The Ancient Mediterranean Religions Index Database

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All subjects (including unvalidated):

subject	book bibliographic info
lysimachos	Benefiel and Keegan, Inscriptions in the Private Sphere in the Greco-Roman World (2016) 53 Gygax and Zuiderhoek, Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity (2021) 137, 157, 158, 159 Hallmannsecker, Roman Ionia: Constructions of Cultural Identity in Western Asia Minor (2022) 68, 132 Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 58, 62, 74, 218, 225, 360, 385 Roller, A Guide to the Geography of Pliny the Elder (2022) 213 Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 132, 161, 163 Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 101, 188
lysimachos, agathokles, son of	Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 190
lysimachos, and ptolemaios ii, arsinoe, wife of	Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 188, 190, 211
lysimachos, and, alexander iii, the great	Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 188
lysimachos, diadoch	Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 122, 175, 188, 190, 197, 199, 203, 207, 212, 231
lysimachos, herakleia pontike, hegemony of	Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 203
lysimachos, king	Archibald et al, The Economies of Hellenistic Societies, Third to First Centuries BC (2011) 184, 187, 193, 195, 199, 200, 353
lysimachos, of athmonon	Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 372
lysimachos, son of aristeides	Papazarkadas, Sacred and Public Land in Ancient Athens (2011) 226
lysimachos, son of ptolemaios, benefactor	Csapo et al., Theatre and Autocracy in the Ancient World (2022) 50

List of validated texts:

10 validated results for "lysimachos"
1. *Demosthenes, Orations, 20.115* (4th cent. BCE - 4th cent. BCE) Tagged with subjects: • Lysimachos (son of Aristeides) • Lysimachus, son of Aristides Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 41, 177; Papazarkadas, Sacred and Public Land in Ancient Athens (2011) 226 ^20.115 What is my evidence? Lysimachus, Son of Aristides the just, pensioned for his father’s merits. only one of the worthies of that day, received a hundred roods of orchard in Euboea and a hundred of arable land, besides a hundred minas of silver and a pension of four drachmas a day. And the decree in which these gifts are recorded stands in the name of Alcibiades. For then our city was rich in lands and money, though now—she will be rich some day A euphemism for she is poor. ; for I must put it in that way to avoid anything like obloquy. Yet today who, think you, would not prefer a third of that reward to mere immunity? To prove the truth of my words, please take the decree. The decree is read
2. *Septuagint, 1 Maccabees, 1.11, 7.5, 7.18, 7.22* (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: • Lysimachos • Lysimachus • Lysimachus (author) Found in books: Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 225; Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 287; Schwartz, 2 Maccabees (2008) 49 ^1.11 In those days lawless men came forth from Israel, and misled many, saying, "Let us go and make a covet with the Gentiles round about us, for since we separated from them many evils have come upon us.", ^7.5 Then there came to him all the lawless and ungodly men of Israel; they were led by Alcimus, who wanted to be high priest. ^7.18 Then the fear and dread of them fell upon all the people, for they said, "There is no truth or justice in them, for they have violated the agreement and the oath which they swore.", ^7.22 and all who were troubling their people joined him. They gained control of the land of Judah and did great damage in Israel.
