28:1-10

t. Sanh. 8.3

      A. Why did he say so?

      B. So that [the witnesses] should not say, "We saw him running after his fellow, with a sword in his hand. [The victim] ran in front of him into a shop. And then the other went after him into the store. We went in after them and found the victim slain on the floor, with a knife in the hand of the murderer, dripping blood."

      C. "Now lest you say, ‘If not you, then who killed him'" -[you must be admonished that this is not valid evidence].

      D. Said Simeon b, Shatah, "May I [not] see consolation, if I did not see someone run after his fellow, with a sword in his hand, and [the pursued man] went before him into a ruin, and the [pursuer] ran in after him, and then I came in right after him, and found [the victim] slain, with a knife in the hand of the murderer, dripping blood. And I said to him, ‘You evil person! Who killed this one? May I [not] see consolation if I did not see him [run in here]. Either you killed him or I did! But what can I do to you? For you r case is not handed over to me. For lo, the Torah has said, At the testimony of two witness or at the testimony of three witnesses shall he who is on trial for his life be put to death (Deut. 17:6)

      E. "‘But He who knows the thoughts of man will exact punishment from that man.' He did not move from the spot before a snake bit him and he died."

Plutarch, Lysander 4.1-3

When he learned that Cyrus, the King's son, was come to Sardis, he went up to confer with him and to accuse Tissaphernes, who, though he was commissioned to aid the Lacedaemonians and drive the Athenians from the sea, was thought to be remiss in his duty, through the efforts of Alcibiades, showing lack of zeal, and destroying the efficiency of the fleet by the meager subsidies which he gave. [2] Now Cyrus was well pleased that Tissaphernes, who was a base man and privately at feud with him, should be accused and maligned. By this means, then, as well as by his behavior in general, Lysander made himself agreeable, and by the submissive deference of his conversation, above all else, he won the heart of the young prince, and roused him to prosecute the war with vigor. [3] At a banquet which Cyrus gave him as he was about to depart, the prince begged him not to reject the tokens of his friendliness, but to ask plainly for whatever he desired, since nothing whatsoever would be refused him. "Since, then," said Lysander in reply, "thou art so very kind, I beg and entreat thee, Cyrus, to add an obol to the pay of my sailors, that they may get four obols instead of three."

Plutarch, Pericles 7.1

As a young man, Pericles was exceedingly reluctant to face the people, since it was thought that in feature he was like the tyrant Peisistratus; and when men well on in years remarked also that his voice was sweet, and his tongue glib and speedy in discourse, they were struck with amazement at the resemblance. Besides, since he was rich, of brilliant lineage, and had friends of the greatest influence, he feared that he might be ostracized, and so at first had naught to do with politics, but devoted himself rather to a military career, where he was brave and enterprising.

Pindar, Olympian 6.98-99

May time not creep up and disturb his prosperity, but may he with loving friendliness welcome the victory-procession of Hagesias as it comes to one home from his other home within the walls of Stymphalus,

Josephus, Jewish Wars 1.6.1 §122

Hereupon they were reconciled to each other in the temple, and embraced one another in a very kind manner, while the people stood round about them; they also changed their houses; while Aristobulus went to the royal palace, and Hyrcanus retired to the house of Aristobulus.

1 Q20 20:29

 So I prayed [for him] … and I laid my hands on his [head]; and the scourge departed from him and the evil [spirit] was expelled [from him], and he lived.

Sirach 38:1-2

¹Cultivate the physician kin accordance with the need of him,

For him also hath God ordained.

² It is from God that the physician getteth wisdom,

And from the king he receiveth gifts.

