1. Hebrew Bible, 2 Chronicles, 24.9 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •rome, delegations to Found in books: Schwartz, 2 Maccabees (2008) 221 24.9. וַיִּתְּנוּ־קוֹל בִּיהוּדָה וּבִירוּשָׁלִַם לְהָבִיא לַיהוָה מַשְׂאַת מֹשֶׁה עֶבֶד־הָאֱלֹהִים עַל־יִשְׂרָאֵל בַּמִּדְבָּר׃ | 24.9. And they made a proclamation through Judah and Jerusalem, to bring in for the LORD the tax that Moses the servant of God laid upon Israel in the wilderness. |
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2. Isocrates, To Nicocles, 22 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •rome, delegations to Found in books: Schwartz, 2 Maccabees (2008) 222 |
3. Septuagint, 1 Maccabees, 8.17, 9.33, 12.1-12.4 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Schwartz, 2 Maccabees (2008) 14, 221 | 8.17. So Judas chose Eupolemus the son of John, son of Accos, and Jason the son of Eleazar, and sent them to Rome to establish friendship and alliance, 12.1. Now when Jonathan saw that the time was favorable for him, he chose men and sent them to Rome to confirm and renew the friendship with them. 2 He also sent letters to the same effect to the Spartans and to other places. 3 So they went to Rome and entered the senate chamber and said, "Jonathan the high priest and the Jewish nation have sent us to renew the former friendship and alliance with them." 4 And the Romans gave them letters to the people in every place, asking them to provide for the envoys safe conduct to the land of Judah. 5 This is a copy of the letter which Jonathan wrote to the Spartans: 6 "Jonathan the high priest, the senate of the nation, the priests, and the rest of the Jewish people to their brethren the Spartans, greeting. 7 Already in time past a letter was sent to Onias the high priest from Arius, who was king among you, stating that you are our brethren, as the appended copy shows. 8 Onias welcomed the envoy with honor, and received the letter, which contained a clear declaration of alliance and friendship. 9 Therefore, though we have no need of these things, since we have as encouragement the holy books which are in our hands, 12.1. Now when Jonathan saw that the time was favorable for him, he chose men and sent them to Rome to confirm and renew the friendship with them. 12.2. He also sent letters to the same effect to the Spartans and to other places. 12.3. So they went to Rome and entered the senate chamber and said, "Jonathan the high priest and the Jewish nation have sent us to renew the former friendship and alliance with them." 12.4. And the Romans gave them letters to the people in every place, asking them to provide for the envoys safe conduct to the land of Judah. |
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4. Septuagint, 2 Maccabees, 4.10-4.12, 8.17, 10.1-10.8, 11.24, 13.14 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •rome, delegations to Found in books: Schwartz, 2 Maccabees (2008) 14, 222 | 4.10. When the king assented and Jason came to office, he at once shifted his countrymen over to the Greek way of life.' 4.10. When the king assented and Jason came to office, he at once shifted his countrymen over to the Greek way of life. 11 He set aside the existing royal concessions to the Jews, secured through John the father of Eupolemus, who went on the mission to establish friendship and alliance with the Romans; and he destroyed the lawful ways of living and introduced new customs contrary to the law. 12 For with alacrity he founded a gymnasium right under the citadel, and he induced the noblest of the young men to wear the Greek hat. 13 There was such an extreme of Hellenization and increase in the adoption of foreign ways because of the surpassing wickedness of Jason, who was ungodly and no high priest, 14 that the priests were no longer intent upon their service at the altar. Despising the sanctuary and neglecting the sacrifices, they hastened to take part in the unlawful proceedings in the wrestling arena after the call to the discus, 15 disdaining the honors prized by their fathers and putting the highest value upon Greek forms of prestige. 16 For this reason heavy disaster overtook them, and those whose ways of living they admired and wished to imitate completely became their enemies and punished them. 17 For it is no light thing to show irreverence to the divine laws — a fact which later events will make clear. 18 When the quadrennial games were being held at Tyre and the king was present, 19 the vile Jason sent envoys, chosen as being Antiochian citizens from Jerusalem, to carry three hundred silver drachmas for the sacrifice to Hercules. Those who carried the money, however, thought best not to use it for sacrifice, because that was inappropriate, but to expend it for another purpose. 4.11. He set aside the existing royal concessions to the Jews, secured through John the father of Eupolemus, who went on the mission to establish friendship and alliance with the Romans; and he destroyed the lawful ways of living and introduced new customs contrary to the law.' 4.12. For with alacrity he founded a gymnasium right under the citadel, and he induced the noblest of the young men to wear the Greek hat.' 8.17. keeping before their eyes the lawless outrage which the Gentiles had committed against the holy place, and the torture of the derided city, and besides, the overthrow of their ancestral way of life.' 10.1. Now Maccabeus and his followers, the Lord leading them on, recovered the temple and the city;' 10.1. Now Maccabeus and his followers, the Lord leading them on, recovered the temple and the city; 2 and they tore down the altars which had been built in the public square by the foreigners, and also destroyed the sacred precincts. 3 They purified the sanctuary, and made another altar of sacrifice; then, striking fire out of flint, they offered sacrifices, after a lapse of two years, and they burned incense and lighted lamps and set out the bread of the Presence. 4 And when they had done this, they fell prostrate and besought the Lord that they might never again fall into such misfortunes, but that, if they should ever sin, they might be disciplined by him with forbearance and not be handed over to blasphemous and barbarous nations. 5 It happened that on the same day on which the sanctuary had been profaned by the foreigners, the purification of the sanctuary took place, that is, on the twenty-fifth day of the same month, which was Chislev. 6 And they celebrated it for eight days with rejoicing, in the manner of the feast of booths, remembering how not long before, during the feast of booths, they had been wandering in the mountains and caves like wild animals. 7 Therefore bearing ivy-wreathed wands and beautiful branches and also fronds of palm, they offered hymns of thanksgiving to him who had given success to the purifying of his own holy place. 8 They decreed by public ordice and vote that the whole nation of the Jews should observe these days every year. 9 Such then was the end of Antiochus, who was called Epiphanes. 10.2. and they tore down the altars which had been built in the public square by the foreigners, and also destroyed the sacred precincts.' 10.3. They purified the sanctuary, and made another altar of sacrifice; then, striking fire out of flint, they offered sacrifices, after a lapse of two years, and they burned incense and lighted lamps and set out the bread of the Presence.' 10.4. And when they had done this, they fell prostrate and besought the Lord that they might never again fall into such misfortunes, but that, if they should ever sin, they might be disciplined by him with forbearance and not be handed over to blasphemous and barbarous nations.' 