3. *Septuagint, 2 Maccabees, 4.32-4.34, 5.5, 14.3* (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: • Lysimachos • Lysimachus Found in books: Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 225, 360, 385; Schwartz, 2 Maccabees (2008) 49, 255 " ^4.32 But Menelaus, thinking he had obtained a suitable opportunity, stole some of the gold vessels of the temple and gave them to Andronicus; other vessels, as it happened, he had sold to Tyre and the neighboring cities.", " ^4.33 When Onias became fully aware of these acts he publicly exposed them, having first withdrawn to a place of sanctuary at Daphne near Antioch.", " ^4.34 Therefore Menelaus, taking Andronicus aside, urged him to kill Onias. Andronicus came to Onias, and resorting to treachery offered him sworn pledges and gave him his right hand, and in spite of his suspicion persuaded Onias to come out from the place of sanctuary; then, with no regard for justice, he immediately put him out of the way.", " ^5.5 When a false rumor arose that Antiochus was dead, Jason took no less than a thousand men and suddenly made an assault upon the city. When the troops upon the wall had been forced back and at last the city was being taken, Menelaus took refuge in the citadel.", " ^14.3 Now a certain Alcimus, who had formerly been high priest but had wilfully defiled himself in the times of separation, realized that there was no way for him to be safe or to have access again to the holy altar,"
4. *Josephus Flavius, Jewish Antiquities, 18.259* (1st cent. CE - 1st cent. CE) Tagged with subjects: • Lysimachus Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 260; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 63 " ^18.259 πολλὰ δὲ καὶ χαλεπὰ ̓Απίωνος εἰρηκότος, ὑφ ὧν ἀρθῆναι ἤλπιζεν τὸν Γάιον καὶ εἰκὸς ἦν, Φίλων ὁ προεστὼς τῶν ̓Ιουδαίων τῆς πρεσβείας, ἀνὴρ τὰ πάντα ἔνδοξος ̓Αλεξάνδρου τε τοῦ ἀλαβάρχου ἀδελφὸς ὢν καὶ φιλοσοφίας οὐκ ἄπειρος, οἷός τε ἦν ἐπ ἀπολογίᾳ χωρεῖν τῶν κατηγορημένων. διακλείει δ αὐτὸν Γάιος κελεύσας ἐκποδὼν ἀπελθεῖν," ^18.259 Many of these severe things were said by Apion, by which he hoped to provoke Caius to anger at the Jews, as he was likely to be. But Philo, the principal of the Jewish embassage, a man eminent on all accounts, brother to Alexander the alabarch, and one not unskillful in philosophy, was ready to betake himself to make his defense against those accusations;
5. *Josephus Flavius, Against Apion, 2.10, 2.145-2.286* (1st cent. CE - 1st cent. CE) Tagged with subjects: • Lysimachus • Lysimachus (author) Found in books: Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 51; Bloch, Ancient Jewish Diaspora: Essays on Hellenism (2022) 8, 39, 44, 50, 51, 52, 53; Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 287; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 63 , " ^2.145 ̓Επεὶ δὲ καὶ ̓Απολλώνιος ὁ Μόλων καὶ Λυσίμαχος καί τινες ἄλλοι τὰ μὲν ὑπ ἀγνοίας, τὸ πλεῖστον δὲ κατὰ δυσμένειαν περί τε τοῦ νομοθετήσαντος ἡμῖν Μωσέως καὶ περὶ τῶν νόμων πεποίηνται λόγους οὔτε δικαίους