Cicero, Ad Fam. 16.9

TO TIRO (AT PATRAE)

BRUNDISIUM, 26 NOVEMBER

CICERO and his son greet Tiro warmly. We parted from you, as you know, on the 2nd of November. We arrived at Leucas on the 6th of November, on the 7th at Actium. There we were detained till the 8th by a storm. Thence on the 9th we arrived at Corcyra after a charming voyage. At Corcyra we were detained by bad weather till the 15th. On the 16th we continued our voyage to Cassiope, a harbor of Corcyra, a distance of 120 stades. There we were detained by winds until the 22nd. Many of those who in this interval impatiently attempted the crossing suffered shipwreck. On the 22nd, after dinner, we weighed anchor. Thence with a very gentle south wind and a clear sky, in the course of that night and the next day we arrived in high spirits on Italian soil at Hydrus, [Note] and with the same wind next day—that is, the 24th of November—at 10 o'clock in the morning we reached Brundisium, and exactly at the same time as ourselves Terentia (who values you very highly) made her entrance into the town. On the 26th, at Brundisium, a slave of Cn. Plancius at length delivered to me the ardently expected letter from you, dated the 13th of November. It greatly lightened my anxiety: would that it had entirely removed it! However, the physician Asclapo positively asserts that you will shortly be well. What need is there for me at this time of day to exhort you to take every means to re-establish your health? I know your good sense, temperate habits, and affection for me: I am sure you will do everything you can to join me as soon as possible. But though I wish this, I would not have you hurry yourself in any way. I could have wished you had shirked Lyso's concert, for fear of incurring a fourth fit of your seven-day fever. But since you have preferred to consult your politeness rather than your health, be careful for the future. I have sent orders to Curius for a douceur to be given to the physician, and that he should advance you whatever you want, engaging to pay the money to any agent he may name. I am leaving a horse and mule for you at Brundisium. At Rome I fear that the 1st of January will be the beginning of serious disturbances. I shall take a moderate line in all respects. It only remains to beg and entreat you not to set sail rashly-seamen are wont to hurry things for their own profit: be cautious, my dear Tiro: you have a wide and difficult sea before you. If you can, start with Mescinius; he is usually cautious about a sea passage: if not, travel with some man of rank, whose position may give him influence over the ship-owner. If you take every precaution in this matter and present yourself to us safe and sound, I shall want nothing more of you. Good-bye, again and again, dear Tiro! I am writing with the greatest earnestness about you to the physician, to Curius, and to Lyso. Good-bye, and God bless you.

28:11-16

Pliny, Natural History 2.122

Accordingly the spring opens the seas to voyagers; at its beginning he West winds soften the wintry heaven, when the sun occupies the 25^th degree of Aquarius; the date of this is Feb. 8. This also practically applies to all the winds whose positions I shall give afterwards, although every leap-year they come a day earlier, but they keep the regular rule in the period that follows. Certain persons give the name Chelidonias to the West wind on the 19h February, owing to the appearance of the swallow but some call it Ornithias, from the arrival of the birds on the 71^st day after the shortest day, when  it blows for nine days.

Vegetius, On Military Affairs 4.39 (see on 27:9-12)

Euripides, Electra 1238ff

The Dioskouroi appear from above.

Dioskouroi

Dioskouroi

Son of Agamemnon, listen; the twin sons of Zeus, your mother's brothers, [1240] Castor and his brother Polydeuces, are calling you. Having just now calmed the swell of the sea, terrible for ships, we have come to Argos when we saw the slaying of our sister, your mother. Now she has her just reward, but you have not acted justly, [1245] and Phoebus, Phoebus—but I am silent, for he is my lord; although he is wise, he gave you oracles that were not. But it is necessary to accept these things. As to what remains, you must do what Fate and Zeus have accomplished for you.

Give Electra to Pylades as his wife to take to his home; [1250] but you leave Argos; for it is not for you, who killed your mother, to set foot in this city. And the dread goddesses of death, the one who glare like hounds, will drive you up and down, a maddened wanderer. Go to Athens and embrace the holy image of Pallas; [1255] for she will prevent them, flickering with dreadful serpents, from touching you, as she stretches over your head her Gorgon-faced shield. There is a hill of Ares, where the gods first sat over their votes to decide on bloodshed, [1260] when savage Ares killed Halirrothius, son of the ocean's ruler, in anger for the unholy violation of his daughter, so that the tribunal is most sacred and secure in the eyes of the gods.