10.5. It happened that on the same day on which the sanctuary had been profaned by the foreigners, the purification of the sanctuary took place, that is, on the twenty-fifth day of the same month, which was Chislev.' 10.6. And they celebrated it for eight days with rejoicing, in the manner of the feast of booths, remembering how not long before, during the feast of booths, they had been wandering in the mountains and caves like wild animals.' 10.7. Therefore bearing ivy-wreathed wands and beautiful branches and also fronds of palm, they offered hymns of thanksgiving to him who had given success to the purifying of his own holy place.' 10.8. They decreed by public ordice and vote that the whole nation of the Jews should observe these days every year." 11.24. We have heard that the Jews do not consent to our father's change to Greek customs but prefer their own way of living and ask that their own customs be allowed them." 13.14. So, committing the decision to the Creator of the world and exhorting his men to fight nobly to the death for the laws, temple, city, country, and commonwealth, he pitched his camp near Modein.' |
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5. Philo of Alexandria, Against Flaccus, 2, 32-34, 36-40, 53-54, 8, 35 (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) 3 | 35. For why did he not show his indignation, why did he not commit them to prison, why did he not chastise them for their insolent and disloyal evil speaking? And even if he had not been a king but only one of the household of Caesar, ought he not to have had some privileges and especial honours? The fact is that all these circumstances are an undeniable evidence that Flaccus was a participator in all this abuse; for he who might have punished it with the most extreme severity, and entirely checked it, and who yet took no steps to restrain it, was clearly convicted of having permitted and encouraged it; but whenever an ungoverned multitude begins a course of evil doing it never desists, but proceeds from one wickedness to another, continually doing some monstrous thing. VI. |
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6. Philo of Alexandria, Hypothetica, 7.6, 8.6.5, 11.1.18 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Schwartz, 2 Maccabees (2008) 222; Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 36 | 7.6. There are, besides these rules, ten thousand other precepts, which refer to the unwritten customs and ordices of the nation. Moreover, it is ordained in the laws themselves that no one shall do to his neighbour what he would be unwilling to have done to himself. That a man shall not take up what he has not put down, neither out of a garden, nor out of a wine-press, nor out of a threshing-floor; and that absolutely no one shall take anything, whether it be great or small, out of a heap. That no one shall refuse fire to one who begs it of him. That no one shall cut off a stream of water, but that everyone shall contribute food to beggars and cripples, and that such shall have favour with God. |
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7. Philo of Alexandria, On Dreams, 2.127 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •rome, delegations to, (7 c.e.) Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 148 | 2.127. And would you still sit down in your synagogues, collecting your ordinary assemblies, and reading your sacred volumes in security, and explaining whatever is not quite clear, and devoting all your time and leisure with long discussions to the philosophy of your ancestors? |
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8. Philo of Alexandria, On The Embassy To Gaius, 10, 100-109, 11, 110-113, 12-15, 156, 16-17, 178-179, 18, 180-189, 19, 190-198, 2, 20-34, 349, 35, 350-359, 36, 360-369, 37, 370-372, 38-43, 45-79, 8, 80-89, 9, 90-99, 44 (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) 4 | 44. for it is unreasonable for the ruler of all the earth and of all the sea to be subdued by a song or by an exhibition of dancing, or by any ridiculous jest or piece of acting, or by anything else of that kind; and not on every occasion, and in every place, to remember his position as emperor, like a shepherd and protector of the flock, availing himself of everything that can tend to any kind of amelioration, from every word, and from every action, of every description whatever." |
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9. Josephus Flavius, Jewish Antiquities, 7.362, 11.76, 13.260-13.265, 13.296-13.297, 14.145-14.148, 14.247-14.255, 15.178, 16.43, 18.9, 18.159-18.160, 18.257-18.260, 19.276-19.278, 19.280-19.291, 20.100, 20.216-20.218 (1st cent. CE - 1st cent. CE) Tagged with subjects: •rome, delegations to •rome, delegations to, (7 c.e.) •philo of alexandria, delegations to rome by Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 148; Schwartz, 2 Maccabees (2008) 14, 222; Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 3, 4 11.76. κατεσκεύασάν τε θυσιαστήριον ἐφ' οὗ καὶ πρότερον ἦν ᾠκοδομημένον τόπου, ὅπως τὰς νομίμους ἀναφέρωσι θυσίας ἐπ' αὐτοῦ τῷ θεῷ κατὰ τοὺς Μωυσέως νόμους. ταῦτα δὲ ποιοῦντες οὐκ ἦσαν ἐν ἡδονῇ τοῖς προσχωρίοις ἔθνεσιν πάντων αὐτοῖς ἀπεχθανομένων. 13.261. οἳ καὶ διελέχθησαν περὶ φιλίας τῆς ὑπαρχούσης τούτοις καὶ συμμαχίας πρὸς ̔Ρωμαίους καὶ τῶν δημοσίων πραγμάτων, ὅπως τε ̓Ιόππη καὶ λιμένες καὶ Γάζωρα καὶ πηγαὶ καὶ ὅσας πόλεις αὐτῶν ἄλλας καὶ χωρία πολεμῶν ἔλαβεν ̓Αντίοχος παρὰ τὸ τῆς συγκλήτου δόγμα ταῦτα ἀποκατασταθῇ, 13.262. ἵνα τε τοῖς στρατιώταις τοῖς βασιλικοῖς μὴ ἐξῇ διὰ τῆς χώρας τῆς αὐτῶν καὶ τῶν ὑπηκόων αὐτῶν διέρχεσθαι, καὶ ὅπως τὰ κατὰ τὸν πόλεμον ἐκεῖνον ψηφισθέντα ὑπὸ ̓Αντιόχου παρὰ τὸ τῆς συγκλήτου δόγμα ἄκυρα γένηται, 13.263. ἵνα τε πρέσβεις πέμψαντες ἀποδοθῆναί τε αὐτοῖς ποιήσωσιν τὰ ὑπ' ̓Αντιόχου ἀφαιρεθέντα καὶ τὴν χώραν διατιμήσωνται τὴν ἐν τῷ πολέμῳ διεφθαρμένην, ὅπως τε αὐτοῖς πρός τε βασιλεῖς καὶ δήμους ἐλευθέρους γράμματα δῶσιν εἰς ἀσφάλειαν τῆς εἰς οἶκον ἐπανόδου. 13.264. ἔδοξεν οὖν περὶ τούτων ταῦτα: ἀνανεώσασθαι φιλίαν καὶ συμμαχίαν πρὸς ἄνδρας ἀγαθοὺς καὶ ὑπὸ δήμου πεμφθέντας ἀγαθοῦ καὶ φίλου. 13.265. περὶ μέντοι γραμμάτων ἀπεκρίναντο βουλεύσεσθαι, ὅταν ἀπὸ τῶν ἰδίων ἡ σύγκλητος εὐσχολήσῃ, σπουδάσειν τε τοῦ λοιποῦ μηδὲν εἰς αὐτοὺς ἀδίκημα τοιοῦτο γενέσθαι, δοῦναί τε αὐτοῖς τὸν στρατηγὸν Φάννιον χρήματα ἐκ τοῦ δημοσίου, ὅπως ἂν εἰς τὴν οἰκείαν ἐπανέλθοιεν. 13.296. ὥστε τῇ Σαδδουκαίων ἐποίησεν προσθέσθαι μοίρᾳ τῶν Φαρισαίων ἀποστάντα καὶ τά τε ὑπ' αὐτῶν κατασταθέντα νόμιμα τῷ δήμῳ καταλῦσαι καὶ τοὺς φυλάττοντας αὐτὰ κολάσαι. μῖσος οὖν ἐντεῦθεν αὐτῷ τε καὶ τοῖς υἱοῖς παρὰ τοῦ πλήθους ἐγένετο. 13.297. περὶ μέντοι τούτων αὖθις ἐροῦμεν. νῦν δὲ δηλῶσαι βούλομαι, ὅτι νόμιμά τινα παρέδοσαν τῷ δήμῳ οἱ Φαρισαῖοι ἐκ πατέρων διαδοχῆς, ἅπερ οὐκ ἀναγέγραπται ἐν τοῖς Μωυσέως νόμοις, καὶ διὰ τοῦτο ταῦτα τὸ Σαδδουκαίων γένος ἐκβάλλει, λέγον ἐκεῖνα δεῖν ἡγεῖσθαι νόμιμα τὰ γεγραμμένα, τὰ δ' ἐκ παραδόσεως τῶν πατέρων μὴ τηρεῖν. 14.145. “Λεύκιος Οὐαλέριος Λευκίου υἱὸς στρατηγὸς συνεβουλεύσατο τῇ συγκλήτῳ εἴδοις Δεκεμβρίαις ἐν τῷ τῆς ̔Ομονοίας ναῷ. γραφομένῳ τῷ δόγματι παρῆσαν Λούκιος Κωπώνιος Λευκίου υἱὸς Κολλίνα καὶ Παπείριος Κυρίνα. 14.146. περὶ ὧν ̓Αλέξανδρος ̓Ιάσονος καὶ Νουμήνιος ̓Αντιόχου καὶ ̓Αλέξανδρος Δωροθέου ̓Ιουδαίων πρεσβευταί, ἄνδρες ἀγαθοὶ καὶ σύμμαχοι διελέχθησαν ἀνανεούμενοι τὰς προϋπηργμένας πρὸς ̔Ρωμαίους χάριτας καὶ τὴν φιλίαν, 14.147. καὶ ἀσπίδα χρυσῆν σύμβολον τῆς συμμαχίας γενομένην ἀνήνεγκαν ἀπὸ χρυσῶν μυριάδων πέντε, καὶ γράμματ' αὐτοῖς ἠξίωσαν δοθῆναι πρός τε τὰς αὐτονομουμένας πόλεις καὶ πρὸς βασιλεῖς ὑπὲρ τοῦ τὴν χώραν αὐτῶν καὶ τοὺς λιμένας ἀδείας τυγχάνειν καὶ μηδὲν ἀδικεῖσθαι, 14.148. ἔδοξεν συνθέσθαι φιλίαν καὶ χάριτας πρὸς αὐτούς, καὶ ὅσων ἐδεήθησαν τυχεῖν ταῦτ' αὐτοῖς παρασχεῖν καὶ τὴν κομισθεῖσαν ἀσπίδα προσδέξασθαι.” ταῦτα ἐγένετο ἐπὶ ̔Υρκανοῦ ἀρχιερέως καὶ ἐθνάρχου ἔτους ἐνάτου μηνὸς Πανέμου. 