οὔτε ἀληθεῖς, τὸν μὲν ὡς γόητα καὶ ἀπατεῶνα διαβάλλοντες, τοὺς νόμους δὲ κακίας ἡμῖν καὶ οὐδεμιᾶς ἀρετῆς φάσκοντες εἶναι διδασκάλους, βούλομαι συντόμως καὶ περὶ τῆς ὅλης ἡμῶν καταστάσεως τοῦ πολιτεύματος καὶ περὶ τῶν", " ^2.146 κατὰ μέρος ὡς ἂν ὦ δυνατὸς εἰπεῖν. οἶμαι γὰρ ἔσεσθαι φανερόν, ὅτι καὶ πρὸς εὐσέβειαν καὶ πρὸς κοινωνίαν τὴν μετ ἀλλήλων καὶ πρὸς τὴν καθόλου φιλανθρωπίαν ἔτι δὲ πρὸς δικαιοσύνην καὶ τὴν ἐν τοῖς πόνοις καρτερίαν καὶ θανάτου περιφρόνησιν ἄριστα κειμένους", ^2.147 ἔχομεν τοὺς νόμους. παρακαλῶ δὲ τοὺς ἐντευξομένους τῇ γραφῇ μὴ μετὰ φθόνου ποιεῖσθαι τὴν ἀνάγνωσιν: οὐ γὰρ ἐγκώμιον ἡμῶν αὐτῶν προειλόμην συγγράφειν, ἀλλὰ πολλὰ καὶ ψευδῆ κατηγορουμένοις ἡμῖν ταύτην ἀπολογίαν δικαιοτάτην εἶναι νομίζω τὴν, " ^2.148 ἀπὸ τῶν νόμων, καθ οὓς ζῶντες διατελοῦμεν. ἄλλως τε καὶ τὴν κατηγορίαν ὁ ̓Απολλώνιος οὐκ ἀθρόαν ὥσπερ ὁ ̓Απίων ἔταξεν, ἀλλὰ σποράδην, καὶ δὴ εἴπας ποτὲ μὲν ὡς ἀθέους καὶ μισανθρώπους λοιδορεῖ, ποτὲ δ αὖ δειλίαν ἡμῖν ὀνειδίζει καὶ τοὔμπαλιν ἔστιν ὅπου τόλμαν κατηγορεῖ καὶ ἀπόνοιαν. λέγει δὲ καὶ ἀφυεστάτους εἶναι τῶν βαρβάρων καὶ διὰ τοῦτο μηδὲν εἰς τὸν βίον εὕρημα συμβεβλῆσθαι μόνους.", " ^2.149 ταῦτα δὲ πάντα διελεγχθήσεσθαι νομίζω σαφῶς, εἰ τἀναντία τῶν εἰρημένων φανείη καὶ διὰ τῶν νόμων ἡμῖν προστεταγμένα καὶ πραττόμενα μετὰ πάσης ἀκριβείας ὑφ ἡμῶν.", " ^2.151 Μικρὸν οὖν ἀναλαβὼν τὸν λόγον τοῦτ ἂν εἴποιμι πρῶτον, ὅτι τῶν ἀνόμως καὶ ἀτάκτως βιούντων οἱ τάξεως καὶ νόμου κοινωνίας ἐπιθυμηταὶ γενόμενοι καὶ πρῶτοι κατάρξαντες εἰκότως", " ^2.152 ἂν ἡμερότητι καὶ φύσεως ἀρετῇ διενεγκεῖν μαρτυρηθεῖεν. ἀμέλει πειρῶνται τὰ παρ αὐτοῖς ἕκαστοι πρὸς τὸ ἀρχαιότατον ἀνάγειν, ἵνα μὴ μιμεῖσθαι δόξωσιν ἑτέρους, ἀλλ αὐτοὶ τοῦ ζῆν νομίμως ἄλλοις ὑφηγήσασθαι.", " ^2.153 τούτων δὲ τοῦτον ἐχόντων τὸν τρόπον ἀρετὴ μέν ἐστι νομοθέτου τὰ βέλτιστα συνιδεῖν καὶ πεῖσαι τοὺς χρησομένους περὶ τῶν ὑπ αὐτοῦ τιθεμένων, πλήθους δὲ τὸ πᾶσι τοῖς δόξασιν ἐμμεῖναι καὶ μήτε εὐτυχίαις μήτε συμφοραῖς αὐτῶν μηδὲν μεταβάλλειν.", " ^2.154 φημὶ τοίνυν τὸν ἡμέτερον νομοθέτην τῶν ὁπουδηποτοῦν μνημονευομένων νομοθετῶν προάγειν ἀρχαιότητι: Λυκοῦργοι γὰρ καὶ Σόλωνες καὶ Ζάλευκος ὁ τῶν Λοκρῶν καὶ πάντες οἱ θαυμαζόμενοι παρὰ τοῖς ̔́Ελλησιν ἐχθὲς δὴ καὶ πρῴην ὡς πρὸς ἐκεῖνον παραβαλλόμενοι φαίνονται γεγονότες, ὅπου γε μηδ αὐτὸ τοὔνομα", ... ^2.276 ̓Εῶ νῦν περὶ τῶν τιμωριῶν λέγειν, ὅσας μὲν ἐξ ἀρχῆς ἔδοσαν οἱ πλεῖστοι νομοθέται τοῖς πονηροῖς διαλύσεις, ἐπὶ μοιχείας μὲν ζημίας χρημάτων, ἐπὶ φθορᾶς δὲ καὶ γάμους νομοθετήσαντες, ὅσας δὲ περὶ τῆς ἀσεβείας προφάσεις περιέχουσιν ἀρνήσεως, εἰ καί τις ἐπιχειρήσειεν ἐξετάζειν: ἤδη γὰρ παρὰ τοῖς πλείοσι μελέτη, " ^2.277 γέγονε τοῦ παραβαίνειν τοὺς νόμους. οὐ μὴν καὶ παρ ἡμῖν, ἀλλὰ κἂν πλούτου καὶ πόλεων καὶ τῶν ἄλλων ἀγαθῶν στερηθῶμεν, ὁ γοῦν νόμος ἡμῖν ἀθάνατος διαμένει, καὶ οὐδεὶς ̓Ιουδαίων οὔτε μακρὰν οὕτως ἂν ἀπέλθοι τῆς πατρίδος οὔτε πικρὸν φοβηθήσεται", ^2.278 δεσπότην, ὡς μὴ πρὸ ἐκείνου δεδιέναι τὸν νόμον. εἰ μὲν οὖν διὰ τὴν ἀρετὴν τῶν νόμων οὕτως πρὸς αὐτοὺς διακείμεθα, συγχωρησάτωσαν ὅτι κρατίστους ἔχομεν νόμους. εἰ δὲ φαύλοις οὕτως ἡμᾶς ἐμμένειν