Pausanias 1.18.1

The sanctuary of the Dioscuri is ancient. They themselves are represented as standing, while their sons are seated on horses. Here Polygnotus1 has painted the marriage of the daughters of Leucippus, was a part of the gods' history, but Micon those who sailed with Jason to the Colchians, and he has concentrated his attention upon Acastus and his horses.

Herodotus, Hist. 2.43.2-3

…and moreover to prove that the Egyptians did not take the name of Heracles from the Hellenes, but rather the Hellenes from the Egyptians,--that is to say those of the Hellenes who gave the name Heracles to the son of Amphitryon,--of that, I say, besides many other evidences there is chiefly this, namely that the parents of this Heracles, Amphitryon and Alcmene, were both of Egypt by descent, and also that the Egyptians say that they do not know the names either of Poseidon or of the Dioscuroi, nor have these been accepted by them as gods among the other gods; whereas if they had received from the Hellenes the name of any divinity, they would naturally have preserved the memory of these most of all, assuming that in those times as now some of the Hellenes were wont to make voyages and were sea-faring folk, as I suppose and as my judgment compels me to think; so that the Egyptians would have learnt the names of these gods even more than that of Heracles.

Thucydides, Peloponnesian War 3.75.3

He had no sooner consented, than they began to enroll their enemies for the ships; and these fearing that they might be sent off to Athens, seated themselves as suppliants in the temple of the Dioscuri.

Seneca, Epistle 77.1-2 (see on 27:6)

Josephus, Jewish Wars 2.7.1 §104

So he landed at Dicearchia [Puteoli], and got very large presents from the Jews who dwelt there, and was conducted by his father's friends as if he were a king; nay, the resemblance in his countenance procured him so much credit, that those who had seen Alexander, and had know him very well, would take their oaths that he was the very same person.

Josephus, Antiquities 17.12.1 §328

So he made haste to Rome, and was conducted thither by those strangers who entertained him. He was also so fortunate as, upon his landing at Dicearchia, to bring the Jews that were there into the same delusion; and not only other people, but also all those who had been great with Herod, or had a kindness for him, joined themselves to this man as to their king.

Cicero, Ad Atticum, 2.10

Please admire my consistency. I am determined not to be at the games at Antium: for it is somewhat of a solecism to wish to avoid all suspicion of frivolity, and yet suddenly to be shown up as travelling for mere amusement, and that of a foolish kind. Wherefore I shall wait for you till the 7th of May at Formiae. So now let me know what day we shall see you. From Appii Forum, ten o'clock. I sent another a short time ago from Three Taverns.

Suetonius, Tiberius  2

It appears from record, that many of the Claudii have performed signal services to the state, as well as committed acts of delinquency. To mention the most remarkable only, Appius Caecus dissuaded the senate from agreeing to an alliance with Pyrrhus, as prejudicial to the republic. Claudius Candex first passed the straits of Sicily with a fleet, and drove the Carthaginians out of the island. Claudius Nero cut off Hasdrubal with a vast army upon his arrival in Italy from Spain, before he could form a junction with his brother Annibal. On the other hand, Claudius Appius Regillanus, one of the Decemvirs, made a violent attempt to have a free virgin, of whom he was enamoured, adjudged a slave; which caused the people to secede a second time from the senate. Claudius Drusus erected a statue of himself wearing a crown at Appii Forum, and endeavoured, by means of his dependants, to make himself master of Italy. Claudius Pulcher, when, off the coast of Sicily, the pullets used for taking augury would not eat, in contempt of the omen threw them overboard, as if they should drink at least, if they would not eat; and then engaging the enemy, was routed. After his defeat, when he was ordered by the senate to name a dictator, making a sort of jest of the public disaster, he named Glycias, his apparitor.