14.247. Ψήφισμα Περγαμηνῶν. ἐπὶ πρυτάνεως Κρατίππου μηνὸς Δαισίου πρώτῃ γνώμη στρατηγῶν. ἐπεὶ ̔Ρωμαῖοι κατακολουθοῦντες τῇ τῶν προγόνων ἀγωγῇ τοὺς ὑπὲρ τῆς κοινῆς ἁπάντων ἀνθρώπων ἀσφαλείας κινδύνους ἀναδέχονται καὶ φιλοτιμοῦνται τοὺς συμμάχους καὶ φίλους ἐν εὐδαιμονίᾳ καὶ βεβαίᾳ καταστῆσαι εἰρήνῃ, 14.248. πέμψαντος πρὸς αὐτοὺς τοῦ ἔθνους τοῦ ̓Ιουδαίων καὶ ̔Υρκανοῦ τοῦ ἀρχιερέως αὐτῶν πρέσβεις Στράτωνα Θεοδότου ̓Απολλώνιον ̓Αλεξάνδρου Αἰνείαν ̓Αντιπάτρου ̓Αριστόβουλον ̓Αμύντου Σωσίπατρον Φιλίππου ἄνδρας καλοὺς καὶ ἀγαθούς, 14.249. καὶ περὶ τῶν κατὰ μέρη ἐμφανισάντων ἐδογμάτισεν ἡ σύγκλητος περὶ ὧν ἐποιήσαντο τοὺς λόγους, ὅπως μηδὲν ἀδικῇ ̓Αντίοχος ὁ βασιλεὺς ̓Αντιόχου υἱὸς ̓Ιουδαίους συμμάχους ̔Ρωμαίων, ὅπως τε φρούρια καὶ λιμένας καὶ χώραν καὶ εἴ τι ἄλλο ἀφείλετο αὐτῶν ἀποδοθῇ καὶ ἐξῇ αὐτοῖς ἐκ τῶν λιμένων μηδ' ἐξαγαγεῖν, 14.251. τῆς βουλῆς ἡμῶν Λούκιος Πέττιος ἀνὴρ καλὸς καὶ ἀγαθὸς προσέταξεν, ἵνα φροντίσωμεν ταῦτα οὕτως γενέσθαι, καθὼς ἡ σύγκλητος ἐδογμάτισεν, προνοῆσαί τε τῆς ἀσφαλοῦς εἰς οἶκον τῶν πρεσβευτῶν ἀνακομιδῆς. 14.252. ἀπεδεξάμεθα δὲ καὶ ἐπὶ τὴν βουλὴν καὶ τὴν ἐκκλησίαν τὸν Θεόδωρον, ἀπολαβόντες δὲ τὴν ἐπιστολὴν παρ' αὐτοῦ καὶ τὸ τῆς συγκλήτου δόγμα, καὶ ποιησαμένου μετὰ πολλῆς σπουδῆς τοὺς λόγους καὶ τὴν ̔Υρκανοῦ ἐμφανίσαντος ἀρετὴν καὶ μεγαλοψυχίαν, 14.253. καὶ ὅτι κοινῇ πάντας εὐεργετεῖ καὶ κατ' ἰδίαν τοὺς πρὸς αὐτὸν ἀφικομένους, τά τε γράμματα εἰς τὰ δημόσια ἡμῶν ἀπεθέμεθα καὶ αὐτοὶ πάντα ποιεῖν ὑπὲρ ̓Ιουδαίων σύμμαχοι ὄντες ̔Ρωμαίων κατὰ τὸ τῆς συγκλήτου δόγμα ἐψηφισάμεθα. 14.254. ἐδεήθη δὲ καὶ Θεόδωρος τὴν ἐπιστολὴν ἡμῖν ἀποδοὺς τῶν ἡμετέρων στρατηγῶν, ἵνα πέμψωσι πρὸς ̔Υρκανὸν τὸ ἀντίγραφον τοῦ ψηφίσματος καὶ πρέσβεις δηλώσοντας τὴν τοῦ ἡμετέρου δήμου σπουδὴν καὶ παρακαλέσοντας συντηρεῖν τε καὶ αὔξειν αὐτὸν τὴν πρὸς ἡμᾶς φιλίαν καὶ ἀγαθοῦ τινος αἴτιον γίνεσθαι, 14.255. ὡς ἀμοιβάς τε τὰς προσηκούσας ἀποληψόμενον μεμνημένον τε ὡς καὶ ἐν τοῖς κατὰ ̓́Αβραμον καιροῖς, ὃς ἦν πάντων ̔Εβραίων πατήρ, οἱ πρόγονοι ἡμῶν ἦσαν αὐτοῖς φίλοι, καθὼς καὶ ἐν τοῖς δημοσίοις εὑρίσκομεν γράμμασιν. 16.43. καὶ οὔτε ἀποκρυπτόμεθα τὰ παραγγέλματα, οἷς χρώμεθα πρὸς τὸν βίον ὑπομνήμασιν τῆς εὐσεβείας καὶ τῶν ἀνθρωπίνων ἐπιτηδευμάτων, τήν τε ἑβδόμην τῶν ἡμερῶν ἀνίεμεν τῇ μαθήσει τῶν ἡμετέρων ἐθῶν καὶ νόμου, μελέτην ὥσπερ ἄλλου τινὸς καὶ τούτων ἀξιοῦντες εἶναι δι' ὧν οὐχ ἁμαρτησόμεθα. 18.9. οὕτως ἄρα ἡ τῶν πατρίων καίνισις καὶ μεταβολὴ μεγάλας ἔχει ῥοπὰς τοῦ ἀπολουμένου τοῖς συνελθοῦσιν, εἴ γε καὶ ̓Ιούδας καὶ Σάδδωκος τετάρτην φιλοσοφίαν ἐπείσακτον ἡμῖν ἐγείραντες καὶ ταύτης ἐραστῶν εὐπορηθέντες πρός τε τὸ παρὸν θορύβων τὴν πολιτείαν ἐνέπλησαν καὶ τῶν αὖθις κακῶν κατειληφότων ῥίζας ἐφυτεύσαντο τῷ ἀσυνήθει πρότερον φιλοσοφίας τοιᾶσδε: 18.9. Οὐιτέλλιος δὲ εἰς τὴν ̓Ιουδαίαν ἀφικόμενος ἐπὶ ̔Ιεροσολύμων ἀνῄει, καὶ ἦν γὰρ αὐτοῖς ἑορτὴ πάτριος, πάσχα δὲ καλεῖται, δεχθεὶς μεγαλοπρεπῶς Οὐιτέλλιος τὰ τέλη τῶν ὠνουμένων καρπῶν ἀνίησιν εἰς τὸ πᾶν τοῖς ταύτῃ κατοικοῦσιν καὶ τὴν στολὴν τοῦ ἀρχιερέως καὶ τὸν πάντα αὐτοῦ κόσμον συνεχώρησεν ἐν τῷ ἱερῷ κειμένην ὑπὸ τοῖς ἱερεῦσιν ἔχειν τὴν ἐπιμέλειαν, καθότι καὶ πρότερον ἦν αὐτοῖς ἐξουσία. 18.159. καὶ τότε μὲν πείσεσθαι τοῖς κεκελευσμένοις προσποιητὸς ἦν, νυκτὸς δ' ἐπιγενομένης κόψας τὰ ἀπόγεια ᾤχετο ἐπ' ̓Αλεξανδρείας πλέων. ἔνθα ̓Αλεξάνδρου δεῖται τοῦ ἀλαβάρχου μυριάδας εἴκοσι δάνειον αὐτῷ δοῦναι. ὁ δ' ἐκείνῳ μὲν οὐκ ἂν ἔφη παρασχεῖν, Κύπρῳ δὲ οὐκ ἠρνεῖτο τήν τε φιλανδρίαν αὐτῆς καταπεπληγμένος καὶ τὴν λοιπὴν ἅπασαν ἀρετήν. 18.257. Καὶ δὴ στάσεως ἐν ̓Αλεξανδρείᾳ γενομένης ̓Ιουδαίων τε οἳ ἐνοικοῦσι καὶ ̔Ελλήνων τρεῖς ἀφ' ἑκατέρας τῆς στάσεως πρεσβευταὶ αἱρεθέντες παρῆσαν ὡς τὸν Γάιον. καὶ ἦν γὰρ τῶν ̓Αλεξανδρέων πρέσβεων εἷς ̓Απίων, ὃς πολλὰ εἰς τοὺς ̓Ιουδαίους ἐβλασφήμησεν ἄλλα τε λέγων καὶ ὡς τῶν Καίσαρος τιμῶν περιορῷεν: 18.258. πάντων γοῦν ὁπόσοι τῇ ̔Ρωμαίων ἀρχῇ ὑποτελεῖς εἶεν βωμοὺς τῷ Γαί̈ῳ καὶ νεὼς ἱδρυμένων τά τε ἄλλα πᾶσιν αὐτὸν ὥσπερ τοὺς θεοὺς δεχομένων, μόνους τούσδε ἄδοξον ἡγεῖσθαι ἀνδριᾶσι τιμᾶν καὶ ὅρκιον αὐτοῦ τὸ ὄνομα ποιεῖσθαι. 18.259. πολλὰ δὲ καὶ χαλεπὰ ̓Απίωνος εἰρηκότος, ὑφ' ὧν ἀρθῆναι ἤλπιζεν τὸν Γάιον καὶ εἰκὸς ἦν, Φίλων ὁ προεστὼς τῶν ̓Ιουδαίων τῆς πρεσβείας, ἀνὴρ τὰ πάντα ἔνδοξος ̓Αλεξάνδρου τε τοῦ ἀλαβάρχου ἀδελφὸς ὢν καὶ φιλοσοφίας οὐκ ἄπειρος, οἷός τε ἦν ἐπ' ἀπολογίᾳ χωρεῖν τῶν κατηγορημένων. διακλείει δ' αὐτὸν Γάιος κελεύσας ἐκποδὼν ἀπελθεῖν, 19.276. ̓Αντίοχον δὲ ἣν εἶχεν βασιλείαν ἀφελόμενος Κιλικίας μέρει τινὶ καὶ Κομμαγηνῇ δωρεῖται. λύει δὲ καὶ ̓Αλέξανδρον τὸν ἀλαβάρχην φίλον ἀρχαῖον αὐτῷ γεγονότα καὶ ̓Αντωνίαν αὐτοῦ ἐπιτροπεύσαντα τὴν μητέρα ὀργῇ τῇ Γαί̈ου δεδεμένον, καὶ αὐτοῦ υἱὸς Βερενίκην τὴν ̓Αγρίππου γαμεῖ θυγατέρα. 19.277. καὶ ταύτην μέν, τελευτᾷ γὰρ Μᾶρκος ὁ τοῦ ̓Αλεξάνδρου υἱὸς παρθένον λαβών, ἀδελφῷ τῷ αὐτοῦ ̓Αγρίππας ̔Ηρώδῃ δίδωσιν Χαλκίδος αὐτῷ τὴν βασιλείαν εἶναι αἰτησάμενος παρὰ Κλαυδίου. 19.278. Στασιάζεται δὲ κατ' αὐτὸν τὸν χρόνον ̓Ιουδαίων τὰ πρὸς ̔́Ελληνας ἐπὶ τῆς ̓Αλεξανδρέων πόλεως. τελευτήσαντος γὰρ τοῦ Γαί̈ου τὸ ̓Ιουδαίων ἔθνος ἐπὶ ἀρχῆς τῆς ἐκείνου τεταπεινωμένον καὶ δεινῶς ὑπὸ τῶν ̓Αλεξανδρέων ὑβρισμένον ἀνεθάρσησέ τε καὶ ἐν ὅπλοις εὐθέως ἦν. 19.281. ἐπιγνοὺς ἀνέκαθεν τοὺς ἐν ̓Αλεξανδρείᾳ ̓Ιουδαίους ̓Αλεξανδρεῖς λεγομένους συγκατοικισθέντας τοῖς πρώτοις εὐθὺ καιροῖς ̓Αλεξανδρεῦσι καὶ ἴσης πολιτείας παρὰ τῶν βασιλέων τετευχότας, καθὼς φανερὸν ἐγένετο ἐκ τῶν γραμμάτων τῶν παρ' αὐτοῖς καὶ τῶν διαταγμάτων, 19.282. καὶ μετὰ τὸ τῇ ἡμετέρᾳ ἡγεμονίᾳ ̓Αλεξάνδρειαν ὑπὸ τοῦ Σεβαστοῦ ὑποταχθῆναι πεφυλάχθαι αὐτοῖς τὰ δίκαια ὑπὸ τῶν πεμφθέντων ἐπάρχων κατὰ διαφόρους χρόνους μηδεμίαν τε ἀμφισβήτησιν περὶ τούτων γενομένην τῶν δικαίων αὐτοῖς, 19.283. ἅμα καὶ καθ' ὃν καιρὸν ̓Ακύλας ἦν ἐν ̓Αλεξανδρείᾳ τελευτήσαντος τοῦ τῶν ̓Ιουδαίων ἐθνάρχου τὸν Σεβαστὸν μὴ κεκωλυκέναι ἐθνάρχας γίγνεσθαι βουλόμενον ὑποτετάχθαι ἑκάστους ἐμμένοντας τοῖς ἰδίοις ἔθεσιν καὶ μὴ παραβαίνειν ἀναγκαζομένους τὴν πάτριον θρησκείαν, 19.284. ̓Αλεξανδρεῖς δὲ ἐπαρθῆναι κατὰ τῶν παρ' αὐτοῖς ̓Ιουδαίων ἐπὶ τῶν Γαί̈ου Καίσαρος χρόνων τοῦ διὰ τὴν πολλὴν ἀπόνοιαν καὶ παραφροσύνην, ὅτι μὴ παραβῆναι ἠθέλησεν τὸ ̓Ιουδαίων ἔθνος τὴν πάτριον θρησκείαν καὶ θεὸν προσαγορεύειν αὐτόν, ταπεινώσαντος αὐτούς: 19.285. βούλομαι μηδὲν διὰ τὴν Γαί̈ου παραφροσύνην τῶν δικαίων τῷ ̓Ιουδαίων ἔθνει παραπεπτωκέναι, φυλάσσεσθαι δ' αὐτοῖς καὶ τὰ πρότερον δικαιώματα ἐμμένουσι τοῖς ἰδίοις ἔθεσιν, ἀμφοτέροις τε διακελεύομαι τοῖς μέρεσι πλείστην ποιήσασθαι πρόνοιαν, ὅπως μηδεμία ταραχὴ γένηται μετὰ τὸ προτεθῆναί μου τὸ διάταγμα.” 19.286. Τὸ μὲν οὖν εἰς ̓Αλεξάνδρειαν ὑπὲρ τῶν ̓Ιουδαίων διάταγμα τοῦτον ἦν τὸν τρόπον γεγραμμένον: τὸ δ' εἰς τὴν ἄλλην οἰκουμένην εἶχεν οὕτως: 19.287. “Τιβέριος Κλαύδιος Καῖσαρ Σεβαστὸς Γερμανικὸς ἀρχιερεὺς μέγιστος δημαρχικῆς ἐξουσίας ὕπατος χειροτονηθεὶς τὸ δεύτερον λέγει. 19.288. αἰτησαμένων με βασιλέως ̓Αγρίππα καὶ ̔Ηρώδου τῶν φιλτάτων μοι, ὅπως συγχωρήσαιμι τὰ αὐτὰ δίκαια καὶ τοῖς ἐν πάσῃ τῇ ὑπὸ ̔Ρωμαίοις ἡγεμονίᾳ ̓Ιουδαίοις φυλάσσεσθαι, καθὰ καὶ τοῖς ἐν ̓Αλεξανδρείᾳ, ἥδιστα συνεχώρησα οὐ μόνον τοῦτο τοῖς αἰτησαμένοις με χαριζόμενος, 19.289. ἀλλὰ καὶ αὐτοὺς ὑπὲρ ὧν παρεκλήθην ἀξίους κρίνας διὰ τὴν πρὸς ̔Ρωμαίους πίστιν καὶ φιλίαν, μάλιστα δὲ δίκαιον κρίνων μηδεμίαν μηδὲ ̔Ελληνίδα πόλιν τῶν δικαίων τούτων ἀποτυγχάνειν, ἐπειδὴ καὶ ἐπὶ τοῦ θείου Σεβαστοῦ αὐταῖς ἦν τετηρημένα. 19.291. τοῦτό μου τὸ διάταγμα τοὺς ἄρχοντας τῶν πόλεων καὶ τῶν κολωνιῶν καὶ μουνικιπίων τῶν ἐν τῇ ̓Ιταλίᾳ καὶ τῶν ἐκτός, βασιλεῖς τε καὶ δυνάστας διὰ τῶν ἰδίων πρεσβευτῶν ἐγγράψασθαι βούλομαι ἐκκείμενόν τε ἔχειν οὐκ ἔλαττον ἡμερῶν τριάκοντα ὅθεν ἐξ ἐπιπέδου καλῶς ἀναγνωσθῆναι δύναται.” 