ὑπολαμβάνουσι, τί οὐκ ἂν αὐτοὶ δικαίως πάθοιεν τοὺς κρείττονας οὐ φυλάττοντες; " ^2.279 ἐπεὶ τοίνυν ὁ πολὺς χρόνος πιστεύεται πάντων εἶναι δοκιμαστὴς ἀληθέστατος, τοῦτον ἂν ποιησαίμην ἐγὼ μάρτυρα τῆς ἀρετῆς ἡμῶν τοῦ νομοθέτου καὶ τῆς ὑπ ἐκείνου φήμης περὶ τοῦ θεοῦ παραδοθείσης: ἀπείρου γὰρ τοῦ χρόνου γεγονότος, εἴ τις αὐτὸν παραβάλλοι ταῖς τῶν ἄλλων ἡλικίαις νομοθετῶν, παρὰ πάντας εὕροι τοῦτον *", ^2.281 ἀνθρώποις ἀεὶ καὶ μᾶλλον αὑτῶν ζῆλον ἐμπεποιήκασι. πρῶτοι μὲν γὰρ οἱ παρὰ τοῖς ̔́Ελλησι φιλοσοφήσαντες τῷ μὲν δοκεῖν τὰ πάτρια διεφύλαττον, ἐν δὲ τοῖς πράγμασι καὶ τῷ φιλοσοφεῖν ἐκείνῳ κατηκολούθησαν, ὅμοια μὲν περὶ θεοῦ φρονοῦντες, εὐτέλειαν δὲ, " ^2.282 βίου καὶ τὴν πρὸς ἀλλήλους κοινωνίαν διδάσκοντες. οὐ μὴν ἀλλὰ καὶ πλήθεσιν ἤδη πολὺς ζῆλος γέγονεν ἐκ μακροῦ τῆς ἡμετέρας εὐσεβείας, οὐδ ἔστιν οὐ πόλις ̔Ελλήνων οὐδητισοῦν οὐδὲ βάρβαρον οὐδὲ ἓν ἔθνος, ἔνθα μὴ τὸ τῆς ἑβδομάδος, ἣν ἀργοῦμεν ἡμεῖς, τὸ ἔθος δὲ διαπεφοίτηκεν καὶ αἱ νηστεῖαι καὶ λύχνων ἀνακαύσεις καὶ πολλὰ τῶν εἰς βρῶσιν ἡμῖν οὐ νενομισμένων παρατετήρηται.", ^2.283 μιμεῖσθαι δὲ πειρῶνται καὶ τὴν πρὸς ἀλλήλους ἡμῶν ὁμόνοιαν καὶ τὴν τῶν ὄντων ἀνάδοσιν καὶ τὸ φιλεργὸν ἐν ταῖς τέχναις καὶ, " ^2.284 τὸ καρτερικὸν ἐν ταῖς ὑπὲρ τῶν νόμων ἀνάγκαις: τὸ γὰρ θαυμασιώτατον, ὅτι χωρὶς τοῦ τῆς ἡδονῆς ἐπαγωγοῦ δελέατος αὐτὸς καθ ἑαυτὸν ἴσχυσεν ὁ νόμος, καὶ ὥσπερ ὁ θεὸς διὰ παντὸς τοῦ κόσμου πεφοίτηκεν, οὕτως ὁ νόμος διὰ πάντων ἀνθρώπων βεβάδικεν. αὐτὸς δέ τις ἕκαστος τὴν πατρίδα καὶ τὸν οἶκον ἐπισκοπῶν τὸν αὐτοῦ τοῖς ὑπ ἐμοῦ λεγομένοις οὐκ ἀπιστήσει.", ^2.285 χρὴ τοίνυν πάντων ἀνθρώπων καταγνῶναι πονηρίαν ἐθελούσιον, εἰ τἀλλότρια καὶ φαῦλα πρὸ τῶν οἰκείων καὶ καλῶν ζηλοῦν ἐπιτεθυμήκασιν, ἢ παύσασθαι, " ^2.286 βασκαίνοντας ἡμῖν τοὺς κατηγοροῦντας. οὐδὲ γὰρ ἐπιφθόνου τινὸς ἀντιποιούμεθα πράγματος τὸν αὑτῶν τιμῶντες νομοθέτην καὶ τοῖς ὑπ ἐκείνου προφητευθεῖσι περὶ τοῦ θεοῦ πεπιστευκότες: καὶ γὰρ εἰ μὴ συνίεμεν αὐτοὶ τῆς ἀρετῆς τῶν νόμων, ἁπάντων ἂν ὑπὸ τοῦ πλήθους τῶν ζηλούντων μέγα φρονεῖν ἐπ αὐτοῖς προήχθημεν." ^2.10 for in his third book, which relates to the affairs of Egypt, he speaks thus:—“I have heard of the ancient men of Egypt, that Moses was of Heliopolis, and that he thought himself obliged to follow the customs of his forefathers, and offered his prayers in the open air, towards the city walls; but that he reduced them all to be directed towards the sun-rising, which was agreeable to the situation of Heliopolis; ^2.145 15. But now, since Apollonius Molo, and Lysimachus, and some others, write treatises about our lawgiver Moses, and about our laws, which are neither just nor true, and this partly out of ignorance, but chiefly out of ill will to us, while they calumniate Moses as an impostor and deceiver, and pretend that our laws teach us wickedness, but nothing that is virtuous, I have a mind to discourse briefly, according to my ability, about our whole constitution of government, and about the particular branches of it; ^2.146 for I suppose it will thence become evident that the laws we have given us are disposed after the best manner for the advancement of piety, for mutual communion with one another, for a general love of mankind, as also for justice, and for sustaining labors with fortitude, and for a contempt of death; ^2.147 and I beg of those that shall peruse this writing of mine, to read it without partiality; for it is not my purpose to write an encomium upon ourselves, but I shall esteem this as a most just apology for us, and taken from those our laws, according to which we lead our lives, against the many and the lying objections that have been made against us. ^2.148 Moreover, since this Apollonius does not do like Apion, and lay a continued accusation against us, but does it only by starts, and up and down his discourse, while he sometimes reproaches us as atheists, and man-haters, and sometimes hits us in the teeth with our want of courage, and yet sometimes, on the contrary, accuses us of too great boldness, and madness in our conduct; nay, he says that we are the weakest of all the barbarians, and that this is the reason why we are the only people who have made no improvements in human life; ^2.149 now I think I shall have then sufficiently disproved all these his allegations, when it shall appear that our laws enjoin the very reverse of what he says, and that we very carefully observe those laws ourselves; ^2.150 and if I be compelled to make mention of the laws of other nations, that are contrary to ours, those ought deservedly to thank themselves for it, who have pretended to depreciate our laws in comparison of their own; nor will there, I think, be any room after that for them to pretend, either that we have no such laws ourselves, an epitome of which I will present to the reader, or that we do not, above all men, continue in the observation of them. 2.151 16. To begin then a good way backward, I would advance this, in the first place, that those who have been admirers of good order, and of living under common laws, and who began to introduce them, may well have this testimony that they are better than other men, both for moderation, and such virtue as is agreeable to nature. ^2.152 Indeed, their endeavor was to have every thing they ordained believed to be very ancient, that they might not be thought to imitate others, but might appear to have delivered a regular way of living to others after them. ^2.153 Since then this is the case, the excellency of a legislator is seen in providing for the people’s living after the best manner, and in prevailing with those that are to use the laws he ordains for them, to have a good opinion of them, and in obliging the multitude to persevere in them, and to make no changes in them, neither in prosperity nor adversity. ... ^2.277 but no such thing is permitted amongst us; for though we be deprived of our wealth, of our cities, or of the other advantages we have, our law continues immortal; nor can any Jew go so far from his own country, nor be so affrighted at the severest lord, as not to be more affrighted at the