The women of this family, likewise, exhibited characters equally opposite to each other. For both the Claudias belonged to it; she, who, when the ship freighted with things sacred to the Idaean Mother of the Gods, stuck fast in the shallows of the Tiber, got it off, by praying to the Goddess with a loud voice, "Follow me, if I am chaste;" and she also, who, contrary to the usual practice in the case of women, was brought to trial by the people for treason; because, when her litter was stopped by a great crowd in the streets, she openly exclaimed, "I wish my brother Pulcher was alive now, to lose another fleet, that Rome might be less thronged." Besides, it is well known, that all the Claudii, except Publius Claudius, who, to effect the banishment of Cicero, procured himself to be adopted by a plebeian, and one younger than himself, were always of the patrician party, as well as great sticklers for the honor and power of that order; and so violent and obstinate in their opposition to the plebeians, that not one of them, even in the case of a trial for life by the people, would ever condescend to put on mourning, according to custom, or make any supplication to them for favor; and some of them in their contests, have even proceeded to lay hands on the tribunes of the people. A Vestal Virgin likewise of the family, when her brother was resolved to have the honor of a triumph contrary to the will of the people, mounted the chariot with him, and attended him into the capitol, that it might not be lawful for any of the tribunes to interfere and forbid it.

 Horace, Satires 1.5

Having left mighty Rome, Aricia received me in but a middling inn: Heliodorus the rhetorician, most learned in the Greek language, was my fellow-traveler: thence we proceeded to Forum-Appi, stuffed with sailors and surly landlords. This stage, but one for better travelers than we, being laggard we divided into two; the Appian way is less tiresome to bad travelers. 

Pliny, Natural History 3.9

Inland there are the following colonies:—Capua, so called from its champaign country, Aquinum, Suessa, Venafrum, Sora, Teanum surnamed Sidicinum, Nola; and the towns of Abella, Aricia, Alba Longa, the Acerrani, the Allifani, the Atinates, the Aletrinates, the Anagnini, the Atellani, the Affilani, the Arpinates, the Auximates, the Abellani, the Alfaterni (both those who take their names from the Latin, the Hernican and the Labicanian territory), Bovillæ, Calatia, Casinum, Calenum, Capitulum of the Hernici, the Cereatini, surnamed Mariani, the Corani, descended from the Trojan Dardanus, the Cubulterini, the Castrimœnienses, the Cingulani, the Fabienses on the Alban Mount, the Foropopulienses of the Falernian district, the Frusinates, the Ferentinates, the Freginates, the old Frabaterni, the new Frabaterni, the Ficolenses, the Fregellani, Forum Appî, the Forentani, the Gabini, the Interamnates Succasini, also surnamed Lirinates, the Ilionenses Lavinii, the Norbani, the Nomentani, the Prænestini (whose city was formerly called Stephané), the Privernates, the Setini, the Signini, the Suessulani, the Telesini, the Trebulani, surnamed Balinienses, the Trebani, the Tusculani, the Verulani, the Veliterni, the Ulubrenses, the Urbinates, and, last and greater than all, Rome herself, whose other name the hallowed mysteries of the sacred rites forbid us to mention without being guilty of the greatest impiety. After it had been long kept buried in secrecy with the strictest fidelity and in respectful and salutary silence, Valerius Soranus dared to divulge it, but soon did he pay the penalty of his rashness.

 

Josephus, Antiquities 7.11.5 §276

Now the principal men of the country came to Gilgal to him with a great multitude, and complained of the tribe of Judah, that they had come to him in a private manner, whereas they ought all conjointly, and with one and the same intention, to have given him the meeting. But the rulers of the tribe of Judah desired them not to be displeased if they had been prevented by them: for, said they, "We are David's kinsmen, and on that account we the rather took care of him, and loved him, and so came first to him;" yet had they not, by their early coming, received any gifts from him, which might give them who came last any uneasiness.

28:17-22

Ignatius, Eph. 12

I know both who I am, and to whom I write. I am the very insignificant Ignatius, who have my lot with those who are exposed to danger and condemnation. But ye have been the objects of mercy, and are established in Christ. I am one delivered over [to death], but the least of all those that have been cut off for the sake of Christ, "from the blood of righteous Abel" to the blood of Ignatius. Ye are initiated into the mysteries of the Gospel with Paul, the holy, the martyred, inasmuch as he was "a chosen vessel;" at whose feet may I be found, and at the feet of the rest of the saints, when I shall attain to Jesus Christ, who is always mindful of you in His prayers.

Irenaeus, Against Heresies 4.34.4

If anyone, however, advocating the cause of the Jews, do maintain that this new covenant consisted in the rearing of that temple which was built under Zerubbabel after the emigration to Babylon, and in the departure of the people from thence after the lapse of seventy years, let him know that the temple constructed of stones was indeed then rebuilt (for as yet that law was observed which had been made upon tables of stone), yet no new covenant was given, but they used the Mosaic law until the coming of the Lord; but from the Lord's advent, the new covenant which brings back peace, and the law which gives life, has gone forth over the whole earth, as the prophets said: "For out of Zion shall go forth the law, and the word of the Lord from Jerusalem; and He shall rebuke many people; and they shall break down their swords into ploughshares, and their spears into pruning-hooks, and they shall no longer learn to fight." [549] If therefore another law and word, going forth from Jerusalem, brought in such a [reign of] peace among the Gentiles which received it (the word), and convinced, through them, many a nation of its folly, then [only] it appears that the prophets spake of some other person. But if the law of liberty, that is, the word of God, preached by the apostles (who went forth from Jerusalem) throughout all the earth, caused such a change in the state of things, that these [nations] did form the swords and war-lances into ploughshares, and changed them into pruning-hooks for reaping the corn, [that is], into instruments used for peaceful purposes, and that they are now unaccustomed to fighting, but when smitten, offer also the other cheek, [550] then the prophets have not spoken these things of any other person, but of Him who effected them. This person is our Lord, and in Him is that declaration borne out; since it is He Himself who has made the plough, and introduced the pruning-hook, that is, the first semination of man, which was the creation exhibited in Adam, [551] and the gathering in of the produce in the last times by the Word; and, for this reason, since He joined the beginning to the end, and is the Lord of both, He has finally displayed the plough, in that the wood has been joined on to the iron, and i has thus cleansed His land because the Word, having been firmly united to flesh, and in its mechanism fixed with pins, [552] has reclaimed the savage earth. In the beginning, He figured forth the pruning-hook by means of Abel, pointing out that there should be a gathering in of a righteous race of men. He says, "For behold how the just man perishes, and no man considers it; and righteous men are taken away, and no man layeth it to heart." [553] These things were acted beforehand in Abel, were also previously declared by the prophets, but were accomplished in the Lord's person; and the same [is still true] with regard to us, the body following the example of the Head.

Tertullian, Of the Soldier's Crown, Chapter XI.

To begin with the real ground of the military crown, I think we must first inquire whether warfare is proper at all for Christians. What sense is there in discussing the merely accidental, when that on which it rests is to be condemned? Do we believe it lawful for a human oath to be superadded to one divine, for a man to come under promise to another master after Christ, and to abjure father, mother, and all nearest kinsfolk, whom even the law has commanded us to honor and love next to God Himself, to whom the gospel, too, holding them only of less account than Christ, has in like manner rendered honor? Shall it be held lawful to make an occupation of the sword, when the Lord proclaims that he who uses the sword shall perish by the sword? And shall the son of peace take part in the battle when it does not become him even to sue at law? And shall he apply the chain, and the prison, and the torture, and the punishment, who is not the avenger even of his own wrongs? Shall he, forsooth, either keep watch-service for others more than for Christ, or shall he do it on the Lord's day, when he does not even do it for Christ Himself? And shall he keep guard before the temples which he has renounced? And shall he take a meal where the apostle has forbidden him? And shall he diligently protect by night those whom in the day-time he has put to flight by his exorcisms, leaning and resting on the spear the while with which Christ's side was pierced? Shall he carry a flag, too, hostile to Christ? And shall he ask a watchword from the emperor who has already received one from God? Shall he be disturbed in death by the trumpet of the trumpeter, who expects to be aroused by the angel's trump? And shall the Christian be burned according to camp rule, when he was not permitted to burn incense to an idol, when to him Christ remitted the punishment of fire? Then how many other offences there are involved in the performances of camp offices, which we must hold to involve a transgression of God's law, you may see by a slight survey. The very carrying of the name over from the camp of light to the camp of darkness is a violation of it. Of course, if faith comes later, and finds any preoccupied with military service, their case is different, as in the instance of those whom John used to receive for baptism, and of those most faithful centurions, I mean the centurion whom Christ approves, and the centurion whom Peter instructs; yet, at the same time, when a man has become a believer, and faith has been sealed, there must be either an immediate abandonment of it, which has been the course with many; or all sorts of quibbling will have to be resorted to in order to avoid offending God, and that is not allowed even outside of military service; or, last of all, for God the fate must be endured which a citizen-faith has been no less ready to accept. Neither does military service hold out escape from punishment of sins, or exemption from martyrdom. Nowhere does the Christian change his character. There is one gospel, and the same Jesus, who will one day deny everyone who denies, and acknowledge everyone who acknowledges God,—who will save, too, the life which has been lost for His sake; but, on the other hand, destroy that which for gain has been saved to His dishonor. With Him the faithful citizen is a soldier, just as the faithful soldier is a citizen. A state of faith admits no plea of necessity; they are under no necessity to sin, whose one necessity is, that they do not sin. For if one is pressed to the offering of sacrifice and the sheer denial of Christ by the necessity of torture or of punishment, yet discipline does not connive even at that necessity; because there is a higher necessity to dread denying and to undergo martyrdom, than to escape from suffering, and to render the homage required. In fact, an excuse of this sort overturns the entire essence of our sacrament, removing even the obstacle to voluntary sins; for it will be possible also to maintain that inclination is a necessity, as involving in it, forsooth, a sort of compulsion. I have, in fact, disposed of this very allegation of necessity with reference to the pleas by which crowns connected with official position are vindicated, in support of which it is in common use, since for this very reason offices must be either refused, that we may not fall into acts of sin, or martyrdoms endured that we may get quit of offices. Touching this primary aspect of the question, as to the unlawfulness even of a military life itself, I shall not add more, that the secondary question may be restored to its place. Indeed, if, putting my strength to the question, I banish from us the military life, I should now to no purpose issue a challenge on the matter of the military crown. Suppose, then, that the military service is lawful, as far as the plea for the crown is concerned.

Origen, Against Celsus 5:33

The remarks which we have made not only answer the statements of Celsus regarding the superintending spirits, but anticipate in some measure what he afterwards brings forward, when he says: "Let the second party come forward; and I shall ask them whence they come, and whom they regard as the originator of their ancestral customs. They will reply, No one, because they spring from the same source as the Jews themselves, and derive their instruction and superintendence from no other quarter, and notwithstanding they have revolted from the Jews." Each one of us, then, is come "in the last days," when one Jesus has visited us, to the "visible mountain of the Lord," the Word that is above every word, and to the "house of God," which is "the Church of the living God, the pillar and ground of the truth." And we notice how it is built upon "the tops of the mountains," i.e., the predictions of all the prophets, which are its foundations. And this house is exalted above the hills, i.e., those individuals among men who make a profession of superior attainments in wisdom and truth; and all the nations come to it, and the "many nations" go forth, and say to one another, turning to the religion which in the last days has shone forth through Jesus Christ: "Come ye, and let us go up to the mountain of the LORD, to the house of the God of Jacob; and He will teach us of His ways, and we will walk in them." For the law came forth from the dwellers in Sion, and settled among us as a spiritual law. Moreover, the word of the Lord came forth from that very Jerusalem, that it might be disseminated through all places, and might judge in the midst of the heathen selecting those whom it sees to be submissive and rejecting the disobedient, who are many in number. And to those who inquire of us whence we come, or who is our founder, we reply that we are come, agreeably to the counsels of Jesus, to "cut down our hostile and insolent ‘wordy' swords into ploughshares, and to convert into pruning-hooks the spears formerly employed in war." For we no longer take up "sword against nation," nor do we "learn war any more," having become children of peace, for the sake of Jesus, who is our leader, instead of those whom our fathers followed, among whom we were "strangers to the covenant," and having received a law, for which we give thanks to Him that rescued us from the error (of our ways), saying, "Our fathers honored lying idols, and there is not among them one that causeth it to rain." Our Superintendent, then, and Teacher, having come forth from the Jews, regulates the whole world by the word of His teaching. And having made these remarks by way of anticipation, we have refuted as well as we could the untrue statements of Celsus, by subjoining the appropriate answer.

