Chapter XII: The Opposition

Footnote 164:

The Messenians also expelled the Epicureans (Athen. xii. 547), and
Antiochus (VI) Dionysius, or rather Tryphon in his name, expelled all
philosophers from Antioch and all Syria (Athen. _ibid._). The latter
document has been questioned by Radermacher, Rh. Mus. N. F. lvi.
(1901), 202, but on insufficient grounds. It is probably genuine, but
the king referred to is uncertain. It will be remembered that the
Epicurean Philonides claimed to have converted Epiphanes and to have
been a favorite of Demetrius (Crönert, Stzb. Berl. (1900), 943, and
Usener Rh. Mus. N. F. lvi. (1901), 145 seq.) Alexander Balas professed
Stoicism.

Footnote 165:

Josephus, Ant. XVIII. ix.

Footnote 166:

Dio Cassius, lviii. 32; Ens. Chron. ii. 164. The account in its
details is not free from doubt.

Footnote 167:

Josephus, Ant. XIV. x.

Footnote 168:

Senatusconsultum de Bacch. C. I. L. i. 43, n. 196. Bruns Fontes, n.
35, ll. 14-16.

Footnote 169:

Cf. the instances cited in Cumont, Les rel. or. dans le pag. rom., p.
122, and the articles on Isis in the Pauly-Wissowa Realenzykl, the
Dar.-Saglio Dict., and Roscher’s Lexikon.

Footnote 170:

In Greek διαβολή. Cf. Aristotle, Rhetoric, II. iii. 30;
Syrianus, In Hermogenem, ii. (134, 3). Of this διαβολή, a
favorite form was ἐπηρεασμός, “mockery” (Arist. _op.
cit._ II. ii. 3), and “Commonplaces,” κοινοὶ τόποι, on
the subject are cited in Aristotle (_op. cit._ III. xv. 1).

Footnote 171:

Reinach, Textes, p. 49.

Footnote 172:

Eratosthenes was head of the Alexandrian Academy.

Footnote 173:

Apollo is the god named and ascribed to Dora, which, as Josephus
remarks, is not in Idumaea at all. Nor does Apollo appear as the god
of Dora on the coins of that city. According to Josephus (Ant. XV.
vii. 9) the Idumean god was named Koze, who might of course have been
identified with the Seleucid patron Apollo. It may be a title
connected with קצין (Josh. x. 24, Micah iii. 1, 9).

Footnote 174:

An inscription forbidding the approach of gentiles has been found at
Jerusalem, and is now in Constantinople: μηθένα ἀλλογενῆ
εἰσπορεύεσθαι ἐντὸς τοῦ περὶ τὸ ιερὸν τρυφάκτου καί περιβόλου · ὅς δ’
ἂν ληφθῇ ἑαυτῷ αἴτιος ἔσται διὰ τὸ ἐξακολουθεῖν θάνατον.

Footnote 175:

Reinach, Textes, p. 56. For an estimate of the importance of
Posidonius for his time, cf. Wendland, Hellenist. Kult. p. 60 seq. and
134 seq.

Footnote 176:

Molo in Reinach, Textes, p. 60 seq. Damocritus, _ibid._ p. 121.

Footnote 177:

Reinach, Textes, p. 131.

Footnote 178:

Plutarch, Moralia, ii. 813; Reinach, Textes, p. 139.

Footnote 179:

Pseud-Opp. Cyn. iv. 256. Lact. Inst. i. 21-27.

Footnote 180:

Cf. also Aelian Var. Hist. xii. 34. Strabo, xv. 1057.

Footnote 181:

Pseudo-Plut. Sept. Sap. Con. 5. Apul. Met. xi. 6. Ael. Hist. An. x.
28.

Footnote 182:

Juvenal, Sat. xv. 1-3. _Quis nescit Volusi Bithynice qualia demens
Aegyptos portenta colat? crocodilon adorat pars haec, illa pavet
saturam serpentibus ibïn_; cf. also _latrator Anubis_ (Verg. Aen.
viii. 698, Prop. iv. 11, 41).

Footnote 183:

It is not to be inferred that ancient historians as such were
unreliable. In those times, as in ours, the value of an historical
narrative must be judged by estimating the character and capacity of
the writer and the means at his disposal. Many modern historians have
been special pleaders, some consciously, like Froude and von
Treitschke, and most have been impelled by personal sympathies and
antipathies of many kinds.

It is, however, a fact that the writers of antiquity consciously used
falsehoods in what they believed to be details, if they supposed that
they could thereby more forcibly present the essential character of a
transaction, or better enforce a moral lesson. The extreme danger of
such a practice need not be insisted on, nor did all writers engage in
it. But Panaetius and Cicero (Cic. De Orat. ii. 59; De Off. ii. 14),
Quintillian (ii. 26-39) and the Church Fathers, unhesitatingly defend
it (Eusebius, Praep. Evan., John Chrysost. De Sac. i. 6-8, Clemens
Alex. Strom, vii. 9).

Footnote 184:

Polybius shares the general estimate of Syrians (XVI. lx. 3), but that
does not prevent him from acknowledging the loyalty and devotion of
the people of Gaza, whom he classes as Syrians.