law than at him. ^2.278 If, therefore, this be the disposition we are under, with regard to the excellency of our laws, let our enemies make us this concession, that our laws are most excellent; and if still they imagine that though we so firmly adhere to them, yet are they bad laws notwithstanding, what penalties then do they deserve to undergo who do not observe their own laws, which they esteem so far superior to them? ^2.279 Whereas, therefore, length of time is esteemed to be the truest touchstone in all cases. I would make that a testimonial of the excellency of our laws, and of that belief thereby delivered to us concerning God; for as there hath been a very long time for this comparison, if any one will but compare its duration with the duration of the laws made by other legislators, he will find our legislator to have been the ancientest of them all. 2.280 40. We have already demonstrated that our laws have been such as have always inspired admiration and imitation into all other men; ^2.281 nay, the earliest Grecian philosophers, though in appearance they observed the laws of their own countries, yet did they, in their actions and their philosophic doctrines, follow our legislator, and instructed men to live sparingly, and to have friendly communication one with another. ^2.282 Nay, farther, the multitude of mankind itself have had a great inclination of a long time to follow our religious observances; for there is not any city of the Grecians, nor any of the barbarians, nor any nation whatsoever, whither our custom of resting on the seventh day hath not come, and by which our fasts and lighting up lamps, and many of our prohibitions as to our food, are not observed; ^2.283 they also endeavor to imitate our mutual concord with one another, and the charitable distribution of our goods, and our diligence in our trades, and our fortitude in undergoing the distresses we are in, on account of our laws; ^2.284 and, what is here matter of the greatest admiration, our law hath no bait of pleasure to allure men to it, but it prevails by its own force; and as God himself pervades all the world, so hath our law passed through all the world also. So that if any one will but reflect on his own country, and his own family, he will have reason to give credit to what I say. ^2.285 It is therefore but just, either to condemn all mankind of indulging a wicked disposition, when they have been so desirous of imitating laws that are to them foreign and evil in themselves, rather than following laws of their own that are of a better character, or else our accusers must leave off their spite against us; ^2.286 nor are we guilty of any envious behavior towards them, when we honor our own legislator, and believe what he, by his prophetic authority, hath taught us concerning God; for though we should not be able ourselves to understand the excellency of our own laws, yet would the great multitude of those that desire to imitate them, justify us, in greatly valuing ourselves upon them.
6. *Plutarch, Aristides, 27.2* (1st cent. CE - 2nd cent. CE) Tagged with subjects: • Lysimachos (son of Aristeides) • Lysimachus, son of Aristides Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 177; Papazarkadas, Sacred and Public Land in Ancient Athens (2011) 226 ^27.2 Ἀλκιβιάδου τὸ ψήφισμα γράψαντος. ἔτι δὲ Λυσιμάχου θυγατέρα Πολυκρίτην ἀπολιπόντος, ὡς Καλλισθένης φησί, καὶ ταύτῃ σίτησιν ὅσην καὶ τοῖς Ὀλυμπιονίκαις ὁ δῆμος ἐψηφίσατο. Δημήτριος δʼ ὁ Φαληρεὺς καὶ Ἱερώνυμος ὁ Ῥόδιος καὶ Ἀριστόξενος ὁ μουσικὸς καὶ Ἀριστοτέλης (εἰ δὴ τό γε τό γε Hercher and Blass with F a S: τὸ . Περὶ εὐγενείας βιβλίον ἐν τοῖς γνησίοις Ἀριστοτέλους θετέον) ἱστοροῦσι Μυρτὼ θυγατριδῆν Ἀριστείδου Σωκράτει τῷ σοφῷ συνοικῆσαι, γυναῖκα μὲν ἑτέραν ἔχοντι, ταύτην δʼ ἀναλαβόντι χηρεύουσαν διὰ πενίαν καὶ τῶν ἀναγκαίων ἐνδεομένην. ^27.2 all in a bill which was brought in by Alcibiades. And further, Lysimachus left a daughter, PolycritÃ©, according to Callisthenes, and the people voted for her a public maintece, in the style of their Olympic victors. Again, Demetrius the Phalerean, Hieronymus the Rhodian, Aristoxenus the Musician, and Aristotle (provided the book "On Nobility of Birth" is to be ranked among the genuine works of Aristotle) relate that Myrto, the granddaughter of Aristides, lived in wedlock with Socrates the Sage. He had another woman to wife, but took this one up because her poverty kept her a widow, and she lacked the necessaries of life.
7. *Pausanias, Description of Greece, 7.2.9* (2nd cent. CE - 2nd cent. CE) Tagged with subjects: • Kings, Lysimachus • Lysimachos Found in books: Hallmannsecker, Roman Ionia: Constructions of Cultural Identity in Western Asia Minor (2022) 132; Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 86 ^7.2.9 Σαμίων δὲ ἤδη κατεληλυθότων ἐπὶ τὰ οἰκεῖα Πριηνεῦσιν ἤμυνεν ἐπὶ τοὺς Κᾶρας ὁ Ἄνδροκλος, καὶ νικῶντος τοῦ Ἑλληνικοῦ ἔπεσεν ἐν τῇ μάχῃ. Ἐφέσιοι δὲ ἀνελόμενοι τοῦ Ἀνδρόκλου τὸν νεκρὸν ἔθαψαν τῆς σφετέρας ἔνθα δείκνυται καὶ ἐς ἐμὲ ἔτι τὸ μνῆμα κατὰ τὴν ὁδὸν τὴν ἐκ τοῦ ἱεροῦ παρὰ τὸ Ὀλυμπιεῖον καὶ ἐπὶ πύλας τὰς Μαγνήτιδας· ἐπίθημα δὲ τῷ μνήματι ἀνήρ ἐστιν ὡπλισμένος. ^7.2.9 But after that the Samians had returned to their own land, Androclus helped the people of Priene against the Carians. The Greek army was victorious, but Androclus was killed in the battle. The Ephesians carried off his body and buried it in their own land, at the spot where his tomb is pointed out at the present day, on the road leading from the sanctuary past the Olympieum to the Magnesian gate. On the tomb is a statue of an armed man.
8. *Epigraphy, I.Ephesos, 27* Tagged with subjects: • Kings, Lysimachus • Lysimachos Found in books: Hallmannsecker, Roman Ionia: Constructions of Cultural Identity in Western Asia Minor (2022) 132; Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 166, 167, 168, 304 NA>
9. *Epigraphy, Ig Ii2, 776* Tagged with subjects: • Lysimache (II), d. Lysistratos, Athena Polias at Athens • Lysimache, d. Drakontides, Athena Polias at Athens • Lysimachus, King Found in books: Connelly, Portrait of a Priestess: Women and Ritual in Ancient Greece (2007) 60; Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 47 ⁷⁷⁶ n . . . . for good fortune, the Council shall decide:n that the presiding committee (proedrous) allotted to presiden at the forthcoming Assembly shall put the matter on then agenda and submit the opinion of the Counciln (5) to the People, that it seems good to the Council to acceptn the good things that the priestess says? occurred in then sacrifices that she made for the health and preservation of the Counciln and the People and children and womenn and king Demetrios and queenn (10) Phthia and their descendants; and since the priestessn of Athena took care well and with love of honour (philotimōs) of the adornment of the table according ton tradition and the other things which the lawsn and decrees of the People prescribed, and continuesn (15) at every opportunity to be honour-loving (philotimoumenē) towards then goddess, and in the archonship of Alkibiades (237/6) she dedicatedn from her own resources a Theran and . . and a garment of plaited hair; and contributed to the Praxiergidai a hundred drachmas for the ancestral sacrifice fromn (20) her own resources; so, therefore, that the Peoplen may be seen to be honouring those who rate most highlyn piety to the gods, to praisen the priestess of Athena Polias -ten daughter of Polyeuktos of Bate andn (25) crown her with a foliage crown for her pietyn towards the goddess; and to praise also her husbandn Archestratos son of Euthykrates of Amphitropen and crown him with a foliage crownn for his piety towards the goddess and love of honour (philotimias) (30) towards the Council and People; and then prytany secretary shall inscribe thisn decree on a stone stele and stand itn on the acropolis . . . . n text from Attic Inscriptions Online, IG II² 776 - Honours for the priestess of Athena Polias
10. *Epigraphy, Priene, 1, 149* Tagged with subjects: • Lysimachos, diadoch • Lysimachus Found in books: Horster and Klöckner, Cult Personnel in Asia Minor and the Aegean Islands from the Hellenistic to the Imperial Period (2014) 179; Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 175 ὁ δῆμος Ἀθηνᾶι Πολιάδι καὶ τοκράτορι Καίσαρι Θεοῦ υἱῶι Θεῶι Σεβαστῶι, ρωι ς καὶ συνπρόεδροι ἶπεν ἐπειδὴ Πριηνεῖς φίλο ἐκ παλαιῶν χρόνων μεσιν διὰ παντὸς τῶν τε ἄλλ εγονότων αὐτοῖς ὑπὸ τοῦ δήμου ικισαν αὐτοὺς Ἀθηναῖοι μετὰ τὴν ἐπὶ ὶ νῦν βουλόμενοι συνεπξειν τὰς συν οῦ δήμου τοῖς θεοῖς τιμὰς τάλκα αναθήναι τοὺς ς τὴ ν τὸ γενόμενον τεῖ Ἀθηνι τεῖ Ἀρχηωι τῆς πόλεως κὶ οἱ παραγεγονότε ι ἐπεμελ κὶ τού ἐνδ ν εγλ ΛΧ ΛΠΛΥΟ ΕΝΛΑΘΟ Υ ὔο τοῦ ήμου τ ων καὶ τ κατ τὸν νόμον ΥΕ ΣΥΛ ΤΟΗΩ ΩΙ τ ἀναοεύεως ἐ ούς ἐπαινέσαι δὲ καὶ τοὺς πρεσβευτὰς ΑΡΚΕΘΟΝΤΟΣ Λάκωνα NA>Length: 1, dtype: string

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