28:29-31

Eusebius, Eccl. Hist. 2.22

Chapter XXII. Paul Having Been Sent Bound from Judea to Rome, Made His Defense, and Was Acquitted of Every Charge.

1. FESTUS was sent by Nero to be Felix's successor. Under him Paul, having made his defense, was sent bound to Rome Aristarchus was with him, whom he also somewhere in his epistles quite naturally calls his fellow-prisoner. And Luke, who wrote the Acts of the Apostles, brought his history to a close at this point, after stating that Paul spent two whole years at Rome as a prisoner at large, and preached the word of God without restraint.

2. Thus after he had made his defense it is said that the apostle was sent again upon the ministry of preaching, and that upon coming to the same city a second time he suffered martyrdom. In this imprisonment he wrote his second epistle to Timothy, in which he mentions his first defense and his impending death.

3. But hear his testimony on these matters: "At my first answer," he says, "no man stood with me, but all men forsook me: I pray God that it may not be laid to their charge. Notwithstanding the Lord stood with me, and strengthened me; that by me the preaching might be fully known, and that all the Gentiles might hear: and I was delivered out of the mouth of the lion."

4. He plainly indicates in these words that on the former occasion, in order that the preaching might be fulfilled by him, he was rescued from the mouth of the lion, referring, in this expression, to Nero, as is probable on account of the latter's cruelty. He did not therefore afterward add the similar statement, "He will rescue me from the mouth of the lion"; for he saw in the spirit that his end would not be long delayed.

5. Wherefore he adds to the words, "And he delivered me from the mouth of the lion," this sentence: "The Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom," indicating his speedy martyrdom; which he also foretells still more clearly in the same epistle, when he writes, "For I am now ready to be offered, and the time of my departure is at hand."

6. In his second epistle to Timothy, moreover, he indicates that Luke was with him when he wrote, but at his first defense not even he. Whence it is probable that Luke wrote the Acts of the Apostles at that time, continuing his history down to the period when he was with Paul.

7. But these things have been adduced by us to show that Paul's martyrdom did not take place at the time of that Roman sojourn which Luke records.

8. It is probable indeed that as Nero was more disposed to mildness in the beginning, Paul's defense of his doctrine was more easily received; but that when he had advanced to the commission of lawless deeds of daring, he made the apostles as well as others the subjects of his attacks.

Quintilian 2.13.12-13

[12] In a picture the full face is most attractive. But Apelles painted Antigonus in profile, to conceal the blemish caused by the loss of one eye. So, too, in speaking, there are certain things which have to be concealed, either because they ought not to be disclosed or because they cannot be expressed as they deserve. [13] Timanthes, who was, I think, a native of Cythnus, provides an example of this in the picture with which he won the victory over Colotes of Teos. It represented the sacrifice of Iphigenia, and the artist had depicted an expression of grief on the face of Calchas and of still greater grief on that of Ulysses, while he had given Menelaus an agony of sorrow beyond which his art could not go. Having exhausted his powers of emotional expression he was at a loss to portray the father's face as it deserved, and solved the problem by veiling his head and leaving his sorrow to the imagination of the spectator.