Plataea, which was still under siege; 2 and after deliberating as to what they should do with the former, in the fury of the moment determined to put to death not only the prisoners at Athens, but the whole adult male population of Mitylene, and to make slaves of the women and children. It was remarked that Mitylene had revolted without being, like the rest, subjected to the empire; and what above all swelled the wrath of the Athenians was the fact of the Peloponnesian fleet having ventured over to Ionia to her support, a fact which was held to argue a long-meditated rebellion. 3 They accordingly sent a trireme to communicate the decree to Paches, commanding him to lose no time in despatching the Mitylenians. 4 The morrow brought repentance with it and reflection on the horrid cruelty of a decree, which condemned a whole city to the fate merited only by the guilty. 5 This was no sooner perceived by the Mitylenian ambassadors at Athens and their Athenian supporters, than they moved the authorities to put the question again to the vote; which they the more easily consented to do, as they themselves plainly saw that most of the citizens wished some one to give them an opportunity for reconsidering the matter. 6 An assembly was therefore at once called, and after much expression of opinion upon both sides, Cleon, son of Cleaenetus, the same who had carried the former motion of putting the Mitylenians to death, the most violent man at Athens, and at that time by far the most powerful with the commons, came forward again and spoke as follows: - 3.36. , Upon the arrival of the prisoners with Salaethus, the Athenians at once put the latter to death, although he offered, among other things, to procure the withdrawal of the Peloponnesians from Plataea, which was still under siege; ,and after deliberating as to what they should do with the former, in the fury of the moment determined to put to death not only the prisoners at Athens, but the whole adult male population of Mitylene, and to make slaves of the women and children. It was remarked that Mitylene had revolted without being, like the rest, subjected to the empire; and what above all swelled the wrath of the Athenians was the fact of the Peloponnesian fleet having ventured over to Ionia to her support, a fact which was held to argue a long-meditated rebellion. ,They accordingly sent a trireme to communicate the decree to Paches, commanding him to lose no time in despatching the Mitylenians. ,The morrow brought repentance with it and reflection on the horrid cruelty of a decree, which condemned a whole city to the fate merited only by the guilty. ,This was no sooner perceived by the Mitylenian ambassadors at Athens and their Athenian supporters, than they moved the authorities to put the question again to the vote; which they the more easily consented to do, as they themselves plainly saw that most of the citizens wished some one to give them an opportunity for reconsidering the matter. ,An assembly was therefore at once called, and after much expression of opinion upon both sides, Cleon, son of Cleaenetus, the same who had carried the former motion of putting the Mitylenians to death, the most violent man at Athens, and at that time by far the most powerful with the commons, came forward again and spoke as follows:— 3.37. 'I have often before now been convinced that a democracy is incapable of empire, and never more so than by your present change of mind in the matter of Mitylene. 2 Fears or plots being unknown to you in your daily relations with each other, you feel just the same with regard to your allies, and never reflect that the mistakes into which you may be led by listening to their appeals, or by giving way to your own compassion, are full of danger to yourselves, and bring you no thanks for your weakness from your allies; entirely forgetting that your empire is a despotism and your subjects disaffected conspirators, whose obedience is insured not by your suicidal concessions, but by the superiority given you by your own strength and not their loyalty. 3 The most alarming feature in the case is the constant change of measures with which we appear to be threatened, and our seeming ignorance of the fact that bad laws which are never changed are better for a city than good ones that have no authority; that unlearned loyalty is more serviceable than quick-witted insubordination; and that ordinary men usually manage public affairs better than their more gifted fellows. 4 The latter are always wanting to appear wiser than the laws, and to overrule every proposition brought forward, thinking that they cannot show their wit in more important matters, and by such behavior too often ruin their country; while those who mistrust their own cleverness are content to be less learned than the laws, and less able to pick holes in the speech of a good speaker; and being fair judges rather than rival athletes, generally conduct affairs successfully. 5 These we ought to imitate, instead of being led on by cleverness and intellectual rivalry to advise your people against our real opinions. 3.37. , ‘I have often before now been convinced that a democracy is incapable of empire, and never more so than by your present change of mind in the matter of Mitylene . ,Fears or plots being unknown to you in your daily relations with each other, you feel just the same with regard to your allies, and never reflect that the mistakes into which you may be led by listening to their appeals, or by giving way to your own compassion, are full of danger to yourselves, and bring you no thanks for your weakness from your allies; entirely forgetting that your empire is a despotism and your subjects disaffected conspirators, whose obedience is insured not by your suicidal concessions, but by the superiority given you by your own strength and not their loyalty. ,The most alarming feature in the case is the constant change of measures with which we appear to be threatened, and our seeming ignorance of the fact that bad laws which are never changed are better for a city than good ones that have no authority; that unlearned loyalty is more serviceable than quick-witted insubordination; and that ordinary men usually manage public affairs better than their more gifted fellows. ,The latter are always wanting to appear wiser than the laws, and to overrule every proposition brought forward, thinking that they cannot show their wit in more important matters, and by such behavior too often ruin their country; while those who mistrust their own cleverness are content to be less learned than the laws, and less able to pick holes in the speech of a good speaker; and being fair judges rather than rival athletes, generally conduct affairs successfully. ,These we ought to imitate, instead of being led on by cleverness and intellectual rivalry to advise your people against our real opinions. 3.38. For myself, I adhere to my former opinion, and wonder at those who have proposed to reopen the case of the Mitylenians, and who are thus causing a delay which is all in favour of the guilty, by making the sufferer proceed against the offender with the edge of his anger blunted; although where vengeance follows most closely upon the wrong, it best equals it and most amply requites it. I wonder also who will be the man who will maintain the contrary, and will pretend to show that the crimes of the Mitylenians are of service to us, and our misfortunes injurious to the allies. 2 Such a man must plainly either have such confidence in his rhetoric as to adventure to prove that what has been once for all decided is still undetermined, or be bribed to try to delude us by elaborate sophisms. 3 In such contests the state gives the rewards to others, and takes the dangers for herself. 4 The persons to blame are you who are so foolish as to institute these contests; who go to see an oration as you would to see a sight, take your facts on hearsay, judge of the practicability of a project by the wit of its advocates, and trust for the truth as to past events not to the fact which you saw more than to the clever strictures which you heard; 5 the easy victims of newfangled arguments, unwilling to follow received conclusions; slaves to every new paradox, despisers of the commonplace; 6 the first wish of every man being that he could speak himself, the next to rival those who can speak by seeming to be quite up with their ideas by applauding every hit almost before it is made, and by being as quick in catching an argument as you are slow in foreseeing its consequences; 7 asking, if I may so say, for something different from the conditions under which we live, and yet comprehending inadequately those very conditions; very slaves to the pleasure of the ear, and more like the audience of a rhetorician than the council of a city. 3.38. , For myself, I adhere to my former opinion, and wonder at those who have proposed to reopen the case of the Mitylenians, and who are thus causing a delay which is all in favour of the guilty, by making the sufferer proceed against the offender with the edge of his anger blunted; although where vengeance follows most closely upon the wrong, it best equals it and most amply requites it. I wonder also who will be the man who will maintain the contrary, and will pretend to show that the crimes of the Mitylenians are of service to us, and our misfortunes injurious to the allies. ,Such a man must plainly either have such confidence in his rhetoric as to adventure to prove that what has been once for all decided is still undetermined, or be bribed to try to delude us by elaborate sophisms. ,In such contests the state gives the rewards to others, and takes the dangers for herself. ,The persons to blame are you who are so foolish as to institute these contests; who go to see an oration as you would to see a sight, take your facts on hearsay, judge of the practicability of a project by the wit of its advocates, and trust for the truth as to past events not to the fact which you saw more than to the clever strictures which you heard; ,the easy victims of newfangled arguments, unwilling to follow received conclusions; slaves to every new paradox, despisers of the commonplace; ,the first wish of every man being that he could speak himself, the next to rival those who can speak by seeming to be quite up with their ideas by applauding every hit almost before it is made, and by being as quick in catching an argument as you are slow in foreseeing its consequences; ,asking, if I may so say, for something different from the conditions under which we live, and yet comprehending inadequately those very conditions; very slaves to the pleasure of the ear, and more like the audience of a rhetorician than the council of a city. 3.39. In order to keep you from this, I proceed to show that no one state has ever injured you as much as Mitylene. 2 I can make allowance for those who revolt because they cannot bear our empire, or who have been forced to do so by the enemy. But for those who possessed an island with fortifications; who could fear our enemies only by sea, and there had their own force of triremes to protect them; who were independent and held in the highest honor by you — to act as these have done, this is not revolt — revolt implies oppression; it is deliberate and wanton aggression; an attempt to ruin us by siding with our bitterest enemies; a worse offence than a war undertaken on their own account in the acquisition of power. 3 The fate of those of their neighbors who had already rebelled and had been subdued, was no lesson to them; their own prosperity could not dissuade them from affronting danger; but blindly confident in the future, and full of hopes beyond their power though not beyond their ambition, they declared war and made their decision to prefer might to right, their attack being determined not by provocation but by the moment which seemed propitious. 4 The truth is that great good fortune coming suddenly and unexpectedly tends to make a people insolent: in most cases it is safer for mankind to have success in reason than out of reason; and it is easier for them, one may say, to stave off adversity than to preserve prosperity. 5 Our mistake has been to distinguish the Mitylenians as we have done: had they been long ago treated like the rest, they never would have so far forgotten themselves, human nature being as surely made arrogant by consideration, as it is awed by firmness. 6 Let them now therefore be punished as their crime requires, and do not, while you condemn the aristocracy, absolve the people. This is certain, that all attacked you without distinction, although they might have come over to us, and been now again in possession of their city. But no, they thought it safer to throw in their lot with the aristocracy and so joined their rebellion! 7 Consider therefore! if you subject to the same punishment the ally who is forced to rebel by the enemy, and him who does so by his own free choice, which of them, think you, is there that will not rebel upon the slightest pretext; when the reward of success is freedom, and the penalty of failure nothing so very terrible? 8 We meanwhile shall have to risk our money and our lives against one state after another; and if successful, shall receive a ruined town from which we can no longer draw the revenue upon which our strength depends; while if unsuccessful, we shall have an enemy the more upon our hands, and shall spend the time that might be employed in combating our existing foes in warring with our own allies. 3.39. , In order to keep you from this, I proceed to show that no one state has ever injured you as much as Mitylene . ,I can make allowance for those who revolt because they cannot bear our empire, or who have been forced to do so by the enemy. But for those who possessed an island with fortifications; who could fear our enemies only by sea, and there had their own force of triremes to protect them; who were independent and held in the highest honor by you—to act as these have done, this is not revolt—revolt implies oppression; it is deliberate and wanton aggression; an attempt to ruin us by siding with our bitterest enemies; a worse offence than a war undertaken on their own account in the acquisition of power. ,The fate of those of their neighbors who had already rebelled and had been subdued, was no lesson to them; their own prosperity could not dissuade them from affronting danger; but blindly confident in the future, and full of hopes beyond their power though not beyond their ambition, they declared war and made their decision to prefer might to right, their attack being determined not by provocation but by the moment which seemed propitious. ,The truth is that great good fortune coming suddenly and unexpectedly tends to make a people insolent: in most cases it is safer for mankind to have success in reason than out of reason; and it is easier for them, one may say, to stave off adversity than to preserve prosperity. ,Our mistake has been to distinguish the Mitylenians as we have done: had they been long ago treated like the rest, they never would have so far forgotten themselves, human nature being as surely made arrogant by consideration, as it is awed by firmness. ,Let them now therefore be punished as their crime requires, and do not, while you condemn the aristocracy, absolve the people. This is certain, that all attacked you without distinction, although they might have come over to us, and been now again in possession of their city. But no, they thought it safer to throw in their lot with the aristocracy and so joined their rebellion! ,Consider therefore! if you subject to the same punishment the ally who is forced to rebel by the enemy, and him who does so by his own free choice, which of them, think you, is there that will not rebel upon the slightest pretext; when the reward of success is freedom, and the penalty of failure nothing so very terrible? ,We meanwhile shall have to risk our money and our lives against one state after another; and if successful, shall receive a ruined town from which we can no longer draw the revenue upon which our strength depends; while if unsuccessful, we shall have an enemy the more upon our hands, and shall spend the time that might be employed in combating our existing foes in warring with our own allies. 3.40. No hope, therefore, that rhetoric may instil or money purchase, of the mercy due to human infirmity must be held out to the Mitylenians. Their offence was not involuntary, but of malice and deliberate; and mercy is only for unwilling offenders. 2 I therefore now as before persist against your reversing your first decision, or giving way to the three failings most fatal to empire — pity, sentiment, and indulgence. 3 Compassion is due to those who can reciprocate the feeling, not to those who will never pity us in return, but are our natural and necessary foes: the orators who charm us with sentiment may find other less important arenas for their talents, in the place of one where the city pays a heavy penalty for a momentary pleasure, themselves receiving fine acknowledgments for their fine phrases; while indulgence should be shown towards those who will be our friends in future, instead of towards men who will remain just what they were, and as much our enemies as before. 4 To sum up shortly, I say that if you follow my advice you will do what is just towards the Mitylenians, and at the same time expedient; while by a different decision you will not oblige them so much as pass sentence upon yourselves. For if they were right in rebelling, you must be wrong in ruling. However, if, right or wrong, you determine to rule, you must carry out your principle and punish the Mitylenians as your interest requires; or else you must give up your empire and cultivate honesty without danger. 5 Make up your minds, therefore, to give them like for like; and do not let the victims who escaped the plot be more insensible than the conspirators who hatched it; but reflect what they would have done if victorious over you, especially as they were the aggressors. 6 It is they who wrong their neighbor without a cause, that pursue their victim to the death, on account of the danger which they foresee in letting their enemy survive; since the object of a wanton wrong is more dangerous, if he escape, than an enemy who has not this to complain of. 7 Do not, therefore, be traitors to yourselves, but recall as nearly as possible the moment of suffering and the supreme importance which you then attached to their reduction; and now pay them back in their turn, without yielding to present weakness or forgetting the peril that once hung over you. Punish them as they deserve, and teach your other allies by a striking example that the penalty of rebellion is death. Let them once understand this and you will not have so often to neglect your enemies while you are fighting with your own confederates.' 3.40. , No hope, therefore, that rhetoric may instil or money purchase, of the mercy due to human infirmity must be held out to the Mitylenians. Their offence was not involuntary, but of malice and deliberate; and mercy is only for unwilling offenders. ,I therefore now as before persist against your reversing your first decision, or giving way to the three failings most fatal to empire—pity, sentiment, and indulgence. ,Compassion is due to those who can reciprocate the feeling, not to those who will never pity us in return, but are our natural and necessary foes: the orators who charm us with sentiment may find other less important arenas for their talents, in the place of one where the city pays a heavy penalty for a momentary pleasure, themselves receiving fine acknowledgments for their fine phrases; while indulgence should be shown towards those who will be our friends in future, instead of towards men who will remain just what they were, and as much our enemies as before. ,To sum up shortly, I say that if you follow my advice you will do what is just towards the Mitylenians, and at the same time expedient; while by a different decision you will not oblige them so much as pass sentence upon yourselves. For if they were right in rebelling, you must be wrong in ruling. However, if, right or wrong, you determine to rule, you must carry out your principle and punish the Mitylenians as your interest requires; or else you must give up your empire and cultivate honesty without danger. ,Make up your minds, therefore, to give them like for like; and do not let the victims who escaped the plot be more insensible than the conspirators who hatched it; but reflect what they would have done if victorious over you, especially as they were the aggressors. ,It is they who wrong their neighbor without a cause, that pursue their victim to the death, on account of the danger which they foresee in letting their enemy survive; since the object of a wanton wrong is more dangerous, if he escape, than an enemy who has not this to complain of. ,Do not, therefore, be traitors to yourselves, but recall as nearly as possible the moment of suffering and the supreme importance which you then attached to their reduction; and now pay them back in their turn, without yielding to present weakness or forgetting the peril that once hung over you. Punish them as they deserve, and teach your other allies by a striking example that the penalty of rebellion is death. Let them once understand this and you will not have so often to neglect your enemies while you are fighting with your own confederates.’ 3.44. However, I have not come forward either to oppose or to accuse in the matter of Mitylene; indeed, the question before us as sensible men is not their guilt, but our interests. 2 Though I prove them ever so guilty, I shall not, therefore, advise their death, unless it be expedient; nor though they should have claims to indulgence, shall I recommend it, unless it be clearly for the good of the country. 3 I consider that we are deliberating for the future more than for the present; and where Cleon is so positive as to the useful deterrent effects that will follow from making rebellion capital, I who consider the interests of the future quite as much as he, as positively maintain the contrary. 4 And I require you not to reject my useful considerations for his specious ones: his speech may have the attraction of seeming the more just in your present temper against Mitylene; but we are not in a court of justice, but in a political assembly; and the question is not justice, but how to make the Mitylenians useful to Athens. 3.44. , However, I have not come forward either to oppose or to accuse in the matter of Mitylene ; indeed, the question before us as sensible men is not their guilt, but our interests. ,Though I prove them ever so guilty, I shall not, therefore, advise their death, unless it be expedient; nor though they should have claims to indulgence, shall I recommend it, unless it be clearly for the good of the country. ,I consider that we are deliberating for the future more than for the present; and where Cleon is so positive as to the useful deterrent effects that will follow from making rebellion capital, I who consider the interests of the future quite as much as he, as positively maintain the contrary. ,And I require you not to reject my useful considerations for his specious ones: his speech may have the attraction of seeming the more just in your present temper against Mitylene ; but we are not in a court of justice, but in a political assembly; and the question is not justice, but how to make the Mitylenians useful to Athens . 3.45. Now of course communities have enacted the penalty of death for many offences far lighter than this: still hope leads men to venture; and no one ever yet put himself in peril without the inward conviction that he would succeed in his design. 2 Again, was there ever city rebelling that did not believe that it possessed either in itself or in its alliances resources adequate to the enterprise? 3 All, states and individuals, are alike prone to err, and there is no law that will prevent them; or why should men have exhausted the list of punishments in search of enactments to protect them from evil-doers? It is probable that in early times the penalties for the greatest offences were less severe, and that, as these were disregarded, the penalty of death has been by degrees in most cases arrived at, which is itself disregarded in like manner. 4 Either then some means of terror more terrible than this must be discovered, or it must be owned that this restraint is useless; and that as long as poverty gives men the courage of necessity, or plenty fills them with the ambition which belongs to insolence and pride, and the other conditions of life remain each under the thraldom of some fatal and master passion, so long will the impulse never be wanting to drive men into danger. 5 Hope also and cupidity, the one leading and the other following, the one conceiving the attempt, the other suggesting the facility of succeeding, cause the widest ruin, and, although invisible agents, are far stronger than the dangers that are seen. 6 Fortune, too, powerfully helps the delusion, and by the unexpected aid that she sometimes lends, tempts men to venture with inferior means; and this is especially the case with communities, because the stakes played for are the highest, freedom or empire, and, when all are acting together, each man irrationally magnifies his own capacity. 7 In fine, it is impossible to prevent, and only great simplicity can hope to prevent, human nature doing what it has once set its mind upon, by force of law or by any other deterrent force whatsoever. 3.45. , Now of course communities have enacted the penalty of death for many offences far lighter than this: still hope leads men to venture; and no one ever yet put himself in peril without the inward conviction that he would succeed in his design. ,Again, was there ever city rebelling that did not believe that it possessed either in itself or in its alliances resources adequate to the enterprise? ,All, states and individuals, are alike prone to err, and there is no law that will prevent them; or why should men have exhausted the list of punishments in search of enactments to protect them from evil-doers? It is probable that in early times the penalties for the greatest offences were less severe, and that, as these were disregarded, the penalty of death has been by degrees in most cases arrived at, which is itself disregarded in like manner. ,Either then some means of terror more terrible than this must be discovered, or it must be owned that this restraint is useless; and that as long as poverty gives men the courage of necessity, or plenty fills them with the ambition which belongs to insolence and pride, and the other conditions of life remain each under the thraldom of some fatal and master passion, so long will the impulse never be wanting to drive men into danger. ,Hope also and cupidity, the one leading and the other following, the one conceiving the attempt, the other suggesting the facility of succeeding, cause the widest ruin, and, although invisible agents, are far stronger than the dangers that are seen. ,Fortune, too, powerfully helps the delusion, and by the unexpected aid that she sometimes lends, tempts men to venture with inferior means; and this is especially the case with communities, because the stakes played for are the highest, freedom or empire, and, when all are acting together, each man irrationally magnifies his own capacity. ,In fine, it is impossible to prevent, and only great simplicity can hope to prevent, human nature doing what it has once set its mind upon, by force of law or by any other deterrent force whatsoever. 3.46. We must not, therefore, commit ourselves to a false policy through a belief in the efficacy of the punishment of death, or exclude rebels from the hope of repentance and an early atonement of their error. 2 Consider a moment! At present, if a city that has already revolted perceive that it cannot succeed, it will come to terms while it is still able to refund expenses, and pay tribute afterwards. In the other case, what city think you would not prepare better than is now done, and hold out to the last against its besiegers, if it is all one whether it surrender late or soon? 3 And how can it be otherwise than hurtful to us to be put to the expense of a siege, because surrender is out of the question; and if we take the city, to receive a ruined town from which we can no longer draw the revenue which forms our real strength against the enemy? 4 We must not, therefore, sit as strict judges of the offenders to our own prejudice, but rather see how by moderate chastisements we may be enabled to benefit in future by the revenue-producing powers of our dependencies; and we must make up our minds to look for our protection not to legal terrors but to careful administration. 5 At present we do exactly the opposite. When a free community, held in subjection by force, rises, as is only natural, and asserts its independence, it is no sooner reduced than we fancy ourselves obliged to punish it severely; 6 although the right course with freemen is not to chastise them rigorously when they do rise, but rigorously to watch them before they rise, and to prevent their ever entertaining the idea, and, the insurrection suppressed, to make as few responsible for it as possible. 3.46. , We must not, therefore, commit ourselves to a false policy through a belief in the efficacy of the punishment of death, or exclude rebels from the hope of repentance and an early atonement of their error. ,Consider a moment! At present, if a city that has already revolted perceive that it cannot succeed, it will come to terms while it is still able to refund expenses, and pay tribute afterwards. In the other case, what city think you would not prepare better than is now done, and hold out to the last against its besiegers, if it is all one whether it surrender late or soon? ,And how can it be otherwise than hurtful to us to be put to the expense of a siege, because surrender is out of the question; and if we take the city, to receive a ruined town from which we can no longer draw the revenue which forms our real strength against the enemy? ,We must not, therefore, sit as strict judges of the offenders to our own prejudice, but rather see how by moderate chastisements we may be enabled to benefit in future by the revenue-producing powers of our dependencies; and we must make up our minds to look for our protection not to legal terrors but to careful administration. ,At present we do exactly the opposite. When a free community, held in subjection by force, rises, as is only natural, and asserts its independence, it is no sooner reduced than we fancy ourselves obliged to punish it severely; ,although the right course with freemen is not to chastise them rigorously when they do rise, but rigorously to watch them before they rise, and to prevent their ever entertaining the idea, and, the insurrection suppressed, to make as few responsible for it as possible. 3.50. The other party whom Paches had sent off as the prime movers in the rebellion, were upon Cleon's motion put to death by the Athenians, the number being rather more than a thousand. The Athenians also demolished the walls of the Mitylenians, and took possession of their ships. 2 Afterwards tribute was not imposed upon the Lesbians; but all their land, except that of the Methymnians, was divided into three thousand allotments, three hundred of which were reserved as sacred for the gods, and the rest assigned by lot to Athenian shareholders, who were sent out to the island. With these the Lesbians agreed to pay a rent of two minae a year for each allotment, and cultivated the land themselves. 3 The Athenians also took possession of the towns on the continent belonging to the Mitylenians, which thus became for the future subject to Athens. Such were the events that took place at Lesbos. 3.50. , The other party whom Paches had sent off as the prime movers in the rebellion, were upon Cleon's motion put to death by the Athenians, the number being rather more than a thousand. The Athenians also demolished the walls of the Mitylenians, and took possession of their ships. ,Afterwards tribute was not imposed upon the Lesbians; but all their land, except that of the Methymnians, was divided into three thousand allotments, three hundred of which were reserved as sacred for the gods, and the rest assigned by lot to Athenian shareholders, who were sent out to the island. With these the Lesbians agreed to pay a rent of two minae a year for each allotment, and cultivated the land themselves. ,The Athenians also took possession of the towns on the continent belonging to the Mitylenians, which thus became for the future subject to Athens . Such were the events that took place at Lesbos . 6.27. In the midst of these preparations all the stone Hermae in the city of Athens, that is to say the customary square figures so common in the doorways of private houses and sanctuaries, had in one night most of them their faces mutilated. 2 No one knew who had done it, but large public rewards were offered to find the authors; and it was further voted that any one who knew of any other act of impiety having been committed should come and give information without fear of consequences, whether he were citizen, alien, or slave. 3 The matter was taken up the more seriously, as it was thought to be ominous for the expedition, and part of a conspiracy to bring about a revolution and to upset the democracy. 6.27. , In the midst of these preparations all the stone Hermae in the city of Athens, that is to say the customary square figures so common in the doorways of private houses and temples, had in one night most of them their faces mutilated. ,No one knew who had done it, but large public rewards were offered to find the authors; and it was further voted that any one who knew of any other act of impiety having been committed should come and give information without fear of consequences, whether he were citizen, alien, or slave. ,The matter was taken up the more seriously, as it was thought to be ominous for the expedition, and part of a conspiracy to bring about a revolution and to upset the democracy. 6.28. Information was given accordingly by some resident aliens and body servants, not about the Hermae but about some previous mutilations of other images perpetrated by young men in a drunken frolic, and of mock celebrations of the mysteries, averred to take place in private houses. 2 Alcibiades being implicated in this charge, it was taken hold of by those who could least endure him, because he stood in the way of their obtaining the undisturbed direction of the people, and who thought that if he were once removed the first place would be theirs. These accordingly magnified the manner and loudly proclaimed that the affair of the mysteries and the mutilation of the Hermae were part and parcel of a scheme to overthrow the democracy, and that nothing of all this had been done without Alcibiades; the proofs alleged being the general and undemocratic license of his life and habits. 6.28. , Information was given accordingly by some resident aliens and body servants, not about the Hermae but about some previous mutilations of other images perpetrated by young men in a drunken frolic, and of mock celebrations of the mysteries, averred to take place in private houses. ,Alcibiades being implicated in this charge, it was taken hold of by those who could least endure him, because he stood in the way of their obtaining the undisturbed direction of the people, and who thought that if he were once removed the first place would be theirs. These accordingly magnified the manner and loudly proclaimed that the affair of the mysteries and the mutilation of the Hermae were part and parcel of a scheme to overthrow the democracy, and that nothing of all this had been done without Alcibiades; the proofs alleged being the general and undemocratic license of his life and habits. 6.28.2. Alcibiades being implicated in this charge, it was taken hold of by those who could least endure him, because he stood in the way of their obtaining the undisturbed direction of the people, and who thought that if he were once removed the first place would be theirs. These accordingly magnified the manner and loudly proclaimed that the affair of the mysteries and the mutilation of the Hermae were part and parcel of a scheme to overthrow the democracy, and that nothing of all this had been done without Alcibiades; the proofs alleged being the general and undemocratic license of his life and habits. 6.53. There they found the Salaminia come from Athens for Alcibiades, with orders for him to sail home to answer the charges which the state brought against him, and for certain others of the soldiers who with him were accused of sacrilege in the matter of the mysteries and of the Hermae. 2 For the Athenians, after the departure of the expedition, had continued as active as ever in investigating the facts of the mysteries and of the Hermae, and, instead of testing the informers, in their suspicious temper welcomed all indifferently, arresting and imprisoning the best citizens upon the evidence of rascals, and preferring to sift the matter to the bottom sooner than to let an accused person of good character pass unquestioned, owing to the rascality of the informer. 3 The commons had heard how oppressive the tyranny of Pisistratus and his sons had become before it ended, and further that that tyranny had been put down at last, not by themselves and Harmodius, but by the Lacedaemonians, and so were always in fear and took everything suspiciously. 6.53. , There they found the Salaminia come from Athens for Alcibiades, with orders for him to sail home to answer the charges which the state brought against him, and for certain others of the soldiers who with him were accused of sacrilege in the matter of the mysteries and of the Hermae. ,For the Athenians, after the departure of the expedition, had continued as active as ever in investigating the facts of the mysteries and of the Hermae, and, instead of testing the informers, in their suspicious temper welcomed all indifferently, arresting and imprisoning the best citizens upon the evidence of rascals, and preferring to sift the matter to the bottom sooner than to let an accused person of good character pass unquestioned, owing to the rascality of the informer. ,The commons had heard how oppressive the tyranny of Pisistratus and his sons had become before it ended, and further that that tyranny had been put down at last, not by themselves and Harmodius, but by the Lacedaemonians, and so were always in fear and took everything suspiciously. 6.54.5. Indeed, generally their government was not grievous to the multitude, or in any way odious in practice; and these tyrants cultivated wisdom and virtue as much as any, and without exacting from the Athenians more than a twentieth of their income, splendidly adorned their city, and carried on their wars, and provided sacrifices for the temples. 6.54.6. For the rest, the city was left in full enjoyment of its existing laws, except that care was always taken to have the offices in the hands of some one of the family. Among those of them that held the yearly archonship at Athens was Pisistratus, son of the tyrant Hippias, and named after his grandfather, who dedicated during his term of office the altar to the twelve gods in the market-place, and that of Apollo in the Pythian precinct. 6.60. With these events in their minds, and recalling everything they knew by hearsay on the subject, the Athenian people grew difficult of humour and suspicious of the persons charged in the affair of the mysteries, and persuaded that all that had taken place was part of an oligarchical and monarchical conspiracy. 2 In the state of irritation thus produced, many persons of consideration had been already thrown into prison, and far from showing any signs of abating, public feeling grew daily more savage, and more arrests were made; until at last one of those in custody, thought to be the most guilty of all, was induced by a fellow-prisoner to make a revelation, whether true or not is a matter on which there are two opinions, no one having been able, either then or since, to say for certain who did the deed. 3 However this may be, the other found arguments to persuade him, that even if he had not done it, he ought to save himself by gaining a promise of impunity, and free the state of its present suspicions; as he would be surer of safety if he confessed after promise of impunity than if he denied and were brought to trial. 4 He accordingly made a revelation, affecting himself and others in the affair of the Hermae; and the Athenian people, glad at last, as they supposed, to get at the truth, and furious until then at not being able to discover those who had conspired against the commons, at once let go the informer and all the rest whom he had not denounced, and bringing the accused to trial executed as many as were apprehended, and condemned to death such as had fled and set a price upon their heads. 5 In this it was, after all, not clear whether the sufferers had been punished unjustly, while in any case the rest of the city received immediate and manifest relief. 6.60. , With these events in their minds, and recalling everything they knew by hearsay on the subject, the Athenian people grew difficult of humour and suspicious of the persons charged in the affair of the mysteries, and persuaded that all that had taken place was part of an oligarchical and monarchical conspiracy. ,In the state of irritation thus produced, many persons of consideration had been already thrown into prison, and far from showing any signs of abating, public feeling grew daily more savage, and more arrests were made; until at last one of those in custody, thought to be the most guilty of all, was induced by a fellow-prisoner to make a revelation, whether true or not is a matter on which there are two opinions, no one having been able, either then or since, to say for certain who did the deed. ,However this may be, the other found arguments to persuade him, that even if he had not done it, he ought to save himself by gaining a promise of impunity, and free the state of its present suspicions; as he would be surer of safety if he confessed after promise of impunity than if he denied and were brought to trial. ,He accordingly made a revelation, affecting himself and others in the affair of the Hermae; and the Athenian people, glad at last, as they supposed, to get at the truth, and furious until then at not being able to discover those who had conspired against the commons, at once let go the informer and all the rest whom he had not denounced, and bringing the accused to trial executed as many as were apprehended, and condemned to death such as had fled and set a price upon their heads. ,In this it was, after all, not clear whether the sufferers had been punished unjustly, while in any case the rest of the city received immediate and manifest relief. 8.53.2. A number of speakers opposed them on the question of the democracy, the enemies of Alcibiades cried out against the scandal of a restoration to be effected by a violation of the constitution, and the Eumolpidae and Ceryces protested in behalf of the mysteries, the cause of his banishment, and called upon the gods to avert his recall; when Pisander, in the midst of much opposition and abuse, came forward, and taking each of his opponents aside asked him the following question:—In the face of the fact that the Peloponnesians had as many ships as their own confronting them at sea, more cities in alliance with them, and the king and Tissaphernes to supply them with money, of which the Athenians had none left, had he any hope of saving the state, unless some one could induce the king to come over to their side? 8.68.1. The man who moved this resolution was Pisander, who was throughout the chief ostensible agent in putting down the democracy. But he who concerted the whole affair, and prepared the way for the catastrophe, and who had given the greatest thought to the matter, was Antiphon, one of the best men of his day in Athens ; who, with a head to contrive measures and a tongue to recommend them, did not willingly come forward in the assembly or upon any public scene, being ill-looked upon by the multitude owing to his reputation for talent; and who yet was the one man best able to aid in the courts, or before the assembly, the suitors who required his opinion. 8.68.2. Indeed, when he was afterwards himself tried for his life on the charge of having been concerned in setting up this very government, when the Four Hundred were overthrown and hardly dealt with by the commons, he made what would seem to be the best defence of any known up to my time. 8.95. Meanwhile the Peloponnesian vessels sailed by, and rounding Sunium anchored [here? between Thoricus and Prasiae, and afterwards arrived at Oropus. 2 The Athenians, with revolution in the city, and unwilling to lose a moment in going to the relief of their most important possession — for Euboea was everything to them now that they were shut out from Attica — were compelled to put to sea in haste and with untrained crews, and sent Thymochares with some vessels to Eretria. 3 These upon their arrival, with the ships already in Euboea, made up a total of thirty-six vessels, and were immediately forced to engage. For Agesandridas, after his crews had dined, put out from Oropus, which is about seven miles from Eretria by sea; 4 and the Athenians, seeing him sailing up, immediately began to man their vessels. The sailors, however, instead of being by their ships, as they supposed, were gone away to purchase provisions for their dinner in the houses in the outskirts of the town; the Eretrians having so arranged that there should be nothing on sale in the agora, in order that the Athenians might be a long time in manning their ships, and the enemy's attack taking them by surprise, might be compelled to put to sea just as they were. A signal also was raised in Eretria to give them notice in Oropus when to put to sea. 5 The Athenians, forced to put out so poorly prepared, engaged off the harbour of Eretria, and after holding their own for some little while notwithstanding, were at length put to flight and chased to the shore. 6 Such of their number as took refuge in Eretria, which they presumed to be friendly to them, found their fate in that city, being butchered by the inhabitants; while those who fled to the Athenian fort in the Eretrian territory, and the vessels which got to Chalcis, were saved. 7 The Peloponnesians, after taking twenty-two Athenian ships, and killing or making prisoners of the crews, set up a trophy, and not long afterwards effected the revolt of the whole of Euboea — except Oreus, which was held by the Athenians themselves — and made a general settlement of the affairs of the island. 8.95. , Meanwhile the Peloponnesian vessels sailed by, and rounding Sunium anchored between Thoricus and Prasiae, and afterwards arrived at Oropus. ,The Athenians, with revolution in the city, and unwilling to lose a moment in going to the relief of their most important possession (for Euboea was everything to them now that they were shut out from Attica ), were compelled to put to sea in haste and with untrained crews, and sent Thymochares with some vessels to Eretria . ,These upon their arrival, with the ships already in Euboea, made up a total of thirty-six vessels, and were immediately forced to engage. For Agesandridas, after his crews had dined, put out from Oropus, which is about seven miles from Eretria by sea; ,and the Athenians, seeing him sailing up, immediately began to man their vessels. The sailors, however, instead of being by their ships, as they supposed, were gone away to purchase provisions for their dinner in the houses in the outskirts of the town; the Eretrians having so arranged that there should be nothing on sale in the market-place, in order that the Athenians might be a long time in manning their ships, and the enemy's attack taking them by surprise, might be compelled to put to sea just as they were. A signal also was raised in Eretria to give them notice in Oropus when to put to sea. ,The Athenians, forced to put out so poorly prepared, engaged off the harbour of Eretria, and after holding their own for some little while notwithstanding, were at length put to flight and chased to the shore. ,Such of their number as took refuge in Eretria, which they presumed to be friendly to them, found their fate in that city, being butchered by the inhabitants; while those who fled to the Athenian fort in the Eretrian territory, and the vessels which got to Chalcis, were saved. ,The Peloponnesians, after taking twenty-two Athenian ships, and killing or making prisoners of the crews, set up a trophy, and not long afterwards effected the revolt of the whole of Euboea (except Oreus, which was held by the Athenians themselves), and made a general settlement of the affairs of the island. 8.96. When the news of what had happened in Euboea reached Athens a panic ensued such as they had never before known. Neither the disaster in Sicily, great as it seemed at the time, nor any other had ever so much alarmed them. 2 The camp at Samos was in revolt; they had no more ships or men to man them; they were at discord among themselves and might at any moment come to blows; and a disaster of this magnitude coming on the top of all, by which they lost their fleet, and worst of all Euboea, which was of more value to them than Attica, could not occur without throwing them into the deepest despondency. 3 Meanwhile their greatest and most immediate trouble was the possibility that the enemy, emboldened by his victory, might make straight for them and sail against Piraeus, which they had no longer ships to defend; and every moment they expected him to arrive. 4 This, with a little more courage, he might easily have done, in which case he would either have increased the dissensions of the city by his presence, or if he had stayed to besiege it have compelled the fleet from Ionia, although the enemy of the oligarchy, to come to the rescue of their country and of their relatives, and in the meantime would have become master of the Hellespont, Ionia, the islands, and of everything as far as Euboea, or, to speak roundly, of the whole Athenian empire. 5 But here, as on so many other occasions the Lacedaemonians proved the most convenient people in the world for the Athenians to be at war with. The wide difference between the two characters, the slowness and want of energy of the Lacedaemonians as contrasted with the dash and enterprise of their opponents, proved of the greatest service, especially to a maritime empire like Athens. Indeed this was shown by the Syracusans, who were most like the Athenians in character, and also most successful in combating them. 8.96. , When the news of what had happened in Euboea reached Athens a panic ensued such as they had never before known. Neither the disaster in Sicily, great as it seemed at the time, nor any other had ever so much alarmed them. ,The camp at Samos was in revolt; they had no more ships or men to man them; they were at discord among themselves and might at any moment come to blows; and a disaster of this magnitude coming on the top of all, by which they lost their fleet, and worst of all Euboea, which was of more value to them than Attica, could not occur without throwing them into the deepest despondency. ,Meanwhile their greatest and most immediate trouble was the possibility that the enemy, emboldened by his victory, might make straight for them and sail against Piraeus, which they had no longer ships to defend; and every moment they expected him to arrive. ,This, with a little more courage, he might easily have done, in which case he would either have increased the dissensions of the city by his presence, or if he had stayed to besiege it have compelled the fleet from Ionia, although the enemy of the oligarchy, to come to the rescue of their country and of their relatives, and in the meantime would have become master of the Hellespont, Ionia, the islands, and of everything as far as Euboea, or, to speak roundly, of the whole Athenian empire. ,But here, as on so many other occasions the Lacedaemonians proved the most convenient people in the world for the Athenians to be at war with. The wide difference between the two characters, the slowness and want of energy of the Lacedaemonians as contrasted with the dash and enterprise of their opponents, proved of the greatest service, especially to a maritime empire like Athens . Indeed this was shown by the Syracusans, who were most like the Athenians in character, and also most successful in combating them. 8.97.2. or if he did should be held accursed. Many other assemblies were held afterwards, in which law-makers were elected and all other measures taken to form a constitution. It was during the first period of this constitution that the Athenians appear to have enjoyed the best government that they ever did, at least in my time. For the fusion of the high and the low was effected with judgment, and this was what first enabled the state to raise up her head after her manifold disasters.
106. Plato, Gorgias, 463d2, 464b, 464b2-465e2, 464c, 465d, 465e, 467c5-10, 470, 471, 472, 473, 474, 475, 476, 478, 479, 480, 481, 482e6, 484b, 484c, 506d5-6, 507e6-508a8, 514d, 521c, 521e8-522a2, 525, 551d6-8, 477 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Gagarin and Cohen, The Cambridge Companion to Ancient Greek Law (2005) 187
107. Plato, Greater Hippias, 293b, 293a (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Ebrey and Kraut, The Cambridge Companion to Plato, 2nd ed (2022) 80
293a. ἐκ θεῶν γεγόνασι, καὶ αὐτοῖς τοῖς θεοῖς; ΙΠ. τί τοῦτο; βάλλʼ ἐς μακαρίαν. τοῦ ἀνθρώπου οὐδʼ εὔφημα, ὦ Σώκρατες, ταῦτά γε τὰ ἐρωτήματα. ΣΩ. τί δέ; τὸ ἐρομένου ἑτέρου φάναι ταῦτα οὕτως ἔχειν οὐ πάνυ δύσφημον; ΙΠ. ἴσως. ΣΩ. ἴσως τοίνυν σὺ εἶ οὗτος, φήσει, ὃς παντὶ φῂς καὶ ἀεὶ καλὸν εἶναι ὑπὸ μὲν τῶν ἐκγόνων ταφῆναι, τοὺς δὲ γονέας θάψαι· ἢ οὐχ εἷς τῶν ἁπάντων καὶ Ἡρακλῆς ἦν καὶ οὓς νυνδὴ ἐλέγομεν πάντες; ΙΠ. ἀλλʼ οὐ τοῖς θεοῖς ἔγωγε ἔλεγον. 293a. and for the gods themselves?" HIPPIAS: What's that? Confound it! These questions of the fellow's are not even respectful to religion. SOCRATES: Well, then, when another asks the question, perhaps it is not quite disrespectful to religion to say that these things are so? HIPPIAS: Perhaps. SOCRATES: "Perhaps, then, you are the man," he will say, "who says that it is beautiful for every one and always to be buried by one's offspring, and to bury one's parents; or was not Heracles included in 'every one,' he and all those whom we just now mentioned?" HIPPIAS: But I did not say it was so for the gods. SOCRATES: "Nor for the heroes either, apparently." [293b] HIPPIAS: Not those who were children of gods. SOCRATES: "But those who were not?" HIPPIAS: Certainly. SOCRATES: "Then again, according to your statement, among the heroes it is terrible and impious and disgraceful for Tantalus and Dardanus and Zethus, but beautiful for Pelops and the others who were born as he was?" HIPPIAS: I think so. SOCRATES: "You think, then, what you did not say just now, that to bury one's parents and be buried by one's offspring is sometimes and for some persons disgraceful; 293a. and for the gods themselves? Hipp. What’s that? Confound it! These questions of the fellow’s are not even respectful to religion. Soc. Well, then, when another asks the question, perhaps it is not quite disrespectful to religion to say that these things are so? Hipp. Perhaps. Soc. Perhaps, then, you are the man, he will say, who says that it is beautiful for every one and always to be buried by one’s offspring, and to bury one’s parents; or was not Heracles included in ’every one,’ he and all those whom we just now mentioned? Hipp. But I did not say it was so for the gods. Soc. Nor for the heroes either, apparently.
108. Plato, Laches, 187d2-3 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •music basis of education, place of in the laws Found in books: Laks, Plato's Second Republic: An Essay on the Laws (2022) Princeton: Princeton University Press, 2022 218
109. Plato, Laws, 712d4, 712d5, 712d6, 712d7, 691e3-2a3, 691e1-2b1, 713, 715, 714, 862, 909, 908, 863, 853, 949a, 784c, 664c7, 664c, 948e, 849e, 915d6-e2, 937d, 948d-e, 755c, 755d, 767c, 767d, 914c, 914d, 872a, 869c, 779b, 868d-869a, 941a, 885b, 884a, 907d-e, 908b, 908c, 869a, 869b, 783e, 773e, 841a, 782e, 841c, 772d, 721a, 841b, 968a, 964d, 808d-e, 840d-e, 841d-e, 968b, 635b, 635c, 721b, 721c, 840a, 840b, 840c, 838b, 838c, 838d, 721d, 721e, 857b, 842e, 731c, 822e-823a, 4.711c4, 4.711d1-3, 4.711e8-712a3, 4.712c2-5, 4.709e-710b, 4.712d-e, 4.713d, 4.713b3, 1.630b-d, 4.713c8, 4.713c5, 4.713b-714b, 1.631a-632d, 3.701c2, 3.698b2-6, 3.690c1-3, 3.698b1-6, 3.700a3-5, 9.873a3-4, 9.872e2-3, 9.872e1-2, 9.872e3, 4.720e4, 9.857d2-4, 9.881a8-b2, 9.854b4, 9.854b1-4, 9.854a6, 9.854a5-6, 9.854a4-5, 9.872d6, 9.854b5, 10.888a6, 4.720d3-4, 4.720e3, 4.720e2-5, 4.720d5-6, 4.719e7-720e6, 4.720e11, 4.715e3-4, 9.857d3-4, 9.857c4-e1, 9.857c4-5, 9.857b4-8, 4.722b3-4, 4.720d1-e2, 4.720e7-721d6, 4.722b4-c1, 9.857c1-3, 4.720c3-5, 4.719a7-723d4, 10.887a3, 4.719b4-7, 10.888d7-899d3, 4.719b1-2, 4.718d3, 10.888c2-7, 10.887b8-c2, 4.715a7-716a2, 10.885b6-9, 4.716d2, 4.716c4-6, 5.727b1, 4.716b6, 4.715e7-716a2, 2.660a3-8, 4.716c1, 2.656c1-d2, 5.731c5, 4.716d1, 4.716c3, 5.741e6, 4.715e7, 10.885e1-3, 10.909a5-8, 10.907d7-909d2, 10.885d2, 7.817a2-d8, 10.905d3-907b4, 10.899d4-905d3, 10.885e5, 5.735a6, 5.735a5, 4.716b5-7, 5.734e5, 8.842e6, 9.853a1-10.910c4, 11.913a1-932d8, 10.907d4, 10.907d1, 6.752e6-7, 6.751c6, 6.752d7-e2, 4.712a1-3, 6.753b4-d6, 6.754c6-7, 6.757b2-3, 6.764a3, 6.765a6, 6.768a5, 6.768b1-c2, 12.946b1-3, 11.935b7, 1.643a4-5, 6.756e9-758a2, 6.756b7-e8, 6.755b6-756b6, 6.752d7-755b6, 4.709e6, 12.962b5-6, 12.951d4-5, 6.759b7-c6, 6.768d7, 6.751a5, 5.734e3, 1.632c4, 8.828b3-5, 6.757b1, 6.755e4, 5.745d8-e2, 6.765e2, 6.757e2, 6.756e5-6, 6.757a1, 6.779c5-d2, 6.770b4-8, 4.710e3, 4.711a2, 5.739e3, 7.811b6-c2, 7.811b8, 7.811c6, 10.908a4, 10.909a3-4, 6.778b5-c1, 12.951d6-7, 12.961b6, 4.722a2-5, 5.742e1-4, 6.763e2-3, 9.871a4, 5.739e1, 4.715e7-718a6, 4.721b6-c8, 5.726a1-734e2, 5.734e3-6, 5.735a7-736c4, 5.735d7, 5.736c5-747e11, 5.738a1, 5.738b3, 5.739a2, 5.739a4-5, 5.739e4, 5.741a6-c6, 5.741e7, 5.741b7-e3, 5.739c1-3, 5.739b8-d5, 9.875c6-d2, 10.904a9, 3.678a3-9, 3.677a4-6, 6.780d5, 2.674b7, 12.963e1-8, 8.835e5, 1.625a6, 8.836e4, 10.904c9, 3.682b7-8, 7.824a9, 10.890d4, 10.889e6, 3.681c1-d10, 2.659a1-b2, 3.676a8-b1, 3.676a2, 7.795a1, 1.631c8-d1, 1.636d5, 1.632b3-c1, 1.632b2, 1.632a5, 5.734e3-735a7, 5.735a5-6, 5.735a7, 1.631d3, 1.631d2-632d1, 6.751a3-b2, 7.793a10, 9.853a5, 9.880d8, 4.715e3-718a6, 1.632c2-4, 4.721b1-3, 4.721c8-d6, 9.875d3, 9.875d4-5, 3.693d8, 3.693d2-e3, 6.756e9-10, 4.712e9-713a2, 4.719d7-e3, 4.713e4-6, 4.719d4-7, 5.728e2, 5.730c1, 1.630b2, 5.732b6-7, 5.732b5, 4.719d1-2, 4.717d7-e1, 5.730d2, 5.730c6-d2, 5.730c4, 5.727c1-4, 5.727d6-e3, 5.727c7-d5, 5.727c4-7, 6.773c8-d4, 5.730b4, 5.728e5-729a2, 5.732d6, 5.728d6-e5, 5.727e3-728a5, 3.693e5, 3.693d4-5, 6.757a1-2, 5.735d5-736b4, 8.832b10-c3, 6.757a2-3, 4.714a2-4, 9.857b3-864c11, 5.732e4-7, 4.710e3-5, 5.739d6, 6.757c7-8, 6.778d3-779c4, 5.732e3, 9.853c3-7, 8.840e2-841c2, 5.739d5-e3, 4.711e4, 10.890e4-6, 7.799e10-12, 7.790a5-6, 4.721d5-6, 9.857e3, 12.967c5-d2, 6.762e1-5, 9.874e8-875d5, 4.715d7-e1, 4.715d3-6, 4.709d10-712a7, 4.720b5, 5.739b8-c2, 9.857d2, 9.857e2, 9.857e4-5, 9.857c7-e1, 3.702b4-6, 1.631c5-d2, 12.960b5-969c2, 12.960b1-6, 9.853b4, 4.719a7-e5, 4.722c2, 3.702c1-8, 9.857e10-858c1, 4.722e7-8, 7.806d7-807d5, 9.859b8-c2, 7.811c7, 4.722e1-7, 4.718c3-6, 4.715e3-5, 3.702d1-2, 3.702c7-8, 3.702c2, 1.624a1-2, 1.624a3-4, 5.739a1-e5, 1.624a4, 4.722c8, 2.653b2-6, 7.824a8-9, 7.824a16-17, 4.719e7-721e6, 4.720a2, 7.824a11-19, 7.823a4-6, 7.823d1, 7.823d7-e2, 6.772e7-774a1, 7.823a3-5, 7.823a5, 4.720a1, 7.823c7-d2, 4.721b6-d6, 4.722c1, 7.823d3, 4.719e8, 5.739e1-3, 3.697a2-3, 5.737c1-738b1, 5.746d4-5, 6.757b5, 6.757c2, 7.819b4, 6.756b8, 10.890b3-891b4, 10.897b1-2, 8.847e2, 12.966d9-967a5, 4.719e7-720a6, 4.720b8-e2, 3.694b6, 8.832c9-d2, 5.744a8-745b2, 1.630b1, 1.631c7, 3.687a7, 3.701d8-9, 3.697b2-6, 5.739a13, 3.693b3-4, 10.896c9-d3, 10.896d7, 10.892c2-5, 10.897b1-4, 10.885c8-d4, 10.897a1-3, 10.892a8, 10.897b7-899d3, 10.897c4-5, 10.897c7-9, 10.898c2-5, 10.899b3-9, 10.891c3, 1.644d7, 3.693c2, 7.817b8, 10.891e3, 10.891d7-e3, 10.891d6, 12.962d3-5, 12.962d2-3, 6.770c7-e1, 1.628a3, 3.689a7-9, 3.689d6-7, 3.696c8-10, 4.705d2-706a4, 3.688a6-b4, 1.630d9-e4, 12.963a1-4, 2.658e6-659c5, 5.734b4, 1.631c5-6, 1.633c8-634c4, 3.688b1-3, 3.693b5, 3.696b6-697c4, 3.696b6-c1, 3.696c2-7, 4.713a3-4, 3.696c8-11, 6.757b5-6, 3.697b2-4, 4.722d3-6, 2.655d1, 2.655d5, 1.631b6-d2, 5.727a7-b3, 5.730d2-e3, 5.731c2-5, 5.731b4-d5, 5.731a1-4, 5.732a4-b2, 5.732e2-3, 5.730d2-7, 2.660e1, 5.732e6, 5.732e4, 5.731d6-732b4, 5.731e4, 5.733e3-5, 5.733a9-c1, 5.733a8-d6, 860d, 860e, 769b, 715c, 715d (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Wolfsdorf, Early Greek Ethics (2020) 473
110. Plato, Menexenus, 237b, 238c5-239a4, 238d1-2, 238d4-5 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Laks, Plato's Second Republic: An Essay on the Laws (2022) Princeton: Princeton University Press, 2022 211
111. Plato, Meno, 87c, 87b (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Laks, Plato's Second Republic: An Essay on the Laws (2022) Princeton: Princeton University Press, 2022 207
87b. εἰπεῖν σοι τὸ συμβαῖνον περὶ τῆς ἐντάσεως αὐτοῦ εἰς τὸν κύκλον, εἴτε ἀδύνατον εἴτε μή. οὕτω δὴ καὶ περὶ ἀρετῆς ἡμεῖς, ἐπειδὴ οὐκ ἴσμεν οὔθʼ ὅτι ἐστὶν οὔθʼ ὁποῖόν τι, ὑποθέμενοι αὐτὸ σκοπῶμεν εἴτε διδακτὸν εἴτε οὐ διδακτόν ἐστιν, ὧδε λέγοντες· εἰ ποῖόν τί ἐστιν τῶν περὶ τὴν ψυχὴν ὄντων ἀρετή, διδακτὸν ἂν εἴη ἢ οὐ διδακτόν; πρῶτον μὲν δὴ εἰ ἔστιν ἀλλοῖον ἢ οἷον ἐπιστήμη, ἆρα διδακτὸν ἢ οὔ, ἢ ὃ νυνδὴ ἐλέγομεν, ἀναμνηστόν—διαφερέτω δὲ μηδὲν ἡμῖν 87b. in the circle by saying whether it is impossible or not. In the same way with regard to our question about virtue, since we do not know either what it is or what kind of thing it may be, we had best make use of a hypothesis in considering whether it can be taught or not, as thus: what kind of thing must virtue be in the class of mental properties, so as to be teachable or not? In the first place, if it is something dissimilar or similar to knowledge, is it taught or not—or, as we were saying just now, remembered? Let us have no disputing about the choice of a name:
112. Plato, Phaedo, 114e4-115a1, 58b5, 74a, 74b, 74c, 78c, 78d, 78e, 83d7, 114d8-115a3 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Laks, Plato's Second Republic: An Essay on the Laws (2022) Princeton: Princeton University Press, 2022 212
113. Plato, Phaedrus, "244ad", "246e", "247b", 250b, 250c, 256d7, 266e (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Jouanna, Greek Medicine from Hippocrates to Galen (2012) 40
114. Plato, Philebus, 23c, 23d, 27b8-9, 36c, 36d, 36e, 55d10-56a2, 26d8 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Laks, Plato's Second Republic: An Essay on the Laws (2022) Princeton: Princeton University Press, 2022 162
115. Plato, Statesman, 261e5-7, 268d5-274e3, 275b1-7, 276a, 283b, 283c, 283c3-285c2, 284a, 284b, 284e4-5, 284e6-8, 284e9-10, 292b, 292c, 292d, 292e, 293a, 293b, 293c, 294a6-296a4, 294b2-6, 295a5, 295c, 295d, 295e, 296e, 297d, 297e, 300c, 300c2, 300c5, 300e11-301a4, 301c, 301d, 303e10-304a2, 289e (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Gagarin and Cohen, The Cambridge Companion to Ancient Greek Law (2005) 294
116. Isaeus, Orations, 5.9, 5.8, 6.56, 3.30, 7.22, 11.34, 8.8, 11.35, 2.31, 2.30, 5.18, 12.5, 11.3, 5.30, 2.9, 2.34, 9.19, 10.1, 2.35, 5.7, 2.37, 2.36, 2.27, 7.21, 2.33, 7.20, 2.32, 3.8, 11.2, 3.78, 11.1, 8.23, 9.18, 2.29, 2.28, 12.4, 7.41, 7.42, 5.28, 5.29, 11.33, 7.3, 11.32, 6.61, 7.38, 7.39, 7.40, 12.1, 7.35, 7.36, 7.34, 9.4, 9.31, 9.32, 4.28, 7.37, 9.28, 9.30, 9.29, 9.27, 6.51, 4.29, 6.14, 4.27, 4.19, 1.4, 1.42, 1.17, 1.19, 5.12, 1.30, 1.20, 1.33, 1.37, 7.8, 7.11, 7.12, 7.33, 3.2, 3.3, 3.4, 19, 8.40, 9.35, 20, 5.5ff (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Gagarin and Cohen, The Cambridge Companion to Ancient Greek Law (2005) 248
117. Plato, Protagoras, 314b-316a, 320b, 323d, 324a, 324b, 324d, 325a, 325b, 327a, 337d2-3, 337e2-338b1, 353c1-354e2, 347c (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Gagarin and Cohen, The Cambridge Companion to Ancient Greek Law (2005) 294
347c. ἐάσωμεν, περὶ δὲ ὧν τὸ πρῶτον ἐγώ σε ἠρώτησα, ὦ Πρωταγόρα, ἡδέως ἂν ἐπὶ τέλος ἔλθοιμι μετὰ σοῦ σκοπούμενος. καὶ γὰρ δοκεῖ μοι τὸ περὶ ποιήσεως διαλέγεσθαι ὁμοιότατον εἶναι τοῖς συμποσίοις τοῖς τῶν φαύλων καὶ ἀγοραίων ἀνθρώπων. καὶ γὰρ οὗτοι, διὰ τὸ μὴ δύνασθαι ἀλλήλοις διʼ ἑαυτῶν συνεῖναι ἐν τῷ πότῳ μηδὲ διὰ τῆς ἑαυτῶν φωνῆς καὶ τῶν λόγων τῶν ἑαυτῶν ὑπὸ ἀπαιδευσίας, τιμίας ποιοῦσι 347c. But if he does not mind, let us talk no more of poems and verses, but consider the points on which I questioned you at first, Protagoras, and on which I should be glad to reach, with your help, a conclusion. For it seems to me that arguing about poetry is comparable to the wine-parties of common market-folk. These people, owing to their inability to carry on a familiar conversation over their wine by means of their own voices and discussions— [347d] such is their lack of education—put a premium on flute-girls by hiring the extraneous voice of the flute at a high price, and carry on their intercourse by means of its utterance. But where the party consists of thorough gentlemen who have had a proper education, you will see neither flute-girls nor dancing-girls nor harp-girls, but only the company contenting themselves with their own conversation, and none of these fooleries and frolics—each speaking and listening decently in his turn, [347e] even though they may drink a great deal of wine. And so a gathering like this of ours, when it includes such men as most of us claim to be, requires no extraneous voices, not even of the poets, whom one cannot question on the sense of what they say; when they are adduced in discussion we are generally told by some that the poet thought so and so, and by others, something different, and they go on arguing about a matter which they are powerless to determine. No, this sort of meeting is avoided by men of culture, 347c. But if he does not mind, let us talk no more of poems and verses, but consider the points on which I questioned you at first, Protagoras, and on which I should be glad to reach, with your help, a conclusion. For it seems to me that arguing about poetry is comparable to the wine-parties of common market-folk. These people, owing to their inability to carry on a familiar conversation over their wine by means of their own voices and discussions—
118. Plato, Timaeus, 22a, 22c, 22d, 30a3, 37d2, 38c1, 39d4, 42e2, 47e5-48a5, 56c5-6, 60e2, 89d6, 34c-35a (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 271
119. Euripides, Alcestis, 220 (5th cent. BCE - 5th cent. BCE)  Tagged with subjects: •cleinias (the laws) Found in books: Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 374
120. Euripides, Medea, 226ff (5th cent. BCE - 5th cent. BCE)  Tagged with subjects: •law, athenian. Found in books: Gagarin and Cohen, The Cambridge Companion to Ancient Greek Law (2005) 247
121. Euripides, Orestes, 536-537, 608-629, 903-909 (5th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 94
909. ὅσοι δὲ σὺν νῷ χρηστὰ βουλεύους' ἀεί, 909. confident in bluster and ignorant free speech, and plausible enough to involve them in some mischief sooner or later; for whenever a man with a pleasing trick of speech, but of unsound principles, persuades the mob, it is a serious evil to the state; but those who give sound and sensible advice on all occasions,
122. Euripides, Phoenician Women, 469 (5th cent. BCE - 5th cent. BCE)  Tagged with subjects: •law, the Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 153
469. ἁπλοῦς ὁ μῦθος τῆς ἀληθείας ἔφυ, 469. The words of truth are naturally simple,
123. Euripides, Suppliant Women, 430-434, 429 (5th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Gagarin and Cohen, The Cambridge Companion to Ancient Greek Law (2005) 98
429. οὐδὲν τυράννου δυσμενέστερον πόλει, 429. This herald is a clever fellow, a dabbler in the art of talk. But since thou hast thus entered the lists with me, listen awhile, for ’twas thou didst challenge a discussion. Naught is more hostile to a city than a despot;
124. Lysias, Orations, 1.23-1.37, 1.47-1.49, 3.44-3.46, 3.48, 4.20, 6.4, 6.54, 7.31, 7.41-7.42, 9.1, 9.3, 9.21-9.22, 10.3, 10.6-10.9, 10.22, 10.28, 12.35, 12.85, 13.1, 13.3, 13.23, 13.41-13.42, 13.48-13.49, 13.83-13.84, 13.92, 13.97, 14.1, 14.3-14.4, 14.12-14.13, 14.45, 15.9, 15.12, 17.2, 17.5, 18.1, 18.20-18.21, 18.27, 19.33, 19.45, 19.53, 19.61, 20.34-20.35, 21.24-21.25, 22.2-22.4, 22.8, 22.17-22.21, 27.6-27.7, 29.13, 30.6, 30.15, 30.21-30.24, 32.12, 34.3 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Gagarin and Cohen, The Cambridge Companion to Ancient Greek Law (2005) 113, 117, 118, 119, 120, 121, 123, 124, 125, 136, 138, 154, 155, 162, 171, 172, 175, 200, 202, 203, 204, 205, 206, 227, 230, 242, 243, 283, 299, 301; Papazarkadas, Sacred and Public Land in Ancient Athens (2011) 86, 256, 287; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 93; Seaford, Tragedy, Ritual and Money in Ancient Greece: Selected Essays (2018) 308
125. Antiphon of Athens, Fragments, 1 (5th cent. BCE - 5th cent. BCE)  Tagged with subjects: •law, athenian. Found in books: Gagarin and Cohen, The Cambridge Companion to Ancient Greek Law (2005) 102
126. Plato Comicus, Fragments, 182, 185, 203, 601 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 93
127. Isocrates, Panegyricus, 89 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •law, the, in clement Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 326
128. Euripides, Archelaus (Fragmenta Papyracea), 360.13, 370.67-370.70 (5th cent. BCE - 5th cent. BCE)  Tagged with subjects: •periclean citizenship law, the Found in books: Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 108, 109
129. Euripides, Andromache, 155-156, 196-197, 201-202, 713-714, 900, 942 (5th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Seaford, Tragedy, Ritual and Money in Ancient Greece: Selected Essays (2018) 319
942. ἡ δ' ἡμιδούλους τοῖς ἐμοῖς νοθαγενεῖς.
130. Plato Comicus, Fragments, 182, 185, 203, 601 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 93
131. Xenophon, Constitution of The Spartans, 4.3-4.5, 8.3-8.4 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •on law and justice (attrib. archytas), on the best constitution Found in books: Wolfsdorf, Early Greek Ethics (2020) 473
4.5. Here then you find that kind of strife that is dearest to the gods, and in the highest sense political — the strife that sets the standard of a brave man’s conduct; and in which either party exerts itself to the end that it may never fall below its best, and that, when the time comes, every member of it may support the state with all his might. Horsemanship , 2.1. 4.5. , After this the Lacedaemonians, upon hearing 390 B.C. from the Corinthian exiles that the people in the city had all their cattle in Piraeum A mountainous peninsula of considerable extent on the north-western side of the isthmus of Corinth (see note 2, below). At its western extremity was the Heraeum, or temple of Hera (see 5, below), near which was a small lake (6). In the north-eastern part of the peninsula was the fortress of Oenoe (5). and there kept them safe, and that many were being maintained from this supply, made another expedition to the territory of Corinth, Agesilaus being in command this time also. And first he came to the Isthmus The term was used by the Greeks, not (as in the preceding note) of the entire neck of land connecting Peloponnesus with northern Greece, but only of its narrowest part, some three or four miles north-east of the city of Corinth. Toward the eastern side of this Isthmus proper was the famous sanctuary of Poseidon where, every two years, the Isthmian games were celebrated. ; for it was the month during which the Isthmian games are celebrated, and the Argives chanced at the time to be offering the sacrifice there to Poseidon, as though Argos were Corinth. But when they learned that Agesilaus was approaching, they left behind both the victims that had been offered and the breakfast that was being made ready and retired to the city in very great fear, along the road leading to Cenchreae., Agesilaus, however, did not pursue them, even though he saw them, but encamping in the sacred precinct offered sacrifice himself to the god and waited until the Corinthian exiles had conducted 390 B.C. the sacrifice and the games in honour of Poseidon. But when Agesilaus had left the Isthmus, the Argives celebrated the Isthmian games all over again. In that year, accordingly, in some of the contests individual competitors were beaten twice, while in others the same competitors were twice proclaimed victors., On the fourth day Agesilaus led his army against Piraeum. But seeing that it was guarded by many, he withdrew after breakfast in the direction of the capital, as though the city were going to be betrayed to him; so that the Corinthians, in fear that the city was to be betrayed by some one, summoned Iphicrates with the greater part of his peltasts. Agesilaus, however, upon perceiving that they had passed by during the night, turned about, and at daybreak proceeded to lead his army to Piraeum. And he himself advanced by way of the hot springs Situated near the shore on the road leading from the Isthmus to Piraeum., but he sent one regiment up the heights to proceed along the topmost ridge. On that night, accordingly, he was in camp at the hot springs, while the regiment bivouacked, holding possession of the heights., It was then that Agesilaus won credit by a trifling but timely expedient. For since no one among those who carried provisions for the regiment had brought fire, and it was cold, not only because they were at a high altitude, but also because there had been rain and hail towards evening—and besides, they had gone up in light clothing suitable to the summer season—and they were shivering and, in the darkness, had no heart for their dinner, Agesilaus sent up not less than ten men carrying fire in earthen pots. And when these men had climbed up by one way and another and many large fires had been 390 B.C. made, since there was a great deal of fuel at hand, all the soldiers anointed themselves and many of them only then began their dinner. It was on this night also that the temple of Poseidon See note 2, p. 323. was seen burning; but no one knows by whom it was set on fire., Now when the people in Piraeum perceived that the heights were occupied, they gave no further thought to defending themselves, but fled for refuge to the Heraeum, See note 1, p. 323. men and women, slaves and freemen, and the greater part of the cattle. And Agesilaus with the army proceeded along the sea shore; while the regiment, descending at the same time from the heights, captured Oenoe, See note 1, p. 323. the stronghold which had been fortified in Piraeum, and took possession of all that was within it, and in fact all the soldiers on that day possessed themselves of provisions in abundance from the farms. Meanwhile those who had taken refuge in the Heraeum came out, with the purpose of leaving it to Agesilaus to decide as he chose in regard to them. He decided to deliver over to the exiles all those who had a part in the massacre, c.p. 4.4.2 and that all else should be sold., Thereupon the prisoners came forth from the Heraeum, a very great number of them, together with their property; and many embassies from various states presented themselves, while from the Boeotians in particular ambassadors had come to ask what they should do in order to obtain peace. Agesilaus, however, in a very lofty way affected not even to see these ambassadors, although Pharax, diplomatic agent for the Thebans at Lacedaemon, was standing beside them for the purpose of presenting them to him; but sitting in the circular structure The reference is uncertain. near the lake, See note 1, p. 323 he occupied himself in watching the great quantity of 390 B.C. prisoners and property that was being brought out. And some Lacedaemonians from the camp followed with their spears to guard the prisoners, and were much regarded by the bystanders; for somehow men who are fortunate and victorious seem ever to be a noteworthy spectacle., But while Agesilaus was still sitting there in the attitude of a man who exulted in what had been accomplished, a horseman rode up, his horse sweating profusely. And being asked by many people what news he brought, he made no reply to anyone, but when he was near Agesilaus, he leaped down from his horse, ran up to him, and with a very gloomy face told him of the disaster Described in 11-17, below. to the regiment stationed in Lechaeum. When Agesilaus heard this, he immediately leaped up from his seat, seized his spear, and ordered the herald to summon the commanders of regiments and of fifties and the leaders of the allies., When they came running together, he told the rest of them to follow along as quickly as possible after swallowing what they could—for they had not yet breakfasted—while he himself with his tent companions The tent companions of a Spartan king were the six polemarchs, or commanders of regiments, and three other Spartiatae. Xen. de Rep. Lac. xiii. 1. went on ahead breakfastless. And the spearmen of his body-guard, fully armed, accompanied him with all speed, he leading the way and his tent companions following after him. But when he had already passed the hot springs and come to the plain of Lechaeum, three horsemen rode up and reported that the bodies of the dead had been recovered. When he heard this, he gave the order to ground arms, and after resting the army for a short time, led it back again to the Heraeum; and on the following day he exposed the prisoners and 390 B.C. captured property for sale., The ambassadors of the Boeotians were now summoned and asked for what purpose they had come. They made no further mention of peace, but said that if there were nothing to hinder, they desired to pass into the city to join their own soldiers. And Agesilaus said with a laugh, On the contrary, I know that you are not desirous of seeing your soldiers, but of beholding the good fortune of your friends, that you may see how great it has been. Wait, therefore, he said, for I will conduct you myself, and by being with me you will find out better what manner of thing it is that has happened. , And he did not belie his words, but on the next day, after offering sacrifice, he led his army to the city. He did not throw down the trophy, but by cutting down and burning any fruit-tree that was still left, he showed that no one wanted to come out against him. When he had done this, he encamped near Lechaeum; as for the ambassadors of the Thebans, although he did not let them go into the city, yet he sent them home by sea to Creusis. A Boeotian port on the Corinthian Gulf. Now inasmuch as such a calamity had been unusual with the Lacedaemonians, there was great mourning throughout the Laconian army, except among those whose sons, fathers, or brothers had fallen where they stood; they, however, went about like victors, with shining counteces and full of exultation in their own misfortune., Now it was in the following way that the disaster to the regiment happened. The Amyclaeans invariably go back home to the festival of the Hyacinthia for the paean to Apollo, whether they chance to be on a campaign or away from home for any other reason. 390 B.C. Accordingly Agesilaus had on this occasion left behind at Lechaeum all the Amyclaeans in the army. Now the polemarch in command of the garrison there detailed the garrison troops of the allies to guard the wall, and himself with the regiment of hoplites and the regiment of horsemen conducted the Amyclaeans along past the city of the Corinthians., And when they were distant from Sicyon about twenty or thirty stadia, the polemarch with the hoplites, who were about six hundred in number, set out to return to Lechaeum, and ordered the commander of horse to follow after him with the regiment of horsemen after they had escorted the Amyclaeans as far as they themselves directed. Now they were by no means unaware that there were many peltasts and many hoplites in Corinth; but on account of their previous successes they contemptuously thought that no one would attack them., But those in the city of the Corinthians, both Callias, the son of Hipponicus, commander of the Athenian hoplites, and Iphicrates, leader of the peltasts, when they descried the Lacedaemonians and saw that they were not only few in number, but also unaccompanied by either peltasts or cavalry, thought that it was safe to attack them with their force of peltasts. For if they should proceed along the road, they could be attacked with javelins on their unprotected side and destroyed; and if they should undertake to pursue, they with their peltasts, the nimblest of all troops, could easily escape the hoplites., Having come to this conclusion, they led forth their troops. And Callias formed his hoplites in line of battle not far from the city, while Iphicrates with his peltasts attacked the Lacedaemonian regiment. Now when the Lacedaemonians 390 B.C. were being attacked with javelins, and several men had been wounded and several others slain, they directed the shield-bearers Slaves who carried the shields of the hoplites. to take up these wounded men and carry them back to Lechaeum; and these were the only men in the regiment who were really saved. i.e., saved both in life and in honour. Then the polemarch ordered the first ten year-classes See note on II. iv. 32. to drive off their assailants., But when they pursued, they caught no one, since they were hoplites pursuing peltasts at the distance of a javelin’s cast; for Iphicrates had given orders to the peltasts to retire before the hoplites got near them; and further, when the Lacedaemonians were retiring from the pursuit, being scattered because each man had pursued as swiftly as he could, the troops of Iphicrates turned about, and not only did those in front again hurl javelins upon the Lacedaemonians, but also others on the flank, running along to reach their unprotected side. Indeed, at the very first pursuit the peltasts shot down nine or ten of them. And as soon as this happened, they began to press the attack much more boldly., Then, as the Lacedaemonians continued to suffer losses, the polemarch again ordered the first fifteen year-classes to pursue. But when these fell back, even more of them were shot down than at the first retirement. And now that the best men had already been killed, the horsemen joined them, and with the horsemen they again undertook a pursuit. But when the peltasts turned to flight, at that moment the horsemen managed their attack badly; for they did not chase the enemy until they had killed some of them, but both in the pursuit and in the turning backward kept an 390 B.C. even front with the hoplites. And what with striving and suffering in this way again and again, the Lacedaemonians themselves kept continually becoming fewer and fainter of heart, while their enemies were becoming bolder, and those who attacked them continually more numerous., Therefore in desperation they gathered together on a small hill, distant from the sea about two stadia, and from Lechaeum about sixteen or seventeen stadia. And the men in Lechaeum, upon perceiving them, embarked in small boats and coasted along until they came opposite the hill. Then the troops, being now desperate, because they were suffering and being slain, while unable to inflict any harm themselves, and, besides this, seeing the Athenian hoplites also coming against them, took to flight. And some of them plunged into the sea, and some few made their escape with the horsemen to Lechaeum. But in all the battles and in the flight about two hundred and fifty of them were killed., Thus it was that these events took place. After this Agesilaus departed with the defeated regiment, and left another behind him in Lechaeum. And as he passed along homeward, he led his troops into the cities as late in the day as he could and set out again in the morning as early as he could. When he approached Mantinea, Cp. iv. 17. by leaving Orchomenus before dawn he passed by that city while it was still dark: so hard, he thought, would the soldiers find it to see the Mantineans rejoicing at their misfortune., After this, Iphicrates was very successful in his other undertakings also. For although garrisons had been stationed in Sidus and Crommyon by Praxitas when he captured these strongholds, and in Oenoe 390 B.C. by Agesilaus at the time when Piraeum was taken, Iphicrates captured all these places. In Lechaeum, however, the Lacedaemonians and their allies maintained their garrison. And the Corinthian exiles, no longer proceeding by land from Sicyon past Corinth, on account of the disaster to the regiment, but sailing along the coast to Lechaeum and sallying forth from there, caused annoyance to the people in the city even as they suffered annoyance themselves. 8.3. It is probable also that these same citizens helped to set up the office of Ephor, having come to the conclusion that obedience is a very great blessing whether in a state or an army or a household. For they thought that the greater the power of these magistrates the more they would impress the minds of the citizens. τοῦ ὑπακούειν is omitted in the translation. It can hardly be right; Schneider removed it, and Cobet proposed εἰς τὸ ὑπακούειν , so as to make them obedient. 8.4. Accordingly, the Ephors are competent to fine whom they choose, and have authority to enact immediate payment: they have authority also to deprive the magistrates of office, and even to imprison and prefer a capital charge against them. Possessing such wide power they do not, like other states, leave persons elected to office to rule as they like throughout the year, but in common with despots and the presidents of the games, they no sooner see anyone breaking the law than they punish the offender.
132. Xenophon, Constitution of The Athenians, 3.4 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •law, on the mysteries Found in books: Papazarkadas, Sacred and Public Land in Ancient Athens (2011) 36
133. Xenophon, Memoirs, 1.1.1-1.1.2, 1.2.20, 1.2.41-1.2.42, 2.7, 4.6.2-4.6.7 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •athens, laws and prescriptions •mother of the gods, and laws •law, athenian. •law, as the force pervading cosmic nature Found in books: Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 174; Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 334, 335; Gagarin and Cohen, The Cambridge Companion to Ancient Greek Law (2005) 295; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 331
1.1.1. πολλάκις ἐθαύμασα τίσι ποτὲ λόγοις Ἀθηναίους ἔπεισαν οἱ γραψάμενοι Σωκράτην ὡς ἄξιος εἴη θανάτου τῇ πόλει. ἡ μὲν γὰρ γραφὴ κατʼ αὐτοῦ τοιάδε τις ἦν· ἀδικεῖ Σωκράτης οὓς μὲν ἡ πόλις νομίζει θεοὺς οὐ νομίζων, ἕτερα δὲ καινὰ δαιμόνια εἰσφέρων· ἀδικεῖ δὲ καὶ τοὺς νέους διαφθείρων. 1.1.2. πρῶτον μὲν οὖν, ὡς οὐκ ἐνόμιζεν οὓς ἡ πόλις νομίζει θεούς, ποίῳ ποτʼ ἐχρήσαντο τεκμηρίῳ; θύων τε γὰρ φανερὸς ἦν πολλάκις μὲν οἴκοι, πολλάκις δὲ ἐπὶ τῶν κοινῶν τῆς πόλεως βωμῶν, καὶ μαντικῇ χρώμενος οὐκ ἀφανὴς ἦν. διετεθρύλητο γὰρ ὡς φαίη Σωκράτης τὸ δαιμόνιον ἑαυτῷ σημαίνειν· ὅθεν δὴ καὶ μάλιστά μοι δοκοῦσιν αὐτὸν αἰτιάσασθαι καινὰ δαιμόνια εἰσφέρειν. 1.2.20. διʼ ὃ καὶ τοὺς υἱεῖς οἱ πατέρες, κἂν ὦσι σώφρονες, ὅμως ἀπὸ τῶν πονηρῶν ἀνθρώπων εἴργουσιν, ὡς τὴν μὲν τῶν χρηστῶν ὁμιλίαν ἄσκησιν οὖσαν τῆς ἀρετῆς, τὴν δὲ τῶν πονηρῶν κατάλυσιν. μαρτυρεῖ δὲ καὶ τῶν ποιητῶν ὅ τε λέγων· ἐσθλῶν μὲν γὰρ ἄπʼ ἐσθλὰ διδάξεαι· ἢν δὲ κακοῖσι συμμίσγῃς, ἀπολεῖς καὶ τὸν ἐόντα νόον, Theognis καὶ ὁ λέγων· αὐτὰρ ἀνὴρ ἀγαθὸς τοτὲ μὲν κακός, ἄλλοτε δʼ ἐσθλός. unknown 1.2.41. εἰπέ μοι, φάναι, ὦ Περίκλεις, ἔχοις ἄν με διδάξαι τί ἐστι νόμος; πάντως δήπου, φάναι τὸν Περικλέα. δίδαξον δὴ πρὸς τῶν θεῶν, φάναι τὸν Ἀλκιβιάδην· ὡς ἐγὼ ἀκούων τινῶν ἐπαινουμένων, ὅτι νόμιμοι ἄνδρες εἰσίν, οἶμαι μὴ ἂν δικαίως τούτου τυχεῖν τοῦ ἐπαίνου τὸν μὴ εἰδότα τί ἐστι νόμος. 1.2.42. ἀλλʼ οὐδέν τι χαλεποῦ πράγματος ἐπιθυμεῖς, ὦ Ἀλκιβιάδη, φάναι τὸν Περικλέα, βουλόμενος γνῶναι τί ἐστι νόμος· πάντες γὰρ οὗτοι νόμοι εἰσίν, οὓς τὸ πλῆθος συνελθὸν καὶ δοκιμάσαν ἔγραψε, φράζον ἅ τε δεῖ ποιεῖν καὶ ἃ μή. πότερον δὲ τἀγαθὰ νομίσαν δεῖν ποιεῖν ἢ τὰ κακά; τἀγαθὰ νὴ Δία, φάναι, ὦ μειράκιον, τὰ δὲ κακὰ οὔ. 4.6.2. πρῶτον δὲ περὶ εὐσεβείας ὧδέ πως ἐσκόπει· εἰπέ μοι, ἔφη, ὦ Εὐθύδημε, ποῖόν τι νομίζεις εὐσέβειαν εἶναι; καὶ ὅς, κάλλιστον νὴ Δίʼ, ἔφη. ἔχεις οὖν εἰπεῖν ὁποῖός τις ὁ εὐσεβής ἐστιν; ἐμοὶ μὲν δοκεῖ, ἔφη, ὁ τοὺς θεοὺς τιμῶν. ἔξεστι δὲ ὃν ἄν τις βούληται τρόπον τοὺς θεοὺς τιμᾶν; οὐκ ἀλλὰ νόμοι εἰσὶ καθʼ οὓς δεῖ τοὺς θεοὺς τιμᾶν. 4.6.3. οὐκοῦν ὁ τοὺς νόμους τούτους εἰδὼς εἰδείη ἂν ὡς δεῖ τοὺς θεοὺς τιμᾶν; οἶμαι ἔγωγʼ, ἔφη. ἆρʼ οὖν ὁ εἰδὼς ὡς δεῖ τοὺς θεοὺς τιμᾶν οὐκ ἄλλως οἴεται δεῖν τοῦτο ποιεῖν ἢ ὡς οἶδεν; οὐ γὰρ οὖν, ἔφη. ἄλλως δέ τις θεοὺς τιμᾷ ἢ ὡς οἴεται δεῖν; 4.6.4. οὐκ οἶμαι, ἔφη. ὁ ἄρα τὰ περὶ τοὺς θεοὺς νόμιμα εἰδὼς νομίμως ἂν τοὺς θεοὺς τιμῴη; πάνυ μὲν οὖν. οὐκοῦν ὅ γε νομίμως τιμῶν ὡς δεῖ τιμᾷ; πῶς γὰρ οὔ; ὁ δέ γε ὡς δεῖ τιμῶν εὐσεβής ἐστι; πάνυ μὲν οὖν, ἔφη. ὁ ἄρα τὰ περὶ τοὺς θεοὺς νόμιμα εἰδὼς ὀρθῶς ἂν ἡμῖν εὐσεβὴς ὡρισμένος εἴη; ἐμοὶ γοῦν, ἔφη, δοκεῖ. 4.6.5. ἀνθρώποις δὲ ἆρα ἔξεστιν ὃν ἄν τις τρόπον βούληται χρῆσθαι; οὐκ ἀλλὰ καὶ περὶ τούτους ὁ εἰδὼς ἅ ἐστι νόμιμα καθʼ ἃ δεῖ πως ἀλλήλοις χρῆσθαι, νόμιμος ἂν εἴη . οὐκοῦν οἱ κατὰ ταῦτα χρώμενοι ἀλλήλοις ὡς δεῖ χρῶνται; πῶς γὰρ οὔ; οὐκοῦν οἵ γε ὡς δεῖ χρώμενοι καλῶς χρῶνται; πάνυ μὲν οὖν, ἔφη. οὐκοῦν οἵ γε τοῖς ἀνθρώποις καλῶς χρώμενοι καλῶς πράττουσι τὰ ἀνθρώπεια πράγματα; εἰκός γʼ, ἔφη. οὐκοῦν οἱ τοῖς νόμοις πειθόμενοι δίκαια οὗτοι ποιοῦσι; 4.6.6. πάνυ μὲν οὖν, ἔφη. δίκαια δὲ ἔφη, οἶσθα ὁποῖα καλεῖται; ἃ οἱ νόμοι κελεύουσιν, ἔφη. οἱ ἄρα ποιοῦντες ἃ οἱ νόμοι κελεύουσι δίκαιά τε ποιοῦσι καὶ ἃ δεῖ; πῶς γὰρ οὔ; οὐκοῦν οἵ γε τὰ δίκαια ποιοῦντες δίκαιοί εἰσιν; οἴομαι ἔγωγʼ, ἔφη. οἴει οὖν τινας πείθεσθαι τοῖς νόμοις μὴ εἰδότας ἃ οἱ νόμοι κελεύουσιν; οὐκ ἔγωγʼ, ἔφη. εἰδότας δὲ ἃ δεῖ ποιεῖν οἴει τινὰς οἴεσθαι δεῖν μὴ ταῦτα ποιεῖν; οὐκ οἶμαι, ἔφη. οἶδας δέ τινας ἄλλα ποιοῦντας ἢ ἃ οἴονται δεῖν; οὐκ ἔγωγʼ, ἔφη. οἱ ἄρα τὰ περὶ ἀνθρώπους νόμιμα εἰδότες οὗτοι τὰ δίκαια ποιοῦσι; πάνυ μὲν οὖν, ἔφη. οὐκοῦν οἵ γε τὰ δίκαια ποιοῦντες δίκαιοί εἰσι; τίνες γὰρ ἄλλοι; ἔφη. ὀρθῶς ἄν ποτε ἄρα ὁριζοίμεθα ὁριζόμενοι δικαίους εἶναι τοὺς εἰδότας τὰ περὶ ἀνθρώπους νόμιμα; ἔμοιγε δοκεῖ, ἔφη. 4.6.7. σοφίαν δὲ τί ἂν φήσαιμεν εἶναι; εἰπέ μοι, πότερά σοι δοκοῦσιν οἱ σοφοί, ἃ ἐπίστανται, ταῦτα σοφοὶ εἶναι, ἢ εἰσί τινες ἃ μὴ ἐπίστανται σοφοί; ἃ ἐπίστανται δῆλον ὅτι, ἔφη· πῶς γὰρ ἄν τις, ἅ γε μὴ ἐπίσταιτο, ταῦτα σοφὸς εἴη; ἆρʼ οὖν οἱ σοφοὶ ἐπιστήμῃ σοφοί εἰσι; τίνι γὰρ ἄν, ἔφη, ἄλλῳ τις εἴη σοφός, εἴ γε μὴ ἐπιστήμῃ; ἄλλο δέ τι σοφίαν οἴει εἶναι ἢ ᾧ σοφοί εἰσιν; οὐκ ἔγωγε. ἐπιστήμη ἄρα σοφία ἐστίν; ἔμοιγε δοκεῖ. ἆρʼ οὖν δοκεῖ σοι ἀνθρώπῳ δυνατὸν εἶναι τὰ ὄντα πάντα ἐπίστασθαι; οὐδὲ μὰ Δίʼ ἔμοιγε πολλοστὸν μέρος αὐτῶν. πάντα μὲν ἄρα σοφὸν οὐχ οἷόν τε ἄνθρωπον εἶναι; μὰ Δίʼ οὐ δῆτα, ἔφη. ὃ ἄρα ἐπίσταται ἕκαστος, τοῦτο καὶ σοφός ἐστιν; ἔμοιγε δοκεῖ. 1.1.1. I have often wondered by what arguments those who drew up the indictment against Socrates could persuade the Athenians that his life was forfeit to the state. The indictment against him was to this effect: Socrates is guilty of rejecting the gods acknowledged by the state and of bringing in strange deities: he is also guilty of corrupting the youth. 1.1.1. I have often wondered by what arguments those who drew up the indictment against Socrates could persuade the Athenians that his life was forfeit to the state. The indictment against him was to this effect: Socrates is guilty of rejecting the gods acknowledged by the state and of bringing in strange deities: he is also guilty of corrupting the youth. 1.1.2. First then, that he rejected the gods acknowledged by the state — what evidence did they produce of that? He offered sacrifices constantly, and made no secret of it, now in his home, now at the altars of the state temples, and he made use of divination with as little secrecy. Indeed it had become notorious that Socrates claimed to be guided by the deity: That immanent divine something, as Cicero terms it, which Socrates claimed as his peculiar possession. it was out of this claim, I think, that the charge of bringing in strange deities arose. 1.1.2. First then, that he rejected the gods acknowledged by the state — what evidence did they produce of that? He offered sacrifices constantly, and made no secret of it, now in his home, now at the altars of the state temples, and he made use of divination with as little secrecy. Indeed it had become notorious that Socrates claimed to be guided by 'the deity:' it was out of this claim, I think, that the charge of bringing in strange deities arose. 1.2.20. For this cause fathers try to keep their sons, even if they are prudent lads, out of bad company: for the society of honest men is a training in virtue, but the society of the bad is virtue’s undoing. As one of the poets says: From the good shalt thou learn good things; but if thou minglest with the bad thou shalt lose even what thou hast of wisdom. Theognis And another says: Ah, but a good man is at one time noble, at another base. unknown 1.2.20. For this cause fathers try to keep their sons, even if they are prudent lads, out of bad company: for the society of honest men is a training in virtue, but the society of the bad is virtue's undoing. As one of the poets says: "From the good shalt thou learn good things; but if thou minglest with the bad thou shalt lose even what thou hast of wisdom." And another says: "Ah, but a good man is at one time noble, at another base." 1.2.41. Tell me, Pericles, he said, can you teach me what a law is? Certainly, he replied. Then pray teach me. For whenever I hear men praised for keeping the laws, it occurs to me that no one can really deserve that praise who does not know what a law is. 1.2.41. "Tell me, Pericles," he said, "can you teach me what a law is?" "Certainly," he replied. "Then pray teach me. For whenever I hear men praised for keeping the laws, it occurs to me that no one can really deserve that praise who does not know what a law is." 1.2.42. Well, Alcibiades, there is no great difficulty about what you desire. You wish to know what a law is. Laws are all the rules approved and enacted by the majority in assembly, whereby they declare what ought and what ought not to be done. Do they suppose it is right to do good or evil? Good, of course, young man, — not evil. 1.2.42. "Well, Alcibiades, there is no great difficulty about what you desire. You wish to know what a law is. Laws are all the rules approved and enacted by the majority in assembly, whereby they declare what ought and what ought not to be done." "Do they suppose it is right to do good or evil?" "Good, of course, young man, — not evil." 2.7. , To pass to another subject. The distresses of his friends that arose from ignorance he tried to cure by advice, those that were due to want by telling them how to help one another according to their power. On this subject too I will state what I know about him. One day, noticing that Aristarchus looked glum, he said: Aristarchus, you seem to have a burden on your mind. You should let your friends share it; possibly we may do something to ease you. , Ah yes, Socrates, replied Aristarchus, I am in great distress. Since the revolution there has been an exodus to the Piraeus, and a crowd of my women-folk, being left behind, are come to me, — sisters, nieces and cousins, — so that we are fourteen in the house without counting the slaves. We get nothing from our land, because our enemies have seized it, and nothing from our house property, now there are so few residents in the city. Portable property finds no buyers, and it’s quite impossible to borrow money anywhere: I really think a search in the street would have better result than an application for a loan. It’s hard, Socrates, to let one’s people die, but impossible to keep so many in times like these. When Socrates heard this, he asked: , How is it that with so many mouths to feed Ceramon not only contrives to provide for the needs of himself and his family, but actually saves enough to make him a rich man, whereas you, with so many mouths to feed, fear you will all be starved to death? The explanation, of course, is this: my dependants are gentlefolk, his are slaves. , And which do you think are the better, his slaves or your gentlefolk? My gentlefolk, I think. Then is it not disgraceful that you with your gentlefolk should be in distress, while he is kept in affluence by his meaner household? of course his dependants are artisans, while mine have had a liberal education. , What is an artisan? one who knows how to produce something useful? Certainly. Are groats useful? Yes, very. And bread? No less so. What about men’s and women’s cloaks, shirts, capes, smocks? Yes, all these things too are very useful. Then don’t the members of your household know how to make any of these? I believe they can make all of them. , Don’t you know, then, that by manufacturing one of these commodities, namely groats, Nausicydes keeps not only himself and his family, but large herds of swine and cattle as well, and has so much to spare that he often undertakes costly public duties; that Cyrebus feeds his whole family well and lives in luxury by baking bread, Demeas of Collytus by making capes, Menon by making cloaks; and most of the Megarians make a good living out of smocks? Yes, of course; for they buy foreign slaves and can force them to make what is convenient, but my household is made up of gentlefolk and relations. , And so, just because they are gentlefolk and related to you, you think they should do nothing but eat and sleep? Do you find that other gentlefolk who live this sort of life are better off and happier than those who are usefully employed in work that they understand? Or is it your experience that idleness and carelessness help men to learn what they ought to know and remember what they learn, to make themselves healthy and strong, and to get and keep things that are of practical use, but industry and carefulness are useless things? , When these women learned the work that you say they understand, did they regard it as of no practical use, and had they no intention of taking it up, or did they mean to occupy themselves in it and obtain some benefit from it? Which makes men more prudent, idleness or useful employment? Which makes men more just, work or idle discussions about supplies? , Besides, at present, I fancy, you don’t love these ladies and they don’t love you: you think they are a tax on you, and they see that you feel them to be a burden. And the danger in this state of things is that dislike may grow and their former gratitude fade away; but if you exert your authority and make them work, you will love them, when you find that they are profitable to you, and they will be fond of you, when they feel that you are pleased with them. Both you and they will like to recall past kindnesses and will strengthen the feeling of gratitude that these engender; thus you will be better friends and feel more at home. , To be sure, if they were going to do something disgraceful, death would be a better fate. But in point of fact the work they understand is, as it appears, the work considered the most honourable and the most suitable for a woman; and the work that is understood is always done with the greatest ease, speed, pride and pleasure. So do not hesitate to offer them work that will yield a return both to you and to them, and probably they will welcome your proposal. , Well, well, said Aristarchus, your advice seems so good, Socrates, that I think I shall now bring myself to borrow capital to make a start. Hitherto I have had no inclination to do so, knowing that when I had spent the loan I should not have the wherewithal to repay it. , The consequence was that capital was provided and wool purchased. The women worked during dinner and only stopped at the supper hour. There were happy instead of gloomy faces: suspicious glances were exchanged for pleasant smiles. They loved him as a guardian and he liked them because they were useful. Finally Aristarchus came to Socrates and told him this with delight. One objection they have to me, he added: I am the only member of the household who eats the bread of idleness. , Then why not tell them the story of the dog? asked Socrates . It is said that when beasts could talk, a sheep said to her master: It is strange that you give us sheep nothing but what we get from the land, though we supply you with wool and lambs and cheese, and yet you share your own food with your dog, who supplies you with none of these things. The dog heard this, and said: , of course he does. Do not I keep you from being stolen by thieves, and carried off by wolves? Why, but for my protection you couldn’t even feed for fear of being killed. And so, they say, the sheep admitted the dog’s claim to preference. Do you then tell these women that you are their watch-dog and keeper, and it is due to you that they live and work in safety and comfort, with none to harm them. 4.6.2. His analysis of Piety — to take that first — was more or less as follows: Tell me, Euthydemus, what sort of thing is Piety, in your opinion? A very excellent thing, to be sure, he replied. Can you say what sort of man is pious? He who worships the gods, I think. May a man worship the gods according to his own will and pleasure? No, there are laws to be observed in worshipping the gods! 4.6.2. His analysis of Piety — to take that first — was more or less as follows: "Tell me, Euthydemus, what sort of thing is Piety, in your opinion?" "A very excellent thing, to be sure," he replied. "Can you say what sort of man is pious?" "He who worships the gods, I think." "May a man worship the gods according to his own will and pleasure?" "No, there are laws to be observed in worshipping the gods!" 4.6.3. Then will not he who knows these laws know how he must worship the gods? I think so. Then does he who knows how he must worship the gods think that he must do so according to his knowledge, and not otherwise? He does indeed. And does everyone worship the gods as he thinks he ought, and not otherwise? I think so. 4.6.3. "Then will not he who knows these laws know how he must worship the gods?" "I think so." "Then does he who knows how he must worship the gods think that he must do so according to his knowledge, and not otherwise?" "He does indeed." "And does everyone worship the gods as he thinks he ought, and not otherwise?" "I think so." 4.6.4. Then will he who knows what is lawful about the gods worship the gods lawfully? Certainly. Then does not he who worships lawfully worship as he ought? of course. Yes, but he who worships as he ought is pious? Certainly. Shall we therefore rightly define the pious man as one who knows what is lawful concerning the gods? I at any rate think so. 4.6.4. "Then will he who knows what is lawful about the gods worship the gods lawfully?" "Certainly." "Then does not he who worships lawfully worship as he ought?" "of course." "Yes, but he who worships as he ought is pious?" "Certainly." "Shall we therefore rightly define the pious man as one who knows what is lawful concerning the gods?" "I at any rate think so." 4.6.5. In dealing with men, again, may one do as one chooses? No, in the case of men too there are laws of conduct. Then do not those who observe them in their dealings with one another behave as they ought? of course. And do not they who behave as they ought behave well? Certainly. And do not they who behave well towards men act well in human affairs? Presumably. And do not those who obey the laws do what is just? Certainly. 4.6.5. "In dealing with men, again, may one do as one chooses?" "No, in the case of men too there are laws of conduct." "Then do not those who observe them in their dealings with one another behave as they ought?" "of course." "And do not they who behave as they ought behave well?" "Certainly." "And do not they who behave well towards men act well in human affairs?" "Presumably." "And do not those who obey the laws do what is just?" "Certainly." 4.6.6. Do you know what sort of things are called just? The things that the laws command. Consequently those who do what the laws command do both what is just and what they must do? of course. And are not they who do what is just, just men? I think so. Do you think then, that any obey the laws without knowing what the laws command? I do not. And knowing what they must do, do you suppose that any think they must not do it? I don’t think so. Do you know of any who do, not what they think they must do, but something else? I do not. Consequently those who know what is lawful concerning men do what is just? Certainly. But are not they who do what is just, just men? Exactly. At last, then, we may rightly define just men as those who know best what is just concerning men? I think so. And what of Wisdom? 4.6.6. "Do you know what sort of things are called just?" "The things that the laws command." "Consequently those who do what the laws command do both what is just and what they must do?" "of course." "And are not they who do what is just, just men?" "I think so." "Do you think then, that any obey the laws without knowing what the laws command?" "I do not." "And knowing what they must do, do you suppose that any think they must not do it?" "I don't think so." "Do you know of any who do, not what they think they must do, but something else?" "I do not." "Consequently those who know what is lawful concerning men do what is just?" "Certainly." "But are not they who do what is just, just men?" "Exactly." "At last, then, we may rightly define just men as those who know best what is just concerning men?" "I think so." "And what of Wisdom? 4.6.7. How shall we describe it? Tell me, does it seem to you that the wise are wise about what they know, or are some wise about what they do not know? About what they know, obviously; for how can a man be wise about the things he doesn’t know? The wise, then, are wise by knowledge? How else can a man be wise if not by knowledge? Do you think that wisdom is anything but that by which men are wise? No. It follows that Wisdom is Knowledge? I think so. Then do you think it possible for a man to know all things? of course not — nor even a fraction of them. So an all-wise man is an impossibility? of course, of course. Consequently everyone is wise just in so far as he knows? I think so. 4.6.7. How shall we describe it? Tell me, does it seem to you that the wise are wise about what they know, or are some wise about what they do not know?" "About what they know, obviously; for how can a man be wise about the things he doesn't know?" "The wise, then, are wise by knowledge?" "How else can a man be wise if not by knowledge?" "Do you think that wisdom is anything but that by which men are wise?" "No." "It follows that Wisdom is Knowledge?" "I think so." "Then do you think it possible for a man to know all things?" "of course not — nor even a fraction of them." "So an all-wise man is an impossibility?" "of course, of course." "Consequently everyone is wise just in so far as he knows?" "I think so."
134. Xenophon, The Education of Cyrus, 8.8.7 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •athens, laws and prescriptions Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 328
8.8.7. τοιγαροῦν ὅστις ἂν πολεμῇ αὐτοῖς, πᾶσιν ἔξεστιν ἐν τῇ χώρᾳ αὐτῶν ἀναστρέφεσθαι ἄνευ μάχης ὅπως ἂν βούλωνται διὰ τὴν ἐκείνων περὶ μὲν θεοὺς ἀσέβειαν, περὶ δὲ ἀνθρώπους ἀδικίαν. αἱ μὲν δὴ γνῶμαι ταύτῃ τῷ παντὶ χείρους νῦν ἢ τὸ παλαιὸν αὐτῶν. 8.8.7.
135. Xenophon, Hellenica, 1.2.14, 1.4.12-1.4.21, 5.1.21 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •law, concerning the temene •law, on the lesser panathenaia •law, on the fortification walls •mother of the gods, and laws •law, athenian. Found in books: Gagarin and Cohen, The Cambridge Companion to Ancient Greek Law (2005) 291; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 330; Papazarkadas, Sacred and Public Land in Ancient Athens (2011) 85, 230
1.2.14. And now the winter came on. During the course of it the Syracusan prisoners, who were immured in stone quarries in Piraeus, dug through the rock and made their escape by night, most of them to Decelea and the rest to Megara. 1.4.12. And when he found that the temper of the Athenians was kindly, that they had chosen him general, and that his friends were urging him by personal messages to return, he sailed in to Piraeus, arriving on the day when the city was celebrating the Plynteria When the clothing of the ancient wooden statue of Athena Polias was removed and washed ( πλύνειν ). and the statue of Athena was veiled from sight,—a circumstance which some people imagined was of ill omen, both for him and for the state; for on that day no Athenian would venture to engage in any serious business. 1.4.13. When he sailed in, the common crowd of Piraeus and of the city gathered to his ships, filled with wonder and desiring to see the famous Alcibiades. Some of them said that he was the best of the citizens; that he alone was banished without just cause, but rather because he was plotted against by those who had less power than he and spoke less well and ordered their political doings with a view to their own private gain, whereas he was always 407 B.C. advancing the common weal, both by his own means and by the power of the state. 1.4.14. At the time in question, In 415 B.C. , just before the departure of Alcibiades with the Syracusan expedition. they said, he was willing to be brought to trial at once, when the charge had just been made that he had committed sacrilege against the Eleusinian Mysteries; his enemies, however, postponed the trial, which was obviously his right, and then, when he was absent, robbed him of his fatherland; 1.4.15. thereafter, in his exile, helpless as a slave and in danger of his life every day, he was forced to pay court to those whom he hated most The Spartans and the Persians. ; and though he saw those who were dearest to him, his fellow-citizens and kinsmen and all Athens, making mistakes, he was debarred by his banishment from the opportunity of helping them. 1.4.16. It was not the way, they said, of men such as he to desire revolution or a change in government; for under the democracy it had been his fortune to be not only superior to his contemporaries but also not inferior to his elders, while his enemies, on the other hand, were held in precisely the same low estimation after his banishment as before; later, however, when they had gained power, they had slain the best men, and since they alone were left, they were accepted by the citizens merely for the reason that better men were not available. 1.4.17. Others, however, said that Alcibiades alone was responsible for their past troubles, and as for the ills which threatened to befall the state, he alone would probably prove to be the prime cause of them. 1.4.18. Meanwhile Alcibiades, who had come to anchor close to the shore, did not at once disembark, through fear of his enemies; but mounting upon the deck of 407 B.C. his ship, he looked to see whether his friends were present. 1.4.19. But when he sighted his cousin Euryptolemus, the son of Peisianax, and his other relatives and with them his friends, then he disembarked and went up to the city, accompanied by a party who were prepared to quell any attack that anyone might make upon him. 1.4.20. And after he had spoken in his own defence before the Senate and the Assembly, saying that he had not committed sacrilege and that he had been unjustly treated, and after more of the same sort had been said, with no one speaking in opposition because the Assembly would not have tolerated it, he was proclaimed general-in-chief with absolute authority, the people thinking that he was the man to recover for the state its former power; then, as his first act, he led out all his troops and conducted by land the procession From Athens to the temple of Demeter at Eleusis. of the Eleusinian Mysteries, which the Athenians had been conducting by sea on account of the war; 1.4.21. and after this he collected an armament of fifteen hundred hoplites, one hundred and fifty horsemen, and one hundred ships. Then, in the fourth month after his return to Athens, he set sail for Andros, which had revolted from the Athenians; and with him were sent Aristocrates and Adeimantus, the son of Leucolophides, the generals who had been chosen for service by land.
136. Xenophon, The Persian Expedition, 7.5.14 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •law, athenian. Found in books: Gagarin and Cohen, The Cambridge Companion to Ancient Greek Law (2005) 298
137. Euripides, Antiope (Fragmenta Antiopes ), 360.13, 370.67-370.70 (5th cent. BCE - 5th cent. BCE)  Tagged with subjects: •periclean citizenship law, the Found in books: Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 108, 109
138. Plato, Republic, republic, 371c, 615c, 532c, 344a, 4.427e-434c, 331c-332a, 485b, 478, 479, 477, 475, 476, 617e, 4.433d3, 8.558c5-6, 8.546a2-3, 1.347b9-d2, 7.520e14-521a8, 5.457b7, 5.457b7-471c2, 8.554c11-d3, 5.457b8, 5.457c4-5, 6.502c5-7, 4.442c10-d1, 5.473b6, 4.442c5, 4.442b11, 5.473a8, 5.473a7, 2.383c3-5, 5.452c2, 7.540e5-541b1, 2.376e2-3.412b6, 2.369a5, 6.501a9-c4, 6.501a2, 6.500d10-501c8, 6.500c9-d1, 5.449c2-450a2, 5.450c1-5, 5.450c6-d2, 6.498e3-499a2, 6.498d8, 5.473c3, 5.451d4-457b6, 3.416c5-d1, 3.416d4-6, 3.417a3, 3.417a6, 4.423e6-7, 4.423e6-424a2, 5.453d2, 5.457c7, 5.450c6-6.502c7, 4.434d1, 4.445b5-7, 4.445a5-b4, 9.591c1, 4.444d3-e3, 4.435a4, 9.588b1-591b8, 4.445c1-2, 9.591c1-592b6, 4.430d6-432b1, 4.432b2-434c3, 9.591b8, 1.344a4-b1, 9.587d12-e4, 5.472c4, 5.471c3, 4.429a8-430c7, 4.428a11-429a7, 2.369a6, 2.367e1-5, 1.354b4-5, 10.604a10, 9.587c2, 10.604b6, 10.607a7, 9.587a10, 5.473c11-e2, 2.379a5-6, 5.462a9-e3, 7.534b3-6, 6.510c6-7, 7.531e4-5, 5.452a7-c2, 5.473c7-8, 6.499a11-d5, 5.473a5-b1, 7.535a3, 7.533d7-e2, 5.472c1, 5.473b1, 4.427e6-444e6, 479a, 479b, 479c, 495a, 495b (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 388
139. Aeschines, Against Timarchus, 1.91, 2.72 (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •athens, homicide laws •roman law, and law of the provinces Found in books: Ferrándiz, Shipwrecks, Legal Landscapes and Mediterranean Paradigms: Gone Under Sea (2022) 146; Wolfsdorf, Early Greek Ethics (2020) 135
140. Aeschines, Letters, 1.1-1.2, 1.5-1.6, 1.15-1.17, 1.19, 1.36, 1.44-1.50, 1.90-1.92, 1.94, 1.119, 1.176-1.177, 1.192-1.193, 2.68, 2.124, 2.156, 2.170, 2.180, 2.184, 3.6-3.8, 3.14, 3.16, 3.37, 3.39, 3.121, 3.137, 3.173, 3.198, 3.200, 3.219, 3.245-3.247, 3.254 (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •law, athenian. •hyperides, paraphrases the laws •nomothetai, enactment of laws •laws, of the polis Found in books: Gagarin and Cohen, The Cambridge Companion to Ancient Greek Law (2005) 102, 109, 116, 124, 138, 141, 152, 160, 166, 168, 169, 198, 201, 203, 204, 223, 224, 226, 234, 243, 252, 301; Hitch, Animal sacrifice in the ancient Greek world (2017) 145; Liddel, Civic Obligation and Individual Liberty in Ancient Athens (2007) 126, 127
1.1. I have never, fellow citizens, brought indictment against any Athenian, nor vexed any man when he was rendering account of his office. The Athenian Constitution provided for rigid auditing of the accounts of all officials at the close of their year of office, and gave full opportunity to any citizen to bring charges against any act of their administration. Such opportunity might easily be used for malicious or blackmailing attack; but in all such matters I have, as I believe, shown myself a quiet and modest man.A quiet citizen, as distinguished from the professional political blackmailer, sukofa/nths But when I saw that the city was being seriously injured by the defendant, Timarchus, who, though disqualified by law, was speaking in your assemblies,As the speech proceeds we shall see that Aeschines declares that Timarchus was guilty of immoral practices that disqualified him from speaking before the people. and when I myself was made a victim of his blackmailing attack—the nature of the attack I will show in the course of my speech— 1.2. I decided that it would be a most shameful thing if I failed to come to the defence of the whole city and its laws, and to your defence and my own; and knowing that he was liable to the accusations that you heard read a moment ago by the clerk of the court, I instituted this suit, challenging him to official scrutiny. Thus it appears,fellow citizens, that what is so frequently said of public suits is no mistake, namely, that very often private enmities correct public abuses. 1.6. And it behooves us, I think, not only when we are enacting laws, to consider always how the laws that we make may be good and advantageous to the democracy, but when once we have enacted them, it equally behooves us, if all is to be well with the state, to obey the laws that we have enacted, and to punish those who do not obey them.Consider, fellow citizens, how much attention that ancient lawgiver, Solon, gave to morality, as did Draco and the other lawgivers of those days. 1.19. And what does he say? “If any Athenian,” he says, “shall have prostituted his person, he shall not be permitted to become one of the nine archons,” because, no doubt, that official wears the wreath;The myrtle wreath was worn as sign of the sacred character of the office, and it protected the person from assault.“nor to discharge the office of priest,” as being not even clean of body; “nor shall he act as an advocate for the state,” he says, “nor shall ever hold any office whatsoever, at home or abroad,whether filled by lot or by election; nor shall he be a herald or an ambassador” 1.44. The truth of this story is known to everybody who knew Misgolas and Timarchus in those days. Indeed, I am very glad that the suit that I am prosecuting is against a man not unknown to you, and known for no other thing than precisely that practice as to which you are going to render your verdict. For in the case of facts which are not generally known, the accuser is bound, I suppose, to make his proofs explicit; but where the facts are notorious, I think it is no very difficult matter to conduct the prosecution, for one has only to appeal to the recollection of his hearers. 1.47. But if Misgolas does indeed answer the summons, but resorts to the most shameless course, denial of the truth under oath, as a grateful return to Timarchus, and a demonstration to the rest of them that he well knows how to help cover up such conduct, in the first place he will damage himself, and in the second place he will gain nothing by it. For I have prepared another affidavit for those who know that this man Timarchus left his father's house and lived with Misgolas, though it is a difficult thing, no doubt, that I am undertaking. For I have to present as my witnesses, not friends of mine nor enemies of theirs, nor those who are strangers to both of us, but their friends. 1.48. But even if they do persuade these men also not to testify—I do not expect they will, at any rate not all of them—one thing at least they will never succeed in accomplishing: they will never hush up the truth, nor blot out Timarchus' reputation among his fellow citizens—a reputation which he owes to no act of mine, but to his own conduct. For the life of a virtuous man ought to be so clean that it will not admit even of a suspicion of wrong-doing. 1.49. But I wish to say another thing in anticipation, in case Misgolas shall answer before the laws and before you. There are men who by nature differ widely from the rest of us as to their apparent age. For some men, young in years, seem mature and older than they are; others, old by count of years, seem to be mere youths. Misgolas is such a man. He happens, indeed, to be of my own age, and was in the cadet corps with me;All Athenian young men were required to undergo military training during the two years following their eighteenth birthday. The first year they were in garrison at the Piraeus. At the close of the year, after a public exhibition of their military attainments, they received a shield and spear from the state, and then were sent out for another year to garrison the forts and patrol the borders. we are now in our forty-fifth year. I am quite gray, as you see, but not he. Why do I speak of this? Because I fear that,seeing him for the first time, you may be surprised,and some such thought as this may occur to you: “Heracles! This man is not much older than Timarchus.” For not only is this youthful appearance characteristic of the man, but moreover Timarchus was already past boyhood when he used to be in his company. 1.50. But not to delay, call first, if you please, those who know that Timarchus here lived in the house of Misgolas, then read the testimony of Phaedrus, and, finally, please take the affidavit of Misgolas himself, in case fear of the gods, and respect for those who know the facts as well as he does, and for the citizens at large and for you the jurors, shall persuade him to testify to the truth.Testimony[;Misgolas, son of Nicias, of Piraeus, testifies. Timarchus, who once used to stay at the house of Euthydicis the physician, became intimate with me, and I hold him today in the same esteem as in all my past acquaintance with him.]; 1.90. For if in the future, as always in the past, this practice is going to be carried on in secret, and in lonely places and in private houses, and if the man who best knows the facts, but has defiled one of his fellow citizens, is to be liable to the severest punishment if he testifies to the truth, while the man on trial, who has been denounced by the testimony of his own life and of the truth, is to demand that he be judged, not by the facts that are notorious, but by the testimony of witnesses, then the law is done away with, and so is the truth, while a plain path is marked out by which the worst wrongdoers may escape. 1.91. For what foot-pad or adulterer or assassin, or what man who has committed the greatest crimes, but has done it secretly, will be brought to justice? For whereas such of these criminals as are caught in the act are instantly punished with death, if they acknowledge the crime, those who have done the act secretly and deny their guilt, are tried in the courts, and the truth can be determined by circumstantial evidence only. 1.94. And yet a certain speech-writer who is concocting his defenseAeschines names this speech-writer in Aeschin. 1.119. says that I contradict myself; since it seems to him impossible, he says, for the same man to have been a prostitute and to have consumed his patrimony. For, he says, to have sinned against one's own body is the act of a boy, but to have consumed one's patrimony is that of a man. And furthermore he says that those who defile themselves exact pay for it. He therefore goes up and down the marketplace expressing his wonder and amazement that one and the same man should have prostituted himself and also have consumed his patrimony. 1.176. But it is your business to take your stand against this sort of thing, and following close on his every step, to let him at no point turn aside nor persist in irrelevant talk; on the contrary, act as you do in a horse-race, make him keep to the track—of the matter at issue. If you do that, you will not fail of respect, and you will have the same sentiments when you are called to enforce laws that you had when you made them; but if you do otherwise, it will appear that when crimes are about to be committed, you foresee them and are angry, but after they have been committed, you no longer care. 1.177. To sum it all up, if you punish the wrongdoers, your laws will be good and valid; but if you let them go, good laws, indeed, but valid no longer. And I shall not hesitate to speak out and tell you why I say this. I will explain by means of an illustration. Why do you suppose it is, fellow citizens, that the existing laws are good, but that the decrees of the city are inferior to them,A law (no/mos) could be enacted or amended only by a special legislative commission, by an elaborate process, under careful precautions, at a fixed time in the civil year. A decree (yh/fisma) could he passed any day by joint action of senate and assembly, and as easily amended or repealed. and that the verdicts rendered in the courts are sometimes open to censure? 1.192. And be assured—I earnestly beg of you to remember what I am about to say—be assured that if Timarchus shall pay the penalty for his practices, you will lay the foundation for orderly conduct in this city; but if he shall be cleared, the case had better never have been tried. For before Timarchus came to trial, the law and the name of the courts did cause some men to fear; but if the leader in indecency and the most notorious man of all shall once have been brought into court and then come safely off, many will be induced to offend; and it will finally be, not what is said, but the desperate situation, that will arouse your anger. 1.193. therefore punish one man, and do not wait till you have a multitude to punish; and be on your guard against their machinations and their advocates. I will name no one of these, lest they make that their excuse for speaking, saying that they would not have come forward had not someone mentioned them by name. But this I will do: I will omit their names, but by describing their habits will make known their persons also. And each man will have only himself to blame if he comes up here and displays his impudence. 2.68. At that meeting Demosthenes was sitting by the side of the witness, and showed him a decree, over which the name of Demosthenes stood written; and that he consulted him as to whether he should hand it to the presiding officers to put to vote; this decree contained the terms on which Demosthenes moved that peace and alliance he made, and these terms were identical with the terms which Philocrates had moved. Now, if you please, call Amyntor of the deme Herchia; if he does not come hither voluntarily, serve summons upon him. Testimony 2.124. How he has deceived you—deceit is ever the mark of the charlatan—see from his own words. He says that I went down the Loedias river to Philip in a canoe by night, and that I wrote for Philip the letter which came to you. For Leosthenes, who had been exiled from Athens through the work of blackmailers, was not competent to write a clever letter—a man whom some do not hesitate to rank next to Callistratus of Aphidna as an able orator! 2.156. You hear the sworn testimony. But these wicked arts of rhetoric, which Demosthenes offers to teach our youth, and has now employed against me, his tears and groans for Hellas , and his praise of Satyrus the comic actor, because over the cups he begged of Philip the release of certain friends of his who were captives in chains, digging in Philip's vineyard—you remember, do you not, how after this preface he lifted up that shrill and abominable voice of his and cried out, 2.170. But to prove that I am speaking the truth, please take this decree, and call Temenides and those who were my comrades in the expedition in the service of the city, and call Phocion, the general, not yet to plead for me, if it please the jury, but as a witness who cannot speak falsely without exposing himself to the libellous attacks of my prosecutor. Decree Testimony 2.180. And first of all I pray and beseech the gods to save me, and then I beseech you, who hold the verdict in your hands, before whom I have defended myself against every one of the accusations, to the best of my recollection; I beg you to save me, and not give me over to the hands of the rhetorician and the Scythian. You who are fathers of children or have younger brother's whom you hold dear, remember that to me they are indebted for a warning which they will not forget, admonished to live chastely through my prosecution of Timarchus. 3.6. There are, as you know, fellow-citizens, three forms of government in the world tyranny, oligarchy, and democracy. Tyrannies and oligarchies are administered according to the tempers of their lords, but democratic states according to their own established laws. Let no man among you forget this, but let each bear distinctly in mind that when he enters a court-room to sit as juror in a suit against an illegal motion, on that day he is to cast his vote for or against his own freedom of speech. This is why the lawgiver placed first in the jurors' oath these words, “I will vote according to the laws.” For he well knew that if the laws are faithfully upheld for the state, the democracy also is preserved. 3.7. This you ought always to remember, and to hate those who make illegal motions, and to hold no such offence as trivial, but every one as serious indeed. And you ought to let no man rob you of this right of yours, whether through the intercession of the generals, who by their cooperation with certain public men have this long time been outraging the constitution, or through petitions of foreigners, whom some bring in here, and so escape the courts, when their whole political career has been in defiance of the laws. But as each man of you would be ashamed to desert the post to which he had been assigned in war, so now you should be ashamed to desert the post to which the laws have called you, sentinels, guarding the democracy this day. 3.8. And another thing you have to remember: today your fellow citizens as a body have put the city and the constitution into your hands as a solemn trust. Some of them are present, listening to this case; others are absent, busy with their personal affairs. Respect them therefore, and remember the oaths which you have sworn, and the laws; and if I convict Ctesiphon of having made a motion that is illegal, false, and injurious to the state, annul the illegal motion, fellow citizens; confirm the democratic government for our state; punish those whose policies are opposed to the laws and to your interests. If in this spirit you listen to the words which are about to be spoken, I am sure that your verdict will be just, faithful to your oath, and salutary alike to yourselves and to the commonwealth. 3.16. When, therefore, fellow citizens, what the lawgiver names “offices,” they call “employments” and “commissions,” it is your duty to remember the law, and to set it against their shamelessness, and to remind them that you refuse to accept a rascally sophist, who expects to destroy the laws with phrases; but that when a man has made an illegal motion, the more cleverly he talks, the more angry will he find you. For by right, fellow citizens, the orator and the law ought to speak the same language; but when the law utters one voice and the orator another, you ought to give your vote to the just demand of the law, not to the shamelessness of the speaker. 3.121. Consider then with what voice, with what spirit, with what countece, possessed of what effrontery, you will make your supplications, if you let go unpunished these men, who stand under the ban of the curse. For not in riddles, but plainly is written the penalty to be suffered by those who have been guilty of impiety, and for those who have permitted it; and the curse closes with these words: ‘May they who fail to punish them never offer pure sacrifice unto Apollo, nor to Artemis, nor to Leto, nor to Athena Pronaea, and may the gods refuse to accept their offerings.’” 3.137. I think that not Phrynondas and not Eurybatus, nor any other of the traitors of ancient times ever proved himself such a juggler and cheat as this man, who, oh earth and heaven, oh ye gods and men—if any men of you will listen to the truth—dares to look you in the face and say that Thebes actually made the alliance with you, not because of the crisis, not because of the fear that was impending over them, not because of your reputation, but because of Demosthenes' declamations! 3.173. But in daily life what is he? From being a trierarch he suddenly came forward as a hired writer of speeches, when he had disreputably squandered his patrimony. But when he had lost his reputation even in this profession, for he disclosed his clients' arguments to their opponents, he vaulted on to the political platform. And though he made enormous profits out of politics, he laid up next to nothing. It is true that just now the Persian's gold has floated his extravagance, but even that will not suffice, for no wealth ever yet kept up with a debauched character. And to sum it all up, he supplies his wants, not from his private income, but from your perils.
141. Anaximenes of Lampsacus, Rhetoric To Alexander, 7.2 (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Gagarin and Cohen, The Cambridge Companion to Ancient Greek Law (2005) 107, 148
142. Hyperides, Fragments, 214 jensen (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nomothetai, enactment of laws Found in books: Liddel, Civic Obligation and Individual Liberty in Ancient Athens (2007) 111
143. Hyperides, Pro Euxenippo, 17, 16 (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Papazarkadas, Sacred and Public Land in Ancient Athens (2011) 45
16. Let us consider it in this way. The tribes, formed into groups of two, shared out the mountains in Oropus awarded to them by the people. This mountain fell to the lot of Acamantis and Hippothoontis. You proposed that these tribes should restore the mountain to Amphiaraus and the price of produce from it which they had sold; your reason being that the fifty boundary officials had selected it beforehand and set it apart for the god, and that the two tribes had no right to be holding it.
144. Eubulus, Fragments, 93 (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •public feasts, and the laws of charondas Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 28
145. Eubulus, Fragments, 93 (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •public feasts, and the laws of charondas Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 28
146. Septuagint, Tobit, 1.6, 1.7, 1.8, 2.16, 1.14b, 1.11b, 2.8, 2.10a, 1.6b, 1.20, 14.9, 14.10, 14.11, 14.12, 14.13, 14.14, 14.15, 14.8, 14.7, 1, 14.2, 14.3, 14.4, 14.5, 14.6, 1.1, 2.10b-12a, 2.10b, 2.14b, 5.10, 5.14, 5.3b, 2.11, 2.10, 1.5, 1.4, 1.3, 1.2, 11.13, 11.14, 14.1, 11.21, 11.20, 11.19, 11.18, 11.17, 11.16, 11.15, 1.11, 2, 1.21, 3, 4.1-14.1, 1.17, 1.16, 1.14, 11.5, 11.4, 11.3, 11.2, 11.6, 11.8, 11.7, 11.1, 3.17, 6.11, 6.10, 3.11, 6.12, 11.13b, 10.5, 6.18, 6.17, 3.6, 6.16, 6.13, 12.22, 12.21, 12.20, 4.10, 4.11, 4.12, 4.13, 4.5, 4.6, 4.7, 4.8, 4.9, 4.14, 12.11, 12.12, 12.13, 12.14, 12.15, 12.16, 12.17, 12.19, 12.18, 12.7b, 12.10, 4.15, 4.16, 4.17, 4.18, 4.6a, 12.7, 12.8, 12.9, 4.19, 4.4, 4.3, 14, 13, 12, 13.18, 13.17, 13.16, 13.15, 13.14, 13.13, 13.12, 13.11, 13.10, 13.9, 8.17, 8.16, 8.15, 8.6, 8.5, 4, 3.15, 3.14, 3.13, 3.12, 13.1, 13.2, 13.8, 13.7, 13.6, 13.5, 13.4, 13.3, 3.2, 3.3, 3.4, 3.5, 14.11a (4th cent. BCE - 2nd cent. BCE)  Tagged with subjects: •nan Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 86, 87; Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 246
1.6. But I alone went often to Jerusalem for the feasts, as it is ordained for all Israel by an everlasting decree. Taking the first fruits and the tithes of my produce and the first shearings, I would give these to the priests, the sons of Aaron, at the altar.
147. Lycurgus, Against Leocrates, 103, 102 (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Laks, Plato's Second Republic: An Essay on the Laws (2022) Princeton: Princeton University Press, 2022 218
148. Menander, Fragments, 459 (4th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •law, athenian. Found in books: Gagarin and Cohen, The Cambridge Companion to Ancient Greek Law (2005) 295
149. Menander, Fragments, 459 (4th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •law, athenian. Found in books: Gagarin and Cohen, The Cambridge Companion to Ancient Greek Law (2005) 295
150. Menander, Fragments, 459 (4th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •law, athenian. Found in books: Gagarin and Cohen, The Cambridge Companion to Ancient Greek Law (2005) 295
151. Menander, Fragments, 459 (4th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •law, athenian. Found in books: Gagarin and Cohen, The Cambridge Companion to Ancient Greek Law (2005) 295
152. Demosthenes, Orations, 23.53, 54, 59.59, 45.60, 32.6, 33.1, 57.70, 30.26, 27.67, 25.60, 21.25, 57.59, 54.43, 53.15, 24.152, 59.115, 24.151, 35.20, 29.33, 46.22, 23.69, 56.4, 56.48, 37.36, 20.9, 19.246, 18.2, 24.115, 35.32, 54.21, 37.37, 30.17, 47.43, 40.56, 37.38, 19.248, 25.17, 25.26, 45.58, 23, 43.45, 19.250, 32.7, 44.42, 46.7, 35.29, 28.19, 35.3, 30.31, 36.57, 36.1, 43.46, 25.27, 32.30, 43.43, 45.85, 46.6, 43.42, 35.33, 27.66, 28.24, 56.2, 34.51, 35.54, 32.5, 43.44, 35.34, 32.8, 36.42, 45.62, 32.16, 24.113, 43.51, 25.15, 19.249, 54.22, 49.36, 47, 45.1, 44.32, 27.68, 30.2, 43.1, 24.149, 36.7, 27.69, 36.55, 32.29, 42.11, 37.35, 35, 42.12, 49.20, 36.56, 45.61, 41.8, 21.188, 59.14, 49.21, 48.2, 37.48, 49.35, 36.52, 43.31, 30.35, 59.15, 41.1, 52.2, 49.19, 36.45, 41.2, 56.43, 29.9, 37.34, 55.35, 45.46, 59.23, 47.11, 37.33, 58.19, 22.25, 21.26, 22.28, 22.27, 36, 52.1, 27.1, 43.38, 29.27, 36.59, 43.37, 27.9, 43.35, 43.36, 46.8, 45.2, 29.58, 35.11, 54.42, 56.44, 32.14, 25.16, 24.148, 24.19, 45.57, 50.24, 37.54, 30.15, 57.67, 28.18, 56.6, 19.247, 56.24, 55.27, 26.24, 37.52, 47.46, 45.59, 29.50, 27, 35.47, 25.25, 40.52, 44.31, 48.40, 53.14, 24.150, 43.41, 45.6, 43.40, 43.2, 35.31, 47.42, 43.39, 47.81, 37, 23.66, 46.10, 54.1, 22.26, 21.48, 21.11, 21.169, 25.10, 21.123, 59.112, 57.30, 24.101, 21.221, 56.50, 21.53, 21.57, 35.51, 21.37, 21.42, 21.47, 21.60, 21.220, 56.49, 24.218, 21.58, 21.61, 21.98, 21.45, 45.7, 58.122, 59.12, 22.56, 21.21, 21.51, 59.1, 21.44, 45.87, 59.104, 59.16, 21.54, 34.37, 21.56, 23.75, 21.52, 21.59, 35.39, 23.76, 21.224, 56.11, 54.15, 21.207, 23.31, 21.10, 23.25, 21.49, 22.88, 51.112, 32.1, 21.225, 21.176, 21.75, 21.76, 23.94, 59.28, 59.105, 35.50, 21.112, 23.26, 59.111, 21.12, 21.46, 47.77, 53.2, 21.183, 58.1, 21.8, 21.43, 24.154, 56.26, 21.125, 21.50, 53.29, 21.9, 22.29, 57.49, 57, 57.46, 22.7, 57.31, 58.8, 45.64, 21.227, 25.53, 21.223, 22.68, 21.74, 36.58, 59.126, 20.142, 21.222, 20.141, 21.19, 23.38, 58.28, 28.1, 27.63, 57.25, 20, 19.284, 26.2, 18.123, 50.28, 26.1, 5.8, 19.232, 21.124, 24.8, 21.7, 59, 21.170, 21.55, 58.58, 53.1, 59.106, 59.113, 50.65, 23.32, 21.20, 51.111, 21.219, 58.9, 56.47, 32.18, 22.55, 50.66, 57.63, 23.39, 45.63ff, 27.4ff, 21.78ff, 21, 22.2, 24.137, 24.112, 24.82, 24.144, 43.58, 21.171, 53.21, 19.255, 57.18 (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Barbato, The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past (2020) 173; Gagarin and Cohen, The Cambridge Companion to Ancient Greek Law (2005) 202, 239; Wolfsdorf, Early Greek Ethics (2020) 135
23.53. Read another statute. Statute If a man kill another unintentionally in an athletic contest, or overcoming him in a fight on the highway, or unwittingly in battle, or in intercourse with his wife, or mother, or sister, or daughter, or concubine kept for procreation of legitimate children, he shall not go into exile as a manslayer on that account. Many statutes have been violated, men of Athens, in the drafting of this decree, but none more gravely than that which has just been read. Though the law so clearly gives permission to slay, and states under what conditions, the defendant ignores all those conditions, and has drawn his penal clause without any suggestion as to the manner of the slaying.
153. Demosthenes, On The Crown, 18.241 (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •roman law, and law of the provinces Found in books: Ferrándiz, Shipwrecks, Legal Landscapes and Mediterranean Paradigms: Gone Under Sea (2022) 146
154. Demosthenes, Against Neaera, 86-87, 85 (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Pinheiro et al., Narrating Desire: Eros, Sex, and Gender in the Ancient Novel (2012a) 163
155. Menander, Fragments, 459 (4th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •law, athenian. Found in books: Gagarin and Cohen, The Cambridge Companion to Ancient Greek Law (2005) 295
156. Aristotle, Posterior Analytics, 1.22 83a33 (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •law, the, in clement Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 288
157. Aristotle, Politics, 1297a6, 1297a7, 1265b33-6a1, 1265b40-6a1, 1257a, 1260a, 1275a, 1254b, 1253b, 1275b23, 1275b24, 1275b25, 1275b26, 1275b27, 1275b28, 1275b29, 1275b30, 1275b31, 1275b32, 1275b33, 1275b19, 1275b20, 1275b21, 1275b34, 1275b35, 1275b36, 1275b37, 1275b38, 1275b39, 1274b40, 1274b41, 1274b42, 1267a, 1267b, 1274a, 1274b, 3.8.1, 3.8.2, 1335b12, 1335b13, 1335b14, 1335b15, 1335b16, 1335b51, 1335b78, 1328b7, 1328b8, 1328b9, 1328b10, 1328b51, 1320b.9-11, 1321b.31-3, 5.8.14, 3.16.1287a, 3.9 1280a7-31, 2.7 1267a1-2, 4.9 1294a35-b13, 2.6 1266a14-22, 2.6 1265a2-4, 2.3, 2.4, 2.5, 2.6, 2.2, 2.7 1266a39-40, 2.9 1270b28, "7 (1332a)" (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Wolfsdorf, Early Greek Ethics (2020) 473
158. Aristotle, Rhetoric, 1.1.3, 1.1.4, 1.1.5, 1.1.6, 1.2.2, 1.2.3, 1.2.4, 1.2.5, 1.13, 1.15, 1.15.1, 1.15.2, 3.17.10, 1354a, 1355b36, 1361a, 1361a21, 1361a22, 1370b, 1374a13, 1374a14, 1374a15, 1375a22, 1375a23, 1375a24, 1375a25, 1375b10, 1375b9, 1378a, 1378b, 1378b23, 1378b23-35, 1378b24, 1378b25, 1385b (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 2; Gagarin and Cohen, The Cambridge Companion to Ancient Greek Law (2005) 107, 150, 199, 200; Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 397; Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 141
159. Theocritus, Idylls, 15, 22 (4th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 224
160. Theophrastus, Fragments, ap. porph. abst. 2.26, fr., 2018-05-06 00:00:00, 20, 21.4 (4th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 215
161. Theophrastus, De Odoribus, 8.14-8.16 (4th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •twelve tables, law of the, Found in books: Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 22
162. Theophrastus, Characters, characters 16.9 (4th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •athens, law and legal discourse Found in books: Meinel, Pollution and Crisis in Greek Tragedy (2015) 82
163. Aristotle, Athenian Constitution, 4.2, 5.1, 6.3, 7.1, 8.4-8.5, 9.1-9.2, 12.3-12.4, 16.8, 16.10, 19.4, 26.4, 27.4-27.5, 29.5, 30.2, 35.2, 41.2, 42.1, 43.4, 44.1, 47.2, 47.4-47.5, 48.1-48.2, 50.2, 51.1, 51.3-51.4, 52.1, 53.1-53.3, 54.5, 55.3, 55.5, 56.2, 56.6, 57.1-57.2, 59.1, 59.3, 60.2, 67.1-67.5, 68.4, 69.1 (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Gagarin and Cohen, The Cambridge Companion to Ancient Greek Law (2005) 110, 113, 132, 133, 134, 136, 147, 148, 150, 154, 156, 157, 159, 160, 168, 215, 226, 229, 232, 240, 244, 245, 252, 255, 256, 258, 260, 268, 271, 272, 273, 274, 275, 278, 284, 286, 292, 299, 300; Liddel, Civic Obligation and Individual Liberty in Ancient Athens (2007) 121, 127; Papazarkadas, Sacred and Public Land in Ancient Athens (2011) 36, 38, 53, 56, 58, 72, 74, 75, 256, 286, 288
164. Aristotle, Soul, "420b" (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •exposition of the law Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 523
165. Aristotle, Heavens, "279a" (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •exposition of the law Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 177
166. Aristotle, Categories, "4" (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •exposition of the law Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 177
167. Aristotle, Generation And Corruption, 2.7, 1.10 328a5-18 (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Laks, Plato's Second Republic: An Essay on the Laws (2022) Princeton: Princeton University Press, 2022 208
168. Aristotle, Eudemian Ethics, 1.1.4, 1.1.5, 1216a, 1214a (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 154; Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 283
169. Aristotle, Nicomachean Ethics, 1161b8, 1161b9, 1161b10, 1160a3ff, 1095a28, 2.9(1109B), 1099a25-9, 1137b15, 1095b, 5.10, 2.5 1106a26-2.7 1108b10, "2.1 (1103a)" (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Wolfsdorf, Early Greek Ethics (2020) 470
170. Aristotle, Metaphysics, 995a4, 995a5, 995a6, 995a3 (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Segev, Aristotle on Religion (2017) 81
171. Aristotle, Economics, 2.1346b 13-20 (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •law, on the lesser panathenaia Found in books: Papazarkadas, Sacred and Public Land in Ancient Athens (2011) 22
172. Aristotle, Generation of Animals, 728a (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •law, athenian. Found in books: Gagarin and Cohen, The Cambridge Companion to Ancient Greek Law (2005) 252
173. Anon., 1 Enoch, dec-13 (3rd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •enoch, as righteous apart from the law Found in books: Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 158
174. Hebrew Bible, Baruch, a b c d\n0 "3.14" "3.14" "3 14"\n1 4.1 4.1 4 1\n2 4.2 4.2 4 2\n3 4.3 4.3 4 3\n4 4.4 4.4 4 4\n5 5.2 5.2 5 2\n6 5.3 5.3 5 3\n7 5.4 5.4 5 4\n8 5.1 5.1 5 1 (3rd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •nan Found in books: Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 466
175. Plautus, Pseudolus, 342-346, 373-374 (3rd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •nan Found in books: Gagarin and Cohen, The Cambridge Companion to Ancient Greek Law (2005) 295
176. Plautus, Mostellaria, 638-648, 637 (3rd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •nan Found in books: Gagarin and Cohen, The Cambridge Companion to Ancient Greek Law (2005) 295
177. Plautus, Rudens, 1282-1283, 45-46, 860-862, 1281 (3rd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •nan Found in books: Gagarin and Cohen, The Cambridge Companion to Ancient Greek Law (2005) 295
178. Septuagint, Ecclesiasticus (Siracides), 20, 21, 26, 24, 23, 22, 19, 25, 18, 17, 16, 15, 24.23, 24.24, 1.5, 1.16, 1.27, 24.19, 24.20, 24.21, 24.22, 24.25, 24.26, 24.27, 4\u202fmaccabees, 49.14, 44.16, 19.20, 4.13, 4.14, 1.11-45.23 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •nan Found in books: Honigman, The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas (2003) 45
20. There is a reproof which is not timely;and there is a man who keeps silent but is wise., How much better it is to reprove than to stay angry!And the one who confesses his fault will be kept from loss., Like a eunuchs desire to violate a maiden is a man who executes judgments by violence., There is one who by keeping silent is found wise,while another is detested for being too talkative., There is one who keeps silent because he has no answer,while another keeps silent because he knows when to speak., A wise man will be silent until the right moment,but a braggart and fool goes beyond the right moment., Whoever uses too many words will be loathed,and whoever usurps the right to speak will be hated., There may be good fortune for a man in adversity,and a windfall may result in a loss., There is a gift that profits you nothing,and there is a gift that brings a double return., There are losses because of glory,and there are men who have raised their heads from humble circumstances., There is a man who buys much for a little,but pays for it seven times over., The wise man makes himself beloved through his words,but the courtesies of fools are wasted., A fools gift will profit you nothing,for he has many eyes instead of one., He gives little and upbraids much,he opens his mouth like a herald;today he lends and tomorrow he asks it back;such a one is a hateful man., A fool will say, "I have no friend,and there is no gratitude for my good deeds;those who eat my bread speak unkindly.", How many will ridicule him, and how often!, An ungracious man is like a story told at the wrong time,which is continually on the lips of the ignorant., A proverb from a fools lips will be rejected,for he does not tell it at its proper time., A man may be prevented from sinning by his poverty,so when he rests he feels no remorse., A man may lose his life through shame,or lose it because of his foolish look., A man may for shame make promises to a friend,and needlessly make him an enemy., A lie is an ugly blot on a man;it is continually on the lips of the ignorant., A thief is preferable to a habitual liar,but the lot of both is ruin., The disposition of a liar brings disgrace,and his shame is ever with him., He who speaks wisely will advance himself,and a sensible man will please great men., Whoever cultivates the soil will heap up his harvest,and whoever pleases great men will atone for injustice., Presents and gifts blind the eyes of the wise;like a muzzle on the mouth they avert reproofs., Hidden wisdom and unseen treasure,what advantage is there in either of them?, Better is the man who hides his folly than the man who hides his wisdom.
179. Dead Sea Scrolls, Messianic Rule, 2.8-2.10 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •zeal for the law Found in books: Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 253
180. Cicero, Tusculan Disputations, 3.24-3.25, 3.40, 3.64-3.71, 3.80, 3.83, 4.2.3, 4.11, 4.65, 4.76, 4.79, 4.82-4.83 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •chrysippus, treatises of, on the law •law of the twelve tables Found in books: Graver, Stoicism and Emotion (2007) 233; Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 25
3.24. Est igitur causa omnis in opinione, nec vero aegritudinis St. fr. 3, 385 solum, sed etiam reliquarum omnium perturbationum, quae sunt genere quattuor, partibus plures. nam cum omnis perturbatio sit animi motus vel rationis expers vel rationem aspers vel rationi non oboediens, isque motus aut boni aut mali opinione citetur bifariam, quattuor perturbationes aequaliter distributae sunt. nam duae sunt ex opinione boni; quarum altera, voluptas gestiens, id est praeter modum elata aelata G 1 R 1 laetitia, opinione praesentis magni alicuius boni, altera, cupiditas, quae recte vel libido dici potest, quae est inmoderata adpetitio opinati magni boni rationi non obtemperans, post obtemperans add. vel cupiditas recte vel libido dici potest X quae retinent sec. Dav. edd., in v. 17. 8 verba cupiditas — potest delentes. sed ut voluptatis sic cupi- ditatis nomen appositionis locum tenere debebat. de cupiditate autem praedicandam erat 'opinione futuri boni turbatur'; quod cum iam in enuntiato relativo expressum esset, anacoluthon natum est. ad boni 17 V c in mg. adscr. : et quidem magis significat nomen libidinis magnitudinem erroris. itaque in ea cupiditate quae flagrantissima est proprie plerumque nomen hoc ponitur si omnis appetitio opinati boni haec] ut H 3.25. —ergo haec duo genera, voluptas gestiens et libido, bonorum opinione turbantur, ut ut in at corr. V 2 duo reliqua, metus et et om. H s aegritudo, malorum. nam et metus est post metus add. V c s non male. opinio magni mali inpendentis inpendentes G 1 R 1 V 1 ( corr. G 2 R 1 V 1 ) et aegritudo est opinio magni mali praesentis, et quidem recens opinio talis mali, ut in eo rectum recte H videatur esse angi, id autem est, ut ut om. G 1 dolore V is qui doleat oportere opinetur se dolere. his autem perturbationibus, quas in quas in quasi in GKH quas in R vitam vitam Lb. vita ( cf. off. 3,34 ) homini H hominum stultitia quasi quasdam Furias inmittit atque incitat,, 3 omne ... 330, 4 incitat H omnibus viribus atque opibus repugdum est, si volumus hoc, quod datum est vitae, tranquille placideque traducere. Sed cetera alias; nunc aegritudinem, si possumus, depellamus. id enim sit sit (si V 1 )] est Bouh. sed cf. fin. 4,25 propositum, quandoquidem eam tu videri tibi in sapientem cadere dixisti, quod ego nullo modo existimo; taetra enim res est, misera, detestabilis, omni omne GRV ( corr. R 1 V 1 ) contentione, velis, ut ita dicam, remisque fugienda. 3.40. quodsi cui, ut ait idem, simul animus cum re concidit animus rem condidit X corr. V c s , a gravibus illis antiquis philosophis petenda medicina est, non est non V est si non X ab his voluptariis. quam enim isti bonorum copiam dicunt? fac sane esse summum bonum non dolere—quamquam id non vocatur voluptas, sed non necesse est nunc omnia—: idne est, quo traducti luctum levemus? sit sane summum malum dolere: dolore in dolere corr. G 2 K 2 V 2 in eo igitur qui non est, si malo careat, continuone fruitur summo bono? 3.64. haec omnia recta vera debita putantes faciunt in dolore, maximeque declaratur declaratur hoc sana cf. Mue. ( off. 1, 61 ) hoc quasi officii iudicio fieri, quod, si qui forte, cum se in luctu esse vellent, aliquid fecerunt humanius aut si hilarius locuti sunt, revocant se rursus ad maestitiam peccatique se insimulant, quod dolere dolore K 1 V 1 intermiserint. pueros vero matres et magistri castigare etiam solent, nec verbis solum, sed etiam verberibus, si quid in domestico luctu hilarius ab is factum est aut dictum, plorare cogunt. Quid? ipsa remissio luctus cum est consecuta intellectumque intellectaque X corr. V c est est om. K 1 nihil profici maerendo, nonne res declarat fuisse totum illud voluntarium? 3.65. Quid ille Terentianus terentianus K 2 mg. V rec terrentianus X ipse se poeniens, poenitens (pen. K)X e a\g TON T e lM w PO g M e NOC fere X id est e(auto\n timwrou/menos ? Decre/vi tantispe/r decrevi tant. V ( prius t V c ) me minus iniu/riae, Chreme/s, me ... 7 Chreme s V c in r. (s scr. V 1 ) meo gnato fa/cere, dum fia/m miser. hic decernit, ut miser sit. num quis igitur quicquam decernit invitus? malo quidem me quovis dignum deputem— malo se dignum deputat, nisi miser sit. vides Ter. 147. 8. 135 ergo opinionis esse, non naturae malum. Quid, quos res quid quod res H ipsa lugere prohibet? ut apud Homerum cotidianae neces interitusque multorum sedationem maerendi adferunt, apud quem ita dicitur: Namque nimis multos atque omni luce cadentis T 226 cadentis ( i/ptousin ) Man. carentis Cernimus, ut nemo possit maerore vacare. Quo magis est aequum tumulis mandare peremptos Firmo animo et luctum lacrimis finire diurnis. 3.66. Ergo in potestate est abicere dolorem, cum velis, tempori servientem. an est ullum tempus, quoniam quidem res in nostra potestate est, cui cui cum V non ponendae curae et aegritudinis add. Dav. ex s . aut aegritudinis aut curae del. alii ( iam in V curaer sec. Str. ut vid. ) causa serviamus? vides ... 22 serviamus constabat eos, qui concidentem volneribus Cn. Pompeium vidissent, GN. X cum in illo ipso acerbissimo miserrimoque spectaculo sibi timerent, quod se classe hostium circumfusos viderent, nihil aliud tum egisse, nisi ut remiges hortarentur et ut salutem adipiscerentur fuga; posteaquam Tyrum venissent, tum adflictari lamentarique coepisse. timor igitur ab his aegritudinem potuit repellere, ratio ab sapienti viro ab sapienti viro Bentl. ac sapientia vera ( def. Linde Era- nos XII p. 175 ) non poterit? Quid est autem quod plus valeat ad ponendum dolorem, quam cum est intellectum nil nihil KH profici et frustra esse susceptum? si igitur deponi potest, etiam non suscipi potest; voluntate igitur et iudicio suscipi aegritudinem confitendum est. si timor aliquoties ab aegritudine potest repellere ... 351, 6 est H 3.67. Idque idque itaque K 1 indicatur eorum patientia, qui cum multa sint saepe perpessi, facilius ferunt ferant X cf. praef. quicquid accidit, obduruisseque obduruisseque iam Tr. obduruisse quam X (e ex am corr. V 2 ) iam sese sese V contra fortunam arbitrantur, ut ille apud Euripidem: Eur. Phrix. fr. 821 ( Chrys. fr. eth. 482 ) Si mi/hi nunc tristis pri/mum inluxisse/t dies Nec tam ae/rumnoso na/vigavisse/m navigassem X salo, Esse/t dolendi cau/sa, ut iniecto e/culei Freno/ repente ta/ctu exagitantu/r novo; Sed ia/m subactus subiactus GV 1 (i del. 2 ) sub- iectus KRP mi/seriis opto/rpui. obt. KR c defetigatio igitur miseriarum aegritudines cum faciat leniores, intellegi necesse est non rem ipsam causam atque ipsam atque causam W trp. Er. fontem fontem fon in r. V c esse maeroris. 3.68. Philosophi summi nequedum neque nondum X corr. V 3 tamen sapientiam consecuti nonne intellegunt in summo se malo esse? sunt enim insipientes, neque insipientia ullum maius malum est. neque tamen lugent. quid ita? quia huic generi malorum non adfingitur non affingitur V (non af in r. V c n ante g del. idem ) nodfingitur R 1 illa opinio, rectum esse et aequum et ad officium pertinere aegre ferre, quod sapiens non sis, quod idem adfingimus huic aegritudini, in qua luctus inest, quae omnium maxuma est. 3.69. itaque Aristoteles veteres philosophos Arist. fr. 53 accusans, qui existumavissent philosophiam suis ingeniis esse perfectam, ait eos aut stultissimos aut gloriosissimos fuisse; sed sed si V se videre, quod paucis annis magna accessio facta esset, brevi tempore philosophiam plane absolutam fore. Aristoteles . .. 352, 3 fore libere redd. Lact. inst. 3, 28, 20 Theophrastus autem moriens accusasse naturam dicitur, quod cervis et cornicibus vitam diuturnam, quorum id nihil interesset, hominibus, quorum maxime interfuisset, tam tamen KR 1 exiguam vitam dedisset; quorum si aetas potuisset esse longinquior, futurum fuisse ut omnibus perfectis artibus omni doctrina hominum vita erudiretur. querebatur quaerebatur VK 2 quaerebat GK 1 (quer-) R igitur se tum, cum illa videre coepisset, extingui. quid? ex ceteris philosophis nonne optumus et gravissumus quisque confitetur multa se ignorare et multa multa V 2 s multi sibi etiam atque etiam esse discenda? 3.70. neque tamen, cum se in media stultitia, qua nihil quia n. G 1 est peius, haerere intellegant, aegritudine premuntur; nulla enim admiscetur opinio officiosi doloris. Quid, qui non putant lugendum lungendum GV 1 ( prius n eras. ) iungen- dum KR viris? sqq. cf. Hier. epist. 60, 5 qualis fuit Q. Maxumus fuitque maxumus G 2 (quae G 1 ) KV ( ss. m. 3 ) ac fortasse R 1 (Q post fuit in r. m. al. ) efferens efferrens GR 1 V filium consularem, qualis L. Paulus paullus RG 1 e corr. V 1 (l eras. ) cf.p. 263, 17; 274, 19; 457, 7 duobus paucis lucius et marcus X diebus amissis amisis G 1 R 1 V 1 filiis, qualis M. Cato praetore designato mortuo filio, quales reliqui, quos in Consolatione consolationem G -ne V conlegimus. 3.71. quid hos aliud placavit nisi quod luctum et maerorem esse non putabant viri? ergo id, quod alii rectum opites aegritudini se solent dedere, id hi turpe putantes aegritudinem reppulerunt. ex quo intellegitur non in natura, sed in opinione esse aegritudinem. Contra dicuntur haec: quis tam demens, ut sua voluntate maereat? natura adfert dolorem, cui quidem Crantor, inquiunt, vester cedendum putat; premit enim atque instat, nec resisti potest. itaque Oileus oileus V ille apud Sophoclem, qui Telamonem antea de Aiacis morte morte V consolatus esset, is cum audivisset audisset K de suo, fractus est. de cuius commutata mente sic dicitur: Nec ve/ro tanta prae/ditus sapie/ntia Soph.fr. 666 Quisqua/m est, quisquamst edd. qui aliorum aeru/mnam dictis a/dlevans Non i/dem, cum fortu/na mutata i/mpetum Conve/rtat, convertit Sey. clade ut subita X corr. s clade su/bita frangatu/r sua, Ut i/lla ad alios di/cta et praecepta e/xcidant. ex p. G 2 haec cum disputant, hoc student efficere, naturae obsisti nullo modo posse; idem iidem Ern. (idem tamen Phil. 2, 91 al. ) hi (= i cf. praef. ) W et Sey. tamen fatentur graviores aegritudines suscipi, quam natura cogat. quae est igitur amentia—? ut nos quoque idem ab illis illis Urs. ex s allis requiramus. 3.80. Sed nescio quo pacto ab eo, quod erat a te a te ante K propositum, aberravit oratio. tu enim de sapiente quaesieras, cui aut malum videri nullum potest, quod vacet turpitudine, aut ita parvum malum, ut id obruatur sapientia vixque appareat, qui qui add. V 2 nihil opinione adfingat adsumatque ad aegritudinem nec id putet esse rectum, tum post rectum add. V c se quam maxume excruciari luctuque confici, quo pravius nihil esse possit. edocuit tamen ratio, ut mihi quidem videtur, cum hoc ipsum proprie non quaereretur hoc tempore, num num V x nunc X num quid We. sed cf. Mue. quod esset malum nisi quod idem dici turpe posset, tamen ut videremus, viderimus V 1 quicquid esset in aegritudine mali, id non naturale esse, sed voluntario iudicio et opinionis errore contractum. 3.83. Hoc detracto, quod totum est voluntarium, aegritudo erit sublata illa ilia ita G 1 maerens, morsus tamen tamen tantum Bentl. sed cf. p. 323, 11 quo Cic. hic respicit et contractiuncula quaedam contractiuncuculae quaedam (quadam G quandam V 1 ) relinquentur W Non. (relincuntur) corr. Bentl. cf. 9 hanc et Sen. ad Marc. 7, 1 animi relinquetur. hoc... 9 relinquentur Non. 92, 24 hanc dicant sane naturalem, dum aegritudinis nomen absit grave taetrum funestum, quod cum sapientia esse atque, ut ita dicam, habitare nullo modo possit. At quae at quae Bentl. atque stirpes sunt aegritudinis, quam multae, quam amarae! quae ipso ipso om. V trunco everso omnes eligendae elidendae R 2 sunt et, si necesse erit, singulis disputationibus. superest enim nobis hoc, cuicuimodi cuicuimodi cuiusmodi V 3 est, otium. sed ratio una omnium est aegritudinum, plura sed plura H nomina. nam et invidere aegritudinis est et aemulari et obtrectare et misereri et angi, lugere, maerere, aerumna adfici, lamentari, sollicitari, sollicitari add. G 2 dolere, dolore V in molestia esse, adflictari, desperare. 4.11. sit igitur hic hic K 1 fons; utamur tamen in his perturbationibus describendis discrib. Mue. sed cf. Th. l. l. 5, 663 Stoicorum definitionibus et partitionibus, parti cipationibus R 1 particionibus GVH qui mihi videntur in hac quaestione versari acutissime. Est igitur Zenonis haec definitio, ut perturbatio Zeno fr. 205 sit, quod pa/qos pat OC K patos R ( p ex ) PL T w C H ille dicit, aversa a a om. V 1 ( add. c ) recta ratione contra naturam animi commotio. quidam brevius perturbationem esse adpetitum vehementiorem, sed vehementiorem eum volunt esse, qui longius discesserit a naturae constantia. partes autem perturbationum volunt ex duobus opinatis bonis nasci et ex duobus opinatis malis; ita esse quattuor, ex bonis libidinem et laetitiam, ut sit laetitia praesentium bonorum, libido futurorum, ex malis metum et aegritudinem nasci censent, metum futuris, aegritudinem praesentibus; quae enim venientia metuuntur, eadem adficiunt aegritudine aegritudinem K ( corr. 2 ) RH instantia. 4.65. videamus nunc de bonorum, id est de laetitia et de cupiditate. mihi quidem in tota ratione ea, quae eaque KR pertinet pertinet s pertinent X ad animi perturbationem, una res videtur causam continere, omnis eas esse in nostra potestate, omnis iudicio susceptas, omnis voluntarias. hic igitur error est eripiendus, haec detrahenda opinio haec detrahenda opinio ne consererent Gr atque ut in malis opinatis tolerabilia, tollerabilia X ( corr. R c? ) sic in bonis sedatiora sunt efficienda ea quae magna et laetabilia ducuntur. dicuntur W corr. Wo. atque hoc quidem commune malorum et bonorum, bonorum et malorum G 1 ut, si iam difficile sit persuadere nihil earum rerum, quae perturbent perturbant K 1 animum, aut in bonis aut in malis esse habendum, tamen alia ad alium motum curatio sit adhibenda aliaque ratione malevolus, alia amator, alia rursus anxius, alia timidus corrigendus. 4.76. nam ut illa praeteream, quae sunt furoris, futuris K 1 furoris haec ipsa per sese sese V ( exp. 3 ) quam habent levitatem, quae videntur esse mediocria, Iniu/riae Ter. Eun. 59–63 Suspi/ciones i/nimicitiae induciae RV indu/tiae Bellu/m pax rursum! ince/rta haec si tu si tu s sit ut X ( prius t exp. V 3 ) po/stules Ratio/ne certa fa/cere, nihilo plu/s plus add. G 2 agas, Quam si/ des operam, ut cu/m ratione insa/nias. haec inconstantia mutabilitasque mentis quem non ipsa pravitate deterreat? est etiam etiam Man. enim illud, quod in omni perturbatione dicitur, demonstrandum, nullam esse nisi opinabilem, nisi iudicio susceptam, nisi voluntariam. etenim si naturalis amor esset, amor esset ex amorem et K c et amarent omnes et semper amarent et idem amarent, et idem amarent om. H neque alium pudor, alium cogitatio, alium satietas deterreret. etenim ... 26 deterreret H deterret G 1 Ira vero, quae quae -ae in r. V 2 quam diu perturbat animum, dubitationem insaniae non habet, cuius inpulsu imp. KR existit etiam inter fratres tale iurgium: 4.79. Ubi sunt ergo isti, qui iracundiam utilem dicunt —potest utilis esse insania?—aut naturalem? an an s hanc X quicquam est secundum est sec. s es sec. R esse sec. GKV naturam, quod fit repugte ratione? quo modo autem, si naturalis esset ira, ira add. G 2 aut alius alio magis iracundus esset, aut finem haberet prius quam esset aut finem ... 4 esset add. V 3 ulta, ulta Man. ulla ulciscendi lubido, aut quemquam paeniteret, quod fecisset fecisse V 1 per iram? ut Alexandrum regem videmus, qui cum interemisset Clitum clitum iditum K familiarem suum, vix a se manus abstinuit; tanta vis fuit paenitendi. quibus cognitis quis est qui dubitet dubitat K quin hic quoque motus animi sit totus opinabilis ac voluntarius? Quis enim dubitarit quin aegrotationes animi, qualis est avaritia, gloriae cupiditas, ex eo, quod magni magna V aestumetur ea res ex qua animus aegrotat, oriantur? oriantur s oriatur unde intellegi debet perturbationem quoque omnem esse in opinione. 4.83. itaque non fortuito factum videtur, sed a te ratione propositum, ut separatim de aegritudine et de ceteris perturbationibus disputaremus; in ea est enim fons miseriarum et caput. sed et alt. et om. V aegritudinis et reliquorum animi morborum una sanatio est, omnis opinabilis esse et voluntarios ea reque requae GKR (quae ... videatur in r. K 1 ) suscipi, quod ita rectum esse videatur. hunc errorem quasi radicem malorum omnium stirpitus stirpitus Statil. Max. ap. Char. GL. 2, 219, 25 philosophia se extracturam pollicetur.
181. Cicero, On The Ends of Good And Evil, 3.58-3.59 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •dietary laws in the second-and third-century texts Found in books: Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 89
3.58. Sed cum, quod honestum sit, id solum bonum esse dicamus, consentaneum tamen est fungi officio, cum id officium nec in bonis ponamus nec in malis. est enim aliquid in his rebus probabile, et quidem ita, ut eius ratio reddi possit, ergo ut etiam probabiliter acti ratio reddi possit. est autem officium, quod ita factum est, ut eius facti probabilis ratio reddi possit. ex quo intellegitur officium medium quiddam quiddam Mdv. quoddam esse, quod neque in bonis ponatur neque in contrariis. quoniamque in iis iis edd. his rebus, quae neque in virtutibus sunt neque in vitiis, est tamen quiddam, quod usui possit esse, tollendum id non est. est autem eius generis actio quoque quaedam, et quidem talis, ut ratio postulet agere aliquid et facere eorum. quod autem ratione actum est, actum est Mdv. actum sit ABEN fit V id officium appellamus. est igitur officium eius generis, quod nec in bonis ponatur nec in ratione ... ponatur nec in om. R contrariis. 3.59. Atque Atque dett. Atqui (At qui) perspicuum etiam illud est, in istis rebus mediis aliquid agere sapientem. iudicat igitur, cum agit, officium illud esse. quod quoniam numquam fallitur in iudicando, erit in mediis rebus officium. quod efficitur hac etiam conclusione rationis: Quoniam enim videmus esse quiddam, quod recte factum appellemus, id autem est perfectum officium, erit autem etiam del. Lamb. inchoatum, ut, si iuste depositum reddere in recte factis sit, in officiis ponatur depositum reddere; illo enim addito iuste fit fit Lamb. facit recte factum, per se autem hoc ipsum reddere in officio ponitur. quoniamque quoniamque quandoque RV non dubium est quin in iis, iis V his quae media dicimus, dicamus A sit aliud sumendum, aliud reiciendum, quicquid ita fit aut aut autem A ut BE dicitur, omne omne Grut. omni officio continetur. ex quo intellegitur, quoniam se ipsi ipsi BE ipsos omnes natura diligant, tam insipientem quam sapientem sumpturum, quae secundum naturam sint, reiecturumque contraria. ita est quoddam commune officium sapientis et insipientis, ex quo efficitur versari in iis, iis edd. his quae media dicamus. 3.58.  "But although we pronounce Moral Worth to be the sole good, it is nevertheless consistent to perform an appropriate act, in spite of the fact that we count appropriate action neither a good nor an evil. For in the sphere of these neutral things there is an element of reasonableness, in the sense that an account can be rendered of it, and therefore in the sense that an account can also be rendered of its performance; and this proves that an appropriate act is an intermediate thing, to be reckoned neither as a good nor as the opposite. And since those things which are neither to be counted among virtues nor vices nevertheless contain a factor which can be useful, their element of utility is worth preserving. Again, this neutral class also includes action of a certain kind, viz. such that reason calls upon us to do or to produce some one of these neutral things; but an action reasonably performed we call an appropriate act; appropriate action therefore is included in the class which is reckoned neither as good nor the opposite. < 3.59.  "It is also clear that some actions are performed by the Wise Man in the sphere of these neutral things. Well then, when he does such an action he judges it to be an appropriate act. And as his judgment on this point never errs, therefore appropriate action will exist in the sphere of these neutral things. The same thing is also proved by the following argument: We observe that something exists which we call right action; but this is an appropriate act perfectly performed; therefore there will also be such a thing as an imperfect appropriate act; so that, if to restore a trust as a matter of principle is a right act, to restore a trust must be counted as an appropriate act; the addition of the qualification 'on principle' makes it a right action: the mere restitution in itself is counted an appropriate act. Again, since there can be no question but that class of things we call neutral includes some things worthy to be chosen and others to be rejected; therefore whatever is done or described in this manner is entirely included under the term appropriate action. This shows that since love of self is implanted by nature in all men, both the foolish and the wise alike will choose what is in accordance with nature and reject the contrary. Thus there is a region of appropriate action which is common to the wise and the unwise; and this proves that appropriate action deals with the things we call neutral. <
182. Cicero, Republic, 1.25.39, 1.39.1, 1.42-1.44, 1.47-1.50, 2.44.70, 3.33, 3.43, 4.12, 22.211 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •nan Found in books: Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 25, 225
4.12. Nostrae contra duo decim tabulae cum perpaucas res capite sanxissent, in his hanc quoque sanciendam putaverunt, si quis occentavisset sive carmen condidisset, quod infamiam faceret flagitiumve alteri. Praeclare; iudiciis enim magistratuum, disceptationibus legitimis propositam vitam, non poetarum ingeniis, habere debemus nec probrum audire nisi ea lege, ut respondere liceat et iudicio defendere. veteribus displicuisse Romanis vel laudari quemquam in scaena vivum hominem vel vituperari. 4.12. On the other hand, our Twelve Tables, ** though they provided the death penalty for only a few crimes, did provide it for any person who sang or composed a song which contained a slander or insult to anyone else This was an excellent rule ; for our mode of life ought to be liable to judgment by the magistrates and the courts of law, but not by clever poets ; nor ought we to be subject to disgrace unless we have an opportunity to answer and defend ourselves in a court of law. . . . The early Romans did not desire that any living man should either be praised or blamed on the stage . . .
183. Cicero, On Duties, 1.12, 1.124, 1.136, 2.41-2.42 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •roman law, and law of the provinces •equality under the law •chrysippus, treatises of, on the law Found in books: Ferrándiz, Shipwrecks, Legal Landscapes and Mediterranean Paradigms: Gone Under Sea (2022) 15; Gilbert, Graver and McConnell, Power and Persuasion in Cicero's Philosophy (2023) 125, 128; Graver, Stoicism and Emotion (2007) 233
1.12. Eademque natura vi rationis hominem conciliat homini et ad orationis et ad vitae societatem ingeneratque in primis praecipuum quendam amorem in eos, qui procreati sunt, impellitque, ut hominum coetus et celebrationes et esse et a se obiri velit ob easque causas studeat parare ea, quae suppeditent ad cultum et ad victum, nec sibi soli, sed coniugi, liberis ceterisque, quos caros habeat tuerique debeat; quae cura exsuscitat etiam animos et maiores ad rem gerendam facit. 1.124. Ac ne illud quidem alienum est, de magistratuum, de privatorum, de civium, de peregrinorum officiis dicere. Est igitur proprium munus magistratus intellegere se gerere personam civitatis debereque eius dignitatem et decus sustinere, servare leges, iura discribere, ea fidei suae commissa meminisse. Privatum autem oportet aequo et pari cum civibus iure vivere neque summissum et abiectum neque se efferentem, tum in re publica ea velle, quae tranquilla et honesta sint; talem enim solemus et sentire bonum civem et dicere. 1.136. Sed quo modo in omni vita rectissime praecipitur, ut perturbationes fugiamus, id est motus animi nimios rationi non optemperantes, sic eius modi motibus sermo debet vacare, ne aut ira exsistat aut cupiditas aliqua aut pigritia aut ignavia aut tale aliquid appareat, maximeque curandum est, ut eos, quibuscum sermonem conferemus, et vereri et diligere videamur. Obiurgationes etiam non numquam incidunt necessariae, in quibus utendum est fortasse et vocis contentione maiore et verborum gravitate acriore, id agendum etiam, ut ea facere videamur irati. Sed, ut ad urendum et secandum, sic ad hoc genus castigandi raro invitique veniemus nec umquam nisi necessario, si nulla reperietur alia medicina; sed tamen ira procul absit,cum qua nihil recte fieri, nihil considerate potest. 2.41. Mihi quidem non apud Medos solum, ut ait Herodotus, sed etiam apud maiores nostros iustitiae fruendae causa videntur olim bene morati reges constituti. Nam cum premeretur inops multitudo ab iis, qui maiores opes habebant, ad unum aliquem confugiebant virtute praestantem; qui cum prohiberet iniuria tenuiores, aequitate constituenda summos cum infimis pari iure retinebat. Eademque constituendarum legum fuit causa, quae regum. 2.42. Ius enim semper est quaesitum aequabile; neque enim aliter esset ius. Id si ab uno iusto et bono viro consequebantur, erant eo contenti; cum id minus contingeret, leges sunt inventae, quae cum omnibus semper una atque eadem voce loquerentur. Ergo hoc quidem perspicuum est, eos ad imperandum deligi solitos, quorum de iustitia magna esset opinio multitudinis. Adiuncto vero, ut idem etiam prudentes haberentur, nihil erat, quod homines iis auctoribus non posse consequi se arbitrarentur. Omni igitur ratione colenda et retinenda iustitia est cum ipsa per sese (nam aliter iustitia non esset), tum propter amplificationem honoris et gloriae. Sed ut pecuniae non quaerendae solum ratio est, verum etiam collocandae, quae perpetuos sumptus suppeditet, nec solum necessaries, sed etiam liberales, sic gloria et quaerenda et collocanda ratione est. 1.124.  At this point it is not at all irrelevant to discuss the duties of magistrates, of private individuals, [of native citizens,] and of foreigners. It is, then, peculiarly the place of a magistrate to bear in mind that he represents the state and that it is his duty to uphold its honour and its dignity, to enforce the law, to dispense to all their constitutional rights, and to remember that all this has been committed to him as a sacred trust. The private individual ought first, in private relations, to live on fair and equal terms with his fellow-citizens, with a spirit neither servile and grovelling nor yet domineering; and second, in matters pertaining to the state, to labour for her peace and honour; for such a man we are accustomed to esteem and call a good citizen. < 1.136.  But as we have a most excellent rule for every phase of life, to avoid exhibitions of passion, that is, mental excitement that is excessive and uncontrolled by reason; so our conversation ought to be free from such emotions: let there be no exhibition of anger or inordinate desire, of indolence or indifference, or anything of the kind. We must also take the greatest care to show courtesy and consideration toward those with whom we converse. It may sometimes happen that there is need of administering reproof. On such occasions we should, perhaps, use a more emphatic tone of voice and more forcible and severe terms and even assume an appearance of being angry. But we shall have recourse to this sort of reproof, as we do to cautery and amputation, rarely and reluctantly — never at all, unless it is unavoidable and no other remedy can be discovered. We may seem angry, but anger should be far from us; for in anger nothing right or judicious can be done. < 2.41.  Now it seems to me, at least, that not only among the Medes, as Herodotus tells us, but also among our own ancestors, men of high moral character were made kings in order that the people might enjoy justice. For, as the masses in their helplessness were oppressed by the strong, they appealed for protection to some one man who was conspicuous for his virtue; and, as he shielded the weaker classes from wrong, he managed by establishing equitable conditions to hold the higher and the lower classes in an equality of right. The reason for making constitutional laws was the same as that for making kings. < 2.42.  For what people have always sought is equality of rights before the law. For rights that were not open to all alike would be no rights. If the people secured their end at the hands of one just and good man, they were satisfied with that; but when such was not their good fortune, laws were invented, to speak to all men at all times in one and the same voice. This, then, is obvious: nations used to select for their rulers those men whose reputation for justice was high in the eyes of the people. If in addition they were also thought wise, there was nothing that men did not think they could secure under such leadership. Justice is, therefore, in every way to be cultivated and maintained, both for its own sake (for otherwise it would not be justice) and for the enhancement of personal honour and glory. But as there is a method not only of acquiring money but also of investing it so as to yield an income to meet our continuously recurring expenses — both for the necessities and for the more refined comforts of life — so there must be a method of gaining glory and turning it to account. And yet, as Socrates used to express it so admirably, <
184. Cicero, On The Nature of The Gods, 1.36, 2.58, 3.89 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •law, as the force pervading cosmic nature •chrysippus, treatises of, on the law •theodosios ii, laws against dissenting christian sects and •athens, laws and prescriptions Found in books: Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 174; Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 333; Graver, Stoicism and Emotion (2007) 233; Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 256
1.36. Zeno (to come to your sect, Balbus) thinks the law of nature to be the divinity, and that it has the power to force us to what is right, and to restrain us from what is wrong. How this law can be an animated being I cannot conceive; but that God is so we would certainly maintain. The same person says, in another place, that the sky is God; but can we possibly conceive that God is a being insensible, deaf to our prayers, our wishes, and our vows, and wholly unconnected with us? In other books he thinks there is a certain rational essence pervading all nature, indued with divine efficacy. He attributes the same power to the stars, to the years, to the months, and to the seasons. In his interpretation of Hesiod's Theogony, he entirely destroys the established notions of the Gods; for he excludes Jupiter, Juno, and Vesta, and those esteemed divine, from the number of them; but his doctrine is that these are names which by some kind of allusion are given to mute and iimate beings. The sentiments of his disciple Aristo are not less erroneous. He thought it impossible to conceive the form of the Deity, and asserts that the Gods are destitute of sense; and he is entirely dubious whether the Deity is an animated being or not. Cleanthes, who next comes under my notice, a disciple of Zeno at the same time with Aristo, in one place says that the world is God; in another, he attributes divinity to the mind and spirit of universal nature; then he asserts that the most remote, the highest, the all-surrounding, the all-enclosing and embracing heat, which is called the sky, is most certainly the Deity. In the books he wrote against pleasure, in which he seems to be raving, he imagines the Gods to have a certain form and shape; then he ascribes all divinity to the stars; and, lastly, he thinks nothing more divine than reason. So that this God, whom we know mentally and in the speculations of our minds, from which traces we receive our impression, has at last actually no visible form at all. Persaeus, another disciple of Zeno, says that they who have made discoveries advantageous to the life of man should be esteemed as Gods; and the very things, he says, which are healthful and beneficial have derived their names from those of the Gods; so that he thinks it not sufficient to call them the discoveries of Gods, but he urges that they themselves should be deemed divine. 1.36. "Lastly, Balbus, I come to your Stoic school. Zeno's view is that the law of nature is divine, and that its function is to command what is right and to forbid the opposite. How he makes out this law to be alive passes our comprehension; yet we undoubtedly expect god to be a living being. In another passage however Zeno declares that the aether is god — if there is any meaning in a god without sensation, a form of deity that never presents itself to us when we offer up our prayers and supplications and make our vows. And in other books again he holds the view that a 'reason' which pervades all nature is possessed of divine power. He likewise attributes the same powers to the stars, or at another time to the years, the months and the seasons. Again, in his interpretation of Hesiod's Theogony (or Origin of the Gods) he does away with the customary and received ideas of the gods altogether, for he does not reckon either Jupiter, Juno or Vesta as gods, or any being that bears a personal name, but teaches that these names have been assigned allegorically to dumb and lifeless things. 2.58. the nature of the world itself, which encloses and contains all things in its embrace, is styled by Zeno not merely 'craftsmanlike' but actually 'a craftsman,' whose foresight plans out the work to serve its use and purpose in every detail. And as the other natural substances are generated, reared and sustained each by its own seeds, so the world-nature experiences all those motions of the will, those impulses of conation and desire, that the Greeks call hormae, and follows these up with the appropriate actions in the same way as do we ourselves, who experience emotions and sensations. Such being the nature of the world-mind, it can therefore correctly be designated as prudence or providence (for in Greek it is termed pronoia); and this providence is chiefly directed and concentrated upon three objects, namely to secure for the world, first, the structure best fitted for survival; next, absolute completeness; but chiefly, consummate beauty and embellishment of every kind. 3.89. But good men have sometimes success. They have so; but we cannot, with any show of reason, attribute that success to the Gods. Diagoras, who is called the atheist, being at Samothrace, one of his friends showed him several pictures of people who had endured very dangerous storms; "See," says he, "you who deny a providence, how many have been saved by their prayers to the Gods." "Ay," says Diagoras, "I see those who were saved, but where are those painted who were shipwrecked?" At another time, he himself was in a storm, when the sailors, being greatly alarmed, told him they justly deserved that misfortune for admitting him into their ship; when he, pointing to others under the like distress, asked them "if they believed Diagoras was also aboard those ships?" In short, with regard to good or bad fortune, it matters not what you are, or how you have lived. 3.89. 'But sometimes good men come to good ends.' Yes, and we seize upon these cases and impute them with no reason to the immortal gods. Diagoras, named the Atheist, once came to Samothrace, and a certain friend said to him, 'You who think that the gods disregard men's affairs, do you not remark all the votive pictures that prove how many persons have escaped the violence of the storm, and come safe to port, by dint of vows to the gods?' 'That is so,' replied Diagoras; 'it is because there are nowhere any pictures of those who have been shipwrecked and drowned at sea.' On another voyage he encountered a storm which threw the crew of the vessel into a panic, and in their terror they told him that they had brought it on themselves by having taken him on board their ship. He pointed out to them a never of other vessels making heavy weather on the same course, and inquired whether they supposed that those ships also had a Diagoras on board. The fact really is that your character and past life make no difference whatever as regards your fortune good or bad.
185. Cicero, On Laws, 1.8.25, 1.18, 1.19, 1.23, 2.6.14, 2.11, 2.14, 2.58, 2.62, 3.19, 3.20, 3.21, 3.22, 3.23, 3.24, 3.25, 3.26, 909e, 910b (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 210; Gilbert, Graver and McConnell, Power and Persuasion in Cicero's Philosophy (2023) 128; Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 57, 58, 61; Laks, Plato's Second Republic: An Essay on the Laws (2022) Princeton: Princeton University Press, 2022 198, 200; Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 133
1.23. There exists, therefore, since nothing is better than reason, and since this is the common property of God and man, a certain aboriginal rational intercourse between divine and human natures. This reason, which is common to both, therefore, can be none other than right reason; and since this right reason is what we call Law, God and men are said by Law to be consociated. Between whom, since there is a communion of law, there must be also a communication of Justice. Law and Justice being thus the common rule of immortals and mortals, it follows that they are both the fellow-citizens of one city and commonwealth. And if they are obedient to the same rule, the same authority and denomination, they may with still closer propriety be termed fellow-citizens, since one celestial regency, one divine mind, one omnipotent Deity then regulates all their thoughts and actions. This universe, therefore, forms one immeasurable Commonwealth and city, common alike to gods and mortals. And as in earthly states, certain particular laws, which we shall hereafter describe, govern the particular relationships of kindred tribes; so in the nature of things doth an universal law, far more magnificent and resplendent, regulate the affairs of that universal city where gods and men compose one vast association. When we thus reason on universal nature, we are accustomed to reason after this method. We believe that in the long course of ages and the uninterrupted succession of celestial revolutions, the seed of the human race was sown on our planet, and being scattered over the earth, was animated by the divine gift of souls. Thus men retained from their terrestrial origin, their perishable and mortal bodies, while their immortal spirits were ingenerated by Deity. From which consideration we are bold to say that we possess a certain consanguinity and kindred fellowship with the celestials. And so far as we know, among all the varieties of animals, man alone retains the idea of the Divinity. And among men there is no nation so savage and ferocious as to deny the necessity of worshipping God, however ignorant it may be respecting the nature of his attributes. 2.14. MARCUS: Then you regard as nullable and voidable the laws of Titius and Apuleius, because they are unjust. QUINTUS: You may say the same of the laws of Livius. MARCUS: You are right, and so much the more, since a single vote of the senate would be sufficient to abrogate them in an instant. But that law of justice, which I have explained can never be rendered obsolete or inefficacious. QUINTUS: And, therefore, you require those laws of justice the more ardently, because they would be durable and permanent, and would not require those perpetual alterations which all injudicious enactments demand. MARCUS: Certainly, if I could get you both to agree with me. But Plato, that wisest philosopher, that gravest prince of literature, who first composed his Commonwealth, and afterwards his Treatise on the Laws, induces me to follow his illustrious example, and to proclaim the praises of law, before I begin to recite its regulations. Such likewise, was the practice of Zaleucus and Charondas, when they wrote their laws, not for literary amusement, but for the benefit of their country and their fellow-citizens. And in this conduct, they were emulated by Plato, who considered that it was the property of law, to persuade as well as compel. 2.58. ATTICUS: I am well aware of these rules of the pontifical statutes; but what do our civil laws say? MARCUS: Little enough on this subject, my Atticus, and I expect you are acquainted with it already. The civil regulation has less regard to the religious ceremonials than to the rights of sepulchres. A law of the Twelve Tables determines that a dead person shall neither be buried nor burned within the city, I suppose on account of the danger of fire. But the addition of this disjunctive nor burned, indicates, that the corpse which is burned is not so appropriately consigned to burial as to inhumation. ATTICUS: How is it, that notwithstanding this law of the Twelve Tables, so many of our great men have been buried in the city? MARCUS: I believe, my Atticus, that this privilege was granted before this law was made, to certain heroic worthies, as Publicola and Tubertus, on account of their virtue, and that their descendents have succeeded to this privilege, though it is an exception to the law. Some others may since have gained this privilege, like Caius Fabricius, whose virtue has in some sense made them free of the laws. The civil law, in all other cases, forbids burials in the city, and the Pontifical College has decreed that it is unlawful to raise a sepulchre in the public places. You know the Temple of Honour, outside the Colline gate. We learn from tradition, that there was in ancient times an altar on the spot; and it appears from a medal discovered there, on which was inscribed, the name "Honour." that this was the reason why that temple was so dedicated. But since there were many sepulchres in the neighbourhood, they were ploughed up when the city was enlarged. For the Pontifical College ordained that public places could not be bound by private consecrations. 2.62. whether the praises of the honorable dead shall be commemorated in a panegyric; whether the elegiac songs shall be accompanied by flutes, so as to form dirges, by which name Gracchus designated funeral lamentations. QUINTUS: I am delighted that our laws are so far conformable to nature, and above measure pleased with the wisdom of our ancestors. MARCUS: Yet I believe, my Quintus, that some further limitation should be made to the funeral pomps and ceremonials. You may see in the funeral of Figulus to what an excess these vanities were carried. QUINTUS: I think there was formerly far less ambition for this kind of extravagance than at present prevails, as many examples of funeral frugality and simplicity are extant in the records of our ancestors. MARCUS: At least our legal interpreters inform us, that the chapter of the law which forbids profuse and excessive ceremonials in the funeral rites of the dead, likewise condemns the superfluous magnificence of sepulchres. And we cannot believe that this important subject should have escaped the attention of our wisest legislators. 2.63 They say that the custom of interring the dead in the Greek mode, began at Athens in the time of Cecrops. And that immediately after such interments, the next relatives, when they had cast the earth over the dead, scattered the seeds of vegetables over the spot; that, having like a benigt mother, taken her lifeless son to her bosom, by the expiation of the seed she should again bear fruit for the living. Then followed the festivals, which the relatives attended, crowned with flowers; and in these festivals they pronounced the eulogies on the deceased, if his virtues were worthy of commendation; for it was reckoned impious to lie on such occasions, and thus the ceremony terminated. 3.19. MARCUS: But if these nameless gentlemen, my Atticus, were content to obey the just laws of their country, they would like nothing better than Rome and their Roman villas; and would hold nothing more laborious and troublesome than their provincial appointments. The subsequent legal maxim confirms to the tribunes of the people, the power they possess in our commonwealth, on which I need not enlarge. QUINTUS: I beg your pardon, my brother, but I particularly wish to know your opinion of this power of the tribunes. To me it appears extremely mischievous, at once the child and the parent of endless seditions. If we look back to the origin of the tribunate, we find that it originally sprung from a hubbub of civil disturbances, and that in process of time, a mutinous populace gave it the ascendancy over all magisterial authorities of Rome. After this, being stifled, as one of those monstrous abortions which, by a law of the Twelve Tables, are not suffered to live, it again recovered its existence in a very inexplicable manner, only to become baser and viler than ever. It then committed every kind of atrocity. Its first act was a piece of villainy well worthy of its impious violence, namely, the abrogation of the honours of the senate and patricians. By an infernal system of levelling, it reduced the highest dignities to an equality with the meanest degradations, agitating and confounding all things. When it had thus insulted and violated the gravity of our nobles, it was still as insane and insensate as before.
186. Cicero, On Invention, 2.66, 32.98 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •athens, laws and prescriptions •roman law, and law of the provinces Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 327; Ferrándiz, Shipwrecks, Legal Landscapes and Mediterranean Paradigms: Gone Under Sea (2022) 21
2.66. tatem. religionem eam, quae in metu et caerimonia deorum sit, appellant; pietatem, quae erga patriam aut parentes aut alios sanguine coniunctos officium conservare moneat; gratiam, quae in memoria et re- muneratione officiorum et honoris et amicitiarum ob- servantiam teneat; vindicationem, per quam vim et contumeliam defendendo aut ulciscendo propulsamus a nobis et nostris, qui nobis cari esse debent, et per quam peccata punimur; observantiam, per quam aetate aut sapientia aut honore aut aliqua dignitate antecedentes veremur et colimus; veritatem, per quam damus operam, ne quid aliter, quam confirmaverimus, fiat aut factum aut futurum sit. 2.66. They call religion, that which is conversant with the fear of, and ceremonious observance paid to the gods; they call that piety, which warns us to fulfil our duties towards our country, our parents, or others connected with us by ties of blood; gratitude is that which retains a recollection of honours and benefits conferred on one, and acts of friendship done to one, and which shows itself by a requital of good offices; revenge for injuries is that by which we repel violence and insult from ourselves and from those who ought to be dear to us, by defending or avenging ourselves, and by means of which we punish offences; attention to superiors, they call the feeling under the influence of which we feel reverence for and pay respect to those who excel us in wisdom or honour or in any dignity; truth, they style that habit by which we take care that nothing has been or shall be done in any other manner than what we state.
187. Dead Sea Scrolls, 4Q414, 0, 22.3, 22.4, 22.5 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 248, 254
188. Polybius, Histories, 6.3.7-6.3.8, 6.10.6-6.10.11 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •on law and justice (attrib. archytas), on the best constitution Found in books: Wolfsdorf, Early Greek Ethics (2020) 472
6.3.7. κατʼ ἀμφότερα γὰρ ἀγνοεῖν μοι δοκοῦσι. δῆλον γὰρ ὡς ἀρίστην μὲν ἡγητέον πολιτείαν τὴν ἐκ πάντων τῶν προειρημένων ἰδιωμάτων συνεστῶσαν· 6.3.8. τούτου γὰρ τοῦ μέρους οὐ λόγῳ μόνον, ἀλλʼ ἔργῳ πεῖραν εἰλήφαμεν, Λυκούργου συστήσαντος πρώτου κατὰ τοῦτον τὸν τρόπον τὸ Λακεδαιμονίων πολίτευμα. 6.10.6. ἃ προϊδόμενος Λυκοῦργος οὐχ ἁπλῆν οὐδὲ μονοειδῆ συνεστήσατο τὴν πολιτείαν, ἀλλὰ πάσας ὁμοῦ συνήθροιζε τὰς ἀρετὰς καὶ τὰς ἰδιότητας τῶν ἀρίστων πολιτευμάτων, 6.10.7. ἵνα μηδὲν αὐξανόμενον ὑπὲρ τὸ δέον εἰς τὰς συμφυεῖς ἐκτρέπηται κακίας, ἀντισπωμένης δὲ τῆς ἑκάστου δυνάμεως ὑπʼ ἀλλήλων μηδαμοῦ νεύῃ μηδʼ ἐπὶ πολὺ καταρρέπῃ μηδὲν αὐτῶν, ἀλλʼ ἰσορροποῦν καὶ ζυγοστατούμενον ἐπὶ πολὺ διαμένῃ κατὰ τὸν τῆς ἀντιπλοίας λόγον ἀεὶ τὸ πολίτευμα, 6.10.8. τῆς μὲν βασιλείας κωλυομένης ὑπερηφανεῖν διὰ τὸν ἀπὸ τοῦ δήμου φόβον, δεδομένης καὶ τούτῳ μερίδος ἱκανῆς ἐν τῇ πολιτείᾳ, 6.10.9. τοῦ δὲ δήμου πάλιν μὴ θαρροῦντος καταφρονεῖν τῶν βασιλέων διὰ τὸν ἀπὸ τῶν γερόντων φόβον, οἳ κατʼ ἐκλογὴν ἀριστίνδην κεκριμένοι πάντες ἔμελλον ἀεὶ τῷ δικαίῳ προσνέμειν ἑαυτούς, 6.10.10. ὥστε τὴν τῶν ἐλαττουμένων μερίδα διὰ τὸ τοῖς ἔθεσιν ἐμμένειν, ταύτην ἀεὶ γίνεσθαι μείζω καὶ βαρυτέραν τῇ τῶν γερόντων προσκλίσει καὶ ῥοπῇ. 6.10.11. τοιγαροῦν οὕτως συστησάμενος πλεῖστον ὧν ἡμεῖς ἴσμεν χρόνον διεφύλαξε τοῖς Λακεδαιμονίοις τὴν ἐλευθερίαν. 6.3.7.  for in either case my opinion is that they are wrong. For it is evident that we must regard as the best constitution a combination of all these three varieties, since we have had proof of this not only theoretically but by actual experience, Lycurgus having been the first to draw up a constitution — that of Sparta — on this principle. < 6.10.6.  Lycurgus, then, foreseeing this, did not make his constitution simple and uniform, but united in it all the good and distinctive features of the best governments, so that none of the principles should grow unduly and be perverted into its allied evil, but that, the force of each being neutralized by that of the others, neither of them should prevail and outbalance another, but that the constitution should remain for long in a state of equilibrium like a well-trimmed boat, kingship being guarded from arrogance by the fear of the commons, who were given a sufficient share in the government, and the commons on the other hand not venturing to treat the kings with contempt from fear of the elders, who being selected from the best citizens would be sure all of them to be always on the side of justice; < 6.10.10.  so that that part of the state which was weakest owing to its subservience to traditional custom, acquired power and weight by the support and influence of the elders. < 6.10.11.  The consequence was that by drawing up his constitution thus he preserved liberty at Sparta for a longer period than is recorded elsewhere. <
189. Varro, On The Latin Language, 5.3 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •roman law, and law of the provinces Found in books: Ferrándiz, Shipwrecks, Legal Landscapes and Mediterranean Paradigms: Gone Under Sea (2022) 15
5.3. These relations are often rather obscure for the following reasons: Not every word that has been applied, still exists, because lapse of time has blotted out some. Not every word that is in use, has been applied without inaccuracy of some kind, nor does every word which has been applied correctly remain as it originally was; for many words are disguised by change of the letters. There are some whose origin is not from native words of our own language. Many words indicate one thing now, but formerly meant something else, as is the case with hostis 'enemy': for in olden times by this word they meant a foreigner from a country independent of Roman laws, but now they give the name to him whom they then called perduellis 'enemy.'
190. Cicero, Paradoxa Stoicorum, 28 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •equality under the law Found in books: Gilbert, Graver and McConnell, Power and Persuasion in Cicero's Philosophy (2023) 132
191. Dead Sea Scrolls, 4Q512, a b c d\n0 42-442.3-5 42 42 None\n1 392.2 392.2 392 2\n2 392.1 392.1 392 1\n3 6 6 6 None\n4 5 5 5 None\n5 4 4 4 None\n6 36-386 36 36 None\n7 29-328-9 29 29 None\n8 42-442.2-3 42 42 None\n9 33+355 33+355 33+355 None (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 254
192. Dead Sea Scrolls, 4Q503, 0 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •zeal for the law Found in books: Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 248
193. Dead Sea Scrolls, Pesher On Habakkuk, 2.1, 2.2, 2.3, 2.4, 2.5, 2.6, 2.7, 2.8, 2.9, 2.10, 2.11, 2.12, 2.13, 3.1, 3.4, 3.5, 3.10, 3.11, 3.12, 3.13, 4.6, 4.7, 4.8, 4.11, 5.2, 5.3, 5.4, 5.8, 5.9, 5.10, 5.11, 5.12, 6.1, 6.3, 6.4, 6.5, 6.10, 6.11, 6.12, 7.1, 7.2, 7.3, 7.4, 7.5, 7.6, 7.7, 7.8, 7.9, 7.10, 7.11, 7.12, 7.13, 7.14, 8.1, 8.2, 8.3, 8.8, 8.9, 8.10, 8.11, 8.12, 8.13, 8.13-9.2, 9.1, 9.2, 9.3, 9.4, 9.5, 9.6, 9.7, 9.8, 9.9, 9.10, 9.11, 9.12, 9.12-10.5, 10.5, 10.6, 10.7, 10.8, 10.9, 10.10, 10.11, 10.12, 10.13, 11.2, 11.3, 11.4, 11.5, 11.6, 11.7, 11.8, 11.9, 11.10, 11.11, 11.12, 11.13, 11.14, 11.15, 11.16, 11.17-12.10, 12.3, 12.4, 12.5, 12.6, 12.10-13.4 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 203; Schiffman, Testimony and the Penal Code (1983) 95
194. Dead Sea Scrolls, Hodayot, 9.9, 9.24 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •violation of the law Found in books: Schiffman, Testimony and the Penal Code (1983) 95
195. Dead Sea Scrolls, Hodayot, 9.24, 9.9, 19.8, 19.9, 19.12, 19.15, 19.16, 19.23, 10.28, 23.16, 23.15, 19.13, 19.7, 5.12, 5.12-6.33, 6.19, 6.20, 6.21, 6.22, 6.29, 6.30, 6.31, 6.32, 19.17, 19.22, 19.24, 19.25, 9.29, 9.30, 9.31, 5.13, 5.30, 5.31, 5.34, 19.6, 6.33, 23.13, 6.28, 6.14, 5.36, 5.35, 20.38, 20.37, 9.16, 9.15, 9.14, 9.1-10.4, 9.1-19.5, 11.20, 11.21, 11.22, 9.17, 1, 3, 4, 5, 6, 7, 8, 2, 19.14, 20.36, 20.35, 19.37, 19.36, 19.35, 20.31, 20.30, 20.29, 20.28, 20.27, 20.14, 9.22, 9.21, 9.20, 9.19, 9.18, 9.32, 19.26, 19.28, 9.23, 19.21, 19.20, 9.25, 9.27, 9.28, 19.19, 19.18, 9.26, 10.27, 19.29, 19.30, 11.23, 11.24, 11.25, 11.26, 11.27, 11.28, 11.29, 11.30, 11.31, 11.32, 11.33, 11.34, 11.35, 11.36, 11.37, 19.27, 9.33, 7.25, 10.23, 10.24, 23.8, 23.9, 23.10, 23.11, 10.25, 23.12, 23.14, 9.35, 9.34, 23.7, 10.26, 14.31, 14.32, 15.10, 15.25, 20.34, 20.33, 20.32, 13.9, 11.41, 10.32, 10.31, 10.29, 10.30, 23.6, 9.36, 5.33, 5.32, 7.30, 7.29, 5.22, 7.28, 6.13, 7.27, 5.21, 5.17, 10.38, 10.11, 9.37, 10.10, 9.38, 10.5, 10.6, 9.11, 10.7, 10.8, 5.19, 10.9, 10.22, 13.30, 19.6-20.6, 17.20, 13.12, 12.29, 12.28, 12.27, 12.26, 12.22, 12.21, 12.17, 12.14, 12.13, 12.11, 12.8, 10.18, 10.16, 15.8, 15.7, 15.6, 14.9, 12.15, 12.12, 19.33, 19.31, 19.34, 9.13, 12.37, 12.35, 10.13, 10.15, 14.33, 14.35, 14.36, 12.36, 13.41, 14.21, 14.22, 14.34, 10.12, 15.15, 16.33, 16.34, 17.10, 17.23, 17.24, 12.30, 12.31, 12.32, 12.34, 12.38, 10.36, 10.37, 11.38, 11.39, 13.15, 14.10, 13.31, 13.39, 13.40, 16.31, 16.32, 16.35, 16.36, 14.11, 14.24, 9.12, 11.20-13.6, 12.10, 12.33, 12.9, 19.25a (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 173; Schiffman, Testimony and the Penal Code (1983) 95
196. Dead Sea Scrolls, Festival Prayersc 4Q509, 2 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •philo, on the torah as the natural law Found in books: Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 115
197. Dead Sea Scrolls, Damascus Document, 2.2, 3.10, 4.3-4.4, 5.6-5.10, 6.2-6.11, 6.19, 7.18-7.20, 15.9, 15.12, 16.1-16.2, 19.33-19.34 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •interpreter of the law Found in books: Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 92, 93, 94, 99
198. Dead Sea Scrolls, Damascus Document, 2.2, 3.10, 4.3-4.4, 5.6-5.10, 6.2-6.11, 6.19, 7.18-7.20, 15.9, 15.12, 16.1-16.2, 19.33-19.34 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •interpreter of the law Found in books: Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 92, 93, 94, 99
199. Dead Sea Scrolls, Community Rule, 1, 1.1, 1.2, 1.3, 1.4, 1.5, 1.6, 1.7, 1.8, 1.9, 1.10, 1.11, 1.12, 1.13, 1.14, 1.15, 1.16, 1.17, 1.18-2.18, 1.18, 1.19, 1.20, 1.21, 1.22, 1.24, 1.25, 1.26, 2, 2.1, 2.2, 2.3, 2.4, 2.5, 2.6, 2.7, 2.8, 2.9, 2.10, 2.11, 2.12, 2.13, 2.14, 2.18, 2.19, 2.20, 2.21, 2.22, 2.23, 2.24, 2.25-3.3, 2.25, 2.26, 3.1, 3.3, 3.4, 3.5, 3.6, 3.7, 3.8, 3.11, 3.12, 3.26-4.1, 4.1, 4.20, 4.21, 4.22, 4.23, 4.24, 4.25, 5, 5.2, 5.8, 5.9, 5.10, 5.11, 5.12, 5.13, 5.14, 5.19, 5.23, 5.24, 6, 6.6, 6.8, 6.9, 6.10, 6.11, 6.12, 6.13, 6.26, 6.27, 8.16, 8.17, 8.18, 9.11, 9.12, 9.13, 9.14, 9.15, 9.16, 9.17, 9.18, 9.19, 9.20, 9.21, 9.22, 9.23, 9.24, 11.7, 11.9, 11.10, 11.12, 11.14, 11.15, 11.16, 11.17, 11.18, 11.19, 11.20, 11.21, 11.22 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 228, 235, 242; Schiffman, Testimony and the Penal Code (1983) 62, 63
200. Dead Sea Scrolls, Ben Sira, 44.16, 49.14 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •enoch, as righteous apart from the law Found in books: Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 158
201. Dead Sea Scrolls, Damascus Covenant, 2.1, 2.2, 2.14, 2.15, 4.21, 6.19, 8.5, 9.2, 9.3, 9.4, 9.5, 9.6, 9.7, 9.8, 9.10, 9.11, 9.12, 9.13, 9.14, 9.15, 9.16, 9.17, 9.18, 9.19, 9.20, 9.21, 9.22, 9.23, 9.23-10.3, 10.1, 10.14, 10.15, 10.16, 10.17, 11.4, 13.6, 13.7, 13.8, 13.9, 13.10, 13.11, 13.12, 13.13, 14.3, 14.4, 14.5, 14.6, 14.22, 15.5, 15.6, 15.7, 15.8, 15.9, 15.10, 15.11, 15.12, 15.13, 15.556, 19.18, 20.1, 20.2, 20.3, 20.4, 20.5, 20.6, 20.7, 20.8, 20.27, 20.28, 20.29, 20.30, 20.32, 20.33 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Schiffman, Testimony and the Penal Code (1983) 170, 171
202. Dead Sea Scrolls, 4Qppsa, 2.15, 2.33 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •zeal (for the law) Found in books: Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 362
203. Dead Sea Scrolls, 4Q511, a b c d\n0 18 2.7 18 2.7 18 2 7 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •zeal for the law Found in books: Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 255
204. Dead Sea Scrolls, 4Q286, 2a, 2b, 2c, 7i, 6 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 36
205. Dead Sea Scrolls, 4Q174 (The Florilegium) 195, 199, 339, fgs. 1-2 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •interpreter of the law Found in books: Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 92
206. Dead Sea Scrolls, 11Qt, 63.4-63.12, 63.15-63.17 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •tithe, in early biblical literature, conflicting biblical laws for Found in books: Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 247
207. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 2.1, 2.2, 2.14, 2.15, 4.21, 6.19, 8.5, 9.2, 9.3, 9.4, 9.5, 9.6, 9.7, 9.8, 9.10, 9.11, 9.12, 9.13, 9.14, 9.15, 9.16, 9.17, 9.18, 9.19, 9.20, 9.21, 9.22, 9.23, 9.23-10.3, 10.1, 10.14, 10.15, 10.16, 10.17, 11.4, 13.6, 13.7, 13.8, 13.9, 13.10, 13.11, 13.12, 13.13, 14.3, 14.4, 14.5, 14.6, 14.22, 15.5, 15.6, 15.7, 15.8, 15.9, 15.10, 15.11, 15.12, 15.13, 15.556, 19.18, 20.1, 20.2, 20.3, 20.4, 20.5, 20.6, 20.7, 20.8, 20.27, 20.28, 20.29, 20.30, 20.32, 20.33 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Schiffman, Testimony and the Penal Code (1983) 170, 171
208. Dead Sea Scrolls, War Scroll, 7.1, 7.3-7.8, 13.1, 13.5 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •violation of the law •zeal for the law Found in books: Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 253, 255; Schiffman, Testimony and the Penal Code (1983) 100
209. Dead Sea Scrolls, Pesher On Psalms, a b c\n0 1-10 4.8-9 1 1 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •zeal for the law Found in books: Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 210
210. Dead Sea Scrolls, 4Qmmt, b62-63; 277 b 63-64; 276 c 7-8 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •tithe, in early biblical literature, conflicting biblical laws for Found in books: Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 277
211. Dead Sea Scrolls, of Discipline, 1.24-2.1, 2.18, 2.19, 2.20, 2.21, 5.14, 5.15, 5.16, 5.17, 6.1, 6.2, 6.4, 6.5, 6.6, 6.7, 6.8, 6.9, 6.10, 6.17, 6.22, 6.24, 6.25-7.16, 6.25, 6.26, 6.27, 6.27-7.2, 7.4, 7.8, 7.16, 7.17, 7.18, 7.19, 7.20, 7.21, 7.22, 7.23, 7.24, 7.25, 7.2161, 8.10, 8.11, 8.12, 8.16-9.11, 8.16, 8.17, 8.17-9.2, 8.18, 8.19, 8.20-9.2, 8.20, 8.21-9.2, 8.21, 8.22, 8.23, 8.24, 9.1, 9.8, 9.16, 9.17, 9.18 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Schiffman, Testimony and the Penal Code (1983) 67, 166, 171
212. Septuagint, Wisdom of Solomon, a b c d\n0 15.17 15.17 15 17\n1 1.14 1.14 1 14\n2 19.20 19.20 19 20\n3 4.14 4.14 4 14\n4 4.13 4.13 4 13\n5 "2.25" "2.25" "2 25"\n6 "12.1" "12.1" "12 1"\n7 "1.4" "1.4" "1 4"\n8 1.11-45.23 1.11 1 11 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •nan Found in books: Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 73
15.17. He is mortal, and what he makes with lawless hands is dead,for he is better than the objects he worships,since he has life, but they never have.
213. Dead Sea Scrolls, Purities 4Q274, 20.158, 23.53, 23.60, 23.72, 23.74, 23.77 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •homicide law, athenian Found in books: Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 61, 158, 159, 160, 161, 162
214. Dead Sea Scrolls, Scroll of Blessings, 3.22-3.28, 5.21 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •interpreter of the law Found in books: Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 99
215. Dead Sea Scrolls, Temple Scroll, 45.7-45.12, 49.20-49.21, 57.15-57.19, 64.6-64.13 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •jubilees, book of,, and law of tithes •levites, and law of tithes •rule of the community, and law of tithes •tithes, law of •zeal for the law •violation of the law Found in books: Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 245; Schiffman, Testimony and the Penal Code (1983) 76; Shemesh, Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis (2009) 156, 157, 158
216. Dead Sea Scrolls, Rule of The Community, 1.9-1.11, 2.3-2.9 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •law, athenean •violation of the law Found in books: Schiffman, Testimony and the Penal Code (1983) 62, 63, 199
217. Dead Sea Scrolls, Rule of The Community, 1.9-1.11, 2.3-2.9 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •law, athenean •violation of the law Found in books: Schiffman, Testimony and the Penal Code (1983) 62, 63, 199
218. Anon., Jubilees, 1.1, 1.26-1.29, 2.1, 2.3, 4.21-4.22, 6.35-6.38, 13.9-13.11, 13.25-13.27, 16.28-16.30, 23.13, 23.23-23.24, 30.8-30.10, 32.1-32.15, 33.9-33.12, 50.12 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •tablets, of the law •law, and the testimony •law, the •enoch, as righteous apart from the law •tithe, in early biblical literature, conflicting biblical laws for •jubilees, book of,, and law of tithes •levites, and law of tithes •rule of the community, and law of tithes •tithes, law of •public reading of the law in israel, samaritan pentateuch •jewish practices/torah observance, “works of the law” (erga nomou) •de-orayta (laws from the torah) •de-rabbanan (laws decreed by the rabbis) Found in books: Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 36; Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 248; Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 50, 52, 53, 62, 124; Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 158; Shemesh, Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis (2009) 97, 156, 157, 158; Stuckenbruck, 1 Enoch 91-108 (2007) 83; Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 247; Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 111
1.1. THIS is the history of the division of the days of the law and of the testimony, of the events of the years, of their (year) weeks, of their jubilees throughout all the years of the world, as the Lord spake to Moses on Mount Sinai when he went up to receive the tables of the law and of the commandment, according to the voice of God as He said unto him, "Go up to the top of the Mount."r) And it came to pass in the first year of the A.M. (A.M. = Anno Mundi) exodus of the children of Israel out of Egypt, in the third month, on the sixteenth day of the month, that God spake to Moses, saying: 1.26. And Moses fell on his face and prayed and said, 1.27. "O Lord my God, do not forsake Thy people and Thy inheritance, so that they should wander in the error of their hearts, and do not deliver them into the hands of their enemies, the Gentiles, lest they should rule over them and cause them to sin against Thee. 1.28. Let Thy mercy, O Lord, be lifted up upon Thy people, and create in them an upright spirit, 1.29. and let not the spirit of Beliar rule over them to accuse them before Thee, and to ensnare them from all the paths of righteousness, so that they may perish from before Thy face. 2.1. And the angel of the presence spake to Moses according to the word of the Lord, saying: 2.3. For on the first day He created the heavens which are above and the earth and the waters and all the spirits which serve before Him 4.21. And he was the first among men that are born on earth who learnt writing and knowledge and wisdom 4.22. and who wrote down the signs of heaven according to the order of their months in a book, that men might know the seasons of the years according to the order of their separate months. 6.35. And on the new moon of the first month, and on the new moon of the fourth month, and on the new moon of the seventh month, and on the new moon of the tenth month are the days of remembrance, and the days of the seasons in the four divisions of the year. 6.36. These are written and ordained as a testimony for ever. 6.37. And Noah ordained them for himself as feasts for the generations for ever, so that they have become thereby a memorial unto him. 6.38. And on the new moon of the first month he was bidden to make for himself an ark, and on that (day) the earth became dry and he opened (the ark) and saw the earth. 13.25. and slew the king of Gomorrah, and the king of Sodom fled, and many fell through wounds in the vale of Siddim, by the Salt Sea.rAnd they took captive Sodom and Adam and Zeboim, 13.26. and they took captive Lot also, the son of Abram's brother, and all his possessions, and they went to Dan. 13.27. And one who had escaped came and told Abram that his brother's son 16.28. and he was the first to celebrate the feast of tabernacles on the earth.rAnd during these seven days he brought each day to the altar a burnt-offering to the Lord, 16.29. two oxen, two rams, seven sheep, one he-goat, for a sin-offering, that he might atone thereby for himself and for his seed. 16.30. And, as a thank-offering, seven rams, seven kids, seven sheep, and seven he-goats, and their fruit-offerings and their drink-offerings; 23.13. For the days of the forefathers, of their life, were nineteen jubilees; and after the Flood they began to grow less than nineteen jubilees, 23.23. And all these will come on an evil generation, which transgresseth on the earth: their works are uncleanness and fornication, and pollution and abominations. 23.24. Then they will say: "The days of the forefathers were many (even), unto a thousand years, and were good; but, behold, the days of our life, if a man hath lived many, are three score years and ten, and, if he is strong, four score years, and those evil 30.8. for judgment is ordained in heaven against them that they should destroy with the sword all the men of the Shechemites because they had wrought shame in Israel. 30.9. And the Lord delivered them into the hands of the sons of Jacob that they might exterminate them with the sword and execute judgment upon them,... 30.10. and that it might not thus again be done in Israel that a virgin of Israel should be defiled. 32.1. And he abode that night at Bethel, and Levi dreamed that they had ordained and made him the priest of the Most High God,him and his sons for ever; 32.2. and he awoke from his sleep and blessed the Lord. 32.3. And Jacob rose early in the morning, on the fourteenth of this month, and he gave a tithe of all that came with him, both of men and cattle, both of gold and every vessel and garment, yea, he gave tithes of all. 32.4. And in those days Rachel became pregt with her son Benjamin. And Jacob counted his sons from him upwards and Levi fell to the portion of the Lord, 32.5. and his father clothed him in the garments of the priesthood and filled his hands. 32.6. And on the fifteenth of this month, he brought to the altar fourteen oxen from amongst the cattle, and twenty-eight rams, and forty-nine sheep, and seven lambs, and twenty-one kids of the goats as a burnt-offering on the altar of sacrifice, well pleasing for a sweet savour before God 32.7. This was his offering, in consequence of the vow which he had vowed that he would give a tenth, with their fruit-offerings and their drink-offerings. 32.8. And when the fire had consumed it, he burnt incense on the fire over the fire, 32.9. and for a thank-offering two oxen and four rams and four sheep, four he-goats, and two sheep of a year old, and two kids of the goats; 32.10. and thus he did daily for seven days.rAnd he and all his sons and his men were eating (this) with joy there during seven day 32.11. and blessing and thanking the Lord, who had delivered him out of all his tribulation and had given him his vow. 32.12. And he tithed all the clean animals, and made a burnt sacrifice, but the unclean animals he gave (not) to Levi his son, and he gave him all the souls of the men 32.13. And Levi discharged the priestly office at Bethel before Jacob his father in preference to his ten brothers, and he was a priest there, 32.14. and Jacob gave his vow: thus he tithed again the tithe to the Lord and sanctified it, and it became holy unto Him. 32.15. And for this reason it is ordained on the heavenly tables as a law for the tithing again the tithe to eat before the Lord from year to year, 33.9. For this reason it is written and ordained on the heavenly tables that a man should not lie with his father's wife, and should not uncover his father's skirt, for this is unclean: 33.10. they shall surely die together, the man who lieth with his father's wife and the woman also, for they have wrought uncleanness on the earth. 33.11. And there shall be nothing unclean before our God in the nation which He hath chosen for Himself as a possession. 33.12. And again, it is written a second time: "Cursed he be who lieth with the wife of his father, for he hath uncovered his father's shame"; and all the holy ones of the Lord said "So be it; so be it." 50.12. and a holy day: and a day of the holy kingdom for all Israel is this day among their days for ever.
219. Septuagint, 1 Maccabees, 1.1-6.17, 1.1, 1.2, 1.3, 1.4, 1.5, 1.6, 1.7, 1.8, 1.9, 1.10, 1.11, 1.12, 1.13, 1.14, 1.15, 1.16, 1.17, 1.18, 1.19, 1.20, 1.21, 1.22, 1.23, 1.24, 1.25, 1.26, 1.27, 1.28, 1.29, 1.30, 1.31, 1.32, 1.33, 1.34, 1.35, 1.36, 1.37, 1.38, 1.39, 1.40, 1.41, 1.42, 1.43, 1.44, 1.45, 1.46, 1.47, 1.48, 1.49, 1.50, 1.51, 1.52, 1.53, 1.54, 1.55, 1.56, 1.57, 1.58, 1.59, 1.60, 1.61, 1.62, 1.63, 1.64, 2.1, 2.2, 2.3, 2.4, 2.5, 2.6, 2.7, 2.8, 2.9, 2.10, 2.11, 2.12, 2.13, 2.14, 2.15, 2.16, 2.17, 2.18, 2.19, 2.20, 2.21, 2.22, 2.23, 2.24, 2.25, 2.26, 2.27, 2.28, 2.29, 2.30, 2.31, 2.32, 2.33, 2.34, 2.35, 2.36, 2.37, 2.38, 2.39, 2.40, 2.41, 2.42, 2.43, 2.44, 2.45, 2.46, 2.47, 2.48, 2.49, 2.50, 2.51, 2.52, 2.53, 2.54, 2.55, 2.56, 2.57, 2.58, 2.59, 2.60, 2.61, 2.62, 2.63, 2.64, 2.65, 2.66, 2.67, 2.68, 2.69, 2.70, 3.1, 3.2, 3.3, 3.4, 3.5, 3.6, 3.7, 3.8, 3.9, 3.10, 3.11, 3.12, 3.13, 3.14, 3.15, 3.16, 3.17, 3.18, 3.19, 3.20, 3.21, 3.22, 3.23, 3.24, 3.25, 3.26, 3.27, 3.27-4.35, 3.35, 3.47, 3.53, 4.10, 4.36, 4.37, 4.38, 4.39, 4.40, 4.41, 4.42, 4.43, 4.44, 4.45, 4.46, 4.47, 4.48, 4.49, 4.50, 4.51, 4.52, 4.53, 4.54, 4.55, 4.56, 4.57, 4.58, 4.59, 4.60, 4.61, 5.1, 5.2, 5.3, 5.4, 5.5, 5.6, 5.7, 5.8, 5.9, 5.10, 5.11, 5.12, 5.13, 5.14, 5.15, 5.16, 5.17, 5.18, 5.19, 5.20, 5.21, 5.22, 5.23, 5.24, 5.25, 5.26, 5.27, 5.28, 5.29, 5.30, 5.31, 5.32, 5.33, 5.34, 5.35, 5.36, 5.37, 5.38, 5.39, 5.40, 5.41, 5.42, 5.43, 5.44, 5.45, 5.46, 5.47, 5.48, 5.49, 5.50, 5.51, 5.52, 5.53, 5.54, 5.55, 5.56, 5.57, 5.58, 5.59, 5.60, 5.61, 5.62, 5.63, 5.64, 5.65, 5.66, 5.67, 5.68, 6.1, 6.2, 6.3, 6.4, 6.5, 6.6, 6.7, 6.8, 6.9, 6.10, 6.11, 6.12, 6.13, 6.14, 6.15, 6.16, 6.17, 6.59, 7.37, 7.38, 7.41, 7.42, 7.48, 9.69, 11.22, 15.36 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •nan Found in books: Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 120, 121, 123
2.49. Now the days drew near for Mattathias to die, and he said to his sons: "Arrogance and reproach have now become strong; it is a time of ruin and furious anger.
220. Hebrew Bible, Daniel, 6.8, 6.15, 11.27 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •persian, law of the medes and persians •law, the, in origen •zeal for the law Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 527; Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 108; Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 230
6.8. אִתְיָעַטוּ כֹּל סָרְכֵי מַלְכוּתָא סִגְנַיָּא וַאֲחַשְׁדַּרְפְּנַיָּא הַדָּבְרַיָּא וּפַחֲוָתָא לְקַיָּמָה קְיָם מַלְכָּא וּלְתַקָּפָה אֱסָר דִּי כָל־דִּי־יִבְעֵה בָעוּ מִן־כָּל־אֱלָהּ וֶאֱנָשׁ עַד־יוֹמִין תְּלָתִין לָהֵן מִנָּךְ מַלְכָּא יִתְרְמֵא לְגֹב אַרְיָוָתָא׃ 6.15. אֱדַיִן מַלְכָּא כְּדִי מִלְּתָא שְׁמַע שַׂגִּיא בְּאֵשׁ עֲלוֹהִי וְעַל דָּנִיֵּאל שָׂם בָּל לְשֵׁיזָבוּתֵהּ וְעַד מֶעָלֵי שִׁמְשָׁא הֲוָא מִשְׁתַּדַּר לְהַצָּלוּתֵהּ׃ 11.27. וּשְׁנֵיהֶם הַמְּלָכִים לְבָבָם לְמֵרָע וְעַל־שֻׁלְחָן אֶחָד כָּזָב יְדַבֵּרוּ וְלֹא תִצְלָח כִּי־עוֹד קֵץ לַמּוֹעֵד׃ 6.8. All the presidents of the kingdom, the prefects and the satraps, the ministers and the governors, have consulted together that the king should establish a statute, and make a strong interdict, that whosoever shall ask a petition of any god or man for thirty days, save of thee, O king, he shall be cast into the den of lions. 6.15. Then the king, when he heard these words, was sore displeased, and set his heart on Daniel to deliver him; and he laboured till the going down of the sun to deliver him. 11.27. And as for both these kings, their hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper, for the end remaineth yet for the time appointed. 9. Yea, all Israel have transgressed Thy law, and have turned aside, so as not to hearken to Thy voice; and so there hath been poured out upon us the curse and the oath that is written in the Law of Moses the servant of God; for we have sinned against Him.,And after the threescore and two weeks shall an anointed one be cut off, and be no more; and the people of a prince that shall come shall destroy the city and the sanctuary; but his end shall be with a flood; and unto the end of the war desolations are determined.,And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes.,And He hath confirmed His word, which He spoke against us, and against our judges that judged us, by bringing upon us a great evil; so that under the whole heaven hath not been done as hath been done upon Jerusalem.,neither have we hearkened to the voice of the LORD our God, to walk in His laws, which He set before us by His servants the prophets. .,And he shall make a firm covet with many for one week; and for half of the week he shall cause the sacrifice and the offering to cease; and upon the wing of detestable things shall be that which causeth appalment; and that until the extermination wholly determined be poured out upon that which causeth appalment.’,And so the LORD hath watched over the evil, and brought it upon us; for the LORD our God is righteous in all His works which He hath done, and we have not hearkened to His voice.,Know therefore and discern, that from the going forth of the word to restore and to build Jerusalem unto one anointed, a prince, shall be seven weeks; and for threescore and two weeks, it shall be built again, with broad place and moat, but in troublous times.,in the first year of his reign I Daniel meditated in the books, over the number of the years, whereof the word of the LORD came to Jeremiah the prophet, that He would accomplish for the desolations of Jerusalem seventy years.,neither have we hearkened unto Thy servants the prophets, that spoke in Thy name to our kings, our princes, and our fathers, and to all the people of the land.,To the Lord our God belong compassions and forgivenesses; for we have rebelled against Him;,Unto Thee, O Lord, belongeth righteousness, but unto us confusion of face, as at this day; to the men of Judah, and to the inhabitants of Jerusalem, and unto all Israel, that are near, and that are far off, through all the countries whither Thou hast driven them, because they dealt treacherously with Thee.,Now therefore, O our God, hearken unto the prayer of Thy servant, and to his supplications, and cause Thy face to shine upon Thy sanctuary that is desolate, for the Lord’s sake.,And now, O Lord our God, that hast brought Thy people forth out of the land of Egypt with a mighty hand, and hast gotten Thee renown, as at this day; we have sinned, we have done wickedly.,And I prayed unto the LORD my God, and made confession, and said: ‘O Lord, the great and awful God, who keepest covet and mercy with them that love Thee and keep Thy commandments,,O my God, incline Thine ear, and hear; open Thine eyes, and behold our desolations, and the city upon which Thy name is called; for we do not present our supplications before Thee because of our righteousness, but because of Thy great compassions.,O Lord, according to all Thy righteousness, let Thine anger and Thy fury, I pray Thee, be turned away from Thy city Jerusalem, Thy holy mountain; because for our sins, and for the iniquities of our fathers, Jerusalem and Thy people are become a reproach to all that are about us.,O LORD, to us belongeth confusion of face, to our kings, to our princes, and to our fathers, because we have sinned against Thee.,And while I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the LORD my God for the holy mountain of my God;,And he made me to understand, and talked with me, and said: ‘O Daniel, I am now come forth to make thee skilful of understanding.,O Lord, hear, O Lord, forgive, O Lord, attend and do, defer not; for Thine own sake, O my God, because Thy name is called upon Thy city and Thy people.’,In the first year of Darius the son of Ahasuerus, of the seed of the Medes, who was made king over the realm of the Chaldeans;,yea, while I was speaking in prayer, the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, approached close to me about the time of the evening offering.,we have sinned, and have dealt iniquitously, and have done wickedly, and have rebelled, and have turned aside from Thy commandments and from Thine ordices;,At the beginning of thy supplications a word went forth, and I am come to declare it; for thou art greatly beloved; therefore look into the word, and understand the vision.,As it is written in the Law of Moses, all this evil is come upon us; yet have we not entreated the favour of the LORD our God, that we might turn from our iniquities, and have discernment in Thy truth.,Seventy weeks are decreed upon thy people and upon thy holy city, to finish the transgression, and to make an end of sin, and to forgive iniquity, and to bring in everlasting righteousness, and to seal vision and prophet, and to anoint the most holy place.
221. Septuagint, 4 Maccabees, 4, 5.1-7.23, 5.8, 5.9, 5.10, 5.11, 5.18, 5.19, 5.20, 5.21, 5.22, 5.23, 5.24, 5.25, 5.26, 6.17, 6.18, 6.19, 6.20, 6.21, 6.22, 7.7, 7.16, 7.17, 7.18, 7.19, 7.20, 7.21, 7.22, 7.23, 9.1, 9.2, 9.3, 9.4, 9.5, 9.6, 9.7, 9.8, 9.9, 9.10, 9.11, 9.12, 9.13, 9.14, 9.15, 9.16, 9.17, 9.18, 9.19, 9.20, 9.21, 9.22, 9.23, 9.24, 9.25, 9.26, 9.27, 9.28, 9.29, 9.30 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •nan Found in books: Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 111
5.19. Therefore do not suppose that it would be a petty sin if we were to eat defiling food;
222. Anon., Psalms of Solomon, 17, 8, 2 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •nan Found in books: Mermelstein, Power and Emotion in Ancient Judaism: Community and Identity in Formation (2021) 186
2. When the sinner waxed proud, with a battering-ram he cast down fortified walls, And Thou didst not restrain (him)., Alien nations ascended Thine altar, They trampled (it) proudly with their sandals;, Because the sons of Jerusalem had defiled the holy things of the Lord, Had profaned with iniquities the offerings of God., Therefore He said: Cast them far from Me;, It was set at naught before God, It was utterly dishonoured;, The sons and the daughters were in grievous captivity, Sealed (?) (was) their neck, branded (?) (was it) among the nations., According to their sins hath He done unto them, For He hath left them in the hands of them that prevailed., He hath turned away His face from pitying them, Young and old and their children together;, For they had done evil one and all, in not hearkening., And the heavens were angry, And the earth abhorred them;, For no man upon it had done what they did,, And the earth recognized all Thy righteous judgements, O God., They set the sons of Jerusalem to be mocked at in return for (the) harlots in her; Every wayfarer entered in in the full light of day., They made mock with their transgressions, as they themselves were wont to do; In the full light of day they revealed their iniquities. And the daughters of Jerusalem were defiled in accordance with Thy judgement,, Because they had defiled themselves with unnatural intercourse. I am pained in my bowels and my inward parts for these things. (And yet) I will justify Thee, O God, in uprightness of heart, For in Thy judgements is Thy righteousness (displayed), O God., For Thou hast rendered to the sinners according to their deeds, Yea according to their sins, which were very wicked., Thou hast uncovered their sins, that Thy judgement might be manifest;, Thou hast wiped out their memorial from the earth. God is a righteous judge, And He is no respecter of persons., For the nations reproached Jerusalem, trampling it down; Her beauty was dragged down from the throne of glory., She girded on sackcloth instead of comely raiment, A rope (was) about her head instead of a crown., She put off the glorious diadem which God had set upon her,, In dishonour was her beauty cast upon the ground., And I saw and entreated the Lord and said, Long enough, O Lord, has Thine hand been heavy on Israel, in bringing the nations upon (them)., For they have made sport unsparingly in wrath and fierce anger;, And they will make an utter end, unless Thou, O Lord, rebuke them in Thy wrath., For they have done it not in zeal, but in lust of soul,, Pouring out their wrath upon us with a view to rapine., Delay not, O God, to recompense them on (their) heads, To turn the pride of the dragon into dishonour. 30 And I had not long to wait before God showed me the insolent one Slain on the mountains of Egypt, Esteemed of less account than the least on land and sea;, His body, ( too,) borne hither and thither on the billows with much insolence, With none to bury (him), because He had rejected him with dishonour. He reflected not that he was man., And reflected not on the latter end;, He said: I will be lord of land and sea; And he recognized not that it is God who is great, Mighty in His great strength., He is king over the heavens, And judgeth kings and kingdoms., (It is He) who setteth me up in glory, And bringeth down the proud to eternal destruction in dishonour, Because they knew Him not., And now behold, ye princes of the earth, the judgement of the Lord, For a great king and righteous (is He), judging (all) that is under heaven., Bless God, ye that fear the Lord with wisdom, For the mercy of the Lord will be upon them that fear Him, in the Judgement;, So that He will distinguish between the righteous and the sinner, (And) recompense the sinners for ever according to their deeds;, And have mercy on the righteous, (delivering him) from the affliction of the sinner, And recompensing the sinner for what he hath done to the righteous., For the Lord is good to them that call upon Him in patience, Doing according to His mercy to His pious ones, Establishing (them) at all times before Him in strength., Blessed be the Lord for ever before His servants.
223. Philo of Alexandria, On The Life of Abraham, 1.3, 1.4, 1.5, 1.6, 13.60, 13.61, 46.268, "103", "153", "198", "201", "219", "43", "48", "54", "57", 01-May, 03-Jun, 05-Jun, 119, 120, 121, 122, 17, 178, 179, 18, 180, 181, 182, 183, 2, 275, 276, 3, 34, 35, 36, 4, 5, 51, 52, 1 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 121, 122, 123; Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 171
224. Philo of Alexandria, Plant., "108", "22", "26", "71", 134, 113 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 33
113. And again Moses says, "Its fruit shall be impure for three days, it shall not be Eaten;" as if in fact it were customary for it to be purified for ever. We must, therefore, say that this is one of those expressions which have a concealed meaning, since the words themselves are not quite consistent with it; for the expression is an ambiguous one; for it bears one sense of this kind, the fruit shall remain for three years; and then there is a distinct injunction, "it shall not be eaten before it is purified." But there is also another meaning, "the fruit of the tree shall for three years be unpurified, and while in that state it shall not be eaten."
225. Philo of Alexandria, On The Creation of The World, "128", "142", "34", "71", "72", "73", 1, 12, 126, 127, 131, 142, 153, 154, 155, 156, 157, 170, 171, 172, 174, 175, 176, 177, 2, 28, 3, 4, 47, 48, 49, 5, 50, 51, 52, 6, 65, 7, 72, 173 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 177
226. Philo of Alexandria, On The Change of Names, "180", "187", "220", "225", "241", "26", "48", "50", "51", "8", "82", 10, 103, 104, 105, 106, 107, 108, 109, 11, 110, 111, 112, 113, 114, 115, 116, 117, 118, 119, 12, 120, 13, 14, 145, 146, 15, 16, 163, 171, 172, 177, 178, 18, 188, 189, 19, 190, 191, 192, 201, 202, 203, 204, 205, 206, 207, 208, 209, 27, 28, 29, 3, 36, 37, 39, 4, 40, 47, 5, 54, 55, 56, 57, 58, 59, 6, 7, 8, 83, 84, 85, 86, 87, 88, 9, 35 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 114
35. for by what kind of contemplation could a man attain to this good thing? What seas must he cross over? What islands, or what continents, must he visit? Must he dwell among Greeks or among the barbarians?
227. Philo of Alexandria, On The Migration of Abraham, "124", "136", "138", "165", "191", "219", "39", "44", "49", "8", "84", "99", 127, 128, 130, 14, 15, 16, 17, 178, 179, 18, 180, 181, 19, 198, 199, 20, 200, 201, 202, 203, 204, 205, 206, 207, 47, 48, 49, 50, 76, 77, 78, 79, 80, 81, 86, 87, 88, 89, 90, 91, 93, 94, 92 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 129; Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 114; Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 175; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 321
92. Nor does it follow, because the feast is the symbol of the joy of the soul and of its gratitude towards God, that we are to repudiate the assemblies ordained at the periodical seasons of the year; nor because the rite of circumcision is an emblem of the excision of pleasures and of all the passions, and of the destruction of that impious opinion, according to which the mind has imagined itself to be by itself competent to produce offspring, does it follow that we are to annul the law which has been enacted about circumcision. Since we shall neglect the laws about the due observance of the ceremonies in the temple, and numbers of others too, if we exclude all figurative interpretation and attend only to those things which are expressly ordained in plain words.
228. Philo of Alexandria, On The Life of Joseph, "1", "147", "151", "27", "28", "31", "52", 1, 125, 242, 250, 251, 28, 35, 36, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 30 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 89
30. and the cause of this the want of union, and participation existing not merely between the Greeks and the barbarians, or between the barbarians and the Greeks, but also between the different tribes of each of these respective nations. Then they, as it would seem, blaming those things which do not deserve blame, such as unexpected occurrences or opportunities, deficiency of crops, badness of soil, their own situation either as being by the sea-side, or inland, or insular, or on the continent, or anything of that sort, are silent as to the real truth. The real truth is their covetousness, their want of good faith towards and confidence in one another, on which account they have not been satisfied with the laws of nature, but have called those regulations, which have appeared to be for the common advantage of the agreeing and uimous multitudes, laws, so that the individual constitutions do naturally appear rather in the light of additions to the one great general constitution of nature;
229. Philo of Alexandria, On Giants, "40", 62, 63, 64, "50" (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 344
230. Ovid, Fasti, 4.363-4.364 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •mother of the gods, and laws Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 339
4.363. inter ait ‘viridem Cybelen altasque Celaenas 4.364. amnis it insana, nomine Gallus, aqua. 4.363. ‘Between green Cybele and high Celaenae,’ she said, 4.364. ‘Runs a river of maddening water, called the Gallus.
231. Philo of Alexandria, On Flight And Finding, "10", "165", "168", "208", "46", 110, 111, 112, 119, 208, 28, 29, 30, 32, 40, 31 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 63
31. And if you ever to go a drinking party or to a costly entertainment, go with a good confidence; for you will put to shame the intemperate man by your own dexterity. For he, falling on his belly, and opening his insatiable desires even before he opens his mouth, will glut himself in a most shameless and indecorous manner, and will seize the things belonging to his neighbour, and will lick up everything without thinking. And when he is completely sated with eating, then drinking, as the poets say, with his mouth open, he will make himself an object for the laughter and ridicule of all those who behold him.
232. Ovid, Metamorphoses, 1.89-1.93 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •freedom, and the law Found in books: Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 71
1.89. Aurea prima sata est aetas, quae vindice nullo, 1.90. sponte sua, sine lege fidem rectumque colebat. 1.91. Poena metusque aberant, nec verba mitia fixo 1.92. aere legebantur, nec supplex turba timebat 1.93. iudicis ora sui, sed erant sine vindice tuti. 1.89. and Auster wafted to the distant south 1.90. where clouds and rain encompass his abode.— 1.91. and over these He fixed the liquid sky, 1.92. devoid of weight and free from earthly dross.
233. Philo of Alexandria, On Drunkenness, "111", "17", "190", "220", "23", "44", "79", 17, 205, 210, 211, 212, 213, 214, 215, 216, 217, 218, 219, 220, 221, 36, 37, 80, 81, 82, 83, 84, 85, 86, 87, 112 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 154
112. And the same prophet begins a song to the well, not only for the destruction of the passions, but also because he has had strength given to him to acquire the most valuable of all possessions, namely incomparable wisdom, which he compares to a well; for it is deep, and not superficial, giving forth a sweet stream to souls who thirst for goodness and virtue, a drink at once most necessary and most sweet.
234. Philo of Alexandria, On Planting, 113 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •exposition of the law Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 33
235. Philo of Alexandria, On The Decalogue, "164", "38", "88", 1, 100, 101, 106, 107, 108, 109, 110, 111, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121, 124, 136, 154, 155, 156, 157, 158, 159, 160, 161, 162, 163, 164, 165, 166, 167, 168, 169, 170, 171, 172, 173, 174, 175, 19, 20, 32, 50, 51, 52, 81, 83, 129 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Sly, Philo's Perception of Women (1990) 189
236. Philo of Alexandria, On The Preliminary Studies, "135", "51", "61", 107, 108, 109, 110, 134, 34, 35, 36, 37, 38, 49, 63, 120 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 89
120. For what is more important than this is the fact, that Moses gave laws to that sacred and divine assembly in a code of ten commandments in all. And these are the commandments which are the generic heads, and roots, and principles of the infinite multitude of particular laws; being the everlasting source of all commands, and containing every imaginable injunction and prohibition to the great advantage of those who use them. XXXII.
237. Philo of Alexandria, On The Confusion of Tongues, "119", "146", "179", "92", "95", 14, 140, 55, 56, 57, 72 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 209
238. Philo of Alexandria, On The Cherubim, "23", "27", "75", "96", 10, 3, 4, 40, 41, 42, 44, 45, 46, 47, 48, 5, 6, 7, 8, 9, 43 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Sly, Philo's Perception of Women (1990) 143
43. But we must begin our explanation of these mysteries in this way. A husband unites with his wife, and the male human being with the female human being in a union which tends to the generation of children, in strict accordance with and obedience to nature. But it is not lawful for virtues, which are the parents of many perfect things, to associate with a mortal husband. But they, without having received the power of generation from any other being, will never be able by themselves alone to conceive any thing.
239. Philo of Alexandria, On Husbandry, "149", "19", "43", "57", 116, 117, 118, 119, 131, 14, 157, 158, 9, 97, 96 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 178
96. And these things thus expressed resemble visions and prodigies; I mean the account of one dragon uttering the voice of a man and pouring his sophistries into most innocent dispositions, and deceiving the woman with plausible arguments of persuasion; and of another becoming a cause of complete safety to those who looked upon it.
240. Philo of Alexandria, On The Eternity of The World, "54", 18, 19, 90, 5 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 32
241. Diodorus Siculus, Historical Library, 3.57.2-3.57.3, 5.66.3, 10.9.6, 12.39.2, 13.6.7 (1st cent. BCE - 1st cent. BCE)  Tagged with subjects: •mother of the gods, and laws •homicide law, athenian •athens, laws and prescriptions Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 333, 334; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 332, 338; Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 61
3.57.3.  of these daughters Basileia, who was the eldest and far excelled the others in both prudence and understanding, reared all her brothers, showing them collectively a mother's kindness; consequently she was given the appellation of "Great Mother"; and after her father had been translated from among men into the circle of the gods, with the approval of the masses and of her brothers she succeeded to the royal dignity, though she was still a maiden and because of her exceedingly great chastity had been unwilling to unite in marriage with any man. But later, because of her desire to leave sons who should succeed to the throne, she united in marriage with Hyperion, one of her brothers, for whom she had the greatest affection. 12.39.2.  Consequently, when the Assembly convened to consider the affair, the enemies of Pericles persuaded the people to arrest Pheidias and lodged a charge against Pericles himself of stealing sacred property. Furthermore, they falsely accused the sophist Anaxagoras, who was Pericles' teacher, of impiety against the gods; and they involved Pericles in their accusations and malicious charges, since jealousy made them eager to discredit the eminence as well as the fame of the man.
242. Philo of Alexandria, On The Contemplative Life, "2", "65", 18, 28, 57, 58, 59, 60, 62, 63, 78, 85, 90, 61 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Sly, Philo's Perception of Women (1990) 143; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 321
61. And having corrupted the age of boys, and having metamorphosed them and removed them into the classification and character of women, it has injured their lovers also in the most important particulars, their bodies, their souls, and their properties; for it follows of necessity that the mind of a lover of boys must be kept on the stretch towards the objects of his affection, and must have no acuteness of vision for any other object, but must be blinded by its desire as to all other objects private or common, and must so be wasted away, more especially if it fails in its objects. Moreover, the man's property must be diminished on two accounts, both from the owner's neglect and from his expenses for the beloved object.
243. Philo of Alexandria, On The Posterity of Cain, "128", "165", "167", "168", "179", "181", "34", "9", 127, 13, 14, 15, 16, 17, 18, 84, 85, 86, 87, 88, 60 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 179
60. for Moses says that the spies came to Chebron, and these three are Acheman, and Jesein, and Thalamein, of the sons of Enoch: and this he adds, "and Chebron was built seven years before Janis, in Egypt," and these synonymous appellations are distinguished according to their species in a most natural manner. Chebron, being interpreted, means compunction, and this is of two kinds; one with reference to the soul being joined to the body, the other with reference to its being adapted to virtue.
244. Philo of Alexandria, That Every Good Person Is Free, 111, 75-77, 79-82, 84-91, 2 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 32
2. Now it is said, that the most sacred sect of the Pythagoreans, among many other excellent doctrines, taught this one also, that it was not well to proceed by the plain ordinary roads, not meaning to urge us to talk among precipices (for it was not their object to weary our feet with labour), but intimating, by a figurative mode of speech, that we ought not, either in respect of our words or actions, to use only such as are ordinary and unchanged;
245. Philo of Alexandria, On The Virtues, "127", "167", "183", "193", "99", 101, 102, 103, 104, 108, 141, 187, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 198, 199, 200, 201, 202, 203, 204, 205, 206, 207, 208, 209, 210, 211, 212, 213, 214, 215, 216, 217, 218, 219, 220, 221, 222, 223, 224, 225, 226, 227, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 95, 34 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 3; Sly, Philo's Perception of Women (1990) 116
34. And the sacred volumes contain the most undeniable proofs of what has been here stated. The most numerous of all nations is that of the Arabians, whose ancient name was the Madienaeans. These people being inimicably disposed towards the Hebrews, for no other cause more than because they honour and worship the highest and mightiest Cause of all things, as being dedicated to the Creator and Father of the universe as his peculiar people, and having tried every imaginable device and exhausted every contrivance to cause them to abandon the worship of the one only true and living God, and to forsake holiness and adopt impiety, thought that if they could do so they should be easily able to get the better of them. But when, in spite of having both done and said innumerable things, they had failed in everything, like dying people who now despair of their safety, they contrived a device of the following nature.
246. Philo of Alexandria, On The Life of Moses, a b c d\n0 1.147 1.147 1 147\n1 1.303 1.303 1 303\n2 1.305 1.305 1 305\n3 1.48 1.48 1 48\n4 2.205 2.205 2 205\n.. ... ... .. ...\n63 1.304 1.304 1 304\n64 1.302 1.302 1 302\n65 1.301 1.301 1 301\n66 1.300 1.300 1 300\n67 "1.185" "1.185" "1 185"\n\n[68 rows x 4 columns] (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Sly, Philo's Perception of Women (1990) 189
1.147. And of those who now went forth out of Egypt and left their abodes in that country, the men of age to bear arms were more than six hundred thousand men, and the other multitude of elders, and children, and women were so great that it was not easy to calculate it. Moreover, there also went forth with them a mixed multitude of promiscuous persons collected from all quarters, and servants, like an illegitimate crowd with a body of genuine citizens. Among these were those who had been born to Hebrew fathers by Egyptian women, and who were enrolled as members of their father's race. And, also, all those who had admired the decent piety of the men, and therefore joined them; and some, also, who had come over to them, having learnt the right way, by reason of the magnitude and multitude of the incessant punishments which had been inflicted on their own countrymen.
247. Philo of Alexandria, Hypothetica, 7.6-7.8, 8.7.1, 11.1-11.5, 11.7-11.10, 11.12-11.17 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •law of nature, and the patriarchs •halakhah, jewish law, josephus’ exposition of compared with philo’s hypothetica •law, the •dead sea scrolls,strict obedience to the law •jewish law/legal schools, and the law of moses •temple, the, and jewish schools of law •jewish law/legal schools, and the hakhamim (sages) •philo of alexandria, exposition of the law Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 152; Feldman, Judaism and Hellenism Reconsidered (2006) 325; Martens, One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law (2003) 88; Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 32; Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 40, 41, 196, 197, 302
7.6. There are, besides these rules, ten thousand other precepts, which refer to the unwritten customs and ordices of the nation. Moreover, it is ordained in the laws themselves that no one shall do to his neighbour what he would be unwilling to have done to himself. That a man shall not take up what he has not put down, neither out of a garden, nor out of a wine-press, nor out of a threshing-floor; and that absolutely no one shall take anything, whether it be great or small, out of a heap. That no one shall refuse fire to one who begs it of him. That no one shall cut off a stream of water, but that everyone shall contribute food to beggars and cripples, and that such shall have favour with God.
248. Philo of Alexandria, Against Flaccus, 17-19, 41, 5, 2 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 32
2. This Flaccus being chosen by Tiberius Caesar as one of his intimate companions, after the death of Severus, who had been lieutetgovernor in Egypt, was appointed viceroy of Alexandria and the country round about, being a man who at the beginning, as far as appearance went, had given innumerable instances of his excellence, for he was a man of prudence and diligence, and great acuteness of perception, very energetic in executing what he had determined on, very eloquent as a speaker, and skilful too at discerning what was suppressed as well as at understanding what was said.
249. Philo of Alexandria, On The Embassy To Gaius, "195", "312", "4", "69", 1, 115, 159, 170, 182, 206, 256, 68, 2 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 32
250. Philo of Alexandria, Allegorical Interpretation, a b c d\n0 3.244 3.244 3 244\n1 1.54 1.54 1 54\n2 1.53 1.53 1 53\n3 1.58 1.58 1 58\n4 1.57 1.57 1 57\n.. ... ... .. ...\n90 3.238 3.238 3 238\n91 3.237 3.237 3 237\n92 3.236 3.236 3 236\n93 3.241 3.241 3 241\n94 3.240 3.240 3 240\n\n[95 rows x 4 columns] (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Sly, Philo's Perception of Women (1990) 147
251. Vergil, Eclogues, 9.7-9.10 (1st cent. BCE - 1st cent. BCE)  Tagged with subjects: •law, the, and gospel •law, the, in clement Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 292
252. Vergil, Aeneis, 1.453-1.493, 6.72 (1st cent. BCE - 1st cent. BCE)  Tagged with subjects: •funerary laws, prothesis scene •law (jewish), brought from the jerusalem temple to rome, after judean war Found in books: Ashbrook Harvey et al., A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer (2015) 106; de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 247
1.453. Namque sub ingenti lustrat dum singula templo, 1.454. reginam opperiens, dum, quae fortuna sit urbi, 1.455. artificumque manus inter se operumque laborem 1.456. miratur, videt Iliacas ex ordine pugnas, 1.457. bellaque iam fama totum volgata per orbem, 1.458. Atridas, Priamumque, et saevum ambobus Achillem. 1.459. Constitit, et lacrimans, Quis iam locus inquit Achate, 1.460. quae regio in terris nostri non plena laboris? 1.461. En Priamus! Sunt hic etiam sua praemia laudi; 1.462. sunt lacrimae rerum et mentem mortalia tangunt. 1.463. Solve metus; feret haec aliquam tibi fama salutem. 1.464. Sic ait, atque animum pictura pascit ii, 1.465. multa gemens, largoque umectat flumine voltum. 1.466. Namque videbat, uti bellantes Pergama circum 1.467. hac fugerent Graii, premeret Troiana iuventus, 1.468. hac Phryges, instaret curru cristatus Achilles. 1.469. Nec procul hinc Rhesi niveis tentoria velis 1.470. adgnoscit lacrimans, primo quae prodita somno 1.471. Tydides multa vastabat caede cruentus, 1.472. ardentisque avertit equos in castra, prius quam 1.473. pabula gustassent Troiae Xanthumque bibissent. 1.474. Parte alia fugiens amissis Troilus armis, 1.475. infelix puer atque impar congressus Achilli, 1.476. fertur equis, curruque haeret resupinus ii, 1.477. lora tenens tamen; huic cervixque comaeque trahuntur 1.478. per terram, et versa pulvis inscribitur hasta. 1.479. Interea ad templum non aequae Palladis ibant 1.480. crinibus Iliades passis peplumque ferebant, 1.481. suppliciter tristes et tunsae pectora palmis; 1.482. diva solo fixos oculos aversa tenebat. 1.483. Ter circum Iliacos raptaverat Hectora muros, 1.484. exanimumque auro corpus vendebat Achilles. 1.485. Tum vero ingentem gemitum dat pectore ab imo, 1.486. ut spolia, ut currus, utque ipsum corpus amici, 1.487. tendentemque manus Priamum conspexit inermis. 1.488. Se quoque principibus permixtum adgnovit Achivis, 1.489. Eoasque acies et nigri Memnonis arma. 1.490. Ducit Amazonidum lunatis agmina peltis 1.491. Penthesilea furens, mediisque in milibus ardet, 1.492. aurea subnectens exsertae cingula mammae, 1.493. bellatrix, audetque viris concurrere virgo. 6.72. hic ego namque tuas sortes arcanaque fata, 1.453. art thou bright Phoebus' sister? Or some nymph, 1.454. the daughter of a god? Whate'er thou art, 1.455. thy favor we implore, and potent aid 1.456. in our vast toil. Instruct us of what skies, 1.457. or what world's end, our storm-swept lives have found! 1.458. Strange are these lands and people where we rove, 1.459. compelled by wind and wave. Lo, this right hand 1.461. Then Venus: “Nay, I boast not to receive 1.462. honors divine. We Tyrian virgins oft 1.463. bear bow and quiver, and our ankles white 1.464. lace up in purple buskin. Yonder lies 1.465. the Punic power, where Tyrian masters hold 1.466. Agenor's town; but on its borders dwell 1.467. the Libyans, by battles unsubdued. 1.468. Upon the throne is Dido, exiled there 1.469. from Tyre, to flee th' unnatural enmity 1.470. of her own brother. 'T was an ancient wrong; 1.471. too Iong the dark and tangled tale would be; 1.472. I trace the larger outline of her story: 1.473. Sichreus was her spouse, whose acres broad 1.474. no Tyrian lord could match, and he was-blessed 1.475. by his ill-fated lady's fondest love, 1.476. whose father gave him her first virgin bloom 1.477. in youthful marriage. But the kingly power 1.478. among the Tyrians to her brother came, 1.479. Pygmalion, none deeper dyed in crime 1.480. in all that land. Betwixt these twain there rose 1.481. a deadly hatred,—and the impious wretch, 1.482. blinded by greed, and reckless utterly 1.483. of his fond sister's joy, did murder foul 1.484. upon defenceless and unarmed Sichaeus, 1.485. and at the very altar hewed him down. 1.486. Long did he hide the deed, and guilefully 1.487. deceived with false hopes, and empty words, 1.488. her grief and stricken love. But as she slept, 1.489. her husband's tombless ghost before her came, 1.490. with face all wondrous pale, and he laid bare 1.491. his heart with dagger pierced, disclosing so 1.492. the blood-stained altar and the infamy 1.493. that darkened now their house. His counsel was 6.72. of the bold Trojans; while their sacred King
253. Philo of Alexandria, On The Special Laws, a b c d\n0 3.51 3.51 3 51\n1 1.55 1.55 1 55\n2 4 4 4 None\n3 2 2 2 None\n4 1 1 1 None\n.. ... ... .. ...\n106 "4.139" "4.139" "4 139"\n107 "1.330" "1.330" "1 330"\n108 "1.94" "1.94" "1 94"\n109 1.56 1.56 1 56\n110 1.57 1.57 1 57\n\n[111 rows x 4 columns] (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Sly, Philo's Perception of Women (1990) 182
254. Seneca The Elder, Controversies, 1.4, 1.6-1.7, 7.1 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •adultery, athenian laws against •roman law, and law of the provinces Found in books: Ferrándiz, Shipwrecks, Legal Landscapes and Mediterranean Paradigms: Gone Under Sea (2022) 147; Pinheiro et al., Narrating Desire: Eros, Sex, and Gender in the Ancient Novel (2012a) 164
255. Philo of Alexandria, Questions On Exodus, a b c d\n0 2.21 2.21 2 21\n1 2.38 2.38 2 38\n2 2.42 2.42 2 42\n3 "2.28" "2.28" "2 28"\n4 "2.106" "2.106" "2 106"\n5 "2.54" "2.54" "2 54"\n6 "2.91" "2.91" "2 91"\n7 "2.104" "2.104" "2 104"\n8 "2.94" "2.94" "2 94"\n9 "2.122" "2.122" "2 122"\n10 "1.20" "1.20" "1 20"\n11 "2.3" "2.3" "2 3"\n12 "2.11" "2.11" "2 11"\n13 "2.14" "2.14" "2 14"\n14 "2.16" "2.16" "2 16"\n15 "2.47" "2.47" "2 47"\n16 "2.51" "2.51" "2 51"\n17 "2.62" "2.62" "2 62"\n18 "2.63" "2.63" "2 63"\n19 "2.66" "2.66" "2 66"\n20 "2.68" "2.68" "2 68"\n21 "2.61" "2.61" "2 61" (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 33
256. Horace, Sermones, 1.14.3, 1.50.2 (1st cent. BCE - 1st cent. BCE)  Tagged with subjects: •codex theodosianus, general laws related to specific cases •iurisconsultus, and the development of law Found in books: Humfress, Oppian's Halieutica: Charting a Didactic Epic (2007) 87, 88
257. Philo of Alexandria, Questions On Genesis, a b c d\n0 4.154 4.154 4 154\n1 4.142 4.142 4 142\n2 4.124 4.124 4 124\n3 4.99 4.99 4 99\n4 4.143 4.143 4 143\n5 4.184 4.184 4 184\n6 2.66 2.66 2 66\n7 2.5 2.5 2 5\n8 3.24 3.24 3 24\n9 4.168 4.168 4 168\n10 4.172 4.172 4 172\n11 3.21 3.21 3 21\n12 3.20 3.20 3 20\n13 3 3 3 None\n14 4 4 4 None\n15 "3.39" "3.39" "3 39"\n16 "4.227" "4.227" "4 227"\n17 "2.38" "2.38" "2 38"\n18 "4.231" "4.231" "4 231"\n19 "1.69" "1.69" "1 69"\n20 "3.58" "3.58" "3 58"\n21 "3.40" "3.40" "3 40"\n22 "4.80" "4.80" "4 80"\n23 "3.56" "3.56" "3 56"\n24 "4.22" "4.22" "4 22"\n25 "4.8" "4.8" "4 8"\n26 "4.4" "4.4" "4 4"\n27 "4.2" "4.2" "4 2"\n28 "3.41" "3.41" "3 41"\n29 "4.17" "4.17" "4 17"\n30 "3.55" "3.55" "3 55"\n31 "4.233" "4.233" "4 233"\n32 "3.49" "3.49" "3 49"\n33 "4.204" "4.204" "4 204"\n34 "3.54" "3.54" "3 54"\n35 "2.26" "2.26" "2 26"\n36 "2.43" "2.43" "2 43" (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Sly, Philo's Perception of Women (1990) 155
258. Anon., Sibylline Oracles, 2.95-2.96 (1st cent. BCE - 5th cent. CE)  Tagged with subjects: •dietary laws in the second-and third-century texts Found in books: Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 73
2.95. 95 Give to the needy with perspiring hand. 2.96. He who gives alms knows how to lend to God.
259. Lucretius Carus, On The Nature of Things, 5.1146-5.1150 (1st cent. BCE - 1st cent. BCE)  Tagged with subjects: •plato, on positive law as rescue from the state of nature Found in books: Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 73
5.1146. ex inimicitiis languebat; quo magis ipsum 5.1147. sponte sua cecidit sub leges artaque iura. 5.1148. acrius ex ira quod enim se quisque parabat 5.1149. ulcisci quam nunc concessumst legibus aequis, 5.1150. hanc ob rem est homines pertaesum vi colere aevom.
260. Philo of Alexandria, On Dreams, a b c d\n0 1.151 1.151 1 151\n1 1.16 1.16 1 16\n2 1.168 1.168 1 168\n3 2.100 2.100 2 100\n4 293 293 293 None\n.. ... ... ... ...\n76 "1.171" "1.171" "1 171"\n77 "1.129" "1.129" "1 129"\n78 2.45 2.45 2 45\n79 "2.125" "2.125" "2 125"\n80 "1.89" "1.89" "1 89"\n\n[81 rows x 4 columns] (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 63
261. Philo of Alexandria, On Sobriety, "3", "38", "55", 65, 66, 50 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 3
262. Philo of Alexandria, Who Is The Heir, 2.21, 2.38, 2.42 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 33, 210; Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 63
78. The good man, then, alone sees; in reference to whom the ancients also called the prophets, seers. But he who advanced further outwards, not only seeing, but seeing God, was called Israel; the meaning of which name is, "seeing God." But others, even if they ever do open their eyes, still bend them down towards the earth, pursuing only earthly things, and being bred up among material objects;
263. Philo of Alexandria, On The Sacrifices of Cain And Abel, "101", "121", "35", "36", "50", "54", "69", "73", "78", "84", "9", "131" (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 366
264. Philo of Alexandria, De Providentia, 2.5, 2.7-2.20 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •philo of alexandria, exposition of the law •exposition of the law •exposition of the law, sequence of treatises in •the cosmos, and the law Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 2; Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 32
265. Philo of Alexandria, That The Worse Attacks The Better, "139", "150", "159", "160", "22", "4", "61", "62", "75", "85", "92", 161, 162, 38, 39, 40, 52, 53, 139 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 33
139. On which account Moses, after he had previously mentioned with respect to Enos that "he hoped to call upon the name of the Lord his God," adds in express words, "This is the book of the generation of Men;" speaking with perfect correctness: for it is written in the book of God that man is the only creature with a good hope. So that arguing by contraries, he who has no good hope is not a man. The definition, therefore, of our concrete being is that it is a living rational mortal being; but the definition of man, according to Moses, is a disposition of the soul hoping in the truly living God.
266. Philo of Alexandria, That God Is Unchangeable, "162", "4", 111, 112, 113, 114, 115, 181, 182, 183, "38" (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 418
267. Philo of Alexandria, On Curses, "160", "161", "40", "44", "50", "80", "87", 1, 10, 12, 13, 14, 15, 152, 16, 17, 171, 172, 18, 19, 2, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 3, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 4, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 5, 50, 51, 53, 6, 7, 11 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 7, 11, 210; Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 31
11. but the voluntary flight from God, as one that has taken place by deliberate purpose and intention, will await on irremediable punishment in all eternity, for as good deeds that are done in consequence of forethought and design, are better than unintentional ones, so also among offences those that are undesigned are of less heinousness than those that are premeditated. IV.
268. Livy, History, 1.6.4, 3.37.2, 3.37.3, 3.37.4, 3.38.1, 3.44.1, 1.6.3, 1.43.12, 3.45, 3.46, 3.47, 3.48, 3.50, 3.51, 3.52, 3.44, 3.53, 3.55, 3.56, 3.57, 3.58, 3.59, 3.35.2, 3.35.4, 3.54, 3.49, 3.41, 3.33.2, 3.33.9, 3.42, 3.34.6, 3.34.7, 3.35, 3.36, 3.37, 3.38, 3.33.10, 3.43, 3.40, 3.39, praef. 12, praef. 11-12, 25.23, 39.8.4, 39.8.3, 6.16.7, 8.21.11, 6.16.6, 42.4.3, 2.47.6, 6.36.11, 8.11.14, 42.4.4, 6.1.2, 1.45.5, 1.20.4 (1st cent. BCE - 1st cent. BCE)  Tagged with subjects: •nan Found in books: Walter, Time in Ancient Stories of Origin (2020) 145
1.6.4. intervenit deinde his cogitationibus avitum malum, regni cupido, atque inde foedum certamen, coortum a satis miti principio. quoniam gemini essent nec aetatis verecundia discrimen facere posset, ut dii, quorum tutelae ea loca essent, auguriis legerent, qui nomen novae urbi daret, qui conditam imperio regeret, Palatium Romulus, Remus Aventinum ad inaugurandum templa capiunt.
269. Strabo, Geography, 1.2.14, 3.175-3.176, 4.203, 13.1.13, 17.3.20 (1st cent. BCE - 1st cent. BCE)  Tagged with subjects: •exposition of the law •roman law, and law of the provinces •mother of the gods, and laws Found in books: Ferrándiz, Shipwrecks, Legal Landscapes and Mediterranean Paradigms: Gone Under Sea (2022) 15, 24, 146; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 336; Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 174
1.2.14. Eratosthenes thinks it probable that Hesiod, having heard of the wanderings of Ulysses, and of their having taken place near to Sicily and Italy, embraced this view of the case, and not only describes the places spoken of by Homer, but also Aetna, the Isle of Ortygia, near to Syracuse, and Tyrrhenia. As for Homer, he was altogether unacquainted with these places, and further, had no wish to lay the scene of the wanderings in any well-known locality. What! are then Aetna and Tyrrhenia such well-known places, and Scyllaion, Charybdis, Circaion, and the Sirenussae, so obscure? Or is Hesiod so correct as never to write nonsense, but always follow in the wake of received opinions, while Homer blurts out whatever comes uppermost? Without taking into consideration our remarks on the character and aptitude of Homer's myths, a large array of writers who bear evidence to his statements, and the additional testimony of local tradition, are sufficient proof that his are not the inventions of poets or contemporary scribblers, but the record of real actors and real scenes. 17.3.20. The circuit of the Great Syrtis is about 3930 stadia, its depth to the recess is 1500 stadia, and its breadth at the mouth is also nearly the same. The difficulty of navigating both these and the Lesser Syrtis [arises from the circumstances of] the soundings in many parts being soft mud. It sometimes happens, on the ebbing and flowing of the tide, that vessels are carried upon the shallows, settle down, and are seldom recovered. Sailors therefore, in coasting, keep at a distance (from the shore), and are on their guard, lest they should be caught by a wind unprepared, and driven into these gulfs. Yet the daring disposition of man induces him to attempt everything, and particularly the coasting along a shore. On entering the Great Syrtis on the right, after passing the promontory Cephalae, is a lake of about 300 stadia in length, and 70 stadia in breadth, which communicates with the gulf, and has at its entrance small islands and an anchorage. After the lake follows a place called Aspis, and a harbour, the best of all in the Syrtis. Near this place is the tower Euphrantas, the boundary between the former territory of Carthage and Cyrenaica under Ptolemy (Soter). Then another place, called Charax, which the Carthaginians frequented as a place of commerce, with cargoes of wine, and loaded in return with silphium and its juice, which they received from merchants who brought it away clandestinely from Cyrene; then the Altars of the Philaeni; after these Automola, a fortress defended by a garrison, and situated in the recess of the whole gulf. The parallel passing through this recess is more to the south than that passing through Alexandreia by 1000 stadia, and than that passing through Carthage by less than 2000 stadia; but it would coincide with the parallel passing, on one side, through Heroopolis, which is situated in the recess of the Arabian Gulf, and passing, on the other, through the interior of the territory of the Masaesylii and the Mauretanians. The rest of the sea-coast, to the city Berenice, is 1500 stadia in length. Above this length of coast, and extending to the Altars of the Philaeni, are situated an African nation called Nasamones. The intervening distance (between the recess of the Syrtis and Berenice) contains but few harbours, and watering-places are rare.On a promontory called Pseudopenias is situated Berenice, near a lake Tritonis, in which is to be observed a small island with a temple of Venus upon it. There also is a lake of the Hesperides, into which flows a river (called) Lathon. On this side of Berenice is a small promontory called Boreion (or North Cape), which with Cephalae forms the entrance of the Syrtis. Berenice lies opposite to the promontories of Peloponnesus, namely, those called Ichthys and [Chelonatas], and also to the island Zacynthus, at an interval of 3600 stadia. Marcus Cato marched from this city, round the Syrtis, in thirty days, at the head of an army composed of more than 10,000 men, separated into divisions on account of the watering-places; his course lay through deep sand, under burning heat. After Berenice is a city Taucheira, called also Arsinoe; then Barca, formerly so called, but now Ptolemais; then the promontory Phycus, which is low, but extends further to the north than the rest of the African coast: it is opposite to Taenarum, in Laconia, at the distance of 2800 stadia; on it there is also a small town of the same name as the promontory. Not far from Phycus, at a distance of about 170 stadia, is Apollonia, the naval arsenal of Cyrene; from Berenice it is distant 1000 stadia, and 80 stadia from Cyrene, a considerable city situated on a table-land, as I observed it from the sea.
270. Herodotus Medicus, Fragments, 1.85, 3.131 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •cleinias (the laws) Found in books: Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 374
271. Anon., Fragments, 1 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •mother of the gods, and laws Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 337
272. Mishnah, Yoma, 3.10 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •zeal (for the law) Found in books: Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 576
3.10. Ben Katin made twelve spigots for the laver, for there had been before only two. He also made a mechanism for the laver, in order that its water should not become unfit by remaining overnight. King Monbaz had all the handles of all the vessels used on Yom HaKippurim made of gold. His mother Helena made a golden candelabrum over the opening of the Hekhal. She also made a golden tablet, on which the portion concerning the suspected adulteress was inscribed. For Nicanor miracles happened to his doors. And they were all mentioned for praise.
273. Josephus Flavius, Jewish Antiquities, 4.68, 4.205, 4.207, 4.226-4.227, 4.240, 4.304, 10.96-10.102, 10.219-10.221, 12.142, 12.240, 12.271, 12.278, 13.171-13.172, 13.257, 13.297-13.298, 13.311-13.313, 13.319, 14.41, 14.258, 14.366, 15.167, 15.266, 15.268, 15.275, 15.326-15.341, 15.371-15.379, 16.163-16.164, 17.42, 18.4-18.11, 18.17-18.21, 18.23-18.25, 18.55, 18.116-18.119, 18.159-18.160, 18.259, 19.276-19.277, 20.34-20.53, 20.92-20.98, 20.100, 20.102-20.136, 20.167-20.172, 20.200-20.201 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Birnbaum and Dillon, Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary (2020) 1; Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 182; Feldman, Judaism and Hellenism Reconsidered (2006) 324; Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 70, 175; Spielman, Jews and Entertainment in the Ancient World (2020) 25, 31, 32; Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 17, 38, 40, 51, 56, 114, 193, 196, 197, 302; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 216, 376, 570, 576; Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 248, 277; Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 111; Witter et al., Torah, Temple, Land: Constructions of Judaism in Antiquity (2021) 18
4.68. πρὸς τούτοις δὲ καὶ τὸν λαὸν ἐξέταξε τῶν ἐπετείων καρπῶν δεκάτην αὐτοῖς τε τοῖς Λευίταις καὶ ἱερεῦσι τελεῖν. καὶ ἃ μὲν ἡ φυλὴ παρὰ τοῦ πλήθους λαμβάνει ταῦτ' ἐστίν: ἀναγκαῖον δ' ἡγησάμην ἃ τοῖς ἱερεῦσιν ἰδίᾳ παρὰ πάντων γίνεται δηλῶσαι. 4.205. ̓́Εστω δὲ καὶ δεκάτη τῶν καρπῶν ἐξαίρεσις ὑμῖν χωρὶς ἧς διετάξατε τοῖς ἱερεῦσι καὶ Λευίταις δεδόσθαι, ἣ πιπρασκέσθω μὲν ἐπὶ τῶν πατρίδων, εἰς δὲ τὰς εὐωχίας ὑπηρετείτω καὶ τὰς θυσίας τὰς ἐν τῇ ἱερᾷ πόλει: δίκαιον γὰρ εἶναι τῶν ἐκ τῆς γῆς ἀναδιδομένων, ἣν ὁ θεὸς αὐτοῖς κτήσασθαι παρέσχεν, ἐπὶ τιμῇ τοῦ δεδωκότος ἀπολαύειν. 4.207. Βλασφημείτω δὲ μηδεὶς θεοὺς οὓς πόλεις ἄλλαι νομίζουσι. μηδὲ συλᾶν ἱερὰ ξενικά, μηδ' ἂν ἐπωνομασμένον ᾖ τινι θεῷ κειμήλιον λαμβάνειν. 4.226. Γῆν ὁ φυτεύσας, πρὸ ἐτῶν τεσσάρων ἂν καρπὸν προβάλῃ τὰ φυτά, μήτε τῷ θεῷ ἀπαρχὰς ἐντεῦθεν ἀποφερέτω μήτ' αὐτὸς χρήσθω: οὐ γὰρ κατὰ καιρὸν τοῦτον ὑπ' αὐτῶν ἐνεχθῆναι, βιασαμένης δὲ τῆς φύσεως ἀώρως μήτε τῷ θεῷ ἁρμόζειν μήτ' αὐτῷ τῷ δεσπότῃ χρῆσθαι. 4.227. τῷ δὲ τετάρτῳ τρυγάτω πᾶν τὸ γενόμενον, τότε γὰρ ὥριον εἶναι, καὶ συναγαγὼν εἰς τὴν ἱερὰν πόλιν κομιζέτω, καὶ σὺν τῇ δεκάτῃ τοῦ ἄλλου καρποῦ μετὰ τῶν φίλων εὐωχούμενος ἀναλισκέτω καὶ μετ' ὀρφανῶν καὶ χηρευουσῶν γυναικῶν. πέμπτου δὲ ἔτους κύριος ἔστω τὰ φυτὰ καρποῦσθαι. 4.304. ταῦτ' οὖν τὰ βιβλία παραδίδωσι τοῖς ἱερεῦσι καὶ τὴν κιβωτόν, εἰς ἣν καὶ τοὺς δέκα λόγους γεγραμμένους ἐν δυσὶ πλαξὶ κατέθετο, καὶ τὴν σκηνήν: τῷ τε λαῷ παρῄνεσε κρατήσαντι τῆς γῆς καὶ ἱδρυθέντι μὴ λήθην λαβεῖν τῆς ̓Αμαληκιτῶν ὕβρεως, ἀλλὰ στρατεύσαντας ἐπ' αὐτοὺς τιμωρίαν ἀπολαβεῖν ὧν ἐπὶ τῆς ἐρήμου τυγχάνοντας ἐποίησαν κακῶς, 10.102. τούτους δὴ κομισθέντας πρὸς αὑτὸν εἶχεν ἐν φυλακῇ: τὸν δὲ θεῖον τοῦ ̓Ιωακείμου Σαχχίαν ἀπέδειξε βασιλέα ὅρκους παρ' αὐτοῦ λαβών, ἦ μὴν φυλάξειν αὐτῷ τὴν χώραν καὶ μηδὲν νεωτερίσειν μηδὲ τοῖς Αἰγυπτίοις εὐνοήσειν. 10.219. ̔Ο δὲ βασιλεὺς Ναβουχοδονόσορος ἔτη τρία καὶ τεσσαράκοντα βασιλεύσας τελευτᾷ τὸν βίον ἀνὴρ δραστήριος καὶ τῶν πρὸ αὐτοῦ βασιλέων εὐτυχέστερος γενόμενος. μέμνηται δ' αὐτοῦ τῶν πράξεων καὶ Βηρωσὸς ἐν τῇ τρίτῃ τῶν Χαλδαϊκῶν ἱστοριῶν λέγων οὕτως: 10.221. συμμίξας δὲ Ναβουχοδονόσορος τῷ ἀποστάτῃ καὶ παραταξάμενος αὐτοῦ τε ἐκράτησε καὶ τὴν χώραν ἐκ ταύτης τῆς ἀρχῆς ὑπὸ τὴν αὐτοῦ βασιλείαν ἐποιήσατο. τῷ τε πατρὶ αὐτοῦ Ναβουχοδονοσόρῳ συνέβη κατ' αὐτὸν τὸν καιρὸν ἀρρωστήσαντι ἐν τῇ Βαβυλωνίων πόλει μεταλλάξαι τὸν βίον ἔτη βασιλεύσαντα εἴκοσι καὶ ἕν. 12.142. πολιτευέσθωσαν δὲ πάντες οἱ ἐκ τοῦ ἔθνους κατὰ τοὺς πατρίους νόμους, ἀπολυέσθω δ' ἡ γερουσία καὶ οἱ ἱερεῖς καὶ γραμματεῖς τοῦ ἱεροῦ καὶ ἱεροψάλται ὧν ὑπὲρ τῆς κεφαλῆς τελοῦσιν καὶ τοῦ στεφανιτικοῦ φόρου καὶ τοῦ περὶ τῶν ἄλλων. 12.271. καὶ τὸν βωμὸν καθελὼν ἀνέκραγεν, “εἴ τις ζηλωτής ἐστιν τῶν πατρίων ἐθῶν καὶ τῆς τοῦ θεοῦ θρησκείας, ἑπέσθω, φησίν, ἐμοί,” καὶ ταῦτ' εἰπὼν μετὰ τῶν τέκνων εἰς τὴν ἔρημον ἐξώρμησεν καταλιπὼν ἅπασαν τὴν αὐτοῦ κτῆσιν ἐν τῇ κώμῃ. 12.278. ποιήσας οὖν δύναμιν πολλὴν περὶ αὐτὸν Ματταθίας τούς τε βωμοὺς καθεῖλεν καὶ τοὺς ἐξαμαρτάνοντας ἀπέκτεινεν, ὅσους λαβεῖν ὑποχειρίους ἠδυνήθη: πολλοὶ γὰρ δι' εὐλάβειαν διεσπάρησαν εἰς τὰ πέριξ ἔθνη: τῶν τε παίδων τοὺς οὐ περιτετμημένους ἐκέλευσε περιτέμνεσθαι τοὺς ἐπὶ τῷ κωλύειν καθεσταμένους ἐκβαλών. 13.171. Κατὰ δὲ τὸν χρόνον τοῦτον τρεῖς αἱρέσεις τῶν ̓Ιουδαίων ἦσαν, αἳ περὶ τῶν ἀνθρωπίνων πραγμάτων διαφόρως ὑπελάμβανον, ὧν ἡ μὲν Φαρισαίων ἐλέγετο, ἡ δὲ Σαδδουκαίων, ἡ τρίτη δὲ ̓Εσσηνῶν. 13.172. οἱ μὲν οὖν Φαρισαῖοι τινὰ καὶ οὐ πάντα τῆς εἱμαρμένης ἔργον εἶναι λέγουσιν, τινὰ δ' ἐφ' ἑαυτοῖς ὑπάρχειν συμβαίνειν τε καὶ μὴ γίνεσθαι. τὸ δὲ τῶν ̓Εσσηνῶν γένος πάντων τὴν εἱμαρμένην κυρίαν ἀποφαίνεται καὶ μηδὲν ὃ μὴ κατ' ἐκείνης ψῆφον ἀνθρώποις ἀπαντᾶν. 13.257. ̔Υρκανὸς δὲ καὶ τῆς ̓Ιδουμαίας αἱρεῖ πόλεις ̓́Αδωρα καὶ Μάρισαν, καὶ ἅπαντας τοὺς ̓Ιδουμαίους ὑπὸ χεῖρα ποιησάμενος ἐπέτρεψεν αὐτοῖς μένειν ἐν τῇ χώρᾳ, εἰ περιτέμνοιντο τὰ αἰδοῖα καὶ τοῖς ̓Ιουδαίων νόμοις χρήσασθαι θέλοιεν. 13.297. περὶ μέντοι τούτων αὖθις ἐροῦμεν. νῦν δὲ δηλῶσαι βούλομαι, ὅτι νόμιμά τινα παρέδοσαν τῷ δήμῳ οἱ Φαρισαῖοι ἐκ πατέρων διαδοχῆς, ἅπερ οὐκ ἀναγέγραπται ἐν τοῖς Μωυσέως νόμοις, καὶ διὰ τοῦτο ταῦτα τὸ Σαδδουκαίων γένος ἐκβάλλει, λέγον ἐκεῖνα δεῖν ἡγεῖσθαι νόμιμα τὰ γεγραμμένα, τὰ δ' ἐκ παραδόσεως τῶν πατέρων μὴ τηρεῖν. 13.298. καὶ περὶ τούτων ζητήσεις αὐτοῖς καὶ διαφορὰς γίνεσθαι συνέβαινεν μεγάλας, τῶν μὲν Σαδδουκαίων τοὺς εὐπόρους μόνον πειθόντων τὸ δὲ δημοτικὸν οὐχ ἑπόμενον αὐτοῖς ἐχόντων, τῶν δὲ Φαρισαίων τὸ πλῆθος σύμμαχον ἐχόντων. ἀλλὰ περὶ μὲν τούτων τῶν δύο καὶ τῶν ̓Εσσηνῶν ἐν τῇ δευτέρᾳ μου τῶν ̓Ιουδαϊκῶν ἀκριβῶς δεδήλωται. 13.311. μάλιστα δ' ἄν τις θαυμάσειεν καὶ ̓Ιούδαν τινά, ̓Εσσηνὸν μὲν τὸ γένος, οὐδέποτε δ' ἐν οἷς προεῖπεν διαψευσάμενον τἀληθές: οὗτος γὰρ ἰδὼν τὸν ̓Αντίγονον παριόντα τὸ ἱερὸν ἀνεβόησεν ἐν τοῖς ἑταίροις αὐτοῦ καὶ γνωρίμοις, οἳ διδασκαλίας ἕνεκα τοῦ προλέγειν τὰ μέλλοντα παρέμενον, 13.312. ὡς ἀποθανεῖν αὐτῷ καλὸν διεψευσμένῳ ζῶντος ̓Αντιγόνου, ὃν σήμερον τεθνήξεσθαι προειπὼν ἐν τῷ καλουμένῳ Στράτωνος πύργῳ περιόντα ὁρᾷ, καὶ τοῦ μὲν χωρίου περὶ σταδίους ἀπέχοντος νῦν ἑξακοσίους, ὅπου φονευθήσεσθαι προεῖπεν αὐτόν, τῆς δ' ἡμέρας ἤδη τὸ πλεῖστον ἠνυσμένον, ὥστ' αὐτῷ κινδυνεύειν τὸ μάντευμα ψεῦδος εἶναι. 13.313. ταῦτ' οὖν λέγοντος αὐτοῦ καὶ κατηφοῦντος ἀγγέλλεται τεθνεὼς ̓Αντίγονος ἐν τῷ ὑπογείῳ, ὃ καὶ αὐτὸ Στράτωνος ἐκαλεῖτο πύργος, ὁμώνυμον τῇ παραλίῳ Καισαρείᾳ. τὸν μὲν οὖν μάντιν τοῦτο διετάραξεν. 13.319. φύσει δ' ἐπιεικεῖ κέχρητο καὶ σφόδρα ἦν αἰδοῦς ἥττων, ὡς μαρτυρεῖ τούτῳ καὶ Στράβων ἐκ τοῦ Τιμαγένους ὀνόματος λέγων οὕτως: “ἐπιεικής τε ἐγένετο οὗτος ὁ ἀνὴρ καὶ πολλὰ τοῖς ̓Ιουδαίοις χρήσιμος: χώραν τε γὰρ αὐτοῖς προσεκτήσατο καὶ τὸ μέρος τοῦ τῶν ̓Ιτουραίων ἔθνους ᾠκειώσατο δεσμῷ συνάψας τῇ τῶν αἰδοίων περιτομῇ.” 14.41. ἔνθα δὴ καὶ τῶν ̓Ιουδαίων διήκουσεν καὶ τῶν ἡγουμένων αὐτῶν, οἳ πρός τε ἀλλήλους διεφέροντο ̔Υρκανὸς καὶ ̓Αριστόβουλος καὶ τὸ ἔθνος πρὸς ἀμφοτέρους, τὸ μὲν οὐκ ἀξιοῦν βασιλεύεσθαι: πάτριον γὰρ εἶναι τοῖς ἱερεῦσι τοῦ τιμωμένου παρ' αὐτοῖς θεοῦ πειθαρχεῖν, ὄντας δὲ τούτους ἀπογόνους τῶν ἱερέων εἰς ἄλλην μετάγειν ἀρχὴν τὸ ἔθνος ζητῆσαι, ὅπως καὶ δοῦλον γένοιτο. 14.41. οὐ μὴν ̔Ηρώδης τούτων πραττομένων ἠρέμει, δέκα δὲ σπείρας ἀναλαβών, ὧν πέντε μὲν ̔Ρωμαίων, πέντε δὲ ̓Ιουδαίων ἦσαν, καὶ μισθοφόρους μιγάδας πρὸς οἷς ὀλίγους τῶν ἱππέων ἐπὶ ̔Ιεριχοῦντα παραγίνεται, καὶ τὴν μὲν πόλιν ἐκλελειμμένην καταλαβών, πεντακοσίους δὲ τὰ ἄκρα κατειληφότας σὺν γυναιξὶν καὶ γενεαῖς, τούτους μὲν ἀπέλυσεν λαβών, ̔Ρωμαῖοι δὲ εἰσπεσόντες διήρπασαν τὴν πόλιν μεσταῖς ἐπιτυγχάνοντες παντοίων κειμηλίων ταῖς οἰκίαις. 14.258. δεδόχθαι καὶ ἡμῖν ̓Ιουδαίων τοὺς βουλομένους ἄνδρας τε καὶ γυναῖκας τά τε σάββατα ἄγειν καὶ τὰ ἱερὰ συντελεῖν κατὰ τοὺς ̓Ιουδαίων νόμους καὶ τὰς προσευχὰς ποιεῖσθαι πρὸς τῇ θαλάττῃ κατὰ τὸ πάτριον ἔθος. ἂν δέ τις κωλύσῃ ἢ ἄρχων ἢ ἰδιώτης, τῷδε τῷ ζημιώματι ὑπεύθυνος ἔστω καὶ ὀφειλέτω τῇ πόλει. 14.366. φοβούμενος δὲ τὸν ̔Υρκανόν, μὴ τὸ πλῆθος αὐτῷ τὴν βασιλείαν ἀποκαταστήσῃ, παραστάς, ἐτηρεῖτο δὲ ὑπὸ τῶν Πάρθων, ἐπιτέμνει αὐτοῦ τὰ ὦτα πραγματευόμενος μηκέτ' αὖθις εἰς αὐτὸν ἀφικέσθαι τὴν ἀρχιερωσύνην διὰ τὸ λελωβῆσθαι, τοῦ νόμου τῶν ὁλοκλήρων εἶναι τὴν τιμὴν ἀξιοῦντος. 15.167. καὶ γράφειν ἠξίου περὶ τούτων Μάλχῳ τῷ τὴν ἀραβαρχίαν ἔχοντι δέξασθαί τε αὐτὸν καὶ δι' ἀσφαλείας ἔχειν: ὑπεξελθόντων γὰρ εἰ τὰ περὶ τὸν ̔Ηρώδην οὕτως χωρήσειεν, ὡς εἰκὸς ἐν ἔχθρᾳ Καίσαρος, αὐτοὺς ἔσεσθαι τοὺς τὴν ἀρχὴν ἀπολαμβάνοντας μόνους καὶ διὰ τὸ γένος καὶ διὰ τὴν εὔνοιαν τῶν ὄχλων. 15.266. περὶ τούτων ἐξαγγελθέντων αὐτῷ διὰ τῆς ἀδελφῆς ὁ βασιλεὺς πέμψας εἰς τοὺς τόπους, ἐν οἷς διατρίβειν ἐμηνύθησαν, ἐκείνους τε καὶ τοὺς συγκαταιτιαθέντας ἀπέκτεινεν, ὥστ' εἶναι μηδὲν ὑπόλοιπον ἐκ τῆς ̔Υρκανοῦ συγγενείας, ἀλλὰ τὴν βασιλείαν αὐτεξούσιον αὐτῷ μηδενὸς ὄντος ἐπ' ἀξιώματος ἐμποδὼν ἵστασθαι τοῖς παρανομουμένοις. 15.268. πρῶτον μὲν γὰρ ἀγῶνα πενταετηρικὸν ἀθλημάτων κατεστήσατο Καίσαρι καὶ θέατρον ἐν ̔Ιεροσολύμοις ᾠκοδόμησεν, αὖθίς τ' ἐν τῷ πεδίῳ μέγιστον ἀμφιθέατρον, περίοπτα μὲν ἄμφω τῇ πολυτελείᾳ, τοῦ δὲ κατὰ τοὺς ̓Ιουδαίους ἔθους ἀλλότρια: χρῆσίς τε γὰρ αὐτῶν καὶ θεαμάτων τοιούτων ἐπίδειξις οὐ παραδίδοται. 15.275. ἀσεβὲς μὲν γὰρ ἐκ προδήλου κατεφαίνετο θηρίοις ἀνθρώπους ὑπορρίπτειν ἐπὶ τέρψει τῆς ἀνθρώπων θέας, ἀσεβὲς δὲ ξενικοῖς ἐπιτηδεύμασιν ἐξαλλάττειν τοὺς ἐθισμούς. 15.326. Πάντων δ' αὐτῷ προκεχωρηκότων εἰς δέον ὧν ἠλπίκει τὰς μὲν ἐν αὐτῇ τῇ βασιλείᾳ ταραχὰς οὐδ' ὁπωσοῦν δι' ὑποψίας εἶχεν ἑκατέρωθεν ὑπηκόους παραστησάμενος, φόβῳ μὲν ὧν ἀπαραίτητος εἰς τὰς τιμωρίας, τὴν ἐπιμέλειαν δὲ ὧν μεγαλόψυχος ἐν ταῖς περιπετείαις εὑρίσκετο. 15.327. περιεβάλλετο δὲ τὴν ἔξωθεν ἀσφάλειαν ὥσπερ ἐπιτείχισμα καὶ τοῦτο τοῖς ἀρχομένοις ποιούμενος: πόλεσίν τε γὰρ ὡμίλει δεξιῶς καὶ φιλανθρώπως καὶ τοὺς δυνάστας ἐθεράπευεν εὐκαιρίαις ὧν ἑκάστους ἐδωρεῖτο μείζους τὰς χάριτας ἐμποιῶν καὶ τὸ μεγαλόψυχον φύσει πρὸς τὴν βασιλείαν εὐπρεπὲς ἔχων, ὥστ' αὐτῷ πάντα διὰ πάντων αὔξεσθαι πρὸς τὸ πλεῖον ἀεὶ προχωρούντων. 15.328. ὑπὸ δὲ τῆς εἰς τοῦτο φιλοτιμίας καὶ τῆς θεραπείας, ἣν ἐθεράπευεν Καίσαρα καὶ ̔Ρωμαίων τοὺς πλεῖστον δυναμένους, ἐκβαίνειν τῶν ἐθῶν ἠναγκάζετο καὶ πολλὰ τῶν νομίμων παραχαράττειν, πόλεις τε κτίζων ὑπὸ φιλοτιμίας καὶ ναοὺς ἐγείρων, οὐκ ἐν τῇ τῶν ̓Ιουδαίων, 15.329. οὐδὲ γὰρ ἂν ἠνέσχοντο τῶν τοιούτων ἀπηγορευμένων ἡμῖν ὡς ἀγάλματα καὶ τύπους μεμορφωμένους τιμᾶν πρὸς τὸν ̔Ελληνικὸν τρόπον, τὴν δ' ἔξω χώραν καὶ τὰ πέριξ οὕτως κατεσκευάζετο, 15.331. Κατιδὼν δὲ καὶ πρὸς τῇ θαλάττῃ χωρίον ἐπιτηδειότατον δέξασθαι πόλιν, ὃ πάλαι Στράτωνος ἐκαλεῖτο πύργος, τῇ τε διαγραφῇ μεγαλοπρεπῶς ἐπεβάλλετο καὶ τοῖς οἰκοδομήμασιν ἀνιστὰς ἅπασαν οὐ παρέργως, ἀλλ' ἐκ λευκῆς πέτρας, καὶ διακοσμῶν καὶ βασιλείοις πολυτελεστάτοις καὶ διαίταις πολιτικαῖς, 15.332. τὸ δὲ μέγιστον καὶ πλείστην ἐργασίαν παρασχόν, ἀκλύστῳ λιμένι, μέγεθος μὲν κατὰ τὸν Πειραιᾶ, καταγωγὰς δ' ἔνδον ἔχοντι καὶ δευτέρους ὑφόρμους, τῇ δὲ δομήσει περίβλεπτον, ὅτι μηδ' ἐκ τοῦ τόπου τὴν ἐπιτηδειότητα τῆς μεγαλουργίας εἶχεν, ἀλλ' ἐπεισάκτοις καὶ πολλαῖς ἐξετελειώθη ταῖς δαπάναις. 15.333. κεῖται μὲν γὰρ ἡ πόλις ἐν τῇ Φοινίκῃ κατὰ τὸν εἰς Αἴγυπτον παράπλουν ̓Ιόππης μεταξὺ καὶ Δώρων, πολισμάτια ταῦτ' ἐστὶν παράλια δύσορμα διὰ τὰς κατὰ λίβα προσβολάς, αἳ ἀεὶ τὰς ἐκ τοῦ πόντου θῖνας ἐπὶ τὴν ᾐόνα σύρουσαι καταγωγὴν οὐ διδόασιν, ἀλλ' ἔστιν ἀναγκαῖον ἀποσαλεύειν τὰ πολλὰ τοὺς ἐμπόρους ἐπ' ἀγκύρας. 15.334. τοῦτο τὸ δυσδιάθετον τῆς χώρας διορθούμενος καὶ περιγράψας τὸν κύκλον τοῦ λιμένος ἐφ' ὅσον ἦν αὔταρκες πρὸς τῇ χέρσῳ μεγάλοις στόλοις ἐνορμεῖσθαι λίθους ὑπερμεγέθεις καθίει εἰς τὸ βάθος εἰς ὀργυιὰς εἴκοσι. πεντήκοντα ποδῶν ἦσαν οἱ πλείους τὸ μῆκος καὶ πλάτος οὐκ ἔλαττον δεκαοκτώ, βάθος δὲ ἐννέα, τούτων δὲ οἱ μὲν μείζους οἱ δὲ ἐλάττους. 15.335. ἡ δὲ ἐνδόμησις ὅσον ἦν † ἐβάλλετο κατὰ τῆς θαλάσσης διακοσίους πόδας. τούτων τὸ μὲν ἥμισυ προβέβλητο κυματωγαῖς, ὡς ἀπομάχεσθαι περικλώμενον ἐκεῖ τὸν κλύδωνα: προκυμία γοῦν ἐκαλεῖτο: τὸ δὲ λοιπὸν περιεῖχεν λίθινον τεῖχος πύργοις διειλημμένον, 15.336. ὧν ὁ μέγιστος Δρούσιον ὀνομάζεται, πάνυ καλόν τι χρῆμα, τὴν προσηγορίαν εἰληφὼς ἀπὸ Δρούσου τοῦ Καίσαρος προγόνου τελευτήσαντος νέου. 15.337. ψαλίδες δὲ ἐμπεποίηνται συνεχεῖς καταγωγαὶ τοῖς ναυτίλοις, τὸ δὲ πρὸ αὐτῶν ἀπόβασις πλατεῖα κύκλῳ περιεστεφάνωκεν τὸν πάντα λιμένα, περίπατος τοῖς ἐθέλουσιν ἥδιστος. ὁ δ' εἴσπλους καὶ τὸ στόμα πεποίηται πρὸς βορέαν ἀνέμων αἰθριώτατον. 15.338. βάσις δὲ τοῦ περιβόλου παντὸς ἐν ἀριστερᾷ μὲν εἰσπλεόντων πύργος νενασμένος ἐπὶ πολὺ στερρῶς ἀντέχειν, κατὰ δεξιὰν δὲ δύο λίθοι μεγάλοι καὶ τοῦ κατὰ θάτερα πύργου μείζους, ὀρθοὶ καὶ συνεζευγμένοι. 15.339. περίκεινται δὲ ἐν κύκλῳ τὸν λιμένα λειοτάτου λίθου κατασκευὴ συνεχεῖς οἰκήσεις κἀν τῷ μέσῳ κολωνός τις, ἐφ' οὗ νεὼς Καίσαρος ἄποπτος τοῖς εἰσπλέουσιν ἄγαλμά τε τὸ μὲν ̔Ρώμης, τὸ δὲ Καίσαρος: ἥ τε πόλις αὐτὴ Καισάρεια καλεῖται καλλίστης καὶ τῆς ὕλης καὶ τῆς κατασκευῆς τετυχηκυῖα. 15.341. κατεσκεύαζεν δ' ἐν αὐτῇ καὶ θέατρον καὶ πρὸς τῷ νοτίῳ τοῦ λιμένος ὄπισθεν ἀμφιθέατρον πολὺν ὄχλον ἀνθρώπων δέχεσθαι δυνάμενον καὶ κείμενον ἐπιτηδείως ἀποπτεύειν εἰς τὴν θάλασσαν. ἡ μὲν δὴ πόλις οὕτως ἐξετελέσθη δωδεκαετεῖ χρόνῳ καὶ ταῖς ἐργασίαις οὐκ ἐγκαμόντος καὶ ταῖς δαπάναις ἐπαρκέσαντος τοῦ βασιλέως. 15.371. ἀφείθησαν δὲ ταύτης τῆς ἀνάγκης καὶ οἱ παρ' ἡμῖν ̓Εσσαῖοι καλούμενοι: γένος δὲ τοῦτ' ἔστιν διαίτῃ χρώμενον τῇ παρ' ̔́Ελλησιν ὑπὸ Πυθαγόρου καταδεδειγμένῃ. 15.372. περὶ τούτων μὲν οὖν ἐν ἄλλοις σαφέστερον διέξειμι. τοὺς δὲ ̓Εσσηνοὺς ἀφ' οἵας αἰτίας ἐτίμα μεῖζόν τι φρονῶν ἐπ' αὐτοῖς ἢ κατὰ τὴν θνητὴν φύσιν, εἰπεῖν ἄξιον: οὐ γὰρ ἀπρεπὴς ὁ λόγος φανεῖται τῷ τῆς ἱστορίας γένει παραδηλῶν καὶ τὴν ὑπὲρ τούτων ὑπόληψιν. 15.373. ̓͂Ην τις τῶν ̓Εσσηνῶν Μανάημος ὄνομα καὶ τἆλλα κατὰ τὴν προαίρεσιν τοῦ βίου καλοκαγαθίαν μαρτυρούμενος καὶ πρόγνωσιν ἐκ θεοῦ τῶν μελλόντων ἔχων. οὗτος ἔτι παῖδα τὸν ̔Ηρώδην εἰς διδασκάλου φοιτῶντα κατιδὼν βασιλέα ̓Ιουδαίων προσηγόρευσεν. 15.374. ὁ δ' ἀγνοεῖν ἢ κατειρωνεύεσθαι νομίζων αὐτὸν ἀνεμίμνησκεν ἰδιώτης ὤν. Μανάημος δὲ μειδιάσας ἠρέμα καὶ τύπτων τῇ χειρὶ κατὰ τῶν γλουτῶν “ἀλλά τοι καὶ βασιλεύσεις, ἔφη, καὶ τὴν ἀρχὴν εὐδαιμόνως ἀπάξεις: ἠξίωσαι γὰρ ἐκ θεοῦ. καὶ μέμνησο τῶν Μαναήμου πληγῶν, ὥστε σοι καὶ τοῦτο σύμβολον εἶναι τῶν κατὰ τὴν τύχην μεταπτώσεων. 15.375. ἄριστος γὰρ ὁ τοιοῦτος λογισμός, εἰ καὶ δικαιοσύνην ἀγαπήσειας καὶ πρὸς τὸν θεὸν εὐσέβειαν ἐπιείκειαν δὲ πρὸς τοὺς πολίτας: ἀλλ' οὐ γὰρ οἶδά σε τοιοῦτον ἔσεσθαι τὸ πᾶν ἐπιστάμενος. 15.376. εὐτυχίᾳ μὲν γὰρ ὅσον οὐκ ἄλλος διοίσεις καὶ τεύξῃ δόξης αἰωνίου, λήθην δ' εὐσεβείας ἕξεις καὶ τοῦ δικαίου. ταῦτα δ' οὐκ ἂν λάθοι τὸν θεὸν ἐπὶ τῇ καταστροφῇ τοῦ βίου τῆς ἀντ' αὐτῶν ὀργῆς ἀπομνημονευομένης.” 15.377. τούτοις αὐτίκα μὲν ἥκιστα τὸν νοῦν προσεῖχεν ἐλπίδι λειπόμενος αὐτῶν ̔Ηρώδης, κατὰ μικρὸν δὲ ἀρθεὶς ἕως καὶ τοῦ βασιλεύειν καὶ εὐτυχεῖν ἐν τῷ μεγέθει τῆς ἀρχῆς μεταπέμπεται τὸν Μανάημον καὶ περὶ τοῦ χρόνου πόσον ἄρξει διεπυνθάνετο. 15.378. Μανάημος δὲ τὸ μὲν σύμπαν οὐκ εἶπεν: ὡς δὲ σιωπῶντος αὐτοῦ, μόνον εἰ δέκα γενήσονται βασιλείας ἐνιαυτοὶ προσεπύθετο καὶ εἴκοσι καὶ τριάκοντα εἰπὼν τὸν ὅρον οὐκ ἐπέθηκε τῷ τέλει τῆς προθεσμίας, ̔Ηρώδης δὲ καὶ τούτοις ἀρκεσθεὶς τόν τε Μανάημον ἀφῆκεν δεξιωσάμενος καὶ πάντας ἀπ' ἐκείνου τοὺς ̓Εσσηνοὺς τιμῶν διετέλει. 15.379. ταῦτα μὲν οὖν εἰ καὶ παράδοξα δηλῶσαι τοῖς ἐντυγχάνουσιν ἠξιώσαμεν καὶ περὶ τῶν παρ' ἡμῖν ἐμφῆναι, διότι πολλοὶ διὰ τοιούτων ὑπὸ καλοκαγαθίας καὶ τῆς τῶν θείων ἐμπειρίας ἀξιοῦνται. 16.163. ἔδοξέ μοι καὶ τῷ ἐμῷ συμβουλίῳ μετὰ ὁρκωμοσίας γνώμῃ δήμου ̔Ρωμαίων τοὺς ̓Ιουδαίους χρῆσθαι τοῖς ἰδίοις θεσμοῖς κατὰ τὸν πάτριον αὐτῶν νόμον, καθὼς ἐχρῶντο ἐπὶ ̔Υρκανοῦ ἀρχιερέως θεοῦ ὑψίστου, τά τε ἱερὰ * εἶναι ἐν ἀσυλίᾳ καὶ ἀναπέμπεσθαι εἰς ̔Ιεροσόλυμα καὶ ἀποδίδοσθαι τοῖς ἀποδοχεῦσιν ̔Ιεροσολύμων, ἐγγύας τε μὴ ὁμολογεῖν αὐτοὺς ἐν σάββασιν ἢ τῇ πρὸ αὐτῆς παρασκευῇ ἀπὸ ὥρας ἐνάτης. 16.164. ἐὰν δέ τις φωραθῇ κλέπτων τὰς ἱερὰς βίβλους αὐτῶν ἢ τὰ ἱερὰ χρήματα ἔκ τε σαββατείου ἔκ τε ἀνδρῶνος, εἶναι αὐτὸν ἱερόσυλον καὶ τὸν βίον αὐτοῦ ἐνεχθῆναι εἰς τὸ δημόσιον τῶν ̔Ρωμαίων. 17.42. παντὸς γοῦν τοῦ ̓Ιουδαϊκοῦ βεβαιώσαντος δι' ὅρκων ἦ μὴν εὐνοήσειν Καίσαρι καὶ τοῖς βασιλέως πράγμασιν, οἵδε οἱ ἄνδρες οὐκ ὤμοσαν ὄντες ὑπὲρ ἑξακισχίλιοι, καὶ αὐτοὺς βασιλέως ζημιώσαντος χρήμασιν ἡ Φερώρου γυνὴ τὴν ζημίαν ὑπὲρ αὐτῶν εἰσφέρει. 18.4. ̓Ιούδας δὲ Γαυλανίτης ἀνὴρ ἐκ πόλεως ὄνομα Γάμαλα Σάδδωκον Φαρισαῖον προσλαβόμενος ἠπείγετο ἐπὶ ἀποστάσει, τήν τε ἀποτίμησιν οὐδὲν ἄλλο ἢ ἄντικρυς δουλείαν ἐπιφέρειν λέγοντες καὶ τῆς ἐλευθερίας ἐπ' ἀντιλήψει παρακαλοῦντες τὸ ἔθνος: 18.4. Φραάτης παίδων αὐτῷ γενομένων γνησίων ̓Ιταλικῆς παιδίσκης * ὄνομα αὐτῇ Θεσμοῦσα. ταύτῃ ὑπὸ ̓Ιουλίου Καίσαρος μετ' ἄλλων δωρεῶν ἀπεσταλμένῃ τὸ μὲν πρῶτον παλλακίδι ἐχρῆτο, καταπλαγεὶς δὲ τῷ πολλῷ τῆς εὐμορφίας προϊόντος τοῦ χρόνου καὶ παιδὸς αὐτῇ τοῦ Φραατάκου γενομένου γαμετήν τε τὴν ἄνθρωπον ἀποφαίνεται καὶ τιμίαν ἦγεν. 18.5. ὡς παρασχὸν μὲν κατορθοῦν εἰς τὸ εὔδαιμον ἀνακειμένης τῆς κτήσεως, σφαλεῖσιν δὲ τοῦ ταύτης περιόντος ἀγαθοῦ τιμὴν καὶ κλέος ποιήσεσθαι τοῦ μεγαλόφρονος, καὶ τὸ θεῖον οὐκ ἄλλως ἢ ἐπὶ συμπράξει τῶν βουλευμάτων εἰς τὸ κατορθοῦν συμπροθυμεῖσθαι μᾶλλον, ἂν μεγάλων ἐρασταὶ τῇ διανοίᾳ καθιστάμενοι μὴ ἐξαφίωνται πόνου τοῦ ἐπ' αὐτοῖς. 18.5. κἀκεῖνος μὲν ἐβασίλευεν ἤδη Πάρθοις, Βονώνης δ' εἰς ̓Αρμενίαν διαπίπτει, καὶ κατ' ἀρχὰς μὲν ἐφίετο τῆς χώρας καὶ πρὸς ̔Ρωμαίους ἐπρέσβευεν. 18.6. καὶ ἡδονῇ γὰρ τὴν ἀκρόασιν ὧν λέγοιεν ἐδέχοντο οἱ ἄνθρωποι, προύκοπτεν ἐπὶ μέγα ἡ ἐπιβολὴ τοῦ τολμήματος, κακόν τε οὐκ ἔστιν, οὗ μὴ φυέντος ἐκ τῶνδε τῶν ἀνδρῶν καὶ περαιτέρω τοῦ εἰπεῖν ἀνεπλήσθη τὸ ἔθνος: 18.6. ̔Υδάτων δὲ ἐπαγωγὴν εἰς τὰ ̔Ιεροσόλυμα ἔπραξεν δαπάνῃ τῶν ἱερῶν χρημάτων ἐκλαβὼν τὴν ἀρχὴν τοῦ ῥεύματος ὅσον ἀπὸ σταδίων διακοσίων, οἱ δ' οὐκ ἠγάπων τοῖς ἀμφὶ τὸ ὕδωρ δρωμένοις πολλαί τε μυριάδες ἀνθρώπων συνελθόντες κατεβόων αὐτοῦ παύσασθαι τοῦ ἐπὶ τοιούτοις προθυμουμένου, τινὲς δὲ καὶ λοιδορίᾳ χρώμενοι ὕβριζον εἰς τὸν ἄνδρα, οἷα δὴ φιλεῖ πράσσειν ὅμιλος. 18.7. πολέμων τε ἐπαγωγαῖς οὐχ οἷον τὸ ἄπαυστον τὴν βίαν ἔχειν, καὶ ἀποστέρησιν φίλων, οἳ καὶ ἐπελαφρύνοιεν τὸν πόνον, λῃστηρίων τε μεγάλων ἐπιθέσεσιν καὶ διαφθοραῖς ἀνδρῶν τῶν πρώτων, δόξα μὲν τοῦ ὀρθουμένου τῶν κοινῶν, ἔργῳ δὲ οἰκείων κερδῶν ἐλπίσιν. 18.7. καὶ δεχομένου τὴν ἱκετείαν ἡδονῇ πέντε μυριάδων δεήσειν αὐτῇ μόνων ἔλεγεν ἐπὶ ἁλώσει τῆς γυναικός. καὶ ἡ μὲν ἐπὶ τούτοις ἀνεγείρασα τὸν νεανίσκον καὶ τὸ αἰτηθὲν λαβοῦσα ἀργύριον οὐ τὰς αὐτὰς ὁδοὺς ἐστέλλετο τοῖς προδεδιακονημένοις ὁρῶσα τῆς γυναικὸς τὸ μηδαμῶς χρημάτων ἁλισκόμενον, εἰδυῖα δὲ αὐτὴν θεραπείᾳ τῆς ̓́Ισιδος σφόδρα ὑπηγμένην τεχνᾶταί τι τοιόνδε. 18.8. ἐξ ὧν στάσεις τε ἐφύησαν δι' αὐτὰς καὶ φόνος πολιτικός, ὁ μὲν ἐμφυλίοις σφαγαῖς μανίᾳ τῶν ἀνθρώπων εἴς τε ἀλλήλους καὶ αὑτοὺς χρωμένων ἐπιθυμίᾳ τοῦ μὴ λείπεσθαι τῶν ἀντικαθεστηκότων, ὁ δὲ τῶν πολεμίων, λιμός τε εἰς ὑστάτην ἀνακείμενος ἀναισχυντίαν, καὶ πόλεων ἁλώσεις καὶ κατασκαφαί, μέχρι δὴ καὶ τὸ ἱερὸν τοῦ θεοῦ ἐνείματο πυρὶ τῶν πολεμίων ἥδε ἡ στάσις. 18.8. κώλυμα τοῦ μὴ μειζόνως κολάζειν τὸ μετὰ ἔρωτος αὐτῷ ἡμαρτῆσθαι τὰ ἡμαρτημένα ἡγησάμενος. καὶ τὰ μὲν περὶ τὸ ἱερὸν τῆς ̓́Ισιδος τοῖς ἱερεῦσιν ὑβρισμένα τοιαῦτα ἦν. ἐπάνειμι δὲ ἐπὶ τὴν ἀφήγησιν τῶν ἐν ̔Ρώμῃ ̓Ιουδαίοις κατὰ τοῦτον τὸν χρόνον συντυχόντων, ὥς μοι καὶ προαπεσήμηνεν ὁ λόγος. 18.9. οὕτως ἄρα ἡ τῶν πατρίων καίνισις καὶ μεταβολὴ μεγάλας ἔχει ῥοπὰς τοῦ ἀπολουμένου τοῖς συνελθοῦσιν, εἴ γε καὶ ̓Ιούδας καὶ Σάδδωκος τετάρτην φιλοσοφίαν ἐπείσακτον ἡμῖν ἐγείραντες καὶ ταύτης ἐραστῶν εὐπορηθέντες πρός τε τὸ παρὸν θορύβων τὴν πολιτείαν ἐνέπλησαν καὶ τῶν αὖθις κακῶν κατειληφότων ῥίζας ἐφυτεύσαντο τῷ ἀσυνήθει πρότερον φιλοσοφίας τοιᾶσδε: 18.9. Οὐιτέλλιος δὲ εἰς τὴν ̓Ιουδαίαν ἀφικόμενος ἐπὶ ̔Ιεροσολύμων ἀνῄει, καὶ ἦν γὰρ αὐτοῖς ἑορτὴ πάτριος, πάσχα δὲ καλεῖται, δεχθεὶς μεγαλοπρεπῶς Οὐιτέλλιος τὰ τέλη τῶν ὠνουμένων καρπῶν ἀνίησιν εἰς τὸ πᾶν τοῖς ταύτῃ κατοικοῦσιν καὶ τὴν στολὴν τοῦ ἀρχιερέως καὶ τὸν πάντα αὐτοῦ κόσμον συνεχώρησεν ἐν τῷ ἱερῷ κειμένην ὑπὸ τοῖς ἱερεῦσιν ἔχειν τὴν ἐπιμέλειαν, καθότι καὶ πρότερον ἦν αὐτοῖς ἐξουσία. 18.11. ̓Ιουδαίοις φιλοσοφίαι τρεῖς ἦσαν ἐκ τοῦ πάνυ ἀρχαίου τῶν πατρίων, ἥ τε τῶν ̓Εσσηνῶν καὶ ἡ τῶν Σαδδουκαίων, τρίτην δὲ ἐφιλοσόφουν οἱ Φαρισαῖοι λεγόμενοι. καὶ τυγχάνει μέντοι περὶ αὐτῶν ἡμῖν εἰρημένα ἐν τῇ δευτέρᾳ βίβλῳ τοῦ ̓Ιουδαϊκοῦ πολέμου, μνησθήσομαι δ' ὅμως καὶ νῦν αὐτῶν ἐπ' ὀλίγον. 18.11. ἐρασθεὶς δὲ ̔Ηρωδιάδος τῆς τούτου γυναικός, θυγάτηρ δὲ ἦν ̓Αριστοβούλου καὶ οὗτος ἀδελφὸς αὐτῶν, ̓Αγρίππου δὲ ἀδελφὴ τοῦ μεγάλου, τολμᾷ λόγων ἅπτεσθαι περὶ γάμου. καὶ δεξαμένης συνθῆκαι γίνονται μετοικίσασθαι παρ' αὐτόν, ὁπότε ἀπὸ ̔Ρώμης παραγένοιτο. ἦν δὲ ἐν ταῖς συνθήκαις ὥστε καὶ τοῦ ̓Αρέτα τὴν θυγατέρα ἐκβαλεῖν. 18.17. εἰς ὀλίγους δὲ ἄνδρας οὗτος ὁ λόγος ἀφίκετο, τοὺς μέντοι πρώτους τοῖς ἀξιώμασι, πράσσεταί τε ἀπ' αὐτῶν οὐδὲν ὡς εἰπεῖν: ὁπότε γὰρ ἐπ' ἀρχὰς παρέλθοιεν, ἀκουσίως μὲν καὶ κατ' ἀνάγκας, προσχωροῦσι δ' οὖν οἷς ὁ Φαρισαῖος λέγει διὰ τὸ μὴ ἄλλως ἀνεκτοὺς γενέσθαι τοῖς πλήθεσιν. 18.17. οὔτε γὰρ πρεσβειῶν ὑποδοχὰς ἐκ τοῦ ὀξέος ἐποιεῖτο ἡγεμόσι τε ἢ ἐπιτρόποις ὑπ' αὐτοῦ σταλεῖσιν οὐδεμία ἦν διαδοχή, ὁπότε μὴ φθαῖεν τετελευτηκότες: ὅθεν καὶ δεσμωτῶν ἀκροάσεως ἀπερίοπτος ἦν. 18.18. ̓Εσσηνοῖς δὲ ἐπὶ μὲν θεῷ καταλείπειν φιλεῖ τὰ πάντα ὁ λόγος, ἀθανατίζουσιν δὲ τὰς ψυχὰς περιμάχητον ἡγούμενοι τοῦ δικαίου τὴν πρόσοδον. 18.18. τιμία δὲ ἦν ̓Αντωνία Τιβερίῳ εἰς τὰ πάντα συγγενείας τε ἀξιώματι, Δρούσου γὰρ ἦν ἀδελφοῦ αὐτοῦ γυνή, καὶ ἀρετῇ τοῦ σώφρονος: νέα γὰρ χηρεύειν παρέμεινεν γάμῳ τε ἀπεῖπεν τῷ πρὸς ἕτερον καίπερ τοῦ Σεβαστοῦ κελεύοντός τινι γαμεῖσθαι, καὶ λοιδοριῶν ἀπηλλαγμένον διεσώσατο αὐτῆς τὸν βίον. 18.19. εἰς δὲ τὸ ἱερὸν ἀναθήματα στέλλοντες θυσίας ἐπιτελοῦσιν διαφορότητι ἁγνειῶν, ἃς νομίζοιεν, καὶ δι' αὐτὸ εἰργόμενοι τοῦ κοινοῦ τεμενίσματος ἐφ' αὑτῶν τὰς θυσίας ἐπιτελοῦσιν. βέλτιστοι δὲ ἄλλως ἄνδρες τὸν τρόπον καὶ τὸ πᾶν πονεῖν ἐπὶ γεωργίᾳ τετραμμένοι. 18.19. ἐπεὶ δ' ὁ Καῖσαρ περιοδεύσας τὸν ἱππόδρομον λαμβάνει τὸν ̓Αγρίππαν ἑστηκότα, “καὶ μὴν δή, φησίν, Μάκρων, τοῦτον εἶπον δεθῆναι”. τοῦ δὲ ἐπανερομένου ὅντινα, “̓Αγρίππαν γε” εἶπεν. 18.21. καὶ οὔτε γαμετὰς εἰσάγονται οὔτε δούλων ἐπιτηδεύουσιν κτῆσιν, τὸ μὲν εἰς ἀδικίαν φέρειν ὑπειληφότες, τὸ δὲ στάσεως ἐνδιδόναι ποίησιν, αὐτοὶ δ' ἐφ' ἑαυτῶν ζῶντες διακονίᾳ τῇ ἐπ' ἀλλήλοις ἐπιχρῶνται. 18.21. οὕτως ἀνεπαχθῶς ὡμίλησε τοῖς ἀνθρώποις. ἐξ ὧν μέγα ὄφελος καὶ τῷ παιδὶ αὐτοῦ παρὰ πᾶσιν κατελέλειπτο τοῖς τε ἄλλοις καὶ μάλιστα τὸ στρατιωτικὸν ἦρτο, ἀρετὴν ἀριθμοῦντες τὸ περὶ τῆς ἀρχῆς ἐκείνῳ περιγενησομένης, εἰ δεήσει, καὶ τελευτᾶν. 18.23. Τῇ δὲ τετάρτῃ τῶν φιλοσοφιῶν ὁ Γαλιλαῖος ̓Ιούδας ἡγεμὼν κατέστη, τὰ μὲν λοιπὰ πάντα γνώμῃ τῶν Φαρισαίων ὁμολογούσῃ, δυσνίκητος δὲ τοῦ ἐλευθέρου ἔρως ἐστὶν αὐτοῖς μόνον ἡγεμόνα καὶ δεσπότην τὸν θεὸν ὑπειληφόσιν. θανάτων τε ἰδέας ὑπομένειν παρηλλαγμένας ἐν ὀλίγῳ τίθενται καὶ συγγενῶν τιμωρίας καὶ φίλων ὑπὲρ τοῦ μηδένα ἄνθρωπον προσαγορεύειν δεσπότην. 18.23. ὅσπερ τῇ φυλακῇ ἐφειστήκει τοῦ ̓Αγρίππου, θεώμενος τήν τε σπουδὴν μεθ' οἵας ὁ Μαρσύας ἀφίκετο καὶ τὸ ἐκ τῶν λόγων χάρμα τῷ ̓Αγρίππᾳ συνελθόν, ὑποτοπήσας καίνωσίν τινα γεγονέναι τῶν λόγων ἤρετό σφας περὶ τοῦ λόγου τοῦ ἐφεστηκότος. 18.24. ἑωρακόσιν δὲ τοῖς πολλοῖς τὸ ἀμετάλλακτον αὐτῶν τῆς ἐπὶ τοιούτοις ὑποστάσεως περαιτέρω διελθεῖν παρέλιπον: οὐ γὰρ δέδοικα μὴ εἰς ἀπιστίαν ὑποληφθῇ τι τῶν λεγομένων ἐπ' αὐτοῖς, τοὐναντίον δὲ μὴ ἐλασσόνως τοῦ ἐκείνων καταφρονήματος δεχομένου τὴν ταλαιπωρίαν τῆς ἀλγηδόνος ὁ λόγος ἀφηγῆται. 18.24. ̔Ηρωδιὰς δὲ ἡ ἀδελφὴ τοῦ ̓Αγρίππου συνοικοῦσα ̔Ηρώδῃ, τετράρχης δὲ οὗτος ἦν Γαλιλαίας καὶ Περαίας, φθόνῳ τἀδελφοῦ τὴν ἐξουσίαν ἐδέχετο ὁρῶσα ἐν πολὺ μείζονι ἀξιώματι γεγενημένον ἀνδρὸς τοῦ αὐτῆς, διὰ τὸ φυγῇ μὲν ποιήσασθαι τὴν ἔξοδον διαλῦσαι τὰ χρέα μὴ δυνάμενον, κάθοδον δὲ μετ' ἀξιώματος καὶ οὕτως πολλοῦ τοῦ εὐδαίμονος. 18.25. ἀνοίᾳ τε τῇ ἐντεῦθεν ἤρξατο νοσεῖν τὸ ἔθνος Γεσσίου Φλώρου, ὃς ἡγεμὼν ἦν, τῇ ἐξουσίᾳ τοῦ ὑβρίζειν ἀπονοήσαντος αὐτοὺς ἀποστῆναι ̔Ρωμαίων. καὶ φιλοσοφεῖται μὲν ̓Ιουδαίοις τοσάδε. 18.25. Γάιος δὲ ἅμα τε προσαγορεύων τὸν ̔Ηρώδην, πρῶτον δὲ αὐτῷ ἐνετύγχανεν, ἅμα τε τοῦ ̓Αγρίππου τὰς ἐπιστολὰς ἐπιὼν ἐπὶ κατηγορίᾳ τῇ ἐκείνου συγκειμένας, κατηγόρει δὲ αὐτοῦ ὁμολογίαν πρὸς Σηιανὸν κατὰ τῆς Τιβερίου ἀρχῆς καὶ πρὸς ̓Αρτάβανον τὸν Πάρθον ἐπὶ τοῦ παρόντος κατὰ τῆς Γαί̈ου ἀρχῆς, 18.55. Πιλᾶτος δὲ ὁ τῆς ̓Ιουδαίας ἡγεμὼν στρατιὰν ἐκ Καισαρείας ἀγαγὼν καὶ μεθιδρύσας χειμαδιοῦσαν ἐν ̔Ιεροσολύμοις ἐπὶ καταλύσει τῶν νομίμων τῶν ̓Ιουδαϊκῶν ἐφρόνησε, προτομὰς Καίσαρος, αἳ ταῖς σημαίαις προσῆσαν, εἰσαγόμενος εἰς τὴν πόλιν, εἰκόνων ποίησιν ἀπαγορεύοντος ἡμῖν τοῦ νόμου. 18.116. Τισὶ δὲ τῶν ̓Ιουδαίων ἐδόκει ὀλωλέναι τὸν ̔Ηρώδου στρατὸν ὑπὸ τοῦ θεοῦ καὶ μάλα δικαίως τινυμένου κατὰ ποινὴν ̓Ιωάννου τοῦ ἐπικαλουμένου βαπτιστοῦ. 18.117. κτείνει γὰρ δὴ τοῦτον ̔Ηρώδης ἀγαθὸν ἄνδρα καὶ τοῖς ̓Ιουδαίοις κελεύοντα ἀρετὴν ἐπασκοῦσιν καὶ τὰ πρὸς ἀλλήλους δικαιοσύνῃ καὶ πρὸς τὸν θεὸν εὐσεβείᾳ χρωμένοις βαπτισμῷ συνιέναι: οὕτω γὰρ δὴ καὶ τὴν βάπτισιν ἀποδεκτὴν αὐτῷ φανεῖσθαι μὴ ἐπί τινων ἁμαρτάδων παραιτήσει χρωμένων, ἀλλ' ἐφ' ἁγνείᾳ τοῦ σώματος, ἅτε δὴ καὶ τῆς ψυχῆς δικαιοσύνῃ προεκκεκαθαρμένης. 18.118. καὶ τῶν ἄλλων συστρεφομένων, καὶ γὰρ ἥσθησαν ἐπὶ πλεῖστον τῇ ἀκροάσει τῶν λόγων, δείσας ̔Ηρώδης τὸ ἐπὶ τοσόνδε πιθανὸν αὐτοῦ τοῖς ἀνθρώποις μὴ ἐπὶ ἀποστάσει τινὶ φέροι, πάντα γὰρ ἐῴκεσαν συμβουλῇ τῇ ἐκείνου πράξοντες, πολὺ κρεῖττον ἡγεῖται πρίν τι νεώτερον ἐξ αὐτοῦ γενέσθαι προλαβὼν ἀνελεῖν τοῦ μεταβολῆς γενομένης μὴ εἰς πράγματα ἐμπεσὼν μετανοεῖν. 18.119. καὶ ὁ μὲν ὑποψίᾳ τῇ ̔Ηρώδου δέσμιος εἰς τὸν Μαχαιροῦντα πεμφθεὶς τὸ προειρημένον φρούριον ταύτῃ κτίννυται. τοῖς δὲ ̓Ιουδαίοις δόξαν ἐπὶ τιμωρίᾳ τῇ ἐκείνου τὸν ὄλεθρον ἐπὶ τῷ στρατεύματι γενέσθαι τοῦ θεοῦ κακῶσαι ̔Ηρώδην θέλοντος. 18.159. καὶ τότε μὲν πείσεσθαι τοῖς κεκελευσμένοις προσποιητὸς ἦν, νυκτὸς δ' ἐπιγενομένης κόψας τὰ ἀπόγεια ᾤχετο ἐπ' ̓Αλεξανδρείας πλέων. ἔνθα ̓Αλεξάνδρου δεῖται τοῦ ἀλαβάρχου μυριάδας εἴκοσι δάνειον αὐτῷ δοῦναι. ὁ δ' ἐκείνῳ μὲν οὐκ ἂν ἔφη παρασχεῖν, Κύπρῳ δὲ οὐκ ἠρνεῖτο τήν τε φιλανδρίαν αὐτῆς καταπεπληγμένος καὶ τὴν λοιπὴν ἅπασαν ἀρετήν. 18.259. πολλὰ δὲ καὶ χαλεπὰ ̓Απίωνος εἰρηκότος, ὑφ' ὧν ἀρθῆναι ἤλπιζεν τὸν Γάιον καὶ εἰκὸς ἦν, Φίλων ὁ προεστὼς τῶν ̓Ιουδαίων τῆς πρεσβείας, ἀνὴρ τὰ πάντα ἔνδοξος ̓Αλεξάνδρου τε τοῦ ἀλαβάρχου ἀδελφὸς ὢν καὶ φιλοσοφίας οὐκ ἄπειρος, οἷός τε ἦν ἐπ' ἀπολογίᾳ χωρεῖν τῶν κατηγορημένων. διακλείει δ' αὐτὸν Γάιος κελεύσας ἐκποδὼν ἀπελθεῖν, 19.276. ̓Αντίοχον δὲ ἣν εἶχεν βασιλείαν ἀφελόμενος Κιλικίας μέρει τινὶ καὶ Κομμαγηνῇ δωρεῖται. λύει δὲ καὶ ̓Αλέξανδρον τὸν ἀλαβάρχην φίλον ἀρχαῖον αὐτῷ γεγονότα καὶ ̓Αντωνίαν αὐτοῦ ἐπιτροπεύσαντα τὴν μητέρα ὀργῇ τῇ Γαί̈ου δεδεμένον, καὶ αὐτοῦ υἱὸς Βερενίκην τὴν ̓Αγρίππου γαμεῖ θυγατέρα. 19.277. καὶ ταύτην μέν, τελευτᾷ γὰρ Μᾶρκος ὁ τοῦ ̓Αλεξάνδρου υἱὸς παρθένον λαβών, ἀδελφῷ τῷ αὐτοῦ ̓Αγρίππας ̔Ηρώδῃ δίδωσιν Χαλκίδος αὐτῷ τὴν βασιλείαν εἶναι αἰτησάμενος παρὰ Κλαυδίου. 20.34. Καθ' ὃν δὲ χρόνον ὁ ̓Ιζάτης ἐν τῷ Σπασίνου χάρακι διέτριβεν ̓Ιουδαῖός τις ἔμπορος ̓Ανανίας ὄνομα πρὸς τὰς γυναῖκας εἰσιὼν τοῦ βασιλέως ἐδίδασκεν αὐτὰς τὸν θεὸν σέβειν, ὡς ̓Ιουδαίοις πάτριον ἦν, 20.35. καὶ δὴ δι' αὐτῶν εἰς γνῶσιν ἀφικόμενος τῷ ̓Ιζάτῃ κἀκεῖνον ὁμοίως συνανέπεισεν μετακληθέντι τε ὑπὸ τοῦ πατρὸς εἰς τὴν ̓Αδιαβηνὴν συνεξῆλθεν κατὰ πολλὴν ὑπακούσας δέησιν: συνεβεβήκει δὲ καὶ τὴν ̔Ελένην ὁμοίως ὑφ' ἑτέρου τινὸς ̓Ιουδαίου διδαχθεῖσαν εἰς τοὺς ἐκείνων μετακεκομίσθαι νόμους. 20.36. ὁ δ' ̓Ιζάτης ὡς παρέλαβεν τὴν βασιλείαν, ἀφικόμενος εἰς τὴν ̓Αδιαβηνὴν καὶ θεασάμενος τούς τε ἀδελφοὺς καὶ τοὺς ἄλλους συγγενεῖς δεδεμένους ἐδυσχέρανεν τῷ γεγονότι. 20.37. καὶ τὸ μὲν ἀνελεῖν ἢ φυλάττειν δεδεμένους ἀσεβὲς ἡγούμενος, τὸ δὲ μνησικακοῦντας ἔχειν σὺν αὐτῷ μὴ δεδεμένους σφαλερὸν εἶναι νομίζων, τοὺς μὲν ὁμηρεύσοντας μετὰ τέκνων εἰς τὴν ̔Ρώμην ἐξέπεμψε Κλαυδίῳ Καίσαρι, τοὺς δὲ πρὸς ̓Αρταβάνην τὸν Πάρθον ἐφ' ὁμοίαις προφάσεσιν ἀπέστειλεν. 20.38. Πυθόμενος δὲ πάνυ τοῖς ̓Ιουδαίων ἔθεσιν χαίρειν τὴν μητέρα τὴν ἑαυτοῦ ἔσπευσε καὶ αὐτὸς εἰς ἐκεῖνα μεταθέσθαι, νομίζων τε μὴ ἂν εἶναι βεβαίως ̓Ιουδαῖος, εἰ μὴ περιτέμνοιτο, πράττειν ἦν ἕτοιμος. 20.39. μαθοῦσα δ' ἡ μήτηρ κωλύειν ἐπειρᾶτο ἐπιφέρειν αὐτῷ κίνδυνον λέγουσα: βασιλέα γὰρ εἶναι, καὶ καταστήσειν εἰς πολλὴν δυσμένειαν τοὺς ὑπηκόους μαθόντας, ὅτι ξένων ἐπιθυμήσειεν καὶ ἀλλοτρίων αὐτοῖς ἐθῶν, οὐκ ἀνέξεσθαί τε βασιλεύοντος αὐτῶν ̓Ιουδαίου. 20.41. δεδοικέναι γὰρ ἔλεγεν, μὴ τοῦ πράγματος ἐκδήλου πᾶσιν γενομένου κινδυνεύσειε τιμωρίαν ὑποσχεῖν ὡς αὐτὸς αἴτιος τούτων καὶ διδάσκαλος τῷ βασιλεῖ ἀπρεπῶν ἔργων γενόμενος, δυνάμενον δ' αὐτὸν ἔφη καὶ χωρὶς τῆς περιτομῆς τὸ θεῖον σέβειν, εἴγε πάντως κέκρικε ζηλοῦν τὰ πάτρια τῶν ̓Ιουδαίων: τοῦτ' εἶναι κυριώτερον τοῦ περιτέμνεσθαι: 20.42. συγγνώμην δ' ἕξειν αὐτῷ καὶ τὸν θεὸν φήσαντος μὴ πράξαντι τὸ ἔργον δι' ἀνάγκην καὶ τὸν ἐκ τῶν ὑπηκόων φόβον, ἐπείσθη μὲν τότε τοῖς λόγοις ὁ βασιλεύς. 20.43. μετὰ ταῦτα δέ, τὴν γὰρ ἐπιθυμίαν οὐκ ἐξεβεβλήκει παντάπασιν, ̓Ιουδαῖός τις ἕτερος ἐκ τῆς Γαλιλαίας ἀφικόμενος ̓Ελεάζαρος ὄνομα πάνυ περὶ τὰ πάτρια δοκῶν ἀκριβὴς εἶναι προετρέψατο πρᾶξαι τοὖργον. 20.44. ἐπεὶ γὰρ εἰσῆλθεν ἀσπασόμενος αὐτὸν καὶ κατέλαβε τὸν Μωυσέος νόμον ἀναγινώσκοντα, “λανθάνεις, εἶπεν, ὦ βασιλεῦ, τὰ μέγιστα τοὺς νόμους καὶ δι' αὐτῶν τὸν θεὸν ἀδικῶν: οὐ γὰρ ἀναγινώσκειν σε δεῖ μόνον αὐτούς, ἀλλὰ καὶ πρότερον τὰ προστασσόμενα ποιεῖν ὑπ' αὐτῶν. 20.45. μέχρι τίνος ἀπερίτμητος μενεῖς; ἀλλ' εἰ μήπω τὸν περὶ τούτου νόμον ἀνέγνως, ἵν' εἰδῇς τίς ἐστιν ἡ ἀσέβεια, νῦν ἀνάγνωθι.” 20.46. ταῦτα ἀκούσας ὁ βασιλεὺς οὐχ ὑπερεβάλετο τὴν πρᾶξιν, μεταστὰς δ' εἰς ἕτερον οἴκημα καὶ τὸν ἰατρὸν εἰσκαλεσάμενος τὸ προσταχθὲν ἐτέλει καὶ μεταπεμψάμενος τήν τε μητέρα καὶ τὸν διδάσκαλον ̓Ανανίαν ἐσήμαινεν αὐτὸν πεπραχέναι τοὖργον. 20.47. τοὺς δ' ἔκπληξις εὐθὺς ἔλαβεν καὶ φόβος οὔτι μέτριος, μὴ τῆς πράξεως εἰς ἔλεγχον ἐλθούσης κινδυνεύσειεν μὲν ὁ βασιλεὺς τὴν ἀρχὴν ἀποβαλεῖν οὐκ ἀνασχομένων τῶν ὑπηκόων ἄρχειν αὐτῶν ἄνδρα τῶν παρ' ἑτέροις ζηλωτὴν ἐθῶν, κινδυνεύσειαν δὲ καὶ αὐτοὶ τῆς αἰτίας ἐπ' αὐτοῖς ἐνεχθείσης. 20.48. θεὸς δ' ἦν ὁ κωλύσων ἄρα τοὺς ἐκείνων φόβους ἐλθεῖν ἐπὶ τέλος: πολλοῖς γὰρ αὐτόν τε τὸν ̓Ιζάτην περιπεσόντα κινδύνοις καὶ παῖδας τοὺς ἐκείνου διέσωσεν ἐξ ἀμηχάνων πόρον εἰς σωτηρίαν παρασχών, ἐπιδεικνὺς ὅτι τοῖς εἰς αὐτὸν ἀποβλέπουσιν καὶ μόνῳ πεπιστευκόσιν ὁ καρπὸς οὐκ ἀπόλλυται ὁ τῆς εὐσεβείας. ἀλλὰ ταῦτα μὲν ὕστερον ἀπαγγελοῦμεν. 20.49. ̔Ελένη δὲ ἡ τοῦ βασιλέως μήτηρ ὁρῶσα τὰ μὲν κατὰ τὴν βασιλείαν εἰρηνευόμενα, τὸν δὲ υἱὸν αὐτῆς μακάριον καὶ παρὰ πᾶσι ζηλωτὸν καὶ τοῖς ἀλλοεθνέσι διὰ τὴν ἐκ τοῦ θεοῦ πρόνοιαν, ἐπιθυμίαν ἔσχεν εἰς τὴν ̔Ιεροσολυμιτῶν πόλιν ἀφικομένη τὸ πᾶσιν ἀνθρώποις περιβόητον ἱερὸν τοῦ θεοῦ προσκυνῆσαι καὶ χαριστηρίους θυσίας προσενεγκεῖν, ἐδεῖτό τε τοῦ παιδὸς ἐπιτρέψαι. 20.51. γίνεται δὲ αὐτῆς ἡ ἄφιξις πάνυ συμφέρουσα τοῖς ̔Ιεροσολυμίταις: λιμοῦ γὰρ αὐτῶν τὴν πόλιν κατὰ τὸν καιρὸν ἐκεῖνον πιεζοῦντος καὶ πολλῶν ὑπ' ἐνδείας ἀναλωμάτων φθειρομένων ἡ βασιλὶς ̔Ελένη πέμπει τινὰς τῶν ἑαυτῆς, τοὺς μὲν εἰς τὴν ̓Αλεξάνδρειαν πολλῶν σῖτον ὠνησομένους χρημάτων, τοὺς δ' εἰς Κύπρον ἰσχάδων φόρτον οἴσοντας. 20.52. ὡς δ' ἐπανῆλθον ταχέως κομίζοντες τοῖς ἀπορουμένοις διένειμε τροφὴν καὶ μεγίστην αὐτῆς μνήμην τῆς εὐποιίας ταύτης εἰς τὸ πᾶν ἡμῶν ἔθνος καταλέλοιπε. 20.53. πυθόμενος δὲ καὶ ὁ παῖς αὐτῆς ̓Ιζάτης τὰ περὶ τὸν λιμὸν ἔπεμψε πολλὰ χρήματα τοῖς πρώτοις τῶν ̔Ιεροσολυμιτῶν. ἀλλὰ γὰρ ἃ τοῖς βασιλεῦσιν εἰς τὴν πόλιν ἡμῶν ἀγαθὰ πέπρακται μετὰ ταῦτα δηλώσομεν. 20.92. Μετ' οὐ πολὺν δὲ χρόνον πεντηκοστὸν μὲν καὶ πέμπτον ἀπὸ γενεᾶς πληρώσας ἔτος τέταρτον δὲ πρὸς εἰκοστῷ δυναστεύσας, καταλιπὼν παῖδας ἄρρενας εἰκοσιτέσσαρας καὶ θυγατέρας εἰκοσιτέσσαρας καταστρέφει τὸν βίον. 20.93. τὴν μέντοι διαδοχὴν τῆς ἀρχῆς τὸν ἀδελφὸν Μονόβαζον ἐκέλευεν παραλαβεῖν, ἀμειβόμενος αὐτὸν ὅτι κατὰ τὴν ἀποδημίαν αὐτοῦ μετὰ τὸν τοῦ πατρὸς θάνατον πιστῶς φυλάξειεν αὐτῷ τὴν δυναστείαν. 20.94. ἡ δὲ μήτηρ ̔Ελένη τὸν τοῦ παιδὸς θάνατον ἀκούσασα βαρέως μὲν ἤνεγκεν ὡς εἰκὸς μητέρα στερομένην εὐσεβεστάτου παιδός, παραμυθίαν δ' ὅμως εἶχεν τὴν διαδοχὴν ἀκούσασα εἰς τὸν πρεσβύτερον αὐτῆς υἱὸν ἥκουσαν, καὶ πρὸς αὐτὸν ἔσπευδεν. παραγενομένη δὲ εἰς τὴν ̓Αδιαβηνὴν οὐ πολὺν ̓Ιζάτῃ τῷ παιδὶ χρόνον ἐπεβίωσεν. 20.95. ὁ δὲ Μονόβαζος τά τε ἐκείνης ὀστᾶ καὶ τὰ τοῦ ἀδελφοῦ πέμψας εἰς ̔Ιεροσόλυμα θάψαι προσέταξεν ἐν ταῖς πυραμίσιν, ἃς ἡ μήτηρ κατεσκευάκει τρεῖς τὸν ἀριθμὸν τρία στάδια τῆς ̔Ιεροσολυμιτῶν πόλεως ἀπεχούσας. 20.96. ἀλλὰ Μονόβαζος μὲν ὁ βασιλεὺς ὅσα κατὰ τὸν τῆς ζωῆς χρόνον ἔπραξεν, ὕστερον ἀπαγγελοῦμεν. 20.97. Φάδου δὲ τῆς ̓Ιουδαίας ἐπιτροπεύοντος γόης τις ἀνὴρ Θευδᾶς ὀνόματι πείθει τὸν πλεῖστον ὄχλον ἀναλαβόντα τὰς κτήσεις ἕπεσθαι πρὸς τὸν ̓Ιορδάνην ποταμὸν αὐτῷ: προφήτης γὰρ ἔλεγεν εἶναι, καὶ προστάγματι τὸν ποταμὸν σχίσας δίοδον ἔχειν ἔφη παρέξειν αὐτοῖς ῥᾳδίαν. 20.98. καὶ ταῦτα λέγων πολλοὺς ἠπάτησεν. οὐ μὴν εἴασεν αὐτοὺς τῆς ἀφροσύνης ὄνασθαι Φᾶδος, ἀλλ' ἐξέπεμψεν ἴλην ἱππέων ἐπ' αὐτούς, ἥτις ἀπροσδόκητος ἐπιπεσοῦσα πολλοὺς μὲν ἀνεῖλεν, πολλοὺς δὲ ζῶντας ἔλαβεν, αὐτὸν δὲ τὸν Θευδᾶν ζωγρήσαντες ἀποτέμνουσι τὴν κεφαλὴν καὶ κομίζουσιν εἰς ̔Ιεροσόλυμα. 20.102. πρὸς τούτοις δὲ καὶ οἱ παῖδες ̓Ιούδα τοῦ Γαλιλαίου ἀνήχθησαν τοῦ τὸν λαὸν ἀπὸ ̔Ρωμαίων ἀποστήσαντος Κυρινίου τῆς ̓Ιουδαίας τιμητεύοντος, ὡς ἐν τοῖς πρὸ τούτων δεδηλώκαμεν, ̓Ιάκωβος καὶ Σίμων, οὓς ἀνασταυρῶσαι προσέταξεν ̓Αλέξανδρος. 20.103. ὁ δὲ τῆς Χαλκίδος βασιλεὺς ̔Ηρώδης μεταστήσας τῆς ἀρχιερωσύνης ̓Ιώσηπον τὸν τοῦ Καμοιδὶ τὴν διαδοχὴν τῆς τιμῆς ̓Ανανίᾳ τῷ τοῦ Νεβεδαίου δίδωσιν. Τιβερίῳ δὲ ̓Αλεξάνδρῳ Κουμανὸς ἀφίκετο διάδοχος. 20.104. καὶ τελευτᾷ τὸν βίον ̔Ηρώδης ὁ τοῦ μεγάλου βασιλέως ̓Αγρίππα ἀδελφὸς ὀγδόῳ τῆς Κλαυδίου Καίσαρος ἀρχῆς ἔτει, καταλιπὼν τρεῖς υἱοὺς ̓Αριστόβουλον μὲν ὑπὸ τῆς πρώτης αὐτῷ τεχθέντα γυναικός, ἐκ Βερενίκης δὲ τῆς τἀδελφοῦ θυγατρὸς Βερενικιανὸν καὶ ̔Υρκανόν. τὴν δ' ἀρχὴν αὐτοῦ Καῖσαρ Κλαύδιος ̓Αγρίππᾳ τῷ νεωτέρῳ δίδωσιν. 20.105. Στάσεως δ' ἐμπεσούσης τῇ τῶν ̔Ιεροσολυμιτῶν πόλει Κουμανοῦ τὰ κατὰ τὴν ̓Ιουδαίαν πράγματα διοικοῦντος ἐφθάρησαν ὑπὸ ταύτης πολλοὶ τῶν ̓Ιουδαίων. καὶ πρότερον ἀφηγήσομαι τὴν αἰτίαν, δι' ἣν ταῦτα συνέβη: 20.106. τῆς πάσχα προσαγορευομένης ἑορτῆς ἐνστάσης, καθ' ἣν ἔθος ἐστὶν ἡμῖν ἄζυμα προσφέρεσθαι, πολλοῦ καὶ πανταχόθεν πλήθους συναχθέντος ἐπὶ τὴν ἑορτὴν δείσας ὁ Κουμανός, μὴ νεώτερόν τι παρὰ τούτων προσπέσῃ, κελεύει τῶν στρατιωτῶν μίαν τάξιν ἀναλαβοῦσαν τὰ ὅπλα ἐπὶ τῶν τοῦ ἱεροῦ στοῶν ἑστάναι καταστελοῦντας τὸν νεωτερισμόν, εἰ ἄρα τις γένοιτο. 20.107. τοῦτο δὲ καὶ οἱ πρὸ αὐτοῦ τῆς ̓Ιουδαίας ἐπιτροπεύσαντες ἐν ταῖς ἑορταῖς ἔπραττον. 20.108. τετάρτῃ δὲ ἡμέρᾳ τῆς ἑορτῆς στρατιώτης τις ἀνακαλύψας ἐπεδείκνυε τῷ πλήθει τὰ αἰδοῖα, καὶ πρὸς τοῦτο θεασαμένων ὀργὴ καὶ θυμὸς ἦν οὐχ ἑαυτοὺς ὑβρίσθαι λεγόντων, ἀλλὰ τὸν θεὸν ἠσεβῆσθαι: τινὲς δὲ τῶν θρασυτέρων τὸν Κουμανὸν ἐβλασφήμουν ὑπ' αὐτοῦ τὸν στρατιώτην καθεῖσθαι λέγοντες. 20.109. Κουμανὸς δ' ἀκούσας καὶ αὐτὸς οὐ μετρίως ἐρεθίζεται πρὸς τὰς βλασφημίας, παρῄνει μέντοι παύσασθαι νεωτέρων ἐπιθυμοῦντας πραγμάτων μηδὲ στάσεις ἐξάπτειν ἐν ἑορτῇ. 20.111. παραγενομένους δὲ τοὺς στρατιώτας θεασάμενον τὸ πλῆθος καὶ φοβηθὲν φεύγειν ὥρμησεν, τῶν δ' ἐξόδων στενῶν οὐσῶν διώκεσθαι νομίζοντες ὑπὸ τῶν πολεμίων καὶ συνωθούμενοι κατὰ τὴν φυγὴν πολλοὺς ἀλλήλοις ἐν τοῖς στενοῖς θλιβόμενοι διέφθειρον. 20.112. δύο γοῦν μυριάδες ἐξηριθμήθησαν τῶν κατὰ τὴν στάσιν ἐκείνην φθαρέντων. πένθος δ' ἦν τὸ λοιπὸν ἀντὶ τῆς ἑορτῆς, καὶ πάντες ἐκλαθόμενοι τῶν εὐχῶν καὶ τῶν θυσιῶν ἐπὶ θρήνους καὶ κλαυθμοὺς ἐτράποντο. τοιαῦτα μὲν ἑνὸς ἀσέλγεια στρατιώτου παθήματα γενέσθαι παρεσκεύασεν. 20.113. Οὔπω δ' αὐτῶν τὸ πρῶτον πένθος ἐπέπαυτο καὶ κακὸν ἄλλο προσέπιπτεν: τῶν γὰρ ἀφεστώτων ἐπὶ νεωτερισμῷ τινες κατὰ τὴν δημοσίαν ὁδὸν ὡς ἑκατὸν σταδίων ἄπωθεν τῆς πόλεως Στέφανον Καίσαρος δοῦλον ὁδοιποροῦντα λῃστεύσαντες ἅπασαν αὐτοῦ τὴν κτῆσιν διαρπάζουσιν. 20.114. ἀκούσας δὲ τὸ πραχθὲν ὁ Κουμανὸς εὐθὺς πέμπει στρατιώτας, κελεύσας αὐτοῖς τὰς πλησίον κώμας διαρπάσαι, τοὺς δ' ἐπιφανεστάτους αὐτῶν δήσαντας ἐπ' αὐτὸν ἄγειν. 20.115. τῆς δὲ πορθήσεως γενομένης τῶν στρατιωτῶν τις τοὺς Μωυσέως νόμους ἔν τινι κώμῃ λαβὼν κειμένους προκομίσας εἰς τὴν πάντων ὄψιν διέσχισεν ἐπιβλασφημῶν καὶ πολλὰ κατακερτομῶν. 20.116. ̓Ιουδαῖοι δὲ ταῦτα ἀκούσαντες καὶ πολλοὶ συνδραμόντες καταβαίνουσιν εἰς Καισάρειαν, ἐκεῖ γὰρ ἐτύγχανεν ὁ Κουμανὸς ὤν, ἱκετεύοντες μὴ αὐτοὺς ἀλλὰ τὸν θεὸν οὗπερ οἱ νόμοι καθυβρίσθησαν ἐκδικῆσαι: ζῆν γὰρ οὐχ ὑπομένειν τῶν πατρίων αὐτοῖς οὕτως περιυβρισμένων. καὶ Κουμανὸς δείσας, 20.117. μὴ πάλιν νεωτερίσειεν τὸ πλῆθος, συμβουλευσάντων καὶ τῶν φίλων τὸν ἐνυβρίσαντα τοῖς νόμοις στρατιώτην πελεκίσας ἔπαυσεν τὴν στάσιν ἐκ δευτέρου μέλλουσαν ἐξάπτεσθαι. 20.118. Γίνεται δὲ καὶ Σαμαρείταις πρὸς ̓Ιουδαίους ἔχθρα δι' αἰτίαν τοιαύτην: ἔθος ἦν τοῖς Γαλιλαίοις ἐν ταῖς ἑορταῖς εἰς τὴν ἱερὰν πόλιν παραγινομένοις ὁδεύειν διὰ τῆς Σαμαρέων χώρας. καὶ τότε καθ' ὁδὸν αὐτοῖς κώμης Γιναῆς λεγομένης τῆς ἐν μεθορίῳ κειμένης Σαμαρείας τε καὶ τοῦ μεγάλου πεδίου τινὲς συνάψαντες μάχην πολλοὺς αὐτῶν ἀναιροῦσιν. 20.119. πυθόμενοι δὲ τὰ πραχθέντα τῶν Γαλιλαίων οἱ πρῶτοι πρὸς Κουμανὸν ἀφίκοντο καὶ παρεκάλουν αὐτὸν μετιέναι τῶν ἀνῃρημένων τὸν φόνον. ὁ δὲ χρήμασι πεισθεὶς ὑπὸ τῶν Σαμαρέων ὠλιγώρησεν. 20.121. τῶν δ' ἐν τέλει καταπραύ̈νειν αὐτοὺς πειρωμένων καὶ πείσειν τὸν Κουμανὸν ἐπαγγελλομένων δίκας εἰσπράξασθαι παρὰ τῶν ἀνῃρηκότων, ἐκείνοις μὲν οὐ προσέσχον, ἀναλαβόντες δὲ τὰ ὅπλα καὶ βοηθεῖν ̓Ελεάζαρον τὸν τοῦ Δειναίου παρακαλέσαντες, λῃστὴς δ' οὗτος ἦν ἔτη πολλὰ τὴν διατριβὴν ἐν ὄρει πεποιημένος, κώμας τινὰς τῶν Σαμαρέων ἐμπρήσαντες διαρπάζουσι. 20.122. Κουμανὸς δὲ τῆς πράξεως εἰς αὐτὸν ἀφικομένης ἀναλαβὼν τὴν τῶν Σεβαστηνῶν ἴλην καὶ πεζῶν τέσσαρα τάγματα τούς τε Σαμαρεῖς καθοπλίσας ἐξῆλθεν ἐπὶ τοὺς ̓Ιουδαίους, καὶ συμβαλὼν πολλοὺς μὲν αὐτῶν ἀπέκτεινεν πλείους δὲ ζῶντας ἔλαβεν. 20.123. οἱ δὲ πρῶτοι κατὰ τιμὴν καὶ γένος τῶν ̔Ιεροσολυμιτῶν, ὡς εἶδον εἰς οἷον κακῶν μέγεθος ἥκουσιν, μετενδυσάμενοι σάκκους καὶ σποδοῦ τὰς κεφαλὰς ἀναπλήσαντες παντοῖοι τοὺς ἀφεστῶτας παρακαλοῦντες ἦσαν καὶ πείθοντες πρὸ ὀφθαλμῶν θεμένους κατασκαφησομένην μὲν αὐτῶν τὴν πατρίδα, τὸ δὲ ἱερὸν πυρποληθησόμενον, αὐτῶν δὲ καὶ γυναικῶν σὺν τέκνοις ἀνδραποδισμοὺς ἐσομένους, μεταθέσθαι τὸν λογισμὸν καὶ τὰ ὅπλα ῥίψαντας ἠρεμεῖν εἰς τὸ λοιπὸν ἀποχωρήσαντας εἰς τὰ αὑτῶν. 20.124. ταῦτα δὲ εἰπόντες ἔπεισαν. καὶ οἱ μὲν διελύθησαν, οἱ λῃσταὶ δὲ ἐπὶ τοὺς ἐχυροὺς τόπους πάλιν ἀπῆλθον. ἐξ ἐκείνου τε ἡ σύμπασα ̓Ιουδαία λῃστηρίων ἐπληρώθη. 20.125. Σαμαρέων δὲ οἱ πρῶτοι πρὸς Οὐμμίδιον Κοδρᾶτον τῆς Συρίας προεστηκότα κατὰ τὸν καιρὸν ἐκεῖνον ἐν Τύρῳ τυγχάνοντα παραγενόμενοι κατηγόρουν τῶν ̓Ιουδαίων, ὡς τὰς κώμας αὐτῶν ἐμπρήσειαν καὶ διαρπάσειαν, 20.126. καὶ περὶ μὲν ὧν αὐτοὶ πεπόνθασιν οὐχ οὕτως ἀγανακτεῖν ἔφασκον, ὡς ὅτι ̔Ρωμαίων καταφρονήσειαν, ἐφ' οὓς κριτὰς ἐχρῆν αὐτοὺς εἴπερ ἠδίκουν παραγενέσθαι, ἢ νῦν ὡς οὐκ ἐχόντων ἡγεμόνας ̔Ρωμαίους καταδραμεῖν: ἥκειν οὖν ἐπ' αὐτὸν ἐκδικίας τευξόμενοι. 20.127. ταῦτα μὲν οὖν οἱ Σαμαρεῖς κατηγόρουν. ̓Ιουδαῖοι δὲ καὶ τῆς στάσεως καὶ τῆς μάχης αἰτίους γεγονέναι Σαμαρεῖς ἔφασαν, πρὸ πάντων δὲ Κουμανὸν δώροις ὑπ' αὐτῶν φθαρέντα καὶ παρασιωπήσαντα τὸν τῶν ἀνῃρημένων φόνον. 20.128. καὶ Κουαδρᾶτος ἀκούσας ὑπερτίθεται τὴν κρίσιν, εἰπὼν ἀποφανεῖσθαι, ἐπειδὰν εἰς τὴν ̓Ιουδαίαν παραγενόμενος ἀκριβέστερον ἐπιγνῷ τὴν ἀλήθειαν. 20.129. καὶ οἱ μὲν ἀπῄεσαν ἄπρακτοι. μετ' οὐ πολὺν δὲ χρόνον ὁ Κουαδρᾶτος ἧκεν εἰς Σαμάρειαν, ἔνθα διακούσας αἰτίους τῆς ταραχῆς ὑπέλαβε γεγονέναι τοὺς Σαμαρεῖς. Σαμαρέων δὲ καὶ ̓Ιουδαίων οὕστινας νεωτερίσαντας ἔμαθεν ἀνεσταύρωσεν οὓς Κουμανὸς ἔλαβεν αἰχμαλώτους. 20.131. κἀκείνους μὲν ὁ Κουαδρᾶτος ἀνελεῖν προσέταξεν, τοὺς δὲ περὶ ̓Ανανίαν τὸν ἀρχιερέα καὶ τὸν στρατηγὸν ̓́Ανανον δήσας εἰς ̔Ρώμην ἀνέπεμψεν περὶ τῶν πεπραγμένων λόγον ὑφέξοντας Κλαυδίῳ Καίσαρι. 20.132. κελεύει δὲ καὶ τοῖς τῶν Σαμαρέων πρώτοις καὶ τοῖς ̓Ιουδαίοις Κουμανῷ τε τῷ ἐπιτρόπῳ καὶ Κέλερι, χιλίαρχος δ' ἦν οὗτος, ἐπ' ̓Ιταλίας ἀπιέναι πρὸς τὸν αὐτοκράτορα κριθησομένους ἐπ' αὐτοῦ περὶ τῶν πρὸς ἀλλήλους ζητήσεων. 20.133. αὐτὸς δὲ δείσας, μὴ τὸ πλῆθος πάλιν τῶν ̓Ιουδαίων νεωτερίσειεν, εἰς τὴν τῶν ̔Ιεροσολυμιτῶν πόλιν ἀφικνεῖται: καταλαμβάνει δ' αὐτὴν εἰρηνευομένην καὶ πάτριον ἑορτὴν τῷ θεῷ τελοῦσαν. πιστεύσας οὖν μηδένα νεωτερισμὸν παρ' αὐτῶν γενήσεσθαι καταλιπὼν ἑορτάζοντας ὑπέστρεψεν εἰς ̓Αντιόχειαν. 20.134. Οἱ περὶ Κουμανὸν δὲ καὶ τοὺς πρώτους τῶν Σαμαρέων ἀναπεμφθέντες εἰς ̔Ρώμην λαμβάνουσι παρὰ τοῦ αὐτοκράτορος ἡμέραν, καθ' ἣν περὶ τῶν πρὸς ἀλλήλους ἀμφισβητήσεων λέγειν ἔμελλον. 20.135. σπουδὴ δὲ μεγίστη τῷ Κουμανῷ καὶ τοῖς Σαμαρεῦσιν ἦν παρὰ τῶν Καίσαρος ἀπελευθέρων καὶ φίλων, κἂν περιεγένοντο τῶν ̓Ιουδαίων, εἰ μή περ ̓Αγρίππας ὁ νεώτερος ἐν τῇ ̔Ρώμῃ τυγχάνων κατασπευδομένους ἰδὼν τοὺς τῶν ̓Ιουδαίων πρώτους ἐδεήθη πολλὰ τῆς τοῦ αὐτοκράτορος γυναικὸς ̓Αγριππίνης πεῖσαι τὸν ἄνδρα διακούσαντα πρεπόντως τῇ ἑαυτοῦ δικαιοσύνῃ τιμωρήσασθαι τοὺς αἰτίους τῆς ἀποστάσεως. 20.136. καὶ Κλαύδιος τῇ δεήσει ταύτῃ προευτρεπισθεὶς καὶ διακούσας, ὡς εὗρε τῶν κακῶν ἀρχηγοὺς τοὺς Σαμαρείτας γενομένους, τοὺς μὲν ἀναβάντας πρὸς αὐτὸν ἐκέλευσεν ἀναιρεθῆναι, τῷ Κουμανῷ δὲ φυγὴν ἐπέβαλεν, Κέλερα δὲ τὸν χιλίαρχον ἐκέλευσεν ἀγαγόντας εἰς τὰ ̔Ιεροσόλυμα πάντων ὁρώντων ἐπὶ τὴν πόλιν πᾶσαν σύραντας οὕτως ἀποκτεῖναι. 20.167. Τὰ μὲν οὖν τῶν λῃστῶν ἔργα τοιαύτης ἀνοσιότητος ἐπλήρου τὴν πόλιν, οἱ δὲ γόητες καὶ ἀπατεῶνες ἄνθρωποι τὸν ὄχλον ἔπειθον αὐτοῖς εἰς τὴν ἐρημίαν ἕπεσθαι: 20.168. δείξειν γὰρ ἔφασαν ἐναργῆ τέρατα καὶ σημεῖα κατὰ τὴν τοῦ θεοῦ πρόνοιαν γινόμενα. καὶ πολλοὶ πεισθέντες τῆς ἀφροσύνης τιμωρίας ὑπέσχον: ἀναχθέντας γὰρ αὐτοὺς Φῆλιξ ἐκόλασεν. 20.169. ἀφικνεῖται δέ τις ἐξ Αἰγύπτου κατὰ τοῦτον τὸν καιρὸν εἰς ̔Ιεροσόλυμα προφήτης εἶναι λέγων καὶ συμβουλεύων τῷ δημοτικῷ πλήθει σὺν αὐτῷ πρὸς ὄρος τὸ προσαγορευόμενον ἐλαιῶν, ὃ τῆς πόλεως ἄντικρυς κείμενον ἀπέχει στάδια πέντε: 20.171. Φῆλιξ δ' ὡς ἐπύθετο ταῦτα, κελεύει τοὺς στρατιώτας ἀναλαβεῖν τὰ ὅπλα καὶ μετὰ πολλῶν ἱππέων τε καὶ πεζῶν ὁρμήσας ἀπὸ τῶν ̔Ιεροσολύμων προσβάλλει τοῖς περὶ τὸν Αἰγύπτιον, καὶ τετρακοσίους μὲν αὐτῶν ἀνεῖλεν, διακοσίους δὲ ζῶντας ἔλαβεν. 20.172. ὁ δ' Αἰγύπτιος αὐτὸς διαδρὰς ἐκ τῆς μάχης ἀφανὴς ἐγένετο. πάλιν δ' οἱ λῃσταὶ τὸν δῆμον εἰς τὸν πρὸς ̔Ρωμαίους πόλεμον ἠρέθιζον μηδὲν ὑπακούειν αὐτοῖς λέγοντες, καὶ τὰς τῶν ἀπειθούντων κώμας ἐμπιπράντες διήρπαζον. 20.201. ὅσοι δὲ ἐδόκουν ἐπιεικέστατοι τῶν κατὰ τὴν πόλιν εἶναι καὶ περὶ τοὺς νόμους ἀκριβεῖς βαρέως ἤνεγκαν ἐπὶ τούτῳ καὶ πέμπουσιν πρὸς τὸν βασιλέα κρύφα παρακαλοῦντες αὐτὸν ἐπιστεῖλαι τῷ ̓Ανάνῳ μηκέτι τοιαῦτα πράσσειν: μηδὲ γὰρ τὸ πρῶτον ὀρθῶς αὐτὸν πεποιηκέναι. 4.68. And besides this, he appointed that the people should pay the tithe of their annual fruits of the earth, both to the Levites and to the priests. And this is what that tribe receives of the multitude; but I think it necessary to set down what is paid by all, peculiarly to the priests. 4.205. 8. Let there be taken out of your fruits a tenth, besides that which you have allotted to give to the priests and Levites. This you may indeed sell in the country, but it is to be used in those feasts and sacrifices that are to be celebrated in the holy city; for it is fit that you should enjoy those fruits of the earth which God gives you to possess, so as may be to the honor of the donor. 4.207. 10. Let no one blaspheme those gods which other cities esteem such; nor may any one steal what belongs to strange temples, nor take away the gifts that are dedicated to any god. 4.226. 19. He that plants a piece of land, the trees of which produce fruits before the fourth year, is not to bring thence any first-fruits to God, nor is he to make use of that fruit himself, for it is not produced in its proper season; for when nature has a force put upon her at an unseasonable time, the fruit is not proper for God, nor for the master’s use; 4.227. but let the owner gather all that is grown on the fourth year, for then it is in its proper season. And let him that has gathered it carry it to the holy city, and spend that, together with the tithe of his other fruits, in feasting with his friends, with the orphans, and the widows. But on the fifth year the fruit is his own, and he may use it as he pleases. 4.240. 22. Besides those two tithes, which I have already said you are to pay every year, the one for the Levites, the other for the festivals, you are to bring every third year a third tithe to be distributed to those that want; to women also that are widows, and to children that are orphans. 4.304. Accordingly, he delivered these books to the priest, with the ark; into which he also put the ten commandments, written on two tables. He delivered to them the tabernacle also, and exhorted the people, that when they had conquered the land, and were settled in it, they should not forget the injuries of the Amalekites, but make war against them, and inflict punishment upon them for what mischief they did them when they were in the wilderness; 10.102. And when these were brought to him, he kept them in custody, and appointed Jehoiachin’s uncle, Zedekiah, to be king; and made him take an oath, that he would certainly keep the kingdom for him, and make no innovation, nor have any league of friendship with the Egyptians. 10.219. 1. Now when king Nebuchadnezzar had reigned forty-three years, he ended his life. He was an active man, and more fortunate than the kings that were before him. Now Berosus makes mention of his actions in the third book of his Chaldaic History, where he says thus: 10.221. So when Nebuchadnezzar had given battle, and fought with the rebel, he beat him, and reduced the country from under his subjection, and made it a branch of his own kingdom; but about that time it happened that his father Nebuchodonosor [Nabopollassar] fell ill, and ended his life in the city Babylon, when he had reigned twenty-one years; 12.142. and let all of that nation live according to the laws of their own country; and let the senate, and the priests, and the scribes of the temple, and the sacred singers, be discharged from poll-money and the crown tax and other taxes also. 12.271. “If,” said he, “any one be zealous for the laws of his country, and for the worship of God, let him follow me.” And when he had said this, he made haste into the desert with his sons, and left all his substance in the village. 12.278. So Mattathias got a great army about him, and overthrew their idol altars, and slew those that broke the laws, even all that he could get under his power; for many of them were dispersed among the nations round about them for fear of him. He also commanded that those boys which were not yet circumcised should be circumcised now; and he drove those away that were appointed to hinder such their circumcision. 13.171. 9. At this time there were three sects among the Jews, who had different opinions concerning human actions; the one was called the sect of the Pharisees, another the sect of the Sadducees, and the other the sect of the Essenes. 13.172. Now for the Pharisees, they say that some actions, but not all, are the work of fate, and some of them are in our own power, and that they are liable to fate, but are not caused by fate. But the sect of the Essenes affirm, that fate governs all things, and that nothing befalls men but what is according to its determination. 13.257. Hyrcanus took also Dora and Marissa, cities of Idumea, and subdued all the Idumeans; and permitted them to stay in that country, if they would circumcise their genitals, and make use of the laws of the Jews; 13.297. but of these matters we shall speak hereafter. What I would now explain is this, that the Pharisees have delivered to the people a great many observances by succession from their fathers, which are not written in the laws of Moses; and for that reason it is that the Sadducees reject them, and say that we are to esteem those observances to be obligatory which are in the written word, but are not to observe what are derived from the tradition of our forefathers. 13.298. And concerning these things it is that great disputes and differences have arisen among them, while the Sadducees are able to persuade none but the rich, and have not the populace obsequious to them, but the Pharisees have the multitude on their side. But about these two sects, and that of the Essenes, I have treated accurately in the second book of Jewish affairs. 13.311. But here one may take occasion to wonder at one Judas, who was of the sect of the Essenes, and who never missed the truth in his predictions; for this man, when he saw Antigonus passing by the temple, cried out to his companions and friends, who abode with him as his scholars, in order to learn the art of foretelling things to come? 13.312. “That it was good for him to die now, since he had spoken falsely about Antigonus, who is still alive, and I see him passing by, although he had foretold that he should die at the place called Strato’s Tower that very day, while yet the place is six hundred furlongs off, where he had foretold he should be slain; and still this day is a great part of it already past, so that he was in danger of proving a false prophet.” 13.313. As he was saying this, and that in a melancholy mood, the news came that Antigonus was slain in a place under ground, which itself was called also Strato’s Tower, or of the same name with that Caesarea which is seated at the sea. This event put the prophet into a great disorder. 13.319. He was naturally a man of candor, and of great modesty, as Strabo bears witness, in the name of Timagenes; who says thus: “This man was a person of candor, and very serviceable to the Jews; for he added a country to them, and obtained a part of the nation of the Itureans for them, and bound them to them by the bond of the circumcision of their genitals.” 14.41. and there it was that he heard the causes of the Jews, and of their governors Hyrcanus and Aristobulus, who were at difference one with another, as also of the nation against them both, which did not desire to be under kingly’ government, because the form of government they received from their forefathers was that of subjection to the priests of that God whom they worshipped; and [they complained], that though these two were the posterity of priests, yet did they seek to change the government of their nation to another form, in order to enslave them. 14.41. However, Herod was not idle in the mean time, for he took ten bands of soldiers, of whom five were of the Romans, and five of the Jews, with some mercenaries among them, and with some few horsemen, and came to Jericho; and as they found the city deserted, but that five hundred of them had settled themselves on the tops of the hills, with their wives and children, those he took and sent away; but the Romans fell upon the city, and plundered it, and found the houses full of all sorts of good things. 14.258. we have decreed, that as many men and women of the Jews as are willing so to do, may celebrate their Sabbaths, and perform their holy offices, according to the Jewish laws; and may make their proseuchae at the sea-side, according to the customs of their forefathers; and if any one, whether he be a magistrate or private person, hindereth them from so doing, he shall be liable to a fine, to be applied to the uses of the city.” 14.366. but being afraid that Hyrcanus, who was under the guard of the Parthians, might have his kingdom restored to him by the multitude, he cut off his ears, and thereby took care that the high priesthood should never come to him any more, because he was maimed, while the law required that this dignity should belong to none but such as had all their members entire. 15.167. and desired him to write about these matters to Malchus, who was then governor of Arabia, to receive them, and to secure them [from Herod], for that if they went away, and Herod’s affairs proved to be as it was likely they would be, by reason of Caesar’s enmity to him, they should then be the only persons that could take the government; and this, both on account of the royal family they were of, and on account of the good disposition of: the multitude to them. 15.266. But when the king knew the thing, by his sister’s information, he sent men to the places where he had the intimation they were concealed, and ordered both them, and those that were accused as guilty with them, to be slain, insomuch that there were now none at all left of the kindred of Hyrcanus, and the kingdom was entirely in Herod’s own power, and there was nobody remaining of such dignity as could put a stop to what he did against the Jewish laws. 15.268. for, in the first place, he appointed solemn games to be celebrated every fifth year, in honor of Caesar, and built a theater at Jerusalem, as also a very great amphitheater in the plain. Both of them were indeed costly works, but opposite to the Jewish customs; for we have had no such shows delivered down to us as fit to be used or exhibited by us; 15.275. It appeared also no better than an instance of barefaced impiety, to throw men to wild beasts, for the affording delight to the spectators; and it appeared an instance of no less impiety, to change their own laws for such foreign exercises: 15.326. 5. And now, when all Herod’s designs had succeeded according to his hopes, he had not the least suspicion that any troubles could arise in his kingdom, because he kept his people obedient, as well by the fear they stood in of him, for he was implacable in the infliction of his punishments, as by the provident care he had showed towards them, after the most magimous manner, when they were under their distresses. 15.327. But still he took care to have external security for his government as a fortress against his subjects; for the orations he made to the cities were very fine, and full of kindness; and he cultivated a seasonable good understanding with their governors, and bestowed presents on every one of them, inducing them thereby to be more friendly to him, and using his magnificent disposition so as his kingdom might be the better secured to him, and this till all his affairs were every way more and more augmented. 15.328. But then this magnificent temper of his, and that submissive behavior and liberality which he exercised towards Caesar, and the most powerful men of Rome, obliged him to transgress the customs of his nation, and to set aside many of their laws, and by building cities after an extravagant manner, and erecting temples,— 15.329. not in Judea indeed, for that would not have been borne, it being forbidden for us to pay any honor to images, or representations of animals, after the manner of the Greeks; but still he did thus in the country [properly] out of our bounds, and in the cities thereof. 15.331. 6. Now upon his observation of a place near the sea, which was very proper for containing a city, and was before called Strato’s Tower, he set about getting a plan for a magnificent city there, and erected many edifices with great diligence all over it, and this of white stone. He also adorned it with most sumptuous palaces and large edifices for containing the people; 15.332. and what was the greatest and most laborious work of all, he adorned it with a haven, that was always free from the waves of the sea. Its largeness was not less than the Pyrmum [at Athens], and had towards the city a double station for the ships. It was of excellent workmanship; and this was the more remarkable for its being built in a place that of itself was not suitable to such noble structures, but was to be brought to perfection by materials from other places, and at very great expenses. 15.333. This city is situate in Phoenicia, in the passage by sea to Egypt, between Joppa and Dora, which are lesser maritime cities, and not fit for havens, on account of the impetuous south winds that beat upon them, which rolling the sands that come from the sea against the shores, do not admit of ships lying in their station; but the merchants are generally there forced to ride at their anchors in the sea itself. 15.334. So Herod endeavored to rectify this inconvenience, and laid out such a compass towards the land as might be sufficient for a haven, wherein the great ships might lie in safety; and this he effected by letting down vast stones of above fifty feet in length, not less than eighteen in breadth, and nine in depth, into twenty fathom deep; and as some were lesser, so were others bigger than those dimensions. 15.335. This mole which he built by the sea-side was two hundred feet wide, the half of which was opposed to the current of the waves, so as to keep off those waves which were to break upon them, and so was called Procymatia, or the first breaker of the waves; 15.336. but the other half had upon it a wall, with several towers, the largest of which was named Drusus, and was a work of very great excellence, and had its name from Drusus, the son-in-law of Caesar, who died young. 15.337. There were also a great number of arches where the mariners dwelt. There was also before them a quay, [or landing place,] which ran round the entire haven, and was a most agreeable walk to such as had a mind to that exercise; but the entrance or mouth of the port was made on the north quarter, on which side was the stillest of the winds of all in this place: 15.338. and the basis of the whole circuit on the left hand, as you enter the port, supported a round turret, which was made very strong, in order to resist the greatest waves; while on the right hand, as you enter, stood two vast stones, and those each of them larger than the turret, which were over against them; these stood upright, and were joined together. 15.339. Now there were edifices all along the circular haven, made of the politest stone, with a certain elevation, whereon was erected a temple, that was seen a great way off by those that were sailing for that haven, and had in it two statues, the one of Rome, the other of Caesar. The city itself was called Caesarea, which was also itself built of fine materials, and was of a fine structure; 15.341. Herod also built therein a theater of stone; and on the south quarter, behind the port, an amphitheater also, capable of holding a vast number of men, and conveniently situated for a prospect to the sea. So this city was thus finished in twelve years; during which time the king did not fail to go on both with the work, and to pay the charges that were necessary. 15.371. The Essenes also, as we call a sect of ours, were excused from this imposition. These men live the same kind of life as do those whom the Greeks call Pythagoreans, concerning whom I shall discourse more fully elsewhere. 15.372. However, it is but fit to set down here the reasons wherefore Herod had these Essenes in such honor, and thought higher of them than their mortal nature required; nor will this account be unsuitable to the nature of this history, as it will show the opinion men had of these Essenes. 15.373. 5. Now there was one of these Essenes, whose name was Manahem, who had this testimony, that he not only conducted his life after an excellent manner, but had the foreknowledge of future events given him by God also. This man once saw Herod when he was a child, and going to school, and saluted him as king of the Jews; 15.374. but he, thinking that either he did not know him, or that he was in jest, put him in mind that he was but a private man; but Manahem smiled to himself, and clapped him on his backside with his hand, and said, “However that be, thou wilt be king, and wilt begin thy reign happily, for God finds thee worthy of it. And do thou remember the blows that Manahem hath given thee, as being a signal of the change of thy fortune. 15.375. And truly this will be the best reasoning for thee, that thou love justice [towards men], and piety towards God, and clemency towards thy citizens; yet do I know how thy whole conduct will be, that thou wilt not be such a one, 15.376. for thou wilt excel all men in happiness, and obtain an everlasting reputation, but wilt forget piety and righteousness; and these crimes will not be concealed from God, at the conclusion of thy life, when thou wilt find that he will be mindful of them, and punish time for them.” 15.377. Now at that time Herod did not at all attend to what Manahem said, as having no hopes of such advancement; but a little afterward, when he was so fortunate as to be advanced to the dignity of king, and was in the height of his dominion, he sent for Manahem, and asked him how long he should reign. 15.378. Manahem did not tell him the full length of his reign; wherefore, upon that silence of his, he asked him further, whether he should reign ten years or not? He replied, “Yes, twenty, nay, thirty years;” but did not assign the just determinate limit of his reign. Herod was satisfied with these replies, and gave Manahem his hand, and dismissed him; and from that time he continued to honor all the Essenes. 15.379. We have thought it proper to relate these facts to our readers, how strange soever they be, and to declare what hath happened among us, because many of these Essenes have, by their excellent virtue, been thought worthy of this knowledge of divine revelations. 16.163. it seemed good to me and my counselors, according to the sentence and oath of the people of Rome, that the Jews have liberty to make use of their own customs, according to the law of their forefathers, as they made use of them under Hyrcanus the high priest of the Almighty God; and that their sacred money be not touched, but be sent to Jerusalem, and that it be committed to the care of the receivers at Jerusalem; and that they be not obliged to go before any judge on the Sabbath day, nor on the day of the preparation to it, after the ninth hour. 16.164. But if any one be caught stealing their holy books, or their sacred money, whether it be out of the synagogue or public school, he shall be deemed a sacrilegious person, and his goods shall be brought into the public treasury of the Romans. 17.42. Accordingly, when all the people of the Jews gave assurance of their good-will to Caesar, and to the king’s government, these very men did not swear, being above six thousand; and when the king imposed a fine upon them, Pheroras’s wife paid their fine for them. 18.4. Yet was there one Judas, a Gaulonite, of a city whose name was Gamala, who, taking with him Sadduc, a Pharisee, became zealous to draw them to a revolt, who both said that this taxation was no better than an introduction to slavery, and exhorted the nation to assert their liberty; 18.5. as if they could procure them happiness and security for what they possessed, and an assured enjoyment of a still greater good, which was that of the honor and glory they would thereby acquire for magimity. They also said that God would not otherwise be assisting to them, than upon their joining with one another in such councils as might be successful, and for their own advantage; and this especially, if they would set about great exploits, and not grow weary in executing the same; 18.6. o men received what they said with pleasure, and this bold attempt proceeded to a great height. All sorts of misfortunes also sprang from these men, and the nation was infected with this doctrine to an incredible degree; 18.7. one violent war came upon us after another, and we lost our friends which used to alleviate our pains; there were also very great robberies and murder of our principal men. This was done in pretense indeed for the public welfare, but in reality for the hopes of gain to themselves; 18.8. whence arose seditions, and from them murders of men, which sometimes fell on those of their own people, (by the madness of these men towards one another, while their desire was that none of the adverse party might be left,) and sometimes on their enemies; a famine also coming upon us, reduced us to the last degree of despair, as did also the taking and demolishing of cities; nay, the sedition at last increased so high, that the very temple of God was burnt down by their enemies’ fire. 18.9. Such were the consequences of this, that the customs of our fathers were altered, and such a change was made, as added a mighty weight toward bringing all to destruction, which these men occasioned by their thus conspiring together; for Judas and Sadduc, who excited a fourth philosophic sect among us, and had a great many followers therein, filled our civil government with tumults at present, and laid the foundations of our future miseries, by this system of philosophy, which we were before unacquainted withal, 18.10. concerning which I will discourse a little, and this the rather because the infection which spread thence among the younger sort, who were zealous for it, brought the public to destruction. 18.11. 2. The Jews had for a great while had three sects of philosophy peculiar to themselves; the sect of the Essenes, and the sect of the Sadducees, and the third sort of opinions was that of those called Pharisees; of which sects, although I have already spoken in the second book of the Jewish War, yet will I a little touch upon them now. 18.11. However, he fell in love with Herodias, this last Herod’s wife, who was the daughter of Aristobulus their brother, and the sister of Agrippa the Great. This man ventured to talk to her about a marriage between them; which address, when she admitted, an agreement was made for her to change her habitation, and come to him as soon as he should return from Rome: one article of this marriage also was this, that he should divorce Aretas’s daughter. 18.17. but this doctrine is received but by a few, yet by those still of the greatest dignity. But they are able to do almost nothing of themselves; for when they become magistrates, as they are unwillingly and by force sometimes obliged to be, they addict themselves to the notions of the Pharisees, because the multitude would not otherwise bear them. 18.17. for he did not admit ambassadors quickly, and no successors were despatched away to governors or procurators of the provinces that had been formerly sent, unless they were dead; whence it was that he was so negligent in hearing the causes of prisoners; 18.18. 5. The doctrine of the Essenes is this: That all things are best ascribed to God. They teach the immortality of souls, and esteem that the rewards of righteousness are to be earnestly striven for; 18.18. Now Antonia was greatly esteemed by Tiberius on all accounts, from the dignity of her relation to him, who had been his brother Drusus’s wife, and from her eminent chastity; for though she was still a young woman, she continued in her widowhood, and refused all other matches, although Augustus had enjoined her to be married to somebody else; yet did she all along preserve her reputation free from reproach. 18.19. and when they send what they have dedicated to God into the temple, they do not offer sacrifices because they have more pure lustrations of their own; on which account they are excluded from the common court of the temple, but offer their sacrifices themselves; yet is their course of life better than that of other men; and they entirely addict themselves to husbandry. 18.19. But when Caesar had gone round the hippodrome, he found Agrippa standing: “For certain,” said he, “Macro, this is the man I meant to have bound;” and when he still asked, “Which of these is to be bound?” he said “Agrippa.” 18.20. It also deserves our admiration, how much they exceed all other men that addict themselves to virtue, and this in righteousness; and indeed to such a degree, that as it hath never appeared among any other men, neither Greeks nor barbarians, no, not for a little time, so hath it endured a long while among them. This is demonstrated by that institution of theirs, which will not suffer any thing to hinder them from having all things in common; so that a rich man enjoys no more of his own wealth than he who hath nothing at all. There are about four thousand men that live in this way, 18.21. and neither marry wives, nor are desirous to keep servants; as thinking the latter tempts men to be unjust, and the former gives the handle to domestic quarrels; but as they live by themselves, they minister one to another. 18.21. that it turned greatly to the advantage of his son among all; and, among others, the soldiery were so peculiarly affected to him, that they reckoned it an eligible thing, if need were, to die themselves, if he might but attain to the government. 18.23. 6. But of the fourth sect of Jewish philosophy, Judas the Galilean was the author. These men agree in all other things with the Pharisaic notions; but they have an inviolable attachment to liberty, and say that God is to be their only Ruler and Lord. They also do not value dying any kinds of death, nor indeed do they heed the deaths of their relations and friends, nor can any such fear make them call any man lord. 18.23. Now the centurion who was set to keep Agrippa, when he saw with what haste Marsyas came, and what joy Agrippa had from what he said, he had a suspicion that his words implied some great innovation of affairs, and he asked them about what was said. 18.24. And since this immovable resolution of theirs is well known to a great many, I shall speak no further about that matter; nor am I afraid that any thing I have said of them should be disbelieved, but rather fear, that what I have said is beneath the resolution they show when they undergo pain. 18.24. 1. But Herodias, Agrippa’s sister, who now lived as wife to that Herod who was tetrarch of Galilee and Perea, took this authority of her brother in an envious manner, particularly when she saw that he had a greater dignity bestowed on him than her husband had; since, when he ran away, it was because he was not able to pay his debts; and now he was come back, it was because he was in a way of dignity, and of great good fortune. 18.25. And it was in Gessius Florus’s time that the nation began to grow mad with this distemper, who was our procurator, and who occasioned the Jews to go wild with it by the abuse of his authority, and to make them revolt from the Romans. And these are the sects of Jewish philosophy. 18.25. Now Caius saluted Herod, for he first met with him, and then looked upon the letters which Agrippa had sent him, and which were written in order to accuse Herod; wherein he accused him, that he had been in confederacy with Sejanus against Tiberius’s and that he was now confederate with Artabanus, the king of Parthia, in opposition to the government of Caius; 18.55. 1. But now Pilate, the procurator of Judea, removed the army from Caesarea to Jerusalem, to take their winter quarters there, in order to abolish the Jewish laws. So he introduced Caesar’s effigies, which were upon the ensigns, and brought them into the city; whereas our law forbids us the very making of images; 18.116. 2. Now some of the Jews thought that the destruction of Herod’s army came from God, and that very justly, as a punishment of what he did against John, that was called the Baptist: 18.117. for Herod slew him, who was a good man, and commanded the Jews to exercise virtue, both as to righteousness towards one another, and piety towards God, and so to come to baptism; for that the washing [with water] would be acceptable to him, if they made use of it, not in order to the putting away [or the remission] of some sins [only], but for the purification of the body; supposing still that the soul was thoroughly purified beforehand by righteousness. 18.118. Now when [many] others came in crowds about him, for they were very greatly moved [or pleased] by hearing his words, Herod, who feared lest the great influence John had over the people might put it into his power and inclination to raise a rebellion, (for they seemed ready to do any thing he should advise,) thought it best, by putting him to death, to prevent any mischief he might cause, and not bring himself into difficulties, by sparing a man who might make him repent of it when it would be too late. 18.119. Accordingly he was sent a prisoner, out of Herod’s suspicious temper, to Macherus, the castle I before mentioned, and was there put to death. Now the Jews had an opinion that the destruction of this army was sent as a punishment upon Herod, and a mark of God’s displeasure to him. 18.159. He then pretended that he would do as he bid him; but when night came on, he cut his cables, and went off, and sailed to Alexandria, where he desired Alexander the alabarch to lend him two hundred thousand drachmae; but he said he would not lend it to him, but would not refuse it to Cypros, as greatly astonished at her affection to her husband, and at the other instances of her virtue; 18.259. Many of these severe things were said by Apion, by which he hoped to provoke Caius to anger at the Jews, as he was likely to be. But Philo, the principal of the Jewish embassage, a man eminent on all accounts, brother to Alexander the alabarch, and one not unskillful in philosophy, was ready to betake himself to make his defense against those accusations; 19.276. he also took away from Antiochus that kingdom which he was possessed of, but gave him a certain part of Cilicia and Commagena: he also set Alexander Lysimachus, the alabarch, at liberty, who had been his old friend, and steward to his mother Antonia, but had been imprisoned by Caius, whose son [Marcus] married Bernice, the daughter of Agrippa. 19.277. But when Marcus, Alexander’s son, was dead, who had married her when she was a virgin, Agrippa gave her in marriage to his brother Herod, and begged for him of Claudius the kingdom of Chalcis. 20.34. 3. Now, during the time Izates abode at Charax-Spasini, a certain Jewish merchant, whose name was Aias, got among the women that belonged to the king, and taught them to worship God according to the Jewish religion. 20.35. He, moreover, by their means, became known to Izates, and persuaded him, in like manner, to embrace that religion; he also, at the earnest entreaty of Izates, accompanied him when he was sent for by his father to come to Adiabene; it also happened that Helena, about the same time, was instructed by a certain other Jew and went over to them. 20.36. But when Izates had taken the kingdom, and was come to Adiabene, and there saw his brethren and other kinsmen in bonds, he was displeased at it; 20.37. and as he thought it an instance of impiety either to slay or imprison them, but still thought it a hazardous thing for to let them have their liberty, with the remembrance of the injuries that had been offered them, he sent some of them and their children for hostages to Rome, to Claudius Caesar, and sent the others to Artabanus, the king of Parthia, with the like intentions. 20.38. 4. And when he perceived that his mother was highly pleased with the Jewish customs, he made haste to change, and to embrace them entirely; and as he supposed that he could not be thoroughly a Jew unless he were circumcised, he was ready to have it done. 20.39. But when his mother understood what he was about, she endeavored to hinder him from doing it, and said to him that this thing would bring him into danger; and that, as he was a king, he would thereby bring himself into great odium among his subjects, when they should understand that he was so fond of rites that were to them strange and foreign; and that they would never bear to be ruled over by a Jew. 20.40. This it was that she said to him, and for the present persuaded him to forbear. And when he had related what she had said to Aias, he confirmed what his mother had said; and when he had also threatened to leave him, unless he complied with him, he went away from him, 20.41. and said that he was afraid lest such an action being once become public to all, he should himself be in danger of punishment for having been the occasion of it, and having been the king’s instructor in actions that were of ill reputation; and he said that he might worship God without being circumcised, even though he did resolve to follow the Jewish law entirely, which worship of God was of a superior nature to circumcision. 20.42. He added, that God would forgive him, though he did not perform the operation, while it was omitted out of necessity, and for fear of his subjects. So the king at that time complied with these persuasions of Aias. 20.43. But afterwards, as he had not quite left off his desire of doing this thing, a certain other Jew that came out of Galilee, whose name was Eleazar, and who was esteemed very skillful in the learning of his country, persuaded him to do the thing; 20.44. for as he entered into his palace to salute him, and found him reading the law of Moses, he said to him, “Thou dost not consider, O king! that thou unjustly breakest the principal of those laws, and art injurious to God himself, [by omitting to be circumcised]; for thou oughtest not only to read them, but chiefly to practice what they enjoin thee. 20.45. How long wilt thou continue uncircumcised? But if thou hast not yet read the law about circumcision, and dost not know how great impiety thou art guilty of by neglecting it, read it now.” 20.46. When the king had heard what he said, he delayed the thing no longer, but retired to another room, and sent for a surgeon, and did what he was commanded to do. He then sent for his mother, and Aias his tutor, and informed them that he had done the thing; 20.47. upon which they were presently struck with astonishment and fear, and that to a great degree, lest the thing should be openly discovered and censured, and the king should hazard the loss of his kingdom, while his subjects would not bear to be governed by a man who was so zealous in another religion; and lest they should themselves run some hazard, because they would be supposed the occasion of his so doing. 20.48. But it was God himself who hindered what they feared from taking effect; for he preserved both Izates himself and his sons when they fell into many dangers, and procured their deliverance when it seemed to be impossible, and demonstrated thereby that the fruit of piety does not perish as to those that have regard to him, and fix their faith upon him only. But these events we shall relate hereafter. 20.49. 5. But as to Helena, the king’s mother, when she saw that the affairs of Izates’s kingdom were in peace, and that her son was a happy man, and admired among all men, and even among foreigners, by the means of God’s providence over him, she had a mind to go to the city of Jerusalem, in order to worship at that temple of God which was so very famous among all men, and to offer her thank-offerings there. So she desired her son to give her leave to go thither; 20.50. upon which he gave his consent to what she desired very willingly, and made great preparations for her dismission, and gave her a great deal of money, and she went down to the city Jerusalem, her son conducting her on her journey a great way. 20.51. Now her coming was of very great advantage to the people of Jerusalem; for whereas a famine did oppress them at that time, and many people died for want of what was necessary to procure food withal, queen Helena sent some of her servants to Alexandria with money to buy a great quantity of corn, and others of them to Cyprus, to bring a cargo of dried figs. 20.52. And as soon as they were come back, and had brought those provisions, which was done very quickly, she distributed food to those that were in want of it, and left a most excellent memorial behind her of this benefaction, which she bestowed on our whole nation. 20.53. And when her son Izates was informed of this famine, he sent great sums of money to the principal men in Jerusalem. However, what favors this queen and king conferred upon our city Jerusalem shall be further related hereafter. 20.92. 3. It was not long ere Izates died, when he had completed fifty-five years of his life, and had ruled his kingdom twenty-four years. He left behind him twenty-four sons and twenty-four daughters. 20.93. However, he gave order that his brother Monobazus should succeed in the government, thereby requiting him, because, while he was himself absent after their father’s death, he had faithfully preserved the government for him. 20.94. But when Helena, his mother, heard of her son’s death, she was in great heaviness, as was but natural, upon her loss of such a most dutiful son; yet was it a comfort to her that she heard the succession came to her eldest son. Accordingly, she went to him in haste; and when she was come into Adiabene, she did not long outlive her son Izates. 20.95. But Monobazus sent her bones, as well as those of Izates, his brother, to Jerusalem, and gave order that they should be buried at the pyramids which their mother had erected; they were three in number, and distant no more than three furlongs from the city Jerusalem. 20.96. But for the actions of Monobazus the king, which he did during the rest of his life, we will relate them hereafter. 20.97. 1. Now it came to pass, while Fadus was procurator of Judea, that a certain magician, whose name was Theudas, persuaded a great part of the people to take their effects with them, and follow him to the river Jordan; for he told them he was a prophet, and that he would, by his own command, divide the river, and afford them an easy passage over it; 20.98. and many were deluded by his words. However, Fadus did not permit them to make any advantage of his wild attempt, but sent a troop of horsemen out against them; who, falling upon them unexpectedly, slew many of them, and took many of them alive. They also took Theudas alive, and cut off his head, and carried it to Jerusalem. 20.100. 2. Then came Tiberius Alexander as successor to Fadus; he was the son of Alexander the alabarch of Alexandria, which Alexander was a principal person among all his contemporaries, both for his family and wealth: he was also more eminent for his piety than this his son Alexander, for he did not continue in the religion of his country. 20.102. And besides this, the sons of Judas of Galilee were now slain; I mean of that Judas who caused the people to revolt, when Cyrenius came to take an account of the estates of the Jews, as we have showed in a foregoing book. The names of those sons were James and Simon, whom Alexander commanded to be crucified. 20.103. But now Herod, king of Chalcis, removed Joseph, the son of Camydus, from the high priesthood, and made Aias, the son of Nebedeu, his successor. And now it was that Cumanus came as successor to Tiberius Alexander; 20.104. as also that Herod, brother of Agrippa the great king, departed this life, in the eighth year of the reign of Claudius Caesar. He left behind him three sons; Aristobulus, whom he had by his first wife, with Bernicianus, and Hyrcanus, both whom he had by Bernice his brother’s daughter. But Claudius Caesar bestowed his dominions on Agrippa, junior. 20.105. 3. Now while the Jewish affairs were under the administration of Cureanus, there happened a great tumult at the city of Jerusalem, and many of the Jews perished therein. But I shall first explain the occasion whence it was derived. 20.106. When that feast which is called the passover was at hand, at which time our custom is to use unleavened bread, and a great multitude was gathered together from all parts to that feast, Cumanus was afraid lest some attempt of innovation should then be made by them; so he ordered that one regiment of the army should take their arms, and stand in the temple cloisters, to repress any attempts of innovation, if perchance any such should begin; 20.107. and this was no more than what the former procurators of Judea did at such festivals. 20.108. But on the fourth day of the feast, a certain soldier let down his breeches, and exposed his privy members to the multitude, which put those that saw him into a furious rage, and made them cry out that this impious action was not done to reproach them, but God himself; nay, some of them reproached Cumanus, and pretended that the soldier was set on by him, 20.109. which, when Cumanus heard, he was also himself not a little provoked at such reproaches laid upon him; yet did he exhort them to leave off such seditious attempts, and not to raise a tumult at the festival. 20.110. But when he could not induce them to be quiet for they still went on in their reproaches to him, he gave order that the whole army should take their entire armor, and come to Antonia, which was a fortress, as we have said already, which overlooked the temple; 20.111. but when the multitude saw the soldiers there, they were affrighted at them, and ran away hastily; but as the passages out were but narrow, and as they thought their enemies followed them, they were crowded together in their flight, and a great number were pressed to death in those narrow passages; 20.112. nor indeed was the number fewer than twenty thousand that perished in this tumult. So instead of a festival, they had at last a mournful day of it; and they all of them forgot their prayers and sacrifices, and betook themselves to lamentation and weeping; so great an affliction did the impudent obsceneness of a single soldier bring upon them. 20.113. 4. Now before this their first mourning was over, another mischief befell them also; for some of those that raised the foregoing tumult, when they were traveling along the public road, about a hundred furlongs from the city, robbed Stephanus, a servant of Caesar, as he was journeying, and plundered him of all that he had with him; 20.114. which things when Cureanus heard of, he sent soldiers immediately, and ordered them to plunder the neighboring villages, and to bring the most eminent persons among them in bonds to him. 20.115. Now as this devastation was making, one of the soldiers seized the laws of Moses that lay in one of those villages, and brought them out before the eyes of all present, and tore them to pieces; and this was done with reproachful language, and much scurrility; 20.116. which things when the Jews heard of, they ran together, and that in great numbers, and came down to Caesarea, where Cumanus then was, and besought him that he would avenge, not themselves, but God himself, whose laws had been affronted; for that they could not bear to live any longer, if the laws of their forefathers must be affronted after this manner. 20.117. Accordingly Cumanus, out of fear lest the multitude should go into a sedition, and by the advice of his friends also, took care that the soldier who had offered the affront to the laws should be beheaded, and thereby put a stop to the sedition which was ready to be kindled a second time. 20.118. 1. Now there arose a quarrel between the Samaritans and the Jews on the occasion following: It was the custom of the Galileans, when they came to the holy city at the festivals, to take their journeys through the country of the Samaritans; and at this time there lay, in the road they took, a village that was called Ginea, which was situated in the limits of Samaria and the great plain, where certain persons thereto belonging fought with the Galileans, and killed a great many of them. 20.119. But when the principal of the Galileans were informed of what had been done, they came to Cumanus, and desired him to avenge the murder of those that were killed; but he was induced by the Samaritans, with money, to do nothing in the matter; 20.120. upon which the Galileans were much displeased, and persuaded the multitude of the Jews to betake themselves to arms, and to regain their liberty, saying that slavery was in itself a bitter thing, but that when it was joined with direct injuries, it was perfectly intolerable, 20.121. And when their principal men endeavored to pacify them, and promised to endeavor to persuade Cureanus to avenge those that were killed, they would not hearken to them, but took their weapons, and entreated the assistance of Eleazar, the son of Dineus, a robber, who had many years made his abode in the mountains, with which assistance they plundered many villages of the Samaritans. 20.122. When Cumanus heard of this action of theirs, he took the band of Sebaste, with four regiments of footmen, and armed the Samaritans, and marched out against the Jews, and caught them, and slew many of them, and took a great number of them alive; 20.123. whereupon those that were the most eminent persons at Jerusalem, and that both in regard to the respect that was paid them, and the families they were of, as soon as they saw to what a height things were gone, put on sackcloth, and heaped ashes upon their heads, and by all possible means besought the seditious, and persuaded them that they would set before their eyes the utter subversion of their country, the conflagration of their temple, and the slavery of themselves, their wives, and children, which would be the consequences of what they were doing; and would alter their minds, would cast away their weapons, and for the future be quiet, and return to their own homes. These persuasions of theirs prevailed upon them. 20.124. So the people dispersed themselves, and the robbers went away again to their places of strength; and after this time all Judea was overrun with robberies. 20.125. 2. But the principal of the Samaritans went to Ummidius Quadratus, the president of Syria, who at that time was at Tyre, and accused the Jews of setting their villages on fire, and plundering them; 20.126. and said withal, that they were not so much displeased at what they had suffered, as they were at the contempt thereby shown to the Romans; while if they had received any injury, they ought to have made them the judges of what had been done, and not presently to make such devastation, as if they had not the Romans for their governors; 20.127. on which account they came to him, in order to obtain that vengeance they wanted. This was the accusation which the Samaritans brought against the Jews. But the Jews affirmed that the Samaritans were the authors of this tumult and fighting, and that, in the first place, Cumanus had been corrupted by their gifts, and passed over the murder of those that were slain in silence;— 20.128. which allegations when Quadratus heard, he put off the hearing of the cause, and promised that he would give sentence when he should come into Judea, and should have a more exact knowledge of the truth of that matter. 20.129. So these men went away without success. Yet was it not long ere Quadratus came to Samaria, where, upon hearing the cause, he supposed that the Samaritans were the authors of that disturbance. But when he was informed that certain of the Jews were making innovations, he ordered those to be crucified whom Cumanus had taken captives. 20.130. From whence he came to a certain village called Lydda, which was not less than a city in largeness, and there heard the Samaritan cause a second time before his tribunal, and there learned from a certain Samaritan that one of the chief of the Jews, whose name was Dortus, and some other innovators with him, four in number, persuaded the multitude to a revolt from the Romans; 20.131. whom Quadratus ordered to be put to death: but still he sent away Aias the high priest, and Aus the commander [of the temple], in bonds to Rome, to give an account of what they had done to Claudius Caesar. 20.132. He also ordered the principal men, both of the Samaritans and of the Jews, as also Cumanus the procurator, and Ceier the tribune, to go to Italy to the emperor, that he might hear their cause, and determine their differences one with another. 20.133. But he came again to the city of Jerusalem, out of his fear that the multitude of the Jews should attempt some innovations; but he found the city in a peaceable state, and celebrating one of the usual festivals of their country to God. So he believed that they would not attempt any innovations, and left them at the celebration of the festival, and returned to Antioch. 20.134. 3. Now Cumanus, and the principal of the Samaritans, who were sent to Rome, had a day appointed them by the emperor whereon they were to have pleaded their cause about the quarrels they had one with another. 20.135. But now Caesar’s freed-men and his friends were very zealous on the behalf of Cumanus and the Samaritans; and they had prevailed over the Jews, unless Agrippa, junior, who was then at Rome, had seen the principal of the Jews hard set, and had earnestly entreated Agrippina, the emperor’s wife, to persuade her husband to hear the cause, so as was agreeable to his justice, and to condemn those to be punished who were really the authors of this revolt from the Roman government:— 20.136. whereupon Claudius was so well disposed beforehand, that when he had heard the cause, and found that the Samaritans had been the ringleaders in those mischievous doings, he gave order that those who came up to him should be slain, and that Cureanus should be banished. He also gave order that Celer the tribune should be carried back to Jerusalem, and should be drawn through the city in the sight of all the people, and then should be slain. 20.167. 6. These works, that were done by the robbers, filled the city with all sorts of impiety. And now these impostors and deceivers persuaded the multitude to follow them into the wilderness, 20.168. and pretended that they would exhibit manifest wonders and signs, that should be performed by the providence of God. And many that were prevailed on by them suffered the punishments of their folly; for Felix brought them back, and then punished them. 20.169. Moreover, there came out of Egypt about this time to Jerusalem one that said he was a prophet, and advised the multitude of the common people to go along with him to the Mount of Olives, as it was called, which lay over against the city, and at the distance of five furlongs. 20.170. He said further, that he would show them from hence how, at his command, the walls of Jerusalem would fall down; and he promised them that he would procure them an entrance into the city through those walls, when they were fallen down. 20.171. Now when Felix was informed of these things, he ordered his soldiers to take their weapons, and came against them with a great number of horsemen and footmen from Jerusalem, and attacked the Egyptian and the people that were with him. He also slew four hundred of them, and took two hundred alive. 20.172. But the Egyptian himself escaped out of the fight, but did not appear any more. And again the robbers stirred up the people to make war with the Romans, and said they ought not to obey them at all; and when any persons would not comply with them, they set fire to their villages, and plundered them. 20.200. when, therefore, Aus was of this disposition, he thought he had now a proper opportunity [to exercise his authority]. Festus was now dead, and Albinus was but upon the road; so he assembled the sanhedrim of judges, and brought before them the brother of Jesus, who was called Christ, whose name was James, and some others, [or, some of his companions]; and when he had formed an accusation against them as breakers of the law, he delivered them to be stoned: 20.201. but as for those who seemed the most equitable of the citizens, and such as were the most uneasy at the breach of the laws, they disliked what was done; they also sent to the king [Agrippa], desiring him to send to Aus that he should act so no more, for that what he had already done was not to be justified;
274. New Testament, John, 1.1-1.3, 1.9, 1.14, 1.18, 1.27, 2.13-2.17, 3.16, 3.18, 4.42, 6.52-6.61, 14.26, 18.13-18.14 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •law, the, in theophilus •magi, on law and the old testament •law, the, in clement •law, the, in origen •paul, attitude of to the law •paul, on the law and virtue •paul, on the law as pedagogue •paul, on the laws narrative •virtue and law, and the torah •law, the, and gospel •law, “worship according to the” •worship, “according to the law” •dietary laws in the second-and third-century texts •public readings of the law, rabbinic sages, scriptural authority associated with Found in books: Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 70; Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 78; Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 218, 395, 494, 529, 572; Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 361; Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 157
1.1. ΕΝ ΑΡΧΗ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος. 1.2. Οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν. 1.3. πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν. 1.9. Ἦν τὸ φῶς τὸ ἀληθινὸν ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον. 1.14. Καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας·?̔ 1.18. θεὸν οὐδεὶς ἑώρακεν πώποτε· μονογενὴς θεὸς ὁ ὢν εἰς τὸν κόλπον τοῦ πατρὸς ἐκεῖνος ἐξηγήσατο. 1.27. ὀπίσω μου ἐρχόμενος, οὗ οὐκ εἰμὶ [ἐγὼ] ἄξιος ἵνα λύσω αὐτοῦ τὸν ἱμάντα τοῦ ὑποδήματος. 2.13. Καὶ ἐγγὺς ἦν τὸ πάσχα τῶν Ἰουδαίων, καὶ ἀνέβη εἰς Ἰεροσόλυμα ὁ Ἰησοῦς. 2.14. καὶ εὗρεν ἐν τῷ ἱερῷ τοὺς πωλοῦντας βόας καὶ πρόβατα καὶ περιστερὰς καὶ τοὺς κερματιστὰς καθημένους, 2.15. καὶ ποιήσας φραγέλλιον ἐκ σχοινίων πάντας ἐξέβαλεν ἐκ τοῦ ἱεροῦ τά τε πρόβατα καὶ τοὺς βόας, καὶ τῶν κολλυβιστῶν ἐξέχεεν τὰ κέρματα καὶ τὰς τραπέζας ἀνέτρεψεν, 2.16. καὶ τοῖς τὰς περιστερὰς πωλοῦσιν εἶπεν Ἄρατε ταῦτα ἐντεῦθεν, μὴ ποιεῖτε τὸν οἶκον τοῦ πατρός μου οἶκον ἐμπορίου. 2.17. Ἐμνήσθησαν οἱ μαθηταὶ αὐτοῦ ὅτι γεγραμμένον ἐστίν Ὁ ζῆλος τοῦ οἴκου σου καταφάγεταί με. 3.16. Οὕτως γὰρ ἠγάπησεν ὁ θεὸς τὸν κόσμον ὥστε τὸν υἱὸν τὸν μονογενῆ ἔδωκεν, ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν μὴ ἀπόληται ἀλλὰ ἔχῃ ζωὴν αἰώνιον. 3.18. ὁ πιστεύων εἰς αὐτὸν οὐ κρίνεται. ὁ μὴ πιστεύων ἤδη κέκριται, ὅτι μὴ πεπίστευκεν εἰς τὸ ὄνομα τοῦ μονογενοῦς υἱοῦ τοῦ θεοῦ. 4.42. τῇ τε γυναικὶ ἔλεγον [ὅτι] Οὐκέτι διὰ τὴν σὴν λαλιὰν πιστεύομεν· αὐτοὶ γὰρ ἀκηκόαμεν, καὶ οἴδαμεν ὅτι οὗτός ἐστιν ἀληθῶς ὁ σωτὴρ τοῦ κόσμου. 6.52. Ἐμάχοντο οὖν πρὸς ἀλλήλους οἱ Ἰουδαῖοι λέγοντες Πῶς δύναται οὗτος ἡμῖν δοῦναι τὴν σάρκα [αὐτοῦ] φαγεῖν; 6.53. εἶπεν οὖν αὐτοῖς [ὁ] Ἰησοῦς Ἀμὴν ἀμὴν λέγω ὑμῖν, ἐὰν μὴ φάγητε τὴν σάρκα τοῦ υἱοῦ τοῦ ἀνθρώπου καὶ πίητε αὐτοῦ τὸ αἷμα, οὐκ ἔχετε ζωὴν ἐν ἑαυτοῖς. 6.54. ὁ τρώγων μου τὴν σάρκα καὶ πίνων μου τὸ αἷμα ἔχει ζωὴν αἰώνιον, κἀγὼ ἀναστήσω αὐτὸν τῇ ἐσχάτῃ ἡμέρᾳ· 6.55. ἡ γὰρ σάρξ μου ἀληθής ἐστι βρῶσις, καὶ τὸ αἷμά μου ἀληθής ἐστι πόσις. 6.56. ὁ τρώγων μου τὴν σάρκα καὶ πίνων μου τὸ αἷμα ἐν ἐμοὶ μένει κἀγὼ ἐν αὐτῷ. 6.57. καθὼς ἀπέστειλέν με ὁ ζῶν πατὴρ κἀγὼ ζῶ διὰ τὸν πατέρα, καὶ ὁ τρώγων με κἀκεῖνος ζήσει διʼ ἐμέ. 6.58. οὗτός ἐστιν ὁ ἄρτος ὁ ἐξ οὐρανοῦ καταβάς, οὐ καθὼς ἔφαγον οἱ πατέρες καὶ ἀπέθανον· ὁ τρώγων τοῦτον τὸν ἄρτον ζήσει εἰς τὸν αἰῶνα. 6.59. Ταῦτα εἶπεν ἐν συναγωγῇ διδάσκων ἐν Καφαρναούμ. 6.60. Πολλοὶ οὖν ἀκούσαντες ἐκ τῶν μαθητῶν αὐτοῦ εἶπαν Σκληρός ἐστιν ὁ λόγος οὗτος· τίς δύναται αὐτοῦ ἀκούειν; 6.61. εἰδὼς δὲ ὁ Ἰησοῦς ἐν ἑαυτῷ ὅτι γογγύζουσιν περὶ τούτου οἱ μαθηταὶ αὐτοῦ εἶπεν αὐτοῖς Τοῦτο ὑμᾶς σκανδαλίζει; 14.26. ὁ δὲ παράκλητος, τὸ πνεῦμα τὸ ἅγιον ὃ πέμψει ὁ πατὴρ ἐν τῷ ὀνόματί μου, ἐκεῖνος ὑμᾶς διδάξει πάντα καὶ ὑπομνήσει ὑμᾶς πάντα ἃ εἶπον ὑμῖν ἐγώ. 18.13. καὶ ἤγαγον πρὸς Ἅνναν πρῶτον· ἦν γὰρ πενθερὸς τοῦ Καιάφα, ὃς ἦν ἀρχιερεὺς τοῦ ἐνιαυτοῦ ἐκείνου· 18.14. ἦν δὲ Καιάφας ὁ συμβουλεύσας τοῖς Ἰουδαίοις ὅτι συμφέρει ἕνα ἄνθρωπον ἀποθανεῖν ὑπὲρ τοῦ λαοῦ. 1.1. In the beginning was the Word, and the Word was with God, and the Word was God. 1.2. The same was in the beginning with God. 1.3. All things were made through him. Without him was not anything made that has been made. 1.9. The true light that enlightens everyone was coming into the world. 1.14. The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth. 1.18. No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him. 1.27. He is the one who comes after me, who has come to be before me, whose sandal strap I'm not worthy to untie." 2.13. The Passover of the Jews was at hand, and Jesus went up to Jerusalem. 2.14. He found in the temple those who sold oxen, sheep, and doves, and the changers of money sitting. 2.15. He made a whip of cords, and threw all out of the temple, both the sheep and the oxen; and he poured out the changers' money, and overthrew their tables. 2.16. To those who sold the doves, he said, "Take these things out of here! Don't make my Father's house a marketplace!" 2.17. His disciples remembered that it was written, "Zeal for your house will eat me up." 3.16. For God so loved the world, that he gave his one and only Son, that whoever believes in him should not perish, but have eternal life. 3.18. He who believes in him is not judged. He who doesn't believe has been judged already, because he has not believed in the name of the only born Son of God. 4.42. They said to the woman, "Now we believe, not because of your speaking; for we have heard for ourselves, and know that this is indeed the Christ, the Savior of the world." 6.52. The Jews therefore contended with one another, saying, "How can this man give us his flesh to eat?" 6.53. Jesus therefore said to them, "Most assuredly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you don't have life in yourselves. 6.54. He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. 6.55. For my flesh is food indeed, and my blood is drink indeed. 6.56. He who eats my flesh and drinks my blood lives in me, and I in him. 6.57. As the living Father sent me, and I live because of the Father; so he who feeds on me, he will also live because of me. 6.58. This is the bread which came down out of heaven -- not as our fathers ate the manna, and died. He who eats this bread will live forever." 6.59. These things he said in the synagogue, as he taught in Capernaum. 6.60. Therefore many of his disciples, when they heard this, said, "This is a hard saying! Who can listen to it?" 6.61. But Jesus knowing in himself that his disciples murmured at this, said to them, "Does this cause you to stumble? 14.26. But the Counselor, the Holy Spirit, whom the Father will send in my name, he will teach you all things, and will remind you of all that I said to you. 18.13. and led him to Annas first, for he was father-in-law to Caiaphas, who was high priest that year. 18.14. Now it was Caiaphas who advised the Jews that it was expedient that one man should perish for the people.
275. New Testament, Titus, 1.10-1.16, 3.3-3.11 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •dietary laws in the second-and third-century texts •teacher, “of the law” •slave, being a, to (the law of) god •paul, attitude of to the law •paul, on the law and virtue •paul, on the law as pedagogue •paul, on the laws narrative •virtue and law, and the torah •law, the, and gospel •law, the, gnostic views of •law, the, in origen Found in books: Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 79; Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 564, 571, 572; Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 147, 152; Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 157; Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 144
1.10. Εἰσὶν γὰρ πολλοὶ ἀνυπότακτοι, ματαιολόγοι καὶ φρεναπάται, μάλιστα οἱ ἐκ τῆς περιτομῆς, 1.11. οὓς δεῖ ἐπιστομίζειν, οἵτινες ὅλους οἴκους ἀνατρέπουσιν διδάσκοντες ἃ μὴ δεῖ αἰσχροῦ κέρδους χάριν. 1.12. εἶπέν τις ἐξ αὐτῶν, ἴδιος αὐτῶν προφήτης, Κρῆτες ἀεὶ ψεῦσται, κακὰ θηρία, γαστέρες ἀργαί· 1.13. ἡ μαρτυρία αὕτη ἐστὶν ἀληθής. διʼ ἣν αἰτίαν ἔλεγχε αὐτοὺς ἀποτόμως, 1.14. ἵνα ὑγιαίνωσιν [ἐν] τῇ πίστει, μὴ προσέχοντες Ἰουδαϊκοῖς μύθοις καὶ ἐντολαῖς ἀνθρώπων ἀποστρεφομένων τὴν ἀλήθειαν. 1.15. πάντα καθαρὰ τοῖς καθαροῖς· τοῖς δὲ μεμιαμμένοις καὶ ἀπίστοις οὐδὲν καθαρόν, ἀλλὰ μεμίανται αὐτῶν καὶ ὁ νοῦς καὶ ἡ συνείδησις. 1.16. θεὸν ὁμολογοῦσιν εἰδέναι, τοῖς δὲ ἔργοις ἀρνοῦνται, βδελυκτοὶ ὄντες καὶ ἀπειθεῖς καὶ πρὸς πᾶν ἔργον ἀγαθὸν ἀδόκιμοι. 3.3. Ἦμεν γάρ ποτε καὶ ἡμεῖς ἀνόητοι, ἀπειθεῖς, πλανώμενοι, δουλεύοντες ἐπιθυμίαις καὶ ἡδοναῖς ποικίλαις, ἐν κακίᾳ καὶ φθόνῳ διάγοντες, στυγητοί, μισοῦντες ἀλλήλους. 3.4. ὅτε δὲ ἡ χρηστότης καὶ ἡ φιλανθρωπία ἐπεφάνη τοῦ σωτῆρος ἡμῶν θεοῦ, 3.5. οὐκ ἐξ ἔργων τῶν ἐν δικαιοσύνῃ ἃ ἐποιήσαμεν ἡμεῖς ἀλλὰ κατὰ τὸ αὐτοῦ ἔλεος ἔσωσεν ἡμᾶς διὰ λουτροῦ παλινγενεσίας καὶ ἀνακαινώσεως πνεύματος ἁγίου, 3.6. οὗ ἐξέχεεν ἐφʼ ἡμᾶς πλουσίως διὰ Ἰησοῦ Χριστοῦ τοῦ σωτῆρος ἡμῶν, 3.7. ἵνα δικαιωθέντες τῇ ἐκείνου χάριτι κληρονόμοι γενηθῶμεν κατʼ ἐλπίδα ζωῆς αἰωνίου. 3.8. Πιστὸς ὁ λόγος, καὶ περὶ τούτων βούλομαί σε διαβεβαιοῦσθαι, ἵνα φροντίζωσιν καλῶν ἔργων προΐστασθαι οἱ πεπιστευκότες θεῷ. Ταῦτά ἐστιν καλὰ καὶ ὠφέλιμα τοῖς ἀνθρώποις· 3.9. μωρὰς δὲ ζητήσεις καὶ γενεαλογίας καὶ ἔριν καὶ μάχας νομικὰς περιίστασο, εἰσὶν γὰρ ἀνωφελεῖς καὶ μάταιοι. 3.10. αἱρετικὸν ἄνθρω πον μετὰ μίαν καὶ δευτέραν νουθεσίαν παραιτοῦ, 3.11. εἰδὼς ὅτι ἐξέστραπται ὁ τοιοῦτος καὶ ἁμαρτάνει, ὢν αὐτοκατάκριτος. 1.10. For there are also many unruly men, vain talkers and deceivers, especially those of the circumcision, 1.11. whose mouths must be stopped; men who overthrow whole houses, teaching things which they ought not, for dishonest gain's sake. 1.12. One of them, a prophet of their own, said, "Cretans are always liars, evil beasts, and idle gluttons." 1.13. This testimony is true. For this cause, reprove them sharply, that they may be sound in the faith, 1.14. not paying attention to Jewish fables and commandments of men who turn away from the truth. 1.15. To the pure, all things are pure; but to those who are defiled and unbelieving, nothing is pure; but both their mind and their conscience are defiled. 1.16. They profess that they know God, but by their works they deny him, being abominable, disobedient, and unfit for any good work. 3.3. For we were also once foolish, disobedient, deceived, serving various lusts and pleasures, living in malice and envy, hateful, and hating one another. 3.4. But when the kindness of God our Savior and his love toward mankind appeared, 3.5. not by works of righteousness, which we did ourselves, but according to his mercy, he saved us, through the washing of regeneration and renewing by the Holy Spirit, 3.6. which he poured out on us richly, through Jesus Christ our Savior; 3.7. that, being justified by his grace, we might be made heirs according to the hope of eternal life. 3.8. This saying is faithful, and concerning these things I desire that you affirm confidently, so that those who have believed God may be careful to maintain good works. These things are good and profitable to men; 3.9. but shun foolish questionings, genealogies, strife, and disputes about the law; for they are unprofitable and vain. 3.10. Avoid a factious man after a first and second warning; 3.11. knowing that such a one is perverted, and sins, being self-condemned.
276. New Testament, Romans, a b c d\n0 12.19 12.19 12 19\n1 14 14 14 None\n2 7.6 7.6 7 6\n3 2.28 2.28 2 28\n4 2.29 2.29 2 29\n.. ... ... .. ...\n176 5.10 5.10 5 10\n177 1.9 1.9 1 9\n178 1.4 1.4 1 4\n179 1.3 1.3 1 3\n180 3.18 3.18 3 18\n\n[181 rows x 4 columns] (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Schiffman, Testimony and the Penal Code (1983) 90
12.19. μὴ ἑαυτοὺς ἐκδικοῦντες, ἀγαπητοί, ἀλλὰ δότε τόπον τῇ ὀργῇ, γέγραπται γάρἘμοὶ ἐκδίκησις,ἐγὼἀνταποδώσω,λέγει Κύριος. 12.19. Don't seek revenge yourselves, beloved, but give place to God's wrath. For it is written, "Vengeance belongs to me; I will repay, says the Lord."
277. New Testament, Philippians, 1.29, 3.2, 3.5-3.6 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 75; Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 103; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 216, 322, 376; Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 210
1.29. ὅτι ὑμῖν ἐχαρίσθη τὸ ὑπὲρ Χριστοῦ, οὐ μόνον τὸ εἰς αὐτὸν πιστεύειν ἀλλὰ καὶ τὸ ὑπὲρ αὐτοῦ πάσχειν̓, 3.2. Βλέπετε τοὺς κύνας, βλέπετε τοὺς κακοὺς ἐργάτας, βλέπετε τὴν κατατομήν. 3.5. περιτομῇ ὀκταήμερος, ἐκ γένους Ἰσραήλ, φυλῆς Βενιαμείν, Ἐβραῖος ἐξ Ἐβραίων, κατὰ νόμον Φαρισαῖος, 3.6. κατὰ ζῆλος διώκων τὴν ἐκκλησίαν, κατὰ δικαιοσύνην τὴν ἐν νόμῳ γενόμενος ἄμεμπτος. 1.29. Because it has been granted to you on behalf of Christ, not only to believe in him, but also to suffer on his behalf, 3.2. Beware of the dogs, beware of the evil workers, beware of the false circumcision. 3.5. circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; concerning the law, a Pharisee; 3.6. concerning zeal, persecuting the assembly; concerning the righteousness which is in the law, found blameless. 3. , Finally, my brothers, rejoice in the Lord. To write the same things to you, to me indeed is not tiresome, but for you it is safe. , Beware of the dogs, beware of the evil workers, beware of the false circumcision. , For we are the circumcision, who worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh; , though I myself might have confidence even in the flesh. If any other man thinks that he has confidence in the flesh, I yet more: , circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; concerning the law, a Pharisee; , concerning zeal, persecuting the assembly; concerning the righteousness which is in the law, found blameless. , However, what things were gain to me, these have I counted loss for Christ. , Yes most assuredly, and I count all things to be loss for the excellency of the knowledge of Christ Jesus, my Lord, for whom I suffered the loss of all things, and count them nothing but refuse, that I may gain Christ , and be found in him, not having a righteousness of my own, that which is of the law, but that which is through faith in Christ, the righteousness which is from God by faith; , that I may know him, and the power of his resurrection, and the fellowship of his sufferings, becoming conformed to his death; , if by any means I may attain to the resurrection from the dead. , Not that I have already obtained, or am already made perfect; but I press on, if it is so that I may take hold of that for which also I was taken hold of by Christ Jesus. , Brothers, I don't regard myself as yet having taken hold, but one thing I do. Forgetting the things which are behind, and stretching forward to the things which are before, , I press on toward the goal for the prize of the high calling of God in Christ Jesus. , Let us therefore, as many as are perfect, think this way. If in anything you think otherwise, God will also reveal that to you. , Nevertheless, to the extent that we have already attained, let us walk by the same rule. Let us be of the same mind. , Brothers, be imitators together of me, and note those who walk this way, even as you have us for an example. , For many walk, of whom I told you often, and now tell you even weeping, as the enemies of the cross of Christ, , whose end is destruction, whose god is the belly, and whose glory is in their shame, who think about earthly things. , For our citizenship is in heaven, from where we also wait for a Savior, the Lord Jesus Christ; , who will change the body of our humiliation to be conformed to the body of his glory, according to the working by which he is able even to subject all things to himself.
278. New Testament, Hebrews, a b c d\n0 9.14 9.14 9 14\n1 9.22 9.22 9 22\n2 10.4 10.4 10 4\n3 10.1 10.1 10 1\n4 1.1 1.1 1 1\n5 9.20 9.20 9 20\n6 9.19 9.19 9 19\n7 "9.7" "9.7" "9 7"\n8 7.26 7.26 7 26\n9 7.27 7.27 7 27\n10 7.12 7.12 7 12\n11 6.19-10.14 6.19 6 19\n12 4.15 4.15 4 15\n13 4.14 4.14 4 14\n14 3.5 3.5 3 5\n15 3.4 3.4 3 4\n16 3.3 3.3 3 3\n17 3.2 3.2 3 2\n18 3.1 3.1 3 1\n19 10 10 10 None\n20 3.6 3.6 3 6 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 73
9.14. πόσῳ μᾶλλον τὸ αἷμα τοῦ χριστοῦ, ὃς διὰ πνεύματος αἰωνίου ἑαυτὸν προσήνεγκεν ἄμωμον τῷ θεῷ, καθαριεῖ τὴν συνείδησιν ἡμῶν ἀπὸ νεκρῶν ἔργων εἰς τὸ λατρεύειν θεῷ ζῶντι. 9.14. how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, cleanse your conscience from dead works to serve the living God?
279. New Testament, Galatians, a b c d\n0 5.16 5.16 5 16\n1 5.17 5.17 5 17\n2 5.18 5.18 5 18\n3 2.13 2.13 2 13\n4 4.22 4.22 4 22\n.. ... ... .. ..\n118 1.1 1.1 1 1\n119 1.20 1.20 1 20\n120 "5.4" "5.4" "5 4"\n121 5.13-6.10 5.13 5 13\n122 6.2 6.2 6 2\n\n[123 rows x 4 columns] (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 85; Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 159, 160; Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 144
5.16. Λέγω δέ, πνεύματι περιπατεῖτε καὶ ἐπιθυμίαν σαρκὸς οὐ μὴ τελέσητε. 5.16. But I say, walk by the Spirit, and you won't fulfill the lust ofthe flesh.
280. New Testament, Ephesians, a b c d\n0 2.15 2.15 2 15\n1 2.3 2.3 2 3\n2 6.16 6.16 6 16\n3 "2.7" "2.7" "2 7"\n4 "4.30" "4.30" "4 30"\n5 "4.22" "4.22" "4 22"\n6 4.13 4.13 4 13 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 214
2.15. ἐν τῇ σαρκὶ αὐτοῦ, τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν καταργήσας, ἵνα τοὺς δύο κτίσῃ ἐν αὑτῷ εἰς ἕνα καινὸν ἄνθρωπον ποιῶν εἰρήνην, 2.15. having abolished in the flesh the hostility, the law of commandments contained in ordices, that he might create in himself one new man of the two, making peace;
281. New Testament, Colossians, a b c d\n0 2.16 2.16 2 16\n1 1.15 1.15 1 15\n2 2.11 2.11 2 11\n3 "3.10" "3.10" "3 10"\n4 1.13 1.13 1 13 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 86, 87
2.16. Μὴ οὖν τις ὑμᾶς κρινέτω ἐν βρώσει καὶ ἐν πόσει ἢ ἐν μέρει ἑορτῆς ἢ νεομηνίας ἢ σαββάτων, 2.16. Let no man therefore judge you in eating, or in drinking, or with respect to a feast day or a new moon or a Sabbath day,
282. New Testament, Jude, 18 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •law, the, and gospel Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 184
283. New Testament, James, 4.6 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •law, the, in clement Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 354
4.6. μείζονα δὲ δίδωσιν χάριν· διὸ λέγει Ὁ θεὸς ὑπερηφάνοις ἀντιτάσσεται ταπεινοῖς δὲ δίδωσιν χάριν. 4.6. But he gives more grace. Therefore it says, "God resists the proud, but gives grace to the humble."
284. New Testament, Apocalypse, 2.2, 2.14, 9.10, 9.19, 20.12-20.15, 22.16 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 73, 74; Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 328, 356; Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 92
2.2. Οἶδα τὰ ἔργα σου, καὶ τὸν κόπον καὶ τὴν ὑπομονήν σου, καὶ ὅτι οὐ δύνῃ βαστάσαι κακούς, καὶ ἐπείρασας τοὺς λέγοντας ἑαυτοὺς ἀποστόλους, καὶ οὐκ εἰσίν, καὶ εὗρες αὐτοὺς ψευδεῖς· 2.14. ἀλλὰ ἔχω κατὰ σοῦ ὀλίγα, ὅτι ἔχεις ἐκεῖ κρατοῦντας τὴν διδαχὴνΒαλαάμ,ὃς ἐδίδασκεν τῷ Βαλὰκ βαλεῖν σκάνδαλον ἐνώπιοντῶν υἱῶν Ἰσραήλ, φαγεῖν εἰδωλόθυτα καὶ πορνεῦσαι· 9.10. καὶ ἔχουσιν οὐρὰς ὁμοίας σκορπίοις καὶ κέντρα, καὶ ἐν ταῖς οὐραῖς αὐτῶν ἡ ἐξουσία αὐτῶν ἀδικῆσαι τοὺς ἀνθρώπους μῆνας πέντε. 20.12. καὶ εἶδον τοὺς νεκρούς, τοὺς μεγάλους καὶ τοὺς μικρούς, ἑστῶτας ἐνώπιον τοῦ θρόνου,καὶ βιβλία ἠνοίχθησαν·καὶ ἄλλοβιβλίονἠνοίχθη, ὅ ἐστιντῆς ζωῆς·καὶ ἐκρίθησαν οἱ νεκροὶ ἐκ τῶν γεγραμμένων ἐν τοῖς βιβλίοιςκατὰ τὰ ἔργα αὐτῶν. 20.13. καὶ ἔδωκεν ἡ θάλασσα τοὺς νεκροὺς τοὺς ἐν αὐτῇ, καὶ ὁ θάνατος καὶ ὁ ᾄδης ἔδωκαν τοὺς νεκροὺς τοὺς ἐν αὐτοῖς, καὶ ἐκρίθησαν ἕκαστοςκατὰ τὰ ἔργα αὐτῶν. 20.14. καὶ ὁ θάνατος καὶ ὁ ᾄδης ἐβλήθησαν εἰς τὴν λίμνην τοῦ πυρός. οὗτος ὁ θάνατος ὁ δεύτερός ἐστιν, ἡ λίμνη τοῦ πυρός. 20.15. καὶ εἴ τις οὐχεὑρέθη ἐν τῇ βίβλῳ τῆς ζωῆς γεγραμμένοςἐβλήθη εἰς τὴν λίμνην τοῦ πυρός. 22.16. Ἐγὼ Ἰησοῦς ἔπεμψα τὸν ἄγγελόν μου μαρτυρῆσαι ὑμῖν ταῦτα ἐπὶ ταῖς ἐκκλησίαις. ἐγώ εἰμιἡ ῥίζακαὶ τὸ γένος Δαυείδ, ὁ ἀστὴρ ὁ λαμπρός, ὁ πρωινός. 2.2. "I know your works, and your toil and perseverance, and that you can't tolerate evil men, and have tested those who call themselves apostles, and they are not, and found them false. 2.14. But I have a few things against you, because you have there some who hold the teaching of Balaam, who taught Balak to throw a stumbling block before the children of Israel , to eat things sacrificed to idols, and to commit sexual immorality. 9.10. They have tails like those of scorpions, and stings. In their tails they have power to harm men for five months. 20.12. I saw the dead, the great and the small, standing before the throne, and they opened books. Another book was opened, which is the book of life. The dead were judged out of the things which were written in the books, according to their works. 20.13. The sea gave up the dead who were in it. Death and Hades gave up the dead who were in them. They were judged, each one according to his works. 20.14. Death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. 20.15. If anyone was not found written in the book of life, he was cast into the lake of fire. 22.16. I, Jesus, have sent my angel to testify these things to you for the assemblies. I am the root and the offspring of David; the Bright and Morning Star."
285. New Testament, Acts, 1.13, 4.12, 5.31, 5.34, 5.36, 6.1, 7.53, 7.57, 7.58, 9.1, 9.29, 10, 10.1-11.18, 10.9, 10.10, 10.11, 10.12, 10.13, 10.14, 10.15, 10.16, 11, 11.25-14.28, 11.26, 11.28, 13.23, 13.45, 13.46, 13.47, 13.48, 13.49, 13.50, 15, 15.1-16.5, 15.1, 15.5, 15.29, 16, 16.12, 17, 18, 19, 19.33, 19.34, 20.25, 20.26, 20.27, 20.28, 20.29, 20.30, 21, 21.20, 21.21, 21.22, 21.23, 21.24, 21.25, 21.26, 21.27, 21.28, 21.29, 21.30, 21.38, 22.3, 23, 23.12, 23.13, 23.14, 24.27, 25.13-26.32, 25.22, 26.28, 28, 28.21, 28.25, 28.26, 28.27, 28.28 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 66
10.10. ἐγένετο δὲ πρόσπεινος καὶ ἤθελεν γεύσασθαι· παρασκευαζόντων δὲ αὐτῶν ἐγένετο ἐπʼ αὐτὸν ἔκστασις, 10.10. He became hungry and desired to eat, but while they were preparing, he fell into a trance.
286. New Testament, 2 Timothy, 1.10, 2.17, 3.5, 3.15-3.16, 4.4, 4.14-4.15 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •paul, attitude of to the law •paul, on the law and virtue •paul, on the law as pedagogue •paul, on the laws narrative •virtue and law, and the torah •teacher, “of the law” Found in books: Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 147, 151, 152; Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 157
1.10. φανερωθεῖσαν δὲ νῦν διὰ τῆς ἐπιφανείας τοῦ σωτῆρος ἡμῶν Χριστοῦ Ἰησοῦ, καταργήσαντος μὲν τὸν θάνατον φωτίσαντος δὲ ζωὴν καὶ ἀφθαρσίαν διὰ τοῦ εὐαγγελίου, 2.17. καὶ ὁ λόγος αὐτῶν ὡς γάγγραινα νομὴν ἕξει· ὧν ἐστὶν Ὑμέναιος καὶ Φίλητος, 3.5. ἔχοντες μόρφωσιν εὐσεβείας τὴν δὲ δύναμιν αὐτῆς ἠρνημένοι· καὶ τούτους ἀποτρέπου. 3.15. καὶ ὅτι ἀπὸ βρέφους ἱερὰ γράμματα οἶδας, τὰ δυνάμενά σε σοφίσαι εἰς σωτηρίαν διὰ πίστεως τῆς ἐν Χριστῷ Ἰησοῦ· 3.16. πᾶσα γραφὴ θεόπνευστος καὶ ὠφέλιμος πρὸς διδασκαλίαν, πρὸς ἐλεγμόν, πρὸς ἐπανόρθωσιν, πρὸς παιδείαν τὴν ἐν δικαιοσύνῃ, 4.4. καὶ ἀπὸ μὲν τῇς ἀληθείας τὴν ἀκοὴν ἀποστρέψουσιν, ἐπὶ δὲ τοὺς μύθους ἐκτραπήσονται. 4.14. Ἀλέξανδρος ὁ χαλκεὺς πολλά μοι κακὰ ἐνεδείξατο· —ἀποδὥσειαὐτῷὁ κύριος κατὰ τὰ ἔργα αὐτοῦ·— 4.15. ὃν καὶ σὺ φυλάσσου, λίαν γὰρ ἀντέστη τοῖς ἡμετέροις λόγοις. 1.10. but has now been revealed by the appearing of our Savior, Christ Jesus, who abolished death, and brought life and immortality to light through the gospel. 2.17. and their word will consume like gangrene, of whom is Hymenaeus and Philetus; 3.5. holding a form of godliness, but having denied the power thereof. Turn away from these, also. 3.15. From infancy, you have known the sacred writings which are able to make you wise for salvation through faith, which is in Christ Jesus. 3.16. Every writing inspired by God is profitable for teaching, for reproof, for correction, and for instruction which is in righteousness, 4.4. and will turn away their ears from the truth, and turn aside to fables. 4.14. Alexander, the coppersmith, did much evil to me. The Lord will repay him according to his works, 4.15. of whom you also must beware; for he greatly opposed our words.
287. New Testament, 2 Thessalonians, 2.5 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •teacher, “of the law” Found in books: Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 151
2.5. Οὐ μνημονεύετε ὅτι ἔτι ὢν πρὸς ὑμᾶς ταῦτα ἔλεγον ὑμῖν; 2.5. Don't you remember that, when I was still with you, I told you these things?
288. New Testament, 2 Corinthians, a b c d\n0 3.16 3.16 3 16\n1 3.15 3.15 3 15\n2 3.14 3.14 3 14\n3 3.13 3.13 3 13\n4 3.17 3.17 3 17\n5 3.12 3.12 3 12\n6 3.6 3.6 3 6\n7 3.4 3.4 3 4\n8 3.3 3.3 3 3\n9 3.5 3.5 3 5\n10 3.2 3.2 3 2\n11 5.17 5.17 5 17\n12 11.2 11.2 11 2\n13 6.14 6.14 6 14\n14 6.15 6.15 6 15\n15 6.16 6.16 6 16\n16 5.10 5.10 5 10\n17 7.1 7.1 7 1\n18 6.17 6.17 6 17\n19 11.3 11.3 11 3\n20 11.14 11.14 11 14\n21 3 3 3 None\n22 3.1 3.1 3 1\n23 3.7 3.7 3 7\n24 9 9 9 None\n25 8 8 8 None\n26 11.13 11.13 11 13\n27 11.26 11.26 11 26\n28 11.22 11.22 11 22\n29 "3.6" "3.6" "3 6"\n30 11.9 11.9 11 9\n31 5.21 5.21 5 21\n32 5.15 5.15 5 15\n33 5.20 5.20 5 20\n34 12.10 12.10 12 10\n35 1.19 1.19 1 19\n36 5.11 5.11 5 11 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 85
3.16. ἡνίκα δὲ ἐὰν ἐπιστρέψῃ πρὸξ Κύριον, περιαιρεῖται τὸ κάλυμμα.
289. New Testament, Luke, a b c d\n0 16.16 16.16 16 16\n1 11.40 11.40 11 40\n2 11.41 11.41 11 41\n3 11.38 11.38 11 38\n4 11.39 11.39 11 39\n5 11.37 11.37 11 37\n6 5.30 5.30 5 30\n7 18.12 18.12 18 12\n8 22.66 22.66 22 66\n9 13.11 13.11 13 11\n10 13.15 13.15 13 15\n11 13.10 13.10 13 10\n12 13.17 13.17 13 17\n13 13.16 13.16 13 16\n14 13.14 13.14 13 14\n15 13.12 13.12 13 12\n16 13.13 13.13 13 13\n17 10.21 10.21 10 21\n18 8.5 8.5 8 5\n19 8.6 8.6 8 6\n20 8.7 8.7 8 7\n21 1.2 1.2 1 2\n22 6.5 6.5 6 5\n23 10.26 10.26 10 26\n24 2.49 2.49 2 49\n25 20.38 20.38 20 38\n26 11.3 11.3 11 3\n27 1.1 1.1 1 1\n28 3.16 3.16 3 16\n29 4.26 4.26 4 26\n30 4.27 4.27 4 27\n31 4.8 4.8 4 8\n32 6.15 6.15 6 15\n33 3.14 3.14 3 14\n34 "17.34" "17.34" "17 34"\n35 "1.6" "1.6" "1 6"\n36 5.21 5.21 5 21\n37 5.17 5.17 5 17 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 31; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 575
16.16. Ὁ νόμος καὶ οἱ προφῆται μέχρι Ἰωάνου· ἀπὸ τότε ἡ βασιλεία τοῦ θεοῦ εὐαγγελίζεται καὶ πᾶς εἰς αὐτὴν βιάζεται. 16.16. The law and the prophets were until John. From that time the gospel of the Kingdom of God is preached, and everyone is forcing his way into it.
290. New Testament, Mark, 1.7, 1.21-1.31, 2.15-2.16, 2.18-2.28, 3.1-3.6, 3.19, 4.3-4.7, 7.1-7.23, 8.15, 9.5, 10.2-10.11, 12.1-12.11, 12.23, 14.53-14.65 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 80, 89; Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 360, 361, 396, 397, 527, 528, 529; Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 228, 229, 264, 283, 284, 285; Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 22; Schremer, Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity (2010) 102, 209; Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 155; Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 114, 119, 197; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 550, 567, 568, 569, 570, 571, 575, 576
1.7. καὶ ἐκήρυσσεν λέγων Ἔρχεται ὁ ἰσχυρότερός μου ὀπίσω [μου], οὗ οὐκ εἰμὶ ἱκανὸς κύψας λῦσαι τὸν ἱμάντα τῶν ὑποδημάτων αὐτοῦ· 1.21. Καὶ εἰσπορεύονται εἰς Καφαρναούμ. Καὶ εὐθὺς τοῖς σάββασιν εἰσελθὼν εἰς τὴν συναγωγὴν ἐδίδασκεν. 1.22. καὶ ἐξεπλήσσοντο ἐπὶ τῇ διδαχῇ αὐτοῦ, ἦν γὰρ διδάσκων αὐτοὺς ὡς ἐξουσίαν ἔχων καὶ οὐχ ὡς οἱ γραμματεῖς. 1.23. καὶ εὐθὺς ἦν ἐν τῇ συναγωγῇ αὐτῶν ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ, καὶ ἀνέκραξεν 1.24. λέγων Τί ἡμῖν καὶ σοί, Ἰησοῦ Ναζαρηνέ; ἦλθες ἀπολέσαι ἡμᾶς; οἶδά σε τίς εἶ, ὁ ἅγιος τοῦ θεοῦ. 1.25. καὶ ἐπετίμησεν αὐτῷ ὁ Ἰησοῦς [λέγων] Φιμώθητι καὶ ἔξελθε ἐξ αὐτοῦ. 1.26. καὶ σπαράξαν αὐτὸν τὸ πνεῦμα τὸ ἀκάθαρτον καὶ φωνῆσαν φωνῇ μεγάλῃ ἐξῆλθεν ἐξ αὐτοῦ. καὶ ἐθαμβήθησαν ἅπαντες, 1.27. ὥστε συνζητεῖν αὐτοὺς λέγοντας Τί ἐστιν τοῦτο; διδαχὴ καινή· κατʼ ἐξουσίαν καὶ τοῖς πνεύμασι τοῖς ἀκαθάρτοις ἐπιτάσσει, καὶ ὑπακούουσιν αὐτῷ. 1.28. Καὶ ἐξῆλθεν ἡ ἀκοὴ αὐτοῦ εὐθὺς πανταχοῦ εἰς ὅλην την περίχωρον τῆς Γαλιλαίας. 1.29. Καὶ εὐθὺς ἐκ τῆς συναγωγῆς ἐξελθόντες ἦλθαν εἰς τὴν οἰκίαν Σίμωνος καὶ Ἀνδρέου μετὰ Ἰακώβου καὶ Ἰωάνου. 1.30. ἡ δὲ πενθερὰ Σίμωνος κατέκειτο πυρέσσουσα, καὶ εὐθὺς λέγουσιν αὐτῷ περὶ αὐτῆς. καὶ προσελθὼν ἤγειρεν αὐτὴν κρατήσας τῆς χειρός· 1.31. καὶ ἀφῆκεν αὐτὴν ὁ πυρετός, καὶ διηκόνει αὐτοῖς. 2.15. Καὶ γίνεται κατακεῖσθαι αὐτὸν ἐν τῇ οἰκίᾳ αὐτοῦ, καὶ πολλοὶ τελῶναι καὶ ἁμαρτωλοὶ συνανέκειντο τῷ Ἰησοῦ καὶ τοῖς μαθηταῖς αὐτοῦ, ἦσαν γὰρ πολλοὶ καὶ ἠκολούθουν αὐτῷ. 2.16. καὶ οἱ γραμματεῖς τῶν Φαρισαίων ἰδόντες ὅτι ἐσθίει μετὰ τῶν ἁμαρτωλῶν καὶ τελωνῶν ἔλεγον τοῖς μαθηταῖς αὐτοῦ Ὅτι μετὰ τῶν τελωνῶν καὶ ἁμαρτωλῶν ἐσθίει; 2.18. Καὶ ἦσαν οἱ μαθηταὶ Ἰωάνου καὶ οἱ Φαρισαῖοι νηστεύοντες. καὶ ἔρχονται καὶ λέγουσιν αὐτῷ Διὰ τί οἱ μαθηταὶ Ἰωάνου καὶ οἱ μαθηταὶ τῶν Φαρισαίων νηστεύουσιν, οἱ δὲ σοὶ [μαθηταὶ] οὐ νηστεύουσιν; 2.19. καὶ εἶπεν αὐτοῖς ὁ Ἰησοῦς Μὴ δύνανται οἱ υἱοὶ τοῦ νυμφῶνος ἐν ᾧ ὁ νυμφίος μετʼ αὐτῶν ἐστὶν νηστεύειν; ὅσον χρόνον ἔχουσιν τὸν νυμφίον μετʼ αὐτῶν οὐ δύνανται νηστεύειν· 2.20. ἐλεύσονται δὲ ἡμέραι ὅταν ἀπαρθῇ ἀπʼ αὐτῶν ὁ νυμφίος, καὶ τότε νηστεύσουσιν ἐν ἐκείνῃ τῇ ἡμέρᾳ. 2.21. οὐδεὶς ἐπίβλημα ῥάκους ἀγνάφου ἐπιράπτει ἐπὶ ἱμάτιον παλαιόν· εἰ δὲ μή, αἴρει τὸ πλήρωμα ἀπʼ αὐτοῦ τὸ καινὸν τοῦ παλαιοῦ, καὶ χεῖρον σχίσμα γίνεται. 2.22. καὶ οὐδεὶς βάλλει οἶνον νέον εἰς ἀσκοὺς παλαιούς· εἰ δὲ μή, ῥήξει ὁ οἶνος τοὺς ἀσκούς, καὶ ὁ οἶνος ἀπόλλυται καὶ οἱ ἀσκοί· [ἀλλὰ οἶνον νέον εἰς ἀσκοὺς καινούς.] 2.23. Καὶ ἐγένετο αὐτὸν ἐν τοῖς σάββασιν διαπορεύεσθαι διὰ τῶν σπορίμων, καὶ οἱ μαθηταὶ αὐτοῦ ἤρξαντο ὁδὸν ποιεῖν τίλλοντες τοὺς στάχυας. 2.24. καὶ οἱ Φαρισαῖοι ἔλεγον αὐτῷ Ἴδε τί ποιοῦσιν τοῖς σάββασιν ὃ οὐκ ἔξεστιν; 2.25. καὶ λέγει αὐτοῖς Οὐδέποτε ἀνέγνωτε τί ἐποίησεν Δαυεὶδ ὅτε χρείαν ἔσχεν καὶ ἐπείνασεν αὐτὸς καὶ οἱ μετʼ αὐτοῦ; 2.26. [πῶς] εἰσῆλθεν εἰς τὸν οἶκον τοῦ θεοῦ ἐπὶ Ἀβιάθαρ ἀρχιερέως καὶ τοὺς ἄρτους τῆς προθέσεως ἔφαγεν, οὓς οὐκ ἔξεστιν φαγεῖν εἰ μὴ τοὺς ἱερεῖς, καὶ ἔδωκεν καὶ τοῖς σὺν αὐτῷ οὖσιν; 2.27. καὶ ἔλεγεν αὐτοῖς Τὸ σάββατον διὰ τὸν ἄνθρωπον ἐγένετο καὶ οὐχ ὁ ἄνθρωπος διὰ τὸ σάββατον· 2.28. ὥστε κύριός ἐστιν ὁ υἱὸς τοῦ ἀνθρώπου καὶ τοῦ σαββάτου. 3.1. Καὶ εἰσῆλθεν πάλιν εἰς συναγωγήν, καὶ ἦν ἐκεῖ ἄνθρωπος ἐξηραμμένην ἔχων τὴν χεῖρα· 3.2. καὶ παρετήρουν αὐτὸν εἰ τοῖς σάββασιν θεραπεύσει αὐτόν, ἵνα κατηγορήσωσιν αὐτοῦ. 3.3. καὶ λέγει τῷ ἀνθρώπῳ τῷ τὴν χεῖρα ἔχοντι ξηράν Ἔγειρε εἰς τὸ μέσον. 3.4. καὶ λέγει αὐτοῖς Ἔξεστιν τοῖς σάββασιν ἀγαθοποιῆσαι ἢ κακοποιῆσαι, ψυχὴν σῶσαι ἢ ἀποκτεῖναι; οἱ δὲ ἐσιώπων. 3.5. καὶ περιβλεψάμενος αὐτοὺς μετʼ ὀργῆς, συνλυπούμενος ἐπὶ τῇ πωρώσει τῆς καρδίας αὐτῶν, λέγει τῷ ἀνθρώπῳ Ἔκτεινον τὴν χεῖρά σου· καὶ ἐξέτεινεν, καὶ ἀπεκατεστάθη ἡ χεὶρ αὐτοῦ. 3.6. Καὶ ἐξελθόντες οἱ Φαρισαῖοι εὐθὺς μετὰ τῶν Ἡρῳδιανῶν συμβούλιον ἐδίδουν κατʼ αὐτοῦ ὅπως αὐτὸν ἀπολέσωσιν. 3.19. καὶ Ἰούδαν Ἰσκαριώθ, ὃς καὶ παρέδωκεν αὐτόν. 4.3. Ἀκούετε. ἰδοὺ ἐξῆλθεν ὁ σπείρων σπεῖραι. 4.4. καὶ ἐγένετο ἐν τῷ σπείρειν ὃ μὲν ἔπεσεν παρὰ τὴν ὁδόν, καὶ ἦλθεν τὰ πετεινὰ καὶ κατέφαγεν αὐτό. 4.5. καὶ ἄλλο ἔπεσεν ἐπὶ τὸ πετρῶδες [καὶ] ὅπου οὐκ εἶχεν γῆν πολλήν, καὶ εὐθὺς ἐξανέτειλεν διὰ τὸ μὴ ἔχειν βάθος γῆς· 4.6. καὶ ὅτε ἀνέτειλεν ὁ ἥλιος ἐκαυματίσθη καὶ διὰ τὸ μὴ ἔχειν ῥίζαν ἐξηράνθη. 4.7. καὶ ἄλλο ἔπεσεν εἰς τὰς ἀκάνθας, καὶ ἀνέβησαν αἱ ἄκανθαι καὶ συνέπνιξαν αὐτό, καὶ καρπὸν οὐκ ἔδωκεν. 7.1. Καὶ συνἄγονται πρὸς αὐτὸν οἱ Φαρισαῖοι καί τινες τῶν γραμματέων ἐλθόντες ἀπὸ Ἰεροσολύμων 7.2. καὶ ἰδόντες τινὰς τῶν μαθητῶν αὐτοῦ ὅτι κοιναῖς χερσίν, τοῦτʼ ἔστιν ἀνίπτοις, ἐσθίουσιν τοὺς ἄρτους. 7.3. —οἱ γὰρ Φαρισαῖοι καὶ πάντες οἱ Ἰουδαῖοι ἐὰν μὴ πυγμῇ νίψωνται τὰς χεῖρας οὐκ ἐσθίουσιν, κρατοῦντες τὴν παράδοσιν τῶν πρεσβυτέρων, 7.4. καὶ ἀπʼ ἀγορᾶς ἐὰν μὴ ῥαντίσωνται οὐκ ἐσθίουσιν, καὶ ἄλλα πολλά ἐστιν ἃ παρέλαβον κρατεῖν, βαπτισμοὺς ποτηρίων καὶ ξεστῶν καὶ χαλκίων. 7.5. —καὶ ἐπερωτῶσιν αὐτὸν οἱ Φαρισαῖοι καὶ οἱ γραμματεῖς Διὰ τί οὐ περιπατοῦσιν οἱ μαθηταί σου κατὰ τὴν παράδοσιν τῶν πρεσβυτέρων, ἀλλὰ κοιναῖς χερσὶν ἐσθίουσιν τὸν ἄρτον; 7.6. ὁ δὲ εἶπεν αὐτοῖς Καλῶς ἐπροφήτευσεν Ἠσαίας περὶ ὑμῶν τῶν ὑποκριτῶν, ὡς γέγραπται ὅτι Οὗτος ὁ λαὸς τοῖς χείλεσίν με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπʼ ἐμοῦ· 7.7. μάτην δὲ σέβονταί με, διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων· 7.8. ἀφέντες τὴν ἐντολὴν τοῦ θεοῦ κρατεῖτε τὴν παράδοσιν τῶν ἀνθρώπων. 7.9. καὶ ἔλεγεν αὐτοῖς Καλῶς ἀθετεῖτε τὴν ἐντολὴν τοῦ θεοῦ, ἵνα τὴν παράδοσιν ὑμῶν τηρήσητε· 7.10. Μωυσῆς γὰρ εἶπεν Τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου, καί Ὁ κακολογῶν πατέρα ἢ μητερα θανάτῳ τελευτάτω· 7.11. ὑμεῖς δὲ λέγετε Ἐὰν εἴπῃ ἄνθρωπος τῷ πατρὶ ἢ τῇ μητρί Κορβάν, ὅ ἐστιν Δῶρον, ὃ ἐὰν ἐξ ἐμοῦ ὠφεληθῇς, 7.12. οὐκέτι ἀφίετε αὐτὸν οὐδὲν ποιῆσαι τῷ πατρὶ ἢ τῇ μητρί, 7.13. ἀκυροῦντες τὸν λόγον τοῦ θεοῦ τῇ παραδόσει ὑμῶν ᾗ παρεδώκατε· καὶ παρόμοια τοιαῦτα πολλὰ ποιεῖτε. 7.14. Καὶ προσκαλεσάμενος πάλιν τὸν ὄχλον ἔλεγεν αὐτοῖς Ἀκούσατέ μου πάντες καὶ σύνετε. 7.15. οὐδὲν ἔστιν ἔξωθεν τοῦ ἀνθρώπου εἰσπορευόμενον εἰς αὐτὸν ὃ δύναται κοινῶσαι αὐτόν· ἀλλὰ τὰ ἐκ τοῦ ἀνθρώπου ἐκπορευόμενά ἐστιν τὰ κοινοῦντα τὸν ἄνθρωπον. 7.16. 7.17. Καὶ ὅτε εἰσῆλθεν εἰς οἶκον ἀπὸ τοῦ ὄχλου, ἐπηρώτων αὐτὸν οἱ μαθηταὶ αὐτοῦ τὴν παραβολήν. 7.18. καὶ λέγει αὐτοῖς Οὕτως καὶ ὑμεῖς ἀσύνετοί ἐστε; οὐ νοεῖτε ὅτι πᾶν τὸ ἔξωθεν εἰσπορευόμενον εἰς τὸν ἄνθρωπον οὐ δύναται αὐτὸν κοινῶσαι, 7.19. ὅτι οὐκ εἰσπορεύεται αὐτοῦ εἰς τὴν καρδίαν ἀλλʼ εἰς τὴν κοιλίαν, καὶ εἰς τὸν ἀφεδρῶνα ἐκπορεύεται; —καθαρίζων πάντα τὰ βρώματα. 7.20. ἔλεγεν δὲ ὅτι Τὸ ἐκ τοῦ ἀνθρώπου ἐκπορευόμενον ἐκεῖνο κοινοῖ τὸν ἄνθρωπον· 7.21. ἔσωθεν γὰρ ἐκ τῆς καρδίας τῶν ἀνθρώπων οἱ διαλογισμοὶ οἱ κακοὶ ἐκπορεύονται, πορνεῖαι, κλοπαί, φόνοι, 7.22. μοιχεῖαι, πλεονεξίαι, πονηρίαι, δόλος, ἀσέλγεια, ὀφθαλμὸς πονηρός, βλασφημία, ὑπερηφανία, ἀφροσύνη· 7.23. πάντα ταῦτα τὰ πονηρὰ ἔσωθεν ἐκπορεύεται καὶ κοινοῖ τὸν ἄνθρωπον. 8.15. καὶ διεστέλλετο αὐτοῖς λέγων Ὁρᾶτε, βλέπετε ἀπὸ τῆς ζύμης τῶν Φαρισαίων καὶ τῆς ζύμης Ἡρῴδου. 9.5. καὶ ἀποκριθεὶς ὁ Πέτρος λέγει τῷ Ἰησοῦ Ῥαββεί, καλόν ἐστιν ἡμᾶς ὧδε εἶναι, καὶ ποιήσωμεν τρεῖς σκηνάς, σοὶ μίαν καὶ Μωυσεῖ μίαν καὶ Ἠλείᾳ μίαν. 10.2. Καὶ [προσελθόντες Φαρισαῖοι] ἐπηρώτων αὐτὸν εἰ ἔξεστιν ἀνδρὶ γυναῖκα ἀπολῦσαι, πειράζοντες αὐτόν. 10.3. ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς Τί ὑμῖν ἐνετείλατο Μωυσῆς; 10.4. οἱ δὲ εἶπαν Ἐπέτρεψεν Μωυσῆς βιβλίον ἀποστασίου γράψαι καὶ ἀπολῦσαι. 10.5. ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς Πρὸς τὴν σκληροκαρδίαν ὑμῶν ἔγραψεν ὑμῖν τὴν ἐντολὴν ταύτην· 10.6. ἀπὸ δὲ ἀρχῆς κτίσεως ἄρσεν καὶ θῆλυ ἐποίησεν [αὐτούς]· 10.7. ἕνεκεν τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα, 10.8. καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν· ὥστε οὐκέτι εἰσὶν δύο ἀλλὰ μία σάρξ· 10.9. ὃ οὖν ὁ θεὸς συνέζευξεν ἄνθρωπος μὴ χωριζέτω. 10.10. Καὶ εἰς τὴν οἰκίαν πάλιν οἱ μαθηταὶ περὶ τούτου ἐπηρώτων αὐτόν. 10.11. καὶ λέγει αὐτοῖς Ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ καὶ γαμήσῃ ἄλλην μοιχᾶται ἐπʼ αὐτήν, 12.1. Καὶ ἤρξατο αὐτοῖς ἐν παραβολαῖς λαλεῖν Ἀμπελῶνα ἄνθρωπος ἐφύτευσεν, καὶ περιέθηκεν φραγμὸν καὶ ὤρυξεν ὑπολήνιον καὶ ᾠκοδόμησεν πύργον, καὶ ἐξέδετο αὐτὸν γεωργοῖς, καὶ ἀπεδήμησεν. 12.2. καὶ ἀπέστειλεν πρὸς τοὺς γεωργοὺς τῷ καιρῷ δοῦλον, ἵνα παρὰ τῶν γεωργῶν λάβῃ ἀπὸ τῶν καρπῶν τοῦ ἀμπελῶνος· 12.3. καὶ λαβόντες αὐτὸν ἔδειραν καὶ ἀπέστειλαν κενόν. 12.4. καὶ πάλιν ἀπέστειλεν πρὸς αὐτοὺς ἄλλον δοῦλον· κἀκεῖνον ἐκεφαλίωσαν καὶ ἠτίμασαν. 12.5. καὶ ἄλλον ἀπέστειλεν· κἀκεῖνον ἀπέκτειναν, καὶ πολλοὺς ἄλλους, οὓς μὲν δέροντες οὓς δὲ ἀποκτέννυντες. 12.6. ἔτι ἕνα εἶχεν, υἱὸν ἀγαπητόν· ἀπέστειλεν αὐτὸν ἔσχατον πρὸς αὐτοὺς λέγων ὅτι Ἐντραπήσονται τὸν υἱόν μου. 12.7. ἐκεῖνοι δὲ οἱ γεωργοὶ πρὸς ἑαυτοὺς εἶπαν ὅτι Οὗτός ἐστιν ὁ κληρονόμος· δεῦτε ἀποκτείνωμεν αὐτόν, καὶ ἡμῶν ἔσται ἡ κληρονομία. 12.8. καὶ λαβόντες ἀπέκτειναν αὐτόν, καὶ ἐξέβαλον αὐτὸν ἔξω τοῦ ἀμπελῶνος. 12.9. τί ποιήσει ὁ κύριος τοῦ ἀμπελῶνος; ἐλεύσεται καὶ ἀπολέσει τοὺς γεωργούς, καὶ δώσει τὸν ἀμπελῶνα ἄλλοις. 12.10. Οὐδὲ τὴν γραφὴν ταύτην ἀνέγνωτε Λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας· 12.11. παρὰ Κυρίου ἐγένετο αὕτη, καὶ ἔστιν θαυμαστὴ ἐν ὀφθαλμοῖς ἡμῶν; 12.23. ἐν τῇ ἀναστάσει τίνος αὐτῶν ἔσται γυνή; οἱ γὰρ ἑπτὰ ἔσχον αὐτὴν γυναῖκα. 14.53. Καὶ ἀπήγαγον τὸν Ἰησοῦν πρὸς τὸν ἀρχιερέα, καὶ συνέρχονται πάντες οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι καὶ οἱ γραμματεῖς. 14.54. καὶ ὁ Πέτρος ἀπὸ μακρόθεν ἠκολούθησεν αὐτῷ ἕως ἔσω εἰς τὴν αὐλὴν τοῦ ἀρχιερέως, καὶ ἦν συνκαθήμενος μετὰ τῶν ὑπηρετῶν καὶ θερμαινόμενος πρὸς τὸ φῶς. 14.55. οἱ δὲ ἀρχιερεῖς καὶ ὅλον τὸ συνέδριον ἐζήτουν κατὰ τοῦ Ἰησοῦ μαρτυρίαν εἰς τὸ θανατῶσαι αὐτόν, καὶ οὐχ ηὕρισκον· 14.56. πολλοὶ γὰρ ἐψευδομαρτύρουν κατʼ αὐτοῦ, καὶ ἴσαι αἱ μαρτυρίαι οὐκ ἦσαν. 14.57. καί τινες ἀναστάντες ἐψευδομαρτύρουν κατʼ αὐτοῦ λέγοντες 14.58. ὅτι Ἡμεῖς ἠκούσαμεν αὐτοῦ λέγοντος ὅτι Ἐγὼ καταλύσω τὸν ναὸν τοῦτον τὸν χειροποίητον καὶ διὰ τριῶν ἡμερῶν ἄλλον ἀχειροποίητον οἰκοδομήσω· 14.59. καὶ οὐδὲ οὕτως ἴση ἦν ἡ μαρτυρία αὐτῶν. 14.60. καὶ ἀναστὰς ὁ ἀρχιερεὺς εἰς μέσον ἐπηρώτησεν τὸν Ἰησοῦν λέγων Οὐκ ἀποκρίνῃ οὐδέν, τί οὗτοί σου καταμαρτυροῦσιν; 14.61. ὁ δὲ ἐσιώπα καὶ οὐκ ἀπεκρίνατο οὐδέν. πάλιν ὁ ἀρχιερεὺς ἐπηρώτα αὐτὸν καὶ λέγει αὐτῷ Σὺ εἶ ὁ χριστὸς ὁ υἱὸς τοῦ εὐλογητοῦ; 14.62. ὁ δὲ Ἰησοῦς εἶπεν Ἐγώ εἰμι, καὶ ὄψεσθε τὸν υἱὸν τοῦ ἀνθρώπου ἐκ δεξιῶν καθήμενον τῆς δυνάμεως καὶ ἐρχόμενον μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ. 14.63. ὁ δὲ ἀρχιερεὺς διαρήξας τοὺς χιτῶνας αὐτοῦ λέγει Τί ἔτι χρείαν ἔχομεν μαρτύρων; 14.64. ἠκούσατε τῆς βλασφημίας; τί ὑμῖν φαίνεται; οἱ δὲ πάντες κατέκριναν αὐτὸν ἔνοχον εἶναι θανάτου. 14.65. Καὶ ἤρξαντό τινες ἐμπτύειν αὐτῷ καὶ περικαλύπτειν αὐτοῦ τὸ πρόσωπον καὶ κολαφίζειν αὐτὸν καὶ λέγειν αὐτῷ Προφήτευσον, καὶ οἱ ὑπηρέται ῥαπίσμασιν αὐτὸν ἔλαβον. 1.7. He preached, saying, "After me comes he who is mightier than I, the thong of whose sandals I am not worthy to stoop down and loosen. 1.21. They went into Capernaum, and immediately on the Sabbath day he entered into the synagogue and taught. 1.22. They were astonished at his teaching, for he taught them as having authority, and not as the scribes. 1.23. Immediately there was in their synagogue a man with an unclean spirit, and he cried out, 1.24. saying, "Ha! What do we have to do with you, Jesus, you Nazarene? Have you come to destroy us? I know you who you are: the Holy One of God!" 1.25. Jesus rebuked him, saying, "Be quiet, and come out of him!" 1.26. The unclean spirit, convulsing him and crying with a loud voice, came out of him. 1.27. They were all amazed, so that they questioned among themselves, saying, "What is this? A new teaching? For with authority he commands even the unclean spirits, and they obey him!" 1.28. The report of him went out immediately everywhere into all the region of Galilee and its surrounding area. 1.29. Immediately, when they had come out of the synagogue, they came into the house of Simon and Andrew, with James and John. 1.30. Now Simon's wife's mother lay sick with a fever, and immediately they told him about her. 1.31. He came and took her by the hand, and raised her up. The fever left her, and she served them. 2.15. It happened, that he was reclining at the table in his house, and many tax collectors and sinners sat down with Jesus and his disciples, for there were many, and they followed him. 2.16. The scribes and the Pharisees, when they saw that he was eating with the sinners and tax collectors, said to his disciples, "Why is it that he eats and drinks with tax collectors and sinners?" 2.18. John's disciples and the Pharisees were fasting, and they came and asked him, "Why do John's disciples and the disciples of the Pharisees fast, but your disciples don't fast?" 2.19. Jesus said to them, "Can the groomsmen fast while the bridegroom is with them? As long as they have the bridegroom with them, they can't fast. 2.20. But the days will come when the bridegroom will be taken away from them, and then will they fast in that day. 2.21. No one sews a piece of unshrunk cloth on an old garment, or else the patch shrinks and the new tears away from the old, and a worse hole is made. 2.22. No one puts new wine into old wineskins, or else the new wine will burst the skins, and the wine pours out, and the skins will be destroyed; but they put new wine into fresh wineskins." 2.23. It happened that he was going on the Sabbath day through the grain fields, and his disciples began, as they went, to pluck the ears of grain. 2.24. The Pharisees said to him, "Behold, why do they do that which is not lawful on the Sabbath day?" 2.25. He said to them, "Did you never read what David did, when he had need, and was hungry -- he, and they who were with him? 2.26. How he entered into the house of God when Abiathar was high priest, and ate the show bread, which it is not lawful to eat except for the priests, and gave also to those who were with him?" 2.27. He said to them, "The Sabbath was made for man, not man for the Sabbath. 2.28. Therefore the Son of Man is lord even of the Sabbath." 3.1. He entered again into the synagogue, and there was a man there who had his hand withered. 3.2. They watched him, whether he would heal him on the Sabbath day, that they might accuse him. 3.3. He said to the man who had his hand withered, "Stand up." 3.4. He said to them, "Is it lawful on the Sabbath day to do good, or to do harm? To save a life, or to kill?" But they were silent. 3.5. When he had looked around at them with anger, being grieved at the hardening of their hearts, he said to the man, "Stretch out your hand." He stretched it out, and his hand was restored as healthy as the other. 3.6. The Pharisees went out, and immediately conspired with the Herodians against him, how they might destroy him. 3.19. and Judas Iscariot, who also betrayed him. He came into a house. 4.3. "Listen! Behold, the farmer went out to sow, 4.4. and it happened, as he sowed, some seed fell by the road, and the birds came and devoured it. 4.5. Others fell on the rocky ground, where it had little soil, and immediately it sprang up, because it had no depth of soil. 4.6. When the sun had risen, it was scorched; and because it had no root, it withered away. 4.7. Others fell among the thorns, and the thorns grew up, and choked it, and it yielded no fruit. 7.1. Then the Pharisees, and some of the scribes gathered together to him, having come from Jerusalem. 7.2. Now when they saw some of his disciples eating bread with defiled, that is, unwashed, hands, they found fault. 7.3. (For the Pharisees, and all the Jews, don't eat unless they wash their hands and forearms, holding to the tradition of the elders. 7.4. They don't eat when they come from the marketplace, unless they bathe themselves, and there are many other things, which they have received to hold to: washings of cups, pitchers, bronze vessels, and couches.) 7.5. The Pharisees and the scribes asked him, "Why don't your disciples walk according to the tradition of the elders, but eat their bread with unwashed hands?" 7.6. He answered them, "Well did Isaiah prophesy of you hypocrites, as it is written, 'This people honors me with their lips, But their heart is far from me. 7.7. But in vain do they worship me, Teaching as doctrines the commandments of men.' 7.8. "For you set aside the commandment of God, and hold tightly to the tradition of men -- the washing of pitchers and cups, and you do many other such things." 7.9. He said to them, "Full well do you reject the commandment of God, that you may keep your tradition. 7.10. For Moses said, 'Honor your father and your mother;' and, 'He who speaks evil of father or mother, let him be put to death.' 7.11. But you say, 'If a man tells his father or his mother, "Whatever profit you might have received from me is Corban, that is to say, given to God;"' 7.12. then you no longer allow him to do anything for his father or his mother, 7.13. making void the word of God by your tradition, which you have handed down. You do many things like this." 7.14. He called all the multitude to himself, and said to them, "Hear me, all of you, and understand. 7.15. There is nothing from outside of the man, that going into him can defile him; but the things which proceed out of the man are those that defile the man. 7.16. If anyone has ears to hear, let him hear!" 7.17. When he had entered into a house away from the multitude, his disciples asked him about the parable. 7.18. He said to them, "Are you thus without understanding also? Don't you perceive that whatever goes into the man from outside can't defile him, 7.19. because it doesn't go into his heart, but into his stomach, then into the latrine, thus making all foods clean?" 7.20. He said, "That which proceeds out of the man, that defiles the man. 7.21. For from within, out of the hearts of men, proceed evil thoughts, adulteries, sexual sins, murders, thefts, 7.22. covetings, wickedness, deceit, lustful desires, an evil eye, blasphemy, pride, and foolishness. 7.23. All these evil things come from within, and defile the man." 8.15. He charged them, saying, "Take heed: beware of the yeast of the Pharisees and the yeast of Herod." 9.5. Peter answered Jesus, "Rabbi, it is good for us to be here. Let's make three tents: one for you, one for Moses, and one for Elijah." 10.2. Pharisees came to him testing him, and asked him, "Is it lawful for a man to divorce his wife?" 10.3. He answered, "What did Moses command you?" 10.4. They said, "Moses allowed a certificate of divorce to be written, and to divorce her." 10.5. But Jesus said to them, "For your hardness of heart, he wrote you this commandment. 10.6. But from the beginning of the creation, 'God made them male and female. 10.7. For this cause a man will leave his father and mother, and will join to his wife, 10.8. and the two will become one flesh,' so that they are no longer two, but one flesh. 10.9. What therefore God has joined together, let no man separate." 10.10. In the house, his disciples asked him again about the same matter. 10.11. He said to them, "Whoever divorces his wife, and marries another, commits adultery against her. 12.1. He began to speak to them in parables. "A man planted a vineyard, put a hedge around it, dug a pit for the winepress, built a tower, rented it out to a farmer, and went into another country. 12.2. When it was time, he sent a servant to the farmer to get from the farmer his share of the fruit of the vineyard. 12.3. They took him, beat him, and sent him away empty. 12.4. Again, he sent another servant to them; and they threw stones at him, wounded him in the head, and sent him away shamefully treated. 12.5. Again he sent another; and they killed him; and many others, beating some, and killing some. 12.6. Therefore still having one, his beloved son, he sent him last to them, saying, 'They will respect my son.' 12.7. But those farmers said among themselves, 'This is the heir. Come, let's kill him, and the inheritance will be ours.' 12.8. They took him, killed him, and cast him out of the vineyard. 12.9. What therefore will the lord of the vineyard do? He will come and destroy the farmers, and will give the vineyard to others. 12.10. Haven't you even read this Scripture: 'The stone which the builders rejected, The same was made the head of the corner. 12.11. This was from the Lord, It is marvelous in our eyes'?" 12.23. In the resurrection, when they rise, whose wife will she be of them? For the seven had her as a wife." 14.53. They led Jesus away to the high priest. All the chief priests, the elders, and the scribes came together with him. 14.54. Peter had followed him from a distance, until he came into the court of the high priest. He was sitting with the officers, and warming himself in the light of the fire. 14.55. Now the chief priests and the whole council sought witnesses against Jesus to put him to death, and found none. 14.56. For many gave false testimony against him, and their testimony didn't agree with each other. 14.57. Some stood up, and gave false testimony against him, saying, 14.58. "We heard him say, 'I will destroy this temple that is made with hands, and in three days I will build another made without hands.'" 14.59. Even so, their testimony did not agree. 14.60. The high priest stood up in the midst, and asked Jesus, "Have you no answer? What is it which these testify against you?" 14.61. But he stayed quiet, and answered nothing. Again the high priest asked him, "Are you the Christ, the Son of the Blessed?" 14.62. Jesus said, "I AM. You will see the Son of Man sitting at the right hand of Power, and coming with the clouds of the sky." 14.63. The high priest tore his clothes, and said, "What further need have we of witnesses? 14.64. You have heard the blasphemy! What do you think?" They all condemned him to be worthy of death. 14.65. Some began to spit on him, and to cover his face, and to beat him with fists, and to tell him, "Prophesy!" The officers struck him with the palms of their hands.
291. New Testament, Matthew, a b c d\n0 15.11 15.11 15 11\n1 15.1 15.1 15 1\n2 15.4 15.4 15 4\n3 15.6 15.6 15 6\n4 15.16 15.16 15 16\n.. ... ... .. ..\n147 21.44 21.44 21 44\n148 4.3 4.3 4 3\n149 28.20 28.20 28 20\n150 28.18 28.18 28 18\n151 27.40 27.40 27 40\n\n[152 rows x 4 columns] (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 64, 80
15.11. οὐ τὸ εἰσερχόμενον εἰς τὸ στόμα κοινοῖ τὸν ἄνθρωπον, ἀλλὰ τὸ ἐκπορευόμενον ἐκ τοῦ στόματος τοῦτο κοινοῖ τὸν ἄνθρωπον. 15.11. That which enters into the mouth doesn't defile the man; but that which proceeds out of the mouth, this defiles the man."
292. Pliny The Elder, Natural History, 5.1570-3, 9.33, 10.139, 17.267, 18.7, 18.11, 28.9, 30.1 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 144, 180
293. Plutarch, Lives of The Ten Orators, 837a10, 837a5, 837a6, 837a7, 837a8, 837a9, 840cd (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Gagarin and Cohen, The Cambridge Companion to Ancient Greek Law (2005) 106
294. Plutarch, Theseus, 26.2, 32.2 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Barbato, The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past (2020) 173
26.2. βίων δὲ καὶ ταύτην παρακρουσάμενον οἴχεσθαι λαβόντα· φύσει γὰρ οὔσας τὰς Ἀμαζόνας φιλάνδρους οὔτε φυγεῖν τὸν Θησέα προσβάλλοντα τῇ χώρᾳ, ἀλλὰ καὶ ξένια πέμπειν· τὸν δὲ τὴν κομίζουσαν ἐμβῆναι παρακαλεῖν εἰς τὸ πλοῖον· ἐμβάσης δὲ ἀναχθῆναι. Μενεκράτης δέ τις, ἱστορίαν περὶ Νικαίας τῆς ἐν Βιθυνίᾳ πόλεως ἐκδεδωκώς, Θησέα φησὶ τὴν Ἀντιόπην ἔχοντα διατρῖψαι περὶ τούτους τοὺς τόπους·
295. Plutarch, Solon, 8.2, 15.2-15.3, 24.1-24.2, 24.4 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Gagarin and Cohen, The Cambridge Companion to Ancient Greek Law (2005) 271, 273, 302; Papazarkadas, Sacred and Public Land in Ancient Athens (2011) 56
8.2. καὶ λόγος εἰς τὴν πόλιν ἐκ τῆς οἰκίας διεδόθη παρακινητικῶς ἔχειν αὐτόν, ἐλεγεῖα δὲ κρύφα συνθεὶς καὶ μελετήσας ὥστε λέγειν ἀπὸ στόματος, ἐξεπήδησεν εἰς τὴν ἀγορὰν ἄφνω πιλίδιον περιθέμενος. ὄχλου δὲ πολλοῦ συνδραμόντος ἀναβὰς ἐπὶ τὸν τοῦ κήρυκος λίθον ἐν ᾠδῇ διεξῆλθε τὴν ἐλεγείαν, ἧς ἐστιν ἀρχή· 15.2. ἃ δὲ καὶ λέγων ἤλπιζε πειθομένοις καὶ προσάγων ἀνάγκην ὑπομένουσι χρήσασθαι, ταῦτʼ ἔπραττεν, ὥς φησιν αὐτός, 15.3. τὰς μὲν πόρνας ἑταίρας, τοὺς δὲ φόρους συντάξεις, φυλακὰς δὲ τὰς φρουρὰς τῶν πόλεων, οἴκημα δὲ τὸ δεσμωτήριον καλοῦντας, πρώτου Σόλωνος ἦν, ὡς ἔοικε, σόφισμα τὴν τῶν χρεῶν ἀποκοπὴν σεισάχθειαν ὀνομάσαντος. τοῦτο γὰρ ἐποιήσατο πρῶτον πολίτευμα, γράψας τὰ μὲν ὑπάρχοντα τῶν· χρεῶν ἀνεῖσθαι, πρὸς δὲ τὸ λοιπὸν ἐπὶ τοῖς σώμασι μηδένα δανείζειν. 24.1. τῶν δὲ γινομένων διάθεσιν πρὸς ξένους ἐλαίου μόνον ἔδωκεν, ἄλλα δʼ ἐξάγειν ἐκώλυσε· καὶ κατὰ τῶν ἐξαγόντων ἀρὰς τὸν ἄρχοντα ποιεῖσθαι προσέταξεν, ἢ ἐκτίνειν αὐτὸν ἑκατὸν δραχμὰς εἰς τὸ δημόσιον. καὶ πρῶτος ἄξων ἐστὶν ὁ τοῦτον περιέχων τὸν νόμον. οὐκ ἂν οὖν τις ἡγήσαιτο παντελῶς ἀπιθάνους τοὺς λέγοντας ὅτι καὶ σύκων ἐξαγωγὴ τὸ παλαιὸν ἀπείρητο, καὶ τὸ φαίνειν ἐνδεικνύμενον τοὺς ἐξάγοντας κληθῆναι συκοφαντεῖν. ἔγραψε δὲ καὶ βλάβης τετραπόδων νόμον, ἐν ᾧ καὶ κύνα δακόντα παραδοῦναι κελεύει κλοιῷ τριπήχει δεδεμένον· τὸ μὲν ἐνθύμημα χάριεν πρὸς ἀσφάλειαν. 8.2. and a report was given out to the city by his family that he showed signs of madness. He then secretly composed some elegiac verses, and after rehearsing them so that he could say them by rote, he sallied out into the market-place of a sudden, with a cap upon his head. After a large crowd had collected there, he got upon the herald’s stone and recited the poem which begins:— Behold in me a herald come from lovely Salamis, With a song in ordered verse instead of a harangue. Only six more verses are preserved ( Fragments 1-3, Bergk ). They contain reproaches of the Athenians for abandoning Salamis, and an exhortation to go and fight for it. 15.2. But those things wherein he hoped to find them open to persuasion or submissive to compulsion, these he did, Combining both force and justice together, Solon, Frag. 36. 14 (Bergk) as he says himself. Therefore when he was afterwards asked if he had enacted the best laws for the Athenians, he replied, The best they would receive. Now later writers observe that the ancient Athenians used to cover up the ugliness of things with auspicious and kindly terms, giving them polite and endearing names. 15.3. Thus they called harlots companions, taxes contributions, the garrison of a city its guard, and the prison a chamber. But Solon was the first, it would seem, to use this device, when he called his cancelling of debts a disburdenment. For the first of his public measures was an enactment that existing debts should be remitted, and that in future no one should lend money on the person of a borrower. 24.1. of the products of the soil, he allowed oil only to be sold abroad, but forbade the exportation of others; and if any did so export, the archon was to pronounce curses upon them, or else himself pay a hundred drachmas into the public treasury. His first table is the one which contains this law. One cannot, therefore, wholly disbelieve those who say that the exportation of figs also was anciently forbidden, and that the one who showed up, or pointed out such exporters, was called a sycophant, or fig-shower. He also enacted a law concerning injuries received from beasts, according to which a dog that had bitten anybody must be delivered up with a wooden collar three cubits long fastened to it; a happy device this for promoting safety.
296. Plutarch, Greek Questions, 2 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •law, athenian. Found in books: Gagarin and Cohen, The Cambridge Companion to Ancient Greek Law (2005) 244
297. Plutarch, Publicola, 21.10 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •law of the twelve tables Found in books: Viglietti and Gildenhard, Divination, Prediction and the End of the Roman Republic (2020) 144
298. Plutarch, Phocion, 36, 35 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Liddel, Civic Obligation and Individual Liberty in Ancient Athens (2007) 127
35. , ,
299. Plutarch, Pericles, 3.3, 37.3 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Gagarin and Cohen, The Cambridge Companion to Ancient Greek Law (2005) 268; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 336
3.3. τῶν δὲ κωμικῶν ὁ μὲν Κρατῖνος ἐν Χείρωσι· στάσις δὲ (φησὶ) καὶ πρεσβυγενὴς Κρόνος ἀλλήλοισι μιγέντε μέγιστον τίκτετον τύραννον, ὃν δὴ κεφαληγερέταν θεοὶ καλέουσι· καὶ πάλιν ἐν Νεμέσει· μόλʼ, ὦ Ζεῦ ξένιε καὶ καραιέ. 37.3. εἶχε δʼ οὕτω τὰ περὶ τὸν νόμον. ἀκμάζων ὁ Περικλῆς ἐν τῇ πολιτείᾳ πρὸ πάνυ πολλῶν χρόνων, καὶ παῖδας ἔχων, ὥσπερ εἴρηται, γνησίους, νόμον ἔγραψε μόνους Ἀθηναίους εἶναι τοὺς ἐκ δυεῖν Ἀθηναίων γεγονότας. ἐπεὶ δὲ τοῦ βασιλέως τῶν Αἰγυπτίων δωρεὰν τῷ δήμῳ πέμψαντος τετρακισμυρίους πυρῶν μεδίμνους ἔδει διανέμεσθαι τοὺς πολίτας, πολλαὶ μὲν ἀνεφύοντο δίκαι τοῖς νόθοις ἐκ τοῦ γράμματος ἐκείνου τέως διαλανθάνουσι καὶ παρορωμένοις, διαλανθάνουσι, παρορωμένοις Fuhr and Blass, after Sauppe: διαλανθάνουσαι, παρορώμεναι (referring to the prosecutions). πολλοὶ δὲ καὶ συκοφαντήμασι περιέπιπτον. 3.3. So the comic poet Cratinus, in his Cheirons, says: Faction and Saturn, that ancient of days, were united in wedlock; their offspring was of all tyrants the greatest, and lo! he is called by the gods the head-compeller. Kock, Com. Att. Frag. i. p. 86. And again in his Nemesis : Come, Zeus! of guests and heads the Lord! Kock, Com. Att. Frag. i. p. 49. 37.3. The circumstances of this law were as follows. Many years before this, 451-450 B.C. when Pericles was at the height of his political career and had sons born in wedlock, as I have said, he proposed a law that only those should he reckoned Athenians whose parents on both sides were Athenians. And so when the king of Egypt sent a present to the people of forty thousand measures of grain, and this had to be divided up among the citizens, there was a great crop of prosecutions against citizens of illegal birth by the law of Pericles, who had up to that time escaped notice and been overlooked, and many of them also suffered at the hands of informers.
300. New Testament, 2 Peter, 2.17-2.22 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •law, the, in clement Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 279, 280
2.17. οὗτοί εἰσιν πηγαὶ ἄνυδροι καὶ ὁμίχλαι ὑπὸ λαίλαπος ἐλαυνόμεναι, οἷς ὁ ζόφος τοῦ σκότους τετήρηται. 2.18. ὑπέρογκα γὰρ ματαιότητος φθεγγόμενοι δελεάζουσιν ἐν ἐπιθυμίαις σαρκὸς ἀσελγείαις τοὺς ὀλίγως ἀποφεύγοντας τοὺς ἐν πλάνῃ ἀναστρεφομένους, 2.19. ἐλευθερίαν αὐτοῖς ἐπαγγελλόμενοι, αὐτοὶ δοῦλοι ὑπάρχοντες τῆς φθορᾶς· ᾧ γάρ τις ἥττηται, τούτῳ δεδούλωται. 2.20. εἰ γὰρ ἀποφυγόντες τὰ μιάσματα τοῦ κόσμου ἐν ἐπιγνώσει τοῦ κυρίου καὶ σωτῆρος Ἰησοῦ Χριστοῦ τούτοις δὲ πάλιν ἐμπλακέντες ἡττῶνται, γέγονεν αὐτοῖς τὰ ἔσχατα χείρονα τῶν πρώτων. 2.21. κρεῖττον γὰρ ἦν αὐτοῖς μὴ ἐπεγνωκέναι τὴν ὁδὸν τῆς δικαιοσύνης ἢ ἐπιγνοῦσιν ὑποστρέψαι ἐκ τῆς παραδοθείσης αὐτοῖς ἁγίας ἐντολῆς· 2.22. συμβέβηκεν αὐτοῖς τὸ τῆς ἀληθοῦς παροιμίαςΚύων ἐπιστρέψας ἐπὶ τὸ ἴδιον ἐξέραμα,καί Ὗς λουσαμένη εἰς κυλισμὸν βορβόρου. 2.17. These are wells without water, clouds driven by a storm; for whom the blackness of darkness has been reserved forever. 2.18. For, uttering great swelling words of emptiness, they entice in the lusts of the flesh, by licentiousness, those who are indeed escaping from those who live in error; 2.19. promising them liberty, while they themselves are bondservants of corruption; for by whom a man is overcome, by the same is he also brought into bondage. 2.20. For if, after they have escaped the defilement of the world through the knowledge of the Lord and Savior Jesus Christ, they are again entangled therein and overcome, the last state has become worse with them than the first. 2.21. For it would be better for them not to have known the way of righteousness, than, after knowing it, to turn back from the holy commandment delivered to them. 2.22. But it has happened to them according to the true proverb, "The dog turns to his own vomit again," and "the sow that had washed to wallowing in the mire."
301. Plutarch, Moralia, 452d (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •law, the, in clement Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 395
302. Plutarch, Demosthenes, 15.3, 24.2 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •law, athenian. Found in books: Gagarin and Cohen, The Cambridge Companion to Ancient Greek Law (2005) 106
303. Plutarch, Demetrius, 26 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •law, on the lesser panathenaia Found in books: Papazarkadas, Sacred and Public Land in Ancient Athens (2011) 53
304. Plutarch, On Moral Virtue, 450c, 441c-d, 444E, 7.446d (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Graver, Stoicism and Emotion (2007) 233
450c. In his book Onthe Failure to Lead a Consistent Life Chrysippus has said "Anger is a blind thing: often it prevents our seeing obvious matters, and often it obscures matters which are already apprehended"; and, proceeding a little further, he says, "For the passions, when once raised, drive out the processes of reasoning and all things that appear otherwise than they would have them be, and push forward with violence to actions contrary to reason." He then uses as evidence the words of Meder: Ah woe, alas for me! Where ever were My wits awandering in my body then When Imade choice to do not this, but that?
305. Plutarch, On Stoic Self-Contradictions, 11.1037 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •law, the, in clement Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 288
306. Plutarch, On Common Conceptions Against The Stoics, 1068f (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •law, as the force pervading cosmic nature Found in books: Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 90
307. Plutarch, On The Fortune Or Virtue of Alexander The Great, 329b, 329a (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Brouwer, The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates (2013) 90
308. Plutarch, Alcibiades, 1.2 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 331; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 330
309. Plutarch, Lycurgus, 5.7-5.8, 29.6, 31.2 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Wolfsdorf, Early Greek Ethics (2020) 472, 473, 474
5.7. οἷον ἕρμα τὴν τῶν γερόντων ἀρχὴν ἐν μέσῳ θεμένη καὶ ἰσορροπήσασα τὴν ἀσφαλεστάτην τάξιν ἔσχε καὶ κατάστασιν, ἀεὶ τῶν ὀκτὼ καὶ εἴκοσι γερόντων τοῖς μὲν βασιλεῦσι προστιθεμένων ὅσον ἀντιβῆναι πρὸς δημοκρατίαν, αὖθις δὲ ὑπὲρ τοῦ μὴ γενέσθαι τυραννίδα τὸν δῆμον ἀναρρωννύντων. τοσούτους δέ φησι κατασταθῆναι τοὺς γέροντας Ἀριστοτέλης, ὅτι τριάκοντα τῶν πρώτων μετὰ Λυκούργου γενομένων δύο τὴν πρᾶξιν ἐγκατέλιπον ἀποδειλιάσαντες. 29.6. καὶ οὐ διεψεύσθη τῶν λογισμῶν τοσοῦτον ἐπρώτευσεν ἡ πόλις τῆς Ἑλλάδος εὐνομίᾳ, καὶ δόξῃ, χρόνον ἐτῶν πεντακοσίων τοῖς Λυκούργου χρησαμένη νόμοις, οὓς δεκατεσσάρων βασιλέων μετʼ ἐκεῖνον εἰς Ἆγιν τὸν Ἀρχιδάμου γενομένων οὐδεὶς ἐκίνησεν. ἡ γάρ τῶν ἐφόρων κατάστασις οὐκ ἄνεσις ἦν, ἀλλʼ ἐπίτασις τῆς πολιτείας, καὶ δοκοῦσα πρὸς τοῦ δήμου γεγονέναι σφοδροτέραν ἐποίησε τὴν ἀριστοκρατίαν. 31.2. ταύτην καὶ Πλάτων ἔλαβε τῆς πολιτείας ὑπόθεσιν καὶ Διογένης καὶ Ζήνων καὶ πάντες ὅσοι τι περὶ τούτων ἐπιχειρήσαντες εἰπεῖν ἐπαινοῦνται, γράμματα καὶ λόγους ἀπολιπόντες μόνον, ὁ δὲ οὐ γράμματα καὶ λόγους, ἀλλʼ ἔργῳ πολιτείαν ἀμίμητον εἰς φῶς προενεγκάμενος, καὶ τοῖς ἀνύπαρκτον εἶναι τὴν λεγομένην περὶ τὸν σοφὸν διάθεσιν ὑπολαμβάνουσιν ἐπιδείξας ὅλην τὴν πόλιν φιλοσοφοῦσαν, εἰκότως ὑπερῆρε τῇ δόξῃ τοὺς πώποτε πολιτευσαμένους ἐν τοῖς Ἕλλησι. 5.7. but now, by making the power of the senate a sort of ballast for the ship of state and putting her on a steady keel, it achieved the safest and the most orderly arrangement, since the twenty-eight senators always took the side of the kings when it was a question of curbing democracy, and, on the other hand, always strengthened the people to withstand the encroachments of tyranny. The number of the senators was fixed at twenty-eight because, according to Aristotle, two of the thirty original associates of Lycurgus abandoned the enterprise from lack of courage. 29.6. And he was not deceived in his expectations, so long did his city have the first rank in Hellas for good government and reputation, observing as she did for five hundred years the laws of Lycurgus, in which no one of the fourteen kings who followed him made any change, down to Agis the son of Archidamus. For the institution of the ephors did not weaken, but rather strengthened the civil polity, and though it was thought to have been done in the interests of the people, it really made the aristocracy more powerful. 31.2. His design for a civil polity was adopted by Plato, Diogenes, Zeno, and by all those who have won approval for their treatises on this subject, although they left behind them only writings and words. Lycurgus, on the other hand, produced not writings and words, but an actual polity which was beyond imitation, and because he gave, to those who maintain that the much talked of natural disposition to wisdom exists only in theory, an example of an entire city given to the love of wisdom, his fame rightly transcended that of all who ever founded polities among the Greeks.
310. Ignatius, To The Magnesians, 8.1, 9.1 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •teacher, “of the law” •law, the, letter of •law, the, spirit of •law, the, moral law, •law, the, ritual law, Found in books: Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 152; Rosenblum, The Jewish Dietary Laws in the Ancient World (2016) 142
8.1. Be not seduced by strange doctrines nor by antiquated fables, which are profitless. For if even unto this day we live after the manner of Judaism, we avow that we have not received grace: 9.1. If then those who had walked in ancient practices attained unto newness of hope, no longer observing sabbaths but fashioning their lives after the Lord's day, on which our life also arose through Him and through His death which some men deny -- a mystery whereby we attained unto belief, and for this cause we endure patiently, that we may be found disciples of Jesus Christ our only teacher -- 8. Be not seduced by strange doctrines nor by antiquated fables, which are profitless. For if even unto this day we live after the manner of Judaism, we avow that we have not received grace: ,for the divine prophets lived after Christ Jesus. For this cause also they were persecuted, being inspired by His grace to the end that they which are disobedient might be fully persuaded that there is one God who manifested Himself through Jesus Christ His Son, who is His Word that proceeded from silence, who in all things was well-pleasing unto Him that sent Him.
311. New Testament, 2 John, 8, 7 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 183, 184
312. New Testament, 1 Thessalonians, a b c d\n0 2.14 2.14 2 14\n1 2.15 2.15 2 15\n2 2.16 2.16 2 16\n3 "5.19" "5.19" "5 19"\n4 1.10 1.10 1 10 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 216
2.14. ὑμεῖς γὰρ μιμηταὶ ἐγενήθητε, ἀδελφοί, τῶν ἐκκλησιῶν τοῦ θεοῦ τῶν οὐσῶν ἐν τῇ Ἰουδαίᾳ ἐν Χριστῷ Ἰησοῦ, ὅτι τὰ αὐτὰ ἐπάθετε καὶ ὑμεῖς ὑπὸ τῶν ἰδίων συμφυλετῶν καθὼς καὶ αὐτοὶ ὑπὸ τῶν Ἰουδαίων, 2.14. For you, brothers, became imitators of the assemblies of God which are in Judea in Christ Jesus; for you also suffered the same things from your own countrymen, even as they did from the Jews;
313. Mishnah, Hulin, 1.2, 8.1 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •law, the, leviathan Found in books: Rosenblum, The Jewish Dietary Laws in the Ancient World (2016) 122, 138
1.2. הַשּׁוֹחֵט בְּמַגַּל יָד, בְּצוֹר, וּבְקָנֶה, שְׁחִיטָתוֹ כְשֵׁרָה. הַכֹּל שׁוֹחֲטִין וּלְעוֹלָם שׁוֹחֲטִין, וּבַכֹּל שׁוֹחֲטִין, חוּץ מִמַּגַּל קָצִיר, וְהַמְּגֵרָה, וְהַשִּׁנַּיִם, וְהַצִּפֹּרֶן, מִפְּנֵי שֶׁהֵן חוֹנְקִין. הַשּׁוֹחֵט בְּמַגַּל קָצִיר בְּדֶרֶךְ הֲלִיכָתָהּ, בֵּית שַׁמַּאי פּוֹסְלִין, וּבֵית הִלֵּל מַכְשִׁירִין. וְאִם הֶחֱלִיקוּ שִׁנֶּיהָ, הֲרֵי הִיא כְסַכִּין: 8.1. כָּל הַבָּשָׂר אָסוּר לְבַשֵּׁל בְּחָלָב, חוּץ מִבְּשַׂר דָּגִים וַחֲגָבִים. וְאָסוּר לְהַעֲלוֹתוֹ עִם הַגְּבִינָה עַל הַשֻּׁלְחָן, חוּץ מִבְּשַׂר דָּגִים וַחֲגָבִים. הַנּוֹדֵר מִן הַבָּשָׂר, מֻתָּר בִּבְשַׂר דָּגִים וַחֲגָבִים. הָעוֹף עוֹלֶה עִם הַגְּבִינָה עַל הַשֻּׁלְחָן וְאֵינוֹ נֶאֱכָל, דִּבְרֵי בֵית שַׁמַּאי. וּבֵית הִלֵּל אוֹמְרִים, לֹא עוֹלֶה וְלֹא נֶאֱכָל. אָמַר רַבִּי יוֹסֵי, זוֹ מִקֻּלֵּי בֵית שַׁמַּאי וּמֵחֻמְרֵי בֵית הִלֵּל. בְּאֵיזֶה שֻׁלְחָן אָמְרוּ, בַּשֻּׁלְחָן שֶׁאוֹכֵל עָלָיו. אֲבָל בַּשֻּׁלְחָן שֶׁסּוֹדֵר עָלָיו אֶת הַתַּבְשִׁיל, נוֹתֵן זֶה בְצַד זֶה וְאֵינוֹ חוֹשֵׁשׁ: 1.2. If one slaughtered with [the smooth edge of] a hand sickle, with a flint or with a reed, the slaughtering is valid. All may slaughter; at all times one may slaughter; and with any implement one may slaughter, except a scythe, a saw, teeth or a finger nail, since these strangle. One who slaughtered with a scythe, moving it forward only: Bet Shammai declare it invalid, But Bet Hillel declare it valid. If the teeth of the scythe were filed away it is regarded as an ordinary knife. 8.1. Every kind of flesh is forbidden to be cooked in milk, except for the flesh of fish and of locusts. And it is also forbidden to place it upon the table with cheese, except for the flesh of fish and of locusts. Fowl may be placed upon the table together with cheese but may not be eaten with it, the words of Bet Shammai. Bet Hillel say: it may neither be placed [upon the table together with cheese] nor eaten with it. Rabbi Yose said: this is one of the leniencies of Bet shammai and the stringencies of Bet Hillel . Concerning what table did they speak? Concerning the table upon which one eats; but on the table whereon the food is set out one may place the one beside the other, and not be concerned.
314. Mishnah, Hagigah, 2.1, 2.4, 2.6-2.7 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •gentiles, and the torah/law •jewish law/legal schools, and the hakhamim (sages) Found in books: Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 169; Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 171, 190, 197
2.1. אֵין דּוֹרְשִׁין בַּעֲרָיוֹת בִּשְׁלֹשָׁה. וְלֹא בְמַעֲשֵׂה בְרֵאשִׁית בִּשְׁנַיִם. וְלֹא בַמֶּרְכָּבָה בְּיָחִיד, אֶלָּא אִם כֵּן הָיָה חָכָם וּמֵבִין מִדַּעְתּוֹ. כָּל הַמִּסְתַּכֵּל בְּאַרְבָּעָה דְּבָרִים, רָאוּי לוֹ כְּאִלּוּ לֹא בָּא לָעוֹלָם, מַה לְּמַעְלָה, מַה לְּמַטָּה, מַה לְּפָנִים, וּמַה לְּאָחוֹר. וְכָל שֶׁלֹּא חָס עַל כְּבוֹד קוֹנוֹ, רָאוּי לוֹ שֶׁלֹּא בָּא לָעוֹלָם: 2.6. הַטּוֹבֵל לְחֻלִּין וְהֻחְזַק לְחֻלִּין, אָסוּר לְמַעֲשֵׂר. טָבַל לְמַעֲשֵׂר וְהֻחְזַק לְמַעֲשֵׂר, אָסוּר לִתְרוּמָה. טָבַל לִתְרוּמָה, וְהֻחְזַק לִתְרוּמָה, אָסוּר לְקֹדֶשׁ. טָבַל לְקֹדֶשׁ וְהֻחְזַק לְקֹדֶשׁ, אָסוּר לְחַטָּאת. טָבַל לְחָמוּר, מֻתָּר לְקַל. טָבַל וְלֹא הֻחְזַק, כְּאִלּוּ לֹא טָבָל: 2.7. בִּגְדֵי עַם הָאָרֶץ מִדְרָס לַפְּרוּשִׁין. בִּגְדֵי פְרוּשִׁין מִדְרָס לְאוֹכְלֵי תְרוּמָה. בִּגְדֵי אוֹכְלֵי תְרוּמָה מִדְרָס לַקֹּדֶשׁ. בִּגְדֵי קֹדֶשׁ מִדְרָס לְחַטָּאת. יוֹסֵף בֶּן יוֹעֶזֶר הָיָה חָסִיד שֶׁבַּכְּהֻנָּה, וְהָיְתָה מִטְפַּחְתּוֹ מִדְרָס לַקֹּדֶשׁ. יוֹחָנָן בֶּן גֻּדְגְּדָא הָיָה אוֹכֵל עַל טָהֳרַת הַקֹּדֶשׁ כָּל יָמָיו, וְהָיְתָה מִטְפַּחְתּוֹ מִדְרָס לַחַטָּאת: 2.1. They may not expound upon the subject of forbidden relations in the presence of three. Nor the work of creation in the presence of two. Nor [the work of] the chariot in the presence of one, unless he is a sage and understands of his own knowledge. Whoever speculates upon four things, it would have been better had he not come into the world: what is above, what is beneath, what came before, and what came after. And whoever takes no thought for the honor of his creator, it would have been better had he not come into the world. 2.6. If he immersed for unconsecrated [food], and was presumed to be fit to eat unconsecrated [food], he is prohibited from [eating second] tithe. If he immersed for [second] tithe, and was presumed to be fit to eat [second] tithe, he is prohibited from [eating] terumah. If he immersed for terumah, and was presumed to be fit to eat terumah, he is prohibited from [eating] holy things. If he immersed for holy things, and was presumed to be fit to eat holy things he is prohibited from [touching the waters of] purification. If one immersed for something possessing a stricter [degree of holiness], one is permitted [to have contact with] something possessing a lighter [degree of holiness]. If he immersed but without special intention, it is as though he had not immersed. 2.7. The garments of an am haaretz possess midras-impurity for Pharisees. The garments of Pharisees possess midras-impurity for those who eat terumah. The garments of those who eat terumah possess midras-impurity for [those who eat] sacred things. The garments of [those who eat] sacred things possess midras-impurity for [those who occupy themselves with the waters of] purification. Yose ben Yoezer was the most pious in the priesthood, yet his apron was [considered to possess] midras-impurity for [those who ate] sacred things. Yoha ben Gudgada all his life used to eat [unconsecrated food] in accordance with the purity required for sacred things, yet his apron was [considered to possess] midras-impurity for [those who occupied themselves with the water of] purification.
315. Mishnah, Gittin, 9.10 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •procreation, the laws of procreation Found in books: Lorberbaum, In God's Image: Myth, Theology, and Law in Classical Judaism (2015) 251
9.10. Bet Shammai says: a man should not divorce his wife unless he has found her guilty of some unseemly conduct, as it says, “Because he has found some unseemly thing in her.” Bet Hillel says [that he may divorce her] even if she has merely burnt his dish, since it says, “Because he has found some unseemly thing in her.” Rabbi Akiva says, [he may divorce her] even if he finds another woman more beautiful than she is, as it says, “it cometh to pass, if she find no favour in his eyes.
316. Mishnah, Eruvin, 6.2 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •jewish law/legal schools, and the hakhamim (sages) •jesus on the irrationality of the law, as mocking realist Found in books: Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 228; Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 171
6.2. אָמַר רַבָּן גַּמְלִיאֵל, מַעֲשֶׂה בִצְדוֹקִי אֶחָד, שֶׁהָיָה דָר עִמָּנוּ בְּמָבוֹי בִּירוּשָׁלַיִם, וְאָמַר לָנוּ אַבָּא, מַהֲרוּ וְהוֹצִיאוּ אֶת כָּל הַכֵּלִים לַמָּבוֹי, עַד שֶׁלֹּא יוֹצִיא וְיֶאֱסֹר עֲלֵיכֶם. רַבִּי יְהוּדָה אוֹמֵר בְּלָשׁוֹן אַחֵר, מַהֲרוּ וַעֲשׂוּ צָרְכֵיכֶם בַּמָּבוֹי עַד שֶׁלֹּא יוֹצִיא וְיֶאֱסֹר עֲלֵיכֶם: 6.2. Rabban Gamaliel said: A Sadducee once lived with us in the same alley in Jerusalem and father told us: “Hurry up and carry out all vessels into the alley before he carries out his and thereby restricts you”. Rabbi Judah said [the instruction was given] in different language: “Hurry up and perform all of your needs in the alley before he carries out his and thereby restricts you”.
317. Mishnah, Demai, 2.3-2.5 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •jewish law/legal schools, and the hakhamim (sages) Found in books: Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 190
2.3. הַמְקַבֵּל עָלָיו לִהְיוֹת חָבֵר, אֵינוֹ מוֹכֵר לְעַם הָאָרֶץ לַח וְיָבֵשׁ, וְאֵינוֹ לוֹקֵחַ מִמֶּנּוּ לַח, וְאֵינוֹ מִתְאָרֵח אֵצֶל עַם הָאָרֶץ, וְלֹא מְאָרְחוֹ אֶצְלוֹ בִּכְסוּתוֹ. רַבִּי יְהוּדָה אוֹמֵר, אַף לֹא יְגַדֵּל בְּהֵמָה דַקָּה, וְלֹא יְהֵא פָרוּץ בִּנְדָרִים וּבִשְׂחוֹק, וְלֹא יְהֵא מִטַּמֵּא לְמֵתִים, וּמְשַׁמֵּשׁ בְּבֵית הַמִּדְרָשׁ. אָמְרוּ לוֹ, לֹא בָאוּ אֵלּוּ לַכְּלָל:" 2.3. One who takes upon himself to become a “chaver” may not sell to an am haaretz either moist or dry [produce], nor may he buy from him moist [produce], nor may he be the guest of an am haaretz, nor may he host an am haaretz as a guest while [the am haaretz] is wearing his own garment. Rabbi Judah says: he may not also raise small animals, nor may make a lot of vows or merriment, nor may he defile himself by contact with the dead. Rather he should be an attendant at the house of study. They said to him: these [requirements] do not come within the general rule [of being a chaver]."
318. Mishnah, Berachot, 5.3 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •virtue and law, and the torah Found in books: Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 260
5.3. הָאוֹמֵר עַל קַן צִפּוֹר יַגִּיעוּ רַחֲמֶיךָ, וְעַל טוֹב יִזָּכֵר שְׁמֶךָ, מוֹדִים מוֹדִים, מְשַׁתְּקִין אוֹתוֹ. הָעוֹבֵר לִפְנֵי הַתֵּיבָה וְטָעָה, יַעֲבֹר אַחֵר תַּחְתָּיו, וְלֹא יְהֵא סָרְבָן בְּאוֹתָהּ שָׁעָה. מִנַּיִן הוּא מַתְחִיל, מִתְּחִלַּת הַבְּרָכָה שֶׁטָּעָה בָהּ: 5.3. The one who says, “On a bird’s nest may Your mercy be extended,” [or] “For good may Your name be blessed” or “We give thanks, we give thanks,” they silence him. One who was passing before the ark and made a mistake, another should pass in his place, and he should not be as one who refuses at that moment. Where does he begin? At the beginning of the blessing in which the other made a mistake.
319. Mishnah, Avot, 1.3, 3.4 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •virtue and law, and the torah •dietary laws in the second-and third-century texts Found in books: Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 73; Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 261
1.3. אַנְטִיגְנוֹס אִישׁ סוֹכוֹ קִבֵּל מִשִּׁמְעוֹן הַצַּדִּיק. הוּא הָיָה אוֹמֵר, אַל תִּהְיוּ כַעֲבָדִים הַמְשַׁמְּשִׁין אֶת הָרַב עַל מְנָת לְקַבֵּל פְּרָס, אֶלָּא הֱווּ כַעֲבָדִים הַמְשַׁמְּשִׁין אֶת הָרַב שֶׁלֹּא עַל מְנָת לְקַבֵּל פְּרָס, וִיהִי מוֹרָא שָׁמַיִם עֲלֵיכֶם: 3.4. רַבִּי חֲנִינָא בֶן חֲכִינַאי אוֹמֵר, הַנֵּעוֹר בַּלַּיְלָה וְהַמְהַלֵּךְ בַּדֶּרֶךְ יְחִידִי וְהַמְפַנֶּה לִבּוֹ לְבַטָּלָה, הֲרֵי זֶה מִתְחַיֵּב בְּנַפְשׁוֹ: 1.3. Antigonus a man of Socho received [the oral tradition] from Shimon the Righteous. He used to say: do not be like servants who serve the master in the expectation of receiving a reward, but be like servants who serve the master without the expectation of receiving a reward, and let the fear of Heaven be upon you. 3.4. Rabbi Haiah ben Hakinai said: one who wakes up at night, or walks on the way alone and turns his heart to idle matters, behold, this man is mortally guilty.
320. Mishnah, Avodah Zarah, 2.3, 8.4 (1st cent. CE - 3rd cent. CE)  Tagged with subjects: •dietary laws in the second-and third-century texts •roman law,acquaintance with other systems Found in books: Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 73; Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 151
2.3. אֵלּוּ דְבָרִים שֶׁל גּוֹיִם אֲסוּרִין וְאִסּוּרָן אִסּוּר הֲנָאָה. הַיַּיִן, וְהַחֹמֶץ שֶׁל גּוֹיִם שֶׁהָיָה מִתְּחִלָּתוֹ יַיִן, וְחֶרֶס הַדְרִיָּנִי, וְעוֹרוֹת לְבוּבִין. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, בִּזְמַן שֶׁהַקֶּרַע שֶׁלּוֹ עָגוֹל, אָסוּר. מָשׁוּךְ, מֻתָּר. בָּשָׂר הַנִּכְנָס לַעֲבוֹדָה זָרָה, מֻתָּר. וְהַיּוֹצֵא, אָסוּר, מִפְּנֵי שֶׁהוּא כְזִבְחֵי מֵתִים, דִּבְרֵי רַבִּי עֲקִיבָא. הַהוֹלְכִין לַתַּרְפּוּת, אָסוּר לָשֵׂאת וְלָתֵת עִמָּהֶם. וְהַבָּאִין, מֻתָּרִין:" 2.3. The following things belonging to non-Jews are forbidden [for Jews to use] and the prohibition extends to any benefit that may be derived from them: wine, or a non-Jew’s vinegar that was formerly wine, Hadrianic earthenware, skins pierced at the animal’s heart. Rabban Shimon Gamaliel says: when its tear is round, [the skin] is forbidden, but if oblong it is permitted. Meat which is being brought into a place of idol worship is permitted, but that which is brought out is forbidden, because it is like a sacrifice to the dead, this is the opinion of Rabbi Akiba. With non-Jews going on a pilgrimage [to worship idols] it is forbidden to have any business transactions, but with those returning it is permitted."
321. Martial, Epigrams, 1.103.5 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •roman law, and law of the provinces Found in books: Ferrándiz, Shipwrecks, Legal Landscapes and Mediterranean Paradigms: Gone Under Sea (2022) 104
322. Martial, Epigrams, 1.103.5 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •roman law, and law of the provinces Found in books: Ferrándiz, Shipwrecks, Legal Landscapes and Mediterranean Paradigms: Gone Under Sea (2022) 104
323. Longinus, On The Sublime, 34.1-34.2 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •law, athenian. Found in books: Gagarin and Cohen, The Cambridge Companion to Ancient Greek Law (2005) 104
324. Juvenal, Satires, 14.96-14.106 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •law\n, laws of their fathers / ancestral laws Found in books: Witter et al., Torah, Temple, Land: Constructions of Judaism in Antiquity (2021) 24
325. Josephus Flavius, Life, 10-11, 113, 190, 196-198, 12 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 324; Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 51, 196
12. καὶ διατρίψας παρ' αὐτῷ ἐνιαυτοὺς τρεῖς καὶ τὴν ἐπιθυμίαν τελειώσας εἰς τὴν πόλιν ὑπέστρεφον. ἐννεακαιδέκατον δ' ἔτος ἔχων ἠρξάμην τε πολιτεύεσθαι τῇ Φαρισαίων αἱρέσει κατακολουθῶν, ἣ παραπλήσιός ἐστι τῇ παρ' ̔́Ελλησιν Στωϊκῇ λεγομένῃ.
326. Josephus Flavius, Against Apion, 1.8, 1.135, 1.188, 2.142, 2.165, 2.185-2.186, 2.188-2.190, 2.193-2.194, 2.199, 2.202, 2.207-2.208, 2.211, 2.213, 2.237 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •jewish law/legal schools, and the law of moses •halakhah, jewish law, josephus’ exposition of compared with philo’s hypothetica •temple, the, and jewish schools of law •exposition of the law •middle (and mean) centrality of the notion in the statesman and in the laws, as a political principle •theology political, theological foundation of the law •priests adolescent, as supervisors of the law •law, the •procreation, the laws of procreation Found in books: Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 152; Dignas Parker and Stroumsa, Priests and Prophets Among Pagans, Jews and Christians (2013) 40; Feldman, Judaism and Hellenism Reconsidered (2006) 324, 325; Laks, Plato's Second Republic: An Essay on the Laws (2022) Princeton: Princeton University Press, 2022 18; Lorberbaum, In God's Image: Myth, Theology, and Law in Classical Judaism (2015) 246; Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 176; Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 51, 56
1.8. τὰς ἱστορίας ἐπιμέλεια. τὰ μέντοι παρ' Αἰγυπτίοις τε καὶ Χαλδαίοις καὶ Φοίνιξιν, ἐῶ γὰρ νῦν ἡμᾶς ἐκείνοις συγκαταλέγειν, αὐτοὶ δήπουθεν ὁμολογοῦσιν ἀρχαιοτάτην τε καὶ μονιμωτάτην ἔχειν τῆς 1.8. μετὰ τοῦτον δὲ ἕτερος ἐβασίλευσεν τέσσαρα καὶ τεσσαράκοντα ἔτη καλούμενος Βηών. μεθ' ὃν ἄλλος ̓Απαχνὰς ἓξ καὶ τριάκοντα ἔτη καὶ μῆνας ἑπτά. ἔπειτα δὲ καὶ ̓́Απωφις ἓν καὶ ἑξήκοντα 1.188. καίτοι, φησίν, οἱ πάντες ἱερεῖς τῶν ̓Ιουδαίων οἱ τὴν δεκάτην τῶν γινομένων λαμβάνοντες καὶ τὰ κοινὰ διοικοῦντες 2.142. οὐδὲ εἷς ὗν θύει τοῖς θεοῖς. ἆρ' οὖν τυφλὸς ἦν τὸν νοῦν ̓Απίων ὑπὲρ Αἰγυπτίων ἡμῖν λοιδορεῖν συνθέμενος, ἐκείνων δὲ κατηγορῶν, οἵ γε μὴ μόνον χρῶνται τοῖς ὑπὸ τούτου λοιδορουμένοις ἔθεσιν, ἀλλὰ καὶ τοὺς ἄλλους ἐδίδαξαν περιτέμνεσθαι, καθάπερ εἴρηκεν ̔Ηρόδοτος; 2.165. τοῖς πλήθεσιν ἐπέτρεψαν τὴν ἐξουσίαν τῶν πολιτευμάτων. ὁ δ' ἡμέτερος νομοθέτης εἰς μὲν τούτων οὐδοτιοῦν ἀπεῖδεν, ὡς δ' ἄν τις εἴποι βιασάμενος τὸν λόγον θεοκρατίαν ἀπέδειξε τὸ πολίτευμα 2.185. καὶ τίς ἂν καλλίων ἢ δικαιοτέρα γένοιτο τῆς θεὸν μὲν ἡγεμόνα τῶν ὅλων πεποιημένης, τοῖς ἱερεῦσι δὲ κοινῇ μὲν τὰ μέγιστα διοικεῖν ἐπιτρεπούσης, τῷ δὲ πάντων ἀρχιερεῖ πάλιν αὖ πεπιστευκυίας 2.186. τὴν τῶν ἄλλων ἱερέων ἡγεμονίαν; οὓς οὐ κατὰ πλοῦτον οὐδέ τισιν ἄλλαις προύχοντας αὐτομάτοις πλεονεξίαις τὸ πρῶτον εὐθὺς ὁ νομοθέτης ἐπὶ τὴν τιμὴν ἔταξεν, ἀλλ' ὅσοι τῶν μετ' αὐτοῦ πειθοῖ τε καὶ σωφροσύνῃ τῶν ἄλλων διέφερον, τούτοις τὴν περὶ τὸν 2.188. Τίς ἂν οὖν ἀρχὴ γένοιτο ταύτης ὁσιωτέρα; τίς δὲ τιμὴ θεῷ μᾶλλον ἁρμόζουσα, παντὸς μὲν τοῦ πλήθους κατεσκευασμένου πρὸς τὴν εὐσέβειαν, ἐξαίρετον δὲ τὴν ἐπιμέλειαν τῶν ἱερέων πεπιστευμένων, ὥσπερ δὲ τελετῆς τινος τῆς ὅλης πολιτείας οἰκονομουμένης; 2.189. ἃ γὰρ ὀλίγων ἡμερῶν ἀριθμὸν ἐπιτηδεύοντες ἄλλοι φυλάττειν οὐ δύνανται μυστήρια καὶ τελετὰς ἐπονομάζοντες, ταῦτα μεθ' ἡδονῆς καὶ γνώμης ἀμεταθέτου φυλάττομεν ἡμεῖς δι' αἰῶνος. 2.193. Εἷς ναὸς ἑνὸς θεοῦ, φίλον γὰρ ἀεὶ παντὶ τὸ ὅμοιον, κοινὸς ἁπάντων κοινοῦ θεοῦ ἁπάντων. τοῦτον θεραπεύσουσιν μὲν διὰ παντὸς οἱ ἱερεῖς, ἡγήσεται δὲ τούτων ὁ πρῶτος ἀεὶ κατὰ γένος. 2.194. οὗτος μετὰ τῶν συνιερέων θύσε