20.216. Τῶν δὲ Λευιτῶν, φυλὴ δ' ἐστὶν αὕτη, ὅσοιπερ ἦσαν ὑμνῳδοὶ πείθουσι τὸν βασιλέα καθίσαντα συνέδριον φορεῖν αὐτοῖς ἐπίσης τοῖς ἱερεῦσιν ἐπιτρέψαι λινῆν στολήν: πρέπειν γὰρ αὐτοῦ τοῖς τῆς ἀρχῆς χρόνοις ἔφασκον ἀφ' ὧν μνημονευθήσεται καινοποιεῖν. 20.217. καὶ τῆς ἀξιώσεως οὐ διήμαρτον: ὁ γὰρ βασιλεὺς μετὰ γνώμης τῶν εἰς τὸ συνέδριον ἐποιχομένων συνεχώρησεν τοῖς ὑμνῳδοῖς ἀποθεμένους τὴν προτέραν ἐσθῆτα φορεῖν λινῆν οἵαν ἠθέλησαν. 20.218. μέρους δέ τινος τῆς φυλῆς λειτουργοῦντος κατὰ τὸ ἱερὸν καὶ τούτοις ἐπέτρεψεν τοὺς ὕμνους ἐκμαθεῖν, ὡς παρεκάλουν. πάντα δ' ἦν ἐναντία ταῦτα τοῖς πατρίοις νόμοις, ὧν παραβαθέντων οὐκ ἐνῆν μὴ οὐχὶ δίκας ὑποσχεῖν. | 11.76. He then built the altar on the same place it had formerly been built, that they might offer the appointed sacrifices upon it to God, according to the laws of Moses. But while they did this, they did not please the neighboring nations, who all of them bare an ill-will to them. 13.261. had somewhat to propose about that league of friendship and mutual assistance which subsisted between them and the Romans, and about other public affairs, who desired that Joppa, and the havens, and Gazara, and the springs [of Jordan], and the several other cities and countries of theirs, which Antiochus had taken from them in the war, contrary to the decree of the senate, might be restored to them; 13.262. and that it might not be lawful for the king’s troops to pass through their country, and the countries of those that are subject to them; and that what attempts Antiochus had made during that war, without the decree of the senate, might be made void; 13.263. and that they would send ambassadors, who should take care that restitution be made them of what Antiochus had taken from them, and that they should make an estimate of the country that had been laid waste in the war; and that they would grant them letters of protection to the kings and free people, in order to their quiet return home. 13.264. It was therefore decreed, as to these points, to renew their league of friendship and mutual assistance with these good men, and who were sent by a good and a friendly people.” 13.265. But as to the letters desired, their answer was, that the senate would consult about that matter when their own affairs would give them leave; and that they would endeavor, for the time to come, that no like injury should be done to them; and that their praetor Fanius should give them money out of the public treasury to bear their expenses home. 13.296. that he made him leave the party of the Pharisees, and abolish the decrees they had imposed on the people, and to punish those that observed them. From this source arose that hatred which he and his sons met with from the multitude: 13.297. but of these matters we shall speak hereafter. What I would now explain is this, that the Pharisees have delivered to the people a great many observances by succession from their fathers, which are not written in the laws of Moses; and for that reason it is that the Sadducees reject them, and say that we are to esteem those observances to be obligatory which are in the written word, but are not to observe what are derived from the tradition of our forefathers. 14.145. “Lucius Valerius, the son of Lucius the praetor, referred this to the senate, upon the Ides of December, in the temple of Concord. There were present at the writing of this decree Lucius Coponius, the son of Lucius of the Colline tribe, and Papirius of the Quirine tribe, 14.146. concerning the affairs which Alexander, the son of Jason, and Numenius, the son of Antiochus, and Alexander, the son of Dositheus, ambassadors of the Jews, good and worthy men, proposed, who came to renew that league of goodwill and friendship with the Romans which was in being before. 14.147. They also brought a shield of gold, as a mark of confederacy, valued at fifty thousand pieces of gold; and desired that letters might be given them, directed both to the free cities and to the kings, that their country and their havens might be at peace, and that no one among them might receive any injury. 14.148. It therefore pleased [the senate] to make a league of friendship and good-will with them, and to bestow on them whatsoever they stood in need of, and to accept of the shield which was brought by them. This was done in the ninth year of Hyrcanus the high priest and ethnarch, in the month Panemus.” 14.247. 22. The decree of those of Pergamus. “When Cratippus was prytanis, on the first day of the month Desius, the decree of the praetors was this: Since the Romans, following the conduct of their ancestors, undertake dangers for the common safety of all mankind, and are ambitious to settle their confederates and friends in happiness, and in firm peace, 14.248. and since the nation of the Jews, and their high priest Hyrcanus, sent as ambassadors to them, Strato, the son of Theodatus, and Apollonius, the son of Alexander, and Eneas, the son of Antipater, 14.249. and Aristobulus, the son of Amyntas, and Sosipater, the son of Philip, worthy and good men, who gave a particular account of their affairs, the senate thereupon made a decree about what they had desired of them, that Antiochus the king, the son of Antiochus, should do no injury to the Jews, the confederates of the Romans; and that the fortresses, and the havens, and the country, and whatsoever else he had taken from them, should be restored to them; and that it may be lawful for them to export their goods out of their own havens; 14.251. Now Lucius Pettius, one of our senators, a worthy and good man, gave order that we should take care that these things should be done according to the senate’s decree; and that we should take care also that their ambassadors might return home in safety. 14.252. Accordingly, we admitted Theodorus into our senate and assembly, and took the epistle out of his hands, as well as the decree of the senate. And as he discoursed with great zeal about the Jews, and described Hyrcanus’s virtue and generosity, 14.253. and how he was a benefactor to all men in common, and particularly to every body that comes to him, we laid up the epistle in our public records; and made a decree ourselves, that since we also are in confederacy with the Romans, we would do every thing we could for the Jews, according to the senate’s decree. 14.254. Theodorus also, who brought the epistle, desired of our praetors, that they would send Hyrcanus a copy of that decree, as also ambassadors to signify to him the affection of our people to him, and to exhort them to preserve and augment their friendship for us, and be ready to bestow other benefits upon us, 14.255. as justly expecting to receive proper requitals from us; and desiring them to remember that our ancestors were friendly to the Jews even in the days of Abraham, who was the father of all the Hebrews, as we have [also] found it set down in our public records.” 16.43. nor do we conceal those injunctions of ours by which we govern our lives, they being memorials of piety, and of a friendly conversation among men. And the seventh day we set apart from labor; it is dedicated to the learning of our customs and laws, we thinking it proper to reflect on them, as well as on any [good] thing else, in order to our avoiding of sin. 18.9. Such were the consequences of this, that the customs of our fathers were altered, and such a change was made, as added a mighty weight toward bringing all to destruction, which these men occasioned by their thus conspiring together; for Judas and Sadduc, who excited a fourth philosophic sect among us, and had a great many followers therein, filled our civil government with tumults at present, and laid the foundations of our future miseries, by this system of philosophy, which we were before unacquainted withal, 18.159. He then pretended that he would do as he bid him; but when night came on, he cut his cables, and went off, and sailed to Alexandria, where he desired Alexander the alabarch to lend him two hundred thousand drachmae; but he said he would not lend it to him, but would not refuse it to Cypros, as greatly astonished at her affection to her husband, and at the other instances of her virtue; 18.257. 