Anthol. Pal. v. 160. Reinach, Textes, p. 55. Footnote 188: Fg. hist. gr. iii. 196; Reinach, Textes, p. 42. Footnote 189: Journ. Hell. Stud. xii. 233 seq. Footnote 190: Pausanius, X. xii. 9; Suidas, s. v. Σαμβήθη; Sibyllina, iii. 818. Footnote 191: Valerius Maximus, I. iii. 3. Footnote 192: Shab. vi. 2, 4, but cf. Demai iii. 11, and Erub. i. 10. Footnote 193: Cf. above, ch. VII., n. 2. The letter of Dolabella to the Ephesians, cited in Josephus, Ant. XIV. x. 12, makes it perfectly clear that if the Sabbath restriction had actually been enforced in the sense indicated, Jews would have been wholly useless for the army. But we have seen that they not merely fought their own battles, but engaged freely as mercenaries. We can therefore understand the passage in Josephus only in the sense of an attempt to escape conscription with the other Ephesians, by alleging an extreme application of the Sabbath principle. The other passage in Josephus (XVIII. iii.) is in direct contradiction with other sources, and will be discussed later. Footnote 194: Saguntum, Livy, XXI. xiv. Abydus, Livy, XXXI. xvii. Cf. also Livy XXVIII. xxiii. Footnote 195: Cic. De Nat. Deor. ii. 28, 71, his _fabulis spretis ac repudiatis_.... Footnote 196: Reinach, Textes, p. 17. Cf. above, p. 93. Footnote 197: The word itself does not occur in Homer. However, Od. ix. 478, the taunt is flung by Odysseus, the blind monster, σχέτλι’, ἐπει ξείνους οὐχ ἄζεο σῷ ἐνὶ οἴκῳ ἐσθέμεναι τῷ σε Ζεὺς τίσατο καὶ θεοὶ οἄλλοι.. Footnote 198: Arrian, Anab. I. ix. 9-10. Footnote 199: Il. iii. 207; Od. iii. 355; vii. 190. Footnote 200: Plutarch, Lycurgus, xxvii.; Ael. V. Hist. xiii. 16; Thuc. i. 144. Footnote 201: Juvenal, Sat. xv. 93-131. Footnote 202: Cf. the undoubted instances of the Gallus-Galla, Graecus-Graeca sacrifices at Rome. See article, Gallus et Galla, in Pauly-Wissowa Realenzykl, especially the unwilling testimony of Livy, XXII. lvii. 6. Footnote 203: The Tauric Artemis was considered a barbarian goddess, but received the veneration of Greeks, and of her we read, Eur. Iph. Taur. 384, αὕτη δὲ θυσίαις ἥδεται βροτοκτόνοις. The sacrifices of the Trojan captives at the funeral of Patroclus, the sacrifice of Polyxena, Astyanax, and Iphigenia are sufficient evidences of the familiarity of the practice to Greeks. An historical instance is the atonement-sacrifice of Epimenides at Athens. Diog. Laert. i. 111, 112; Athen. xiii. 602 C. Footnote 204: For the Gauls, cf. Strabo, iv. 198; the Thracians, vii. 300; the Carthaginians, Verg. Aen. i. 525. Footnote 205: