1. Hebrew Bible, Psalms, 41.4, 114.1-114.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •lucian of samosata, magic •peregrinus (lucian of samosata), perfect language, rabbinical view of hebrew as Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 217; Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 205| 114.1. בְּצֵאת יִשְׂרָאֵל מִמִּצְרָיִם בֵּית יַעֲקֹב מֵעַם לֹעֵז׃ 114.2. הָיְתָה יְהוּדָה לְקָדְשׁוֹ יִשְׂרָאֵל מַמְשְׁלוֹתָיו׃ | 114.1. When Israel came forth out of Egypt, The house of Jacob from a people of strange language; 114.2. Judah became His sanctuary, Israel His dominion. |
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2. Hebrew Bible, Exodus, 7.9, 7.11, 15.1, 32.16 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •lucian of samosata, magic •peregrinus (lucian of samosata), perfect language, rabbinical view of hebrew as •peregrinus (lucian of samosata), perfect text, rabbinic view of bible as Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 216; Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 184| 7.9. כִּי יְדַבֵּר אֲלֵכֶם פַּרְעֹה לֵאמֹר תְּנוּ לָכֶם מוֹפֵת וְאָמַרְתָּ אֶל־אַהֲרֹן קַח אֶת־מַטְּךָ וְהַשְׁלֵךְ לִפְנֵי־פַרְעֹה יְהִי לְתַנִּין׃ 7.11. וַיִּקְרָא גַּם־פַּרְעֹה לַחֲכָמִים וְלַמְכַשְּׁפִים וַיַּעֲשׂוּ גַם־הֵם חַרְטֻמֵּי מִצְרַיִם בְּלַהֲטֵיהֶם כֵּן׃ 15.1. אָז יָשִׁיר־מֹשֶׁה וּבְנֵי יִשְׂרָאֵל אֶת־הַשִּׁירָה הַזֹּאת לַיהוָה וַיֹּאמְרוּ לֵאמֹר אָשִׁירָה לַיהוָה כִּי־גָאֹה גָּאָה סוּס וְרֹכְבוֹ רָמָה בַיָּם׃ 15.1. נָשַׁפְתָּ בְרוּחֲךָ כִּסָּמוֹ יָם צָלֲלוּ כַּעוֹפֶרֶת בְּמַיִם אַדִּירִים׃ 32.16. וְהַלֻּחֹת מַעֲשֵׂה אֱלֹהִים הֵמָּה וְהַמִּכְתָּב מִכְתַּב אֱלֹהִים הוּא חָרוּת עַל־הַלֻּחֹת׃ | 7.9. ’When Pharaoh shall speak unto you, saying: Show a wonder for you; then thou shalt say unto Aaron: Take thy rod, and cast it down before Pharaoh, that it become a serpent.’ 7.11. Then Pharaoh also called for the wise men and the sorcerers; and they also, the magicians of Egypt, did in like manner with their secret arts. 15.1. Then sang Moses and the children of Israel this song unto the LORD, and spoke, saying: I will sing unto the LORD, for He is highly exalted; The horse and his rider hath He thrown into the sea. 32.16. And the tables were the work of God, and the writing was the writing of God, graven upon the tables. |
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3. Hesiod, Works And Days, 111 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •lucian of samosata Found in books: Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 32| 111. οἳ μὲν ἐπὶ Κρόνου ἦσαν, ὅτʼ οὐρανῷ ἐμβασίλευεν· | 111. As well, in silence, for Zeus took away |
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4. Homer, Iliad, 1.24, 2.56, 2.148, 2.305, 2.408, 2.474, 3.108, 7.109, 9.203, 15.254, 18.468-18.617, 24.171 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •lucian of samosata Found in books: Bricault and Bonnet, Panthée: Religious Transformations in the Graeco-Roman Empire (2013) 171; Jażdżewska and Doroszewski,Plutarch and his Contemporaries: Sharing the Roman Empire (2024) 391, 392, 393; Thonemann, An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams (2020) 87, 88, 130, 131| 1.24. ἀλλʼ οὐκ Ἀτρεΐδῃ Ἀγαμέμνονι ἥνδανε θυμῷ, 2.56. κλῦτε φίλοι· θεῖός μοι ἐνύπνιον ἦλθεν ὄνειρος 2.148. λάβρος ἐπαιγίζων, ἐπί τʼ ἠμύει ἀσταχύεσσιν, 2.305. ἡμεῖς δʼ ἀμφὶ περὶ κρήνην ἱεροὺς κατὰ βωμοὺς 2.408. αὐτόματος δέ οἱ ἦλθε βοὴν ἀγαθὸς Μενέλαος· 2.474. τοὺς δʼ ὥς τʼ αἰπόλια πλατέʼ αἰγῶν αἰπόλοι ἄνδρες 3.108. αἰεὶ δʼ ὁπλοτέρων ἀνδρῶν φρένες ἠερέθονται· 7.109. ἀφραίνεις Μενέλαε διοτρεφές, οὐδέ τί σε χρὴ 9.203. ζωρότερον δὲ κέραιε, δέπας δʼ ἔντυνον ἑκάστῳ· 15.254. θάρσει νῦν· τοῖόν τοι ἀοσσητῆρα Κρονίων 18.468. ὣς εἰπὼν τὴν μὲν λίπεν αὐτοῦ, βῆ δʼ ἐπὶ φύσας· 18.469. τὰς δʼ ἐς πῦρ ἔτρεψε κέλευσέ τε ἐργάζεσθαι. 18.470. φῦσαι δʼ ἐν χοάνοισιν ἐείκοσι πᾶσαι ἐφύσων 18.471. παντοίην εὔπρηστον ἀϋτμὴν ἐξανιεῖσαι, 18.472. ἄλλοτε μὲν σπεύδοντι παρέμμεναι, ἄλλοτε δʼ αὖτε, 18.473. ὅππως Ἥφαιστός τʼ ἐθέλοι καὶ ἔργον ἄνοιτο. 18.474. χαλκὸν δʼ ἐν πυρὶ βάλλεν ἀτειρέα κασσίτερόν τε 18.475. καὶ χρυσὸν τιμῆντα καὶ ἄργυρον· αὐτὰρ ἔπειτα 18.476. θῆκεν ἐν ἀκμοθέτῳ μέγαν ἄκμονα, γέντο δὲ χειρὶ 18.477. ῥαιστῆρα κρατερήν, ἑτέρηφι δὲ γέντο πυράγρην. 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. 24.171. θάρσει Δαρδανίδη Πρίαμε φρεσί, μὴ δέ τι τάρβει· | 1.24. out of reverence for the son of Zeus, Apollo who strikes from afar. Then all the rest of the Achaeans shouted assent, to reverence the priest and accept the glorious ransom, yet the thing did not please the heart of Agamemnon, son of Atreus, but he sent him away harshly, and laid upon him a stern command: 2.56. And when he had called them together, he contrived a cunning plan, and said:Hearken, my friends, a Dream from heaven came to me in my sleep through the ambrosial night, and most like was it to goodly Nestor, in form and in stature and in build. It took its stand above my head, and spake to me, saying: 2.148. which the East Wind or the South Wind has raised, rushing upon them from the clouds of father Zeus. And even as when the West Wind at its coming stirreth a deep cornfield with its violent blast, and the ears bow thereunder, even so was all their gathering stirred, and they with loud shouting rushed towards the ships; 2.305. and we round about a spring were offering to the immortals upon the holy altars hecatombs that bring fulfillment, beneath a fair plane-tree from whence flowed the bright water; then appeared a great portent: a serpent, blood-red on the back, terrible, whom the Olympian himself had sent forth to the light, 2.408. Nestor, first of all, and king Idomeneus, and thereafter the twain Aiantes and the son of Tydeus, and as the sixth Odysseus, the peer of Zeus in counsel. And unbidden came to him Menelaus, good at the war-cry, for he knew in his heart wherewith his brother was busied. 2.474. that buzz to and fro throughout the herdsman's farmstead in the season of spring, when the milk drenches the pails, even in such numbers stood the long-haired Achaeans upon the plain in the face of the men of Troy, eager to rend them asunder.And even as goatherds separate easily the wide-scattered flocks of goats, 3.108. and fetch ye hither the mighty Priam, that he may himself swear an oath with sacrifice, seeing that his sons are over-weening and faithless; lest any by presumptuous act should do violence to the oaths of Zeus. Ever unstable are the hearts of the young; but in whatsoever an old man taketh part, he looketh both before and after, 7.109. at the hands of Hector, seeing he was mightier far, had not the kings of the Achaeans sprung up and laid hold of thee. And Atreus' son himself, wide-ruling Agamemnon, caught him by the right hand and spake to him, saying:Thou art mad, Menelaus, nurtured of Zeus, and this thy madness beseemeth thee not. 9.203. and made them sit on couches and rugs of purple; and forthwith he spake to Patroclus, that was near:Set forth a larger bowl, thou son of Menoetius; mingle stronger drink, and prepare each man a cup, for these be men most dear, that are beneath my roof. 15.254. on the breast with a stone, and made me cease from my furious might? Aye, and I deemed that on this day I should behold the dead and the house of Hades, when I had gasped forth my life. Then spake to him again the lord Apollo, that worketh afar:Be now of good cheer, so mighty a helper hath the son of Cronos 18.468. when dread fate cometh upon him, as verily goodly armour shall be his, such that in aftertime many a one among the multitude of men shall marvel, whosoever shall behold it. So saying he left her there and went unto his bellows, and he turned these toward the fire and bade them work. 18.469. when dread fate cometh upon him, as verily goodly armour shall be his, such that in aftertime many a one among the multitude of men shall marvel, whosoever shall behold it. So saying he left her there and went unto his bellows, and he turned these toward the fire and bade them work. 18.470. And the bellows, twenty in all, blew upon the melting-vats, sending forth a ready blast of every force, now to further him as he laboured hard, and again in whatsoever way Hephaestus might wish and his work go on. And on the fire he put stubborn bronze and tin 18.471. And the bellows, twenty in all, blew upon the melting-vats, sending forth a ready blast of every force, now to further him as he laboured hard, and again in whatsoever way Hephaestus might wish and his work go on. And on the fire he put stubborn bronze and tin 18.472. And the bellows, twenty in all, blew upon the melting-vats, sending forth a ready blast of every force, now to further him as he laboured hard, and again in whatsoever way Hephaestus might wish and his work go on. And on the fire he put stubborn bronze and tin 18.473. And the bellows, twenty in all, blew upon the melting-vats, sending forth a ready blast of every force, now to further him as he laboured hard, and again in whatsoever way Hephaestus might wish and his work go on. And on the fire he put stubborn bronze and tin 18.474. And the bellows, twenty in all, blew upon the melting-vats, sending forth a ready blast of every force, now to further him as he laboured hard, and again in whatsoever way Hephaestus might wish and his work go on. And on the fire he put stubborn bronze and tin 18.475. 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, 18.476. 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, 18.477. 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, 18.478. 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. 18.617. 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. 24.171. oftly she uttered her voice, yet trembling gat hold of his himbs:Be of good courage, O Priam, son of Dardanus, and fear thou not at all. Not to forbode any evil to thee am I come hither, but with good intent. I am a messenger to thee from Zeus, who far away though he be, hath exceeding care for thee and pity. |
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5. Homer, Odyssey, 4.220-4.264, 4.825, 8.197, 11.334, 11.368, 15.362 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •lucian of samosata Found in books: Bricault and Bonnet, Panthée: Religious Transformations in the Graeco-Roman Empire (2013) 171; Jażdżewska and Doroszewski,Plutarch and his Contemporaries: Sharing the Roman Empire (2024) 201, 390| 4.220. αὐτίκʼ ἄρʼ εἰς οἶνον βάλε φάρμακον, ἔνθεν ἔπινον, 4.221. νηπενθές τʼ ἄχολόν τε, κακῶν ἐπίληθον ἁπάντων. 4.222. ὃς τὸ καταβρόξειεν, ἐπὴν κρητῆρι μιγείη, 4.223. οὔ κεν ἐφημέριός γε βάλοι κατὰ δάκρυ παρειῶν, 4.224. οὐδʼ εἴ οἱ κατατεθναίη μήτηρ τε πατήρ τε, 4.225. οὐδʼ εἴ οἱ προπάροιθεν ἀδελφεὸν ἢ φίλον υἱὸν 4.226. χαλκῷ δηιόῳεν, ὁ δʼ ὀφθαλμοῖσιν ὁρῷτο. 4.227. τοῖα Διὸς θυγάτηρ ἔχε φάρμακα μητιόεντα, 4.228. ἐσθλά, τά οἱ Πολύδαμνα πόρεν, Θῶνος παράκοιτις 4.229. Αἰγυπτίη, τῇ πλεῖστα φέρει ζείδωρος ἄρουρα 4.230. φάρμακα, πολλὰ μὲν ἐσθλὰ μεμιγμένα πολλὰ δὲ λυγρά· 4.231. ἰητρὸς δὲ ἕκαστος ἐπιστάμενος περὶ πάντων 4.232. ἀνθρώπων· ἦ γὰρ Παιήονός εἰσι γενέθλης. 4.233. αὐτὰρ ἐπεί ῥʼ ἐνέηκε κέλευσέ τε οἰνοχοῆσαι, 4.234. ἐξαῦτις μύθοισιν ἀμειβομένη προσέειπεν· 4.235. Ἀτρεΐδη Μενέλαε διοτρεφὲς ἠδὲ καὶ οἵδε 4.236. ἀνδρῶν ἐσθλῶν παῖδες· ἀτὰρ θεὸς ἄλλοτε ἄλλῳ 4.237. Ζεὺς ἀγαθόν τε κακόν τε διδοῖ· δύναται γὰρ ἅπαντα· 4.238. ἦ τοι νῦν δαίνυσθε καθήμενοι ἐν μεγάροισι 4.239. καὶ μύθοις τέρπεσθε· ἐοικότα γὰρ καταλέξω. 4.240. πάντα μὲν οὐκ ἂν ἐγὼ μυθήσομαι οὐδʼ ὀνομήνω, 4.241. ὅσσοι Ὀδυσσῆος ταλασίφρονός εἰσιν ἄεθλοι· 4.242. ἀλλʼ οἷον τόδʼ ἔρεξε καὶ ἔτλη καρτερὸς ἀνὴρ 4.243. δήμῳ ἔνι Τρώων, ὅθι πάσχετε πήματʼ Ἀχαιοί. 4.244. αὐτόν μιν πληγῇσιν ἀεικελίῃσι δαμάσσας, 4.245. σπεῖρα κάκʼ ἀμφʼ ὤμοισι βαλών, οἰκῆι ἐοικώς, 4.246. ἀνδρῶν δυσμενέων κατέδυ πόλιν εὐρυάγυιαν· 4.247. ἄλλῳ δʼ αὐτὸν φωτὶ κατακρύπτων ἤισκε, 4.248. δέκτῃ, ὃς οὐδὲν τοῖος ἔην ἐπὶ νηυσὶν Ἀχαιῶν. 4.249. τῷ ἴκελος κατέδυ Τρώων πόλιν, οἱ δʼ ἀβάκησαν 4.250. πάντες· ἐγὼ δέ μιν οἴη ἀνέγνων τοῖον ἐόντα, 4.251. καί μιν ἀνηρώτων· ὁ δὲ κερδοσύνῃ ἀλέεινεν. 4.252. ἀλλʼ ὅτε δή μιν ἐγὼ λόεον καὶ χρῖον ἐλαίῳ, 4.253. ἀμφὶ δὲ εἵματα ἕσσα καὶ ὤμοσα καρτερὸν ὅρκον 4.254. μὴ μὲν πρὶν Ὀδυσῆα μετὰ Τρώεσσʼ ἀναφῆναι, 4.255. πρίν γε τὸν ἐς νῆάς τε θοὰς κλισίας τʼ ἀφικέσθαι, 4.256. καὶ τότε δή μοι πάντα νόον κατέλεξεν Ἀχαιῶν. 4.257. πολλοὺς δὲ Τρώων κτείνας ταναήκεϊ χαλκῷ 4.258. ἦλθε μετʼ Ἀργείους, κατὰ δὲ φρόνιν ἤγαγε πολλήν. 4.259. ἔνθʼ ἄλλαι Τρῳαὶ λίγʼ ἐκώκυον· αὐτὰρ ἐμὸν κῆρ 4.260. χαῖρʼ, ἐπεὶ ἤδη μοι κραδίη τέτραπτο νέεσθαι 4.261. ἂψ οἶκόνδʼ, ἄτην δὲ μετέστενον, ἣν Ἀφροδίτη 4.262. δῶχʼ, ὅτε μʼ ἤγαγε κεῖσε φίλης ἀπὸ πατρίδος αἴης, 4.263. παῖδά τʼ ἐμὴν νοσφισσαμένην θάλαμόν τε πόσιν τε 4.264. οὔ τευ δευόμενον, οὔτʼ ἂρ φρένας οὔτε τι εἶδος. 4.825. θάρσει, μηδέ τι πάγχυ μετὰ φρεσὶ δείδιθι λίην· 8.197. ἀλλὰ πολὺ πρῶτον. σὺ δὲ θάρσει τόνδε γʼ ἄεθλον· 11.334. κηληθμῷ δʼ ἔσχοντο κατὰ μέγαρα σκιόεντα. 11.368. μῦθον δʼ ὡς ὅτʼ ἀοιδὸς ἐπισταμένως κατέλεξας, | 4.220. and immediately threw a drug into the wine which they were drinking, a drug that relieves pain, calms anger, and makes one forget all evils. He who swallowed it, once it was mixed in the mixing bowl, would not throughout the day let tears fall from his cheeks, not if his mother and his father died, 4.225. not if in front of him they cleaved with bronze his brother or beloved son and he saw it with his eyes. Zeus's daughter had such helpful drugs, good ones that an Egyptian, Thonus' wife Polydamna, gave her. There grain-giving farmland bears drugs greatest in number, 4.230. many good, when mixed; many others, maleficent. Each Egyptian is a healer, surpassing all mankind in knowledge, for they're of Paeeon's race. Then after she threw it in and bid them pour the wine, she said back to them in answer: 4.235. “Zeus-born Atreides Menelaus, and you here, good men's sons, since god Zeus at one time or another gives both good and bad, for he can do everything, sit now and dine in our palace and enjoy my stories, for I'll tell ones suitable for you. 4.240. I couldn't name and tell them all, so many are the trials of steadfast Odysseus, but what a thing this was the mighty man dared and did in the Trojan kingdom where you Achaeans suffered sorrows! He disfigured himself with grievous blows, 4.245. threw a cloth around his shoulders, and disguised as a servant entered the broad-streeted city of the enemy men, then concealed himself as a different man, and pretended to be a beggar, he who was no such thing at the Achaean ships. He entered the Trojan city like that, and everyone ignored him. 4.250. I alone recognized him, such as he was, and I questioned him, but he eluded me with cunning. But when at last I'd bathed him and anointed him with olive oil, dressed clothing about him, and swore a great oath not to make him known among the Trojans as Odysseu 4.255. before he reached his huts and swift ships, right then he told me in detail the Achaeans' intent. He then killed many of the Trojans with sharp bronze, went back among the Argives, and brought back much information. Then the rest of the Trojan women shrieked loudly, but my heart 4.260. rejoiced, since by now my heart had changed about going back home and I regretted my mad blindness, that Aphrodite gave me, when she led me there from my beloved fatherland, and I deserted my daughter, my bedroom, and my husband, who lacked nothing in either looks or wits.” 4.825. “Take heart, and don't in any way at all fear too much in your mind, for such an escort goes with him, whom even other men would pray to stand beside them, for she has power, Pallas Athena. She feels pity for you in your lamentation. She sent me now to tell these things to you.” |
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6. Hebrew Bible, 1 Samuel, 16.12-16.13 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •lucian of samosata, magic Found in books: Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 135| 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׃ | 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. |
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7. Hebrew Bible, 1 Kings, 19.16 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •lucian of samosata, magic Found in books: Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 135, 184| 19.16. וְאֵת יֵהוּא בֶן־נִמְשִׁי תִּמְשַׁח לְמֶלֶךְ עַל־יִשְׂרָאֵל וְאֶת־אֱלִישָׁע בֶּן־שָׁפָט מֵאָבֵל מְחוֹלָה תִּמְשַׁח לְנָבִיא תַּחְתֶּיךָ׃ | 19.16. and Jehu the son of Nimshi shalt thou anoint to be king over Israel; and Elisha the son of Shaphat of Abel-meholah shalt thou anoint to be prophet in thy room. 18. And Elijah said unto them: ‘Take the prophets of Baal; let not one of them escape.’ And they took them; and Elijah brought them down to the brook Kishon, and slew them there.,And when all the people saw it, they fell on their faces; and they said: ‘The LORD, He is God; the LORD, He is God.’,And with the stones he built an altar in the name of the LORD; and he made a trench about the altar, as great as would contain two measures of seed.,Then said Elijah unto the people: ‘I, even I only, am left a prophet of the LORD; but Baal’s prophets are four hundred and fifty men.,And Elijah said unto all the people: ‘Come near unto me’; and all the people came near unto him. And he repaired the altar of the LORD that was thrown down.,And now thou sayest: Go, tell thy lord: Behold, Elijah is here; and he will slay me.’,Was it not told my lord what I did when Jezebel slew the prophets of the LORD, how I hid a hundred men of the LORD’S prophets by fifty in a cave, and fed them with bread and water?,And it came to pass at noon, that Elijah mocked them, and said: ‘Cry aloud; for he is a god; either he is musing, or he is gone aside, or he is in a journey, or peradventure he sleepeth, and must be awaked.’,And it came to pass after many days, that the word of the LORD came to Elijah, in the third year, saying: ‘Go, show thyself unto Ahab, and I will send rain upon the land.’,And he said: ‘Fill four jars with water, and pour it on the burnt-offering, and on the wood.’ And he said: ‘Do it the second time’; and they did it the second time. And he said: ‘Do it the third time’; and they did it the third time.,And Elijah said: ‘As the LORD of hosts liveth, before whom I stand, I will surely show myself unto him to-day.’,And the water ran round about the altar; and he filled the trench also with water.,And he put the wood in order, and cut the bullock in pieces, and laid it on the wood.,Now therefore send, and gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the Asherah four hundred, that eat at Jezebel’s table.’,And be answered: ‘I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the LORD, and thou hast followed the Baalim.,And call ye on the name of your god, and I will call on the name of the LORD; and the God that answereth by fire, let him be God.’ And all the people answered and said: ‘It is well spoken.’,And Ahab sent unto all the children of Israel, and gathered the prophets together unto mount Carmel.,for it was so, when Jezebel cut off the prophets of the LORD, that Obadiah took a hundred prophets, and hid them fifty in a cave, and fed them with bread and water.—,So Obadiah went to meet Ahab, and told him; and Ahab went to meet Elijah.,And it came to pass at the seventh time, that he said: ‘Behold, there ariseth a cloud out of the sea, as small as a man’s hand.’ And he said: ‘Go up, say unto Ahab: Make ready thy chariot, and get thee down, that the rain stop thee not.’,And Elijah said unto the prophets of Baal: ‘Choose you one bullock for yourselves, and dress it first; for ye are many; and call on the name of your god, but put no fire under.’,And Elijah came near unto all the people, and said: ‘How long halt ye between two opinions? if the LORD be God, follow Him; but if Baal, follow him.’ And the people answered him not a word.,And Elijah went to show himself unto Ahab. And the famine was sore in Samaria.,And Ahab said unto Obadiah: ‘Go through the land, unto all the springs of water, and unto all the brooks; peradventure we may find grass and save the horses and mules alive, that we lose not all the beasts.’,And the hand of the LORD was on Elijah; and he girded up his loins, and ran before Ahab to the entrance of Jezreel.,And now thou sayest: Go, tell thy lord: Behold, Elijah is here.,So they divided the land between them to pass throughout it: Ahab went one way by himself, and Obadiah went another way by himself.,And it came to pass, when Ahab saw Elijah, that Ahab said unto him: ‘Is it thou, thou troubler of Israel?’,And he answered him: ‘It is I; go, tell thy lord: Behold, Elijah is here.’,And Ahab called Obadiah, who was over the household.—Now Obadiah feared the LORD greatly;,And Elijah said unto Ahab: ‘Get thee up, eat and drink; for there is the sound of abundance of rain.’,And they cried aloud, and cut themselves after their manner with swords and lances, till the blood gushed out upon them.,Hear me, O LORD, hear me, that this people may know that Thou, LORD, art God, for Thou didst turn their heart backward.’,And it will come to pass, as soon as I am gone from thee, that the spirit of the LORD will carry thee whither I know not; and so when I come and tell Ahab, and he cannot find thee, he will slay me; but I thy servant fear the LORD from my youth.,And it came to pass at the time of the offering of the evening offering, that Elijah the prophet came near, and said: ‘O LORD, the God of Abraham, of Isaac, and of Israel, let it be known this day that Thou art God in Israel, and that I am Thy servant, and that I have done all these things at Thy word.,And as Obadiah was in the way, behold, Elijah met him; and he knew him, and fell on his face, and said: ‘Is it thou, my lord Elijah?’,And he said: ‘Wherein have I sinned, that thou wouldest deliver thy servant into the hand of Ahab, to slay me?,So Ahab went up to eat and to drink. And Elijah went up to the top of Carmel; and he bowed himself down upon the earth, and put his face between his knees.,And it came to pass in a little while, that the heaven grew black with clouds and wind, and there was a great rain. And Ahab rode, and went to Jezreel.,And they took the bullock which was given them, and they dressed it, and called on the name of Baal from morning even until noon, saying: ‘O Baal, answer us.’ But there was no voice, nor any that answered. And they danced in halting wise about the altar which was made.,Let them therefore give us two bullocks; and let them choose one bullock for themselves, and cut it in pieces, and lay it on the wood, and put no fire under; and I will dress the other bullock, and lay it on the wood, and put no fire under.,And Elijah took twelve stones, according to the number of the tribes of the sons of Jacob, unto whom the word of the LORD came, saying: ‘Israel shall be thy name.’,And he said to his servant: ‘Go up now, look toward the sea.’ And he went up, and looked, and said: ‘There is nothing.’ And he said: ‘Go again seven times.’,As the LORD thy God liveth, there is no nation or kingdom, whither my lord hath not sent to seek thee; and when they said: He is not here, he took an oath of the kingdom and nation, that they found thee not.,And it was so, when midday was past, that they prophesied until the time of the offering of the evening offering; but their was neither voice, nor any to answer, nor any that regarded.,Then the fire of the LORD fell, and consumed the burnt-offering, and the wood, and the stones, and the dust, and licked up the water that was in the trench. |
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| 8. Pindar, Olympian Odes, 1-2 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Thonemann, An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams (2020) 126 |
| 9. Heraclitus of Ephesus, Fragments, b 92 (dk 22) (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •lucian of samosata Found in books: Edelmann-Singer et al., Sceptic and Believer in Ancient Mediterranean Religions (2020) 122 |
10. Aeschylus, Libation-Bearers, 205, 207-210, 206 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Arthur-Montagne, DiGiulio and Kuin, Documentality: New Approaches to Written Documents in Imperial Life and Literature (2022) 91, 92| 206. ποδῶν ὅμοιοι τοῖς τʼ ἐμοῖσιν ἐμφερεῖς— | 206. And look! Another proof! Footprintsmatching each other—and like my own! Yes, here are the outlines of two sets of feet, his own and some companion’s. The heels and the imprints of the tendons agree |
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| 11. Plato, Republic, 3, 377e, 398a-b, 401a, 401b, 607d, 448e (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 234 |
| 12. Xenophon, On Household Management, 5.4 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •lucian of samosata Found in books: Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 320 |
13. Xenophon, Symposium, 2.24, 9.7 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •lucian of samosata •lucian of samosata, alcidamas’ attempted rape of female piper Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 156; Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 234 | 9.7. At last, the banqueters, seeing them in each other’s embrace and obviously leaving for the bridal couch, those who were unwedded swore that they would take to themselves wives, and those who were already married mounted horse and rode off to their wives that they might enjoy them. As for Socrates and the others who had lingered behind, they went out with Callias to join Lycon and his son in their walk. So broke up the banquet held that evening. 9.7. At last, the banqueters, seeing them in each other’s embrace and obviously leaving for the bridal couch, those who were unwedded swore that they would take to themselves wives, and those who were already married mounted horse and rode off to their wives that they might enjoy them. As for Socrates and the others who had lingered behind, they went out with Callias to join Lycon and his son in their walk. So broke up the banquet held that evening. |
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14. Euripides, Trojan Women, 41-42 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 284| 42. μεθῆκ' ̓Απόλλων δρομάδα Κασάνδραν ἄναξ, | 42. without her knowledge, her daughter Polyxena has died most piteously; Priam is gone, and her children too; Cassandra, whom the lord Apollo left to be a virgin, frenzied maid, has been forced by Agamemnon, in contempt of the god’s ordice and of piety, to a dishonored wedlock. |
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15. Herodotus, Histories, 1.30-1.32, 1.31.2, 1.182, 2.44.2, 3.71-3.73, 3.80-3.83, 4.76, 7.101-7.105, 7.157-7.162 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 284| 1.182. φασὶ δὲ οἱ αὐτοὶ οὗτοι, ἐμοὶ μὲν οὐ πιστὰ λέγοντες, τὸν θεὸν αὐτὸν φοιτᾶν τε ἐς τὸν νηὸν καὶ ἀμπαύεσθαι ἐπὶ τῆς κλίνης, κατά περ ἐν Θήβῃσι τῇσι Αἰγυπτίῃσι κατὰ τὸν αὐτὸν τρόπον, ὡς λέγουσι οἱ Αἰγύπτιοι· καὶ γὰρ δὴ ἐκεῖθι κοιμᾶται ἐν τῷ τοῦ Διὸς τοῦ Θηβαιέος γυνή, ἀμφότεραι δὲ αὗται λέγονται ἀνδρῶν οὐδαμῶν ἐς ὁμιλίην φοιτᾶν· καὶ κατά περ ἐν Πατάροισι τῆς Λυκίης ἡ πρόμαντις τοῦ θεοῦ, ἐπεὰν γένηται· οὐ γὰρ ὦν αἰεί ἐστι χρηστήριον αὐτόθι· ἐπεὰν δὲ γένηται τότε ὦν συγκατακληίεται τὰς νύκτας ἔσω ἐν τῷ νηῷ. | 1.182. These same Chaldaeans say (though I do not believe them) that the god himself is accustomed to visit the shrine and rest on the couch, as in Thebes of Egypt, as the Egyptians say ,(for there too a woman sleeps in the temple of Theban Zeus, and neither the Egyptian nor the Babylonian woman, it is said, has intercourse with men), and as does the prophetess of the god at Patara in Lycia, whenever she is appointed; for there is not always a place of divination there; but when she is appointed she is shut up in the temple during the night. |
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16. Thucydides, The History of The Peloponnesian War, 1.21-1.22, 1.22.4, 3.1-3.4, 5.18, 5.23 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •lucian of samosata •lucian of samosata, Found in books: Arthur-Montagne, DiGiulio and Kuin, Documentality: New Approaches to Written Documents in Imperial Life and Literature (2022) 93, 94, 95; Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 8; Jażdżewska and Doroszewski,Plutarch and his Contemporaries: Sharing the Roman Empire (2024) 198, 204| 1.22.4. καὶ ἐς μὲν ἀκρόασιν ἴσως τὸ μὴ μυθῶδες αὐτῶν ἀτερπέστερον φανεῖται: ὅσοι δὲ βουλήσονται τῶν τε γενομένων τὸ σαφὲς σκοπεῖν καὶ τῶν μελλόντων ποτὲ αὖθις κατὰ τὸ ἀνθρώπινον τοιούτων καὶ παραπλησίων ἔσεσθαι, ὠφέλιμα κρίνειν αὐτὰ ἀρκούντως ἕξει. κτῆμά τε ἐς αἰεὶ μᾶλλον ἢ ἀγώνισμα ἐς τὸ παραχρῆμα ἀκούειν ξύγκειται. | 1.21. On the whole, however, the conclusions I have drawn from the proofs quoted may, I believe, safely be relied on. Assuredly they will not be disturbed either by the lays of a poet displaying the exaggeration of his craft, or by the compositions of the chroniclers that are attractive at truth's expense; the subjects they treat of being out of the reach of evidence, and time having robbed most of them of historical value by enthroning them in the region of legend. Turning from these, we can rest satisfied with having proceeded upon the clearest data, and having arrived at conclusions as exact as can be expected in matters of such antiquity. 2 To come to this war; despite the known disposition of the actors in a struggle to overrate its importance, and when it is over to return to their admiration of earlier events, yet an examination of the facts will show that it was much greater than the wars which preceded it. 1.21. ,On the whole, however, the conclusions I have drawn from the proofs quoted may, I believe, safely be relied on. Assuredly they will not be disturbed either by the lays of a poet displaying the exaggeration of his craft, or by the compositions of the chroniclers that are attractive at truth's expense; the subjects they treat of being out of the reach of evidence, and time having robbed most of them of historical value by enthroning them in the region of legend. Turning from these, we can rest satisfied with having proceeded upon the clearest data, and having arrived at conclusions as exact as can be expected in matters of such antiquity. ,To come to this war; despite the known disposition of the actors in a struggle to overrate its importance, and when it is over to return to their admiration of earlier events, yet an examination of the facts will show that it was much greater than the wars which preceded it. 1.22. With reference to the speeches in this history, some were delivered before the war began, others while it was going on; some I heard myself, others I got from various quarters; it was in all cases difficult to carry them word for word in one's memory, so my habit has been to make the speakers say what was in my opinion demanded of them by the various occasions, of course adhering as closely as possible to the general sense of what they really said. 2 And with reference to the narrative of events, far from permitting myself to derive it from the first source that came to hand, I did not even trust my own impressions, but it rests partly on what I saw myself, partly on what others saw for me, the accuracy of the report being always tried by the most severe and detailed tests possible. 3 My conclusions have cost me some labour from the want of coincidence between accounts of the same occurrences by different eye-witnesses, arising sometimes from imperfect memory, sometimes from undue partiality for one side or the other. 4 The absence of romance in my history will, I fear, detract somewhat from its interest; but if it be judged useful by those inquirers who desire an exact knowledge of the past as an aid to the interpretation of the future, which in the course of human things must resemble if it does not reflect it, I shall be content. In fine, I have written my work, not as an essay which is to win the applause of the moment, but as a possession for all time. 1.22. , With reference to the speeches in this history, some were delivered before the war began, others while it was going on; some I heard myself, others I got from various quarters; it was in all cases difficult to carry them word for word in one's memory, so my habit has been to make the speakers say what was in my opinion demanded of them by the various occasions, of course adhering as closely as possible to the general sense of what they really said. ,And with reference to the narrative of events, far from permitting myself to derive it from the first source that came to hand, I did not even trust my own impressions, but it rests partly on what I saw myself, partly on what others saw for me, the accuracy of the report being always tried by the most severe and detailed tests possible. ,My conclusions have cost me some labour from the want of coincidence between accounts of the same occurrences by different eye-witnesses, arising sometimes from imperfect memory, sometimes from undue partiality for one side or the other. ,The absence of romance in my history will, I fear, detract somewhat from its interest; but if it be judged useful by those inquirers who desire an exact knowledge of the past as an aid to the interpretation of the future, which in the course of human things must resemble if it does not reflect it, I shall be content. In fine, I have written my work, not as an essay which is to win the applause of the moment, but as a possession for all time. 1.22.4. The absence of romance in my history will, I fear, detract somewhat from its interest; but if it be judged useful by those inquirers who desire an exact knowledge of the past as an aid to the interpretation of the future, which in the course of human things must resemble if it does not reflect it, I shall be content. In fine, I have written my work, not as an essay which is to win the applause of the moment, but as a possession for all time. 3.1. The next summer, just as the corn was getting ripe, the Peloponnesians and their allies invaded Attica under the command of Archidamus, son of Zeuxidamus, king of the Lacedaemonians, 2 and sat down and ravaged the land; the Athenian horse as usual attacking them, wherever it was practicable, and preventing the mass of the light troops from advancing from their camp and wasting the parts near the city. 3 After staying the time for which they had taken provisions, the invaders retired and dispersed to their several cities. 3.1. , The next summer, just as the corn was getting ripe, the Peloponnesians and their allies invaded Attica under the command of Archidamus, son of Zeuxidamus, king of the Lacedaemonians, ,and sat down and ravaged the land; the Athenian horse as usual attacking them, wherever it was practicable, and preventing the mass of the light troops from advancing from their camp and wasting the parts near the city. ,After staying the time for which they had taken provisions, the invaders retired and dispersed to their several cities. 3.2. Immediately after the invasion of the Peloponnesians all Lesbos, except Methymna, revolted from the Athenians. The Lesbians had wished to revolt even before the war, but the Lacedaemonians would not receive them; and yet now when they did revolt, they were compelled to do so sooner than they had intended. 2 While they were waiting until the moles for their harbors and the ships and walls that they had in building should be finished, and for the arrival of archers and corn and other things that they were engaged in fetching from the Pontus, 3 the Tenedians, with whom they were at enmity, and the Methymnians, and some factious persons in Mitylene itself, who were Proxeni of Athens, informed the Athenians that the Mitylenians were forcibly uniting the island under their sovereignty, and that the preparations about which they were so active, were all concerted with the Boeotians their kindred and the Lacedaemonians with a view to a revolt, and that unless they were immediately prevented, Athens would lose Lesbos. 3.2. , Immediately after the invasion of the Peloponnesians all Lesbos, except Methymna, revolted from the Athenians. The Lesbians had wished to revolt even before the war, but the Lacedaemonians would not receive them; and yet now when they did revolt, they were compelled to do so sooner than they had intended. ,While they were waiting until the moles for their harbors and the ships and walls that they had in building should be finished, and for the arrival of archers and corn and other things that they were engaged in fetching from the Pontus, ,the Tenedians, with whom they were at enmity, and the Methymnians, and some factious persons in Mitylene itself, who were Proxeni of Athens, informed the Athenians that the Mitylenians were forcibly uniting the island under their sovereignty, and that the preparations about which they were so active, were all concerted with the Boeotians their kindred and the Lacedaemonians with a view to a revolt, and that unless they were immediately prevented, Athens would lose Lesbos . 3.3. However, the Athenians, distressed by the plague, and by the war that had recently broken out and was now raging, thought it a serious matter to add Lesbos with its fleet and untouched resources to the list of their enemies; and at first would not believe the charge, giving too much weight to their wish that it might not be true. But when an embassy which they sent had failed to persuade the Mitylenians to give up the union and preparations complained of, they became alarmed, and resolved to strike the first blow. 2 They accordingly suddenly sent off forty ships that had been got ready to sail round Peloponnese, under the command of Cleippides, son of Deinias, and two others; 3 word having been brought them of a festival in honor of Maloean Apollo outside the town, which is kept by the whole people of Mitylene, and at which, if haste were made, they might hope to take them by surprise. If this plan succeeded, well and good; if not, they were to order the Mitylenians to deliver up their ships and to pull down their walls, and if they did not obey, to declare war. 4 The ships accordingly set out; the ten triremes, forming the contingent of the Mitylenians present with the fleet according to the terms of the alliance, being detained by the Athenians, and their crews placed in custody. 5 However, the Mitylenians were informed of the expedition by a man who crossed from Athens to Euboea, and going overland to Geraestus, sailed from thence by a merchantman which he found on the point of putting to sea, and so arrived at Mitylene the third day after leaving Athens. The Mitylenians accordingly refrained from going out to Maloea, and moreover barricaded and kept guard round the half-finished parts of their walls and harbors. 3.3. , However, the Athenians, distressed by the plague, and by the war that had recently broken out and was now raging, thought it a serious matter to add Lesbos with its fleet and untouched resources to the list of their enemies; and at first would not believe the charge, giving too much weight to their wish that it might not be true. But when an embassy which they sent had failed to persuade the Mitylenians to give up the union and preparations complained of, they became alarmed, and resolved to strike the first blow. ,They accordingly suddenly sent off forty ships that had been got ready to sail round Peloponnese, under the command of Cleippides, son of Deinias, and two others; ,word having been brought them of a festival in honor of the Malean Apollo outside the town, which is kept by the whole people of Mitylene, and at which, if haste were made, they might hope to take them by surprise. If this plan succeeded, well and good; if not, they were to order the Mitylenians to deliver up their ships and to pull down their walls, and if they did not obey, to declare war. ,The ships accordingly set out; the ten triremes, forming the contingent of the Mitylenians present with the fleet according to the terms of the alliance, being detained by the Athenians, and their crews placed in custody. ,However, the Mitylenians were informed of the expedition by a man who crossed from Athens to Euboea, and going overland to Geraestus, sailed from thence by a merchantman which he found on the point of putting to sea, and so arrived at Mitylene the third day after leaving Athens . The Mitylenians accordingly refrained from going out to the temple at Malea, and moreover barricaded and kept guard round the half-finished parts of their walls and harbors. 3.4. When the Athenians sailed in not long after and saw how things stood, the generals delivered their orders, and upon the Mitylenians refusing to obey, commenced hostilities. 2 The Mitylenians, thus compelled to go to war without notice and unprepared, at first sailed out with their fleet and made some show of fighting, a little in front of the harbor; but being driven back by the Athenian ships, immediately offered to treat with the commanders, wishing, if possible, to get the ships away for the present upon any tolerable terms. 3 The Athenian commanders accepted their offers, being themselves fearful that they might not be able to cope with the whole of Lesbos; 4 and an armistice having been concluded, the Mitylenians sent to Athens one of the informers, already repentant of his conduct, and others with him, to try to persuade the Athenians of the innocence of their intentions and to get the fleet recalled. 5 In the meantime, having no great hope of a favorable answer from Athens, they also sent off a trireme with envoys to Lacedaemon, unobserved by the Athenian fleet which was anchored at Malea to the north of the town. 6 While these envoys, reaching Lacedaemon after a difficult journey across the open sea, were negotiating for succors being sent them, 3.4. , When the Athenians sailed in not long after and saw how things stood, the generals delivered their orders, and upon the Mitylenians refusing to obey, commenced hostilities. ,The Mitylenians, thus compelled to go to war without notice and unprepared, at first sailed out with their fleet and made some show of fighting, a little in front of the harbor; but being driven back by the Athenian ships, immediately offered to treat with the commanders, wishing, if possible, to get the ships away for the present upon any tolerable terms. ,The Athenian commanders accepted their offers, being themselves fearful that they might not be able to cope with the whole of Lesbos ; ,and an armistice having been concluded, the Mitylenians sent to Athens one of the informers, already repentant of his conduct, and others with him, to try to persuade the Athenians of the innocence of their intentions and to get the fleet recalled. ,In the meantime, having no great hope of a favorable answer from Athens, they also sent off a trireme with envoys to Lacedaemon, unobserved by the Athenian fleet which was anchored at Malea to the north of the town. , While these envoys, reaching Lacedaemon after a difficult journey across the open sea, were negotiating for succors being sent them, 5.18. The Athenians and Lacedaemonians and their allies made a treaty, and swear to it, city by city, as follows: 1. Touching the common sanctuaries, there shall be a free passage by land and by sea to all who wish it, to sacrifice, travel, consult, and attend the oracle or games, according to the customs of their countries. 2. The sanctuary and temple of Apollo at Delphi and the Delphians shall be governed by their own laws, taxed by their own state, and judged by their own judges, the land and the people, according to the custom of their country. 3. The treaty shall be binding for fifty years upon the Athenians and the allies of the Athenians, and upon the Lacedaemonians and the allies of the Lacedaemonians, without fraud or hurt by land or by sea. 4. It shall not be lawful to take up arms, with intent to do hurt, either for the Lacedaemonians and their allies against the Athenians and their allies, or for the Athenians and their allies against the Lacedaemonians and their allies, in any way or means whatsoever. But should any difference arise between them they are to have recourse to law and oaths, according as may be agreed between the parties. 5. The Lacedaemonians and their allies shall give back Amphipolis to the Athenians. Nevertheless, in the case of cities given up by the Lacedaemonians to the Athenians, the inhabitants shall be allowed to go where they please and to take their property with them; and the cities shall be independent, paying only the tribute of Aristides. And it shall not be lawful for the Athenians or their allies to carry on war against them after the treaty has been concluded, so long as the tribute is paid. The cities referred to are Argilus, Stagirus, Acanthus, Scolus, Olynthus, and Spartolus. These cities shall be neutral, allies neither of the Lacedaemonians nor of the Athenians; but if the cities consent, it shall be lawful for the Athenians to make them their allies, provided always that the cities wish it. 6 The Mecybernaeans, Sanaeans and Singaeans shall inhabit their own cities, as also the Olynthians and Acanthians; but the Lacedaemonians and their allies shall give back Panactum to the Athenians. 6. The Athenians shall give back Coryphasium, Cythera, Methana, Pteleum, and Atalanta to the Lacedaemonians, and also all Lacedaemonians that are in the prison at Athens or elsewhere in the Athenian dominions, and shall let go the Peloponnesians besieged in Scione, and all others in Scione that are allies of the Lacedaemonians, and all whom Brasidas sent in there, and any others of the allies of the Lacedaemonians that may be in the prison at Athens or elsewhere in the Athenian dominions. 7. The Lacedaemonians and their allies shall in like manner give back any of the Athenians or their allies that they may have in their hands. 8. In the case of Scione, Torone, and Sermylium, and any other cities that the Athenians may have, the Athenians may adopt such measures as they please. 9. The Athenians shall take an oath to the Lacedaemonians and their allies, city by city. Every man shall swear by the most binding oath of his country, seventeen from each city. The oath shall be as follows: — 'I will abide by this agreement and treaty honestly and without deceit.' In the same way an oath shall be taken by the Lacedaemonians and their allies to the Athenians; and the oath shall be renewed annually by both parties. Pillars shall be erected at Olympia, Pythia, the Isthmus, at Athens in the Acropolis, and at Lacedaemon in the temple at Amyclae. 10. If anything be forgotten, whatever it be, and on whatever point, it shall be consistent with their oath for both parties the Athenians and Lacedaemonians to alter it, according to their discretion. 5.18. , The Athenians and Lacedaemonians and their allies made a treaty, and swear to it, city by city, as follows: , 1. Touching the national temples, there shall be a free passage by land and by sea to all who wish it, to sacrifice, travel, consult, and attend the oracle or games, according to the customs of their countries. 2. The temple and shrine of Apollo at Delphi and the Delphians shall be governed by their own laws, taxed by their own state, and judged by their own judges, the land and the people, according to the custom of their country. , 3. The treaty shall be binding for fifty years upon the Athenians and the allies of the Athenians, and upon the Lacedaemonians and the allies of the Lacedaemonians, without fraud or hurt by land or by sea. , 4. It shall not be lawful to take up arms, with intent to do hurt, either for the Lacedaemonians and their allies against the Athenians and their allies, or for the Athenians and their allies against the Lacedaemonians and their allies, in any way or means whatsoever. But should any difference arise between them they are to have recourse to law and oaths, according as may be agreed between the parties. , 5. The Lacedaemonians and their allies shall give back Amphipolis to the Athenians. Nevertheless, in the case of cities given up by the Lacedaemonians to the Athenians, the inhabitants shall be allowed to go where they please and to take their property with them; and the cities shall be independent, paying only the tribute of Aristides. And it shall not be lawful for the Athenians or their allies to carry on war against them after the treaty has been concluded, so long as the tribute is paid. The cities referred to are Argilus, Stagirus, Acanthus, Scolus, Olynthus, and Spartolus. These cities shall be neutral, allies neither of the Lacedaemonians nor of the Athenians; but if the cities consent, it shall be lawful for the Athenians to make them their allies, provided always that the cities wish it. ,The Mecybernaeans, Sanaeans and Singaeans shall inhabit their own cities, as also the Olynthians and Acanthians; ,but the Lacedaemonians and their allies shall give back Panactum to the Athenians. 6. The Athenians shall give back Coryphasium, Cythera, Methana, Pteleum, and Atalanta to the Lacedaemonians, and also all Lacedaemonians that are in the prison at Athens or elsewhere in the Athenian dominions, and shall let go the Peloponnesians besieged in Scione, and all others in Scione that are allies of the Lacedaemonians, and all whom Brasidas sent in there, and any others of the allies of the Lacedaemonians that may be in the prison at Athens or elsewhere in the Athenian dominions. 7. The Lacedaemonians and their allies shall in like manner give back any of the Athenians or their allies that they may have in their hands. , 8. In the case of Scione, Torone, and Sermylium, and any other cities that the Athenians may have, the Athenians may adopt such measures as they please. , 9. The Athenians shall take an oath to the Lacedaemonians and their allies, city by city. Every man shall swear by the most binding oath of his country, seventeen from each city. The oath shall be as follows:—‘I will abide by this agreement and treaty honestly and without deceit.’ In the same way an oath shall be taken by the Lacedaemonians and their allies to the Athenians; ,and the oath shall be renewed annually by both parties. Pillars shall be erected at Olympia, Pythia, the Isthmus, at Athens in the Acropolis, and at Lacedaemon in the temple at Amyclae. , 10. If anything be forgotten, whatever it be, and on whatever point, it shall be consistent with their oath for both parties the Athenians and Lacedaemonians to alter it, according to their discretion. 5.23. 1. The Lacedaemonians shall be allies of the Athenians for fifty years. 2. Should any enemy invade the territory of Lacedaemon and injure the Lacedaemonians, the Athenians shall help them in such way as they most effectively can, according to their power. But if the invader be gone after plundering the country, that city shall be the enemy of Lacedaemon and Athens, and shall be chastised by both, and one shall not make peace without the other. This to be honestly, loyally, and without fraud. 3. Should any enemy invade the territory of Athens and injure the Athenians, the Lacedaemonians shall help them in such way as they most effectively can, according to their power. But if the invader be gone after plundering the country, that city shall be the enemy of Lacedaemon and Athens, and shall be chastised by both, and one shall not make peace without the other. This to be honestly, loyally, and without fraud. 4.Should the slave population rise, the Athenians shall help the Lacedaemonians with all their might, according to their power. 5. This treaty shall be sworn to by the same persons on either side that swore to the other. It shall be renewed annually by the Lacedaemonians going to Athens for the Dionysia, and the Athenians to Lacedaemon for the Hyacinthia, and a pillar shall be set up by either party; at Lacedaemon near the statue of Apollo at Amyclae, and at Athens on the Acropolis near the statue of Athena. Should the Lacedaemonians and Athenians see fit to add to or take away from the alliance in any particular, it shall be consistent with their oaths for both parties to do so, according to their discretion. 5.23. , 1. The Lacedaemonians shall be allies of the Athenians for fifty years. 2. Should any enemy invade the territory of Lacedaemon and injure the Lacedaemonians, the Athenians shall help them in such way as they most effectively can, according to their power. But if the invader be gone after plundering the country, that city shall be the enemy of Lacedaemon and Athens, and shall be chastised by both, and one shall not make peace without the other. This to be honestly, loyally, and without fraud. , 3. Should any enemy invade the territory of Athens and injure the Athenians, the Lacedaemonians shall help them in such way as they most effectively can, according to their power. But if the invader be gone after plundering the country, that city shall be the enemy of Lacedaemon and Athens, and shall be chastised by both, and one shall not make peace without the other. This to be honestly, loyally, and without fraud. , 4. Should the slave population rise, the Athenians shall help the Lacedaemonians with all their might, according to their power. , 5. This treaty shall be sworn to by the same persons on either side that swore to the other. It shall be renewed annually by the Lacedaemonians going to Athens for the Dionysia, and the Athenians to Lacedaemon for the Hyacinthia, ,and a pillar shall be set up by either party; at Lacedaemon near the statue of Apollo at Amyclae, and at Athens on the Acropolis near the statue of Athena. ,Should the Lacedaemonians and Athenians see fit to add to or take away from the alliance in any particular, it shall be consistent with their oaths for both parties to do so, according to their discretion. |