1. There was now a tumult arisen at Alexandria, between the Jewish inhabitants and the Greeks; and three ambassadors were chosen out of each party that were at variance, who came to Caius. Now one of these ambassadors from the people of Alexandria was Apion, who uttered many blasphemies against the Jews; and, among other things that he said, he charged them with neglecting the honors that belonged to Caesar; 18.258. for that while all who were subject to the Roman empire built altars and temples to Caius, and in other regards universally received him as they received the gods, these Jews alone thought it a dishonorable thing for them to erect statues in honor of him, as well as to swear by his name. 18.259. Many of these severe things were said by Apion, by which he hoped to provoke Caius to anger at the Jews, as he was likely to be. But Philo, the principal of the Jewish embassage, a man eminent on all accounts, brother to Alexander the alabarch, and one not unskillful in philosophy, was ready to betake himself to make his defense against those accusations; 19.276. he also took away from Antiochus that kingdom which he was possessed of, but gave him a certain part of Cilicia and Commagena: he also set Alexander Lysimachus, the alabarch, at liberty, who had been his old friend, and steward to his mother Antonia, but had been imprisoned by Caius, whose son [Marcus] married Bernice, the daughter of Agrippa. 19.277. But when Marcus, Alexander’s son, was dead, who had married her when she was a virgin, Agrippa gave her in marriage to his brother Herod, and begged for him of Claudius the kingdom of Chalcis. 19.278. 2. Now about this time there was a sedition between the Jews and the Greeks, at the city of Alexandria; for when Caius was dead, the nation of the Jews, which had been very much mortified under the reign of Caius, and reduced to very great distress by the people of Alexandria, recovered itself, and immediately took up their arms to fight for themselves. 19.281. Since I am assured that the Jews of Alexandria, called Alexandrians, have been joint inhabitants in the earliest times with the Alexandrians, and have obtained from their kings equal privileges with them, as is evident by the public records that are in their possession, and the edicts themselves; 19.282. and that after Alexandria had been subjected to our empire by Augustus, their rights and privileges have been preserved by those presidents who have at divers times been sent thither; and that no dispute had been raised about those rights and privileges, 19.283. even when Aquila was governor of Alexandria; and that when the Jewish ethnarch was dead, Augustus did not prohibit the making such ethnarchs, as willing that all men should be so subject [to the Romans] as to continue in the observation of their own customs, and not be forced to transgress the ancient rules of their own country religion; 19.284. but that, in the time of Caius, the Alexandrians became insolent towards the Jews that were among them, which Caius, out of his great madness and want of understanding, reduced the nation of the Jews very low, because they would not transgress the religious worship of their country, and call him a god: 19.285. I will therefore that the nation of the Jews be not deprived of their rights and privileges, on account of the madness of Caius; but that those rights and privileges which they formerly enjoyed be preserved to them, and that they may continue in their own customs. And I charge both parties to take very great care that no troubles may arise after the promulgation of this edict.” 19.286. 3. And such were the contents of this edict on behalf of the Jews that was sent to Alexandria. But the edict that was sent into the other parts of the habitable earth was this which follows: 19.287. “Tiberius Claudius Caesar Augustus Germanicus, high priest, tribune of the people, chosen consul the second time, ordains thus: 19.288. Upon the petition of king Agrippa and king Herod, who are persons very dear to me, that I would grant the same rights and privileges should be preserved to the Jews which are in all the Roman empire, which I have granted to those of Alexandria, I very willingly comply therewith; and this grant I make not only for the sake of the petitioners, 19.289. but as judging those Jews for whom I have been petitioned worthy of such a favor, on account of their fidelity and friendship to the Romans. I think it also very just that no Grecian city should be deprived of such rights and privileges, since they were preserved to them under the great Augustus. 19.291. And I will that this decree of mine be engraven on tables by the magistrates of the cities, and colonies, and municipal places, both those within Italy and those without it, both kings and governors, by the means of the ambassadors, and to have them exposed to the public for full thirty days, in such a place whence it may plainly be read from the ground.” 20.100. 2. Then came Tiberius Alexander as successor to Fadus; he was the son of Alexander the alabarch of Alexandria, which Alexander was a principal person among all his contemporaries, both for his family and wealth: he was also more eminent for his piety than this his son Alexander, for he did not continue in the religion of his country. 20.216. 6. Now as many of the Levites, which is a tribe of ours, as were singers of hymns, persuaded the king to assemble a sanhedrim, and to give them leave to wear linen garments, as well as the priests for they said that this would be a work worthy the times of his government, that he might have a memorial of such a novelty, as being his doing. 20.217. Nor did they fail of obtaining their desire; for the king, with the suffrages of those that came into the sanhedrim, granted the singers of hymns this privilege, that they might lay aside their former garments, and wear such a linen one as they desired; 20.218. and as a part of this tribe ministered in the temple, he also permitted them to learn those hymns as they had besought him for. Now all this was contrary to the laws of our country, which, whenever they have been transgressed, we have never been able to avoid the punishment of such transgressions. |
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10. Josephus Flavius, Life, 134-135 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 148 135. “εἰ μὴ καὶ ὑπὲρ αὑτῶν, ἔφη, πολῖται, μισεῖν δύνασθε ̓Ιώσηπον, εἰς τοὺς πατρίους ἀποβλέψαντες νόμους, ὧν ὁ πρῶτος ὑμῶν στρατηγὸς προδότης ἔμελλε γίνεσθαι, καὶ μισοπονηρήσαντες ὑπὲρ τούτων τιμωρήσασθε τὸν τοιαῦτα τολμήσαντα.” | |
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11. Pliny The Elder, Natural History, 25 (1st cent. CE - 1st cent. CE) Tagged with subjects: •philo of alexandria, delegations to rome by Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 3 |
12. Josephus Flavius, Jewish War, 2.487-2.488, 2.494-2.498, 7.148-7.152 (1st cent. CE - 1st cent. CE) Tagged with subjects: •philo of alexandria, delegations to rome by •rome, delegations to, (7 c.e.) Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 148; Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 3 2.487. Κατὰ δὲ τὴν ̓Αλεξάνδρειαν ἀεὶ μὲν ἦν στάσις πρὸς τὸ ̓Ιουδαϊκὸν τοῖς ἐπιχωρίοις ἀφ' οὗ χρησάμενος προθυμοτάτοις κατὰ τῶν Αἰγυπτίων ̓Ιουδαίοις ̓Αλέξανδρος γέρας τῆς συμμαχίας ἔδωκεν τὸ μετοικεῖν κατὰ τὴν πόλιν ἐξ ἴσου † μοίρας πρὸς τοὺς ̔́Ελληνας. 2.488. διέμεινεν δ' αὐτοῖς ἡ τιμὴ καὶ παρὰ τῶν διαδόχων, οἳ καὶ τόπον ἴδιον αὐτοῖς ἀφώρισαν, ὅπως καθαρωτέραν ἔχοιεν τὴν δίαιταν ἧττον ἐπιμισγομένων τῶν ἀλλοφύλων, καὶ χρηματίζειν ἐπέτρεψαν Μακεδόνας, ἐπεί τε ̔Ρωμαῖοι κατεκτήσαντο τὴν Αἴγυπτον, οὔτε Καῖσαρ ὁ πρῶτος οὔτε τῶν μετ' αὐτόν τις ὑπέμεινεν τὰς ἀπ' ̓Αλεξάνδρου τιμὰς ̓Ιουδαίων ἐλαττῶσαι. 2.494. Κἀκεῖνος συνιδὼν ὡς χωρὶς μεγάλης συμφορᾶς οὐκ ἂν παύσαιντο νεωτερίζοντες, ἐπαφίησιν αὐτοῖς τὰ κατὰ τὴν πόλιν ̔Ρωμαίων δύο τάγματα καὶ σὺν αὐτοῖς δισχιλίους στρατιώτας κατὰ τύχην παρόντας εἰς τὸν ̓Ιουδαίων ὄλεθρον ἐκ Λιβύης: ἐπέτρεψεν δὲ οὐ μόνον ἀναιρεῖν, ἀλλὰ καὶ τὰς κτήσεις αὐτῶν διαρπάζειν καὶ τὰς οἰκίας καταφλέγειν. 2.495. οἱ δ' ὁρμήσαντες εἰς τὸ καλούμενον Δέλτα, συνῴκιστο γὰρ ἐκεῖ τὸ ̓Ιουδαϊκόν, ἐτέλουν τὰς ἐντολάς, οὐ μὴν ἀναιμωτί: συστραφέντες γὰρ οἱ ̓Ιουδαῖοι καὶ τοὺς ἄμεινον ὡπλισμένους ἑαυτῶν προταξάμενοι μέχρι πλείστου μὲν ἀντέσχον, ἅπαξ δ' ἐγκλίναντες ἀνέδην διεφθείροντο. 2.496. καὶ παντοῖος ἦν αὐτῶν ὄλεθρος, τῶν μὲν ἐν τῷ πεδίῳ καταλαμβανομένων, τῶν δ' εἰς τὰς οἰκίας συνωθουμένων. ὑπεπίμπρασαν δὲ καὶ ταύτας οἱ ̔Ρωμαῖοι προδιαρπάζοντες τὰ ἔνδον, καὶ οὔτε νηπίων ἔλεος αὐτοὺς οὔτε αἰδὼς εἰσῄει γερόντων, 2.497. ἀλλὰ διὰ πάσης ἡλικίας ἐχώρουν κτείνοντες, ὡς ἐπικλυσθῆναι μὲν αἵματι πάντα τὸν χῶρον, πέντε δὲ μυριάδες ἐσωρεύθησαν νεκρῶν, περιελείφθη δ' ἂν οὐδὲ τὸ λοιπόν, εἰ μὴ πρὸς ἱκετηρίας ἐτράποντο. κατοικτείρας δ' αὐτοὺς ̓Αλέξανδρος ἀναχωρεῖν τοὺς ̔Ρωμαίους ἐκέλευσεν. 2.498. οἱ μὲν οὖν ἐξ ἔθους τὸ πειθήνιον ἔχοντες ἅμα νεύματι τοῦ φονεύειν ἐπαύσαντο, τὸ δημοτικὸν δὲ τῶν ̓Αλεξανδρέων δι' ὑπερβολὴν μίσους δυσανάκλητον ἦν καὶ μόλις ἀπεσπᾶτο τῶν σωμάτων. 7.148. πολλαὶ δὲ καὶ νῆες εἵποντο. λάφυρα δὲ τὰ μὲν ἄλλα χύδην ἐφέρετο, διέπρεπε δὲ πάντων τὰ ἐγκαταληφθέντα τῷ ἐν ̔Ιεροσολύμοις ἱερῷ, χρυσῆ τε τράπεζα τὴν ὁλκὴν πολυτάλαντος καὶ λυχνία χρυσῆ μὲν ὁμοίως πεποιημένη, τὸ δ' ἔργον ἐξήλλακτο τῆς κατὰ τὴν ἡμετέραν χρῆσιν συνηθείας. 7.149. ὁ μὲν γὰρ μέσος ἦν κίων ἐκ τῆς βάσεως πεπηγώς, λεπτοὶ δ' ἀπ' αὐτοῦ μεμήκυντο καυλίσκοι τριαίνης σχήματι παραπλησίαν τὴν θέσιν ἔχοντες, λύχνον ἕκαστος αὐτῶν ἐπ' ἄκρον κεχαλκευμένος: ἑπτὰ δ' ἦσαν οὗτοι τῆς παρὰ τοῖς ̓Ιουδαίοις ἑβδομάδος τὴν τιμὴν ἐμφανίζοντες. 7.151. ἐπὶ τούτοις παρῄεσαν πολλοὶ Νίκης ἀγάλματα κομίζοντες: ἐξ ἐλέφαντος δ' ἦν πάντων καὶ χρυσοῦ ἡ κατασκευή. 7.152. μεθ' ἃ Οὐεσπασιανὸς ἤλαυνε πρῶτος καὶ Τίτος εἵπετο, Δομετιανὸς δὲ παρίππευεν, αὐτός τε διαπρεπῶς κεκοσμημένος καὶ τὸν ἵππον παρέχων θέας ἄξιον. | 2.487. 7. But for Alexandria, the sedition of the people of the place against the Jews was perpetual, and this from that very time when Alexander [the Great], upon finding the readiness of the Jews in assisting him against the Egyptians, and as a reward for such their assistance, gave them equal privileges in this city with the Grecians themselves; 2.488. which honorary reward Continued among them under his successors, who also set apart for them a particular place, that they might live without being polluted [by the Gentiles], and were thereby not so much intermixed with foreigners as before; they also gave them this further privilege, that they should be called Macedonians. Nay, when the Romans got possession of Egypt, neither the first Caesar, nor anyone that came after him, thought of diminishing the honors which Alexander had bestowed on the Jews. 2.494. 8. Now when he perceived that those who were for innovations would not be pacified till some great calamity should overtake them, he sent out upon them those two Roman legions that were in the city, and together with them five thousand other soldiers, who, by chance, were come together out of Libya, to the ruin of the Jews. They were also permitted not only to kill them, but to plunder them of what they had, and to set fire to their houses. 2.495. These soldiers rushed violently into that part of the city which was called Delta, where the Jewish people lived together, and did as they were bidden, though not without bloodshed on their own side also; for the Jews got together, and set those that were the best armed among them in the forefront, and made a resistance for a great while; but when once they gave back, they were destroyed unmercifully; 2.496. and this their destruction was complete, some being caught in the open field, and others forced into their houses, which houses were first plundered of what was in them, and then set on fire by the Romans; wherein no mercy was shown to the infants, and no regard had to the aged; but they went on in the slaughter of persons of every age, 2.497. till all the place was overflowed with blood, and fifty thousand of them lay dead upon heaps; nor had the remainder been preserved, had they not betaken themselves to supplication. So Alexander commiserated their condition, and gave orders to the Romans to retire; 2.498. accordingly, these being accustomed to obey orders, left off killing at the first intimation; but the populace of Alexandria bare so very great hatred to the Jews, that it was difficult to recall them, and it was a hard thing to make them leave their dead bodies. 7.148. and for the other spoils, they were carried in great plenty. But for those that were taken in the temple of Jerusalem, they made the greatest figure of them all; that is, the golden table, of the weight of many talents; the candlestick also, that was made of gold, though its construction were now changed from that which we made use of; 7.149. for its middle shaft was fixed upon a basis, and the small branches were produced out of it to a great length, having the likeness of a trident in their position, and had every one a socket made of brass for a lamp at the tops of them. These lamps were in number seven, and represented the dignity of the number seven among the Jews; 7.150. and the last of all the spoils, was carried the Law of the Jews. 7.151. After these spoils passed by a great many men, carrying the images of Victory, whose structure was entirely either of ivory or of gold. 7.152. After which Vespasian marched in the first place, and Titus followed him; Domitian also rode along with them, and made a glorious appearance, and rode on a horse that was worthy of admiration. |
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13. Josephus Flavius, Against Apion, 1.33-1.35, 2.175 (1st cent. CE - 1st cent. CE) Tagged with subjects: •philo of alexandria, delegations to rome by •rome, delegations to, (7 c.e.) Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 148; Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 3 1.33. λέγω δὲ τοὺς ἐν Αἰγύπτῳ καὶ Βαβυλῶνι καὶ εἴ που τῆς ἄλλης οἰκουμένης τοῦ γένους τῶν ἱερέων εἰσί τινες διεσπαρμένοι: πέμπουσι γὰρ εἰς ̔Ιεροσόλυμα συγγράψαντες πατρόθεν τοὔνομα τῆς τε γαμετῆς 1.34. καὶ τῶν ἐπάνω προγόνων καὶ τίνες οἱ μαρτυροῦντες. πόλεμος δ' εἰ κατάσχοι, καθάπερ ἤδη γέγονεν πολλάκις ̓Αντιόχου τε τοῦ ̓Επιφανοῦς εἰς τὴν χώραν ἐμβαλόντος καὶ Πομπηίου Μάγνου καὶ Κυντιλίου 1.35. Οὐάρου μάλιστα δὲ καὶ ἐν τοῖς καθ' ἡμᾶς χρόνοις, οἱ περιλειπόμενοι τῶν ἱερέων καινὰ πάλιν ἐκ τῶν ἀρχαίων γραμμάτων συνίστανται καὶ δοκιμάζουσι τὰς ὑπολειφθείσας γυναῖκας. οὐ γὰρ ἐπὶ τὰς αἰχμαλώτους γενομένας προσίενται πολλάκις γεγονυιῶν 2.175. οὐδὲ γὰρ τὴν ἀπὸ τῆς ἀγνοίας ὑποτίμησιν κατέλιπεν, ἀλλὰ καὶ κάλλιστον καὶ ἀναγκαιότατον ἀπέδειξε παίδευμα τὸν νόμον, οὐκ εἰσάπαξ ἀκροασομένοις οὐδὲ δὶς ἢ πολλάκις, ἀλλ' ἑκάστης ἑβδομάδος τῶν ἄλλων ἔργων ἀφεμένους ἐπὶ τὴν ἀκρόασιν ἐκέλευσε τοῦ νόμου συλλέγεσθαι καὶ τοῦτον ἀκριβῶς ἐκμανθάνειν: ὃ δὴ πάντες ἐοίκασιν οἱ νομοθέται παραλιπεῖν. | 1.33. I mean at Egypt and at Babylon, or in any other place of the rest of the habitable earth, whithersoever our priests are scattered; for they send to Jerusalem the ancient names of their parents in writing, as well as those of their remoter ancestors, and signify who are the witnesses also; 1.34. but if any war falls out, such as have fallen out, a great many of them already, when Antiochus Epiphanes made an invasion upon our country, as also when Pompey the Great and Quintilius Varus did so also, and principally in the wars that have happened in our own times, 1.35. those priests that survive them compose new tables of genealogy out of the old records, and examine the circumstances of the women that remain; for still they do not admit of those that have been captives, as suspecting that they had conversation with some foreigners; 2.175. for he did not suffer the guilt of ignorance to go on without punishment, but demonstrated the law to be the best and the most necessary instruction of all others, permitting the people to leave off their other employments, and to assemble together for the hearing of the law, and learning it exactly, and this not once or twice, or oftener, but every week; which thing all the other legislators seem to have neglected. |
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14. Eusebius of Caesarea, Preparation For The Gospel, 8.5.11, 8.6-8.7, 8.6.1-8.6.9, 8.7.1-8.7.20, 8.11.1-8.11.18 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •philo of alexandria, delegations to rome by Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 36 |
15. Eusebius of Caesarea, Ecclesiastical History, 2.4.2-2.4.3, 2.5.2-2.5.5, 2.16.2, 2.17, 2.17.1-2.17.4, 2.17.18, 2.18.6, 2.18.8, 18.7-18.8 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •philo of alexandria, delegations to rome by Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 4, 36, 45, 46 | 2.4.2. Under this emperor, Philo became known; a man most celebrated not only among many of our own, but also among many scholars without the Church. He was a Hebrew by birth, but was inferior to none of those who held high dignities in Alexandria. How exceedingly he labored in the Scriptures and in the studies of his nation is plain to all from the work which he has done. How familiar he was with philosophy and with the liberal studies of foreign nations, it is not necessary to say, since he is reported to have surpassed all his contemporaries in the study of Platonic and Pythagorean philosophy, to which he particularly devoted his attention. 2.5.2. Josephus also makes mention of these things in the eighteenth book of his Antiquities, in the following words: A sedition having arisen in Alexandria between the Jews that dwell there and the Greeks, three deputies were chosen from each faction and went to Caius. 2.5.3. One of the Alexandrian deputies was Apion, who uttered many slanders against the Jews; among other things saying that they neglected the honors due to Caesar. For while all other subjects of Rome erected altars and temples to Caius, and in all other respects treated him just as they did the gods, they alone considered it disgraceful to honor him with statues and to swear by his name. 2.5.4. And when Apion had uttered many severe charges by which he hoped that Caius would be aroused, as indeed was likely, Philo, the chief of the Jewish embassy, a man celebrated in every respect, a brother of Alexander the Alabarch, and not unskilled in philosophy, was prepared to enter upon a defense in reply to his accusations. 2.5.5. But Caius prevented him and ordered him to leave, and being very angry, it was plain that he meditated some severe measure against them. And Philo departed covered with insult and told the Jews that were with him to be of good courage; for while Caius was raging against them he was in fact already contending with God. 2.17. It is also said that Philo in the reign of Claudius became acquainted at Rome with Peter, who was then preaching there. Nor is this indeed improbable, for the work of which we have spoken, and which was composed by him some years later, clearly contains those rules of the Church which are even to this day observed among us.,And since he describes as accurately as possible the life of our ascetics, it is clear that he not only knew, but that he also approved, while he venerated and extolled, the apostolic men of his time, who were as it seems of the Hebrew race, and hence observed, after the manner of the Jews, the most of the customs of the ancients.,In the work to which he gave the title, On a Contemplative Life or on Suppliants, after affirming in the first place that he will add to those things which he is about to relate nothing contrary to truth or of his own invention, he says that these men were called Therapeutae and the women that were with them Therapeutrides. He then adds the reasons for such a name, explaining it from the fact that they applied remedies and healed the souls of those who came to them, by relieving them like physicians, of evil passions, or from the fact that they served and worshipped the Deity in purity and sincerity.,Whether Philo himself gave them this name, employing an epithet well suited to their mode of life, or whether the first of them really called themselves so in the beginning, since the name of Christians was not yet everywhere known, we need not discuss here.,He bears witness, however, that first of all they renounce their property. When they begin the philosophical mode of life, he says, they give up their goods to their relatives, and then, renouncing all the cares of life, they go forth beyond the walls and dwell in lonely fields and gardens, knowing well that intercourse with people of a different character is unprofitable and harmful. They did this at that time, as seems probable, under the influence of a spirited and ardent faith, practicing in emulation the prophets' mode of life.,For in the Acts of the Apostles, a work universally acknowledged as authentic, it is recorded that all the companions of the apostles sold their possessions and their property and distributed to all according to the necessity of each one, so that no one among them was in want. For as many as were possessors of lands or houses, as the account says, sold them and brought the prices of the things that were sold, and laid them at the apostles' feet, so that distribution was made unto every man according as he had need.,Philo bears witness to facts very much like those here described and then adds the following account: Everywhere in the world is this race found. For it was fitting that both Greek and Barbarian should share in what is perfectly good. But the race particularly abounds in Egypt, in each of its so-called nomes, and especially about Alexandria.,The best men from every quarter emigrate, as if to a colony of the Therapeutae's fatherland, to a certain very suitable spot which lies above the Lake Maria upon a low hill excellently situated on account of its security and the mildness of the atmosphere.,And then a little further on, after describing the kind of houses which they had, he speaks as follows concerning their churches, which were scattered about here and there: In each house there is a sacred apartment which is called a sanctuary and monastery, where, quite alone, they perform the mysteries of the religious life. They bring nothing into it, neither drink nor food, nor any of the other things which contribute to the necessities of the body, but only the laws, and the inspired oracles of the prophets, and hymns and such other things as augment and make perfect their knowledge and piety.,And after some other matters he says:The whole interval, from morning to evening, is for them a time of exercise. For they read the holy Scriptures, and explain the philosophy of their fathers in an allegorical manner, regarding the written words as symbols of hidden truth which is communicated in obscure figures.,They have also writings of ancient men, who were the founders of their sect, and who left many monuments of the allegorical method. These they use as models, and imitate their principles.,These things seem to have been stated by a man who had heard them expounding their sacred writings. But it is highly probable that the works of the ancients, which he says they had, were the Gospels and the writings of the apostles, and probably some expositions of the ancient prophets, such as are contained in the Epistle to the Hebrews, and in many others of Paul's Epistles.,Then again he writes as follows concerning the new psalms which they composed: So that they not only spend their time in meditation, but they also compose songs and hymns to God in every variety of metre and melody, though they divide them, of course, into measures of more than common solemnity.,The same book contains an account of many other things, but it seemed necessary to select those facts which exhibit the characteristics of the ecclesiastical mode of life.,But if any one thinks that what has been said is not peculiar to the Gospel polity, but that it can be applied to others besides those mentioned, let him be convinced by the subsequent words of the same author, in which, if he is unprejudiced, he will find undisputed testimony on this subject. Philo's words are as follows:,Having laid down temperance as a sort of foundation in the soul, they build upon it the other virtues. None of them may take food or drink before sunset, since they regard philosophizing as a work worthy of the light, but attention to the wants of the body as proper only in the darkness, and therefore assign the day to the former, but to the latter a small portion of the night.,But some, in whom a great desire for knowledge dwells, forget to take food for three days; and some are so delighted and feast so luxuriously upon wisdom, which furnishes doctrines richly and without stint, that they abstain even twice as long as this, and are accustomed, after six days, scarcely to take necessary food. These statements of Philo we regard as referring clearly and indisputably to those of our communion.,But if after these things any one still obstinately persists in denying the reference, let him renounce his incredulity and be convinced by yet more striking examples, which are to be found nowhere else than in the evangelical religion of the Christians.,For they say that there were women also with those of whom we are speaking, and that the most of them were aged virgins who had preserved their chastity, not out of necessity, as some of the priestesses among the Greeks, but rather by their own choice, through zeal and a desire for wisdom. And that in their earnest desire to live with it as their companion they paid no attention to the pleasures of the body, seeking not mortal but immortal progeny, which only the pious soul is able to bear of itself.,Then after a little he adds still more emphatically: They expound the Sacred Scriptures figuratively by means of allegories. For the whole law seems to these men to resemble a living organism, of which the spoken words constitute the body, while the hidden sense stored up within the words constitutes the soul. This hidden meaning has first been particularly studied by this sect, which sees, revealed as in a mirror of names, the surpassing beauties of the thoughts.,Why is it necessary to add to these things their meetings and the respective occupations of the men and of the women during those meetings, and the practices which are even to the present day habitually observed by us, especially such as we are accustomed to observe at the feast of the Saviour's passion, with fasting and night watching and study of the divine Word.,These things the above-mentioned author has related in his own work, indicating a mode of life which has been preserved to the present time by us alone, recording especially the vigils kept in connection with the great festival, and the exercises performed during those vigils, and the hymns customarily recited by us, and describing how, while one sings regularly in time, the others listen in silence, and join in chanting only the close of the hymns; and how, on the days referred to they sleep on the ground on beds of straw, and to use his own words, taste no wine at all, nor any flesh, but water is their only drink, and the reish with their bread is salt and hyssop.,In addition to this Philo describes the order of dignities which exists among those who carry on the services of the church, mentioning the diaconate, and the office of bishop, which takes the precedence over all the others. But whosoever desires a more accurate knowledge of these matters may get it from the history already cited.,But that Philo, when he wrote these things, had in view the first heralds of the Gospel and the customs handed down from the beginning by the apostles, is clear to every one. 2.17.1. It is also said that Philo in the reign of Claudius became acquainted at Rome with Peter, who was then preaching there. Nor is this indeed improbable, for the work of which we have spoken, and which was composed by him some years later, clearly contains those rules of the Church which are even to this day observed among us. 2.17.2. And since he describes as accurately as possible the life of our ascetics, it is clear that he not only knew, but that he also approved, while he venerated and extolled, the apostolic men of his time, who were as it seems of the Hebrew race, and hence observed, after the manner of the Jews, the most of the customs of the ancients. 2.17.3. In the work to which he gave the title, On a Contemplative Life or on Suppliants, after affirming in the first place that he will add to those things which he is about to relate nothing contrary to truth or of his own invention, he says that these men were called Therapeutae and the women that were with them Therapeutrides. He then adds the reasons for such a name, explaining it from the fact that they applied remedies and healed the souls of those who came to them, by relieving them like physicians, of evil passions, or from the fact that they served and worshipped the Deity in purity and sincerity. 2.17.4. Whether Philo himself gave them this name, employing an epithet well suited to their mode of life, or whether the first of them really called themselves so in the beginning, since the name of Christians was not yet everywhere known, we need not discuss here. 2.17.18. But if after these things any one still obstinately persists in denying the reference, let him renounce his incredulity and be convinced by yet more striking examples, which are to be found nowhere else than in the evangelical religion of the Christians. |
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16. Pseudo-Dionysius The Areopagite, De Coelesti Hierarchia, 42-43 Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 46 |
17. Papyri, Cpj, 2.153, 2, 420a, 420b Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 4 |