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17. Xenophon, Memoirs, 2.1.21-2.1.34, 2.3.18-2.3.19, 2.4.7 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •lucian of samosata Found in books: Jażdżewska and Doroszewski,Plutarch and his Contemporaries: Sharing the Roman Empire (2024) 333; Merz and Tieleman, Ambrosiaster's Political Theology (2012) 89| 2.1.21. καὶ Πρόδικος δὲ ὁ σοφὸς ἐν τῷ συγγράμματι τῷ περὶ Ἡρακλέους, ὅπερ δὴ καὶ πλείστοις ἐπιδείκνυται, ὡσαύτως περὶ τῆς ἀρετῆς ἀποφαίνεται, ὧδέ πως λέγων, ὅσα ἐγὼ μέμνημαι. φησὶ γὰρ Ἡρακλέα, ἐπεὶ ἐκ παίδων εἰς ἥβην ὡρμᾶτο, ἐν ᾗ οἱ νέοι ἤδη αὐτοκράτορες γιγνόμενοι δηλοῦσιν εἴτε τὴν διʼ ἀρετῆς ὁδὸν τρέψονται ἐπὶ τὸν βίον εἴτε τὴν διὰ κακίας, ἐξελθόντα εἰς ἡσυχίαν καθῆσθαι ἀποροῦντα ποτέραν τῶν ὁδῶν τράπηται· 2.1.22. καὶ φανῆναι αὐτῷ δύο γυναῖκας προσιέναι μεγάλας, τὴν μὲν ἑτέραν εὐπρεπῆ τε ἰδεῖν καὶ ἐλευθέριον φύσει, κεκοσμημένην τὸ μὲν σῶμα καθαρότητι, τὰ δὲ ὄμματα αἰδοῖ, τὸ δὲ σχῆμα σωφροσύνῃ, ἐσθῆτι δὲ λευκῇ, τὴν δʼ ἑτέραν τεθραμμένην μὲν εἰς πολυσαρκίαν τε καὶ ἁπαλότητα, κεκαλλωπισμένην δὲ τὸ μὲν χρῶμα ὥστε λευκοτέραν τε καὶ ἐρυθροτέραν τοῦ ὄντος δοκεῖν φαίνεσθαι, τὸ δὲ σχῆμα ὥστε δοκεῖν ὀρθοτέραν τῆς φύσεως εἶναι, τὰ δὲ ὄμματα ἔχειν ἀναπεπταμένα, ἐσθῆτα δὲ ἐξ ἧς ἂν μάλιστα ὥρα διαλάμποι· κατασκοπεῖσθαι δὲ θαμὰ ἑαυτήν, ἐπισκοπεῖν δὲ καὶ εἴ τις ἄλλος αὐτὴν θεᾶται, πολλάκις δὲ καὶ εἰς τὴν ἑαυτῆς σκιὰν ἀποβλέπειν. 2.1.23. ὡς δʼ ἐγένοντο πλησιαίτερον τοῦ Ἡρακλέους, τὴν μὲν πρόσθεν ῥηθεῖσαν ἰέναι τὸν αὐτὸν τρόπον, τὴν δʼ ἑτέραν φθάσαι βουλομένην προσδραμεῖν τῷ Ἡρακλεῖ καὶ εἰπεῖν· ὁρῶ σε, ὦ Ἡράκλεις, ἀποροῦντα ποίαν ὁδὸν ἐπὶ τὸν βίον τράπῃ. ἐὰν οὖν ἐμὲ φίλην ποιησάμενος, ἐπὶ τὴν ἡδίστην τε καὶ ῥᾴστην ὁδὸν ἄξω σε, καὶ τῶν μὲν τερπνῶν οὐδενὸς ἄγευστος ἔσει, τῶν δὲ χαλεπῶν ἄπειρος διαβιώσῃ. 2.1.24. πρῶτον μὲν γὰρ οὐ πολέμων οὐδὲ πραγμάτων φροντιεῖς, ἀλλὰ σκοπούμενος διέσῃ τί ἂν κεχαρισμένον ἢ σιτίον ἢ ποτὸν εὕροις, ἢ τί ἂν ἰδὼν ἢ ἀκούσας τερφθείης ἢ τίνων ὀσφραινόμενος ἢ ἁπτόμενος, τίσι δὲ παιδικοῖς ὁμιλῶν μάλιστʼ ἂν εὐφρανθείης, καὶ πῶς ἂν μαλακώτατα καθεύδοις, καὶ πῶς ἂν ἀπονώτατα τούτων πάντων τυγχάνοις. 2.1.25. ἐὰν δέ ποτε γένηταί τις ὑποψία σπάνεως ἀφʼ ὧν ἔσται ταῦτα, οὐ φόβος μή σε ἀγάγω ἐπὶ τὸ πονοῦντα καὶ ταλαιπωροῦντα τῷ σώματι καὶ τῇ ψυχῇ ταῦτα πορίζεσθαι, ἀλλʼ οἷς ἂν οἱ ἄλλοι ἐργάζωνται, τούτοις σὺ χρήσῃ, οὐδενὸς ἀπεχόμενος ὅθεν ἂν δυνατὸν ᾖ τι κερδᾶναι. πανταχόθεν γὰρ ὠφελεῖσθαι τοῖς ἐμοὶ συνοῦσιν ἐξουσίαν ἐγὼ παρέχω. 2.1.26. καὶ ὁ Ἡρακλῆς ἀκούσας ταῦτα, ὦ γύναι, ἔφη, ὄνομα δέ σοι τί ἐστιν; ἡ δέ, οἱ μὲν ἐμοὶ φίλοι, ἔφη, καλοῦσί με Εὐδαιμονίαν, οἱ δὲ μισοῦντές με ὑποκοριζόμενοι ὀνομάζουσι Κακίαν. 2.1.27. καὶ ἐν τούτῳ ἡ ἑτέρα γυνὴ προσελθοῦσα εἶπε· καὶ ἐγὼ ἥκω πρὸς σέ, ὦ Ἡράκλεις, εἰδυῖα τοὺς γεννήσαντάς σε καὶ τὴν φύσιν τὴν σὴν ἐν τῇ παιδείᾳ καταμαθοῦσα, ἐξ ὧν ἐλπίζω, εἰ τὴν πρὸς ἐμὲ ὁδὸν τράποιο, σφόδρʼ ἄν σε τῶν καλῶν καὶ σεμνῶν ἀγαθὸν ἐργάτην γενέσθαι καὶ ἐμὲ ἔτι πολὺ ἐντιμοτέραν καὶ ἐπʼ ἀγαθοῖς διαπρεπεστέραν φανῆναι. οὐκ ἐξαπατήσω δέ σε προοιμίοις ἡδονῆς, ἀλλʼ ᾗπερ οἱ θεοὶ διέθεσαν τὰ ὄντα διηγήσομαι μετʼ ἀληθείας. 2.1.28. τῶν γὰρ ὄντων ἀγαθῶν καὶ καλῶν οὐδὲν ἄνευ πόνου καὶ ἐπιμελείας θεοὶ διδόασιν ἀνθρώποις, ἀλλʼ εἴτε τοὺς θεοὺς ἵλεως εἶναί σοι βούλει, θεραπευτέον τοὺς θεούς, εἴτε ὑπὸ φίλων ἐθέλεις ἀγαπᾶσθαι, τοὺς φίλους εὐεργετητέον, εἴτε ὑπό τινος πόλεως ἐπιθυμεῖς τιμᾶσθαι, τὴν πόλιν ὠφελητέον, εἴτε ὑπὸ τῆς Ἑλλάδος πάσης ἀξιοῖς ἐπʼ ἀρετῇ θαυμάζεσθαι, τὴν Ἑλλάδα πειρατέον εὖ ποιεῖν, εἴτε γῆν βούλει σοι καρποὺς ἀφθόνους φέρειν, τὴν γῆν θεραπευτέον, εἴτε ἀπὸ βοσκημάτων οἴει δεῖν πλουτίζεσθαι, τῶν βοσκημάτων ἐπιμελητέον, εἴτε διὰ πολέμου ὁρμᾷς αὔξεσθαι καὶ βούλει δύνασθαι τούς τε φίλους ἐλευθεροῦν καὶ τοὺς ἐχθροὺς χειροῦσθαι, τὰς πολεμικὰς τέχνας αὐτάς τε παρὰ τῶν ἐπισταμένων μαθητέον καὶ ὅπως αὐταῖς δεῖ χρῆσθαι ἀσκητέον· εἰ δὲ καὶ τῷ σώματι βούλει δυνατὸς εἶναι, τῇ γνώμῃ ὑπηρετεῖν ἐθιστέον τὸ σῶμα καὶ γυμναστέον σὺν πόνοις καὶ ἱδρῶτι. 2.1.29. καὶ ἡ Κακία ὑπολαβοῦσα εἶπεν, ὥς φησι Πρόδικος· ἐννοεῖς, ὦ Ἡράκλεις, ὡς χαλεπὴν καὶ μακρὰν ὁδὸν ἐπὶ τὰς εὐφροσύνας ἡ γυνή σοι αὕτη διηγεῖται; ἐγὼ δὲ ῥᾳδίαν καὶ βραχεῖαν ὁδὸν ἐπὶ τὴν εὐδαιμονίαν ἄξω σε. 2.1.30. καὶ ἡ Ἀρετὴ εἶπεν· ὦ τλῆμον, τί δὲ σὺ ἀγαθὸν ἔχεις; ἢ τί ἡδὺ οἶσθα μηδὲν τούτων ἕνεκα πράττειν ἐθέλουσα; ἥτις οὐδὲ τὴν τῶν ἡδέων ἐπιθυμίαν ἀναμένεις, ἀλλὰ πρὶν ἐπιθυμῆσαι πάντων ἐμπίμπλασαι, πρὶν μὲν πεινῆν ἐσθίουσα, πρὶν δὲ διψῆν πίνουσα, ἵνα μὲν ἡδέως φάγῃς, ὀψοποιοὺς μηχανωμένη, ἵνα δὲ ἡδέως πίῃς, οἴνους τε πολυτελεῖς παρασκευάζῃ καὶ τοῦ θέρους χιόνα περιθέουσα ζητεῖς, ἵνα δὲ καθυπνώσῃς ἡδέως, οὐ μόνον τὰς στρωμνὰς μαλακάς, ἀλλὰ καὶ τὰς κλίνας καὶ τὰ ὑπόβαθρα ταῖς κλίναις παρασκευάζῃ· οὐ γὰρ διὰ τὸ πονεῖν, ἀλλὰ διὰ τὸ μηδὲν ἔχειν ὅ τι ποιῇς ὕπνου ἐπιθυμεῖς· τὰ δʼ ἀφροδίσια πρὸ τοῦ δεῖσθαι ἀναγκάζεις, πάντα μηχανωμένη καὶ γυναιξὶ τοῖς ἀνδράσι χρωμένη· οὕτω γὰρ παιδεύεις τοὺς σεαυτῆς φίλους, τῆς μὲν νυκτὸς ὑβρίζουσα, τῆς δʼ ἡμέρας τὸ χρησιμώτατον κατακοιμίζουσα. 2.1.31. ἀθάνατος δὲ οὖσα ἐκ θεῶν μὲν ἀπέρριψαι, ὑπὸ δὲ ἀνθρώπων ἀγαθῶν ἀτιμάζῃ· τοῦ δὲ πάντων ἡδίστου ἀκούσματος, ἐπαίνου σεαυτῆς, ἀνήκοος εἶ, καὶ τοῦ πάντων ἡδίστου θεάματος ἀθέατος· οὐδὲν γὰρ πώποτε σεαυτῆς ἔργον καλὸν τεθέασαι. τίς δʼ ἄν σοι λεγούσῃ τι πιστεύσειε; τίς δʼ ἂν δεομένῃ τινὸς ἐπαρκέσειεν; ἢ τίς ἂν εὖ φρονῶν τοῦ σοῦ θιάσου τολμήσειεν εἶναι; οἳ νέοι μὲν ὄντες τοῖς σώμασιν ἀδύνατοί εἰσι, πρεσβύτεροι δὲ γενόμενοι ταῖς ψυχαῖς ἀνόητοι, ἀπόνως μὲν λιπαροὶ διὰ νεότητος τρεφόμενοι, ἐπιπόνως δὲ αὐχμηροὶ διὰ γήρως περῶντες, τοῖς μὲν πεπραγμένοις αἰσχυνόμενοι, τοῖς δὲ πραττομένοις βαρυνόμενοι, τὰ μὲν ἡδέα ἐν τῇ νεότητι διαδραμόντες, τὰ δὲ χαλεπὰ εἰς τὸ γῆρας ἀποθέμενοι. 2.1.32. ἐγὼ δὲ σύνειμι μὲν θεοῖς, σύνειμι δὲ ἀνθρώποις τοῖς ἀγαθοῖς· ἔργον δὲ καλὸν οὔτε θεῖον οὔτʼ ἀνθρώπειον χωρὶς ἐμοῦ γίγνεται. τιμῶμαι δὲ μάλιστα πάντων καὶ παρὰ θεοῖς καὶ παρὰ ἀνθρώποις οἷς προσήκω, ἀγαπητὴ μὲν συνεργὸς τεχνίταις, πιστὴ δὲ φύλαξ οἴκων δεσπόταις, εὐμενὴς δὲ παραστάτις οἰκέταις, ἀγαθὴ δὲ συλλήπτρια τῶν ἐν εἰρήνῃ πόνων, βεβαία δὲ τῶν ἐν πολέμῳ σύμμαχος ἔργων, ἀρίστη δὲ φιλίας κοινωνός. 2.1.33. ἔστι δὲ τοῖς μὲν ἐμοῖς φίλοις ἡδεῖα μὲν καὶ ἀπράγμων σίτων καὶ ποτῶν ἀπόλαυσις· ἀνέχονται γὰρ ἕως ἂν ἐπιθυμήσωσιν αὐτῶν· ὕπνος δʼ αὐτοῖς πάρεστιν ἡδίων ἢ τοῖς ἀμόχθοις, καὶ οὔτε ἀπολείποντες αὐτὸν ἄχθονται οὔτε διὰ τοῦτον μεθιᾶσι τὰ δέοντα πράττειν. καὶ οἱ μὲν νέοι τοῖς τῶν πρεσβυτέρων ἐπαίνοις χαίρουσιν, οἱ δὲ γεραίτεροι ταῖς τῶν νέων τιμαῖς ἀγάλλονται· καὶ ἡδέως μὲν τῶν παλαιῶν πράξεων μέμνηνται, εὖ δὲ τὰς παρούσας ἥδονται πράττοντες, διʼ ἐμὲ φίλοι μὲν θεοῖς ὄντες, ἀγαπητοὶ δὲ φίλοις, τίμιοι δὲ πατρίσιν· ὅταν δʼ ἔλθῃ τὸ πεπρωμένον τέλος, οὐ μετὰ λήθης ἄτιμοι κεῖνται, ἀλλὰ μετὰ μνήμης τὸν ἀεὶ χρόνον ὑμνούμενοι θάλλουσι. τοιαῦτά σοι, ὦ παῖ τοκέων ἀγαθῶν Ἡράκλεις, ἔξεστι διαπονησαμένῳ τὴν μακαριστοτάτην εὐδαιμονίαν κεκτῆσθαι. 2.1.34. οὕτω πως διώκει Πρόδικος τὴν ὑπʼ Ἀρετῆς Ἡρακλέους παίδευσιν· ἐκόσμησε μέντοι τὰς γνώμας ἔτι μεγαλειοτέροις ῥήμασιν ἢ ἐγὼ νῦν. σοὶ δʼ οὖν ἄξιον, ὦ Ἀρίστιππε, τούτων ἐνθυμουμένῳ πειρᾶσθαί τι καὶ τῶν εἰς τὸν μέλλοντα χρόνον τοῦ βίου φροντίζειν. 2.3.18. νῦν μὲν γὰρ οὕτως, ἔφη, διάκεισθον, ὥσπερ εἰ τὼ χεῖρε, ἃς ὁ θεὸς ἐπὶ τῷ συλλαμβάνειν ἀλλήλοιν ἐποίησεν, ἀφεμένω τούτου τράποιντο πρὸς τὸ διακωλύειν ἀλλήλω, ἢ εἰ τὼ πόδε θείᾳ μοίρᾳ πεποιημένω πρὸς τὸ συνεργεῖν ἀλλήλοιν, ἀμελήσαντε τούτου ἐμποδίζοιεν ἀλλήλω. | 2.1.21. Aye, and Prodicus the wise expresses himself to the like effect concerning Virtue in the essay On Heracles that he recites to throngs of listeners. This, so far as I remember, is how he puts it: When Heracles was passing from boyhood to youth’s estate, wherein the young, now becoming their own masters, show whether they will approach life by the path of virtue or the path of vice, he went out into a quiet place, 2.1.21. "Aye, and Prodicus the wise expresses himself to the like effect concerning Virtue in the essay 'On Heracles' that he recites to throngs of listeners. This, so far as I remember, is how he puts it: "When Heracles was passing from boyhood to youth's estate, wherein the young, now becoming their own masters, show whether they will approach life by the path of virtue or the path of vice, he went out into a quiet place, 2.1.22. and sat pondering which road to take. And there appeared two women of great stature making towards him. The one was fair to see and of high bearing; and her limbs were adorned with purity, her eyes with modesty; sober was her figure, and her robe was white. The other was plump and soft, with high feeding. Her face was made up to heighten its natural white and pink, her figure to exaggerate her height. Open-eyed was she; and dressed so as to disclose all her charms. Now she eyed herself; anon looked whether any noticed her; and often stole a glance at her own shadow. 2.1.22. and sat pondering which road to take. And there appeared two women of great stature making towards him. The one was fair to see and of high bearing; and her limbs were adorned with purity, her eyes with modesty; sober was her figure, and her robe was white. The other was plump and soft, with high feeding. Her face was made up to heighten its natural white and pink, her figure to exaggerate her height. Open-eyed was she; and dressed so as to disclose all her charms. Now she eyed herself; anon looked whether any noticed her; and often stole a glance at her own shadow. 2.1.23. When they drew nigh to Heracles, the first pursued the even tenor of her way: but the other, all eager to outdo her, ran to meet him, crying: Heracles, I see that you are in doubt which path to take towards life. Make me your friend; follow me, and I will lead you along the pleasantest and easiest road. You shall taste all the sweets of life; and hardship you shall never know. 2.1.23. "When they drew nigh to Heracles, the first pursued the even tenor of her way: but the other, all eager to outdo her, ran to meet him, crying: 'Heracles, I see that you are in doubt which path to take towards life. Make me your friend; follow me, and I will lead you along the pleasantest and easiest road. You shall taste all the sweets of life; and hardship you shall never know. 2.1.24. First, of wars and worries you shall not think, but shall ever be considering what choice food or drink you can find, what sight or sound will delight you, what touch or perfume; what tender love can give you most joy, what bed the softest slumbers; and how to come by all these pleasures with least trouble. 2.1.24. First, of wars and worries you shall not think, but shall ever be considering what choice food or drink you can find, what sight or sound will delight you, what touch or perfume; what tender love can give you most joy, what bed the softest slumbers; and how to come by all these pleasures with least trouble. 2.1.25. And should there arise misgiving that lack of means may stint your enjoyments, never fear that I may lead you into winning them by toil and anguish of body and soul. Nay; you shall have the fruits of others’ toil, and refrain from nothing that can bring you gain. For to my companions I give authority to pluck advantage where they will. 2.1.25. And should there arise misgiving that lack of means may stint your enjoyments, never fear that I may lead you into winning them by toil and anguish of body and soul. Nay; you shall have the fruits of others' toil, and refrain from nothing that can bring you gain. For to my companions I give authority to pluck advantage where they will.' 2.1.26. Now when Heracles heard this, he asked, Lady, pray what is your name? My friends call me Happiness, she said, but among those that hate me I am nicknamed Vice. 2.1.26. "Now when Heracles heard this, he asked, 'Lady, pray what is your name?' "'My friends call me Happiness,' she said, 'but among those that hate me I am nicknamed Vice.' 2.1.27. Meantime the other had drawn near, and she said: I, too, am come to you, Heracles: I know your parents and I have taken note of your character during the time of your education. Therefore I hope that, if you take the road that leads to me, you will turn out a right good doer of high and noble deeds, and I shall be yet more highly honoured and more illustrious for the blessings I bestow. But I will not deceive you by a pleasant prelude: I will rather tell you truly the things that are, as the gods have ordained them. 2.1.27. "Meantime the other had drawn near, and she said: 'I, too, am come to you, Heracles: I know your parents and I have taken note of your character during the time of your education. Therefore I hope that, if you take the road that leads to me, you will turn out a right good doer of high and noble deeds, and I shall be yet more highly honoured and more illustrious for the blessings I bestow. But I will not deceive you by a pleasant prelude: I will rather tell you truly the things that are, as the gods have ordained them. 2.1.28. For of all things good and fair, the gods give nothing to man without toil and effort. If you want the favour of the gods, you must worship the gods: if you desire the love of friends, you must do good to your friends: if you covet honour from a city, you must aid that city: if you are fain to win the admiration of all Hellas for virtue, you must strive to do good to Hellas : if you want land to yield you fruits in abundance, you must cultivate that land: if you are resolved to get wealth from flocks, you must care for those flocks: if you essay to grow great through war and want power to liberate your friends and subdue your foes, you must learn the arts of war from those who know them and must practise their right use: and if you want your body to be strong, you must accustom your body to be the servant of your mind, and train it with toil and sweat. 2.1.28. For of all things good and fair, the gods give nothing to man without toil and effort. If you want the favour of the gods, you must worship the gods: if you desire the love of friends, you must do good to your friends: if you covet honour from a city, you must aid that city: if you are fain to win the admiration of all Hellas for virtue, you must strive to do good to Hellas: if you want land to yield you fruits in abundance, you must cultivate that land: if you are resolved to get wealth from flocks, you must care for those flocks: if you essay to grow great through war and want power to liberate your friends and subdue your foes, you must learn the arts of war from those who know them and must practise their right use: and if you want your body to be strong, you must accustom your body to be the servant of your mind, and train it with toil and sweat.' 2.1.29. And Vice, as Prodicus tells, answered and said: Heracles, mark you how hard and long is that road to joy, of which this woman tells? but I will lead you by a short and easy road to happiness. And Virtue said: 2.1.29. "And Vice, as Prodicus tells, answered and said: 'Heracles, mark you how hard and long is that road to joy, of which this woman tells? but I will lead you by a short and easy road to happiness.' "And Virtue said: 2.1.30. What good thing is thine, poor wretch, or what pleasant thing dost thou know, if thou wilt do nought to win them? Thou dost not even tarry for the desire of pleasant things, but fillest thyself with all things before thou desirest them, eating before thou art hungry, drinking before thou art thirsty, getting thee cooks, to give zest to eating, buying thee costly wines and running to and fro in search of snow in summer, to give zest to drinking; to soothe thy slumbers it is not enough for thee to buy soft coverlets, but thou must have frames for thy beds. For not toil, but the tedium of having nothing to do, makes thee long for sleep. Thou dost rouse lust by many a trick, when there is no need, using men as women: thus thou trainest thy friends, waxing wanton by night, consuming in sleep the best hours of day. 2.1.30. 'What good thing is thine, poor wretch, or what pleasant thing dost thou know, if thou wilt do nought to win them? Thou dost not even tarry for the desire of pleasant things, but fillest thyself with all things before thou desirest them, eating before thou art hungry, drinking before thou art thirsty, getting thee cooks, to give zest to eating, buying thee costly wines and running to and fro in search of snow in summer, to give zest to drinking; to soothe thy slumbers it is not enough for thee to buy soft coverlets, but thou must have frames for thy beds. For not toil, but the tedium of having nothing to do, makes thee long for sleep. Thou dost rouse lust by many a trick, when there is no need, using men as women: thus thou trainest thy friends, waxing wanton by night, consuming in sleep the best hours of day. 2.1.31. Immortal art thou, yet the outcast of the gods, the scorn of good men. Praise, sweetest of all things to hear, thou hearest not: the sweetest of all sights thou beholdest not, for never yet hast thou beheld a good work wrought by thyself. Who will believe what thou dost say? who will grant what thou dost ask? Or what sane man will dare join thy throng? While thy votaries are young their bodies are weak, when they wax old, their souls are without sense; idle and sleek they thrive in youth, withered and weary they journey through old age, and their past deeds bring them shame, their present deeds distress. Pleasure they ran through in their youth: hardship they laid up for their old age. 2.1.31. Immortal art thou, yet the outcast of the gods, the scorn of good men. Praise, sweetest of all things to hear, thou hearest not: the sweetest of all sights thou beholdest not, for never yet hast thou beheld a good work wrought by thyself. Who will believe what thou dost say? who will grant what thou dost ask? Or what sane man will dare join thy throng? While thy votaries are young their bodies are weak, when they wax old, their souls are without sense; idle and sleek they thrive in youth, withered and weary they journey through old age, and their past deeds bring them shame, their present deeds distress. Pleasure they ran through in their youth: hardship they laid up for their old age. 2.1.32. But I company with gods and good men, and no fair deed of god or man is done without my aid. I am first in honour among the gods and among men that are akin to me: to craftsmen a beloved fellow-worker, to masters a faithful guardian of the house, to servants a kindly protector: good helpmate in the toils of peace, staunch ally in the deeds of war, best partner in friendship. 2.1.32. But I company with gods and good men, and no fair deed of god or man is done without my aid. I am first in honour among the gods and among men that are akin to me: to craftsmen a beloved fellow-worker, to masters a faithful guardian of the house, to servants a kindly protector: good helpmate in the toils of peace, staunch ally in the deeds of war, best partner in friendship. 2.1.33. To my friends meat and drink bring sweet and simple enjoyment: for they wait till they crave them. And a sweeter sleep falls on them than on idle folk: they are not vexed at awaking from it, nor for its sake do they neglect to do their duties. The young rejoice to win the praise of the old; the elders are glad to be honoured by the young; with joy they recall their deeds past, and their present well-doing is joy to them, for through me they are dear to the gods, lovely to friends, precious to their native land. And when comes the appointed end, they lie not forgotten and dishonoured, but live on, sung and remembered for all time. O Heracles, thou son of goodly parents, if thou wilt labour earnestly on this wise, thou mayest have for thine own the most blessed happiness. 2.1.33. To my friends meat and drink bring sweet and simple enjoyment: for they wait till they crave them. And a sweeter sleep falls on them than on idle folk: they are not vexed at awaking from it, nor for its sake do they neglect to do their duties. The young rejoice to win the praise of the old; the elders are glad to be honoured by the young; with joy they recall their deeds past, and their present well-doing is joy to them, for through me they are dear to the gods, lovely to friends, precious to their native land. And when comes the appointed end, they lie not forgotten and dishonoured, but live on, sung and remembered for all time. O Heracles, thou son of goodly parents, if thou wilt labour earnestly on this wise, thou mayest have for thine own the most blessed happiness.' 2.1.34. Such, in outline, is Prodicus’ story of the training of Heracles by Virtue; only he has clothed the thoughts in even finer phrases than I have done now. But anyhow, Aristippus, it were well that you should think on these things and try to show some regard for the life that lies before you. 2.1.34. "Such, in outline, is Prodicus' story of the training of Heracles by Virtue; only he has clothed the thoughts in even finer phrases than I have done now. But anyhow, Aristippus, it were well that you should think on these things and try to show some regard for the life that lies before you." 2.3.18. What if a pair of hands refused the office of mutual help for which God made them, and tried to thwart each other; or if a pair of feet neglected the duty of working together, for which they were fashioned, and took to hampering each other? That is how you two are behaving at present. 2.3.18. What if a pair of hands refused the office of mutual help for which God made them, and tried to thwart each other; or if a pair of feet neglected the duty of working together, for which they were fashioned, and took to hampering each other? That is how you two are behaving at present. |
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18. Xenophon, The Persian Expedition, 3.1.11 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •lucian of samosata Found in books: Merz and Tieleman, Ambrosiaster's Political Theology (2012) 89| 3.1.11. ἐπεὶ δὲ ἀπορία ἦν, ἐλυπεῖτο μὲν σὺν τοῖς ἄλλοις καὶ οὐκ ἐδύνατο καθεύδειν· μικρὸν δʼ ὕπνου λαχὼν εἶδεν ὄναρ. ἔδοξεν αὐτῷ βροντῆς γενομένης σκηπτὸς πεσεῖν εἰς τὴν πατρῴαν οἰκίαν, καὶ ἐκ τούτου λάμπεσθαι πᾶσα. | 3.1.11. Now when the time of perplexity came, he was distressed as well as everybody else and was unable to sleep; but, getting at length a little sleep, he had a dream. It seemed to him that there was a clap of thunder and a bolt fell on his father's house, setting the whole house ablaze. 12 He awoke at once in great fear, and judged the dream in one way an auspicious one, because in the midst of hardships and perils he had seemed to behold a great light from Zeus; but looking at it in another way he was fearful, since the dream came, as he thought, from Zeus the King and the fire appeared to blaze all about, lest he might not be able to escape out of the King's country, but might be shut in on all sides by various difficulties. 13 Now what it really means to have such a dream one may learn from the events which followed the dream-and they were these: Firstly, on the moment of his awakening the thought occurred to him: 'Why do I lie here? The night is wearing on, and at daybreak it is likely that the enemy will be upon us. And if we fall into the King's hands, what is there to prevent our living to behold all the most grievous sights and to experience all the most dreadful sufferings, and then being put to death with insult? 14 As for defending ourselves, however, no one is making preparations or taking thought for that, but we lie here just as if it were possible for us to enjoy our ease. What about myself, then? From what state am I expecting the general to come who is to perform these duties? And what age must I myself wait to attain? For surely I shall never be any older, if this day I give myself up to the enemy.' 3.1.11. Now when the time of perplexity came, he was distressed as well as everybody else and was unable to sleep; but, getting at length a little sleep, he had a dream. It seemed to him that there was a clap of thunder and a bolt fell on his father’s house, setting the whole house ablaze. |
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| 19. Plato, Phaedrus, 240d (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •lucian of samosata Found in books: Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 320 |
| 20. Antiphon, Orations, 6.22 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •lucian of samosata Found in books: Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 320 |
21. Plato, Timaeus, 80b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •lucian of samosata Found in books: Jażdżewska and Doroszewski,Plutarch and his Contemporaries: Sharing the Roman Empire (2024) 200| 80b. αἷς ὕστερον αὐτοὶ προσφερόμενοι κινοῦσιν ἐκείνας, καταλαμβάνουσιν, καταλαμβάνοντες δὲ οὐκ ἄλλην ἐπεμβάλλοντες ἀνετάραξαν κίνησιν, ἀλλʼ ἀρχὴν βραδυτέρας φορᾶς κατὰ τὴν τῆς θάττονος, ἀποληγούσης δέ, ὁμοιότητα προσάψαντες, μίαν ἐξ ὀξείας καὶ βαρείας συνεκεράσαντο πάθην· ὅθεν ἡδονὴν μὲν τοῖς ἄφροσιν, εὐφροσύνην δὲ τοῖς ἔμφροσιν διὰ τὴν τῆς θείας ἁρμονίας μίμησιν ἐν θνηταῖς γενομένην φοραῖς παρέσχον. καὶ δὴ καὶ τὰ τῶν ὑδάτων πάντα ῥεύματα, ἔτι δὲ | 80b. and have already fallen to a speed similar to that with which the slower sounds collide with them afterwards and move them; and when the slower overtake the quicker sounds they do not perturb them by imposing upon them a different motion, but they attach to them the beginning of a slower motion in accord with that which was quicker but is tending to cease; and thus from shrill and deep they blend one single sensation, furnishing pleasure thereby to the unintelligent, and to the intelligent that intellectual delight which is caused by the imitation of the divine harmony manifested in mortal motions. |
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| 22. Plato, Gorgias, 469b-c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •lucian of samosata Found in books: Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 149 |
| 23. Aristophanes, Clouds, 1117 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •lucian of samosata Found in books: Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 320 |
24. Aristophanes, Frogs, 513-517 (5th cent. BCE - 4th 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) 156 517. ἀλλ' εἴσιθ', ὡς ὁ μάγειρος ἤδη τὰ τεμάχη 517. > | |
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25. Aristophanes, Wasps, 1343-1350, 1342 (5th cent. BCE - 4th 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) 154| 1342. τῇ χειρὶ τουδὶ λαβομένη τοῦ σχοινίου. | |
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| 26. Plato, Symposium, 176e-7a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •lucian of samosata, on dancing Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 195 |
| 27. Lysias, Orations, 6.51 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •lucian of samosata Found in books: Bricault and Bonnet, Panthée: Religious Transformations in the Graeco-Roman Empire (2013) 178 |
28. Plato, Sophist, 222e7-223a1, 216c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Thonemann, An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams (2020) 87, 88| 216c. γὰρ ἐγὼ τοὺς φιλοσόφους τοιούτους προσαγορεύω. ΣΩ. καὶ καλῶς γε, ὦ φίλε. τοῦτο μέντοι κινδυνεύει τὸ γένος οὐ πολύ τι ῥᾷον ὡς ἔπος εἰπεῖν εἶναι διακρίνειν ἢ τὸ τοῦ θεοῦ· πάνυ γὰρ ἇνδρες οὗτοι παντοῖοι φανταζόμενοι διὰ τὴν τῶν ἄλλων ἄγνοιαν ἐπιστρωφῶσι πόληας Hom. Od. 17.485-7, οἱ μὴ πλαστῶς ἀλλʼ ὄντως φιλόσοφοι, καθορῶντες ὑψόθεν τὸν τῶν κάτω βίον, καὶ τοῖς μὲν δοκοῦσιν εἶναι τοῦ μηδενὸς τίμιοι, τοῖς δʼ ἄξιοι τοῦ παντός· καὶ τοτὲ μὲν πολιτικοὶ | 216c. I certainly do think he is divine, for I give that epithet to all philosophers. Soc. And rightly, my friend. However, I fancy it is not much easier, if I may say so, to recognize this class, than that of the gods. For these men—I mean those who are not feignedly but really philosophers—appear disguised in all sorts of shapes, thanks to the ignorance of the rest of mankind, and visit the cities, Hom. Od. 17.485-7 beholding from above the life of those below, and they seem to some to be of no worth and to others to be worth everything. And sometimes they appear disguised as statesmen |
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29. Euripides, Electra, 533-537, 532 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Arthur-Montagne, DiGiulio and Kuin, Documentality: New Approaches to Written Documents in Imperial Life and Literature (2022) 92| 532. σὺ δ' εἰς ἴχνος βᾶς' ἀρβύλης σκέψαι βάσιν | 532. Then stand in the footprint and see if the tread of the boot will measure with your own foot, child. Electra |
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30. Plato, Protagoras, 347d, 347c (5th cent. BCE - 4th 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) 195| 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— |
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| 31. Aristotle, Rhetoric, 1407a31-b6 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •lucian of samosata Found in books: Edelmann-Singer et al., Sceptic and Believer in Ancient Mediterranean Religions (2020) 122 |
| 32. Aristotle, Eudemian Ethics, 1245a (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •lucian of samosata Found in books: Jażdżewska and Doroszewski,Plutarch and his Contemporaries: Sharing the Roman Empire (2024) 320 |
| 33. Aristotle, Poetics, 1461a, 9 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 8 |
| 34. Amphis, Fragments, 9 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •lucian of samosata, timon, sexual exploitation Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 155 |
| 35. Menander, Fragments, ff433 kassel-austin (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •lucian of samosata Found in books: Thonemann, An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams (2020) 131 |
36. Lycophron, Alexandra, 1278, 348-364, 1279 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 284| 1279. στυγνὸν Σιβύλλης ἐστὶν οἰκητήριον, | |
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| 37. Menander, Dyscolus, 110-111 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 42 |
| 38. Menander, Fragments, 224.4, 224.5, ff433 kassel-austin (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •lucian of samosata, timon, sexual exploitation •lucian of samosata Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 155; Thonemann, An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams (2020) 131 |
| 39. Menander, Fragments, 224.4, 224.5, ff433 kassel-austin (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •lucian of samosata, timon, sexual exploitation •lucian of samosata Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 155; Thonemann, An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams (2020) 131 |
| 40. Menander, Fragments, 224.4, 224.5, ff433 kassel-austin (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •lucian of samosata, timon, sexual exploitation •lucian of samosata Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 155; Thonemann, An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams (2020) 131 |
| 41. Menander, Fragments, ff433 kassel-austin (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •lucian of samosata Found in books: Thonemann, An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams (2020) 131 |
| 42. Aristotle, Great Ethics, 1213a (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •lucian of samosata Found in books: Jażdżewska and Doroszewski,Plutarch and his Contemporaries: Sharing the Roman Empire (2024) 320 |
| 43. Demades, Fragments, 87, 109 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 320 |
44. Theophrastus, Characters, 2 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •lucian of samosata Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 218 | 2. The Flatterer, κολακείας (i) Flattery may be considered as a mode of companionship degrading but profitable to him who flatters. The Flatterer is a person who will say as he walks with another, "Do you observe how people are looking at you? This happens to no man in Athens but you. A compliment was paid to you yesterday at the Stoa. More than thirty persons were sitting there; the question was started, Who is our foremost man? Everyone mentioned you first, and ended by coming back to your name." With these and the like words, he will remove a morsel of wool from his patron's coat; or, if a speck of chaff has been laid on the other's hair by the wind, he will pick it off; adding with a laugh, "Do you see? Because I have not met you for two days, you have had your beard full of white hairs; although no one has darker hair for his years than you." Then he will request the company to be silent while the great man is speaking, and will praise him, too, in his hearing, and mark his approbation at a pause with "True"; or he will laugh at a frigid joke, and stuff his cloak into his mouth as if he could not repress his amusement. He will request those whom he meets to stand still until "his Honour" has passed. He will buy apples and pears, and bring them in and give them to the children in the father's presence; adding, with kisses, "Chicks of a good father." Also, when he assists at the purchase of slippers, he will declare that the foot is more shapely than the shoe. If his patron is approaching a friend, he will run forward and say, "He is coming to you"; and then, turning back, "I have announced you." He is just the person, too, who can run errands to the women's market without drawing breath. He is the first of the guests to praise the wine; and to say, as he reclines next the host, "How delicate is your fare!" and (taking up something from the table) "Now this — how excellent it is!" He will ask his friend if he is cold, and if he would like something more; and, before the words are spoken, will wrap him up. Moreover he will lean towards his ear and whisper with him; or will glance at him as he talks to the rest of the company. He will take the cushions from the slave in the theatre, and spread them on the seat with his own hands. He will say that his patron's house is well built, that his land is well planted, and that his portrait is like. [In short the Flatterer may be observed saying and doing all things by which he conceives that he will gain favour.] |
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| 45. Aristotle, Nicomachean Ethics, 1170b6, 1166a (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Jażdżewska and Doroszewski,Plutarch and his Contemporaries: Sharing the Roman Empire (2024) 320 |
| 46. Nicostratus, Fragments, 27 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •lucian of samosata, timon, sexual exploitation Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 155 |
| 47. Polemon Iliensis, Fragments, 3a grh (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •lucian of samosata, timon, sexual exploitation Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 155 |
48. Cicero, On Divination, 2.115 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •lucian of samosata Found in books: Edelmann-Singer et al., Sceptic and Believer in Ancient Mediterranean Religions (2020) 122| 2.115. Sed iam ad te venio, O/ sancte Apollo, qui úmbilicum cértum terrarum óbsides, U/nde superstitiósa primum saéva evasit vóx fera. Tuis enim oraculis Chrysippus totum volumen inplevit partim falsis, ut ego opinor, partim casu veris, ut fit in omni oratione saepissime, partim flexiloquis et obscuris, ut interpres egeat interprete et sors ipsa ad sortes referenda sit, partim ambiguis, et quae ad dialecticum deferendae sint. Nam cum illa sors edita est opulentissumo regi Asiae: Croesus Halyn penetrans magnam pervertet opum vim, hostium vim se perversurum putavit, pervertit autem suam. | 2.115. But now I come to you,Apollo, sacred guard of earths true core,Whence first came frenzied, wild prophetic words.Chrysippus filled a whole volume with your oracles; of these some, as I think, were false; some came true by chance, as happens very often even in ordinary speech; some were so intricate and obscure that their interpreter needs an interpreter and the oracles themselves must be referred back to the oracle; and some so equivocal that they require a dialectician to construe them. For example, when the following oracular response was made to Asias richest king:When Croesus oer the river Halys goesHe will a mighty kingdom overthrow,Croesus thought that he would overthrow his enemys kingdom, whereas he overthrew his own. |
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| 49. Cicero, Letters To His Friends, 5.12, 14.20 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •lucian of samosata, how to write history •lucian of samosata Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 366; Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 39 |
50. Cicero, On The Nature of The Gods, 2.164 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •lucian of samosata Found in books: Dillon and Timotin, Platonic Theories of Prayer (2015) 70 | 2.164. "Nor is the care and providence of the immortal gods bestowed only upon the human race in its entirety, but it is also wont to be extended to individuals. We may narrow down the entirety of the human race and bring it gradually down to smaller and smaller groups, and finally to single individuals. For if we believe, for the reasons that we have spoken of before, that the gods care for all human beings everywhere in every coast and region of the lands remote from this continent in which we dwell, then they care also for the men who inhabit with us these lands between the sunrise and the sunset. |
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| 51. Philodemus, De Libertate Dicendi, col. 1b.13-14, 70, 78, 79 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 218 |
52. Cicero, Tusculan Disputations, 3.81 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •lucian of samosata Found in books: Nasrallah, Archaeology and the Letters of Paul (2019) 153| 3.81. Tractatum tractum GV 1 est autem a nobis id genus aegritudinis, quod unum est omnium maxumum, ut eo sublato reliquorum remedia ne magnopere quaerenda arbitraremur. sunt enim certa, quae de paupertate certa, quae de vita inhonorata et ingloria dici soleant; separatim certae scholae sunt de exilio, de interitu patriae, de servitute, de debilitate, dibilitate R 1 V 1 de caecitate, de omni casu, in quo nomen poni solet calamitatis. calamitatis tatis V c in r. haec Graeci in singulas scholas et in singulos libros dispertiunt; opus enim quaerunt (quamquam plenae disputationes planae disputationis W corr. Turn. delectationis summae. Tamen V (mae T atque ultima hasta litterae m antecedentis in r. 2 ) delectationis sunt); | |
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| 53. Cicero, Brutus, 27.86 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •lucian of samosata, on performance of dramatic excerpts Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 212 |
| 54. Anon., Testament of Solomon, 1.5-1.7, 7.5-7.6, 13.6, 15.14, 18.2, 18.34 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •lucian of samosata, magic Found in books: Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 126, 136, 143 |
| 55. Lucilius Gaius, Fragments, 717 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •lucian of samosata Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 218 |
56. Polybius, Histories, 1.12.2, 3.96.11, 4.20.10 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •lucian of samosata •lucian of samosata, on dancing •lucian of samosata, timon, sexual exploitation Found in books: Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 320; Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 154, 195| 4.20.10. ὁμοίως γε μὴν καὶ παρʼ ὅλον τὸν βίον τὰς ἀγωγὰς τὰς ἐν ταῖς συνουσίαις οὐχ οὕτως ποιοῦνται διὰ τῶν ἐπεισάκτων ἀκροαμάτων ὡς διʼ αὑτῶν, ἀνὰ μέρος ᾄδειν ἀλλήλοις προστάττοντες. | 4.20.10. And not only this, but through their whole life they entertain themselves at banquets not by listening to hired musicians but by their own efforts, calling for a song from each in turn. < |
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57. Terence, The Eunuch, 261-264, 260 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 218| 260. Ille ubi miser famelicus videt me esse in tanto honore, | |
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58. Anon., Jubilees, 10.7-10.14 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •lucian of samosata, magic Found in books: Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 126, 127 | 10.7. And Thou knowest how Thy Watchers, the fathers of these spirits, acted in my day: 10.8. and as for these spirits which are living, imprison them and hold them fast in the place of condemnation, and let them not bring destruction on the sons of thy servant, my God; for these are maligt, and created in order to destroy. 10.9. And let them not rule over the spirits of the living; for Thou alone canst exercise dominion over them. And let them not have power over the sons of the righteous from henceforth and for evermore." 10.10. And the Lord our God bade us to bind all. 10.11. And the chief of the spirits, Mastêmâ, came and said: "Lord, Creator, let some of them remain before me, and let them hearken to my voice, and do all that I shall say unto them; 10.12. for if some of them are not left to me, I shall not be able to execute the power of my will on the sons of men; 10.13. for these are for corruption and leading astray before my judgment, for great is the wickedness of the sons of men." 10.14. And He said: "Let the tenth part of them remain before him, and let nine parts descend into the place of condemnation." |
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59. Philo of Alexandria, Against Flaccus, 36-38, 30 (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) 231 | 30. And then again his friends and companions came and stirred up the miserable Flaccus, inviting, and exciting, and stimulating him to feel the same envy with themselves; saying, "The arrival of this man to take upon him his government is equivalent to a deposition of yourself. He is invested with a greater dignity of honour and glory than you. He attracts all eyes towards himself when they see the array of sentinels and bodyguards around him adorned with silvered and gilded arms. |
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| 60. Horace, Sermones, 1.5.97-1.5.103 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •lucian of samosata Found in books: Crabb, Luke/Acts and the End of History (2020) 176 |
| 61. Horace, Letters, 1.1.65 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •lucian of samosata Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 218 |
| 62. Horace, Odes, 3.30.1 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •lucian of samosata Found in books: Arthur-Montagne, DiGiulio and Kuin, Documentality: New Approaches to Written Documents in Imperial Life and Literature (2022) 97 |
| 63. Nicostratus Historicus, Fragments, 27 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •lucian of samosata, timon, sexual exploitation Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 155 |
64. Ovid, Metamorphoses, 1.5-1.88, 14.129-14.153 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •lucian of samosata, possibly author of “the ass” (onos), •lucian of samosata Found in books: Keith and Edmondson, Roman Literary Cultures: Domestic Politics, Revolutionary Poetics, Civic Spectacle (2016) 279; Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 284| 1.5. Ante mare et terras et quod tegit omnia caelum 1.6. unus erat toto naturae vultus in orbe, 1.7. quem dixere chaos: rudis indigestaque moles 1.8. nec quicquam nisi pondus iners congestaque eodem 1.9. non bene iunctarum discordia semina rerum. 1.10. nullus adhuc mundo praebebat lumina Titan, 1.11. nec nova crescendo reparabat cornua Phoebe, 1.12. nec circumfuso pendebat in aere tellus 1.13. ponderibus librata suis, nec bracchia longo 1.14. margine terrarum porrexerat Amphitrite; 1.15. utque aer, tellus illic et pontus et aether. 1.16. Sic erat instabilis tellus, innabilis unda, 1.17. lucis egens aer: nulli sua forma manebat, 1.18. obstabatque aliis aliud, quia corpore in uno 1.19. frigida pugnabant calidis, umentia siccis, 1.20. mollia cum duris, sine pondere habentia pondus. 1.21. Hanc deus et melior litem natura diremit. 1.22. Nam caelo terras et terris abscidit undas, 1.23. et liquidum spisso secrevit ab aere caelum. 1.24. Quae postquam evolvit caecoque exemit acervo, 1.25. dissociata locis concordi pace ligavit. 1.26. Ignea convexi vis et sine pondere caeli 1.27. emicuit summaque locum sibi fecit in arce: 1.28. proximus est aer illi levitate locoque: 1.29. densior his tellus, elementaque grandia traxit 1.30. et pressa est gravitate sua: circumfluus umor 1.31. ultima possedit solidumque coercuit orbem. 1.32. Sic ubi dispositam quisquis fuit ille deorum 1.33. congeriem secuit sectamque in membra redegit, 1.34. principio terram, ne non aequalis ab omni 1.35. parte foret, magni speciem glomeravit in orbis. 1.36. Tum freta diffudit rapidisque tumescere ventis 1.37. iussit et ambitae circumdare litora terrae. 1.38. Addidit et fontes et stagna inmensa lacusque 1.39. fluminaque obliquis cinxit declivia ripis, 1.40. quae, diversa locis, partim sorbentur ab ipsa, 1.41. in mare perveniunt partim campoque recepta 1.42. liberioris aquae pro ripis litora pulsant. 1.43. Iussit et extendi campos, subsidere valles, 1.44. fronde tegi silvas, lapidosos surgere montes. 1.45. Utque duae dextra caelum totidemque sinistra 1.46. parte secant zonae, quinta est ardentior illis, 1.47. sic onus inclusum numero distinxit eodem 1.48. cura dei, totidemque plagae tellure premuntur. 1.49. Quarum quae media est, non est habitabilis aestu: 1.50. nix tegit alta duas: totidem inter utrumque locavit 1.51. temperiemque dedit mixta cum frigore flamma. 1.52. Inminet his aer. Qui quanto est pondere terrae, 1.53. pondere aquae levior tanto est onerosior igni. 1.54. Illic et nebulas, illic consistere nubes 1.55. iussit et humanas motura tonitrua mentes 1.56. et cum fulminibus facientes fulgura ventos. 1.57. His quoque non passim mundi fabricator habendum 1.58. aera permisit: vix nunc obsistitur illis, 1.59. cum sua quisque regant diverso flamina tractu, 1.60. quin lanient mundum: tanta est discordia fratrum. 1.61. Eurus ad Auroram Nabataeaque regna recessit 1.62. Persidaque et radiis iuga subdita matutinis; 1.63. vesper et occiduo quae litora sole tepescunt, 1.64. proxima sunt Zephyro: Scythiam septemque triones 1.65. horrifer invasit Boreas: contraria tellus 1.66. nubibus adsiduis pluviaque madescit ab Austro. 1.67. Haec super inposuit liquidum et gravitate carentem 1.68. aethera nec quicquam terrenae faecis habentem. 1.69. Vix ita limitibus dissaepserat omnia certis, 1.70. cum, quae pressa diu massa latuere sub illa, 1.71. sidera coeperunt toto effervescere caelo. 1.72. Neu regio foret ulla suis animalibus orba, 1.73. astra tenent caeleste solum formaeque deorum, 1.74. cesserunt nitidis habitandae piscibus undae, 1.75. terra feras cepit, volucres agitabilis aer. 1.76. Sanctius his animal mentisque capacius altae 1.77. deerat adhuc et quod dominari in cetera posset. 1.78. Natus homo est, sive hunc divino semine fecit 1.79. ille opifex rerum, mundi melioris origo, 1.80. sive recens tellus seductaque nuper ab alto 1.81. aethere cognati retinebat semina caeli; 1.82. quam satus Iapeto mixtam pluvialibus undis 1.83. finxit in effigiem moderantum cuncta deorum. 1.84. Pronaque cum spectent animalia cetera terram, 1.85. os homini sublime dedit, caelumque videre 1.86. iussit et erectos ad sidera tollere vultus. 1.87. Sic, modo quae fuerat rudis et sine imagine, tellus 1.88. induit ignotas hominum conversa figuras. 14.129. Respicit hunc vates et suspiratibus haustis 14.130. “nec dea sum” dixit “nec sacri turis honore 14.131. humanum dignare caput; neu nescius erres, 14.132. lux aeterna mihi carituraque fine dabatur, 14.133. si mea virginitas Phoebo patuisset amanti. 14.134. Dum tamen hanc sperat dum praecorrumpere donis 14.135. me cupit, “elige” ait, “virgo Cumaea, quid optes: 14.136. optatis potiere tuis.” Ego pulveris hausti 14.137. ostendi cumulum: quot haberet corpora pulvis, 14.138. tot mihi natales contingere vana rogavi; 14.139. excidit, ut peterem iuvenes quoque protinus annos. 14.140. Hos tamen ille mihi dabat aeternamque iuventam, 14.141. si venerem paterer: contempto munere Phoebi 14.142. innuba permaneo; sed iam felicior aetas 14.143. terga dedit, tremuloque gradu venit aegra senectus, 14.144. quae patienda diu est (nam iam mihi saecula septem 14.145. acta vides): superest, numeros ut pulveris aequem, 14.146. ter centum messes, ter centum musta videre. 14.147. Tempus erit, cum de tanto me corpore parvam 14.148. longa dies faciet consumptaque membra senecta 14.149. ad minimum redigentur onus: nec amata videbor 14.150. nec placuisse deo; Phoebus quoque forsitan ipse 14.151. vel non cognoscet vel dilexisse negabit: 14.152. usque adeo mutata ferar, nullique videnda, 14.153. voce tamen noscar; vocem mihi fata relinquent.” | 1.5. in smooth and measured strains, from olden day 1.6. when earth began to this completed time! 1.7. Before the ocean and the earth appeared— 1.8. before the skies had overspread them all— 1.9. the face of Nature in a vast expanse 1.10. was naught but Chaos uniformly waste. 1.11. It was a rude and undeveloped mass, 1.12. that nothing made except a ponderous weight; 1.13. and all discordant elements confused, 1.14. were there congested in a shapeless heap. 1.16. nor did the moon renew her crescent horns; 1.17. the earth was not suspended in the air 1.18. exactly balanced by her heavy weight. 1.19. Not far along the margin of the shore 1.20. had Amphitrite stretched her lengthened arms,— 1.21. for all the land was mixed with sea and air. 1.22. The land was soft, the sea unfit to sail, 1.23. the atmosphere opaque, to naught was given 1.24. a proper form, in everything was strife, 1.25. and all was mingled in a seething mass— 1.26. with hot the cold parts strove, and wet with dry 1.27. and soft with hard, and weight with empty void. 1.29. he cut the land from skies, the sea from land, 1.30. the heavens ethereal from material air; 1.31. and when were all evolved from that dark ma 1.32. he bound the fractious parts in tranquil peace. 1.33. The fiery element of convex heaven 1.34. leaped from the mass devoid of dragging weight, 1.35. and chose the summit arch to which the air 1.36. as next in quality was next in place. 1.37. The earth more dense attracted grosser part 1.38. and moved by gravity sank underneath; 1.39. and last of all the wide surrounding wave 1.40. in deeper channels rolled around the globe. 1.42. had carved asunder that discordant mass, 1.43. had thus reduced it to its elements, 1.44. that every part should equally combine, 1.45. when time began He rounded out the earth 1.46. and moulded it to form a mighty globe. 1.47. Then poured He forth the deeps and gave command 1.48. that they should billow in the rapid winds, 1.49. that they should compass every shore of earth. 1.50. he also added fountains, pools and lakes, 1.51. and bound with shelving banks the slanting streams, 1.52. which partly are absorbed and partly join 1.53. the boundless ocean. Thus received amid 1.54. the wide expanse of uncontrolled waves, 1.55. they beat the shores instead of crooked banks. 1.57. the valleys are depressed, the woods are clothed 1.58. in green, the stony mountains rise. And a 1.59. the heavens are intersected on the right 1.60. by two broad zones, by two that cut the left, 1.61. and by a fifth consumed with ardent heat, 1.62. with such a number did the careful God 1.63. mark off the compassed weight, and thus the earth 1.64. received as many climes.—Such heat consume 1.65. the middle zone that none may dwell therein; 1.66. and two extremes are covered with deep snow; 1.67. and two are placed betwixt the hot and cold, 1.68. which mixed together give a temperate clime; 1.69. and over all the atmosphere suspend 1.70. with weight proportioned to the fiery sky, 1.71. exactly as the weight of earth compare 1.72. with weight of water. 1.74. to gather in the air and spread the clouds. 1.75. He fixed the thunders that disturb our souls, 1.76. and brought the lightning on destructive wind 1.77. that also waft the cold. Nor did the great 1.78. Artificer permit these mighty wind 1.79. to blow unbounded in the pathless skies, 1.80. but each discordant brother fixed in space, 1.81. although His power can scarce restrain their rage 1.82. to rend the universe. At His command 1.83. to far Aurora, Eurus took his way, 1.84. to Nabath, Persia , and that mountain range 1.85. first gilded by the dawn; and Zephyr's flight 1.86. was towards the evening star and peaceful shores, 1.87. warm with the setting sun; and Borea 1.88. invaded Scythia and the northern snows; 14.129. the kingdom of the son of Hippotas, 14.130. in those hot regions smoking with the fume 14.131. of burning sulphur, and he left behind 14.132. the rocky haunt of Achelous' daughters, 14.133. the Sirens. Then, when his good ship had lost 14.134. the pilot, he coasted near Inarime , 14.135. near Prochyta, and near the barren hill 14.136. which marks another island, Pithecusae , 14.137. an island named from strange inhabitants. 14.139. and perjuries of the Cercopian 14.140. and for the crimes of that bad treacherous race, 14.141. transformed its men to ugly animals, 14.142. appearing unlike men, although like men. 14.143. He had contracted and had bent their limbs, 14.144. and flattened out their noses, bent back toward 14.145. their foreheads; he had furrowed every face 14.146. with wrinkles of old age, and made them live 14.147. in that spot, after he had covered all 14.148. their bodies with long yellow ugly hair. 14.149. Besides all that, he took away from them 14.150. the use of language and control of tongues, 14.151. o long inclined to dreadful perjury; 14.152. and left them always to complain of life 14.153. and their ill conduct in harsh jabbering. |
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| 65. Demetrius, Style, 228 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •lucian of samosata Found in books: Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 13 |
66. Ovid, Tristia, 2.509-2.520, 5.3 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •lucian of samosata, on poets Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 218, 219| 2.509. inspice ludorum sumptus, Auguste, tuorum: 2.510. empta tibi magno talia multa leges. 2.511. haec tu spectasti spectandaque saepe dedisti 2.512. maiestas adeo comis ubique tua est— 2.513. luminibusque tuis, totus quibus utitur orbis, 2.514. scaenica vidisti lentus adulteria. 2.515. scribere si fas est imitantes turpia mimos, 2.516. materiae minor est debita poena meae. 2.517. an genus hoc scripti faciunt sua pulpita tutum, 2.518. quodque licet, mimis scaena licere dedit? 2.519. et mea sunt populo saltata poemata saepe, 2.520. saepe oculos etiam detinuere tuos. 5.3. hic quoque talis erit, qualis fortuna poetae: 5.3. pone metum, valeo; corpusque, quod ante laborum 5.3. festaque odoratis innectunt tempora sertis, 5.3. qui mihi flens dixit 5.3. sic quondam festum Laërtius egerat heros 5.3. tu quoque suscepti curam dimittis amici, 5.3. si tibi contingit cum dulci vita salute, 5.3. quae tibi res animos in me facit, improbe? curve 5.3. te canerem solum, meriti memor, inque libellis 5.3. at mihi iam videor patria procul esse tot annis, 5.3. indolui, non tam mea quod fortuna male audit, 5.3. difficile est quod, amice, mones, quia carmina laetum 5.3. aeger enim traxi contagia corpore mentis, 5.3. detrahat auctori multum fortuna licebit, | |
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67. Diodorus Siculus, Historical Library, 16.26.6, 16.91, 18.18.1, 8.13 cohen-skalli (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 284 | 16.26.6. It is said that in ancient times virgins delivered the oracles because virgins have their natural innocence intact and are in the same case as Artemis; for indeed virgins were alleged to be well suited to guard the secrecy of disclosures made by oracles. In more recent times, however, people say that Echecrates the Thessalian, having arrived at the shrine and beheld the virgin who uttered the oracle, became enamoured of her because of her beauty, carried her away with him and violated her; and that the Delphians because of this deplorable occurrence passed a law that in future a virgin should no longer prophesy but that an elderly woman of fifty should declare the oracles and that she should be dressed in the costume of a virgin, as a sort of reminder of the prophetess of olden times. Such are the details of the legend regarding the discovery of the oracle; and now we shall turn to the activities of olden times. |
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68. Philo of Alexandria, On The Life of Abraham, 22-23 (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) 164 | 23. On which account the good man shuts himself up, and remains for the most part at home, scarcely going over his threshold, or if he does go out, for the sake of avoiding the crowds who come to visit him, he generally goes out of the city, and makes his abode in some country place, living more pleasantly with such companions as are the most virtuous of all mankind, whose bodies, indeed, time has dissolved, but whose virtues the records which are left of them keep alive, in poems and in prose, histories by which the soul is naturally improved and led on to perfection. |
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| 69. Philo of Alexandria, On The Eternity of The World, 147 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •lucian of samosata Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 234 |
| 70. Philo of Alexandria, On Planting, 39 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •lucian of samosata Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 231 |
| 71. Philo of Alexandria, On Dreams, 2.24, 2.168 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •lucian of samosata Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 231, 234 |
72. Philo of Alexandria, On The Special Laws, 3.96 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •lucian of samosata Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 231 | 3.96. Accordingly, it has happened before now that very numerous parties of men who have come together in good fellowship to eat of the same salt and to sit at the same table, have suffered at such a time of harmony things wholly incompatible with it, being suddenly killed, and have thus met with death instead of feasting. On which account it is fitting that even the most merciful, and gentle, and moderate of men should approve of such persons being put to death, who are all but the same as murderers who slay with their own hand; and that they should think it consistent with holiness, not to commit their punishment to others, but to execute it themselves. |
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73. Philo of Alexandria, On The Embassy To Gaius, 32, 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) 231 | 31. but when they did not dare to do so, he himself taking the sword inquired in his ignorance and want of experience what was the most mortal place, in order that by a well-directed blow he might cut short his miserable life; and they, like instructors in misery, led him on his way, and pointed out to him the part into which he was to thrust his sword; and he, having thus learnt his first and last lesson, became himself, miserable that he was, his own murderer under compulsion. VI. |
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74. Anon., Rhetorica Ad Herennium, 4.14 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •lucian of samosata Found in books: Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 209 | 4.14. of the Simple type of style, which is brought down to the most ordinary speech of every day, the following will serve as an example: "Now our friend happened to enter the baths, and, after washing, was beginning to be rubbed down. Then, just as he decided to go down into the pool, suddenly this fellow turned up. 'Say, young chap,' said he, 'you slaveboys have just beat me; you must make it good.' The young man grew red, for at his age he was not used to being hailed by a stranger. This creature started to shout the same words, and more, in a louder voice. With difficulty the youth replied: 'Well, but let me look into the matter.' Right then the fellow cries out in that tone of his that might well force blushes from any one; this is how aggressive and harsh it is â a tone certainly not practised in the neighbourhood of the Sundial, I would say, but backstage, and in places of that kind. The young man was embarrassed. And no wonder, for his ears still rang with the scoldings of his tutor, and he was not used to abusive language of this kind. For where would he have seen a buffoon, with not a blush left, who thought of himself as having no good name to lose, so that he could do anything he liked without damage to his reputation?" < |
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75. Philo of Alexandria, On The Contemplative Life, 20, 24, 30, 40-69, 71-90, 70 (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) 284, 298 | 70. And they do not use the ministrations of slaves, looking upon the possession of servants of slaves to be a thing absolutely and wholly contrary to nature, for nature has created all men free, but the injustice and covetousness of some men who prefer inequality, that cause of all evil, having subdued some, has given to the more powerful authority over those who are weaker. |
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| 76. Vitruvius Pollio, On Architecture, 5.10 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •lucian of samosata Found in books: Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 60 |
77. Vergil, Aeneis, 3.443-3.445, 6.42-6.45 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •lucian of samosata Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 284| 3.443. insanam vatem aspicies, quae rupe sub ima 3.444. fata canit, foliisque notas et nomina mandat. 3.445. Quaecumque in foliis descripsit carmina virgo, 6.42. Excisum Euboicae latus ingens rupis in antrum, 6.43. quo lati ducunt aditus centum, ostia centum; 6.44. unde ruunt totidem voces, responsa Sibyllae. 6.45. Ventum erat ad limen, cum virgo. Poscere fata | 3.443. “I live, 't is true. I lengthen out my days 3.444. through many a desperate strait. But O, believe 3.445. that what thine eyes behold is vision true. 6.42. 0 Icarus, in such well-graven scene 6.43. How proud thy place should be! but grief forbade: 6.44. Twice in pure gold a father's fingers strove 6.45. To shape thy fall, and twice they strove in vain. |
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78. Philo of Alexandria, Plant., 39 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •lucian of samosata Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 231 | 39. He, then, who had drunk of this unmixed source of joy, and was a follower of and fellow rejoicer with Moses, and not one of the least valued of that body, in his Psalms addressed his own mind, saying, "Delight thou in the Lord." Exciting himself and his mind towards heavenly and divine love by these words, and indigtly turning away from the luxury and effeminacy existing among what are called and believed to be human goods; and being hurried away in his whole heart by divine inspiration and fervour, and finding his joy in God alone. X. |
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| 79. Cicero, Academica Posteriora, 7.20 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •lucian of samosata, on performance of dramatic excerpts Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 212 |
80. Strabo, Geography, 1.2.35, 14.1.12, 15.1, 15.1.9-15.1.10, 15.1.28, 16.1.27 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •lucian of samosata Found in books: Arthur-Montagne, DiGiulio and Kuin, Documentality: New Approaches to Written Documents in Imperial Life and Literature (2022) 149; Bricault and Bonnet, Panthée: Religious Transformations in the Graeco-Roman Empire (2013) 124; Thonemann, An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams (2020) 88 | 1.2.35. There are many who would make the Erembi a tribe of the Ethiopians, or of the Cephenes, or again of the Pygmies, and a thousand other fancies. These ought to be regarded with little trust; since their opinion is not only incredible, but they evidently labour under a certain confusion as to the different characters of history and fable. In the same category must be reckoned those who place the Sidonians and Phoenicians in the Persian Gulf, or somewhere else in the Ocean, and make the wanderings of Menelaus to have happened there. Not the least cause for mistrusting these writers is the manner in which they contradict each other. One half would have us believe that the Sidonians are a colony from the people whom they describe as located on the shores of the [Indian] Ocean, and who they say were called Phoenicians from the colour of the Erythraean Sea, while the others declare the opposite. Some again would transport Ethiopia into our Phoenicia, and make Joppa the scene of the adventures of Andromeda; and this not from any ignorance of the topography of those places, but by a kind of mythic fiction similar to those of Hesiod and other writers censured by Apollodorus, who, however, couples Homer with them, without, as it appears, any cause. He cites as instances what Homer relates of the Euxine and Egypt, and accuses him of ignorance for pretending to speak the actual truth, and then recounting fable, all the while ignorantly mistaking it for fact. Will anyone then accuse Hesiod of ignorance on account of his Hemicynes, his Macrocephali, and his Pygmies; or Homer for his like fables, and amongst others the Pygmies themselves; or Alcman for describing the Steganopodes; or Aeschylus for his Cynocephali, Sternophthalmi, and Monommati; when amongst prose writers, and in works bearing the appearance of veritable history, we frequently meet with similar narrations, and that without any admission of their having inserted such myths. Indeed it becomes immediately evident that they have woven together a tissue of myths not through ignorance of the real facts, but merely to amuse by a deceptive narration of the impossible and marvellous. If they appear to do this in ignorance, it is because they can romance more frequently and with greater plausibility on those things which are uncertain and unknown. This Theopompus plainly confesses in the announcement of his intention to relate the fables in his history in a better style than Herodotus, Ctesias, Hellanicus, and those who had written on the affairs of India. 14.1.12. After the outlets of the Maeander comes the shore of Priene, above which lies Priene, and also the mountain Mycale, which is well supplied with wild animals and with trees. This mountain lies above the Samian territory and forms with it, on the far side of the promontory called Trogilian, a strait about seven stadia in width. Priene is by some writers called Cadme, since Philotas, who founded it, was a Boeotian. Bias, one of the Seven Wise Men, was a native of Priene, of whom Hipponax saysstronger in the pleading of his cases than Bias of Priene. 16.1.27. Between the Tigris and the Euphrates flows a river, called Basileios (or the Royal river), and about Anthemusia another called the Aborrhas. The road for merchants going from Syria to Seleuceia and Babylon lies through the country of the (Arabian) Scenitae, [now called Malii,] and through the desert belonging to their territory. The Euphrates is crossed in the latitude of Anthemusia, a place in Mesopotamia. Above the river, at the distance of four schoeni, is Bambyce, which is called by the names of Edessa and Hierapolis, where the Syrian goddess Atargatis is worshipped. After crossing the river, the road lies through a desert country on the borders of Babylonia to Scenae, a considerable city, situated on the banks of a canal. From the passage across the river to Scenae is a journey of five and twenty days. There are (on the road) owners of camels, who keep resting-places, which are well supplied with water from cisterns, or transported from a distance.The Scenitae exact a moderate tribute from merchants, but [otherwise] do not molest them: the merchants, therefore, avoid the country on the banks of the river, and risk a journey through the desert, leaving the river on the right hand at a distance of nearly three days' march. For the chiefs of the tribes living on both banks of the river, who occupy not indeed a fertile territory, yet one less sterile than the rest (of the country), are settled in the midst of their own peculiar domains, and each exacts a tribute of no moderate amount for himself. And it is difficult among so large a body of people, and of such daring habits, to establish any common standard of tribute advantageous to the merchant.Scene is distant from Seleuceia 18 schoeni. |
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81. Ignatius, To The Ephesians, 2.2, 3.2, 4.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 182; Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 212 | 2.2. May I have joy of you always, if so be I am worthy of it. It is therefore meet for you in every way to glorify Jesus Christ who glorified you; that being perfectly joined together in one submission, submitting yourselves to your bishop and presbytery, ye may be sanctified in all things. 3.2. But, since love doth not suffer me to be silent concerning you, therefore was I forward to exhort you, that ye run in harmony with the mind of God: for Jesus Christ also, our inseparable life, is the mind of the Father, even as the bishops that are settled in the farthest parts of the earth are in the mind of Jesus Christ. 4.1. So then it becometh you to run in harmony with the mind of the bishop; which thing also ye do. For your honourable presbytery, which is worthy of God, is attuned to the bishop, even as its strings to a lyre. Therefore in your concord and harmonious love Jesus Christ is sung. 21. I am devoted to you and to those whom for the honour of God ye sent to Smyrna; whence also I write unto you with thanksgiving to the Lord, having love for Polycarp as I have for you also. Remember me, even as I would that Jesus Christ may also remember you. ,Pray for the church which is in Syria, whence I am led a prisoner to Rome -- I who am the very last of the faithful there; according as I was counted worthy to be found unto the honour of God. Fare ye well in God the Father and in Jesus Christ our common hope. |
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82. Ignatius, To The Philadelphians, 10 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 212 | 10. Seeing that in answer to your prayer and to the tender sympathy which ye have in Christ Jesus, it hath been reported to me that the church which is in Antioch of Syria hath peace, it is becoming for you, as a church of God, to appoint a deacon to go thither as God's ambassador, that he may congratulate them when they are assembled together, and may glorify the Name. ,Blessed in Jesus Christ is he that shall be counted worthy of such a ministration; and ye yourselves shall be glorified. Now if ye desire it, it is not impossible for you to do this for the name of God; even as the churches which are nearest have sent bishops, and others presbyters and deacons. |
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| 83. Ignatius, To Polycarp, 2.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 212 |
| 84. Plutarch, Table Talk, 3.prae, 14.1, 9.14.1, 7.5.3, 7.8.2, 2.10.1, 1.1.5, 7.7, 9.15, 1.2.6, 644a, 612c, 677c-678b, 660b, 642-643a, 686c, 680c-d, 697d, 616c, 616d, 618a, 716d (1st cent. CE - 2nd cent. CE) 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) 185 |
| 85. Tacitus, Annals, 1.1.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Jażdżewska and Doroszewski,Plutarch and his Contemporaries: Sharing the Roman Empire (2024) 202 |
86. Tacitus, Histories, 2.78, 5.13 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Crabb, Luke/Acts and the End of History (2020) 176 | 2.78. After Mucianus had spoken, the rest became bolder; they gathered about Vespasian, encouraged him, and recalled the prophecies of seers and the movements of the stars. Nor indeed was he wholly free from such superstitious belief, as was evident later when he had obtained supreme power, for he openly kept at court an astrologer named Seleucus, whom he regarded as his guide and oracle. Old omens came back to his mind: once on his country estate a cypress of conspicuous height suddenly fell, but the next day it rose again on the selfsame spot fresh, tall, and with wider expanse than before. This occurrence was a favourable omen of great significance, as the haruspices all agreed, and promised the highest distinctions for Vespasian, who was then still a young man. At first, however, the insignia of a triumph, his consulship, and his victory over Judea appeared to have fulfilled the promise given by the omen; yet after he had gained these honours, he began to think that it was the imperial throne that was foretold. Between Judea and Syria lies Carmel: this is the name given to both the mountain and the divinity. The god has no image or temple â such is the rule handed down by the fathers; there is only an altar and the worship of the god. When Vespasian was sacrificing there and thinking over his secret hopes in his heart, the priest Basilides, after repeated inspection of the victim's vitals, said to him: "Whatever you are planning, Vespasian, whether to build a house, or to enlarge your holdings, or to increase the number of your slaves, the god grants you a mighty home, limitless bounds, and a multitude of men." This obscure oracle rumour had caught up at the time, and now was trying to interpret; nothing indeed was more often on men's lips. It was discussed even more in Vespasian's presence â for men have more to say to those who are filled with hope. The two leaders now separated with clear purposes before them, Mucianus going to Antioch, Vespasian to Caesarea. Antioch is the capital of Syria, Caesarea of Judea. 5.13. Prodigies had indeed occurred, but to avert them either by victims or by vows is held unlawful by a people which, though prone to superstition, is opposed to all propitiatory rites. Contending hosts were seen meeting in the skies, arms flashed, and suddenly the temple was illumined with fire from the clouds. of a sudden the doors of the shrine opened and a superhuman voice cried: "The gods are departing": at the same moment the mighty stir of their going was heard. Few interpreted these omens as fearful; the majority firmly believed that their ancient priestly writings contained the prophecy that this was the very time when the East should grow strong and that men starting from Judea should possess the world. This mysterious prophecy had in reality pointed to Vespasian and Titus, but the common people, as is the way of human ambition, interpreted these great destinies in their own favour, and could not be turned to the truth even by adversity. We have heard that the total number of the besieged of every age and both sexes was six hundred thousand; there were arms for all who could use them, and the number ready to fight was larger than could have been anticipated from the total population. Both men and women showed the same determination; and if they were to be forced to change their home, they feared life more than death. Such was the city and people against which Titus Caesar now proceeded; since the nature of the ground did not allow him to assault or employ any sudden operations, he decided to use earthworks and mantlets; the legions were assigned to their several tasks, and there was a respite of fighting until they made ready every device for storming a town that the ancients had ever employed or modern ingenuity invented. |
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| 87. Plutarch, Publicola, 531b (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata, on dancing Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 199 |
| 88. Pliny The Elder, Natural History, 5.17.4, 15.1981, 25.94, 35.2.5, 37.75 (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) 164 |
89. New Testament, 1 Timothy, 5.17-5.18 (1st cent. CE - 1st cent. CE) Tagged with subjects: •lucian of samosata •lucian of samosata, magic Found in books: Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 151| 5.17. Οἱ καλῶς προεστῶτες πρεσβύτεροι διπλῆς τιμῆς ἀξιούσθωσαν, μάλιστα οἱ κοπιῶντες ἐν λόγῳ καὶ διδασκαλίᾳ· 5.18. λέγει γὰρ ἡ γραφήΒοῦν ἀλοῶντα οὐ φιμώσεις·καὶ Ἄξιος ὁ ἐργάτης τοῦ μισθοῦ αὐτοῦ. | 5.17. Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and in teaching. 5.18. For the Scripture says, "You shall not muzzle the ox when it treads out the grain." And, "The laborer is worthy of his wages." |
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90. New Testament, Acts, 8.6, 8.9, 8.11, 8.13 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata, magic Found in books: Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 197| 8.6. προσεῖχον δὲ οἱ ὄχλοι τοῖς λεγομένοις ὑπὸ τοῦ Φιλίππου ὁμοθυμαδὸν ἐν τῷ ἀκούειν αὐτοὺς καὶ βλέπειν τὰ σημεῖα ἃ ἐποίει· 8.9. Ἀνὴρ δέ τις ὀνόματι Σίμων προυπῆρχεν ἐν τῇ πόλει μαγεύων καὶ ἐξιστάνων τὸ ἔθνος τῆς Σαμαρίας, λέγων εἶναί τινα ἑαυτὸν μέγαν, 8.11. προσεῖχον δὲ αὐτῷ διὰ τὸ ἱκανῷ χρόνῳ ταῖς μαγίαις ἐξεστακέναι αὐτούς. 8.13. ὁ δὲ Σίμων καὶ αὐτὸς ἐπίστευσεν, καὶ βαπτισθεὶς ἦν προσκαρτερῶν τῷ Φιλίππῳ, θεωρῶν τε σημεῖα καὶ δυνάμεις μεγάλας γινομένας ἐξίστατο. | 8.6. The multitudes listened with one accord to the things that were spoken by Philip, when they heard and saw the signs which he did. 8.9. But there was a certain man, Simon by name, who had used sorcery in the city before, and amazed the people of Samaria, making himself out to be some great one, 8.11. They listened to him, because for a long time he had amazed them with his sorceries. 8.13. Simon himself also believed. Being baptized, he continued with Philip. Seeing signs and great miracles done, he was amazed. |
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| 91. Tosefta, Berachot, 2.20 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 60 |
| 92. Tosefta, Shabbat, 4.9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata, magic Found in books: Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 17 |
93. Valerius Maximus, Memorable Deeds And Sayings, 1.1.10, 1.prae, 1.4.3, 3.7.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Crabb, Luke/Acts and the End of History (2020) 76 | 1.1.10. Which resolution hath been also bred within the breasts of private persons. For when the city was taken by the Gauls, and the Quirinal flamen and the Vestal Virgins were forced to carry the sacred objects, taking every one a share of the burden. Having now passed the Sublician Bridge, and ready to descend the rock that leads to Janiculum, they were spied by L. Albanius, who was driving a cart wherein he had put his wife and children, who no sooner saw them in that condition, but regarding public religion more than private charity, he commanded them to alight; and then placing the holy objects, and ordering the Vestal to get in, he left his own intended journey, and drove them till he came to the town of Caere; where, because they were courteously and reverently received, we testify our thanks, and honour the memory of their humanity. For thence it came to be instituted, that those sacred rites were called ceremonies, because the Caeretans worshipped and observed them as well in the low as in the flourishing state of the commonwealth. And that mean and country cart, on a sudden the receptacle of so much honour, came to equal, if not surpass, the glory of a triumphal chariot. |
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94. New Testament, Philippians, 1.9, 1.14, 1.26, 4.15-4.18 (1st cent. CE - 1st cent. CE) Tagged with subjects: •lucian of samosata •lucian of samosata, magic Found in books: Nasrallah, Archaeology and the Letters of Paul (2019) 126; Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 151| 1.9. καὶ τοῦτο προσεύχομαι ἵνα ἡ ἀγάπη ὑμῶν ἔτι μᾶλλον καὶ μᾶλλον περισσεύῃ ἐν ἐπιγνώσει καὶ πάσῃ αἰσθήσει, 1.14. καὶ τοὺς πλείονας τῶν ἀδελφῶν ἐν κυρίῳ πεποιθότας τοῖς δεσμοῖς μου περισσοτέρως τολμᾷν ἀφόβως τὸν λόγον τοῦ θεοῦ λαλεῖν. Τινὲς μὲν καὶ διὰ φθόνον καὶ ἔριν, 1.26. ἵνα τὸ καύχημα ὑμῶν περισσεύῃ ἐν Χριστῷ Ἰησοῦ ἐν ἐμοὶ διὰ τῆς ἐμῆς παρουσίας πάλιν πρὸς ὑμᾶς. 4.15. οἴδατε δὲ καὶ ὑμεῖς, Φιλιππήσιοι, ὅτι ἐν ἀρχῇ τοῦ εὐαγγελίου, ὅτε ἐξῆλθον ἀπὸ Μακεδονίας, οὐδεμία μοι ἐκκλησία ἐκοινώνησεν εἰς λόγον δόσεως καὶ λήμψεως εἰ μὴ ὑμεῖς μόνοι, 4.16. ὅτι καὶ ἐν Θεσσαλονίκῃ καὶ ἅπαξ καὶ δὶς εἰς τὴν χρείαν μοι ἐπέμψατε. 4.17. οὐχ ὅτι ἐπιζητῶ τὸ δόμα, ἀλλὰ ἐπιζητῶ τὸν καρπὸν τὸν πλεονάζοντα εἰς λόγον ὑμῶν. 4.18. ἀπέχω δὲ πάντα καὶ περισσεύω· πεπλήρωμαι δεξάμενος παρὰ Ἐπαφροδίτου τὰ παρʼ ὑμῶν,ὀσμὴν εὐωδίας,θυσίαν δεκτήν, εὐάρεστον τῷ θεῷ. | 1.9. This I pray, that your love may abound yet more and more in knowledge and all discernment; 1.14. and that most of the brothers in the Lord, being confident through my bonds, are more abundantly bold to speak the word of God without fear. 1.26. that your rejoicing may abound in Christ Jesus in me through my presence with you again. 4.15. You yourselves also know, you Philippians, that in the beginning of the gospel, when I departed from Macedonia, no assembly had fellowship with me in the matter of giving and receiving but you only. 4.16. For even in Thessalonica you sent once and again to my need. 4.17. Not that I seek for the gift, but I seek for the fruit that increases to your account. 4.18. But I have all things, and abound. I am filled, having received from Epaphroditus the things that came from you, a sweet-smelling fragrance, an acceptable and well-pleasing sacrifice to God. |
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95. Ignatius, To The Magnesians, 6.1-6.2, 15.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 182 | 6.1. Seeing then that in the aforementioned persons I beheld your whole people in faith and embraced them, I advise you, be ye zealous to do all things in godly concord, the bishop presiding after the likeness of God and the presbyters after the likeness of the council of the Apostles, with the deacons also who are most dear to me, having been entrusted with the diaconate of Jesus Christ, who was with the Father before the worlds and appeared at the end of time. 6.2. Therefore do ye all study conformity to God and pay reverence one to another; and let no man regard his neighbour after the flesh, but love ye one another in Jesus Christ always. Let there be nothing among you which shall have power to divide you, but be ye united with the bishop and with them that preside over you as an ensample and a lesson of incorruptibility. 15.1. The Ephesians from Smyrna salute you, from whence also I write to you. They are here with me for the glory of God, as also are ye; and they have comforted me in all things, together with Polycarp bishop of the Smyrnaeans. Yea, and all the other churches salute you in the honour of Jesus Christ. Fare ye well in godly concord, and possess ye a stedfast spirit, which is Jesus Christ. |
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96. Ignatius, To The Philadelphians, 4.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 182; Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 212 | 4.1. Be ye careful therefore to observe one eucharist (for there is one flesh of our Lord Jesus Christ and one cup unto union in His blood; there is one altar, as there is one bishop, together with the presbtery and the deacons my fellow-servants), that whatsoever ye do, ye may do it after God. 10. Seeing that in answer to your prayer and to the tender sympathy which ye have in Christ Jesus, it hath been reported to me that the church which is in Antioch of Syria hath peace, it is becoming for you, as a church of God, to appoint a deacon to go thither as God's ambassador, that he may congratulate them when they are assembled together, and may glorify the Name. ,Blessed in Jesus Christ is he that shall be counted worthy of such a ministration; and ye yourselves shall be glorified. Now if ye desire it, it is not impossible for you to do this for the name of God; even as the churches which are nearest have sent bishops, and others presbyters and deacons. |
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| 97. Ignatius, To The Smyrnaeans, 12.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 182; Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 212 |
| 98. Plutarch, Moralia, 712c, 644.-45a, 713e-, 704d, 1096b, 743c, 712-713a, 645a, 531b, 712-3a, 713a, 713c, 643b, 706c, 711e-712d, 711e-, 1095c, 615b, 711e, 710d, 747b, 747a, 614-15b, 618e-, 704c, 713d, 713e, 747c, 747d (1st cent. CE - 2nd cent. CE) 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) 156 |
| 99. Seneca The Younger, De Beneficiis, 6.38 (1st cent. CE - 1st cent. CE) Tagged with subjects: •lucian of samosata Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 218 |
100. Josephus Flavius, Jewish War, 1.377, 2.650, 4.297, 5.257, 6.313 (1st cent. CE - 1st cent. CE) Tagged with subjects: •lucian of samosata Found in books: Crabb, Luke/Acts and the End of History (2020) 176| 1.377. μηδ' ὑμᾶς ταρασσέτω τὰ τῶν ἀψύχων κινήματα μηδ' ὑπολαμβάνετε τὸν σεισμὸν ἑτέρας συμφορᾶς τέρας γεγονέναι: φυσικὰ γὰρ τὰ τῶν στοιχείων πάθη καὶ οὐδὲν ἀνθρώποις πλέον ἢ τὴν ἐν ἑαυτοῖς βλάβην ἐπιφέρεται: λοιμοῦ μὲν γὰρ καὶ λιμοῦ καὶ τῶν χθονίων βρασμῶν προγένοιτ' ἄν τι σημεῖον βραχύτερον, αὐτὰ δὲ ταῦτα περιγραφὴν ἔχει τὸ μέγεθος: ἐπεὶ τί δύναται μεῖζον ἡμᾶς τοῦ σεισμοῦ βλάψαι καὶ κρατήσας ὁ πόλεμος; 6.313. τοῦθ' οἱ μὲν ὡς οἰκεῖον ἐξέλαβον καὶ πολλοὶ τῶν σοφῶν ἐπλανήθησαν περὶ τὴν κρίσιν, ἐδήλου δ' ἄρα τὴν Οὐεσπασιανοῦ τὸ λόγιον ἡγεμονίαν ἀποδειχθέντος ἐπὶ ̓Ιουδαίας αὐτοκράτορος. | 1.377. do not you disturb yourselves at the quaking of iimate creatures, nor do you imagine that this earthquake is a sign of another calamity; for such affections of the elements are according to the course of nature, nor does it import anything further to men, than what mischief it does immediately of itself. Perhaps there may come some short sign beforehand in the case of pestilences, and famines, and earthquakes; but these calamities themselves have their force limited by themselves [without foreboding any other calamity]. And indeed what greater mischief can the war, though it should be a violent one, do to us than the earthquake hath done? 2.650. There were also such omens observed as were understood to be forerunners of evils by such as loved peace, but were by those that kindled the war interpreted so as to suit their own inclinations; and the very state of the city, even before the Romans came against it, was that of a place doomed to destruction. 6.313. The Jews took this prediction to belong to themselves in particular, and many of the wise men were thereby deceived in their determination. Now, this oracle certainly denoted the government of Vespasian, who was appointed emperor in Judea. |
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101. Josephus Flavius, Jewish Antiquities, 1.108, 2.284-2.286, 3.81, 3.268, 3.322, 4.158, 6.45, 6.168, 6.214, 8.262, 9.28, 10.281, 17.354, 18.3.3, 18.8.3, 19.108 (1st cent. CE - 1st cent. CE) Tagged with subjects: •lucian of samosata •lucian of samosata, magic Found in books: Crabb, Luke/Acts and the End of History (2020) 176; Merz and Tieleman, Ambrosiaster's Political Theology (2012) 30, 134; Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 184, 198; Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 212| 1.108. ̔Ησίοδός τε καὶ ̔Εκαταῖος καὶ ̔Ελλάνικος καὶ ̓Ακουσίλαος καὶ πρὸς τούτοις ̓́Εφορος καὶ Νικόλαος ἱστοροῦσι τοὺς ἀρχαίους ζήσαντας ἔτη χίλια. περὶ μὲν τούτων, ὡς ἂν ἑκάστοις ᾖ φίλον, οὕτω σκοπείτωσαν. 2.284. Χλευάσαντος δὲ τοῦ βασιλέως Μωυσῆς ἔργῳ παρεῖχεν αὐτῷ βλέπειν τὰ σημεῖα τὰ κατὰ τὸ Σιναῖον ὄρος γενόμενα: ὁ δ' ἀγανακτήσας πονηρὸν μὲν αὐτὸν ἀπεκάλει καὶ πρότερον φυγόντα τὴν παρ' Αἰγυπτίοις δουλείαν καὶ νῦν ἐξ ἀπάτης αὐτοῦ τὴν ἄφιξιν πεποιημένον καὶ τερατουργίαις καὶ μαγείαις καταπλήξειν ἐπικεχειρηκότα. 2.285. καὶ ταῦθ' ἅμα λέγων κελεύει τοὺς ἱερεῖς τὰς αὐτὰς ὄψεις αὐτῷ παρασχεῖν ὁρᾶν, ὡς Αἰγυπτίων σοφῶν ὄντων καὶ περὶ τὴν τούτων ἐπιστήμην, καὶ ὅτι μὴ μόνος αὐτὸς ἔμπειρος ὢν εἰς θεὸν δύναται τὸ ἐν αὐτῇ παράδοξον ἀναφέρων πιθανὸς ὥσπερ ἀπαιδεύτοις ὑπάρχειν. καὶ μεθεμένων ἐκείνων τὰς βακτηρίας δράκοντες ἦσαν. 2.286. Μωυσῆς δ' οὐ καταπλαγείς, “οὐδ' αὐτὸς μέν, εἶπεν, ὦ βασιλεῦ, τῆς Αἰγυπτίων σοφίας καταφρονῶ, τοσῷδε μέντοι κρείττονα τὰ ὑπ' ἐμοῦ πραττόμενα τῆς τούτων μαγείας καὶ τέχνης φημί, ὅσῳ τὰ θεῖα τῶν ἀνθρωπίνων διαφέρει. δείξω δὲ οὐ κατὰ γοητείαν καὶ πλάνην τῆς ἀληθοῦς δόξης τἀμὰ, κατὰ δὲ θεοῦ πρόνοιαν καὶ δύναμιν φαινόμενα.” 3.81. καὶ περὶ μὲν τούτων ὡς βούλεται φρονείτω ἕκαστος τῶν ἐντευξομένων, ἐμοὶ δὲ ἀνάγκη ταῦτα ἱστορεῖν καθάπερ ἐν ταῖς ἱεραῖς βίβλοις ἀναγέγραπται. τοὺς δὲ ̔Εβραίους τά τε ὁρώμενα καὶ ὁ ταῖς ἀκοαῖς προσβάλλων ψόφος δεινῶς ἐτάραττεν, 3.268. ἀλλὰ δῆλον μέν, ὡς ταῦτα περὶ ἡμῶν λέγουσιν ὑπὸ βασκανίας προαγόμενοι, Μωυσῆς δὲ τούτων καθαρὸς ὢν ἐν καθαροῖς τοῖς ὁμοφύλοις περὶ τῶν νενοσηκότων ἐνομοθέτει κατὰ τιμὴν τοῦ θεοῦ τοῦτο ποιῶν. ἀλλὰ περὶ μὲν τούτων ἕκαστος ὡς αὐτῷ δοκεῖ σκοπείτω. 3.322. ὥστ' οὐ δεῖ θαυμάζειν περὶ τῶν τότε πεπραγμένων, ὁπότε καὶ μέχρι τοῦ νῦν τὰ καταλειφθέντα ὑπὸ Μωυσέος γράμματα τηλικαύτην ἰσχὺν ἔχει, ὥστε καὶ τοὺς μισοῦντας ἡμᾶς ὁμολογεῖν, ὅτι καὶ τὴν πολιτείαν ἡμῖν ὁ καταστησάμενός ἐστι θεὸς διὰ Μωυσέος καὶ τῆς ἀρετῆς τῆς ἐκείνου. ἀλλὰ περὶ μὲν τούτων ὡς αὐτῷ τινι δοκεῖ διαλήψεται. 4.158. καὶ παρὸν αὐτῷ σφετερίσασθαι τὴν ἐπ' αὐτοῖς δόξαν καὶ ἐξιδιώσασθαι μηδενὸς ἂν γενομένου μάρτυρος τοῦ διελέγξοντος, ἐκείνῳ τὴν μαρτυρίαν ἔδωκε καὶ τῆς ἐπ' αὐτῷ μνήμης ἠξίωσε. καὶ ταῦτα μὲν ὡς ἂν αὐτοῖς τισι δοκῇ οὕτω σκοπείτωσαν. 6.168. ὁ δὲ ̓Ιεσσαῖος πέμπει τὸν υἱὸν καὶ ξένια δοὺς κομίσαι τῷ Σαούλῳ. ἐλθόντι δὲ ἥσθη καὶ ποιήσας ὁπλοφόρον διὰ πάσης ἦγε τιμῆς: ἐξῄδετο γὰρ ὑπ' αὐτοῦ καὶ πρὸς τὴν ἀπὸ τῶν δαιμονίων ταραχήν, ὁπότε αὐτῷ ταῦτα προσέλθοι, μόνος ἰατρὸς ἦν λέγων τε τοὺς ὕμνους καὶ ψάλλων ἐν τῇ κινύρᾳ καὶ ποιῶν ἑαυτοῦ γίνεσθαι τὸν Σαοῦλον. 8.262. φησὶ δὲ καὶ Αἰθίοπας παρ' Αἰγυπτίων μεμαθηκέναι τὴν τῶν αἰδοίων περιτομήν: “Φοίνικες γὰρ καὶ Σύροι οἱ ἐν τῇ Παλαιστίνῃ ὁμολογοῦσι παρ' Αἰγυπτίων μεμαθηκέναι.” δῆλον οὖν ἐστιν, ὅτι μηδένες ἄλλοι περιτέμνονται τῶν ἐν τῇ Παλαιστίνῃ Σύρων ἢ μόνοι ἡμεῖς. ἀλλὰ περὶ μὲν τούτων ἕκαστοι λεγέτωσαν ὅ τι ἂν αὐτοῖς δοκῇ. 9.28. ἦν δὲ τἆλλα δραστήριος. κατ' ἐκεῖνον δὲ τὸν καιρὸν ̓Ηλίας ἐξ ἀνθρώπων ἠφανίσθη καὶ οὐδεὶς ἔγνω μέχρι τῆς σήμερον αὐτοῦ τὴν τελευτήν: μαθητὴν δὲ ̓Ελισσαῖον κατέλιπεν, ὡς καὶ πρότερον ἐδηλώσαμεν. περὶ μέντοι γε ̓Ηλία καὶ ̓Ενώχου τοῦ γενομένου πρὸ τῆς ἐπομβρίας ἐν ταῖς ἱεραῖς ἀναγέγραπται βίβλοις, ὅτι γεγόνασιν ἀφανεῖς, θάνατον δ' αὐτῶν οὐδεὶς οἶδεν. 9.28. μετῴκησαν οὖν αἱ δέκα φυλαὶ τῶν ̓Ισραηλιτῶν ἐκ τῆς ̓Ιουδαίας μετὰ ἐτῶν ἀριθμὸν ἐνακοσίων τεσσαρακονταεπτά, ἀφ' οὗ χρόνου τὴν Αἴγυπτον ἐξῆλθον αὐτῶν οἱ πρόγονοι, ὃν δὲ κατέσχον τὴν χώραν ταύτην στρατηγοῦντος ̓Ιησοῦ ἔστιν ἐτῶν ὀκτακοσίων: ἀφ' οὗ δ' ἀποστάντες ἀπὸ ̔Ροβοάμου τοῦ Δαυίδου υἱωνοῦ τὴν βασιλείαν ̔Ιεροβοάμῳ παρέδοσαν, ὥς μοι καὶ πρότερον δεδήλωται, ἔτη ἐστὶ διακόσια τεσσαράκοντα μῆνες ἑπτὰ ἡμέραι ἑπτά. 10.281. ἐγὼ μὲν περὶ τούτων ὡς εὗρον καὶ ἀνέγνων οὕτως ἔγραψα: εἰ δέ τις ἄλλως δοξάζειν βουλήσεται περὶ αὐτῶν, ἀνέγκλητον ἐχέτω τὴν ἑτερογνωμοσύνην. 17.354. ̓Εγὼ δὲ οὐκ ἀλλότρια νομίσας αὐτὰ τῷδε τῷ λόγῳ εἶναι διὰ τὸ περὶ τῶν βασιλέων αὐτὸν ἐνεστηκέναι καὶ ἄλλως ἐπὶ παραδείγματι φέρειν τοῦ τε ἀμφὶ τὰς ψυχὰς ἀθανασίας ἐμφεροῦς καὶ τοῦ θείου προμηθείᾳ τὰ ἀνθρώπεια περιειληφότος τῇ αὐτοῦ, καλῶς ἔχειν ἐνόμισα εἰπεῖν. ὅτῳ δὲ ἀπιστεῖται τὰ τοιάδε γνώμης ὀνινάμενος τῆς ἑαυτοῦ κώλυμα οὐκ ἂν γένοιτο τῷ ἐπ' ἀρετὴν αὐτῷ προστιθεμένῳ. 19.108. ὅπου γε καὶ πράξαντι καλῶς ἂν εἶχε σιγῇ χρωμένῳ διαδιδράσκειν τὰς ὀργὰς τῶν ἀμυνομένων, οὐχ ὅπως ἄδηλον εἰ τύχοι κατορθῶν ἐπ' ἀλόγοις χρῄζειν αὐτόν τε ἀπολέσαι καὶ τὸν καιρόν. καὶ τάδε μὲν εἰκάζειν παρέστω τοῖς βουλομένοις ᾗ καὶ θέλοιεν. | 1.108. Hesiod also, and Hecatseus, Hellanicus, and Acusilaus; and, besides these, Ephorus and Nicolaus relate that the ancients lived a thousand years. But as to these matters, let every one look upon them as he thinks fit. 2.284. 3. But when the king derided Moses; he made him in earnest see the signs that were done at Mount Sinai. Yet was the king very angry with him and called him an ill man, who had formerly run away from his Egyptian slavery, and came now back with deceitful tricks, and wonders, and magical arts, to astonish him. 2.285. And when he had said this, he commanded the priests to let him see the same wonderful sights; as knowing that the Egyptians were skillful in this kind of learning, and that he was not the only person who knew them, and pretended them to be divine; as also he told him, that when he brought such wonderful sights before him, he would only be believed by the unlearned. Now when the priests threw down their rods, they became serpents. 2.286. But Moses was not daunted at it; and said, “O king, I do not myself despise the wisdom of the Egyptians, but I say that what I do is so much superior to what these do by magic arts and tricks, as divine power exceeds the power of man: but I will demonstrate that what I do is not done by craft, or counterfeiting what is not really true, but that they appear by the providence and power of God.” 3.81. Now, as to these matters, every one of my readers may think as he pleases; but I am under a necessity of relating this history as it is described in the sacred books. This sight, and the amazing sound that came to their ears, disturbed the Hebrews to a prodigious degree, 3.268. Accordingly, it is a plain case, that it is out of violent prejudice only that they report these things about us. But Moses was pure from any such distemper, and lived with countrymen who were pure of it also, and thence made the laws which concerned others that had the distemper. He did this for the honor of God. But as to these matters, let every one consider them after what manner he pleases. 3.322. Whence we are not to wonder at what was then done, while to this very day the writings left by Moses have so great a force, that even those that hate us do confess, that he who established this settlement was God, and that it was by the means of Moses, and of his virtue; but as to these matters, let every one take them as he thinks fit. 4.158. And while it was in his power to claim this glory to himself, and make men believe they were his own predictions, there being no one that could be a witness against him, and accuse him for so doing, he still gave his attestation to him, and did him the honor to make mention of him on this account. But let every one think of these matters as he pleases. 6.168. So Jesse sent his son, and gave him presents to carry to Saul. And when he was come, Saul was pleased with him, and made him his armor-bearer, and had him in very great esteem; for he charmed his passion, and was the only physician against the trouble he had from the demons, whensoever it was that it came upon him, and this by reciting of hymns, and playing upon the harp, and bringing Saul to his right mind again. 8.262. He says withal that the Ethiopians learned to circumcise their privy parts from the Egyptians, with this addition, that the Phoenicians and Syrians that live in Palestine confess that they learned it of the Egyptians. Yet it is evident that no other of the Syrians that live in Palestine, besides us alone, are circumcised. But as to such matters, let every one speak what is agreeable to his own opinion. 9.28. Now at this time it was that Elijah disappeared from among men, and no one knows of his death to this very day; but he left behind him his disciple Elisha, as we have formerly declared. And indeed, as to Elijah, and as to Enoch, who was before the deluge, it is written in the sacred books that they disappeared, but so that nobody knew that they died. 9.28. So the ten tribes of the Israelites were removed out of Judea nine hundred and forty-seven years after their forefathers were come out of the land of Egypt, and possessed themselves of the country, but eight hundred years after Joshua had been their leader, and, as I have already observed, two hundred and forty years, seven months, and seven days after they had revolted from Rehoboam, the grandson of David, and had given the kingdom to Jeroboam. 10.281. Now as to myself, I have so described these matters as I have found them and read them; but if any one is inclined to another opinion about them, let him enjoy his different sentiments without any blame from me. 17.354. So Archelaus’s country was laid to the province of Syria; and Cyrenius, one that had been consul, was sent by Caesar to take account of people’s effects in Syria, and to sell the house of Archelaus. 19.108. while it was in his power, after such success, to keep silent, and to escape the wrath of Caius’s defenders, and not to leave it to uncertainty whether he should gain the end he aimed at or not, and after an unreasonable manner to act as if he had a mind to ruin himself, and lose the opportunity that lay before him. But every body may guess as he please about this matter. |
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102. Seneca The Younger, Letters, 3.1-3.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •lucian of samosata Found in books: Jażdżewska and Doroszewski,Plutarch and his Contemporaries: Sharing the Roman Empire (2024) 78, 418 | 3.1. You have sent a letter to me through the hand of a "friend" of yours, as you call him. And in your very next sentence you warn me not to discuss with him all the matters that concern you, saying that even you yourself are not accustomed to do this; in other words, you have in the same letter affirmed and denied that he is your friend. 3.2. Now if you used this word of ours[1] in the popular sense, and called him "friend" in the same way in which we speak of all candidates for election as "honourable gentlemen," and as we greet all men whom we meet casually, if their names slip us for the moment, with the salutation "my dear sir," – so be it. But if you consider any man a friend whom you do not trust as you trust yourself, you are mightily mistaken and you do not sufficiently understand what true friendship means. Indeed, I would have you discuss everything with a friend; but first of all discuss the man himself. When friendship is settled, you must trust; before friendship is formed, you must pass judgment. Those persons indeed put last first and confound their duties, who, violating the rules of Theophrastus,[2] judge a man after they have made him their friend, instead of making him their friend after they have judged him. Ponder for a long time whether you shall admit a given person to your friendship; but when you have decided to admit him, welcome him with all your heart and soul. Speak as boldly with him as with yourself. |
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| 103. Seneca The Younger, Phaedra, 973-980, 972 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Jażdżewska and Doroszewski,Plutarch and his Contemporaries: Sharing the Roman Empire (2024) 144 |
104. Martial, Epigrams, 1.117, 2.6.7, 2.48, 5.16.9, 5.78.2, 5.78.22, 5.78.25-5.78.30, 7.51.1-7.51.14, 9.77 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata, on dancing •lucian of samosata, on poets •lucian of samosata Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 194, 206, 219; Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 39 | 1.117. TO LUPERCUS: Whenever you meet me, Lupercus, you constantly say, "Shall I send my servant, for you to give him your little book of Epigrams, which I will read and return to you directly?" There is no reason, Lupercus, to trouble your servant. It is a lone journey, if he wishes to come to the Pirus; and I live up three pairs of stairs, and those high ones. What you want you may procure nearer at hand. You frequently go down to the Argiletum: opposite Caesar's forum is a shop, with pillars on each side covered over with titles of books, so that you may quickly run over the names of all the poets. Procure me there; you will no sooner ask Atrectus, — such is the name of the owner of the shop, — than he will give you, from the first or second shelf a Martial, well smoothed with pumice-stone, and adorned with purple, for five denarii "You are not worth so much," do you say? You are right, Lupercus. 2.48. ON TELESINA: [Not translated] |
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105. Martial, Epigrams, 2.48 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 39 | 2.48. ON TELESINA: [Not translated] |
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106. Ignatius, To The Romans, 5.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 10 | 5.1. From Syria even unto Rome I fight with wild beasts, by land and sea, by night and by day, being bound amidst ten leopards, even a company of soldiers, who only wax worse when they are kindly treated. Howbeit through their wrong doings I become more completely a disciple; yet am I not hereby justified. |
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| 107. Plutarch, Dinner of The Seven Wise Men, 151b, 5 (1st cent. CE - 2nd cent. CE) 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) 188 |
| 108. Plutarch, How To Tell A Flatterer From A Friend, 66b-d (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Jażdżewska and Doroszewski,Plutarch and his Contemporaries: Sharing the Roman Empire (2024) 88 |
| 109. Suetonius, Augustus, 89.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata, on dancing Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 194 |
| 110. Plutarch, How The Young Man Should Study Poetry, 16a, 16d (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Jażdżewska and Doroszewski,Plutarch and his Contemporaries: Sharing the Roman Empire (2024) 201 |
| 111. Mishnah, Avot, 5.25 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •peregrinus (lucian of samosata), perfect text, rabbinic view of bible as Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 215 |
112. New Testament, 1 Peter, 2.17, 5.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •lucian of samosata Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 298| 2.17. πάντας τιμήσατε, τὴν ἀδελφότητα ἀγαπᾶτε,τὸν θεὸν φοβεῖσθε, τὸν βασιλέατιμᾶτε. 5.9. ᾧ ἀντίστητε στερεοὶ τῇ πίστει, εἰδότες τὰ αὐτὰ τῶν παθημάτων τῇ ἐν τῷ κόσμῳ ὑμῶν ἀδελφότητι ἐπιτελεῖσθαι. | 2.17. Honor all men. Love the brotherhood. Fear God. Honor the king. 5.9. Withstand him steadfast in your faith, knowing that your brothers who are in the world are undergoing the same sufferings. |
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113. New Testament, 1 Corinthians, 4.15, 9.11-9.14, 12.9, 15.3-15.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •lucian of samosata •lucian of samosata, magic Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 567; Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 150, 151; Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 298| 4.15. ἐὰν γὰρ μυρίους παιδαγωγοὺς ἔχητε ἐν Χριστῷ, ἀλλʼ οὐ πολλοὺς πατέρας, ἐν γὰρ Χριστῷ Ἰησοῦ διὰ τοῦ εὐαγγελίου ἐγὼ ὑμᾶς ἐγέννησα. 9.11. Εἰ ἡμεῖς ὑμῖν τὰ πνευματικὰ ἐσπείραμεν, μέγα εἰ ἡμεῖς ὑμῶν τὰ σαρκικὰ θερίσομεν; 9.12. εἰ ἄλλοι τῆς ὑμῶν ἐξουσίας μετέχουσιν, οὐ μᾶλλον ἡμεῖς; ἀλλʼ οὐκ ἐχρησάμεθα τῇ ἐξουσίᾳ ταύτῃ, ἀλλὰ πάντα στέγομεν ἵνα μή τινα ἐνκοπὴν δῶμεν τῷ εὐαγγελίῳ τοῦ χριστοῦ. 9.13. οὐκ οἴδατε ὅτι οἱ τὰ ἱερὰ ἐργαζόμενοι τὰ ἐκ τοῦ ἱεροῦ ἐσθίουσιν, οἱ τῷ θυσιαστηρίῳ παρεδρεύοντες τῷ θυσιαστηρίῳ συνμερίζονται; 9.14. οὕτως καὶ ὁ κύριος διέταξεν τοῖς τὸ εὐαγγέλιον καταγγέλλουσιν ἐκ τοῦ εὐαγγελίου ζῇν. 12.9. ἑτέρῳ πίστις ἐν τῷ αὐτῷ πνεύματι, ἄλλῳ δὲ χαρίσματα ἰαμάτων ἐν τῷ ἑνὶ πνεύματι, 15.3. παρέδωκα γὰρ ὑμῖν ἐν πρώτοις, ὃ καὶ παρέλαβον, ὅτι Χριστὸς ἀπέθανεν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν κατὰ τὰς γραφάς, 15.4. καὶ ὅτι ἐτάφη, καὶ ὅτι ἐγήγερται τῇ ἡμέρᾳ τῇ τρίτῃ κατὰ τὰς γραφάς, | 4.15. For though you have ten thousand tutors in Christ, yetnot many fathers. For in Christ Jesus, I became your father through thegospel. 9.11. If we sowed to you spiritual things, is it a great thing if wereap your fleshly things? 9.12. If others partake of this right overyou, don't we yet more? Nevertheless we did not use this right, but webear all things, that we may cause no hindrance to the gospel ofChrist. 9.13. Don't you know that those who serve around sacred thingseat from the things of the temple, and those who wait on the altar havetheir portion with the altar? 9.14. Even so the Lord ordained thatthose who proclaim the gospel should live from the gospel. 12.9. to another faith, by the sameSpirit; and to another gifts of healings, by the same Spirit; 15.3. For I delivered to youfirst of all that which I also received: that Christ died for our sinsaccording to the Scriptures, 15.4. that he was buried, that he wasraised on the third day according to the Scriptures, |
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114. Ignatius, To The Trallians, 3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 212 | 3. In like manner let all men respect the deacons as Jesus Christ, even as they should respect the bishop as being a type of the Father and the presbyters as the council of God and as the college of Apostles. Apart from these there is not even the name of a church. ,And I am persuaded that ye are so minded as touching these matters: for I received the ensample of your love, and I have it with me, in the person of your bishop, whose very demeanour is a great lesson, while his gentleness is power -- a man to whom I think even the godless pay reverence. ,Seeing that I love you I thus spare you, though I might write more sharply on his behalf: but I did not think myself competent for this, that being a convict I should order you as though I were an Apostle. |
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115. Statius, Siluae, 1.3.90-1.3.94, 1.5, 2.2.112-2.2.115, 2.2.121-2.2.132 (1st cent. CE - 1st cent. CE) Tagged with subjects: •lucian of samosata Found in books: Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 39; Jażdżewska and Doroszewski,Plutarch and his Contemporaries: Sharing the Roman Empire (2024) 78 | 1.3.90. Yes, this is a place for the grave broodings of your well-schooled mind; this is a shelter for your fruitful leisure; your noble and unruffled virtue,-- temperate splendour, chaste delights,-- a home for which even the old man of Gargettus had left his garden and forsaken Athens. This were worth seeking through Aegean storms, beneath the snow-laden Hyades and the Olenian star. Yes; though the ship had to double the Cape of Malea and steer a course over the Sicilian surges. Why seems beauty less beautiful when it is at our doors? Here do the fauns of Tibur and even Alcides and Catillus, |
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116. Plutarch, Demosthenes, 20.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata, on dancing Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 201| 20.3. παραυτίκα μὲν οὖν ὁ Φίλιππος ἐπὶ τῇ νίκῃ διὰ τὴν χαρὰν ἐξυβρίσας, καὶ κωμάσας ἐπὶ τοὺς νεκροὺς μεθύων, ᾖδε τὴν ἀρχὴν τοῦ Δημοσθένους ψηφίσματος πρὸς πόδα διαιρῶν καὶ ὑποκρούων· Δημοσθένης Δημοσθένους Παιανιεὺς τάδʼ εἶπεν· ἐκνήψας δὲ καὶ τὸ μέγεθος τοῦ περιστάντος αὐτὸν ἀγῶνος ἐν νῷ λαβών ἔφριττε τὴν δεινότητα καὶ τὴν δύναμιν τοῦ ῥήτορος, ἐν μέρει μικρῷ μιᾶς ἡμέρας τὸν ὑπὲρ τῆς ἡγεμονίας καὶ τοῦ σώματος ἀναρρῖψαι κίνδυνον ἀναγκασθεὶς ὑπʼ αὐτοῦ. | 20.3. Immediately after his victory, then, Philip waxed insolent for joy, and going forth in revel rout to see the bodies of the slain, and being in his cups, recited the beginning of the decree introduced by Demosthenes, dividing it into feet and marking off the time:â "Demosthenes, son of Demosthenes, of Paeania, thus moves;" but when he got sober and realized the magnitude of the struggle in which he had been involved, he shuddered at the power and the ability of the orator who had forced him to hazard his empire and his life in the brief span of a single day. |
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| 117. Plutarch, It Is Impossible To Live Pleasantly In The Manner of Epicurus, 1092e, 1092e-1093c, 1093b-c, 1093c (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Jażdżewska and Doroszewski,Plutarch and his Contemporaries: Sharing the Roman Empire (2024) 200 |
| 118. Plutarch, Consolation To His Wife, 612a (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Nasrallah, Archaeology and the Letters of Paul (2019) 154 |
| 119. Plutarch, On Fate, 572b, 572c, 572e (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Jażdżewska and Doroszewski,Plutarch and his Contemporaries: Sharing the Roman Empire (2024) 144 |
120. Plutarch, On The Obsolescence of Oracles, 413b, 51 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 284 | 51. Whenever, then, the imaginative and prophetic faculty is in a state of proper adjustment for attempering itself to the spirit as to a drug, inspiration in those who foretell the future is bound to come; and whenever the conditions are not thus, it is bound not to come, or when it does come to be misleading, abnormal, and confusing, as we know in the case of the priestess who died not so long ago. As it happened, a deputation from abroad had arrhed to consult the oracle. The victim, it is said, remained unmoved and unaffected in any way by the first libations; but the priests, in their eagerness to please, went far beyond their wonted usage, and only after the victim had been subjected to a deluge and nearly drowned did it at last give in. What, then, was the result touching the priestess? She went down into the oracle unwillingly, they say, and halfheartedly; and at her first responses it was at once plain from the harshness of her voice that she was not responding properly; she was like a labouring ship and was filled with a mighty and baleful spirit. Finally she became hysterical and with a frightful shriek rushed towards the exit and threw herself down, with the result that not only the members of the deputation fled, but also the oracle-interpreter Nicander and those holy men that were present. However, after a little, they went in and took her up, still conscious; and she lived on for a few days. It is for these reasons that they guard the chastity of the priestess, and keep her life free from all association and contact with strangers, and take the omens before the oracle, thinking that it is clear to the god when she has the temperament and disposition suitable to submit to the inspiration without harm to herself. The power of the spirit does not affect all persons nor the same persons always in the same way, but it only supplies an enkindling and an inception, as has been said, for them that are in a proper state to be affected and to undergo the change. The power comes from the gods and demigods, but, for all that, it is not unfailing nor imperishable nor ageless, lasting into that infinite time by which all things between earth and moon become wearied out, according to our reasoning. And there are some who assert that the things above the moon also do not. abide, but give out as they confront the everlasting and infinite, and undergo continual transmutations and rebirths. |
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121. Plutarch, Demetrius, 16.5-16.6, 20.3, 23.5, 27.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata, dialogues of the courtesans •lucian of samosata, on dancing •lucian of samosata Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 14, 201; Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 284| 20.3. ἀλλὰ μὴν Δημητρίου καὶ τὸ βάναυσον ἦν βασιλικόν, καὶ μέγεθος ἡ μέθοδος εἶχεν, ἅμα τῷ περιττῷ καὶ φιλοτέχνῳ τῶν ἔργων ὕψος τι διανοίας καὶ φρονήματος συνεκφερόντων, ὥστε μὴ μόνον γνώμης καὶ περιουσίας, ἀλλὰ καὶ χειρὸς ἄξια φαίνεσθαι βασιλικῆς. μεγέθει μὲν γὰρ ἐξέπληττε καὶ τοὺς φίλους, κάλλει δὲ καὶ τοὺς πολεμίους ἔτερπε. τοῦτο δὲ ἔτι μᾶλλον ἀληθῶς ἢ κομψῶς εἴρηται. 27.3. οὐ μόνον δὲ ταῖς γαμεταῖς, ἀλλὰ καὶ τοῖς φίλοις τοῦ Δημητρίου ζῆλον καὶ φθόνον εὐημεροῦσα καὶ στεργομένη παρεῖχεν. ἀφίκοντο γοῦν τινες παρʼ αὐτοῦ κατὰ πρεσβείαν πρὸς Λυσίμαχον, οἷς ἐκεῖνος ἄγων σχολὴν ἐπέδειξεν ἔν τε τοῖς μηροῖς καὶ τοῖς βραχίοσιν ὠτειλὰς βαθείας ὀνύχων λεοντείων· καὶ διηγεῖτο τὴν γενομένην αὐτῷ μάχην πρὸς τὸ θηρίον, ὑπὸ Ἀλεξάνδρου συγκαθειρχθέντι τοῦ βασιλέως. οἱ δὲ γελῶντες ἔφασαν καὶ τὸν αὑτῶν βασιλέα δεινοῦ θηρίου δήγματα φέρειν ἐν τῷ τραχήλῳ, Λαμίας. | 20.3. But with Demetrius, even the work of his hands was kingly, and his method had grandeur about it, since what he produced displayed loftiness of purpose and spirit combined with elegance and ingenuity, so that men thought it worthy, not only to be designed and paid for by a king, but actually to be wrought by his hand. For its magnitude terrified even his friends, and its beauty delighted even his enemies. And this has still more truth in it than elegance of diction. 27.3. And not only among the wives of Demetrius, but also among his friends, did the favour and affection which he bestowed on Lamia awaken envy and jealousy. At all events, some ambassadors from him once came to Lysimachus, and Lysimachus, in an hour of leisure, showed them on his thighs and shoulders deep scars of wounds made by a lion's claws; he also told them about the battle he had fought against the beast, with which he had been caged by Alexander the king. Then they laughingly told him that their own king also carried, on his neck, the bites of a dreadful wild beast, â a Lamia. |
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| 122. Plutarch, Beasts Are Rational, 988, 989b-c (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Jażdżewska and Doroszewski,Plutarch and his Contemporaries: Sharing the Roman Empire (2024) 86 |
| 123. Plutarch, Aristides, 7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Arthur-Montagne, DiGiulio and Kuin, Documentality: New Approaches to Written Documents in Imperial Life and Literature (2022) 113 |
124. Plutarch, Sayings of The Spartans, 7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Arthur-Montagne, DiGiulio and Kuin, Documentality: New Approaches to Written Documents in Imperial Life and Literature (2022) 113 | 7. , Agis, the last of the kings of Sparta, was arrested as the result of treachery and condemned by the Ephors without a trial. As he was being led away to the halter he saw one of the officers weeping, and said, Stop your weeping for me, man. For in spite of my being put to death in such defiance of law and justice, I am superior to those who are taking my life. With these words he willingly offered his neck for the noose. Cf. Plutarch’s Life of Agis, chaps. xix.-xx. (p. 803 C). |
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125. Petronius Arbiter, Satyricon, 35, 23 (1st cent. CE - 1st cent. CE) 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) 206 | 23. Our evening began afresh, and Quartilla called us back again to our cups. The girl with the cymbals gave her fresh spirits for the revel. . .The next to appear is a catamite, the silliest of mankind and quite worthy of the house, who beat his hands together, gave a groan, and then spouted the following delightful effusion: "Who hath a pathic lust, With Delian vice accurst; Who loves the pliant thigh, Quick hand and wanton sigh; Come hither, come hither, come hither, Here shall he see Gross beasts as he, Lechers of every feather!" Then, his poetry exhausted, he spat a most stinking kiss in my face; before long he mounted on the couch where I lay and exposed me by force in spite of my resistance. He labored hard and long to bring up my member, but in vain. |
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| 126. Plutarch, Mark Antony, 70 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 164 |
127. Arrian, Anabasis of Alexander, 4.28-4.30 (1st cent. CE - missingth cent. CE) Tagged with subjects: •lucian of samosata Found in books: Arthur-Montagne, DiGiulio and Kuin, Documentality: New Approaches to Written Documents in Imperial Life and Literature (2022) 88 | 4.28. CAPTURE OF BAZIRA, ADVANCE TO THE ROCK OF AORNUS When the men in Bazira heard this news, despairing of their own affairs, they abandoned the city about the middle of the night, and fled to the rock as the other barbarians were doing. For all the inhabitants deserted the cities and began to flee to the rock which is in their land, and is called Aornus. For stupendous is this rock in this land, about which the current report is, that it was found impregnable even by Heracles, the son of Zeus. I cannot affirm with confidence either way, whether the Theban, Tyrian, or Egyptian Heracles penetrated into India or not; but I am rather inclined to think that he did not penetrate so far; for men are wont to magnify the difficulty of difficult enterprises to such a degree as to assert that they would have been impracticable even to Heracles. Therefore, I am inclined to think, that in regard to this rock the name of Heracles was mentioned simply to add to the marvellousness of the tale. The circuit of the rock is said to be about 200 stades (i.e. about twenty-three miles), and its height where it is lowest, eleven stades (i.e., about a mile and a quarter). There was only one ascent, which was artificial and difficult; on the summit of the rock there was abundance of pure water, a spring issuing from the ground, from which the water flowed; and there was also timber, and sufficient good arable land for 1,000 men to till. When Alexander heard this, he was seized with a vehement desire to capture this mountain also, especially on account of the legend which was current about Heracles. He then made Ora and Massaga fortresses to keep the land in subjection, and fortified the city of Bazira. Hephaestion and Perdiccas also fortified for him another city, named Orobatis, and leaving a garrison in it marched towards the river Indus. When they reached that river they at once began to carry out Alexander's instructions in regard to bridging it. Alexander then appointed Nicanor, one of the Companions, viceroy of the land on this side the river Indus; and in the first place leading his army towards that river, he brought over on terms of capitulation the city of Peucelaotis, which was situated not far from it. In this city he placed a garrison of Macedonians, under the command of Philip, and then reduced to subjection some other small towns situated near the same river, being accompanied by Cophaeus and Assagetes, the chieftains of the land. Arriving at the city of Embolima, which was situated near the rock Aornus, he left Craterus there with a part of the army, to gather as much corn as possible into the city, as well as all the other things requisite for a long stay, so that making this their base of operations, the Macedonians might be able by a long siege to wear out the men who were holding the rock, supposing it were not captured at the first assault. He then took the bowmen, the Agrianians, and the brigade of Coenus, and selecting the lightest as well as the best-armed men from the rest of the phalanx, with 200 of the Companion cavalry and 100 horse-bowmen, he advanced to the rock. This day he encamped where it appeared to him convenient; but on the morrow he approached a little nearer to the rock, and encamped again. 4.29. SIEGE OF AORNUS At this juncture some of the natives came to him, and surrendering themselves, offered to lead him to the part of the rock where it could be most easily assailed, and from which it would be easy for him to capture the place. With these he sent Ptolemy, son of Lagus, the confidential body-guard, in command of the Agrianians and the other light-armed troops, together with picked men from the shield-bearing guards. He gave this officer instructions, as soon as he had got possession of the place, to occupy it with a strong guard, and signal to him that it was held. Ptolemy proceeded along a road which was rough and difficult to pass, and occupied the position without the knowledge of the barbarians. After strengthening his position with a stockade and a ditch all round, he raised a beacon from the mountain, whence it was likely to be seen by Alexander. The flame was at once seen, and on the following day the king led his army forward; but as the barbarians disputed his advance, he could do nothing further on account of the difficult nature of the ground. When the barbarians perceived that Alexander could not make an assault, they turned round and attacked Ptolemy, and a sharp battle ensued between them and the Macedonians, the Indians making great efforts to demolish the stockade, and Ptolemy to preserve his position. But the barbarians, getting the worst of it in the skirmish, withdrew as the night came on. Alexander now selected from the Indian deserters a man who was not only devoted to him but acquainted with the locality, and sent him by night to Ptolemy, carrying a letter, in which it was written that as soon as the king attacked the rock, Ptolemy was to come down the mountain upon the barbarians, and not be contented with holding his position in guard; so that the Indians, being assailed from both sides at once, might be in perplexity what course to pursue. Accordingly, starting from his camp at daybreak, he led his army up the path by which Ptolemy had ascended by stealth, entertaining the opinion that if he could force his way in this direction and join his forces with those of Ptolemy, the work would no longer be difficult for him; and so it turned out. For until midday a smart battle was kept up between the Indians and the Macedonians, the latter striving to force a way of approach, and the former hurling missiles at them as they ascended. But as the Macedonians did not relax their efforts, advancing one after another, and those who were in advance rested till their comrades came up, after great exertions they gained possession of the pass early in the afternoon, and formed a junction with Ptolemy's forces. As the whole army was now united, Alexander led it thence against the rock itself. But the approach to it was still impracticable. Such then was the result of this day's labours. At the approach of the dawn he issued an order that each soldier individually should cut 100 stakes; and when this had been done he heaped up a great mound against the rock, beginning from the top of the hill where they had encamped. From this mound he thought the arrows as well as the missiles launched from the military engines would be able to reach the defenders of the rock. Every one in the army assisted him in this work of raising the mound; while he himself superintended it, as an observer, not only commending the man who completed his task with zeal and alacrity, but also chastising him who was dilatory in the pressing emergency. 4.30. CAPTURE OF AORNUS, ARRIVAL AT THE INDUS On the first day his army constructed the mound the length of a stade; and on the following day the slingers shooting at the Indians from the part already finished, assisted by the missiles which were hurled from the military engines, repulsed the sallies which they made against the men who were constructing the mound. He went on with the work for three days without intermission, and on the fourth day a few of the Macedonians forcing their way occupied a small eminence which was on a level with the rock. Without taking any rest, Alexander went on with the mound, being desirous of connecting his artificial rampart with the eminence which the few men were now occupying for him. But then the Indians, being alarmed at the indescribable audacity of the Macedonians, who had forced their way to the eminence, and seeing that the mound was already united with it, desisted from attempting any longer to resist. They sent their herald to Alexander, saying that they were willing to surrender the rock, if he would grant them a truce. But they had formed the design of wasting the day by continually delaying the ratification of the truce, and of scattering themselves in the night with the view of escaping one by one to their own abodes. When Alexander discovered this plan of theirs, he allowed them time to commence their retreat, and to remove the guard which was placed all round the place. He remained quiet until they began their retreat; then taking 700 of the body-guards and shield-bearing infantry, he was the first to scale the rock at the part of it abandoned by the enemy; and the Macedonians ascended after him, one in one place another in another, drawing each other up. These men at the concerted signal turned themselves upon the retreating barbarians, and killed many of them in their flight. Others retreating with panic terror perished by leaping down the precipices; and thus the rock which had been inexpugnable to Heracles was occupied by Alexander. He offered sacrifice upon it, and arranged a fort, committing the superintendence of the garrison to Sisicottus, who long before had deserted from the Indians to Bessus in Bactra, and after Alexander had acquired possession of the country of Bactra, entered his army and appeared to be eminently trustworthy. He now set out from the rock and invaded the land of the Assacenians; for he was informed that the brother of Assacenus, with his elephants and many of the neighbouring barbarians had fled into the mountains in this district. When he arrived at the city of Dyrta, he found none of the inhabitants either in it or in the land adjacent. On the following day he sent out Nearchus and Antiochus, the colonels of the shield-bearing guards, giving the former the command of the Agrianians and the light-armed troops, and the latter the command of his own regiments and two others besides. They were despatched both to reconnoitre the locality and to try if they could capture some of the barbarians anywhere in order to get information about the general affairs of the country; and he was especially anxious to learn news of the elephants. He now directed his march towards the river Indus, the army going in advance to make a road for him, as otherwise this district would have been impassable. Here he captured a few of the barbarians, from whom he learnt that the Indians of that land had fled for safety to Abisares, but that they had left their elephants there to pasture near the river Indus. He ordered these men to show him the way to the elephants. Many of the Indians are elephant-hunters, and these Alexander kept in attendance upon him in high honour, going out to hunt the elephants in company with them. Two of these animals perished in the chase, by leaping down a precipice, but the rest were caught and being ridden by drivers were marshalled with the army. He also as he was marching along the river lighted upon a wood the timber of which was suitable for building ships; this was cut down by the army, and ships were built for him, which were brought down the river Indus to the bridge, which had long since been constructed by Hephaestion and Perdiccas at his command. |
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| 128. Artemidorus, Oneirocritica, 2.12.1, 2.4, 5.15, 5.28, 3.34.2, 1.50.2, 2.45, 2.68.4, 2.12.2, 2.49.3, 3.51, 2.9.5, 4.72.2, 4.22.5, 2.28.1, 2.12.11, 5.67, 2.7, 3.47, 3.42.1, 1.76.6, 1.76.2, 4.pref.6, 2.pref. (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Thonemann, An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams (2020) 131 |
| 129. Epictetus, Discourses, 2.20.29-2.20.30, 3.3.5, 3.22.81-3.22.82, 3.22.100-3.22.103 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Jażdżewska and Doroszewski,Plutarch and his Contemporaries: Sharing the Roman Empire (2024) 71, 144; Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 298 |
130. Plutarch, Alexander The Great, 1.2, 9.4-9.11 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Jażdżewska and Doroszewski,Plutarch and his Contemporaries: Sharing the Roman Empire (2024) 203; Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 231| 1.2. οὔτε γὰρ ἱστορίας γράφομεν, ἀλλὰ βίους, οὔτε ταῖς ἐπιφανεστάταις πράξεσι πάντως ἔνεστι δήλωσις ἀρετῆς ἢ κακίας, ἀλλὰ πρᾶγμα βραχὺ πολλάκις καὶ ῥῆμα καὶ παιδιά τις ἔμφασιν ἤθους ἐποίησε μᾶλλον ἢ μάχαι μυριόνεκροι καὶ παρατάξεις αἱ μέγισται καὶ πολιορκίαι πόλεων. | 1.2. For it is not Histories that I am writing, but Lives; and in the most illustrious deeds there is not always a manifestation of virtue or vice, nay, a slight thing like a phrase or a jest often makes a greater revelation of character than battles where thousands fall, or the greatest armaments, or sieges of cities. |
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| 131. Plutarch, Alcibiades, 34.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 45 |
132. Dio Chrysostom, Orations, 1.30-1.32, 3.87, 3.104-3.107, 3.113, 27.3, 32.58-32.60, 70.9 (1st cent. CE - missingth cent. CE) Tagged with subjects: •lucian of samosata •lucian of samosata, on dancing •lucian of samosata, on singing at dinner parties •lucian of samosata, timon, sexual exploitation Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 154, 185; Jażdżewska and Doroszewski,Plutarch and his Contemporaries: Sharing the Roman Empire (2024) 319, 330, 331 | 3.87. For no one, of and by himself, is sufficient for a single one of even his own needs; and the more and greater the responsibilities of a king are, the greater is the number of co-workers that he needs, and the greater the loyalty required of them, since he is forced to entrust his greatest and most important interests to others or else to abandon them. < 27.3. And others, too, who are naturally loquacious, feeling that they have got their table-companions for an audience, recite stupid and tedious speeches; while still others sing in tune and out of tune, although they have no gift whatever for music; and one might almost say that they give more annoyance than those who quarrel and use abusive language. But there is another class of men who claim to be abstemious and temperate, that bore people to death by their disagreeable manner, since they will not condescend either to drink moderately or to take part in the general conversation. < 32.58. And the spell of music has been deemed no less appropriate also in social gatherings, because it brings harmony and order spontaneously into the soul and along with a kindred influence abates the unsteadiness that comes from delight in wine â I mean that very influence blended with which the unsteadiness itself is brought into tune and tempered to moderation. All this, of course, in the present instance has been reversed and changed to its opposite. For it is not by the Muses but by a kind of Corybantes that you are possessed, and you lend credibility to the mythologizings of the poets, since they do indeed bring upon the scene creatures called Bacchants, who have been maddened by song, and Satyrs too. No doubt in your case the fawn-skin and the thyrsus are lacking, nor do you, like the Bacchants, bear lions in your arms; yet in all else you do appear to me to be quite comparable to Nymphs and Satyrs. < 32.59. For you are always in merry mood, fond of laughter, fond of dancing; only in your case when you are thirsty wine does not bubble up of its own accord from some chance rock or glen, nor can you so readily get milk and honey by scratching the ground with the tips of your fingers; on the contrary, not even water comes to you in Alexandria of its own accord, nor is bread yours to command, I fancy, but that too you receive from the hand of those who are above you; and so perhaps it is high time for you to cease your Bacchic revels and instead to turn your attention to yourselves. But at present, if you merely hear the twang of the harp-string, as if you had heard the call of a bugle, you can no longer keep the peace. < 32.60. Surely it is not the Spartans you are imitating, is it? It is said, you know, that in olden days they made war to the accompaniment of the pipe; but your warfare is to the accompaniment of the harp. Or do you desire â for I myself have compared king with commons do you, I ask, desire to be thought afflicted with the same disease as Nero? Why, not even he profited by his intimate acquaintance with music and his devotion to it. And how much better it would be to imitate the present ruler in his devotion to culture and reason! Will you not discard that disgraceful and immoderate craving for notoriety? Will you not be cautious about poking fun at everybody else, and, what is more, before persons who, if I may say so, have nothing great or wonderful to boast of? < |
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| 133. Plutarch, Dialogue On Love, 769c (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Jażdżewska and Doroszewski,Plutarch and his Contemporaries: Sharing the Roman Empire (2024) 202 |
134. Petronius Arbiter, Satyricon, 35, 23 (1st cent. CE - 1st cent. CE) 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) 206 | 23. Our evening began afresh, and Quartilla called us back again to our cups. The girl with the cymbals gave her fresh spirits for the revel. . .The next to appear is a catamite, the silliest of mankind and quite worthy of the house, who beat his hands together, gave a groan, and then spouted the following delightful effusion: "Who hath a pathic lust, With Delian vice accurst; Who loves the pliant thigh, Quick hand and wanton sigh; Come hither, come hither, come hither, Here shall he see Gross beasts as he, Lechers of every feather!" Then, his poetry exhausted, he spat a most stinking kiss in my face; before long he mounted on the couch where I lay and exposed me by force in spite of my resistance. He labored hard and long to bring up my member, but in vain. |
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| 135. Juvenal, Satires, 11.162-11.164 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata, on dancing Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 199 |
| 136. Plutarch, On Brotherly Love, 478c-f (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Jażdżewska and Doroszewski,Plutarch and his Contemporaries: Sharing the Roman Empire (2024) 331 |
137. New Testament, Romans, 12.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •lucian of samosata Found in books: Nasrallah, Archaeology and the Letters of Paul (2019) 126| 12.1. Παρακαλῶ οὖν ὑμᾶς, ἀδελφοί, διὰ τῶν οἰκτιρμῶν τοῦ θεοῦ παραστῆσαι τὰ σώματα ὑμῶν θυσίαν ζῶσαν ἁγίαν τῷ θεῷ εὐάρεστον, τὴν λογικὴν λατρείαν ὑμῶν· | 12.1. Therefore I urge you, brothers, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your spiritual service. |
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138. New Testament, John, 11.38-11.44 (1st cent. CE - 1st cent. CE) Tagged with subjects: •lucian of samosata Found in books: Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 155| 11.38. Ἰησοῦς οὖν πάλιν ἐμβριμώμενος ἐν ἑαυτῷ ἔρχεται εἰς τὸ μνημεῖον· ἦν δὲ σπήλαιον, καὶ λίθος ἐπέκειτο ἐπʼ αὐτῷ. 11.39. λέγει ὁ Ἰησοῦς Ἄρατε τὸν λίθον. λέγει αὐτῷ ἡ ἀδελφὴ τοῦ τετελευτηκότος Μάρθα Κύριε, ἤδη ὄζει, τεταρταῖος γάρ ἐστιν. 11.40. λέγει αὐτῇ ὁ Ἰησοῦς Οὐκ εἶπόν σοι ὅτι ἐὰν πιστεύσῃς ὄψῃ τὴν δόξαν τοῦ θεοῦ; 11.41. ἦραν οὖν τὸν λίθον. ὁ δὲ Ἰησοῦς ἦρεν τοὺς ὀφθαλμοὺς ἄνω καὶ εἶπεν Πάτερ, εὐχαριστῶ σοι ὅτι ἤκουσάς μου, 11.42. ἐγὼ δὲ ᾔδειν ὅτι πάντοτέ μου ἀκούεις· ἀλλὰ διὰ τὸν ὄχλον τὸν περιεστῶτα εἶπον ἵνα πιστεύσωσιν ὅτι σύ με ἀπέστειλας. 11.43. καὶ ταῦτα εἰπὼν φωνῇ μεγάλῃ ἐκραύγασεν Λάζαρε, δεῦρο ἔξω. 11.44. ἐξῆλθεν ὁ τεθνηκὼς δεδεμένος τοὺς πόδας καὶ τὰς χεῖρας κειρίαις, καὶ ἡ ὄψις αὐτοῦ σουδαρίῳ περιεδέδετο. λέγει [ὁ] Ἰησοῦς αὐτοῖς Λύσατε αὐτὸν καὶ ἄφετε αὐτὸν ὑπάγειν. | 11.38. Jesus therefore, again groaning in himself, came to the tomb. Now it was a cave, and a stone lay against it. 11.39. Jesus said, "Take away the stone."Martha, the sister of him who was dead, said to him, "Lord, by this time there is a stench, for he has been dead four days." 11.40. Jesus said to her, "Didn't I tell you that if you believed, you would see God's glory?" 11.41. So they took away the stone from the place where the dead man was lying. Jesus lifted up his eyes, and said, "Father, I thank you that you listened to me. 11.42. I know that you always listen to me, but because of the multitude that stands around I said this, that they may believe that you sent me." 11.43. When he had said this, he cried with a loud voice, "Lazarus, come out!" 11.44. He who was dead came out, bound hand and foot with wrappings, and his face was wrapped around with a cloth. Jesus said to them, "Free him, and let him go." |
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| 139. Plutarch, De Musica (1131B1147A), 2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata, on dancing Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 189 |
140. New Testament, Luke, 4.24-4.27, 4.31-4.36, 4.40-4.41, 7.1-7.17, 8.26-8.39, 9.18-9.20, 9.28-9.43, 10.1-10.12, 21.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •lucian of samosata •lucian of samosata, magic Found in books: Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 129, 151, 155, 156, 195| 4.24. εἶπεν δέ Ἀμὴν λέγω ὑμῖν ὅτι οὐδεὶς προφήτης δεκτός ἐστιν ἐν τῇ πατρίδι αὐτοῦ. 4.25. ἐπʼ ἀληθείας δὲ λέγω ὑμῖν, πολλαὶ χῆραι ἦσαν ἐν ταῖς ἡμέραις Ἠλείου ἐν τῷ Ἰσραήλ, ὅτε ἐκλείσθη ὁ οὐρανὸς ἔτη τρία καὶ μῆνας ἕξ, ὡς ἐγένετο λιμὸς μέγας ἐπὶ πᾶσαν τὴν γῆν, 4.26. καὶ πρὸς οὐδεμίαν αὐτῶν ἐπέμφθη Ἠλείας εἰ μὴ εἰς Σάρεπτα τῆς Σιδωνίας πρὸς γυναῖκα χήραν. 4.27. καὶ πολλοὶ λεπροὶ ἦσαν ἐν τῷ Ἰσραὴλ ἐπὶ Ἐλισαίου τοῦ προφήτου, καὶ οὐδεὶς αὐτῶν ἐκαθαρίσθη εἰ μὴ Ναιμὰν ὁ Σύρος. 4.31. Καὶ κατῆλθεν εἰς Καφαρναοὺμ πόλιν τῆς Γαλιλαίας. Καὶ ἦν διδάσκων αὐτοὺς ἐν τοῖς σάββασιν· 4.32. καὶ ἐξεπλήσσοντο ἐπὶ τῇ διδαχῇ αὐτοῦ, ὅτι ἐν ἐξουσίᾳ ἦν ὁ λόγος αὐτοῦ. 4.33. καὶ ἐν τῇ συναγωγῇ ἦν ἄνθρωπος ἔχων πνεῦμα δαιμονίου ἀκαθάρτου, καὶ ἀνέκραξεν φωνῇ μεγάλῃ 4.34. Ἔα, τί ἡμῖν καὶ σοί, Ἰησοῦ Ναζαρηνέ; ἦλθες ἀπολέσαι ἡμᾶς; 4.35. οἶδά σε τίς εἶ, ὁ ἅγιος τοῦ θεοῦ. καὶ ἐπετίμησεν αὐτῷ ὁ Ἰησοῦς λέγων Φιμώθητι καὶ ἔξελθε ἀπʼ αὐτοῦ. καὶ ῥίψαν αὐτὸν τὸ δαιμόνιον εἰς τὸ μέσον ἐξῆλθεν ἀπʼ αὐτοῦ μηδὲν βλάψαν αὐτόν. 4.36. καὶ ἐγένετο θάμβος ἐπὶ πάντας, καὶ συνελάλουν πρὸς ἀλλήλους λέγοντες Τίς ὁ λόγος οὗτος ὅτι ἐν ἐξουσίᾳ καὶ δυνάμει ἐπιτάσσει τοῖς ἀκαθάρτοις πνεύμασιν, 4.40. Δύνοντος δὲ τοῦ ἡλίου ἅπαντες ὅσοι εἶχον ἀσθενοῦντας νόσοις ποικίλαις ἤγαγον αὐτοὺς πρὸς αὐτόν· ὁ δὲ ἑνὶ ἑκάστῳ αὐτῶν τὰς χεῖρας ἐπιτιθεὶς ἐθεράπευεν αὐτούς. 4.41. ἐξήρχετο δὲ καὶ δαιμόνια ἀπὸ πολλῶν, κράζοντα καὶ λέγοντα ὅτι Σὺ εἶ ὁ υἱὸς τοῦ θεοῦ· καὶ ἐπιτιμῶν οὐκ εἴα αὐτὰ λαλεῖν, ὅτι ᾔδεισαν τὸν χριστὸν αὐτὸν εἶναι. 7.1. Επειδὴ ἐπλήρωσεν πάντα τὰ ῥήματα αὐτοῦ εἰς τὰς ἀκοὰς τοῦ λαοῦ, εἰσῆλθεν εἰς Καφαρναούμ. 7.2. Ἑκατοντάρχου δέ τινος δοῦλος κακῶς ἔχων ἤμελλεν τελευτᾷν, ὃς ἦν αὐτῷ ἔντιμος. 7.3. ἀκούσας δὲ περὶ τοῦ Ἰησοῦ ἀπέστειλεν πρὸς αὐτὸν πρεσβυτέρους τῶν Ἰουδαίων, ἐρωτῶν αὐτὸν ὅπως ἐλθὼν διασώσῃ τὸν δοῦλον αυτοῦ. 7.4. οἱ δὲ παραγενόμενοι πρὸς τὸν Ἰησοῦν παρεκάλουν αὐτὸν σπουδαίως λέγοντες ὅτι ἄξιός ἐστιν ᾧ παρέξῃ τοῦτο, 7.5. ἀγαπᾷ γὰρ τὸ ἔθνος ἡμῶν καὶ τὴν συναγωγὴν αὐτὸς ᾠκοδόμησεν ἡμῖν. 7.6. ὁ δὲ Ἰησοῦς ἐπορεύετο σὺν αὐτοῖς. ἤδη δὲ αὐτοῦ οὐ μακρὰν ἀπέχοντος ἀπὸ τῆς οἰκίας ἔπεμψεν φίλους ὁ ἑκατοντάρχης λέγων αὐτῷ Κύριε, μὴ σκύλλου, οὐ γὰρ ἱκανός εἰμι ἵνα ὑπὸ τὴν στέγην μου εἰσέλθῃς· 7.7. διὸ οὐδὲ ἐμαυτὸν ἠξίωσα πρὸς σὲ ἐλθεῖν· ἀλλὰ εἰπὲ λόγῳ, καὶ ἰαθήτω ὁ παῖς μου· 7.8. καὶ γὰρ ἐγὼ ἄνθρωπός εἰμι ὑπὸ ἐξουσίαν τασσόμενος, ἔχων ὑπʼ ἐμαυτὸν στρατιώτας, καὶ λέγω τούτῳ Πορεύθητι, καὶ πορεύεται, καὶ ἄλλῳ Ἔρχου, καὶ ἔρχεται, καὶ τῷ δούλῳ μου Ποίησον τοῦτο, καὶ ποιεῖ. 7.9. ἀκούσας δὲ ταῦτα ὁ Ἰησοῦς ἐθαύμασεν αὐτόν, καὶ στραφεὶς τῷ ἀκολουθοῦντι αὐτῷ ὄχλῳ εἶπεν Λέγω ὑμῖν, οὐδὲ ἐν τῷ Ἰσραὴλ τοσαύτην πίστιν εὗρον. 7.10. καὶ ὑποστρέψαντες εἰς τὸν οἶκον οἱ πεμφθέντες εὗρον τὸν δοῦλον ὑγιαίνοντα. 7.11. Καὶ ἐγένετο ἐν τῷ ἑξῆς ἐπορεύθη εἰς πόλιν καλουμένην Ναίν, καὶ συνεπορεύοντο αὐτῷ οἱ μαθηταὶ αὐτοῦ καὶ ὄχλος πολύς. 7.12. ὡς δὲ ἤγγισεν τῇ πύλῃ τῆς πόλεως, καὶ ἰδοὺ ἐξεκομίζετο τεθνηκὼς μονογενὴς υἱὸς τῇ μητρὶ αὐτοῦ, καὶ αὐτὴ ῆν χήρα, καὶ ὄχλος τῆς πόλεως ἱκανὸς ἦν σὺν αὐτῇ. 7.13. καὶ ἰδὼν αὐτὴν ὁ κύριος ἐσπλαγχνίσθη ἐπʼ αὐτῇ καὶ εἶπεν αὐτῇ Μὴ κλαῖε. 7.14. καὶ προσελθὼν ἥψατο τῆς σοροῦ, οἱ δὲ βαστάζοντες ἔστησαν, καὶ εἶπεν Νεανίσκε σοὶ λέγω, ἐγέρθητι. 7.15. καὶ ἀνεκάθισεν ὁ νεκρὸς καὶ ἤρξατο λαλεῖν, καὶ ἔδωκεν αὐτὸν τῇ μητρὶ αὐτοῦ. 7.16. Ἔλαβεν δὲ φόβος πάντας, καὶ ἐδόξαζον τὸν θεὸν λέγοντες ὅτι Προφήτης μέγας ἠγέρθη ἐν ἡμῖν, καὶ ὅτι Ἐπεσκέψατο ὁ θεὸς τὸν λαὸν αὐτοῦ. 7.17. καὶ ἐξῆλθεν ὁ λόγος οὗτος ἐν ὅλῃ τῇ Ἰουδαίᾳ περὶ αὐτοῦ καὶ πάσῃ τῇ περιχώρῳ. 8.26. Καὶ κατέπλευσαν εἰς τὴν χώραν τῶν Γερασηνῶν, ἥτις ἐστὶν ἀντίπερα τῆς Γαλιλαίας. 8.27. ἐξελθόντι δὲ αὐτῷ ἐπὶ τὴν γῆν ὑπήντησεν ἀνήρ τις ἐκ τῆς πόλεως ἔχων δαιμόνια· καὶ χρόνῳ ἱκανῷ οὐκ ἐνεδύσατο ἱμάτιον, καὶ ἐν οἰκίᾳ οὐκ ἔμενεν ἀλλʼ ἐν τοῖς μνήμασιν. 8.28. ἰδὼν δὲ τὸν Ἰησοῦν ἀνακράξας προσέπεσεν αὐτῷ καὶ φωνῇ μεγάλῃ εἶπεν Τί ἐμοὶ καὶ σοί, Ἰησοῦ υἱὲ [τοῦ θεοῦ] τοῦ ὑψίστου; δέομαί σου, μή με βασανίσῃς· 8.29. παρήγγελλεν γὰρ τῷ πνεύματι τῷ ἀκαθάρτῳ ἐξελθεῖν ἀπὸ τοῦ ἀνθρώπου. πολλοῖς γὰρ χρόνοις συνηρπάκει αὐτόν, καὶ ἐδεσμεύετο ἁλύσεσιν καὶ πέδαις φυλασσόμενος, καὶ διαρήσσων τὰ δεσμὰ ἠλαύνέτο ἀπὸ τοῦ δαιμονίου εἰς τὰς ἐρήμους. 8.30. ἐπηρώτησεν δὲ αὐτὸν ὁ Ἰησοῦς Τί σοὶ ὄνομά ἐστιν; ὁ δὲ εἶπεν Λεγιών, ὅτι εἰσῆλθεν δαιμόνια πολλὰ εἰς αὐτόν. 8.31. καὶ παρεκάλουν αὐτὸν ἵνα μὴ ἐπιτάξῃ αὐτοῖς εἰς τὴν ἄβυσσον ἀπελθεῖν. 8.32. Ἦν δὲ ἐκεῖ ἀγέλη χοίρων ἱκανῶν βοσκομένη ἐν τῷ ὄρει· καὶ παρεκάλεσαν αὐτὸν ἵνα ἐπιτρέψῃ αὐτοῖς εἰς ἐκείνους εἰσελθεῖν· καὶ ἐπέτρεψεν αὐτοῖς. 8.33. ἐξελθόντα δὲ τὰ δαιμόνια ἀπὸ τοῦ ἀνθρώπου εἰσῆλθον εἰς τοὺς χοίρους, καὶ ὥρμησεν ἡ ἀγέλη κατὰ τοῦ κρημνοῦ εἰς τὴν λίμνην καὶ ἀπεπνίγη. 8.34. Ἰδόντες δὲ οἱ βόσκοντες τὸ γεγονὸς ἔφυγον καὶ ἀπήγγειλαν εἰς τὴν πόλιν καὶ εἰς τοὺς ἀγρούς. 8.35. ἐξῆλθον δὲ ἰδεῖν τὸ γεγονὸς καὶ ἦλθαν πρὸς τὸν Ἰησοῦν, καὶ εὗραν καθήμενον τὸν ἄνθρωπον ἀφʼ οὗ τὰ δαιμόνια ἐξῆλθεν ἱματισμένον καὶ σωφρονοῦντα παρὰ τοὺς πόδας [τοῦ] Ἰησοῦ, καὶ ἐφοβήθησαν. 8.36. ἀπήγγειλαν δὲ αὐτοῖς οἱ ἰδόντες πῶς ἐσώθη ὁ δαιμονισθείς. 8.37. καὶ ἠρώτησεν αὐτὸν ἅπαν τὸ πλῆθος τῆς περιχώρου τῶν Γερασηνῶν ἀπελθεῖν ἀπʼ αὐτῶν, ὅτι φόβῳ μεγάλῳ συνείχοντο· αὐτὸς δὲ ἐμβὰς εἰς πλοῖον ὑπέστρεψεν. 8.38. ἐδεῖτο δὲ αὐτοῦ ὁ ἀνὴρ ἀφʼ οὗ ἐξεληλύθει τὰ δαιμόνια εἶναι σὺν αὐτῷ· ἀπέλυσεν δὲ αὐτὸν λέγων 8.39. Ὑπόστρεφε εἰς τὸν οἶκόν σου, καὶ διηγοῦ ὅσα σοι ἐποίησεν ὁ θεός. καὶ ἀπῆλθεν καθʼ ὅλην τὴν πόλιν κηρύσσων ὅσα ἐποίησεν αὐτῷ ὁ Ἰησοῦς. 9.18. Καὶ ἐγένετο ἐν τῷ εἶναι αὐτὸν προσευχόμενον κατὰ μόνας συνῆσαν αὐτῷ οἱ μαθηταί, καὶ ἐπηρώτησεν αὐτοὺς λέγων Τίνα με οἱ ὄχλοι λέγουσιν εἶναι; 9.19. οἱ δὲ ἀποκριθέντες εἶπαν Ἰωάνην τὸν βαπτιστήν, ἄλλοι δὲ Ἠλείαν, ἄλλοι δὲ ὅτι προφήτης τις τῶν ἀρχαίων ἀνέστη. 9.20. εἶπεν δὲ αὐτοῖς Ὑμεῖς δὲ τίνα με λέγετε εἶναι; Πέτρος δὲ ἀποκριθεὶς εἶπεν Τὸν χριστὸν τοῦ θεοῦ. 9.28. Ἐγένετο δὲ μετὰ τοὺς λόγους τούτους ὡσεὶ ἡμέραι ὀκτὼ παραλαβὼν Πέτρον καὶ Ἰωάνην καὶ Ἰάκωβον ἀνέβη εἰς τὸ ὄρος προσεύξασθαι. 9.29. καὶ ἐγένετο ἐν τῷ προσεύχεσθαι αὐτὸν τὸ εἶδος τοῦ προσώπου αὐτοῦ ἕτερον καὶ ὁ ἱματισμὸς αὐτοῦ λευκὸς ἐξαστράπτων. 9.30. καὶ ἰδοὺ ἄνδρες δύο συνελάλουν αὐτῷ, οἵτινες ἦσαν Μωυσῆς καὶ Ἠλείας, 9.31. οἳ ὀφθέντες ἐν δόξῃ ἔλεγον τὴν ἔξοδον αὐτοῦ ἣν ἤμελλεν πληροῦν ἐν Ἰερουσαλήμ. 9.32. ὁ δὲ Πέτρος καὶ οἱ σὺν αὐτῷ ἦσαν βεβαρημένοι ὕπνῳ· διαγρηγορήσαντες δὲ εἶδαν τὴν δόξαν αὐτοῦ καὶ τοὺς δύο ἄνδρας τοὺς συνεστῶτας αὐτῷ. 9.33. καὶ ἐγένετο ἐν τῷ διαχωρίζεσθαι αὐτοὺς ἀπʼ αὐτοῦ εἶπεν ὁ Πέτρος πρὸς τὸν Ἰησοῦν Ἐπιστάτα, καλόν ἐστιν ἡμᾶς ὧδε εἶναι, καὶ ποιήσωμεν σκηνὰς τρεῖς, μίαν σοὶ καὶ μίαν Μωυσεῖ καὶ μίαν Ἠλείᾳ, μὴ εἰδὼς ὃ λέγει. 9.34. ταῦτα δὲ αὐτοῦ λέγοντος ἐγένετο νεφέλη καὶ ἐπεσκίαζεν αὐτούς· ἐφοβήθησαν δὲ ἐν τῷ εἰσελθεῖν αὐτοὺς εἰς τὴν νεφέλην. 9.35. καὶ φωνὴ ἐγένετο ἐκ τῆς νεφέλης λέγουσα Οὗτός ἐστιν ὁ υἱός μου ὁ ἐκλελεγμένος, αὐτοῦ ἀκούετε. 9.36. καὶ ἐν τῷ γενέσθαι τὴν φωνὴν εὑρέθη Ἰησοῦς μόνος. καὶ αὐτοὶ ἐσίγησαν καὶ οὐδενὶ ἀπήγγειλαν ἐν ἐκείναις ταῖς ἡμέραις οὐδὲν ὧν ἑώρακαν. 9.37. Ἐγένετο δὲ τῇ ἑξῆς ἡμέρᾳ κατελθόντων αὐτῶν ἀπὸ τοῦ ὄρους συνήντησεν αὐτῷ ὄχλος πολύς. 9.38. καὶ ἰδοὺ ἀνὴρ ἀπὸ τοῦ ὄχλου ἐβόησεν λέγων Διδάσκαλε, δέομαί σου ἐπιβλέψαι ἐπὶ τὸν υἱόν μου, ὅτι μονογενής μοί ἐστιν, 9.39. καὶ ἰδοὺ πνεῦμα λαμβάνει αὐτόν, καὶ ἐξέφνης κράζει, καὶ σπαράσσει αὐτὸν μετὰ ἀφροῦ καὶ μόλις ἀποχωρεῖ ἀπʼ αὐτοῦ συντρῖβον αὐτόν· 9.40. καὶ ἐδεήθην τῶν μαθητῶν σου ἵνα ἐκβάλωσιν αὐτό, καὶ οὐκ ἠδυνήθησαν. 9.41. ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν Ὦ γενεὰ ἄπιστος καὶ διεστραμμένη, ἕως πότε ἔσομαι πρὸς ὑμᾶς καὶ ἀνέξομαι ὑμῶν; προσάγαγε ὧδε τὸν υἱόν σου. 9.42. ἔτι δὲ προσερχομένου αὐτοῦ ἔρρηξεν αὐτὸν τὸ δαιμόνιον καὶ συνεσπάραξεν· ἐπετίμησεν δὲ ὁ Ἰησοῦς τῷ πνεύματι τῷ ἀκαθάρτῳ, καὶ ἰάσατο τὸν παῖδα καὶ ἀπέδωκεν αὐτὸν τῷ πατρὶ αὐτοῦ. 9.43. ἐξεπλήσσοντο δὲ πάντες ἐπὶ τῇ μεγαλειότητι τοῦ θεοῦ. Πάντων δὲ θαυμαζόντων ἐπὶ πᾶσιν οἷς ἐποίει εἶπεν πρὸς τοὺς μαθητὰς αὐτοῦ 10.1. Μετὰ δὲ ταῦτα ἀνέδειξεν ὁ κύριος ἑτέρους ἑβδομήκοντα [δύο] καὶ ἀπέστειλεν αὐτοὺς ἀνὰ δύο [δύο] πρὸ προσώπου αὐτοῦ εἰς πᾶσαν πόλιν καὶ τόπον οὗ ἤμελλεν αὐτὸς ἔρχεσθαι. 10.2. ἔλεγεν δὲ πρὸς αὐτούς Ὁ μὲν θερισμὸς πολύς, οἱ δὲ ἐργάται ὀλίγοι· δεήθητε οὖν τοῦ κυρίου τοῦ θερισμοῦ ὅπως ἐργάτας ἐκβάλῃ εἰς τὸν θερισμὸν αὐτοῦ. 10.3. ὑπάγετε. ἰδοὺ ἀποστέλλω ὑμᾶς ὡς ἄρνας ἐν μέσῳ λύκων. 10.4. μὴ βαστάζετε βαλλάντιον, μὴ πήραν, μὴ ὑποδήματα, καὶ μηδένα κατὰ τὴν ὁδὸν ἀσπάσησθε. 10.5. εἰς ἣν δʼ ἂν εἰσέλθητε οἰκίαν πρῶτον λέγετε Εἰρήνη τῷ οἴκῳ τούτῳ. 10.6. καὶ ἐὰν ἐκεῖ ᾖ υἱὸς εἰρήνης, ἐπαναπαήσεται ἐπʼ αὐτὸν ἡ εἰρήνη ὑμῶν· εἰ δὲ μήγε, ἐφʼ ὑμᾶς ἀνακάμψει. 10.7. ἐν αὐτῇ δὲ τῇ οἰκίᾳ μένετε, ἔσθοντες καὶ πίνοντες τὰ παρʼ αὐτῶν, ἄξιος γὰρ ὁ ἐργάτης τοῦ μισθοῦ αὐτοῦ. μὴ μεταβαίνετε ἐξ οἰκίας εἰς οἰκίαν. 10.8. καὶ εἰς ἣν ἂν πόλιν εἰσέρχησθε καὶ δέχωνται ὑμᾶς, 10.9. ἐσθίετε τὰ παρατιθέμενα ὑμῖν, καὶ θεραπεύετε τοὺς ἐν αὐτῇ ἀσθενεῖς, καὶ λέγετε αὐτοῖς Ἤγγικεν ἐφʼ ὑμᾶς ἡ βασιλεία τοῦ θεοῦ. 10.10. εἰς ἣν δʼ ἂν πόλιν εἰσέλθητε καὶ μὴ δέχωνται ὑμᾶς, ἐξελθόντες εἰς τὰς πλατείας αὐτῆς εἴπατε 10.11. Καὶ τὸν κονιορτὸν τὸν κολληθέντα ἡμῖν ἐκ τῆς πόλεως ὑμῶν εἰς τοὺς πόδας ἀπομασσόμεθα ὑμῖν· πλὴν τοῦτο γινώσκετε ὅτι ἤγγικεν ἡ βασιλεία τοῦ θεοῦ. 10.12. λέγω ὑμῖν ὅτι Σοδόμοις ἐν τῇ ἡμέρᾳ ἐκείνῃ ἀνεκτότερον ἔσται ἢ τῇ πόλει ἐκείνῃ. 21.8. ὁ δὲ εἶπεν Βλέπετε μὴ πλανηθῆτε· πολλοὶ γὰρ ἐλεύσονται ἐπὶ τῷ ὀνόματί μου λέγοντες Ἐγώ εἰμι καί Ὁ καιρὸς ἤγγικεν· μὴ πορευθῆτε ὀπίσω αὐτῶν. | 4.24. He said, "Most assuredly I tell you, no prophet is acceptable in his hometown. 4.25. But truly I tell you, there were many widows in Israel in the days of Elijah, when the the sky was shut up three years and six months, when a great famine came over all the land. 4.26. Elijah was sent to none of them, except to Zarephath, in the land of Sidon, to a woman who was a widow. 4.27. There were many lepers in Israel in the time of Elisha the prophet, yet not one of them was cleansed, except Naaman, the Syrian." 4.31. He came down to Capernaum, a city of Galilee. He was teaching them on the Sabbath day, 4.32. and they were astonished at his teaching, for his word was with authority. 4.33. In the synagogue there was a man who had a spirit of an unclean demon, and he cried out with a loud voice, 4.34. saying, "Ah! what have we to do with you, Jesus of Nazareth? Have you come to destroy us? I know you who you are: the Holy One of God!" 4.35. Jesus rebuked him, saying, "Be silent, and come out of him!" When the demon had thrown him down in their midst, he came out of him, having done him no harm. 4.36. Amazement came on all, and they spoke together, one with another, saying, "What is this word? For with authority and power he commands the unclean spirits, and they come out!" 4.40. When the sun was setting, all those who had any sick with various diseases brought them to him; and he laid his hands on every one of them, and healed them. 4.41. Demons also came out from many, crying out, and saying, "You are the Christ, the Son of God!" Rebuking them, he didn't allow them to speak, because they knew that he was the Christ. 7.1. After he had finished speaking in the hearing of the people, he entered into Capernaum. 7.2. A certain centurion's servant, who was dear to him, was sick and at the point of death. 7.3. When he heard about Jesus, he sent to him elders of the Jews, asking him to come and save his servant. 7.4. When they came to Jesus, they begged him earnestly, saying, "He is worthy for you to do this for him, 7.5. for he loves our nation, and he built our synagogue for us." 7.6. Jesus went with them. When he was now not far from the house, the centurion sent friends to him, saying to him, "Lord, don't trouble yourself, for I am not worthy for you to come under my roof. 7.7. Therefore I didn't even think myself worthy to come to you; but say the word, and my servant will be healed. 7.8. For I also am a man placed under authority, having under myself soldiers. I tell this one, 'Go!' and he goes; and to another, 'Come!' and he comes; and to my servant, 'Do this,' and he does it." 7.9. When Jesus heard these things, he marveled at him, and turned and said to the multitude who followed him, "I tell you, I have not found such great faith, no, not in Israel." 7.10. Those who were sent, returning to the house, found that the servant who had been sick was well. 7.11. It happened soon afterwards, that he went to a city called Nain. Many of his disciples, along with a great multitude, went with him. 7.12. Now when he drew near to the gate of the city, behold, one who was dead was carried out, the only son of his mother, and she was a widow. Many people of the city were with her. 7.13. When the Lord saw her, he had compassion on her, and said to her, "Don't cry." 7.14. He came near and touched the coffin, and the bearers stood still. He said, "Young man, I tell you, arise!" 7.15. He who was dead sat up, and began to speak. And he gave him to his mother. 7.16. Fear took hold of all, and they glorified God, saying, "A great prophet has arisen among us!" and, "God has visited his people!" 7.17. This report went out concerning him in the whole of Judea, and in all the surrounding region. 8.26. They arrived at the country of the Gadarenes, which is opposite Galilee. 8.27. When Jesus stepped ashore, a certain man out of the city who had demons for a long time met him. He wore no clothes, and didn't live in a house, but in the tombs. 8.28. When he saw Jesus, he cried out, and fell down before him, and with a loud voice said, "What do I have to do with you, Jesus, you Son of the Most High God? I beg you, don't torment me!" 8.29. For Jesus was commanding the unclean spirit to come out of the man. For the unclean spirit had often seized the man. He was kept under guard, and bound with chains and fetters. Breaking the bands apart, he was driven by the demon into the desert. 8.30. Jesus asked him, "What is your name?"He said, "Legion," for many demons had entered into him. 8.31. They begged him that he would not command them to go into the abyss. 8.32. Now there was there a herd of many pigs feeding on the mountain, and they begged him that he would allow them to enter into those. He allowed them. 8.33. The demons came out from the man, and entered into the pigs, and the herd rushed down the steep bank into the lake, and were drowned. 8.34. When those who fed them saw what had happened, they fled, and told it in the city and in the country. 8.35. People went out to see what had happened. They came to Jesus, and found the man from whom the demons had gone out, sitting at Jesus' feet, clothed and in his right mind; and they were afraid. 8.36. Those who saw it told them how he who had been possessed by demons was healed. 8.37. All the people of the surrounding country of the Gadarenes asked him to depart from them, for they were very much afraid. He entered into the boat, and returned. 8.38. But the man from whom the demons had gone out begged him that he might go with him, but Jesus sent him away, saying, 8.39. "Return to your house, and declare what great things God has done for you." He went his way, proclaiming throughout the whole city what great things Jesus had done for him. 9.18. It happened, as he was praying alone, that the disciples were with him, and he asked them, "Who do the multitudes say that I am?" 9.19. They answered, "'John the Baptizer,' but others say, 'Elijah,' and others, that one of the old prophets is risen again." 9.20. He said to them, "But who do you say that I am?"Peter answered, "The Christ of God." 9.28. It happened about eight days after these sayings, that he took with him Peter, John, and James, and went up onto the mountain to pray. 9.29. As he was praying, the appearance of his face was altered, and his clothing became white and dazzling. 9.30. Behold, two men were talking with him, who were Moses and Elijah, 9.31. who appeared in glory, and spoke of his departure, which he was about to accomplish at Jerusalem. 9.32. Now Peter and those who were with him were heavy with sleep, but when they were fully awake, they saw his glory, and the two men who stood with him. 9.33. It happened, as they were parting from him, that Peter said to Jesus, "Master, it is good for us to be here. Let's make three tents: one for you, and one for Moses, and one for Elijah," not knowing what he said. 9.34. While he said these things, a cloud came and overshadowed them, and they were afraid as they entered into the cloud. 9.35. A voice came out of the cloud, saying, "This is my beloved Son. Listen to him!" 9.36. When the voice came, Jesus was found alone. They were silent, and told no one in those days any of the things which they had seen. 9.37. It happened on the next day, when they had come down from the mountain, that a great multitude met him. 9.38. Behold, a man from the crowd called out, saying, "Teacher, I beg you to look at my son, for he is my only child. 9.39. Behold, a spirit takes him, he suddenly cries out, and it convulses him so that he foams, and it hardly departs from him, bruising him severely. 9.40. I begged your disciples to cast it out, and they couldn't." 9.41. Jesus answered, "Faithless and perverse generation, how long shall I be with you and bear with you? Bring your son here." 9.42. While he was still coming, the demon threw him down and convulsed him violently. But Jesus rebuked the unclean spirit, and healed the boy, and gave him back to his father. 9.43. They were all astonished at the majesty of God. But while all were marveling at all the things which Jesus did, he said to his disciples, 10.1. Now after these things, the Lord also appointed seventy others, and sent them two by two before his face into every city and place, where he was about to come. 10.2. Then he said to them, "The harvest is indeed plentiful, but the laborers are few. Pray therefore to the Lord of the harvest, that he may send out laborers into his harvest. 10.3. Go your ways. Behold, I send you out as lambs among wolves. 10.4. Carry no purse, nor wallet, nor sandals. Greet no one on the way. 10.5. Into whatever house you enter, first say, 'Peace be to this house.' 10.6. If a son of peace is there, your peace will rest on him; but if not, it will return to you. 10.7. Remain in that same house, eating and drinking the things they give, for the laborer is worthy of his wages. Don't go from house to house. 10.8. Into whatever city you enter, and they receive you, eat the things that are set before you. 10.9. Heal the sick who are therein, and tell them, 'The Kingdom of God has come near to you.' 10.10. But into whatever city you enter, and they don't receive you, go out into the streets of it and say, 10.11. 'Even the dust from your city that clings to us, we wipe off against you. Nevertheless know this, that the Kingdom of God has come near to you.' 10.12. I tell you, it will be more tolerable in that day for Sodom than for that city. 21.8. He said, "Watch out that you don't get led astray, for many will come in my name, saying, 'I AM,' and, 'The time is at hand.' Therefore don't follow them. |
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| 141. Plutarch, Oracles At Delphi No Longer Given In Verse, 7.397 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Edelmann-Singer et al., Sceptic and Believer in Ancient Mediterranean Religions (2020) 122; Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 284 |
| 142. Oenomaus of Gadara, Fragments, 14, 15, 11b (1st cent. CE - missingth cent. CE) Tagged with subjects: •nan Found in books: Jażdżewska and Doroszewski,Plutarch and his Contemporaries: Sharing the Roman Empire (2024) 68 |
| 143. Plutarch, On Praising Oneself Inoffensively, 8 [42b] (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Thonemann, An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams (2020) 65, 66 |
144. New Testament, Mark, 1.21-1.26, 1.32-1.34, 3.35, 5.1-5.20, 7.24-7.30, 8.27-8.30, 9.2-9.8, 9.14-9.29, 13.22, 14.26 (1st cent. CE - 1st cent. CE) Tagged with subjects: •lucian of samosata •lucian of samosata, magic •lucian of samosata, symposium Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 306; Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 129, 152, 155, 156, 195; Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 298| 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, 1.32. Ὀψίας δὲ γενομένης, ὅτε ἔδυσεν ὁ ἥλιος, ἔφερον πρὸς αὐτὸν πάντας τοὺς κακῶς ἔχοντας καὶ τοὺς δαιμονιζομένους· 1.33. καὶ ἦν ὅλη ἡ πόλις ἐπισυνηγμένη πρὸς τὴν θύραν. 1.34. καὶ ἐθεράπευσεν πολλοὺς κακῶς ἔχοντας ποικίλαις νόσοις, καὶ δαιμόνια πολλὰ ἐξέβαλεν, καὶ οὐκ ἤφιεν λαλεῖν τὰ δαιμόνια, ὅτι ᾔδεισαν αὐτὸν [Χριστὸν εἶναι]. 3.35. ὃς ἂν ποιήσῃ τὸ θέλημα τοῦ θεοῦ, οὗτος ἀδελφός μου καὶ ἀδελφὴ καὶ μήτηρ ἐστίν. 5.1. Καὶ ἦλθον εἰς τὸ πέραν τῆς θαλάσσης εἰς τὴν χώραν τῶν Γερασηνῶν. 5.2. καὶ ἐξελθόντος αὐτοῦ ἐκ τοῦ πλοίου [εὐθὺς] ὑπήντησεν αὐτῷ ἐκ τῶν μνημείων ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ, 5.3. ὃς τὴν κατοίκησιν εἶχεν ἐν τοῖς μνήμασιν, καὶ οὐδὲ ἁλύσει οὐκέτι οὐδεὶς ἐδύνατο αὐτὸν δῆσαι 5.4. διὰ τὸ αὐτὸν πολλάκις πέδαις καὶ ἁλύσεσι δεδέσθαι καὶ διεσπάσθαι ὑπʼ αὐτοῦ τὰς ἁλύσεις καὶ τὰς πέδας συντετρίφθαι, καὶ οὐδεὶς ἴσχυεν αὐτὸν δαμάσαι· 5.5. καὶ διὰ παντὸς νυκτὸς καὶ ἡμέρας ἐν τοῖς μνήμασιν καὶ ἐν τοῖς ὄρεσιν ἦν κράζων καὶ κατακόπτων ἑαυτὸν λίθοις. 5.6. καὶ ἰδὼν τὸν Ἰησοῦν ἀπὸ μακρόθεν ἔδραμεν καὶ προσεκύνησεν αὐτόν, 5.7. καὶ κράξας φωνῇ μεγάλῃ λέγει Τί ἐμοὶ καὶ σοί, Ἰησοῦ υἱὲ τοῦ θεοῦ τοῦ ὑψίστου; ὁρκίζω δε τὸν θεόν, μή με βασανίσῃς. 5.8. ἔλεγεν γὰρ αὐτῷ Ἔξελθε τὸ πνεῦμα τὸ ἀκάθαρτον ἐκ τοῦ ἀνθρώπου. 5.9. καὶ ἐπηρώτα αὐτόν Τί ὄνομά σοι; καὶ λέγει αὐτῷ Λεγιὼν ὄνομά μοι, ὅτι πολλοί ἐσμεν· 5.10. καὶ παρεκάλει αὐτὸν πολλὰ ἵνα μὴ αὐτὰ ἀποστείλῃ ἔξω τῆς χώρας. 5.11. Ἦν δὲ ἐκεῖ πρὸς τῷ ὄρει ἀγέλη χοίρων μεγάλη βοσκομένη· 5.12. καὶ παρεκάλεσαν αὐτὸν λέγοντες Πέμψον ἡμᾶς εἰς τοὺς χοίρους, ἵνα εἰς αὐτοὺς εἰσέλθωμεν. 5.13. καὶ ἐπέτρεψεν αὐτοῖς. καὶ ἐξελθόντα τὰ πνεύματα τὰ ἀκάθαρτα εἰσῆλθον εἰς τοὺς χοίρους, καὶ ὥρμησεν ἡ ἀγέλη κατὰ τοῦ κρημνοῦ εἰς τὴν θάλασσαν, ὡς δισχίλιοι, καὶ ἐπνίγοντο ἐν τῇ θαλάσσῃ. 5.14. Καὶ οἱ βόσκοντες αὐτοὺς ἔφυγον καὶ ἀπήγγειλαν εἰς τὴν πόλιν καὶ εἰς τοὺς ἀγρούς· καὶ ἦλθον ἰδεῖν τί ἐστιν τὸ γεγονός. 5.15. καὶ ἔρχονται πρὸς τὸν Ἰησοῦν, καὶ θεωροῦσιν τὸν δαιμονιζόμενον καθήμενον ἱματισμένον καὶ σωφρονοῦντα, τὸν ἐσχηκότα τὸν λεγιῶνα, καὶ ἐφοβήθησαν. 5.16. καὶ διηγήσαντο αὐτοῖς οἱ ἰδόντες πῶς ἐγένετο τῷ δαιμονιζομένῳ καὶ περὶ τῶν χοίρων. 5.17. καὶ ἤρξαντο παρακαλεῖν αὐτὸν ἀπελθεῖν ἀπὸ τῶν ὁρίων αὐτῶν. 5.18. Καὶ ἐμβαίνοντος αὐτοῦ εἰς τὸ πλοῖον παρεκάλει αὐτὸν ὁ δαιμονισθεὶς ἵνα μετʼ αὐτοῦ ᾖ. 5.19. καὶ οὐκ ἀφῆκεν αὐτόν, ἀλλὰ λέγει αὐτῷ Ὕπαγε εἰς τὸν οἶκόν σου πρὸς τοὺς σούς, καὶ ἀπάγγειλον αὐτοῖς ὅσα ὁ κύριός σοι πεποίηκεν καὶ ἠλέησέν σε. 5.20. καὶ ἀπῆλθεν καὶ ἤρξατο κηρύσσειν ἐν τῇ Δεκαπόλει ὅσα ἐποίησεν αὐτῷ ὁ Ἰησοῦς, καὶ πάντες ἐθαύμαζον. 7.24. Ἐκεῖθεν δὲ ἀναστὰς ἀπῆλθεν εἰς τὰ ὅρια Τύρου [καὶ Σιδῶνος]. Καὶ εἰσελθὼν εἰς οἰκίαν οὐδένα ἤθελεν γνῶναι, καὶ οὐκ ἠδυνάσθη λαθεῖν· 7.25. ἀλλʼ εὐθὺς ἀκούσασα γυνὴ περὶ αὐτοῦ, ἧς εἶχεν τὸ θυγάτριον αὐτῆς πνεῦμα ἀκάθαρτον, ἐλθοῦσα προσέπεσεν πρὸς τοὺς πόδας αὐτοῦ· 7.26. ἡ δὲ γυνὴ ἦν Ἑλληνίς, Συροφοινίκισσα τῷ γένει· καὶ ἠρώτα αὐτὸν ἵνα τὸ δαιμόνιον ἐκβάλῃ ἐκ τῆς θυγατρὸς αὐτῆς. 7.27. καὶ ἔλεγεν αὐτῇ Ἄφες πρῶτον χορτασθῆναι τὰ τέκνα, οὐ γάρ ἐστιν καλὸν λαβεῖν τὸν ἄρτον τῶν τέκνων καὶ τοῖς κυναρίοις βαλεῖν. 7.28. ἡ δὲ ἀπεκρίθη καὶ λέγει αὐτῷ Ναί, κύριε, καὶ τὰ κυνάρια ὑποκάτω τῆς τραπέζης ἐσθίουσιν ἀπὸ τῶν ψιχίων τῶν παιδίων. 7.29. καὶ εἶπεν αὐτῇ Διὰ τοῦτον τὸν λόγον ὕπαγε, ἐξελήλυθεν ἐκ τῆς θυγατρός σου τὸ δαιμόνιον. 7.30. καὶ ἀπελθοῦσα εἰς τὸν οἶκον αὐτῆς εὗρεν τὸ παιδίον βεβλημένον ἐπὶ τὴν κλίνην καὶ τὸ δαιμόνιον ἐξεληλυθός. 8.27. Καὶ ἐξῆλθεν ὁ Ἰησοῦς καὶ οἱ μαθηταὶ αὐτοῦ εἰς τὰς κώμας Καισαρίας τῆς Φιλίππου· καὶ ἐν τῇ ὁδῷ ἐπηρώτα τοὺς μαθητὰς αὐτοῦ λέγων αὐτοῖς Τίνα με λέγουσιν οἱ ἄνθρωποι εἶναι; 8.28. οἱ δὲ εἶπαν αὐτῷ λέγοντες ὅτι Ἰωάνην τὸν βαπτιστήν, καὶ ἄλλοι Ἠλείαν, ἄλλοι δὲ ὅτι εἷς τῶν προφητῶν. 8.29. καὶ αὐτὸς ἐπηρώτα αὐτούς Ὑμεῖς δὲ τίνα με λέγετε εἶναι; ἀποκριθεὶς ὁ Πέτρος λέγει αὐτῷ Σὺ εἶ ὁ χριστός. 8.30. καὶ ἐπετίμησεν αὐτοῖς ἵνα μηδενὶ λέγωσιν περὶ αὐτοῦ. 9.2. Καὶ μετὰ ἡμέρας ἓξ παραλαμβάνει ὁ Ἰησοῦς τὸν Πέτρον καὶ τὸν Ἰάκωβον καὶ Ἰωάνην, καὶ ἀναφέρει αὐτοὺς εἰς ὄρος ὑψηλὸν κατʼ ἰδίαν μόνους. καὶ μετεμορφώθη ἔμπροσθεν αὐτῶν, 9.3. καὶ τὰ ἱμάτια αὐτοῦ ἐγένετο στίλβοντα λευκὰ λίαν οἷα γναφεὺς ἐπὶ τῆς γῆς οὐ δύναται οὕτως λευκᾶναι. 9.4. καὶ ὤφθη αὐτοῖς Ἠλείας σὺν Μωυσεῖ, καὶ ἦσαν συνλαλοῦντες τῷ Ἰησοῦ. 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. 9.6. οὐ γὰρ ᾔδει τί ἀποκριθῇ, ἔκφοβοι γὰρ ἐγένοντο. 9.7. καὶ ἐγένετο νεφέλη ἐπισκιάζουσα αὐτοῖς, καὶ ἐγένετο φωνὴ ἐκ τῆς νεφέλης Οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἀκούετε αὐτοῦ. 9.8. καὶ ἐξάπινα περιβλεψάμενοι οὐκέτι οὐδένα εἶδον μεθʼ ἑαυτῶν εἰ μὴ τὸν Ἰησοῦν μόνον. 9.14. Καὶ ἐλθόντες πρὸς τοὺς μαθητὰς εἶδαν ὄχλον πολὺν περὶ αὐτοὺς καὶ γραμματεῖς συνζητοῦντας πρὸς αὐτούς. 9.15. καὶ εὐθὺς πᾶς ὁ ὄχλος ἰδόντες αὐτὸν ἐξεθαμβήθησαν, καὶ προστρέχοντες ἠσπάζοντο αὐτόν. 9.16. καὶ ἐπηρώτησεν αὐτούς Τί συνζητεῖτε πρὸς αὐτούς; 9.17. καὶ ἀπεκρίθη αὐτῷ εἷς ἐκ τοῦ ὄχλου Διδάσκαλε, ἤνεγκα τὸν υἱόν μου πρὸς σέ, ἔχοντα πνεῦμα ἄλαλον· 9.18. καὶ ὅπου ἐὰν αὐτὸν καταλάβῃ ῥἤσσει αὐτόν, καὶ ἀφρίζει καὶ τρίζει τοὺς ὀδόντας καὶ ξηραίνεται· καὶ εἶπα τοῖς μαθηταῖς σου ἵνα αὐτὸ ἐκβάλωσιν, καὶ οὐκ ἴσχυσαν. 9.19. ὁ δὲ ἀποκριθεὶς αὐτοῖς λέγει Ὦ γενεὰ ἄπιστος, ἕως πότε πρὸς ὑμᾶς ἔσομαι; ἕως πότε ἀνέξομαι ὑμῶν; φέρετε αὐτὸν πρός με. 9.20. καὶ ἤνεγκαν αὐτὸν πρὸς αὐτόν. καὶ ἰδὼν αὐτὸν τὸ πνεῦμα εὐθὺς συνεσπάραξεν αὐτόν, καὶ πεσὼν ἐπὶ τῆς γῆς ἐκυλίετο ἀφρίζων. 9.21. καὶ ἐπηρώτησεν τὸν πατέρα αὐτοῦ Πόσος χρόνος ἐστὶν ὡς τοῦτο γέγονεν αὐτῷ; ὁ δὲ εἶπεν Ἐκ παιδιόθεν· 9.22. καὶ πολλάκις καὶ εἰς πῦρ αὐτὸν ἔβαλεν καὶ εἰς ὕδατα ἵνα ἀπολέσῃ αὐτόν· ἀλλʼ εἴ τι δύνῃ, βοήθησον ἡμῖν σπλαγχνισθεὶς ἐφʼ ἡμᾶς. 9.23. ὁ δὲ Ἰησοῦς εἶπεν αὐτῷ Τό Εἰ δύνῃ, πάντα δυνατὰ τῷ πιστεύοντι. 9.24. εὐθὺς κράξας ὁ πατὴρ τοῦ παιδίου ἔλεγεν Πιστεύω· βοήθει μου τῇ ἀπιστίᾳ. 9.25. ἰδὼν δὲ ὁ Ἰησοῦς ὅτι ἐπισυντρέχει ὄχλος ἐπετίμησεν τῷ πνεύματι τῷ ἀκαθάρτῳ λέγων αὐτῷ Τὸ ἄλαλον καὶ κωφὸν πνεῦμα, ἐγὼ ἐπιτάσσω σοι, ἔξελθε ἐξ αὐτοῦ καὶ μηκέτι εἰσέλθῃς εἰς αὐτόν. 9.26. καὶ κράξας καὶ πολλὰ σπαράξας ἐξῆλθεν· καὶ ἐγένετο ὡσεὶ νεκρὸς ὥστε τοὺς πολλοὺς λέγειν ὅτι ἀπέθανεν. 9.27. ὁ δὲ Ἰησοῦς κρατήσας τῆς χειρὸς αὐτοῦ ἤγειρεν αὐτόν, καὶ ἀνέστη. 9.28. καὶ εἰσελθόντος αὐτοῦ εἰς οἶκον οἱ μαθηταὶ αὐτοῦ κατʼ ἰδίαν ἐπηρώτων αὐτόν Ὅτι ἡμεῖς οὐκ ἠδυνήθημεν ἐκβαλεῖν αὐτό; 9.29. καὶ εἶπεν αὐτοῖς Τοῦτο τὸ γένος ἐν οὐδενὶ δύναται ἐξελθεῖν εἰ μὴ ἐν προσευχῇ . 13.22. ἐγερθήσονται γὰρ ψευδόχριστοι καὶ ψευδοπροφῆται καὶ δώσουσιν σημεῖα καὶ τέρατα πρὸς τὸ ἀποπλανᾷν εἰ δυνατὸν τοὺς ἐκλεκτούς· 14.26. Καὶ ὑμνήσαντες ἐξῆλθον εἰς τὸ Ὄρος τῶν Ἐλαιῶν. | 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. 1.32. At evening, when the sun had set, they brought to him all who were sick, and those who were possessed by demons. 1.33. All the city was gathered together at the door. 1.34. He healed many who were sick with various diseases, and cast out many demons. He didn't allow the demons to speak, because they knew him. 3.35. For whoever does the will of God, the same is my brother, and my sister, and mother." 5.1. They came to the other side of the sea, into the country of the Gadarenes. 5.2. When he had come out of the boat, immediately there met him out of the tombs a man with an unclean spirit, 5.3. who had his dwelling in the tombs. Nobody could bind him any more, not even with chains, 5.4. because he had been often bound with fetters and chains, and the chains had been torn apart by him, and the fetters broken in pieces. Nobody had the strength to tame him. 5.5. Always, night and day, in the tombs and in the mountains, he was crying out, and cutting himself with stones. 5.6. When he saw Jesus from afar, he ran and bowed down to him, 5.7. and crying out with a loud voice, he said, "What have I to do with you, Jesus, you Son of the Most High God? I adjure you by God, don't torment me." 5.8. For he said to him, "Come out of the man, you unclean spirit!" 5.9. He asked him, "What is your name?"He said to him, "My name is Legion, for we are many." 5.10. He begged him much that he would not send them away out of the country. 5.11. Now there was on the mountainside a great herd of pigs feeding. 5.12. All the demons begged him, saying, "Send us into the pigs, that we may enter into them." 5.13. At once Jesus gave them permission. The unclean spirits came out and entered into the pigs. The herd of about two thousand rushed down the steep bank into the sea, and they were drowned in the sea. 5.14. Those who fed them fled, and told it in the city and in the country. The people came to see what it was that had happened. 5.15. They came to Jesus, and saw him who had been possessed by demons sitting, clothed, and in his right mind, even him who had the legion; and they were afraid. 5.16. Those who saw it declared to them how it happened to him who was possessed by demons, and about the pigs. 5.17. They began to beg him to depart from their region. 5.18. As he was entering into the boat, he who had been possessed by demons begged him that he might be with him. 5.19. He didn't allow him, but said to him, "Go to your house, to your friends, and tell them what great things the Lord has done for you, and how he had mercy on you." 5.20. He went his way, and began to proclaim in Decapolis how Jesus had done great things for him, and everyone marveled. 7.24. From there he arose, and went away into the borders of Tyre and Sidon. He entered into a house, and didn't want anyone to know it, but he couldn't escape notice. 7.25. For a woman, whose little daughter had an unclean spirit, having heard of him, came and fell down at his feet. 7.26. Now the woman was a Greek, a Syrophoenician by race. She begged him that he would cast the demon out of her daughter. 7.27. But Jesus said to her, "Let the children be filled first, for it is not appropriate to take the children's bread and throw it to the dogs." 7.28. But she answered him, "Yes, Lord. Yet even the dogs under the table eat the children's crumbs." 7.29. He said to her, "For this saying, go your way. The demon has gone out of your daughter." 7.30. She went away to her house, and found the child lying on the bed, with the demon gone out. 8.27. Jesus went out, with his disciples, into the villages of Caesarea Philippi. On the way he asked his disciples, "Who do men say that I am?" 8.28. They told him, "John the Baptizer, and others say Elijah, but others: one of the prophets." 8.29. He said to them, "But who do you say that I am?"Peter answered, "You are the Christ." 8.30. He charged them that they should tell no one about him. 9.2. After six days Jesus took with him Peter, James, and John, and brought them up onto a high mountain privately by themselves, and he was changed into another form in front of them. 9.3. His clothing became glistening, exceedingly white, like snow, such as no launderer on earth can whiten them. 9.4. Elijah and Moses appeared to them, and they were talking with Jesus. 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." 9.6. For he didn't know what to say, for they were very afraid. 9.7. A cloud came, overshadowing them, and a voice came out of the cloud, "This is my beloved Son. Listen to him." 9.8. Suddenly looking around, they saw no one with them any more, except Jesus only. 9.14. Coming to the disciples, he saw a great multitude around them, and scribes questioning them. 9.15. Immediately all the multitude, when they saw him, were greatly amazed, and running to him greeted him. 9.16. He asked the scribes, "What are you asking them?" 9.17. One of the multitude answered, "Teacher, I brought to you my son, who has a mute spirit; 9.18. and wherever it seizes him, it throws him down, and he foams at the mouth, and grinds his teeth, and wastes away. I asked your disciples to cast it out, and they weren't able." 9.19. He answered him, "Unbelieving generation, how long shall I be with you? How long shall I bear with you? Bring him to me." 9.20. They brought him to him, and when he saw him, immediately the spirit convulsed him, and he fell on the ground, wallowing and foaming at the mouth. 9.21. He asked his father, "How long has it been since this has come to him?"He said, "From childhood. 9.22. often it has cast him both into the fire and into the water, to destroy him. But if you can do anything, have compassion on us, and help us." 9.23. Jesus said to him, "If you can believe, all things are possible to him who believes." 9.24. Immediately the father of the child cried out with tears, "I believe. Help my unbelief!" 9.25. When Jesus saw that a multitude came running together, he rebuked the unclean spirit, saying to him, "You mute and deaf spirit, I command you, come out of him, and never enter him again!" 9.26. Having cried out, and convulsed greatly, it came out of him. The boy became like one dead; so much that most of them said, "He is dead." 9.27. But Jesus took him by the hand, and raised him up; and he arose. 9.28. When he had come into the house, his disciples asked him privately, "Why couldn't we cast it out?" 9.29. He said to them, "This kind can come out by nothing, except by prayer and fasting." 13.22. For there will arise false christs and false prophets, and will show signs and wonders, that they may lead astray, if possible, even the chosen ones. 14.26. When they had sung a hymn, they went out to the Mount of Olives. |
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145. New Testament, Matthew, 8.5-8.13, 8.16, 8.28-8.34, 10.8, 15.21-15.28, 16.13-16.20, 17.1-17.21, 23.9, 24.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •lucian of samosata •lucian of samosata, magic Found in books: Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 129, 151, 155, 156, 195; Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 298| 8.5. Εἰσελθόντος δὲ αὐτοῦ εἰς Καφαρναοὺμ προσῆλθεν αὐτῷ ἑκατόνταρχος παρακαλῶν αὐτὸν 8.6. καὶ λέγων Κύριε, ὁ παῖς μου βέβληται ἐν τῇ οἰκίᾳ παραλυτικός, δεινῶς βασανιζόμενος. 8.7. λέγει αὐτῷ Ἐγὼ ἐλθὼν θεραπεύσω αὐτόν. 8.8. ἀποκριθεὶς δὲ ὁ ἑκατόνταρχος ἔφη Κύριε, οὐκ εἰμὶ ἱκανὸς ἵνα μου ὑπὸ τὴν στέγην εἰσέλθῃς· ἀλλὰ μόνον εἰπὲ λόγῳ, καὶ ἰαθήσεται ὁ παῖς μου· 8.9. καὶ γὰρ ἐγὼ ἄνθρωπός εἰμι ὑπὸ ἐξουσίαν [τασσόμενος], ἔχων ὑπʼ ἐμαυτὸν στρατιώτας, καὶ λέγω τούτῳ Πορεύθητι, καὶ πορεύεται, καὶ ἄλλῳ Ἔρχου, καὶ ἔρχεται, καὶ τῷ δούλῳ μου Ποίησον τοῦτο, καὶ ποιεῖ. 8.10. ἀκούσας δὲ ὁ Ἰησοῦς ἐθαύμασεν καὶ εἶπεν τοῖς ἀκολουθοῦσιν Ἀμὴν λέγω ὑμῖν, παρʼ οὐδενὶ τοσαύτην πίστιν ἐν τῷ Ἰσραὴλ εὗρον. 8.11. λέγω δὲ ὑμῖν ὅτι πολλοὶ ἀπὸ ἀνατολῶν καὶ δυσμῶν ἥξουσιν καὶ ἀνακλιθήσονται μετὰ Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακὼβ ἐν τῇ βασιλείᾳ τῶν οὐρανῶν· 8.12. οἱ δὲ υἱοὶ τῆς βασιλείας ἐκβληθήσονται εἰς τὸ σκότος τὸ ἐξώτερον· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων. 8.13. καὶ εἶπεν ὁ Ἰησοῦς τῷ ἑκατοντάρχῃ Ὕπαγε, ὡς ἐπίστευσας γενηθήτω σοι· καὶ ἰάθη ὁ παῖς ἐν τῇ ὥρᾳ ἐκείνῃ. 8.16. Ὀψίας δὲ γενομένης προσήνεγκαν αὐτῷ δαιμονιζομένους πολλούς· καὶ ἐξέβαλεν τὰ πνεύματα λόγῳ, καὶ πάντας τοὺς κακῶς ἔχοντας ἐθεράπευσεν· 8.28. Καὶ ἐλθόντος αὐτοῦ εἰς τὸ πέραν εἰς τὴν χώραν τῶν Γαδαρηνῶν ὑπήντησαν αὐτῷ δύο δαιμονιζόμενοι ἐκ τῶν μνημείων ἐξερχόμενοι, χαλεποὶ λίαν ὥστε μὴ ἰσχύειν τινὰ παρελθεῖν διὰ τῆς ὁδοῦ ἐκείνης. 8.29. καὶ ἰδοὺ ἔκραξαν λέγοντες Τί ἡμῖν καὶ σοί, υἱὲ τοῦ θεοῦ; ἦλθες ὧδε πρὸ καιροῦ βασανίσαι ἡμᾶς; 8.30. Ἦν δὲ μακρὰν ἀπʼ αὐτῶν ἀγέλη χοίρων πολλῶν βοσκομένη. 8.31. οἱ δὲ δαίμονες παρεκάλουν αὐτὸν λέγοντες Εἰ ἐκβάλλεις ἡμᾶς, ἀπόστειλον ἡμᾶς εἰς τὴν ἀγέλην τῶν χοίρων. 8.32. καὶ εἶπεν αὐτοῖς Ὑπάγετε. οἱ δὲ ἐξελθόντες ἀπῆλθαν εἰς τοὺς χοίρους· καὶ ἰδοὺ ὥρμησεν πᾶσα ἡ ἀγέλη κατὰ τοῦ κρημνοῦ εἰς τὴν θάλασσαν, καὶ ἀπέθανον ἐν τοῖς ὕδασιν. 8.33. Οἱ δὲ βόσκοντες ἔφυγον, καὶ ἀπελθόντες εἰς τὴν πόλιν ἀπήγγειλαν πάντα καὶ τὰ τῶν δαιμονιζομένων. 8.34. καὶ ἰδοὺ πᾶσα ἡ πόλις ἐξῆλθεν εἰς ὑπάντησιν τῷ Ἰησοῦ, καὶ ἰδόντες αὐτὸν παρεκάλεσαν ὅπως μεταβῇ ἀπὸ τῶν ὁρίων αὐτῶν. 10.8. ἀσθενοῦντας θεραπεύετε, νεκροὺς ἐγείρετε, λεπροὺς καθαρίζετε, δαιμόνια ἐκβάλλετε· δωρεὰν ἐλάβετε, δωρεὰν δότε. 15.21. Καὶ ἐξελθὼν ἐκεῖθεν ὁ Ἰησοῦς ἀνεχώρησεν εἰς τὰ μέρη Τύρου καὶ Σιδῶνος. 15.22. Καὶ ἰδοὺ γυνὴ Χαναναία ἀπὸ τῶν ὁρίων ἐκείνων ἐξελθοῦσα ἔκραζεν λέγουσα Ἐλέησόν με, κύριε υἱὸς Δαυείδ· ἡ θυγάτηρ μου κακῶς δαιμονίζεται. ὁ δὲ οὐκ ἀπεκρίθη αὐτῇ λόγον. 15.23. καὶ προσελθόντες οἱ μαθηταὶ αὐτοῦ ἠρώτουν αὐτὸν λέγοντες Ἀπόλυσον αὐτήν, ὅτι κράζει ὄπισθεν ἡμῶν. 15.24. ὁ δὲ ἀποκριθεὶς εἶπεν Οὐκ ἀπεστάλην εἰ μὴ εἰς τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραήλ. 15.25. ἡ δὲ ἐλθοῦσα προσεκύνει αὐτῷ λέγουσα Κύριε, βοήθει μοι. 15.26. ὁ δὲ ἀποκριθεὶς εἶπεν Οὐκ ἔστιν καλὸν λαβεῖν τὸν ἄρτον τῶν τέκνων καὶ βαλεῖν τοῖς κυναρίοις. 15.27. ἡ δὲ εἶπεν Ναί, κύριε, καὶ [γὰρ] τὰ κυνάρια ἐσθίει ἀπὸ τῶν ψιχίων τῶν πιπτόντων ἀπὸ τῆς τραπέζης τῶν κυρίων αὐτῶν. 15.28. τότε ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν αὐτῇ Ὦ γύναι, μεγάλη σου ἡ πίστις· γενηθήτω σοι ὡς θέλεις. καὶ ἰάθη ἡ θυγάτηρ αὐτῆς ἀπὸ τῆς ὥρας ἐκείνης. 16.13. Ἐλθὼν δὲ ὁ Ἰησοῦς εἰς τὰ μέρη Καισαρίας τῆς Φιλίππου ἠρώτα τοὺς μαθητὰς αὐτοῦ λέγων Τίνα λέγουσιν οἱ ἄνθρωποι εἶναι τὸν υἱὸν τοῦ ἀνθρώπου; 16.14. οἱ δὲ εἶπαν Οἱ μὲν Ἰωάνην τὸν βαπτιστήν, ἄλλοι δὲ Ἠλείαν, ἕτεροι δὲ Ἰερεμίαν ἢ ἕνα τῶν προφητῶν. 16.15. λέγει αὐτοῖς Ὑμεῖς δὲ τίνα με λέγετε εἶναι; 16.16. ἀποκριθεὶς δὲ Σίμων Πέτρος εἶπεν Σὺ εἶ ὁ χριστὸς ὁ υἱὸς τοῦ θεοῦ τοῦ ζῶντος. 16.17. ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν αὐτῷ Μακάριος εἶ, Σίμων Βαριωνᾶ, ὅτι σὰρξ καὶ αἷμα οὐκ ἀπεκάλυψέν σοι ἀλλʼ ὁ πατήρ μου ὁ ἐν [τοῖς] οὐρανοῖς· 16.18. κἀγὼ δέ σοι λέγω ὅτι σὺ εἶ Πέτρος, καὶ ἐπὶ ταύτῃ τῇ πέτρᾳ οἰκοδομήσω μου τὴν ἐκκλησίαν, καὶ πύλαι ᾄδου οὐ κατισχύσουσιν αὐτῆς· 16.19. δώσω σοι τὰς κλεῖδας τῆς βασιλείας τῶν οὐρανῶν, καὶ ὃ ἐὰν δήσῃς ἐπὶ τῆς γῆς ἔσται δεδεμένον ἐν τοῖς οὐρανοῖς, καὶ ὃ ἐὰν λύσῃς ἐπὶ τῆς γῆς ἔσται λελυμένον ἐν τοῖς οὐρανοῖς. 16.20. Τότε ἐπετίμησεν τοῖς μαθηταῖς ἵνα μηδενὶ εἴπωσιν ὅτι αὐτός ἐστιν ὁ χριστός. 17.1. Καὶ μεθʼ ἡμέρας ἓξ παραλαμβάνει ὁ Ἰησοῦς τὸν Πέτρον καὶ Ἰάκωβον καὶ Ἰωάνην τὸν ἀδελφὸν αὐτοῦ, καὶ ἀναφέρει αὐτοὺς εἰς ὄρος ὑψηλὸν κατʼ ἰδίαν. 17.2. καὶ μετεμορφώθη ἔμπροσθεν αὐτῶν, καὶ ἔλαμψεν τὸ πρόσωπον αὐτοῦ ὡς ὁ ἥλιος, τὰ δὲ ἱμάτια αὐτοῦ ἐγένετο λευκὰ ὡς τὸ φῶς. 17.3. καὶ ἰδοὺ ὤφθη αὐτοῖς Μωυσῆς καὶ Ἠλείας συνλαλοῦντες μετʼ αὐτοῦ. 17.4. ἀποκριθεὶς δὲ ὁ Πέτρος εἶπεν τῷ Ἰησοῦ Κύριε, καλόν ἐστιν ἡμᾶς ὧδε εἶναι· εἰ θέλεις, ποιήσω ὧδε τρεῖς σκηνάς, σοὶ μίαν καὶ Μωυσεῖ μίαν καὶ Ἠλείᾳ μίαν. 17.5. ἔτι αὐτοῦ λαλοῦντος ἰδοὺ νεφέλη φωτινὴ ἐπεσκίασεν αὐτούς, καὶ ἰδοὺ φωνὴ ἐκ τῆς νεφέλης λέγουσα Οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα· ἀκούετε αὐτοῦ. 17.6. καὶ ἀκούσαντες οἱ μαθηταὶ ἔπεσαν ἐπὶ πρόσωπον αὐτῶν καὶ ἐφοβήθησαν σφόδρα. 17.7. καὶ προσῆλθεν ὁ Ἰησοῦς καὶ ἁψάμενος αὐτῶν εἶπεν Ἐγέρθητε καὶ μὴ φοβεῖσθε. 17.8. ἐπάραντες δὲ τοὺς ὀφθαλμοὺς αὐτῶν οὐδένα εἶδον εἰ μὴ αὐτὸν Ἰησοῦν μόνον. 17.9. Καὶ καταβαινόντων αὐτῶν ἐκ τοῦ ὄρους ἐνετείλατο αὐτοῖς ὁ Ἰησοῦς λέγων Μηδενὶ εἴπητε τὸ ὅραμα ἕως οὗ ὁ υἱὸς τοῦ ἀνθρώπου ἐκ νεκρῶν ἐγερθῇ. 17.10. Καὶ ἐπηρώτησαν αὐτὸν οἱ μαθηταὶ λέγοντες Τί οὖν οἱ γραμματεῖς λέγουσιν ὅτι Ἠλείαν δεῖ ἐλθεῖν πρῶτον; 17.11. ὁ δὲ ἀποκριθεὶς εἶπεν Ἠλείας μὲν ἔρχεται καὶ ἀποκαταστήσει πάντα· 17.12. λέγω δὲ ὑμῖν ὅτι Ἠλείας ἤδη ἦλθεν, καὶ οὐκ ἐπέγνωσαν αὐτὸν ἀλλὰ ἐποίησαν ἐν αὐτῷ ὅσα ἠθέλησαν· οὕτως καὶ ὁ υἱὸς τοῦ ἀνθρώπου μέλλει πάσχειν ὑπʼ αὐτῶν. 17.13. τότε συνῆκαν οἱ μαθηταὶ ὅτι περὶ Ἰωάνου τοῦ βαπτιστοῦ εἶπεν αὐτοῖς. 17.14. Καὶ ἐλθόντων πρὸς τὸν ὄχλον προσῆλθεν αὐτῷ ἄνθρωπος γονυπετῶν αὐτὸν καὶ λέγων 17.15. Κύριε, ἐλέησόν μου τὸν υἱόν, ὅτι σεληνιάζεται καὶ κακῶς ἔχει, πολλάκις γὰρ πίπτει εἰς τὸ πῦρ καὶ πολλάκις εἰς τὸ ὕδωρ· 17.16. καὶ προσήνεγκα αὐτὸν τοῖς μαθηταῖς σου, καὶ οὐκ ἠδυνήθησαν αὐτὸν θεραπεῦσαι. 17.17. ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν Ὦ γενεὰ ἄπιστος καὶ διεστραμμένη, ἕως πότε μεθʼ ὑμῶν ἔσομαι; ἕως πότε ἀνέξομαι ὑμῶν; φέρετέ μοι αὐτὸν ὧδε. 17.18. καὶ ἐπετίμησεν αὐτῷ ὁ Ἰησοῦς, καὶ ἐξῆλθεν ἀπʼ αὐτοῦ τὸ δαιμόνιον· καὶ ἐθεραπεύθη ὁ παῖς ἀπὸ τῆς ὥρας ἐκείνης. 17.19. Τότε προσελθόντες οἱ μαθηταὶ τῷ Ἰησοῦ κατʼ ἰδίαν εἶπαν Διὰ τί ἡμεῖς οὐκ ἠδυνήθημεν ἐκβαλεῖν αὐτό; 17.20. ὁ δὲ λέγει αὐτοῖς Διὰ τὴν ὀλιγοπιστίαν ὑμῶν· ἀμὴν γὰρ λέγω ὑμῖν, ἐὰν ἔχητε πίστιν ὡς κόκκον σινάπεως, ἐρεῖτε τῷ ὄρει τούτῳ Μετάβα ἔνθεν ἐκεῖ, καὶ μεταβήσεται, καὶ οὐδὲν ἀδυνατήσει ὑμῖν. 17.21. 23.9. καὶ πατέρα μὴ καλέσητε ὑμῶν ἐπὶ τῆς γῆς, εἷς γάρ ἐστιν ὑμῶν ὁ πατὴρ ὁ οὐράνιος· 24.5. πολλοὶ γὰρ ἐλεύσονται ἐπὶ τῷ ὀνόματί μου λέγοντες Ἐγώ εἰμι ὁ χριστός, καὶ πολλοὺς πλανήσουσιν. | 8.5. When he came into Capernaum, a centurion came to him, asking him, 8.6. and saying, "Lord, my servant lies in the house paralyzed, grievously tormented." 8.7. Jesus said to him, "I will come and heal him." 8.8. The centurion answered, "Lord, I'm not worthy for you to come under my roof. Just say the word, and my servant will be healed. 8.9. For I am also a man under authority, having under myself soldiers. I tell this one, 'Go,' and he goes; and to another, 'Come,' and he comes; and to my servant, 'Do this,' and he does it." 8.10. When Jesus heard it, he marveled, and said to those who followed, "Most assuredly I tell you, I haven't found so great a faith, not even in Israel. 8.11. I tell you that many will come from the east and the west, and will sit down with Abraham, Isaac, and Jacob in the Kingdom of Heaven, 8.12. but the sons of the kingdom will be thrown out into the outer darkness. There will be weeping and the gnashing of teeth." 8.13. Jesus said to the centurion, "Go your way. Let it be done for you as you as you have believed." His servant was healed in that hour. 8.16. When evening came, they brought to him many possessed with demons. He cast out the spirits with a word, and healed all who were sick; 8.28. When he came to the other side, into the country of the Gergesenes, two people possessed by demons met him there, coming out of the tombs, exceedingly fierce, so that nobody could pass by that way. 8.29. Behold, they cried out, saying, "What do we have to do with you, Jesus, Son of God? Have you come here to torment us before the time?" 8.30. Now there was a herd of many pigs feeding far away from them. 8.31. The demons begged him, saying, "If you cast us out, permit us to go away into the herd of pigs." 8.32. He said to them, "Go!"They came out, and went into the herd of pigs: and behold, the whole herd of pigs rushed down the cliff into the sea, and died in the water. 8.33. Those who fed them fled, and went away into the city, and told everything, including what happened to those who were possessed with demons. 8.34. Behold, all the city came out to meet Jesus. When they saw him, they begged that he would depart from their borders. 10.8. Heal the sick, cleanse the lepers, and cast out demons. Freely you received, so freely give. 15.21. Jesus went out from there, and withdrew into the region of Tyre and Sidon. 15.22. Behold, a Canaanite woman came out from those borders, and cried, saying, "Have mercy on me, Lord, you son of David! My daughter is severely demonized!" 15.23. But he answered her not a word. His disciples came and begged him, saying, "Send her away; for she cries after us." 15.24. But he answered, "I wasn't sent to anyone but the lost sheep of the house of Israel." 15.25. But she came and worshiped him, saying, "Lord, help me." 15.26. But he answered, "It is not appropriate to take the children's bread and throw it to the dogs." 15.27. But she said, "Yes, Lord, but even the dogs eat the crumbs which fall from their masters' table." 15.28. Then Jesus answered her, "Woman, great is your faith! Be it done to you even as you desire." And her daughter was healed from that hour. 16.13. Now when Jesus came into the parts of Caesarea Philippi, he asked his disciples, saying, "Who do men say that I, the Son of Man, am?" 16.14. They said, "Some say John the Baptizer, some, Elijah, and others, Jeremiah, or one of the prophets." 16.15. He said to them, "But who do you say that I am?" 16.16. Simon Peter answered, "You are the Christ, the Son of the living God." 16.17. Jesus answered him, "Blessed are you, Simon Bar Jonah, for flesh and blood has not revealed this to you, but my Father who is in heaven. 16.18. I also tell you that you are Peter, and on this rock I will build my assembly, and the gates of Hades will not prevail against it. 16.19. I will give to you the keys of the Kingdom of Heaven, and whatever you bind on earth will be bound in heaven; and whatever you loose on earth will be loosed in heaven." 16.20. Then he charged the disciples that they should tell no one that he is Jesus the Christ. 17.1. After six days, Jesus took with him Peter, James, and John his brother, and brought them up into a high mountain by themselves. 17.2. He was transfigured before them. His face shone like the sun, and his garments became as white as the light. 17.3. Behold, Moses and Elijah appeared to them talking with him. 17.4. Peter answered, and said to Jesus, "Lord, it is good for us to be here. If you want, let's make three tents here: one for you, one for Moses, and one for Elijah." 17.5. While he was still speaking, behold, a bright cloud overshadowed them. Behold, a voice came out of the cloud, saying, "This is my beloved Son, in whom I am well pleased. Listen to him." 17.6. When the disciples heard it, they fell on their faces, and were very afraid. 17.7. Jesus came and touched them and said, "Get up, and don't be afraid." 17.8. Lifting up their eyes, they saw no one, except Jesus alone. 17.9. As they were coming down from the mountain, Jesus commanded them, saying, "Don't tell anyone what you saw, until the Son of Man has risen from the dead." 17.10. His disciples asked him, saying, "Then why do the scribes say that Elijah must come first? 17.11. Jesus answered them, "Elijah indeed comes first, and will restore all things, 17.12. but I tell you that Elijah has come already, and they didn't recognize him, but did to him whatever they wanted to. Even so the Son of Man will also suffer by them." 17.13. Then the disciples understood that he spoke to them of John the Baptizer. 17.14. When they came to the multitude, a man came to him, kneeling down to him, saying, 17.15. "Lord, have mercy on my son, for he is epileptic, and suffers grievously; for he often falls into the fire, and often into the water. 17.16. So I brought him to your disciples, and they could not cure him." 17.17. Jesus answered, "Faithless and perverse generation! How long will I be with you? How long will I bear with you? Bring him here to me." 17.18. Jesus rebuked him, the demon went out of him, and the boy was cured from that hour. 17.19. Then the disciples came to Jesus privately, and said, "Why weren't we able to cast it out?" 17.20. He said to them, "Because of your unbelief. For most assuredly I tell you, if you have faith as a grain of mustard seed, you will tell this mountain, 'Move from here to there,' and it will move; and nothing will be impossible for you. 17.21. But this kind doesn't go out except by prayer and fasting." 23.9. Call no man on the earth your father, for one is your Father, he who is in heaven. 24.5. For many will come in my name, saying, 'I am the Christ,' and will lead many astray. |
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| 146. Plutarch, On Tranquility of Mind, 476c-d (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Jażdżewska and Doroszewski,Plutarch and his Contemporaries: Sharing the Roman Empire (2024) 85 |
| 147. Lucian, The Carousal, Or The Lapiths, 9.7 (2nd cent. CE - 2nd cent. CE) 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) 156; Jażdżewska and Doroszewski,Plutarch and his Contemporaries: Sharing the Roman Empire (2024) 387; Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 231 |
148. Lucian, Hercules, 4, 1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Merz and Tieleman, Ambrosiaster's Political Theology (2012) 88 | 1. Our Heracles is known among the Gauls under the local name of Ogmius; and the appearance he presents in their pictures is truly grotesque. They make him out as old as old can be: the few hairs he has left (he is quite bald in front) are dead white, and his skin is wrinkled and tanned as black as any old salt’s. You would take him for some infernal deity, for Charon or Iapetus,— anyone rather than Heracles. Such as he is, however, he has all the proper attributes of that God: the lion’s skin hangs over his shoulders, his right hand grasps the club, his left the strung bow, and a quiver is slung at his side; nothing is wanting to the Heraclean equipment. |
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| 149. Lucian, The Dream, Or Lucianãƒæ’ƀ™Ãƒâ€ ‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚‚¬Šãƒæ’ƀ™Ãƒâ¢Ã€Šâ¬Ã…¡'S Career, 10, 9, 18 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Merz and Tieleman, Ambrosiaster's Political Theology (2012) 89 |
| 150. Lucian, Herodotus, 2, 7-8 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Merz and Tieleman, Ambrosiaster's Political Theology (2012) 89 |
| 151. Lucian, Conversation With Cronus, 11, 16, 19, 2, 23, 25, 28, 39, 9, 12 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 29 |
| 152. Lucian, My Native Land, 6, 2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Merz and Tieleman, Ambrosiaster's Political Theology (2012) 90 |
153. Lucian, The Sky-Man, 12, 26, 25 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Dillon and Timotin, Platonic Theories of Prayer (2015) 29, 70 | 25. So talking, we reached the spot where he was to sit and listen to the prayers. There was a row of openings with lids like well covers, and a chair of gold by each. Zeus took his seat at the first, lifted off the lid and inclined his ear. From every quarter of Earth were coming the most various and contradictory petitions; for I too bent down my head and listened. Here are specimens. ‘O Zeus, that I might be king!’ ‘O Zeus, that my onions and garlic might thrive!’ ‘Ye Gods, a speedy death for my father!’ Or again, ‘Would that I might succeed to my wife’s property!’ ‘Grant that my plot against my brother be not detected.’ ‘Let me win my suit.’ ‘Give me an Olympic garland.’ of those at sea, one prayed for a north, another for a south wind; the farmer asked for rain, the fuller for sun. Zeus listened, and gave each prayer careful consideration, but without promising to grant them all;Our Father this bestowed, and that withheld.Righteous prayers he allowed to come up through the hole, received and laid them down at his right, while he sent the unholy ones packing with a downward puff of breath, that Heaven might not be defiled by their entrance. In one case I saw him puzzled; two men praying for opposite things and promising the same sacrifices, he could not tell which of them to favour, and experienced a truly Academic suspense of judgement, showing a reserve and equilibrium worthy of Pyrrho himself. |
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154. Lucian, Lexiphanes, 1, 16, 25 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Thonemann, An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams (2020) 141, 142 | 25. Again, could anything be more ludicrous than for one who claims to be a purist, drawing from the undefiled fountain of antiquity, to mix in (though indeed that reverses the proportion) expressions that would be impossible to the merest schoolboy? I felt as if I should like the earth to swallow me up, when I heard you talk of a man’s chemise, and use valet of a woman; who does not know that a man wears a shirt, and that a valet is male? But you abound in far more flagrant blunders than these: I have chidden, not chode you; we do not write a friend, we write to him; we say ’onest, not honest; these usages of yours cannot claim even alien rights among us. Moreover, we do not like even poetry to read like the dictionary. But the sort of poetry to which your prose corresponds would be Dosiadas’s Altar, Lycophron’s Alexandra, or any more pestilent pedantry that may happen to exist. If you take the pains to unlearn all this, you will have done the best you can for yourself. If you let yourself be seduced by your sweet baits again, I have at least put in my word of warning, and you will have only yourself to blame when you find yourself on the downward path. |
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155. Lucian, Nigrinus, 34, 25 (2nd cent. CE - 2nd cent. CE) 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) 185 | 25. There is an artlessness in their manner of stuffing themselves, a frankness in their tippling, which defy competition; they sponge with more spirit than other men, and sit on with greater persistency. It is not an uncommon thing for the more courtly sages to oblige the company with a song.’All this he treated as a jest. But he had much to say on the subject of those paid philosophers, who hawk about virtue like any other marketable commodity. ‘Hucksters’ and ‘petty traders’ were his words for them. A man who proposes to teach the contempt of wealth, should begin (he maintained) by showing a soul above fees. |
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156. Lucian, The Dead Come To Life Or The Fisherman, 37, 19 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Merz and Tieleman, Ambrosiaster's Political Theology (2012) 86, 91 | 19. Prisoner, your name? LUC: Parrhesiades, son of Alethion, son of Elanxicles. PHILOS: And your country? LUC: I am a Syrian from the Euphrates, my lady. But is the question relevant? Some of my accusers I know to be as much barbarians by blood as myself; but character and culture do not vary as a man comes from Soli or Cyprus, Babylon or Stagira. However, even one who could not talk Greek would be none the worse in your eyes, so long as his sentiments were right and just. PHILOS: True, the question was unnecessary. But what is your profession? that at least is essential. |
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157. Lucian, How To Write History, 13, 2, 24, 39, 42, 50-51, 61-63, 8-9 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Nasrallah, Archaeology and the Letters of Paul (2019) 231 | 9. I would not be understood to exclude eulogy from history altogether; it is to be kept to its place and used with moderation, is not to tax the reader's patience; I shall presently show, indeed, that in all such matters an eye is to be had to posterity. It is true, there is a school which makes a pretty division of history into the agreeable and the useful, and defends the introduction of panegyric on the ground that it is agreeable, and pleases the general reader. But nothing could be further from the truth. In the first place the division is quite a false one; history has only one concern and aim, and that is the useful; which again has one single source, and that is truth. The agreeable is no doubt an addition, if it is present; so is beauty to an athlete; but a Nicostratus, who is a fine fellow and proves himself a better man than either of his opponents, gets his recognition as a Heracles, however ugly his face may be; and if one opponent is the handsome Alcaeus himself — handsome enough to make Nicostratus in love with him, says the story — , that does not affect the issue. History too, if it can deal incidentally in the agreeable, will attract a multitude of lovers; but so long as it does its proper business efficiently — and that is the establishment of truth — , it may be indifferent to beauty. It is further to be remarked, that in history sheer extravagance |
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| 158. Lucian, The Mistaken Critic, 1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Merz and Tieleman, Ambrosiaster's Political Theology (2012) 86, 87 |
| 159. Lucian, The Lover of Lies, 10-13, 16, 34, 36, 35 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 74 |
| 160. Lucian, The Scythian, Or The Consul, 9 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Merz and Tieleman, Ambrosiaster's Political Theology (2012) 85 |
| 161. Lucian, Timon, 56, 55 (2nd cent. CE - 2nd cent. CE) 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) 154, 185 |
162. Pliny The Younger, Letters, 1.15.2-1.15.4, 4.19.4, 7.4.9, 7.30.111, 9.17.1-9.17.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata, on dancing •lucian of samosata, on poets •lucian of samosata Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 199, 205, 219; Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 43 | 1.15.2. Moreover, he writes verses that Catullus or Calvus might have composed. They are positively brimming over with grace, sweetness, irony and love. He occasionally, and of set design, interpolates among these smooth and easy-flowing verses others cast in a more rugged mould, and here again he is like Catullus and Calvus. A little while ago he read me some letters which he declared had been written by his wife. I thought, on hearing them, that they were either Plautus or Terence in prose, and whether they were composed, as he said, by his wife or by himself, as he denies, his credit is the same. It belongs to him either as the actual author of the letters or as the teacher who has made such a polished and learned lady of his wife — whom he married when she was a girl. So I pass the whole day in the company of Saturninus. I read him before I set pen to paper; I read him again after finishing my writing, and again when I am at leisure. He is always the same but never seems the same. Let me urge and beg of you to do likewise, for the fact that the author is still alive ought not to be of any detriment to his works. If he had been a contemporary of those on whom we have never set eyes, we should not only be seeking to procure copies of his books but also asking for busts of him. Why then, as he is still amongst us, should his credit and popularity dwindle, as though we were tired of him? Surely it is discreditable and scandalous that we should not give a man the due he richly deserves, simply because we can see him with our own eyes, speak to him, hear him, embrace him, and not only praise but love him. Farewell. |
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| 163. Lucian, A True Story, a b c d\n0 1 1 1 None\n1 1.4 1.4 1 4\n2 1.2 1.2 1 2\n3 ;1.7 ;1.7 ;1 7\n4 1.3 1.3 1 3\n5 1.20 1.20 1 20\n6 2.28 2.28 2 28\n7 2.11 2.11 2 11 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Merz and Tieleman, Ambrosiaster's Political Theology (2012) 89 |
| 164. Pliny The Younger, Letters, 7.30.111 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 43 |
| 165. Philostratus The Athenian, Lives of The Sophists, 2.568-2.569 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •lucian of samosata Found in books: Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 43 |
166. Philostratus The Athenian, Life of Apollonius, 4.39, 7.38-7.39 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •lucian of samosata, on performance of dramatic excerpts •lucian of samosata, Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 212; Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 197| 4.39. προσῄεσαν μὲν οὖν ταῖς πύλαις, οἱ δὲ ἐφεστῶτες οὐδὲν ἠρώτων, ἀλλὰ περιήθρουν τὸ σχῆμα καὶ ἐθαύμαζον: ὁ γὰρ τρόπος ἱερὸς ἐδόκει καὶ οὐδὲν ἐοικὼς τοῖς ἀγείρουσι. καταλύουσι δ' αὐτοῖς ἐν πανδοχείῳ περὶ τὰς πύλας καὶ δεῖπνον αἱρουμένοις, ἐπειδὴ καιρὸς ἑσπέρας ἤδη ἐτύγχανεν, ὡς ἐπὶ κῶμον ἔρχεται μεθύων ἄνθρωπος οὐκ ἀγλευκῶς τῆς φωνῆς ἔχων, περιῄει δὲ ἄρα κύκλῳ τὴν ̔Ρώμην ᾅδων τὰ τοῦ Νέρωνος μέλη καὶ μεμισθωμένος τοῦτο, τὸν δὲ ἀμελῶς ἀκούσαντα ἢ μὴ καταβαλόντα μισθὸν τῆς ἀκροάσεως ξυνεκεχώρητο αὐτῷ καὶ ἀπάγειν ὡς ἀσεβοῦντα. ἦν δὲ αὐτῷ καὶ κιθάρα καὶ ἡ πρόσφορος τῷ κιθαρίζειν σκευὴ πᾶσα, καί τινα καὶ νευρὰν τῶν ἐφαψαμένων τε καὶ προεντεταμένων ἀποκειμένην ἐν κοιτίδι εἶχεν, ἣν ἔφασκεν ἐκ τῆς Νέρωνος ἐωνῆσθαι κιθάρας δυοῖν μναῖν καὶ ἀποδώσεσθαι αὐτὴν οὐδενί, ἢν μὴ κιθαρῳδὸς ᾖ τῶν ἀρίστων τε καὶ ἀγωνιουμένων Πυθοῖ. ἀναβαλόμενος οὖν, ὅπως εἰώθει, καὶ βραχὺν διεξελθὼν ὕμνον τοῦ Νέρωνος ἐπῆγε μέλη τὰ μὲν ἐξ ̓Ορεστείας, τὰ δὲ ἐξ ̓Αντιγόνης, τὰ δ' ὁποθενοῦν τῶν τραγῳδουμένων αὐτῷ, καὶ ᾠδὰς ἔκαμπτεν, ὁπόσας Νέρων ἐλύγιζέ τε καὶ κακῶς ἔστρεφεν. ἀργότερον δὲ ἀκροωμένων ὁ μὲν ἀσεβεῖσθαι Νέρωνα ὑπ' αὐτῶν ἔφασκε καὶ πολεμίους τῆς θείας φωνῆς εἶναι, οἱ δὲ οὐ προσεῖχον. ἐρομένου δὲ τοῦ Μενίππου τὸν ̓Απολλώνιον, πῶς ἀκούοι λέγοντος ταῦτα, “πῶς” ἔφη “ἢ ὡς ὅτε ᾖδεν; ἡμεῖς μέντοι, ὦ Μένιππε, μὴ παροξυνώμεθα πρὸς ταῦτα, ἀλλὰ τὸν μισθὸν τῆς ἐπιδείξεως δόντες ἐάσωμεν αὐτὸν θύειν ταῖς Νέρωνος Μούσαις.” 7.38. διαλέγεσθαι μὲν δὴ τὸν ̓Απολλώνιον πλείω τοιαῦτα, ἑαυτὸν δὲ ὁ Δάμις ἀπορεῖν μὲν ὑπὲρ τῶν παρόντων φησί, λύσιν δὲ αὐτῶν ὁρᾶν οὐδεμίαν, πλὴν ὅσαι παρὰ τῶν θεῶν εὐξαμένοις τισὶ κἀκ πολλῷ χαλεπωτέρων ἦλθον, ὀλίγον δὲ πρὸ μεσημβρίας “ὦ Τυανεῦ,” φάναι, σφόδρα γὰρ δὴ χαίρειν αὐτὸν τῇ προσρήσει “τί πεισόμεθα;” “ὅ γε ἐπάθομεν,” ἔφη “πέρα δ' οὐδέν, οὐδὲ ἀποκτενεῖ ἡμᾶς οὐδείς.” “καὶ τίς” εἶπεν “οὕτως ἄτρωτος; λυθήσῃ δὲ πότε;” “τὸ μὲν ἐπὶ τῷ δικάσαντι” ἔφη “τήμερον, τὸ δὲ ἐπ' ἐμοὶ ἄρτι.” καὶ εἰπὼν ταῦτα ἐξήγαγε τὸ σκέλος τοῦ δεσμοῦ καὶ πρὸς τὸν Δάμιν ἔφη “ἐπίδειξιν πεποίημαί σοι τῆς ἐλευθερίας τῆς ἐμαυτοῦ καὶ θάρρει.” τότε πρῶτον ὁ Δάμις φησὶν ἀκριβῶς ξυνεῖναι τῆς ̓Απολλωνίου φύσεως, ὅτι θεία τε εἴη καὶ κρείττων ἀνθρώπου, μὴ γὰρ θύσαντα, πῶς γὰρ ἐν δεσμωτηρίῳ; μηδ' εὐξάμενόν τι, μηδὲ εἰπόντα καταγελάσαι τοῦ δεσμοῦ καὶ ἐναρμόσαντα αὖ τὸ σκέλος τὰ τοῦ δεδεμένου πράττειν. | 4.39. They accordingly approached the gates of Rome, and the sentries asked them no questions, although they scanned their dress with some curiosity; for the fashion of it was that of religious ascetics, and did not in the least resemble that of beggars. And they put up at an inn close to the gate, and were taking their supper, for it was already eventide, when a drunken fellow with a far from harsh voice turned up as it were for a revel; and he was one it seems who was in the habit of going round about Rome singing Nero's songs and hired for the purpose, and anyone who neglected to listen to him or refused to pay him for his music, he had the right to arrest for violating Nero's majesty. And he carried a harp and all the outfit proper for a harpist, and he also had put away in a casket a second-hand string which others had fastened on their instruments and tuned up before him, and this he said he had purchased off Nero's own lyre for two minas, and that he would sell it to no one who was not a first-rate harpist and fit to contend for the prize at Delphi. He then struck up a prelude, according to his custom, and after performing a short hymn composed by Nero, he added various lays, some out of the story of Orestes, and some from the Antigone, and others from one or another of the tragedies composed by Nero, and he proceeded to drawl out the rondos which Nero was in the habit of murdering by his miserable writhings and modulations. As they listened with some indifference, he proceeded to accuse them of violating Nero's majesty and of being enemies of his divine voice; but they paid no attention to him. Then Menippus asked Apollonius how he appreciated these remarks, whereupon he said: How do I appreciate them? Why, just a I did his songs. Let us, however, O Menippus, not take too much offence at his remarks, but let us give him something for his performance and dismiss him to sacrifice to the Muses of Nero. 7.38. Damis says that though Apollonius uttered many more discourses of the same kind, he was himself in despair of the situation, because he saw no way out of it except such as the gods have vouchsafed to some in answer to prayer, when they were in even worse straits. But a little before midday, he tells us that he said: O man of Tyana, — for he took a special pleasure, it appears, in being called by that name, — what is to become of us? Why what has become of us already, said Apollonius, and nothing more, for no one is going to kill us. And who, said Damis, is so invulnerable as that? But will you ever be liberated? So far as it rests with the verdict of the court, said Apollonius, I shall be set at liberty this day, but so far as depend upon my own will, now and here. And with these words he took his leg out of the fetters and remarked to Damis: Here is proof positive to you of my freedom, to cheer you up. Damis says that it was then for the first time that he really and truly understood the nature of Apollonius, to wit that it was divine and superhuman, for without sacrifice — and how in prison could he have offered any? — and without a single prayer, without even a word, he quietly laughed at the fetters, and then inserted his leg in them afresh, and behaved like a prisoner once more. |
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| 167. Philostratus The Athenian, Letters, 33, 60, 32 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •nan Found in books: Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 7 |
| 168. Lucian, The Dream, Or The Cock, 7 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Thonemann, An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams (2020) 126 |
169. Pausanias, Description of Greece, 2.14.1-2.14.2, 2.24.1, 3.14.8, 3.18.2, 10.12.6 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Jażdżewska and Doroszewski,Plutarch and his Contemporaries: Sharing the Roman Empire (2024) 259; Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 159; Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 284| 2.14.1. τῆς δὲ πόλεως αἱ Κελεαὶ πέντε που σταδίους μάλιστα ἀπέχουσι, καὶ τῇ Δήμητρι ἐνταῦθα διʼ ἐνιαυτοῦ τετάρτου τὴν τελετὴν καὶ οὐ κατὰ ἔτος ἄγουσιν. ἱεροφάντης δὲ οὐκ ἐς τὸν βίον πάντα ἀποδέδεικται, κατὰ δὲ ἑκάστην τελετὴν ἄλλοτέ ἐστιν ἄλλος σφίσιν αἱρετός, λαμβάνων ἢν ἐθέλῃ καὶ γυναῖκα. καὶ ταῦτα μὲν διάφορα τῶν Ἐλευσῖνι νομίζουσι, τὰ δὲ ἐς αὐτὴν τὴν τελετὴν ἐκείνων ἐστὶν ἐς μίμησιν· ὁμολογοῦσι δὲ καὶ αὐτοὶ μιμεῖσθαι Φλιάσιοι τὰ ἐν Ἐλευσῖνι δρώμενα. 2.24.1. τὴν δὲ ἀκρόπολιν Λάρισαν μὲν καλοῦσιν ἀπὸ τῆς Πελασγοῦ θυγατρός· ἀπὸ ταύτης δὲ καὶ δύο τῶν ἐν Θεσσαλίᾳ πόλεων, ἥ τε ἐπὶ θαλάσσῃ καὶ ἡ παρὰ τὸν Πηνειόν, ὠνομάσθησαν. ἀνιόντων δὲ ἐς τὴν ἀκρόπολιν ἔστι μὲν τῆς Ἀκραίας Ἥρας τὸ ἱερόν, ἔστι δὲ καὶ ναὸς Ἀπόλλωνος, ὃν Πυθαεὺς πρῶτος παραγενόμενος ἐκ Δελφῶν λέγεται ποιῆσαι. τὸ δὲ ἄγαλμα τὸ νῦν χαλκοῦν ἐστιν ὀρθόν, Δειραδιώτης Ἀπόλλων καλούμενος, ὅτι καὶ ὁ τόπος οὗτος καλεῖται Δειράς. ἡ δέ οἱ μαντικὴ—μαντεύεται γὰρ ἔτι καὶ ἐς ἡμᾶς— καθέστηκε τρόπον τοῦτον. γυνὴ μὲν προφητεύουσά ἐστιν, ἀνδρὸς εὐνῆς εἰργομένη· θυομένης δὲ ἐν νυκτὶ ἀρνὸς κατὰ μῆνα ἕκαστον, γευσαμένη δὴ τοῦ αἵματος ἡ γυνὴ κάτοχος ἐκ τοῦ θεοῦ γίνεται. 10.12.6. τὸ μέντοι χρεὼν αὐτὴν ἐπέλαβεν ἐν τῇ Τρῳάδι, καί οἱ τὸ μνῆμα ἐν τῷ ἄλσει τοῦ Σμινθέως ἐστὶ καὶ ἐλεγεῖον ἐπὶ τῆς στήλης· ἅδʼ ἐγὼ ἁ Φοίβοιο σαφηγορίς εἰμι Σίβυλλα τῷδʼ ὑπὸ λαϊνέῳ σάματι κευθομένα, παρθένος αὐδάεσσα τὸ πρίν, νῦν δʼ αἰὲν ἄναυδος, μοίρᾳ ὑπὸ στιβαρᾷ τάνδε λαχοῦσα πέδαν. ἀλλὰ πέλας Νύμφαισι καὶ Ἑρμῇ τῷδʼ ὑπόκειμαι, μοῖραν ἔχοισα κάτω τᾶς τότʼ ἀνακτορίας. ὁ μὲν δὴ παρὰ τὸ μνῆμα ἕστηκεν Ἑρμῆς λίθου τετράγωνον σχῆμα· ἐξ ἀριστερᾶς δὲ ὕδωρ τε κατερχόμενον ἐς κρήνην καὶ τῶν Νυμφῶν ἐστι τὰ ἀγάλματα. | 2.14.1. Celeae is some five stades distant from the city, and here they celebrate the mysteries in honor of Demeter, not every year but every fourth year. The initiating priest is not appointed for life, but at each celebration they elect a fresh one, who takes, if he cares to do so, a wife. In this respect their custom differs from that at Eleusis, but the actual celebration is modelled on the Eleusinian rites. The Phliasians themselves admit that they copy the “performance” at Eleusis . 2.24.1. The citadel they call Larisa, after the daughter of Pelasgus. After her were also named two of the cities in Thessaly, the one by the sea and the one on the Peneus. As you go up the citadel you come to the sanctuary of Hera of the Height, and also a temple of Apollo, which is said to have been first built by Pythaeus when he came from Delphi . The present image is a bronze standing figure called Apollo Deiradiotes, because this place, too, is called Deiras (Ridge). Oracular responses are still given here, and the oracle acts in the following way. There is a woman who prophesies, being debarred from intercourse with a man. Every month a lamb is sacrificed at night, and the woman, after tasting the blood, becomes inspired by the god. 10.12.6. However, death came upon her in the Troad, and her tomb is in the grove of the Sminthian with these elegiac verses inscribed upon the tomb-stone:— Here I am, the plain-speaking Sibyl of Phoebus, Hidden beneath this stone tomb. A maiden once gifted with voice, but now for ever voiceless, By hard fate doomed to this fetter. But I am buried near the nymphs and this Hermes, Enjoying in the world below a part of the kingdom I had then. The Hermes stands by the side of the tomb, a square-shaped figure of stone. On the left is water running down into a well, and the images of the nymphs. |
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170. Lucian, Toxaris Or Friendship, 10, 37, 62-63, 53 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Jażdżewska and Doroszewski,Plutarch and his Contemporaries: Sharing the Roman Empire (2024) 331 | 53. ‘Behold,’ said Macentes, presenting Mazaea to Arsacomas, ‘behold your promised bride.’ Arsacomas, amazed at so unexpected a sight, was beginning to express his gratitude: but Macentes bade him hold his peace. ‘You speak,’ he exclaimed, ‘as if you and I were different persons, when you thank me for what I have done. It is as if my left hand should say to my right: Thank you for tending my wound; thank you for your generous sympathy with my pain. That would be no more absurd than for us — who have long been united, and have become (so far as such a thing may be) one flesh — to make such ado because one part of us has done its duty by the whole; the limb is but serving its own interest in promoting the welfare of the body.’ And that was how Macentes received his friend’s thanks. |
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| 171. Aelius Aristidesthe Isthmian Oration, The Isthmian Oration Regarding Poseidon, 23-24 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Nasrallah, Archaeology and the Letters of Paul (2019) 153, 154 |
| 172. Aelius Aristidesthe Isthmian Oration, The Isthmian Oration Regarding Poseidon, 23-24 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Nasrallah, Archaeology and the Letters of Paul (2019) 153, 154 |
| 173. Palestinian Talmud, Shabbat, 6.2 (8a-b) (2nd cent. CE - 5th cent. CE) Tagged with subjects: •lucian of samosata, magic Found in books: Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 17 |
| 174. Maximus of Tyre, Dialexeis, 5.7, 22.2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata •lucian of samosata, on singing clients Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 217; Dillon and Timotin, Platonic Theories of Prayer (2015) 70 |
| 175. Anon., Acts of Pilate, 1.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •lucian of samosata, magic Found in books: Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 199 |
| 176. Marcus Aurelius Emperor of Rome, Meditations, 3.4.3, 7.48, 10.36 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata, peregrinus •lucian of samosata Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 54; Thonemann, An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams (2020) 87, 88 |
177. Lucian, Philosophies For Sale, 11 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Larsen and Rubenson, Monastic Education in Late Antiquity: The Transformation of Classical 'Paideia' (2018) 231 | 11. SECOND D: Oh, vile creed! Monstrous creed! Avaunt! Dio. But look you, it is all so easy; it is within every man's reach. No education is necessary, no nonsensical argumentation. I offer you a short cut to Glory. You may be the merest clown — cobbler, fishmonger, carpenter, money-changer; yet there is nothing to prevent your becoming famous. Given brass and boldness, you have only to learn to wag your tongue with dexterity. SECOND D: All this is of no use to me. But I might make a sailor or a gardener of you at a pinch; that is, if you are to be had cheap. Three-pence is the most I can give. HERM: He is yours, to have and to hold. And good riddance to the brawling foul-mouthed bully. He is a slanderer by wholesale. |
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| 178. Aelius Aristides, The Isthmian Oration: Regarding Poseidon, 23-24 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Nasrallah, Archaeology and the Letters of Paul (2019) 153, 154 |
| 179. Lucian, Dialogues of The Courtesans, 4.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Arthur-Montagne, DiGiulio and Kuin, Documentality: New Approaches to Written Documents in Imperial Life and Literature (2022) 119 |
| 180. Lucian, The Parasite, 51 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata, on dancing •lucian of samosata, on singing at dinner parties Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 185 |
181. Lucian, Parliament of The Gods, 13, 4-5, 9 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Merz and Tieleman, Ambrosiaster's Political Theology (2012) 87 | 9. by what contrivance, now, did they get here? and that Mede there, Mithras, with the candys and tiara? why, the fellow cannot speak Greek; if you pledge him, he does not know what you mean. The consequence is, that Scythians and Goths, observing their success, snap their fingers at us, and distribute divinity and immortality right and left; that was how the slave Zamolxis's name slipped into our register. |
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| 182. Justin, Second Apology, 2.15-2.20, 3.1, 12.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata, peregrinus Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 54 |
| 183. Justin, First Apology, 2.5, 26.2-26.4, 57.2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 54; Dillon and Timotin, Platonic Theories of Prayer (2015) 3; Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 161 |
| 184. Aelius Aristides, Orations, 1.10-1.13, 36.48, 39.12, 39.15-39.16, 42.1, 42.5-42.15, 53.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Jażdżewska and Doroszewski,Plutarch and his Contemporaries: Sharing the Roman Empire (2024) 197; Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 16, 132 |
| 185. Hippolytus, Apostolic Tradition, 16 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •lucian of samosata, magic Found in books: Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 207 |
| 186. Athenaeus, The Learned Banquet, 13.43 (579e), 15.63 (701-2b), 14.7 (616e), 3.51 (97a-b), 15.50 (694c-6a), 15.50 (694c), 15.49 (693-4a), 14.2 (613c-d), 14.34-44 (633e-64), 4.27 (146e), 16.33 (685d), 14.49 (642a), 13.86 (607d), 13.59 (2nd cent. CE - 3rd cent. CE) 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) 14, 156 |
187. Alciphron, Letters, 1.13, 1.15, 2.2, 2.9, 2.27, 2.32, 3.11, 3.19, 4.1-4.3, 4.10-4.11, 4.13, 4.16, 4.18-4.19 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •lucian of samosata •lucian of samosata, dialogues of the courtesans Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 14; Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 42, 43, 45, 58, 59, 60 | 1.15. Nausibius to Prymnaeus: I did not know how luxurious and effeminate the sons of the wealthy Athenians were. But, lately, when Pamphilus and some of his friends hired my skiff, that they might go for a sail as the sea was calm and take part in a fishing expedition, I learned what luxuries they provided themselves with both on land and sea. Finding the wooden seats in the boat disagreeable, Pamphilus stretched himself out upon some foreign carpets and rugs, declaring that he could not lie down upon the bare boards, which he no doubt thought harder than stone. He next asked us to make an awning for him, by spreading out the linen sails overhead, because he could not endure the heat of the sun's rays: whereas not only we sailors, but all who are only moderately wealthy, as a rule seek every opportunity of warming ourselves in the sun; for the sea and cold go together. Certainly Pamphilus had not merely brought his male friends, but he was accompanied by a number of very pretty women, all musicians. The name of one was Crumatium, who played on the flute; another, Erato, was a harpist; and Euepes beat the cymbals. Thus my bark was full of music, the sea resounded with song, and mirth and gaiety prevailed. To me alone this afforded no enjoyment. For several of my fellows, especially the spiteful Glaucias, with his jealousy, caused me more uneasiness than a Telchinian. However, the ample payment he gave me cheered me; and now I am so fond of these pleasure-parties on the sea, that I wish I could find another of these generous and wealthy young men. 2.2. Iophon to Eraston: Cursed be the detestable cock, which woke me up with its crowing, when I was enjoying a most delightful dream. I thought, my dear neighbour, that I was a person of wealth and distinction. I was attended by a number of slaves, stewards, and treasurers. My hands were loaded with rings and precious stones of great value; my fingers were soft and delicate, free from hardness, and showed no traces of the use of the mattock. I was surrounded by flatterers, such as Gryllion and Pataecion. At the same time, the people of Athens, assembled in the theatre, cried out for my appointment as general. But, while they were busily engaged in voting, the confounded cock crowed, and the vision disappeared. However, on my first awaking, I was still full of joy. But, when I reflected that we were in the month of the fall of the leaves, I remembered that then dreams are always most false, and I said good-bye to my illusions. 2.9. Pratinas to Epigonus: When the noonday heat was at its height, I selected a pine-tree, which was swept by the wind and exposed to the breeze, and threw myself beneath its shade to escape from the sweltering heat. While I was cooling myself very comfortably, the idea came into my head to try a little music. I took up my pipe; I gently moved my tongue up and down its reeds, and played a sweet pastoral melody. Meanwhile, all my goats collected round me from all directions, enchanted, I know not why, by the sweet strains. They forgot to browse upon the arbutus and asphodel, and gave no thought to anything but the music. At that time I was like the son of Calliope in the midst of the Edonians. My only object in communicating to you this pleasant story is to let a friend know that I have a flock of goats which is exceedingly fond of music and knows how to appreciate it. 2.27. Ampelion to Everous: The winter is very severe this year, and no one is able to go out. The snow has not only covered the earth, it has also whitened the hills and valleys. One must give up all idea of work, although it is disgraceful to remain idle. To amuse myself, I tried to look out. No sooner was my door opened than I saw, together with the falling snow, a regular flock of blackbirds and thrushes. I had some birdlime all ready prepared in a jar, and quickly smeared it over some wild pear-tree branches. The birds flung themselves upon it in swarms, and then found themselves caught by the branches. It was a treat to see them — some hanging by their wings, others by the head or claws. I picked out a couple of dozen of the fattest and plumpest amongst them, and I send them to you. Honest people ought to share one another's luck; let my ill-disposed neighbours be jealous if they please! 2.32. Gnatho to Callicomides: You know Timon, the son of Echecratides, of the deme of Colyttus? He was once rich; today he is in a state of abject poverty, to which he has brought himself by wasting his fortune on prostitutes and parasites, like ourselves. His misfortunes have altered his opinion of mankind, and he has become as great a misanthrope as Apemantus. He has retired to a field a long way off, where he throws clods of earth at the passers-by, or hides himself, to avoid meeting anyone, so great is his abhorrence of his fellow-men. On the other hand, the other Athenians, who have lately come into money, are meaner than Phidon or Gniphon. How is one to live? I think I shall leave the city and try and earn my living by hard work. Take me as a hired labourer on your farm. I will put up with anything, if only I can satisfy my insatiable maw. 3.11. Horologius to Lachanothaumasus: O Hermes, god of gain, and Hercules, averter of evil! I am saved. May I never be in such straits again. I had filched a silver pitcher from the wealthy Phanius, and had taken to flight; it was the dead of night, and I made all haste to get safely away. Suddenly the house-dogs, of Molossian and Cnosian breed, rushed upon me from all sides, and, barking loudly and fiercely, attacked me. I barely escaped being torn to pieces by them, as if I had offended Artemis, so that not even my extremities would have remained for burial the next day, if any kind people had wanted to show their pity and sympathy. Finding, by good luck, an open watercourse of no great depth, I jumped into it and concealed myself. It makes me shake and tremble even now to tell you. As soon as it was daybreak, I heard their barking no more, for they had all been tied up in the house. I immediately hurried down to the Piraeus, and, finding a Sicilian vessel just about to set sail, I sold my pitcher to the skipper, so that I now have my pockets full of money. I have returned, newly enriched, and I am in such a flutter of expectation that I am eager to support some flatterers, and to keep parasites of my own, instead of being one myself. When I have spent the money I have just gained, I shall return to my old profession. A dog who has once become accustomed to gnaw leather will never forget the habit. 3.19. Autocletus to Hetoemaristus: Those solemn personages, who are always singing the praises of the good and of virtue, differ little or nothing from ordinary individuals; I mean those fellows who go after our young men for money. What a banquet you missed, when Scamonides gave a feast in honour of his daughter's birthday. Having recently invited a number of the wealthiest and noblest in Athens, he thought it his duty also to grace the festivities with the presence of philosophers. Amongst those was Euthycles the Stoic, an old man with a long beard, dirty, filthy-headed, decrepit, with more wrinkles in his forehead than a leather pouch. There were also present Themistagoras the Peripatetic, not an unpleasant person to look at, with a fine curly beard; Zenocrates the Epicurean, with carefully trimmed locks, and a long and venerable beard; the "famous" Archibius the Pythagorean, as he is called, with a very pale face, waving hair that reached down to his chest, a long and pointed chin, a turned-up nose, lips drawn in and tightly compressed, an indication of his reserve. Suddenly Pancrates the Cynic, violently thrusting the other aside, forced his way in, leaning on a staff of holm-oak, which, in place of thick knots, was studded with brass nails, and carrying an empty wallet, conveniently slung for carrying away the remains of the feast. All the other guests, from beginning to end, maintained a uniform and orderly behaviour; but the philosophers, as the entertainment went on, and the wine-cup went round, began to behave in a most extraordinary fashion. Euthycles the Stoic, overcome by his years and having eaten and drunk too much, lay stretched out at full length, snoring loudly. The Pythagorean, breaking through his silence, began to trill the "Golden Verses" to a kind of musical air. The excellent Themistagoras, who, according to the doctrine of the Peripatetics, places happiness not in bodily or mental advantages alone, but also in external enjoyment, asked for more pastry, and plenty of different dainties; Zenocrates the Epicurean took the girl who played the harp in his arms, looking at her wantonly and lasciviously with half-shut eyes, declaring that this quieted the desires of the flesh, and was the perfection of enjoyment. The Cynic, with the indifference of his sect, let down his cloak and publicly made water, and then proceeded to copulate with Doris the singing-girl, so that everyone could see him, declaring that nature was the principle of generation. No one took any notice of us parasites; none of those who were invited had a chance of showing what they could do to amuse the company, although Phoebiades, the lute-player, was there, and the comic mimes Sannyrion and Philistiades were not absent. But it was all in vain; these were not thought worth looking at; the nonsense of the sophists was the only thing that met with approval. 4.3. Bacchis to Hyperides: We courtesans are all grateful to you, and each of us no less than Phryne. Because the trial, which that thoroughly depraved Euthias brought forward, concerned only Phryne, but the danger concerned us all; for if we don't get any money from our lovers when we ask for it, or if we who get money are going to be condemned for impiety by the ones who give it, then we might as well put an end to this lifestyle and no longer have trouble or cause trouble for our companions. Now, however, we shall no longer blame ourselves for being courtesans because Euthias has been found to be a bad lover, but we shall strive for it because Hyperides has been found to be fair. May many good things come to you for your kindness! For you have both saved an honest courtesan for yourself and put us in a mood to thank you on her behalf. If only you would write down the speech you held in Phryne's defence, then indeed we courtesans would set up a golden statue anywhere you want in Greece. |
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188. Justin, Dialogue With Trypho, 69.1, 85.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata, magic Found in books: Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 184, 198, 199| 69.1. Εὖ ἴσθι οὖν, ὦ Τρύφων, λέγων ἐπέφερον, ὅτι ἃ παραποιήσας ὁ λεγόμενος διάβολος ἐν τοῖς Ἕλλησι λεχθῆναι ἐποίησεν, ὡς καὶ διὰ τῶν ἐν Αἰγύπτῳ μάγων [cf. Exod., VII, 11 et suiv.] ἐνήρησε καὶ διὰ τῶν ἐπὶ Ἡλίᾳ ψευδοπροφητῶν [cf. III R., XVIII], καὶ ταῦτα βεβαίαν μου τὴν ἐν ταῖς γραφαῖς γνῶσιν· καὶ πίστιν κατέστησεν. 85.3. Ἐὰν δὲ κατὰ παντὸς ὀνόματος τῶν παρ᾿ ὑμῖν γεγενημένων ἢ βασιλέων ἢ δικαίων ἢ προφητῶν ἢ πατριαρχῶν ἐξορκίζητε ὑμεῖς, οὐχ ὑποταγήσεται οὐδὲν τῶν δαιμονίων· ἀλλ᾿ εἰ ἄρα ἐξορκίζοι τις ὑμῶν κατὰ τοῦ θεοῦ Ἀβραὰμ καὶ θεοῦ Ἰσαὰκ καὶ θεοῦ Ἰακώβ, ἴσως ὑποταγήσεται. Ἢδη μέντοι οἱ ἐξ ὑμῶν ἐπορκισταὶ τῇ τέχνῃ, ὥσπερ καὶ τὰ ἔθνη, χρώμενοι ἐξορκίζουσι καὶ θυμιάμασι καὶ καταδέσμοις χρῶνται, εἶπον. | 69. The devil, since he emulates the truth, has invented fables about Bacchus, Hercules, and Æsculapius Justin: Be well assured, then, Trypho, that I am established in the knowledge of and faith in the Scriptures by those counterfeits which he who is called the devil is said to have performed among the Greeks; just as some were wrought by the Magi in Egypt, and others by the false prophets in Elijah's days. For when they tell that Bacchus, son of Jupiter, was begotten by [Jupiter's] intercourse with Semele, and that he was the discoverer of the vine; and when they relate, that being torn in pieces, and having died, he rose again, and ascended to heaven; and when they introduce wine into his mysteries, do I not perceive that [the devil] has imitated the prophecy announced by the patriarch Jacob, and recorded by Moses? And when they tell that Hercules was strong, and travelled over all the world, and was begotten by Jove of Alcmene, and ascended to heaven when he died, do I not perceive that the Scripture which speaks of Christ, 'strong as a giant to run his race,' has been in like manner imitated? And when he [the devil] brings forward Æsculapius as the raiser of the dead and healer of all diseases, may I not say that in this matter likewise he has imitated the prophecies about Christ? But since I have not quoted to you such Scripture as tells that Christ will do these things, I must necessarily remind you of one such: from which you can understand, how that to those destitute of a knowledge of God, I mean the Gentiles, who, 'having eyes, saw not, and having a heart, understood not,' worshipping the images of wood, [how even to them] Scripture prophesied that they would renounce these [vanities], and hope in this Christ. It is thus written: Rejoice, thirsty wilderness: let the wilderness be glad, and blossom as the lily: the deserts of the Jordan shall both blossom and be glad: and the glory of Lebanon was given to it, and the honour of Carmel. And my people shall see the exaltation of the Lord, and the glory of God. Be strong, you careless hands and enfeebled knees. Be comforted, you faint in soul: be strong, fear not. Behold, our God gives, and will give, retributive judgment. He shall come and save us. Then the eyes of the blind shall be opened, and the ears of the deaf shall hear. Then the lame shall leap as an hart, and the tongue of the stammerers shall be distinct: for water has broken forth in the wilderness, and a valley in the thirsty land; and the parched ground shall become pools, and a spring of water shall [rise up] in the thirsty land. Isaiah 35:1-7 The spring of living water which gushed forth from God in the land destitute of the knowledge of God, namely the land of the Gentiles, was this Christ, who also appeared in your nation, and healed those who were maimed, and deaf, and lame in body from their birth, causing them to leap, to hear, and to see, by His word. And having raised the dead, and causing them to live, by His deeds He compelled the men who lived at that time to recognise Him. But though they saw such works, they asserted it was magical art. For they dared to call Him a magician, and a deceiver of the people. Yet He wrought such works, and persuaded those who were [destined to] believe in Him; for even if any one be labouring under a defect of body, yet be an observer of the doctrines delivered by Him, He shall raise him up at His second advent perfectly sound, after He has made him immortal, and incorruptible, and free from grief. |
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| 189. Clement of Alexandria, Christ The Educator, 2.4.44.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •lucian of samosata, on dancing Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 190 |
| 190. Achilles Tatius, The Adventures of Leucippe And Cleitophon, 2.1.1-2.1.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata, on dancing Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 183, 188 |
191. Anon., Acts of Thomas, 5-8 (2nd cent. CE - 3rd cent. CE) 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) 156 | 8. And when he had sung and ended this song, all that were there present gazed upon him; and he kept silence, and they saw that his likeness was changed, but that which was spoken by him they understood not, forasmuch as he was an Hebrew and that which he spake was said in the Hebrew tongue. But the flute-girl alone heard all of it, for she was by race an Hebrew and she went away from him and played to the rest, but for the most part she gazed and looked upon him, for she loved him well, as a man of her own nation; moreover he was comely to look upon beyond all that were there. And when the flute-girl had played to them all and ended, she sat down over against him, gazing and looking earnestly upon him. But he looked upon no man at all, neither took heed of any but only kept his eyes looking toward the ground, waiting the time when he might depart thence. But the cup-bearer that had buffeted him went down to the well to draw water; and there chanced to be a lion there, and it slew him and left him Lying in that place, having torn his limbs in pieces, and forthwith dogs seized his members, and among them one black dog holding his right hand in his mouth bare it into the place of the banquet. |
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| 192. Aelian, Varia Historia, 13.30 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 320 |
| 193. Lucian, Dialogues of The Sea-Gods, 7 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Arthur-Montagne, DiGiulio and Kuin, Documentality: New Approaches to Written Documents in Imperial Life and Literature (2022) 108 |
| 194. Galen, On The Natural Faculties, 1.12.27-1.12.29, 1.13.34-1.13.35 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Jażdżewska and Doroszewski,Plutarch and his Contemporaries: Sharing the Roman Empire (2024) 81 |
195. Gellius, Attic Nights, 18.10, 19.9.1-19.9.6 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata •lucian of samosata, on dancing Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 194; Jażdżewska and Doroszewski,Plutarch and his Contemporaries: Sharing the Roman Empire (2024) 414 | 18.10. That those persons are in error who think that in testing for fever the pulse of the veins is felt, and not that of the arteries. IN the midst of the summer's heat I had withdrawn to the country house of Herodes, a man of senatorial rank, at a place in the territory of Attica which is called Cephisia, abounding in clear waters and groves. There I was confined to my bed by an attack of diarrhoea, accompanied by a high fever. When the philosopher Calvisius Taurus, and some others who were disciples of his, had come there from Athens to visit me, the physician who had been found there and who was sitting by me at the time, began to tell Taurus what discomfort I suffered and with what variations and intervals the fever came and went. Then in the course of the conversation remarking that I was now getting better, he said to Taurus: "You too may satisfy yourself of this, ἐὰν ἅψῃ αὐτοῦ τῆς φλεβός, which in our language certainly leans: si attigeris venam illius; that is, 'if you will put your finger on his vein.'" The learned men who accompanied Taurus were shocked by this careless language in calling an artery a vein, and looking on him as a physician of little value, showed their opinion by their murmurs and expression. Whereupon Taurus, very mildly, as was his way, said: "We feel sure, my good sir, that you are not unaware of the difference between veins and arteries; that the veins have no power of motion and are examined only for the purpose of drawing off blood, but that the arteries by their motion and pulsation show the condition and degree of fever. But, as I see, you spoke rather in common parlance than through ignorance; for I have heard others, as well as you, erroneously use the term 'vein' for 'artery.' Let us then find that you are more skilled in curing diseases than in the use of language, and with the favour of the gods restore this man to us by your art, sound and well, as soon as possible." Afterwards when I recalled this criticism of the physician, I thought that it was shameful, not only for a physician, but for all cultivated and liberally educated men, not to know even such facts pertaining to the knowledge of our bodies as are not deep and recondite, but which nature, for the purpose of maintaining our health, has allowed to be evident and obvious. Therefore I devoted such spare time as I had to dipping into those books on the art of medicine which I thought were suited to instruct me, and from them I seem to have learned, not only many other things which have to do with human experience, but also concerning veins and arteries what I may express as follows: A "vein" is a receptacle, or ἀγγεῖον, as the physicians call it, for blood mingled and combined with vital breath, in which the blood predominates and the breath is less. An "artery" is a receptacle for the vital breath mingled and combined with blood, in which there is more breath and less blood. σφυγμός (pulsation) is the natural and involuntary expansion and contraction in the heart and in the artery. But the ancient Greek physicians defined it thus: "An involuntary dilation or contraction of the pulse and of the heart." |
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| 196. Clement of Alexandria, Miscellanies, 2.4.16.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Jażdżewska and Doroszewski,Plutarch and his Contemporaries: Sharing the Roman Empire (2024) 78 |
| 197. Apuleius, The Golden Ass, a b c d\n0 4.21 4.21 4 21\n1 4.20 4.20 4 20\n2 4.19 4.19 4 19\n3 4.18 4.18 4 18\n4 4.17 4.17 4 17\n5 4.16 4.16 4 16\n6 4.15 4.15 4 15\n7 4.14 4.14 4 14\n8 4.13 4.13 4 13\n9 4.12 4.12 4 12\n10 4.22 4.22 4 22\n11 4.11 4.11 4 11\n12 4.10 4.10 4 10\n13 4.9 4.9 4 9\n14 4.8 4.8 4 8\n15 11.22 11.22 11 22\n16 11.23 11.23 11 23\n17 11.24 11.24 11 24\n18 11.25 11.25 11 25\n19 11 11 11 None\n20 11.27 11.27 11 27\n21 11.26 11.26 11 26\n22 11.28 11.28 11 28\n23 11.29 11.29 11 29\n24 11.30 11.30 11 30\n25 "9.12" "9.12" "9 12"\n26 10.19 10.19 10 19\n27 10.20 10.20 10 20\n28 10.21 10.21 10 21\n29 10.22 10.22 10 22\n30 10.23 10.23 10 23\n31 3.24 3.24 3 24\n32 3.25 3.25 3 25\n33 3.22 3.22 3 22\n34 3.21 3.21 3 21\n35 3.20 3.20 3 20\n36 3.19 3.19 3 19\n37 3.18 3.18 3 18\n38 3.17 3.17 3 17\n39 3.16 3.16 3 16\n40 3.15 3.15 3 15\n41 3.14 3.14 3 14\n42 3.13 3.13 3 13\n43 1.26 1.26 1 26\n44 1.25 1.25 1 25\n45 1.24 1.24 1 24\n46 1.23 1.23 1 23\n47 1.22 1.22 1 22\n48 3.26 3.26 3 26\n49 3.23 3.23 3 23 (2nd cent. CE - 2nd cent. CE) 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) 189 |
| 198. Aelius Aristides, Sacred Tales, 48.74-48.78 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata, Found in books: Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 195 |
199. Lucian, The Ignorant Book-Collector, 25, 29 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Thonemann, An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams (2020) 65, 66 | 29. of your education, and to throw dust in our eyes. Did you but know it, you are exactly like the quack doctors, who provide themselves with silver cupping-glasses, gold-handled lancets, and ivory cases for their instruments; they are quite incapable of using them when the time comes, and have to give place to some properly qualified surgeon, who produces a lancet with a keen edge and a rusty handle, and affords immediate relief to the sufferer. Or here is a better parallel: take the case of the barbers: you will find that the skilled practitioners have just the razor, scissors, and mirror that their work requires: the impostors' razors are numerous, and their mirrors magnificent. However, that does not serve to conceal their incompetence, and the result is most amusing: the average man gets his hair cut by one of their more capable neighbours, and then goes and arranges it before their glasses. That is just what your book |
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200. Lucian, The Syrian Goddess, 1.8 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Merz and Tieleman, Ambrosiaster's Political Theology (2012) 28, 85, 86; Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 176 | 1. There is in Syria a city not far from the river Euphrates: it is called "the Sacred City (Hierapolis)," and is sacred to the Assyrian Hera. As far as I can judge this name was not conferred upon the city when it was first settled, but originally it bore another name. In course of time the great sacrifices were held therein, and then this title was bestowed upon it. I will speak of this city, and of what it contains. I will speak also of the laws which govern its holy rites, of its popular assemblies and of the sacrifices offered by its citizens. I will speak also of all the traditions attaching to the founders of this holy place: and of the manner of the founding of its temple. I write as an Assyrian born who have witnessed with mine own eyes some of the facts which I am about to narrate: some, again, I learnt from the priests: they occurred before my time, but I narrate them as they were told to me. 1. There is in Syria a city not far from the river Euphrates: it is called “the Sacred City,” and is sacred to the Assyrian Hera. As far as I can judge this name was not conferred upon the city when it was first settled, but originally it bore another name. In course of time the great sacrifices were held therein, and then this title was bestowed upon it. I will speak of this city, and of what it contains. I will speak also of the laws which govern its holy rites, of its popular assemblies and of the sacrifices offered by its citizens. I will speak also of all the traditions attaching to the founders of this holy place: and of the manner of the founding of its temple. I write as an Assyrian born who have witnessed with mine own eyes some of the facts which I am about to narrate: some, again, I learnt from the priests: they occurred before my time, but I narrate them as they were told to me. |
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201. Lucian, The Dance, 2, 27, 79 (2nd cent. CE - 2nd cent. CE) 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) 193 | 79. cured of his infirmity by perceiving the evil effects of passion, and he who enters the theatre under a load of sorrow departs from it with a serene countece, as though he had drunk of that draught of forgetfulness That lulls all pain and wrath. How natural is his treatment of his subjects, how intelligible to every one of his audience, may be judged from the emotion of the house whenever anything is represented that calls for sorrow or compassion. The Bacchic form of Pantomime, which is particularly popular in Ionia and Pontus, in spite of its being confined to satyric subjects has taken such possession of those peoples, that, when the Pantomime season comes round in each city, they leave all else and sit for whole days watching Titans and Corybantes, Satyrs and neat-herds. Men of the highest rank and position are not ashamed to take part in these performances: indeed, they pride themselves more on their pantomimic skill than on birth and ancestry and public services. Now that we know what are the qualities that a good pantomime |
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| 202. Lucian, Sacrifices, 1.1-1.6 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Dillon and Timotin, Platonic Theories of Prayer (2015) 70 |
203. Longus, Daphnis And Chloe, 1.13, 3.6-3.9 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 42 | 3.9. The bread and meat soon disappeared from the table: then, remaining seated, his hosts began to ask him about Myrtale and Lamon, at the same time congratulating them upon having such a support in their old age. Daphnis was delighted at their commendation, since Chloe heard them: but when they invited him to stay until the following day, when they intended to offer sacrifice to Dionysus, he was ready to fall down and worship them in place of the God. He immediately pulled out the honey-cakes from his wallet and all the birds which he had caught: and they got them ready for the evening meal. A second goblet was prepared, and the fire re-lighted: and, when it was night, they sat down to another hearty meal. After this they sang and told stories, and then went to bed. Chloe with her mother, and Daphnis with Dryas. Chloe thought of nothing but the happiness of seeing Daphnis on the following day; while Daphnis satisfied himself with an idle enjoyment: he thought it happiness even to sleep with Chloe's father, clasped him in his arms, and kissed him again and again, dreaming that he was kissing and embracing Chloe. |
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| 204. Lucian, Salaried Posts In Great Houses, 14, 25-28, 30-34, 29 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Merz and Tieleman, Ambrosiaster's Political Theology (2012) 28 |
| 205. Lucian, Astrology, 23 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 284 |
| 206. Lucian, The Downward Journey, Or The Tyrant, 5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Nasrallah, Archaeology and the Letters of Paul (2019) 154 |
207. Lucian, The Passing of Peregrinus, 11-12, 14-16, 32-33, 44-45, 13 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 182; Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 176; Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 298 | 13. In some of the Asiatic cities, too, the Christian communities put themselves to the expense of sending deputations, with offers of sympathy, assistance, and legal advice. The activity of these people, in dealing with any matter that affects their community, is something extraordinary; they spare no trouble, no expense. Peregrine, all this time, was making quite an income on the strength of his bondage; money came pouring in. You see, these misguided creatures start with the general conviction that they are immortal for all time, which explains the contempt of death and voluntary self-devotion which are so common among them; and then it was impressed on them by their original lawgiver that they are all brothers, from the moment that they are converted, and deny the gods of Greece, and worship the crucified sage, and live after his laws. All this they take quite on trust, with the result that they despise all worldly goods alike, regarding them merely as common property. Now an adroit, unscrupulous fellow, who has seen the world, has only to get among these simple souls, and his fortune is pretty soon made; he plays with them. 13. In some of the Asiatic cities, too, the Christian communities put themselves to the expense of sending deputations, with offers of sympathy, assistance, and legal advice. The activity of these people, in dealing with any matter that affects their community, is something extraordinary; they spare no trouble, no expense. Peregrine, all this time, was making quite an income on the strength of his bondage; money came pouring in. You see, these misguided creatures start with the general conviction that they are immortal for all time, which explains the contempt of death and voluntary self devotion which are so common among them; and then it was impressed on them by their original lawgiver that they are all brothers, from the moment that they are converted, and deny the gods of Greece, and worship the crucified sage, and live after his laws. All this they take quite on trust, with the result that they despise all worldly goods alike, regarding them merely as common property. Now an adroit, unscrupulous fellow, who has seen the world, has only to get among these simple souls, and his fortune is pretty soon made; he plays with them. |
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208. Irenaeus, Refutation of All Heresies, 1.23.1, 1.23.4, 2.31.2, 2.32.5 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •lucian of samosata, magic Found in books: Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 196, 197, 198 | 1.23.1. Simon the Samaritan was that magician of whom Luke, the disciple and follower of the apostles, says, "But there was a certain man, Simon by name, who beforetime used magical arts in that city, and led astray the people of Samaria, declaring that he himself was some great one, to whom they all gave heed, from the least to the greatest, saying, This is the power of God, which is called great. And to him they had regard, because that of long time he had driven them mad by his sorceries." This Simon, then--who feigned faith, supposing that the apostles themselves performed their cures by the art of magic, and not by the power of God; and with respect to their filling with the Holy Ghost, through the imposition of hands, those that believed in God through Him who was preached by them, namely, Christ Jesus--suspecting that even this was done through a kind of greater knowledge of magic, and offering money to the apostles, thought he, too, might receive this power of bestowing the Holy Spirit on whomsoever he would,--was addressed in these words by Peter: "Thy money perish with thee, because thou hast thought that the gift of God can be purchased with money: thou hast neither part nor lot in this matter, for thy heart is not fight in the sight of God; for I perceive that thou art in the gall of bitterness, and in the bond of iniquity." He, then, not putting faith in God a whit the more, set himself eagerly to contend against the apostles, in order that he himself might seem to be a wonderful being, and applied himself with still greater zeal to the study of the whole magic art, that he might the better bewilder and overpower multitudes of men. Such was his procedure in the reign of Claudius Caesar, by whom also he is said to have been honoured with a statue, on account of his magical power. This man, then, was glorified by many as if he were a god; and he taught that it was himself who appeared among the Jews as the Son, but descended in Samaria as the Father while he came to other nations in the character of the Holy Spirit. He represented himself, in a word, as being the loftiest of all powers, that is, the Being who is the Father over all, and he allowed himself to be called by whatsoever title men were pleased to address him. 1.23.4. Thus, then, the mystic priests belonging to this sect both lead profligate lives and practise magical arts, each one to the extent of his ability. They use exorcisms and incantations. Love-potions, too, and charms, as well as those beings who are called "Paredri" (familiars) and "Oniropompi" (dream- senders), and whatever other curious arts can be had recourse to, are eagerly pressed into their service. They also have an image of Simon fashioned after the likeness of Jupiter, and another of Helena in the shape of Minerva; and these they worship. In fine, they have a name derived from Simon, the author of these most impious doctrines, being called Simonians; and from them "knowledge, falsely so called," received its beginning, as one may learn even from their own assertions. 2.31.2. Moreover, those also will be thus confuted who belong to Simon and Carpocrates, and if there be any others who are said to perform miracles--who do not perform what they do either through the power of God, or in connection with the truth, nor for the well-being of men, but for the sake of destroying and misleading mankind, by means of magical deceptions, and with universal deceit, thus entailing greater harm than good on those who believe them, with respect to the point on which they lead them astray. For they can neither confer sight on the blind, nor hearing on the deaf, nor chase away all sorts of demons--[none, indeed,] except those that are sent into others by themselves, if they can even do so much as this. Nor can they cure the weak, or the lame, or the paralytic, or those who are distressed in any other part of the body, as has often been done in regard to bodily infinity. Nor can they furnish effective remedies for those external accidents which may occur. And so far are they from being able to raise the dead, as the Lord raised them, and the apostles did by means of prayer, and as has been frequently done in the brotherhood on account of some necessity--the entire Church in that particular locality entreating [the boon] with much fasting and prayer, the spirit of the dead man has returned, and he has been bestowed in answer to the prayers of the saints--that they do not even believe this can be possibly be done, [and hold] that the resurrection from the dead is simply an acquaintance with that truth which they proclaim. 2.32.5. Nor does she perform anything by means of angelic invocations, or by incantations, or by any other wicked curious art; but, directing her prayers to the Lord, who made all things, in a pure, sincere, and straightforward spirit, and calling upon the name of our Lord Jesus Christ, she has been accustomed to work miracles for the advantage of mankind, and not to lead them into error. If, therefore, the name of our Lord Jesus Christ even now confers benefits [upon men], and cures thoroughly and effectively all who anywhere believe on Him, but not that of Simon, or Meder, or Carpocrates, or of any other man whatever, it is manifest that. when He was made man, He held fellowship with His own creation, and did all things truly through the power of God, according to the will of the Father of all, as the prophets had foretold. But what these things were, shall be described in dealing with the proofs to be found in the prophetical writings. |
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209. Lucian, The Double Indictment, 20.37 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Merz and Tieleman, Ambrosiaster's Political Theology (2012) 28; Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 176 | 28. provision, no sooner did he consider his reputation established, than his countece changed towards me: he assumed a haughty air, and neglected, nay, utterly abandoned me; having conceived a violent affection for the bearded old person yonder, whom you may know from his dress to be Dialogue, and who passes for a son of Philosophy. With this Dialogue, in spite of the disparity of age, he is now living; and is not ashamed to clip the wings of free, high-soaring eloquence, and submit himself to the comedian's fetters of bald question and answer. He, whose thoughts should have found utterance in thundering oratory, is content to weave a puny network of conversation. Such things may draw a smile from his audience, a nod, an unimpassioned wave of the hand, a murmur of approbation: they can never hope to evoke the deafening uproar of universal applause. And this, gentlemen, is the fascination under which he looks coldly upon me; I commend his taste! They say, indeed, that he is not on the best of terms even with his beloved Dialogue; apparently I am not the only victim of hi 28. But no sooner had he secured an adequate provision, no sooner did he consider his reputation established, than his countece changed towards me: he assumed a haughty air, and neglected, nay, utterly abandoned me; having conceived a violent affection for the bearded old person yonder, whom you may know from his dress to be Dialogue, and who passes for a son of Philosophy. With this Dialogue, in spite of the disparity of age, he is now living; and is not ashamed to clip the wings of free, high soaring eloquence, and submit himself to the comedian’s fetters of bald question and answer. He, whose thoughts should have found utterance in thundering oratory, is content to weave a puny network of conversation. Such things may draw a smile from his audience, a nod, an unimpassioned wave of the hand, a murmur of approbation: they can never hope to evoke the deafening uproar of universal applause. And this, gentlemen, is the fascination under which he looks coldly upon me; I commend his taste! |
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| 210. Lucian, Apology, 12, 3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Arthur-Montagne, DiGiulio and Kuin, Documentality: New Approaches to Written Documents in Imperial Life and Literature (2022) 115 |
211. Lucian, Alexander The False Prophet, 36.40.41 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Bricault and Bonnet, Panthée: Religious Transformations in the Graeco-Roman Empire (2013) 78, 178; Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 159 | 38. It was with his eye on this Italian propaganda, too, that he took a further step. This was the institution of mysteries, with hierophants and torch-bearers complete. The ceremonies occupied three successive days. On the first, proclamation was made on the Athenian model to this effect: 'If there be any atheist or Christian or Epicurean here spying upon our rites, let him depart in haste; and let all such as have faith in the God be initiated and all blessing attend them.' He led the litany with, 'Christians, avaunt!' and the crowd responded, 'Epicureans, avaunt!' Then was presented the child-bed of Leto and birth of Apollo, the bridal of Coronis, Asclepius born. The second day, the epiphany and nativity of the God Glycon. 38. It was with his eye on this Italian propaganda, too, that he took a further step. This was the institution of mysteries, with hierophants and torch bearers complete. The ceremonies occupied three successive days. On the first, proclamation was made on the Athenian model to this effect: ‘If there be any atheist or Christian or Epicurean here spying upon our rites, let him depart in haste; and let all such as have faith in the God be initiated and all blessing attend them.’ He led the litany with, ‘Christians, avaunt!’ and the crowd responded, ‘Epicureans, avaunt!’ Then was presented the child bed of Leto and birth of Apollo, the bridal of Coronis, Asclepius born. The second day, the epiphany and nativity of the God Glycon. |
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| 212. Lucian, Amores, 44 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •lucian of samosata, on dancing Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 184 |
| 213. Lucian, Athletics, 38-40, 30 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 80 |
214. Tertullian, Apology, 21 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 10 | 21. But having asserted that our religion is supported by the writings of the Jews, the oldest which exist, though it is generally known, and we fully admit that it dates from a comparatively recent period - no further back indeed than the reign of Tiberius- a question may perhaps be raised on this ground about its standing, as if it were hiding something of its presumption under shadow of an illustrious religion, one which has at any rate undoubted allowance of the law, or because, apart from the question of age, we neither accord with the Jews in their peculiarities in regard to food, nor in their sacred days, nor even in their well-known bodily sign, nor in the possession of a common name, which surely behooved to be the case if we did homage to the same God as they. Then, too, the common people have now some knowledge of Christ, and think of Him as but a man, one indeed such as the Jews condemned, so that some may naturally enough have taken up the idea that we are worshippers of a mere human being. But we are neither ashamed of Christ - for we rejoice to be counted His disciples, and in His name to suffer - nor do we differ from the Jews concerning God. We must make, therefore, a remark or two as to Christ's divinity. In former times the Jews enjoyed much of God's favour, when the fathers of their race were noted for their righteousness and faith. So it was that as a people they flourished greatly, and their kingdom attained to a lofty eminence; and so highly blessed were they, that for their instruction God spoke to them in special revelations, pointing out to them beforehand how they should merit His favor and avoid His displeasure. But how deeply they have sinned, puffed up to their fall with a false trust in their noble ancestors, turning from God's way into a way of sheer impiety, though they themselves should refuse to admit it, their present national ruin would afford sufficient proof. Scattered abroad, a race of wanderers, exiles from their own land and clime, they roam over the whole world without either a human or a heavenly king, not possessing even the stranger's right to set so much as a simple footstep in their native country. The sacred writers withal, in giving previous warning of these things, all with equal clearness ever declared that, in the last days of the world, God would, out of every nation, and people, and country, choose for Himself more faithful worshippers, upon whom He would bestow His grace, and that indeed in ampler measure, in keeping with the enlarged capacities of a nobler dispensation. Accordingly, He appeared among us, whose coming to renovate and illuminate man's nature was pre-announced by God- I mean Christ, that Son of God. And so the supreme Head and Master of this grace and discipline, the Enlightener and Trainer of the human race, God's own Son, was announced among us, born - but not so born as to make Him ashamed of the name of Son or of His paternal origin. It was not His lot to have as His father, by incest with a sister, or by violation of a daughter or another's wife, a god in the shape of serpent, or ox, or bird, or lover, for his vile ends transmuting himself into the gold of Danaus. They are your divinities upon whom these base deeds of Jupiter were done. But the Son of God has no mother in any sense which involves impurity; she, whom men suppose to be His mother in the ordinary way, had never entered into the marriage bond. But, first, I shall discuss His essential nature, and so the nature of His birth will be understood. We have already asserted that God made the world, and all which it contains, by His Word, and Reason, and Power. It is abundantly plain that your philosophers, too, regard the Logos- that is, the Word and Reason - as the Creator of the universe. For Zeno lays it down that he is the creator, having made all things according to a determinate plan; that his name is Fate, and God, and the soul of Jupiter, and the necessity of all things. Cleanthes ascribes all this to spirit, which he maintains pervades the universe. And we, in like manner, hold that the Word, and Reason, and Power, by which we have said God made all, have spirit as their proper and essential substratum, in which the Word has in being to give forth utterances, and reason abides to dispose and arrange, and power is over all to execute. We have been taught that He proceeds forth from God, and in that procession He is generated; so that He is the Son of God, and is called God from unity of substance with God. For God, too, is a Spirit. Even when the ray is shot from the sun, it is still part of the parent mass; the sun will still be in the ray, because it is a ray of the sun - there is no division of substance, but merely an extension. Thus Christ is Spirit of Spirit, and God of God, as light of light is kindled. The material matrix remains entire and unimpaired, though you derive from it any number of shoots possessed of its qualities; so, too, that which has come forth out of God is at once God and the Son of God, and the two are one. In this way also, as He is Spirit of Spirit and God of God, He is made a second in manner of existence- in position, not in nature; and He did not withdraw from the original source, but went forth. This ray of God, then, as it was always foretold in ancient times, descending into a certain virgin, and made flesh in her womb, is in His birth God and man united. The flesh formed by the Spirit is nourished, grows up to manhood, speaks, teaches, works, and is the Christ. Receive meanwhile this fable, if you choose to call it so - it is like some of your own - while we go on to show how Christ's claims are proved, and who the parties are with you by whom such fables have been set a going to overthrow the truth, which they resemble. The Jews, too, were well aware that Christ was coming, as those to whom the prophets spoke. Nay, even now His advent is expected by them; nor is there any other contention between them and us, than that they believe the advent has not yet occurred. For two comings of Christ having been revealed to us: a first, which has been fulfilled in the lowliness of a human lot; a second, which impends over the world, now near its close, in all the majesty of Deity unveiled; and, by misunderstanding the first, they have concluded that the second - which, as matter of more manifest prediction, they set their hopes on - is the only one. It was the merited punishment of their sin not to understand the Lord's first advent: for if they had, they would have believed; and if they had believed, they would have obtained salvation. They themselves read how it is written of them that they are deprived of wisdom and understanding - of the use of eyes and ears. Isaiah 6:10 As, then, under the force of their pre-judgment, they had convinced themselves from His lowly guise that Christ was no more than man, it followed from that, as a necessary consequence, that they should hold Him a magician from the powers which He displayed - expelling devils from men by a word, restoring vision to the blind, cleansing the leprous, reinvigorating the paralytic, summoning the dead to life again, making the very elements of nature obey Him, stilling the storms and walking on the sea; proving that He was the Logos of God, that primordial first-begotten Word, accompanied by power and reason, and based on Spirit, - that He who was now doing all things by His word, and He who had done that of old, were one and the same. But the Jews were so exasperated by His teaching, by which their rulers and chiefs were convicted of the truth, chiefly because so many turned aside to Him, that at last they brought Him before Pontius Pilate, at that time Roman governor of Syria; and, by the violence of their outcries against Him, extorted a sentence giving Him up to them to be crucified. He Himself had predicted this; which, however, would have signified little had not the prophets of old done it as well. And yet, nailed upon the cross, He exhibited many notable signs, by which His death was distinguished from all others. At His own free-will, He with a word dismissed from Him His spirit, anticipating the executioner's work. In the same hour, too, the light of day was withdrawn, when the sun at the very time was in his meridian blaze. Those who were not aware that this had been predicted about Christ, no doubt thought it an eclipse. You yourselves have the account of the world-portent still in your archives. Then, when His body was taken down from the cross and placed in a sepulchre, the Jews in their eager watchfulness surrounded it with a large military guard, lest, as He had predicted His resurrection from the dead on the third day, His disciples might remove by stealth His body, and deceive even the incredulous. But, lo, on the third day there a was a sudden shock of earthquake, and the stone which sealed the sepulchre was rolled away, and the guard fled off in terror: without a single disciple near, the grave was found empty of all but the clothes of the buried One. But nevertheless, the leaders of the Jews, whom it nearly concerned both to spread abroad a lie, and keep back a people tributary and submissive to them from the faith, gave it out that the body of Christ had been stolen by His followers. For the Lord, you see, did not go forth into the public gaze, lest the wicked should be delivered from their error; that faith also, destined to a great reward, might hold its ground in difficulty. But He spent forty days with some of His disciples down in Galilee, a region of Judea, instructing them in the doctrines they were to teach to others. Thereafter, having given them commission to preach the gospel through the world, He was encompassed with a cloud and taken up to heaven, - a fact more certain far than the assertions of your Proculi concerning Romulus. All these things Pilate did to Christ; and now in fact a Christian in his own convictions, he sent word of Him to the reigning C sar, who was at the time Tiberius. Yes, and the C sars too would have believed on Christ, if either the C sars had not been necessary for the world, or if Christians could have been C sars. His disciples also, spreading over the world, did as their Divine Master bade them; and after suffering greatly themselves from the persecutions of the Jews, and with no unwilling heart, as having faith undoubting in the truth, at last by Nero's cruel sword sowed the seed of Christian blood at Rome. Yes, and we shall prove that even your own gods are effective witnesses for Christ. It is a great matter if, to give you faith in Christians, I can bring forward the authority of the very beings on account of whom you refuse them credit. Thus far we have carried out the plan we laid down. We have set forth this origin of our sect and name, with this account of the Founder of Christianity. Let no one henceforth charge us with infamous wickedness; let no one think that it is otherwise than we have represented, for none may give a false account of his religion. For in the very fact that he says he worships another god than he really does, he is guilty of denying the object of his worship, and transferring his worship and homage to another; and, in the transference, he ceases to worship the god he has repudiated. We say, and before all men we say, and torn and bleeding under your tortures, we cry out, We worship God through Christ. Count Christ a man, if you please; by Him and in Him God would be known and be adored. If the Jews object, we answer that Moses, who was but a man, taught them their religion; against the Greeks we urge that Orpheus at Pieria, Mus us at Athens, Melampus at Argos, Trophonius in Bœotia, imposed religious rites; turning to yourselves, who exercise sway over the nations, it was the man Numa Pompilius who laid on the Romans a heavy load of costly superstitions. Surely Christ, then, had a right to reveal Deity, which was in fact His own essential possession, not with the object of bringing boors and savages by the dread of multitudinous gods, whose favour must be won into some civilization, as was the case with Numa; but as one who aimed to enlighten men already civilized, and under illusions from their very culture, that they might come to the knowledge of the truth. Search, then, and see if that divinity of Christ be true. If it be of such a nature that the acceptance of it transforms a man, and makes him truly good, there is implied in that the duty of renouncing what is opposed to it as false; especially and on every ground that which, hiding itself under the names and images of dead, the labours to convince men of its divinity by certain signs, and miracles, and oracles. |
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| 215. Nicostratus Trapezius, Fragments, 27 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •lucian of samosata, timon, sexual exploitation Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 155 |
216. Origen, Against Celsus, 1.6, 1.68, 2.8, 2.49-2.50, 3.24, 3.27, 4.33, 7.8-7.9 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •lucian of samosata •lucian of samosata, magic Found in books: Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 129, 150, 151, 195, 196, 199 | 1.6. After this, through the influence of some motive which is unknown to me, Celsus asserts that it is by the names of certain demons, and by the use of incantations, that the Christians appear to be possessed of (miraculous) power; hinting, I suppose, at the practices of those who expel evil spirits by incantations. And here he manifestly appears to malign the Gospel. For it is not by incantations that Christians seem to prevail (over evil spirits), but by the name of Jesus, accompanied by the announcement of the narratives which relate to Him; for the repetition of these has frequently been the means of driving demons out of men, especially when those who repeated them did so in a sound and genuinely believing spirit. Such power, indeed, does the name of Jesus possess over evil spirits, that there have been instances where it was effectual, when it was pronounced even by bad men, which Jesus Himself taught (would be the case), when He said: Many shall say to Me in that day, In Your name we have cast out devils, and done many wonderful works. Whether Celsus omitted this from intentional malignity, or from ignorance, I do not know. And he next proceeds to bring a charge against the Saviour Himself, alleging that it was by means of sorcery that He was able to accomplish the wonders which He performed; and that foreseeing that others would attain the same knowledge, and do the same things, making a boast of doing them by help of the power of God, He excludes such from His kingdom. And his accusation is, that if they are justly excluded, while He Himself is guilty of the same practices, He is a wicked man; but if He is not guilty of wickedness in doing such things, neither are they who do the same as He. But even if it be impossible to show by what power Jesus wrought these miracles, it is clear that Christians employ no spells or incantations, but the simple name of Jesus, and certain other words in which they repose faith, according to the holy Scriptures. 1.68. But after this, Celsus, having a suspicion that the great works performed by Jesus, of which we have named a few out of a great number, would be brought forward to view, affects to grant that those statements may be true which are made regarding His cures, or His resurrection, or the feeding of a multitude with a few loaves, from which many fragments remained over, or those other stories which Celsus thinks the disciples have recorded as of a marvellous nature; and he adds: Well, let us believe that these were actually wrought by you. But then he immediately compares them to the tricks of jugglers, who profess to do more wonderful things, and to the feats performed by those who have been taught by Egyptians, who in the middle of the market-place, in return for a few obols, will impart the knowledge of their most venerated arts, and will expel demons from men, and dispel diseases, and invoke the souls of heroes, and exhibit expensive banquets, and tables, and dishes, and dainties having no real existence, and who will put in motion, as if alive, what are not really living animals, but which have only the appearance of life. And he asks, Since, then, these persons can perform such feats, shall we of necessity conclude that they are 'sons of God,' or must we admit that they are the proceedings of wicked men under the influence of an evil spirit? You see that by these expressions he allows, as it were, the existence of magic. I do not know, however, if he is the same who wrote several books against it. But, as it helped his purpose, he compares the (miracles) related of Jesus to the results produced by magic. There would indeed be a resemblance between them, if Jesus, like the dealers in magical arts, had performed His works only for show; but now there is not a single juggler who, by means of his proceedings, invites his spectators to reform their manners, or trains those to the fear of God who are amazed at what they see, nor who tries to persuade them so to live as men who are to be justified by God. And jugglers do none of these things, because they have neither the power nor the will, nor any desire to busy themselves about the reformation of men, inasmuch as their own lives are full of the grossest and most notorious sins. But how should not He who, by the miracles which He did, induced those who beheld the excellent results to undertake the reformation of their characters, manifest Himself not only to His genuine disciples, but also to others, as a pattern of most virtuous life, in order that His disciples might devote themselves to the work of instructing men in the will of God, and that the others, after being more fully instructed by His word and character than by His miracles, as to how they were to direct their lives, might in all their conduct have a constant reference to the good pleasure of the universal God? And if such were the life of Jesus, how could any one with reason compare Him with the sect of impostors, and not, on the contrary, believe, according to the promise, that He was God, who appeared in human form to do good to our race? 2.8. He says, further, that many other persons would appear such as Jesus was, to those who were willing to be deceived. Let this Jew of Celsus then show us, not many persons, nor even a few, but a single individual, such as Jesus was, introducing among the human race, with the power that was manifested in Him, a system of doctrine and opinions beneficial to human life, and which converts men from the practice of wickedness. He says, moreover, that this charge is brought against the Jews by the Christian converts, that they have not believed in Jesus as in God. Now on this point we have, in the preceding pages, offered a preliminary defense, showing at the same time in what respects we understand Him to be God, and in what we take Him to be man. How should we, he continues, who have made known to all men that there is to come from God one who is to punish the wicked, treat him with disregard when he came? And to this, as an exceedingly silly argument, it does not seem to me reasonable to offer any answer. It is as if some one were to say, How could we, who teach temperance, commit any act of licentiousness? Or we, who are ambassadors for righteousness, be guilty of any wickedness? For as these inconsistencies are found among men, so, to say that they believed the prophets when speaking of the future advent of Christ, and yet refused their belief to Him when He came, agreeably to prophetic statement, was quite in keeping with human nature. And since we must add another reason, we shall remark that this very result was foretold by the prophets. Isaiah distinctly declares: Hearing you shall hear, and shall not understand; and seeing you shall see, and shall not perceive: for the heart of this people has become fat, etc. And let them explain why it was predicted to the Jews, that although they both heard and saw, they would not understand what was said, nor perceive what was seen as they ought. For it is indeed manifest, that when they beheld Jesus they did not see who He was; and when they heard Him, they did not understand from His words the divinity that was in Him, and which transferred God's providential care, hitherto exercised over the Jews, to His converts from the heathen. Therefore we may see, that after the advent of Jesus the Jews were altogether abandoned, and possess now none of what were considered their ancient glories, so that there is no indication of any Divinity abiding among them. For they have no longer prophets nor miracles, traces of which to a considerable extent are still found among Christians, and some of them more remarkable than any that existed among the Jews; and these we ourselves have witnessed, if our testimony may be received. But the Jew of Celsus exclaims: Why did we treat him, whom we announced beforehand, with dishonour? Was it that we might be chastised more than others? To which we have to answer, that on account of their unbelief, and the other insults which they heaped upon Jesus, the Jews will not only suffer more than others in that judgment which is believed to impend over the world, but have even already endured such sufferings. For what nation is an exile from their own metropolis, and from the place sacred to the worship of their fathers, save the Jews alone? And these calamities they have suffered, because they were a most wicked nation, which, although guilty of many other sins, yet has been punished so severely for none, as for those that were committed against our Jesus. 2.49. Jesus, accordingly, in turning away the minds of His disciples, not merely from giving heed to sorcerers in general, and those who profess in any other manner to work miracles- for His disciples did not need to be so warned - but from such as gave themselves out as the Christ of God, and who tried by certain apparent miracles to gain over to them the disciples of Jesus, said in a certain passage: Then, if any man shall say unto you, Lo, here is Christ, or there; believe it not. For there shall arise false Christs, and false prophets, and shall show great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect. Behold, I have told you before. Wherefore, if they shall say unto you, Behold, he is in the desert, go not forth; behold, he is in the secret chambers, believe it not. For as the lightning comes out of the east, and shines even to the west, so also shall the coming of the Son of man be. And in another passage: Many will say unto Me in that day, Lord, Lord, have we not eaten and drunk in Your name, and by Your name have cast out demons, and done many wonderful works? And then will I say unto them, Depart from Me, because you are workers of iniquity. But Celsus, wishing to assimilate the miracles of Jesus to the works of human sorcery, says in express terms as follows: O light and truth! He distinctly declares, with his own voice, as you yourselves have recorded, that there will come to you even others, employing miracles of a similar kind, who are wicked men, and sorcerers; and he calls him who makes use of such devices, one Satan. So that Jesus himself does not deny that these works at least are not at all divine, but are the acts of wicked men; and being compelled by the force of truth, he at the same time not only laid open the doings of others, but convicted himself of the same acts. Is it not, then, a miserable inference, to conclude from the same works that the one is God and the other sorcerers? Why ought the others, because of these acts, to be accounted wicked rather than this man, seeing they have him as their witness against himself? For he has himself acknowledged that these are not the works of a divine nature, but the inventions of certain deceivers, and of thoroughly wicked men. Observe, now, whether Celsus is not clearly convicted of slandering the Gospel by such statements, since what Jesus says regarding those who are to work signs and wonders is different from what this Jew of Celsus alleges it to be. For if Jesus had simply told His disciples to be on their guard against those who professed to work miracles, without declaring what they would give themselves out to be, then perhaps there would have been some ground for his suspicion. But since those against whom Jesus would have us to be on our guard give themselves out as the Christ - which is not a claim put forth by sorcerers - and since He says that even some who lead wicked lives will perform miracles in the name of Jesus, and expel demons out of men, sorcery in the case of these individuals, or any suspicion of such, is rather, if we may so speak, altogether banished, and the divinity of Christ established, as well as the divine mission of His disciples; seeing that it is possible that one who makes use of His name, and who is wrought upon by some power, in some way unknown, to make the pretence that he is the Christ, should seem to perform miracles like those of Jesus, while others through His name should do works resembling those of His genuine disciples. Paul, moreover, in the second Epistle to the Thessalonians, shows in what manner there will one day be revealed the man of sin, the son of perdition, who opposes and exalts himself above all that is called God, or that is worshipped; so that he sits in the temple of God, showing himself that he is God. And again he says to the Thessalonians: And now you know what withholds that he might be revealed in his time. For the mystery of iniquity does already work: only he who now lets will let, until he be taken out of the way: and then shall that Wicked be revealed, whom the Lord will consume with the spirit of His mouth, and shall destroy with the brightness of His coming: even him, whose cunning is after the working of Satan, with all power, and signs, and lying wonders, and with all deceivableness of unrighteousness in them that perish. And in assigning the reason why the man of sin is permitted to continue in existence, he says: Because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie; that they all might be damned who believed not the truth, but had pleasure in unrighteousness. Let any one now say whether any of the statements in the Gospel, or in the writings of the apostle, could give occasion for the suspicion that there is therein contained any prediction of sorcery. Any one, moreover, who likes may find the prophecy in Daniel respecting antichrist. But Celsus falsities the words of Jesus, since He did not say that others would come working similar miracles to Himself, but who are wicked men and sorcerers, although Celsus asserts that He uttered such words. For as the power of the Egyptian magicians was not similar to the divinely-bestowed grace of Moses, but the issue clearly proved that the acts of the former were the effect of magic, while those of Moses were wrought by divine power; so the proceedings of the antichrists, and of those who feign that they can work miracles as being the disciples of Christ, are said to be lying signs and wonders, prevailing with all deceivableness of unrighteousness among them that perish; whereas the works of Christ and His disciples had for their fruit, not deceit, but the salvation of human souls. And who would rationally maintain that an improved moral life, which daily lessened the number of a man's offenses, could proceed from a system of deceit? 3.24. And again, when it is said of Æsculapius that a great multitude both of Greeks and Barbarians acknowledge that they have frequently seen, and still see, no mere phantom, but Æsculapius himself, healing and doing good, and foretelling the future; Celsus requires us to believe this, and finds no fault with the believers in Jesus, when we express our belief in such stories, but when we give our assent to the disciples, and eye-witnesses of the miracles of Jesus, who clearly manifest the honesty of their convictions (because we see their guilelessness, as far as it is possible to see the conscience revealed in writing), we are called by him a set of silly individuals, although he cannot demonstrate that an incalculable number, as he asserts, of Greeks and Barbarians acknowledge the existence of Æsculapius; while we, if we deem this a matter of importance, can clearly show a countless multitude of Greeks and Barbarians who acknowledge the existence of Jesus. And some give evidence of their having received through this faith a marvellous power by the cures which they perform, revoking no other name over those who need their help than that of the God of all things, and of Jesus, along with a mention of His history. For by these means we too have seen many persons freed from grievous calamities, and from distractions of mind, and madness, and countless other ills, which could be cured neither by men nor devils. 3.27. Now, in answer to this account of Aristeas, we have to say, that if Celsus had adduced it as history, without signifying his own assent to its truth, it is in a different way that we should have met his argument. But since he asserts that he disappeared through the intervention of the divinity, and showed himself again in an unmistakeable manner, and visited many parts of the world, and made marvellous announcements; and, moreover, that there was an oracle of Apollo, enjoining the Metapontines to treat Aristeas as a god, he gives the accounts relating to him as upon his own authority, and with his full assent. And (this being the case), we ask, How is it possible that, while supposing the marvels related by the disciples of Jesus regarding their Master to be wholly fictitious, and finding fault with those who believe them, you, O Celsus, do not regard these stories of yours to be either products of jugglery or inventions? And how, while charging others with an irrational belief in the marvels recorded of Jesus, can you show yourself justified in giving credence to such statement as the above, without producing some proof or evidence of the alleged occurrences having taken place? Or do Herodotus and Pindar appear to you to speak the truth, while they who have made it their concern to die for the doctrine of Jesus, and who have left to their successors writings so remarkable on the truths which they believed, entered for the sake of fictions (as you consider them), and myths, and juggleries, upon a struggle which entails a life of danger and a death of violence? Place yourself, then, as a neutral party, between what is related of Aristeas and what is recorded of Jesus, and see whether, from the result, and from the benefits which have accrued from the reformation of morals, and to the worship of the God who is over all things, it is not allowable to conclude that we must believe the events recorded of Jesus not to have happened without the divine intervention, but that this was not the case with the story of Aristeas the Proconnesian. 4.33. Immediately after this, Celsus, assailing the contents of the first book of Moses, which is entitled Genesis, asserts that the Jews accordingly endeavoured to derive their origin from the first race of jugglers and deceivers, appealing to the testimony of dark and ambiguous words, whose meaning was veiled in obscurity, and which they misinterpreted to the unlearned and ignorant, and that, too, when such a point had never been called in question during the long preceding period. Now Celsus appears to me in these words to have expressed very obscurely the meaning which he intended to convey. It is probable, indeed, that his obscurity on this subject is intentional, inasmuch as he saw the strength of the argument which establishes the descent of the Jews from their ancestors; while again, on the other hand, he wished not to appear ignorant that the question regarding the Jews and their descent was one that could not be lightly disposed of. It is certain, however, that the Jews trace their genealogy back to the three fathers, Abraham, Isaac, and Jacob. And the names of these individuals possess such efficacy, when united with the name of God, that not only do those belonging to the nation employ in their prayers to God, and in the exorcising of demons, the words, God of Abraham, and God of Isaac, and God of Jacob, but so also do almost all those who occupy themselves with incantations and magical rites. For there is found in treatises on magic in many countries such an invocation of God, and assumption of the divine name, as implies a familiar use of it by these men in their dealings with demons. These facts, then - adduced by Jews and Christians to prove the sacred character of Abraham, and Isaac, and Jacob, the fathers of the Jewish race - appear to me not to have been altogether unknown to Celsus, but not to have been distinctly set forth by him, because he was unable to answer the argument which might be founded on them. 7.8. I do not know what led Celsus, when saying, But what things were spoken or not spoken in the land of Judea, according to the custom of the country, to use the words or not spoken, as though implying that he was incredulous, and that he suspected that those things which were written were never spoken. In fact, he is unacquainted with these times; and he does not know that those prophets who foretold the coming of Christ, predicted a multitude of other events many years beforehand. He adds, with the view of casting a slight upon the ancient prophets, that they prophesied in the same way as we find them still doing among the inhabitants of Phœnicia and Palestine. But he does not tell us whether he refers to persons who are of different principles from those of the Jews and Christians, or to persons whose prophecies are of the same character as those of the Jewish prophets. However it be, his statement is false, taken in either way. For never have any of those who have not embraced our faith done any thing approaching to what was done by the ancient prophets; and in more recent times, since the coming of Christ, no prophets have arisen among the Jews, who have confessedly been abandoned by the Holy Spirit on account of their impiety towards God, and towards Him of whom their prophets spoke. Moreover, the Holy Spirit gave signs of His presence at the beginning of Christ's ministry, and after His ascension He gave still more; but since that time these signs have diminished, although there are still traces of His presence in a few who have had their souls purified by the Gospel, and their actions regulated by its influence. For the holy Spirit of discipline will flee deceit, and remove from thoughts that are without understanding. Wisdom 1:5 7.9. But as Celsus promises to give an account of the manner in which prophecies are delivered in Phœnicia and Palestine, speaking as though it were a matter with which he had a full and personal acquaintance, let us see what he has to say on the subject. First he lays it down that there are several kinds of prophecies, but he does not specify what they are; indeed, he could not do so, and the statement is a piece of pure ostentation. However, let us see what he considers the most perfect kind of prophecy among these nations. There are many, he says, who, although of no name, with the greatest facility and on the slightest occasion, whether within or without temples, assume the motions and gestures of inspired persons; while others do it in cities or among armies, for the purpose of attracting attention and exciting surprise. These are accustomed to say, each for himself, 'I am God; I am the Son of God; or, I am the Divine Spirit; I have come because the world is perishing, and you, O men, are perishing for your iniquities. But I wish to save you, and you shall see me returning again with heavenly power. Blessed is he who now does me homage. On all the rest I will send down eternal fire, both on cities and on countries. And those who know not the punishments which await them shall repent and grieve in vain; while those who are faithful to me I will preserve eternally.' Then he goes on to say: To these promises are added strange, fanatical, and quite unintelligible words, of which no rational person can find the meaning: for so dark are they, as to have no meaning at all; but they give occasion to every fool or impostor to apply them to suit his own purposes. |
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| 217. Papyri, Papyri Graecae Magicae, 4.3007-4.3086 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •lucian of samosata, magic Found in books: Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 135, 143 |
218. Babylonian Talmud, Sanhedrin, 34a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •peregrinus (lucian of samosata), perfect text, rabbinic view of bible as Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 215| 34a. מאי טעמא דר' יוסי בר יהודה דאמר קרא (במדבר לה, ל) עד אחד לא יענה בנפש למות למות הוא דאינו עונה אבל לזכות עונה ורבנן אמר ריש לקיש משום דמיחזי כנוגע בעדותו,ורבנן האי למות מאי דרשי ביה מוקמי ליה באחד מן התלמידים כדתניא אמר אחד מן העדים יש לי ללמד עליו זכות מניין שאין שומעין לו ת"ל עד אחד לא יענה מניין לאחד מן התלמידים שאמר יש לי ללמד עליו חובה מניין שאין שומעין לו ת"ל אחד לא יענה בנפש למות:,דיני נפשות המלמד כו': אמר רב לא שנו אלא בשעת משא ומתן אבל בשעת גמר דין מלמד זכות חוזר ומלמד חובה,מיתיבי למחרת משכימין ובאין המזכה אומר אני המזכה ומזכה אני במקומי המחייב אומר אני המחייב ומחייב אני במקומי המלמד חובה מלמד זכות אבל המלמד זכות אינו יכול לחזור וללמד חובה,והא למחרת גמר דין הוא וליטעמיך למחרת משא ומתן מי ליכא כי קתני בשעת משא ומתן,ת"ש דנין אלו כנגד אלו עד שיראה אחד מן המחייבין דברי המזכין ואם איתא ליתני נמי איפכא תנא אזכות קא מהדר אחובה לא קא מהדר,ת"ש דאמר ר' יוסי בר חנינא אחד מן התלמידים שזיכה ומת רואין אותו כאילו חי ועומד במקומו ואמאי נימא אילו הוה קיים הדר ביה השתא מיהא לא הדר ביה,והא שלחו מתם לדברי ר' יוסי בר חנינא מוצא מכלל רבינו אין מוצא איתמר,תא שמע שני סופרי הדיינין עומדין לפניהן אחד מן הימין ואחד מן השמאל וכותבין דברי המזכין ודברי המחייבין,בשלמא דברי המחייבין למחר חזו טעמא אחרינא ובעו למעבד הלנת דין אלא דברי המזכין מאי טעמא לאו משום דאי חזו טעמא אחרינא לחובה לא משגחינן בהו,לא כדי שלא יאמרו שנים טעם אחד משני מקראות כדבעא מיניה רבי אסי מרבי יוחנן אמרו שנים טעם אחד משני מקראות מהו אמר ליה אין מונין להן אלא אחד,מנהני מילי אמר אביי דאמר קרא (תהלים סב, יב) אחת דבר אלהים שתים זו שמעתי כי עז לאלהים מקרא אחד יוצא לכמה טעמים ואין טעם אחד יוצא מכמה מקראות דבי ר' ישמעאל תנא (ירמיהו כג, כט) וכפטיש יפוצץ סלע מה פטיש זה מתחלק לכמה ניצוצות אף מקרא אחד יוצא לכמה טעמים,היכי דמי טעם אחד משני מקראות אמר רב זביד כדתנן מזבח מקדש את הראוי לו,רבי יהושע אומר כל הראוי לאשים אם עלה לא ירד שנאמר (ויקרא ו, ב) העולה על מוקדה מה עולה שהיא ראויה לאשים אם עלתה לא תרד אף כל שהוא ראוי לאשים אם עלה לא ירד,רבן גמליאל אומר כל הראוי למזבח אם עלה לא ירד שנאמר היא העולה על מוקדה על המזבח מה עולה שהיא ראויה לגבי מזבח אם עלתה לא תרד אף כל שהוא ראוי למזבח אם עלה לא ירד,ותרוייהו מאי קמרבו פסולין מר מייתי לה ממוקדה ומר מייתי לה ממזבח,והא התם מיפלג פליגי דקתני סיפא אין בין דברי רבן גמליאל לדברי ר' יהושע אלא הדם והנסכים שר"ג אומר לא ירדו ור' יהושע אומר ירדו,אלא אמר רב פפא כדתניא ר' יוסי הגלילי אומר מתוך שנאמר | 34a. The Gemara explains: What is the reason of Rabbi Yosei, son of Rabbi Yehuda? As the verse states: “But one witness shall not testify against any person that he die.” One can infer: That he die is the matter concerning which he does not testify, but he does testify to acquit. The Gemara asks: And what is the reasoning of the Rabbis? Reish Lakish says: A witness cannot offer any statements beyond his testimony because it appears as though he is biased in his testimony. If the court finds the accused liable based on the witness’s testimony, the witness could later be accused of being a conspiring witness. Therefore, it is to his advantage to have the court acquit the accused.,The Gemara asks: And as for the Rabbis, in what manner do they interpret this term: “That he die”? The Gemara answers: They establish it as teaching the halakha with regard to one of the students. As it is taught in a baraita: If one of the witnesses said: I have the ability to teach a reason to acquit him, from where is it derived that the court does not listen to him? The verse states: “One witness shall not testify.” From where is it derived that if there is one of the students who said: I have the ability to teach a reason to deem him liable, from where is it derived that the court does not listen to him? The verse states: “But one witness shall not testify against any person that he die.”,§ The mishna teaches: In cases of capital law, one who initially teaches a reason to deem the accused liable may then teach a reason to acquit, but one who initially teaches a reason to acquit him may not return and teach a reason to deem him liable. Rav says: They taught this halakha only with regard to the time of the deliberations of the court, but at the time of the verdict, one who initially teaches a reason to acquit may return and teach a reason to deem him liable.,The Gemara raises an objection from a mishna (40a): The following day, i.e., the day after the initial deliberations, the judges would arise early and come to court. One who yesterday was of the opinion to acquit says: I said to acquit, and I acquit in my place, i.e., I stand by my statement to acquit. And one who yesterday was of the opinion to deem him liable says: I said to deem him liable, and I deem him liable in my place. One who yesterday taught a reason to deem him liable may then teach a reason to acquit, but one who yesterday taught a reason to acquit may not then teach a reason to deem him liable.,The Gemara explains the objection: But the following day is at the time of the verdict, and the mishna rules that a judge who had said to acquit may not change his opinion. The Gemara questions this reading of the mishna: And according to your reasoning, are there no deliberations on the following day? The deliberations may resume on the next day. Therefore, one can say that when the mishna teaches that the judge may not change his opinion, it is with regard to the time of the deliberations.,The Gemara suggests: Come and hear a proof from the continuation of that mishna, which teaches that if the number of judges who deem him liable is one more than the number of judges who acquit, they continue to deliberate the matter, these judges against those judges, until one of those who deems him liable sees the validity of the statements of those who acquit and changes his position, as the court does not condemn someone to death by a majority of one judge. The Gemara states its proof: And if it is so that one who initially teaches a reason to acquit may return and teach a reason to deem him liable, let the mishna also teach the opposite possibility. The Gemara explains: The tanna is searching for scenarios of acquittal, he is not searching for scenarios of liability. It may be that the halakha is the same in the opposite case, but the tanna prefers to employ an example of acquittal.,The Gemara suggests: Come and hear a proof from a baraita: As Rabbi Yosei bar Ḥanina says: In a case where there was one of the students who argued to acquit and then died, the court views him as if he were alive and standing in his place and voting to acquit. The Gemara asks: But why? According to the opinion of Rav, that a judge may change his opinion at the time of the verdict, let us say: Perhaps if that student were alive, he would retract his opinion and find the accused liable. The Gemara explains: Now, in any event, he did not retract from his opinion. The assumption is that he would not have changed his opinion, although one can do so.,The Gemara questions this explanation: But the Sages sent a statement from there, Eretz Yisrael: According to this version of the statement of Rabbi Yosei bar Ḥanina, he engages in a dispute with our teacher, i.e., Rav. Apparently, the previous explanation, which reconciles their opinions, is incorrect. The Gemara answers: That tradition was not accurate, and it was stated that he does not engage in a dispute with Rav.,The Gemara suggests: Come and hear a proof from a baraita: After the initial deliberations, two judges’ scribes stand before the court, one on the right, and one on the left, and they write the statements of those who acquit the accused and the statements of those who find him liable.,The Gemara explains the proof: Granted, they write the statements of those who find the accused liable even though they may not change their opinions, as on the following day they may see another reason to find the accused liable, not the reason they gave the day before. And once this new reason is given, the court is required to perform a suspension of the trial until the following day, as they may not issue a verdict in cases of capital law on the same day as the deliberations. But what is the reason the scribes write the statements of those who acquit the accused? Is it not because the halakha is that if the judges would see another reason to find the accused liable, we do not pay heed to them, and in order to ensure that the judges do not change their opinions, the scribes write their statements?,The Gemara answers: No, the reason they write their statements is so that two of the judges should not say one explanation to acquit from two different verses. If two judges each say the same reason to acquit, but derive their reason from different verses, they are not counted as two votes. As Rabbi Asi asked of Rabbi Yoḥa: If two of the judges say one explanation to acquit from two different verses, what is the halakha? Rabbi Yoḥa said to him: We count them only as one, as it is clear that one of the derivations is in error.,§ The Gemara discusses the ruling of Rabbi Yoḥa: From where is this matter derived? Abaye says: As the verse states: “God has spoken once, twice I have heard this; that strength belongs to God” (Psalms 62:12). Abaye explains: One verse is stated by God and from it emerge several explanations, but one explanation does not emerge from several verses. Alternatively, the school of Rabbi Yishmael taught that the verse states: “Is not My word like as fire? says the Lord; and like a hammer that breaks the rock in pieces” (Jeremiah 23:29). Just as this hammer breaks a stone into several fragments, so too, one verse is stated by God and from it emerge several explanations.,The Gemara clarifies: What is considered one explanation from two different verses? Rav Zevid says: As we learned in a mishna (Zevaḥim 83a): With regard to certain items that are disqualified from being sacrificed ab initio, once they have been placed on the altar they are nevertheless sacrificed, but the altar sanctifies only items that are suited for it, as the Gemara will explain. The tanna’im disagree as to what is considered suited for the altar.,Rabbi Yehoshua says: Any item that is suited to be consumed by the fire on the altar, e.g., burnt-offerings and the portions of other offerings burned on the altar, if it ascended upon the altar, even if it is disqualified from being sacrificed ab initio, it shall not descend. Since it was sanctified by its ascent upon the altar, it is sacrificed upon it, as it is stated: “It is the burnt-offering on the pyre upon the altar” (Leviticus 6:2), from which it is derived: Just as with regard to a burnt-offering that is suited to be consumed by the fire on the altar, if it ascended, it shall not descend, so too with regard to any item that is suited to be consumed by the fire on the altar, if it ascended, it shall not descend.,Rabban Gamliel says: With regard to any item that is suited to ascend upon the altar, even if it is not typically consumed, if it ascended, it shall not descend, even if it is disqualified from being sacrificed ab initio, as it is stated: “It is the burnt-offering on the pyre upon the altar,” from which it is derived: Just as a burnt-offering that is fit for the altar, if it ascended, it shall not descend, so too any item that is fit for the altar, if it ascended, it shall not descend.,Rav Zevid explains: And what do the two of them include by means of these explanations? Disqualified offerings, teaching that if they ascend they do not descend. One Sage, Rabbi Yehoshua, brings proof for this halakha from the term “on the pyre,” and one Sage, Rabban Gamliel, brings proof to this halakha from the term “upon the altar.” This is an example of one explanation from two different verses.,The Gemara questions this example: But there, Rabbi Yehoshua and Rabban Gamliel disagree, and their explanations cannot therefore be identical. As the latter clause of that mishna teaches: The difference between the statement of Rabban Gamliel and the statement of Rabbi Yehoshua is only with regard to disqualified blood and libations, which are not consumed by the fire, but do ascend onto the altar, as Rabban Gamliel says: They shall not descend, as they are fit to ascend on the altar, and Rabbi Yehoshua says: They shall descend, as they are not burned on the altar.,Rather, Rav Pappa says: An example of one explanation from two different verses is as it is taught in a baraita: Rabbi Yosei HaGelili says: From the fact that it is stated: |
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| 219. Eusebius of Caesarea, Demonstration of The Gospel, 3.5.125, 3.6.126, 3.6.130-3.6.133 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •lucian of samosata, magic Found in books: Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 197 |
220. Eusebius of Caesarea, Martyrs of Palestine, 3.3, 4.8-4.9, 9.4-9.5 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •lucian of samosata Found in books: Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 212 | 3.3. As this report increased and spread in all directions, six young men, namely, Timolaus, a native of Pontus, Dionysius from Tripolis in Phoenicia, Romulus, a sub-deacon of the parish of Diospolis, Paesis and Alexander, both Egyptians, and another Alexander from Gaza, having first bound their own hands, went in haste to Urbanus, who was about to open the exhibition, evidencing great zeal for martyrdom. They confessed that they were Christians, and by their ambition for all terrible things, showed that those who glory in the religion of the God of the universe do not cower before the attacks of wild beasts. 4.8. For in the second attack upon us under Maximinus, in the third year of the persecution, edicts of the tyrant were issued for the first time, commanding that the rulers of the cities should diligently and speedily see to it that all the people offered sacrifices. Throughout the city of Caesarea, by command of the governor, the heralds were summoning men, women, and children to the temples of the idols, and besides this, the chiliarchs were calling out each one by name from a roll, and an immense crowd of the wicked were rushing together from all quarters. Then this youth fearlessly, while no one was aware of his intentions, eluded both us who lived in the house with him and the whole band of soldiers that surrounded the governor, and rushed up to Urbanus as he was offering libations, and fearlessly seizing him by the right hand, straightway put a stop to his sacrificing, and skillfully and persuasively, with a certain divine inspiration, exhorted him to abandon his delusion, because it was not well to forsake the one and only true God, and sacrifice to idols and demons. |
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| 221. Eusebius of Caesarea, Against Hierocles, 23, 26, 31 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 197 |
| 222. Porphyry, On Abstinence, 4.6.1 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •lucian of samosata Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 164 |
223. Diogenes Laertius, Lives of The Philosophers, 6.24, 6.27-6.28, 6.39, 6.73, 6.103-6.104, 8.10 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •lucian of samosata Found in books: Jażdżewska and Doroszewski,Plutarch and his Contemporaries: Sharing the Roman Empire (2024) 320; Larsen and Rubenson, Monastic Education in Late Antiquity: The Transformation of Classical 'Paideia' (2018) 231 | 6.24. He was great at pouring scorn on his contemporaries. The school of Euclides he called bilious, and Plato's lectures waste of time, the performances at the Dionysia great peep-shows for fools, and the demagogues the mob's lackeys. He used also to say that when he saw physicians, philosophers and pilots at their work, he deemed man the most intelligent of all animals; but when again he saw interpreters of dreams and diviners and those who attended to them, or those who were puffed up with conceit of wealth, he thought no animal more silly. He would continually say that for the conduct of life we need right reason or a halter. 6.27. Being asked where in Greece he saw good men, he replied, Good men nowhere, but good boys at Lacedaemon. When one day he was gravely discoursing and nobody attended to him, he began whistling, and as people clustered about him, he reproached them with coming in all seriousness to hear nonsense, but slowly and contemptuously when the theme was serious. He would say that men strive in digging and kicking to outdo one another, but no one strives to become a good man and true. 6.28. And he would wonder that the grammarians should investigate the ills of Odysseus, while they were ignorant of their own. Or that the musicians should tune the strings of the lyre, while leaving the dispositions of their own souls discordant; that the mathematicians should gaze at the sun and the moon, but overlook matters close at hand; that the orators should make a fuss about justice in their speeches, but never practise it; or that the avaricious should cry out against money, while inordinately fond of it. He used also to condemn those who praised honest men for being superior to money, while themselves envying the very rich. He was moved to anger that men should sacrifice to the gods to ensure health and in the midst of the sacrifice should feast to the detriment of health. He was astonished that when slaves saw their masters were gluttons, they did not steal some of the viands. 6.39. To one who by argument had proved conclusively that he had horns, he said, touching his forehead, Well, I for my part don't see any. In like manner, when somebody declared that there is no such thing as motion, he got up and walked about. When some one was discoursing on celestial phenomena, How many days, asked Diogenes, were you in coming from the sky? A eunuch of bad character had inscribed on his door the words, Let nothing evil enter. How then, he asked, is the master of the house to get in? When he had anointed his feet with unguent, he declared that from his head the unguent passed into the air, but from his feet into his nostrils. The Athenians urged him to become initiated, and told him that in Hades those who have been initiated take precedence. It would be ludicrous, quoth he, if Agesilaus and Epaminondas are to dwell in the mire, while certain folk of no account will live in the Isles of the Blest because they have been initiated. 6.73. And he saw no impropriety either in taking something from a sanctuary or in eating the flesh of any animal; nor even anything impious in touching human flesh, this, he said, being clear from the custom of some foreign nations. Moreover, according to right reason, as he put it, all elements are contained in all things and pervade everything: since not only is meat a constituent of bread, but bread of vegetables; and all other bodies also, by means of certain invisible passages and particles, find their way in and unite with all substances in the form of vapour. This he makes plain in the Thyestes, if the tragedies are really his and not the work of his friend Philiscus of Aegina or of Pasiphon, the son of Lucian, who according to Favorinus in his Miscellaneous History wrote them after the death of Diogenes. He held that we should neglect music, geometry, astronomy, and the like studies, as useless and unnecessary. 6.103. Such are the lives of the several Cynics. But we will go on to append the doctrines which they held in common – if, that is, we decide that Cynicism is really a philosophy, and not, as some maintain, just a way of life. They are content then, like Ariston of Chios, to do away with the subjects of Logic and Physics and to devote their whole attention to Ethics. And what some assert of Socrates, Diocles records of Diogenes, representing him as saying: We must inquire intoWhate'er of good or ill within our halls is wrought.They also dispense with the ordinary subjects of instruction. At least Antisthenes used to say that those who had attained discretion had better not study literature, lest they should be perverted by alien influences. 6.104. So they get rid of geometry and music and all such studies. Anyhow, when somebody showed Diogenes a clock, he pronounced it a serviceable instrument to save one from being late for dinner. Again, to a man who gave a musical recital before him he said:By men's minds states are ordered well, and households,Not by the lyre's twanged strings or flute's trilled notes.They hold further that Life according to Virtue is the End to be sought, as Antisthenes says in his Heracles: exactly like the Stoics. For indeed there is a certain close relationship between the two schools. Hence it has been said that Cynicism is a short cut to virtue; and after the same pattern did Zeno of Citium live his life. 8.10. He divides man's life into four quarters thus: Twenty years a boy, twenty years a youth, twenty years a young man, twenty years an old man; and these four periods correspond to the four seasons, the boy to spring, the youth to summer, the young man to autumn, and the old man to winter, meaning by youth one not yet grown up and by a young man a man of mature age. According to Timaeus, he was the first to say, Friends have all things in common and Friendship is equality; indeed, his disciples did put all their possessions into one common stock. For five whole years they had to keep silence, merely listening to his discourses without seeing him, until they passed an examination, and thenceforward they were admitted to his house and allowed to see him. They would never use coffins of cypress, because the sceptre of Zeus was made from it, so we are informed by Hermippus in his second book On Pythagoras. |
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| 224. Arnobius, Against The Gentiles, 5.21 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •lucian of samosata Found in books: Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 158 |
| 225. Eusebius of Caesarea, Preparation For The Gospel, 2.2.19, 13.13.20 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •lucian of samosata •lucian of samosata, timon, sexual exploitation Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 154; Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 158 |
| 226. Eusebius of Caesarea, Ecclesiastical History, 6.41.7, 6.43.11 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •lucian of samosata Found in books: Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 159; Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 212 |
| 227. Pseudo Clementine Literature, Homilies, 9 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •lucian of samosata, magic Found in books: Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 199, 200 |
| 228. Macrobius, Saturnalia, 1.8.2, 1.10.22 (4th cent. CE - 5th cent. CE) Tagged with subjects: •lucian of samosata Found in books: Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 25 |
| 229. Epiphanius, Panarion, 1.5, 13.6, 30.10 (4th cent. CE - 5th cent. CE) Tagged with subjects: •lucian of samosata, magic •lucian of samosata Found in books: Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 155, 205 |
| 230. Anon., Apostolic Constitutions, 8.29 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 135 |
231. Ammianus Marcellinus, History, 19.12.14, 28.4.9 (4th cent. CE - 4th cent. CE) Tagged with subjects: •lucian of samosata, magic •lucian of samosata Found in books: Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 209; Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 206 | 19.12.14. For if anyone wore on his neck an amulet against the quartan ague or any other complaint, or was accused by the testimony of the evil-disposed of passing by a grave in the evening, on the ground that he was a dealer in poisons, or a gatherer of the horrors of tombs and the vain illusions of the ghosts that walk there, he was condemned to capital punishment and so perished. 28.4.9. When such men, each attended by fifty servants, have entered the vaulted rooms of a bath, they shout in threatening tones: Where on earth are our attendants? If they have learned that an unknown courtesan has suddenly appeared, some woman who has been a common prostitute of the crowd of our city, some old strumpet, they all strive to be the first to reach her, and caressing the new-comer, extol her with such disgraceful flattery as the Parthians do Samiramis, the Egyptians their Cleopatras, the Carians Artemisia, or the people of Palmyra Zenobia. And those who stoop to do such things are men in the time of whose forefathers a senator was punished with the censor’s brand of infamy, if he had dared, while this was still considered unseemly, to kiss his wife in the presence of their own daughter. Plutarch, Cato Maior, 17, 7, says that Manilius, who was thought to have good prospects of the consulship, was expelled from the senate for similar conduct. |
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| 232. Augustine, Contra Academicos, 1.7.19-1.7.21 (4th cent. CE - 5th cent. CE) Tagged with subjects: •lucian of samosata, Found in books: Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 75 |
| 233. Libanius, Progymnasmata, 12.29.7 (4th cent. CE - 4th cent. CE) Tagged with subjects: •lucian of samosata, on dancing Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 189 |
234. Anon., Exodus Rabbah, 15.17 (4th cent. CE - 9th cent. CE) Tagged with subjects: •lucian of samosata Found in books: Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 209| 15.17. דָּבָר אַחֵר, בְּאֶרֶץ מִצְרַיִם, מָשָׁל לְאֶחָד שֶׁמָּצָא נָחָשׁ וְרָצַץ אֶת רֹאשׁוֹ בְּאֶבֶן וְחָתַךְ אֶת זְנָבוֹ וּמֵעַכְשָׁו מַהוּ טוֹב, כָּךְ הַמִּצְרִיִּים עָמְדוּ וְשִׁעְבְּדוּ אֶת יִשְׂרָאֵל מַה שֶּׁאִי אֶפְשָׁר, וְכֵן אֱדוֹם, מֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא בְּמִצְרַיִם, פָּרַע מֵהֶם, שֶׁנֶּאֱמַר (תהלים קלו, טו): וְנִעֵר פַּרְעֹה וְחֵילוֹ בְיַם סוּף, וּבֶאֱדוֹם כְּתִיב (ישעיה סג, ג): פּוּרָה דָרַכְתִּי לְבַדִּי, אָמַר רוּחַ הַקֹּדֶשׁ (יואל ד, יט): מִצְרַיִם לִשְׁמָמָה תִהְיֶה וֶאֱדוֹם לְמִדְבַּר שְׁמָמָה, וְהַקָּדוֹשׁ בָּרוּךְ הוּא עָתִיד לִגְאֹל אֶת יִשְׂרָאֵל מֵאֱדוֹם, (דניאל ט, טז): יְרוּשָׁלָיִם וְעַמְךָ לְחֶרְפָּה לְכָל סְבִיבֹתֵינוּ, וְאֵין אַתָּה פּוֹדֶה אוֹתָנוּ, אָמַר לָהֶן הֵן. אָמְרוּ לוֹ הִשָּׁבַע לָנוּ, וְנִשְׁבַּע לָהֶם שֶׁכְּשֵׁם שֶׁפָּדָה אוֹתָנוּ מִמִּצְרַיִם כָּךְ הוּא יִפְדֶה אוֹתָנוּ מֵאֱדוֹם, וְלֹא עוֹד אֶלָּא שֶׁיִּהְיוּ גְדוֹלֵי הָעָם רוֹאִין קָטָן מִיִּשְׂרָאֵל וּמִתְאַוִּין לִכְרֹעַ לְפָנָיו בִּשְׁבִיל הַשֵּׁם שֶׁכָּתוּב עַל כָּל אֶחָד וְאֶחָד, שֶׁנֶּאֱמַר (ישעיה מט, ז): כֹּה אָמַר ה' גֹּאֵל יִשְׂרָאֵל קְדוֹשׁוֹ לִבְזֹה נֶפֶשׁ לִמְתָעֵב גּוֹי לְעֶבֶד משְׁלִים מְלָכִים יִרְאוּ וָקָמוּ, מָשָׁל לְעֵץ נָאֶה שֶׁהָיָה נָתוּן בְּבֵית הַמֶּרְחָץ, נִכְנַס פְּרוֹסְבִּיטוּס לִרְחֹץ הוּא וְכָל עֲבָדָיו, וְדָשׁוּ אֶת הָעֵץ וְכָל הַפַּגָאנִים וְכֵן כָּל אֶחָד וְאֶחָד מֵהֶן מִתְאַוִּים לִפְסֹעַ עָלָיו, לְאַחַר יָמִים שָׁלַח פְּרוֹטוֹמוֹ שֶׁלּוֹ לְאוֹתָהּ מְדִינָה שֶׁיֵּעָשֶׂה לוֹ אִיקוֹנִין וְלֹא מָצָא עֵץ חוּץ מֵאוֹתוֹ שֶׁהָיָה בַּמֶּרְחָץ, אָמְרוּ הָאֻמָּנִין לַשִּׁלְטוֹן אִם מְבַקֵּשׁ אַתָּה לְהַעֲמִיד הָאִיקוֹנִין הָבֵא אֶת הָעֵץ שֶׁיֵּשׁ בַּמֶּרְחָץ שֶׁאֵין לְךָ טוֹב מִמֶּנּוּ, הֱבִיאוּהוּ וְתִקְנוּ אוֹתוֹ כָּרָאוּי וּנְתָנוּהוּ בְּיַד צַיָּר וְצִיֵּר אֶת הָאִיקוֹנִין עָלָיו וְהֶעֱמִידָהּ בְּתוֹךְ הַפָּלָטִין, בָּא הַשִּׁלְטוֹן וְכָרַע לְפָנֶיהָ, וְכֵן דּוּכוֹס וְכֵן אִפַּרְכּוּס וְכֵן הַפְּרוֹפִיסְטוֹן וְכֵן הַלִּגְיוֹנוֹת וְכֵן דִּימוּס וְכֵן כֻּלָּם, אָמְרוּ לָהֶן אוֹתָן הָאֻמָּנִין אֶתְמוֹל הֱיִיתֶם מְדַיְּשִׁין אֶת הָעֵץ הַזֶּה בַּמֶּרְחָץ וְעַכְשָׁו אַתֶּם מִשְׁתַּחֲוִים לְפָנָיו. אָמְרוּ לָהֶם אֵין אָנוּ כּוֹרְעִים לְפָנָיו בִּשְׁבִילוֹ אֶלָּא בִּשְׁבִיל פְּרוֹטוֹמוֹ שֶׁל מֶלֶךְ שֶׁהִיא חֲקוּקָה עָלָיו. כָּךְ אוֹמְרִים אַנְשֵׁי גוֹג, עַד עַכְשָׁו הָיִינוּ עוֹשִׂים בְּיִשְׂרָאֵל מַה שֶּׁאִי אֶפְשָׁר, שֶׁנֶּאֱמַר: לִבְזֹה נֶפֶשׁ לִמְתָעֵב גּוֹי, וְעַכְשָׁו לְיִשְׂרָאֵל אָנוּ מִשְׁתַּחֲוִים. אוֹמֵר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא הֵן בִּשְׁבִיל שְׁמִי שֶׁכָּתוּב עֲלֵיהֶם, שֶׁנֶּאֱמַר (ישעיה מט, ז): לְמַעַן ה' אֲשֶׁר נֶאֱמָן, וְכֵן משֶׁה אוֹמֵר (דברים כח, י): וְרָאוּ כָל עַמֵּי הָאָרֶץ כִּי שֵׁם ה' נִקְרָא עָלֶיךָ וגו'. וּכְשֶׁהוֹצִיא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת יִשְׂרָאֵל מִמִּצְרַיִם הָיָה נוֹטֵל הַפַּנָּס וּמְהַלֵּךְ לִפְנֵיהֶם, שֶׁנֶּאֱמַר (שמות יג, כא): וַה' הֹלֵךְ לִפְנֵיהֶם יוֹמָם, וְכֵן הוּא עָתִיד כְּשֶׁיּוֹצִיאֵם מֵאֱדוֹם, שֶׁכֵּן אָמַר יְשַׁעְיָה (ישעיה נב, יב): כִּי הֹלֵךְ לִפְנֵיכֶם ה' וּמְאַסִּפְכֶם אֱלֹהֵי יִשְׂרָאֵל, וּכְתִיב (ישעיה מב, ט): הָרִאשֹׁנוֹת הִנֵּה בָאוּ וגו', לְקַיֵּם מַה שֶּׁכָּתוּב: מִצְרַיִם לִשְׁמָמָה תִהְיֶה וֶאֱדוֹם לְמִדְבַּר שְׁמָמָה. | |
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| 235. Gregory of Nazianzus, Carmina De Se Ipso, 38-44, 37 (4th cent. CE - 4th cent. CE) 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) 184 |
| 236. Macrobius, Saturnalia, 1.8.2, 1.10.22 (4th cent. CE - 5th cent. CE) Tagged with subjects: •lucian of samosata Found in books: Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 25 |
| 237. Gregory of Nazianzus, Letters, 29.4 (4th cent. CE - 4th cent. CE) Tagged with subjects: •lucian of samosata Found in books: Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 80 |
| 238. John Chrysostom, Homilies On 1 Corinthians, 12.13-12.14 (4th cent. CE - 5th cent. CE) Tagged with subjects: •lucian of samosata, magic Found in books: Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 205 |
| 239. Gregory of Nyssa, De Mortuis Non Esse Dolendum, 34.53.4 (4th cent. CE - 4th cent. CE) Tagged with subjects: •lucian of samosata Found in books: Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 80 |
| 240. Gregory of Nyssa, De Professione Christiana Ad Harmonium, 29.129.16 (4th cent. CE - 4th cent. CE) Tagged with subjects: •lucian of samosata Found in books: Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 80 |
| 241. Scriptores Historiae Augustae, Hadrian, 26.4 (4th cent. CE - 5th cent. CE) Tagged with subjects: •lucian of samosata, on poets Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 218 |
| 242. John Chrysostom, Homilies On 2 Corinthians, 26 (4th cent. CE - 5th cent. CE) Tagged with subjects: •lucian of samosata Found in books: Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 80 |
| 243. Basil of Caesarea, Adversus Eunomium (Libri 5), 4 (4th cent. CE - 4th cent. CE) Tagged with subjects: •lucian of samosata Found in books: Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 80 |
| 244. Synesius of Cyrene, Letters, 95.77-95.81 (4th cent. CE - 5th cent. CE) Tagged with subjects: •lucian of samosata, on dancing Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 202 |
| 245. Libanius, Letters, 13.7 (4th cent. CE - 4th cent. CE) Tagged with subjects: •lucian of samosata Found in books: Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 39 |
| 246. Julian (Emperor), Caesars, 306a, 306b, 329c, 329d, 328c (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Niccolai, Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire (2023) 196 |
| 247. Synesius of Cyrene, Letters, 95.77-95.81 (4th cent. CE - 5th cent. CE) Tagged with subjects: •lucian of samosata, on dancing Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 202 |
| 248. Socrates Scholasticus, Ecclesiastical History, 7.48.7, 6. prol. 1, 6, 2.1.6, 2.1.1, 1.1 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Larsen and Rubenson, Monastic Education in Late Antiquity: The Transformation of Classical 'Paideia' (2018) 62 |
| 249. Aristaenetus, Letters, 1.26 (5th cent. CE - 6th cent. CE) Tagged with subjects: •lucian of samosata Found in books: Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 111 |
| 250. Jerome, Vita S. Hilaronis Eremitae, 33 (5th cent. CE - 5th cent. CE) Tagged with subjects: •lucian of samosata, magic Found in books: Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 206 |
| 251. Sidonius Apollinaris, Carmina, 18-19 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 39 |
| 252. Stobaeus, Anthology, 2.1.23, 3.31.118, 3.33.14 (5th cent. CE - 5th cent. CE) Tagged with subjects: •lucian of samosata Found in books: Larsen and Rubenson, Monastic Education in Late Antiquity: The Transformation of Classical 'Paideia' (2018) 231 |
253. Sidonius Apollinaris, Letters, 2.2.4-2.2.9 (5th cent. CE - 5th cent. CE) Tagged with subjects: •lucian of samosata Found in books: Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 39 | 2.2.8. [8] With this hall is connected on the eastern side an annexe, a piscina, or, if you prefer the Greek word, baptistery, with a capacity of about twenty thousand modii. Into this the bathers pass from the hot room by three arched entrances in the dividing wall. The supports are not piers but columns, which your experienced architect calls the glory of buildings. Into this piscina, then, a stream lured from the brow of the hill is conducted in channels curving round the outside of the swimming basin; it issues through six pipes terminating in lions' heads which, to one entering rapidly, seem to present real fangs, authentic fury of eyes, indubitable manes. [9] When the master of the house stands here with his household or his guests about him, people have to shout in each other's ears, or the noise of falling water makes their words inaudible; the interference of this alien sound forces conversations which are quite public to assume an amusing air of secrecy. On leaving this chamber you see in front of you the withdrawing-room; adjoining it is the storeroom, separated only by a movable partition from the place where the maids do our weaving. |
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| 254. Jerome, Commentaria In Epistolam Ad Ephesios, 3.6 (5th cent. CE - 5th cent. CE) Tagged with subjects: •lucian of samosata, on dancing Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 208 |
| 255. Procopius, On Buildings, 1.11.1, 3.14.6-3.14.8 (6th cent. CE - 6th cent. CE) Tagged with subjects: •lucian of samosata Found in books: Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 39, 209 |
| 256. Menander Protector, Fragments, ff433 kassel-austin (6th cent. CE - 6th cent. CE) Tagged with subjects: •lucian of samosata Found in books: Thonemann, An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams (2020) 131 |
| 258. Demonax Tragicus, Fragments, 12, 14, 21-22, 29, 31, 43, 48, 56, 2 Tagged with subjects: •nan Found in books: Larsen and Rubenson, Monastic Education in Late Antiquity: The Transformation of Classical 'Paideia' (2018) 234 |
| 259. Aristippus of Cyrene, Fr., Ed. Giannantoni, iv-a 53 Tagged with subjects: •lucian of samosata Found in books: Dillon and Timotin, Platonic Theories of Prayer (2015) 29 |
| 261. Epigraphy, Lscg, 51 (agrw no. 7) Tagged with subjects: •lucian of samosata, on dancing Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 189, 190 |
| 263. Epigraphy, Cil, 3.154, 6.896, 6.15258 Tagged with subjects: •lucian of samosata Found in books: Arthur-Montagne, DiGiulio and Kuin, Documentality: New Approaches to Written Documents in Imperial Life and Literature (2022) 197; Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 39 |
| 264. Ps.-Crates Theb., Ep., 6 Tagged with subjects: •lucian of samosata Found in books: Larsen and Rubenson, Monastic Education in Late Antiquity: The Transformation of Classical 'Paideia' (2018) 231 |
| 265. Julianus, Or., 7.235 Tagged with subjects: •nan Found in books: Larsen and Rubenson, Monastic Education in Late Antiquity: The Transformation of Classical 'Paideia' (2018) 231 |
| 266. Galenos, De Peccat. Dign., 3.12-3.13 Tagged with subjects: •lucian of samosata Found in books: Larsen and Rubenson, Monastic Education in Late Antiquity: The Transformation of Classical 'Paideia' (2018) 231 |
| 267. Plutarch, De Am. Mult., 95c, 93c Tagged with subjects: •nan Found in books: Jażdżewska and Doroszewski,Plutarch and his Contemporaries: Sharing the Roman Empire (2024) 319 |
| 268. Plutarch, Bellone An Pace, 346-347e Tagged with subjects: •lucian of samosata Found in books: Jażdżewska and Doroszewski,Plutarch and his Contemporaries: Sharing the Roman Empire (2024) 203 |
| 269. Dionysius of Halicarnassus, Hist., 23, 3, 7, 2 Tagged with subjects: •nan Found in books: Jażdżewska and Doroszewski,Plutarch and his Contemporaries: Sharing the Roman Empire (2024) 193, 205 |
| 270. Athanasius, Vit. Ant. Prol., 2 Tagged with subjects: •lucian of samosata Found in books: Larsen and Rubenson, Monastic Education in Late Antiquity: The Transformation of Classical 'Paideia' (2018) 234 |
| 271. Ps.-Diog., Ep., 30 Tagged with subjects: •lucian of samosata Found in books: Larsen and Rubenson, Monastic Education in Late Antiquity: The Transformation of Classical 'Paideia' (2018) 231 |
| 272. Lucillius, Anth. Pal., 11.10 Tagged with subjects: •lucian of samosata, on poets Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 218 |
| 273. Epigraphy, Cis, 1.5941-1.5942, 1.5947, 1.5949-1.5950, 1.5961, 1.5987-1.5988 Tagged with subjects: •lucian of samosata Found in books: nan nan nan nan nan nan nan nan |
| 275. Anon., Mart. Just., 1.1-1.2 Tagged with subjects: •lucian of samosata Found in books: Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 212 |
| 276. Epigraphy, Ig, 10.2.1.255, ii².1366, 11.4.1299 Tagged with subjects: •nan Found in books: Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 151 |
| 277. Epigraphy, Igls, 3.1187, 4.1263, 6.2929 Tagged with subjects: •lucian of samosata Found in books: nan nan nan |
| 278. Evagrius Ponticus, Antirrhetikos, 4.8-4.11 Tagged with subjects: •lucian of samosata, peregrinus Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 54 |
| 279. Epigraphy, Ricis, 113/0536, 202/0101, 314/0601 Tagged with subjects: •nan Found in books: Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 151 |
| 280. Epigraphy, Die Inschriften Von Pergamon, 324.24-324.30 Tagged with subjects: •nan Found in books: Bricault and Bonnet, Panthée: Religious Transformations in the Graeco-Roman Empire (2013) 33 |
| 281. Plato, Poetics, 1447a Tagged with subjects: •lucian of samosata Found in books: Crabb, Luke/Acts and the End of History (2020) 23 |
| 282. Anon., Sefer Harazim, 123, 122 Tagged with subjects: •nan Found in books: Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 127, 136 |
| 283. Plutarch, De Her. Mal., 854, 854e, 855b, 855e-f, 856d, 857a, 863e-f, 870c, 874b-c, 874c Tagged with subjects: •nan Found in books: Jażdżewska and Doroszewski,Plutarch and his Contemporaries: Sharing the Roman Empire (2024) 197 |
| 284. Lucian, Dds, 31, 6 Tagged with subjects: •nan Found in books: nan nan |
| 285. Epigraphy, Waddington (1870), 1843 Tagged with subjects: •lucian of samosata Found in books: nan |
| 286. Epigraphy, Siebert (1968), 361 Tagged with subjects: •lucian of samosata Found in books: nan |
| 287. Epigraphy, Kai, 145, 70, 93, 14 Tagged with subjects: •nan Found in books: nan nan nan nan |
| 288. Epigraphy, I. N Cropole, 1 Tagged with subjects: •lucian of samosata Found in books: nan |
| 289. Epigraphy, Hatra, 34 Tagged with subjects: •lucian of samosata Found in books: nan |
| 290. Papyri, Sb, 6319 Tagged with subjects: •lucian of samosata, timon, sexual exploitation Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 154 |
| 291. Maximus of Tyre, Orat., 5.6, 14.7, 22.5-22.7, 29.7 Tagged with subjects: •lucian of samosata Found in books: Jażdżewska and Doroszewski,Plutarch and his Contemporaries: Sharing the Roman Empire (2024) 82, 88, 144, 201, 202 |
| 292. Manuscripts, Florence Bml, 59.5 Tagged with subjects: •lucian of samosata Found in books: Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 45 |
| 293. Gallus, Phalaris 1, 10-13, 3-9, 2 Tagged with subjects: •nan Found in books: Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 148, 149 |
| 294. Firm. Mat., Err., 10.2 Tagged with subjects: •lucian of samosata Found in books: Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 158 |
| 295. Diod. Sic., History, 4.4.1 Tagged with subjects: •lucian of samosata Found in books: Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 158 |
| 296. Epigraphy, Totti 1985, 11, 14 Tagged with subjects: •nan Found in books: Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 151 |
| 297. Epigraphy, Acta Arvalia, 8.9-8.24 Tagged with subjects: •lucian of samosata Found in books: Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 161 |
| 298. Iren., Adv. Haer. I 1, 1 (Fchr 8/1,, 1.23-1.24 Tagged with subjects: •lucian of samosata Found in books: Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 161 |
| 299. Demades, Fr., Bnj, 40 Tagged with subjects: •lucian of samosata Found in books: Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 320 |
| 300. Sopater Rhetor, Tract., 2.1-2a walz Tagged with subjects: •lucian of samosata Found in books: Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 45 |
| 301. Epigraphy, Sgo, 03/02/71 Tagged with subjects: •lucian of samosata Found in books: Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 320 |
| 302. Myron of Priene, Fgrh 106, f12 Tagged with subjects: •lucian of samosata Found in books: Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 57 |
| 304. Epigraphy, Inscr. Scyth. Min., 1.100 Tagged with subjects: •nan Found in books: Bricault and Bonnet, Panthée: Religious Transformations in the Graeco-Roman Empire (2013) 33 |
| 305. Epigraphy, Robert, 1969.299 Tagged with subjects: •lucian of samosata Found in books: Bricault and Bonnet, Panthée: Religious Transformations in the Graeco-Roman Empire (2013) 33 |
| 307. Epigraphy, Cis, 2.422 Tagged with subjects: •lucian of samosata Found in books: Bricault and Bonnet, Panthée: Religious Transformations in the Graeco-Roman Empire (2013) 126 |
| 308. Heraclitus Lesbius, Fragments, b 92 (dk 22) Tagged with subjects: •lucian of samosata Found in books: Edelmann-Singer et al., Sceptic and Believer in Ancient Mediterranean Religions (2020) 122 |
| 310. Epigraphy, Ph 287984, 11.52c Tagged with subjects: •lucian of samosata, on performance of dramatic excerpts Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 212 |
| 311. Quintilian, Or., 1.10.22-1.10.33 Tagged with subjects: •lucian of samosata, on dancing Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 183 |
| 312. Ephiphanius, Panarion, 56 Tagged with subjects: •lucian of samosata Found in books: Merz and Tieleman, Ambrosiaster's Political Theology (2012) 57, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93 |
| 313. Lucian of Samosata, Dear. Iud., 7 Tagged with subjects: •lucian of samosata Found in books: Arthur-Montagne, DiGiulio and Kuin, Documentality: New Approaches to Written Documents in Imperial Life and Literature (2022) 108 |
| 314. Leontios, Anth. Plan., 16.207 Tagged with subjects: •lucian of samosata, on dancing Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 208 |
| 315. Epigraphy, Agrw, 160 Tagged with subjects: •lucian of samosata, on dancing Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 193 |
| 316. Epigraphy, Gra, 1 no. 51 Tagged with subjects: •lucian of samosata, on dancing Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 191, 192 |
| 317. Epigraphy, Ph, 3585 Tagged with subjects: •lucian of samosata, on dancing Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 191, 192 |
| 318. Harpocration, Lex., 15. nemeas Tagged with subjects: •lucian of samosata, timon, sexual exploitation Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 155 |
| 319. Ausonius of Bordeaux, Cupido Cruciatus (Cupid Crucified), 47 Tagged with subjects: •lucian of samosata, peregrinus Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 54 |
| 320. Gallus, De Morte Peregrini, 1 Tagged with subjects: •lucian of samosata Found in books: Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 42 |
| 321. Cyril of Jerusalem, Catch., 1.10, 13.36, 19.8 Tagged with subjects: •lucian of samosata, magic Found in books: Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 200, 201, 205 |
| 322. Epiphanius, De Fide, 24.3 Tagged with subjects: •lucian of samosata, magic Found in books: Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 205 |
| 323. Manuscripts, Vatican Bav, 1461 Tagged with subjects: •lucian of samosata Found in books: Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 45 |
| 324. Manuscripts, Paris Bnf, 3050, 3021 Tagged with subjects: •nan Found in books: Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 45 |
| 325. Persaeus of Citium, Fgrh 584, f4 Tagged with subjects: •lucian of samosata, timon, sexual exploitation Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 154 |
| 326. Alciphron, Fr., 5 Tagged with subjects: •lucian of samosata Found in books: Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 15, 45, 46, 59 |
| 328. Epigraphy, I.Ephesos, 777.625 Tagged with subjects: •nan Found in books: Bricault and Bonnet, Panthée: Religious Transformations in the Graeco-Roman Empire (2013) 33 |
| 329. Epigraphy, Ig Ii, 7.2712 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) 154, 155, 156, 183, 184, 185, 186, 187, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 198, 199, 200, 201, 202, 203, 204, 205, 206, 207, 208, 212, 217, 218, 219 |
| 330. Epigraphy, Ig Iv ,1, 1.128 Tagged with subjects: •lucian of samosata Found in books: Bricault and Bonnet, Panthée: Religious Transformations in the Graeco-Roman Empire (2013) 171 |
| 331. Epigraphy, Ig Xii, 3 330 Tagged with subjects: •lucian of samosata, on dancing Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 189, 190 |
| 332. Epigraphy, Igur, 160 Tagged with subjects: •lucian of samosata Found in books: Bricault and Bonnet, Panthée: Religious Transformations in the Graeco-Roman Empire (2013) 178; Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 157 |
| 333. Anon., Sefer Raziel, 123, 122 Tagged with subjects: •nan Found in books: Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 127, 136 |
| 334. Meleager, Ap, 3.3, 4.8-4.9, 9.4-9.5 Tagged with subjects: •lucian of samosata Found in books: Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 212 |
| 336. Epigraphy, Seg, 49.814, 56.754 Tagged with subjects: •lucian of samosata Found in books: Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 157 |
| 337. Epigraphy, Syll. , 3.450.4 Tagged with subjects: •lucian of samosata Found in books: Bricault and Bonnet, Panthée: Religious Transformations in the Graeco-Roman Empire (2013) 33 |
| 342. Epigraphy, Seg Xxxviii, 1544 Tagged with subjects: •lucian of samosata Found in books: Merz and Tieleman, Ambrosiaster's Political Theology (2012) 28 |
| 343. Papyri, P.Oxy., 71.4832, 50.3600, 44.3203, 8.1129, 11.1382, 119, 413, 31.4b13/h(4-5)a Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 234 |
| 344. Papyri, P.Lond.Lit., 196 Tagged with subjects: •lucian of samosata Found in books: Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 43 |
| 345. Papyri, P.Lond., 2193 Tagged with subjects: •lucian of samosata, on dancing Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 189, 190 |
| 346. Mara Bar Sarapion, Letter, 18, 3 Tagged with subjects: •nan Found in books: Merz and Tieleman, Ambrosiaster's Political Theology (2012) 92 |
| 347. Athanasius, De Amuletis (Frag), 0 Tagged with subjects: •lucian of samosata, magic Found in books: Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 206 |
| 348. John Chrysostom, Hom. In Col., 8.5 Tagged with subjects: •lucian of samosata, magic Found in books: Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 205 |
| 349. Fronto, Ad M. Caesarem Et Invicem, 5.27-5.30 Tagged with subjects: •lucian of samosata Found in books: Jażdżewska and Doroszewski,Plutarch and his Contemporaries: Sharing the Roman Empire (2024) 418 |
