The Ancient Mediterranean Religions Index Database

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Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

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All subjects (including unvalidated):

subject	book bibliographic info
antoninus	Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 139 Kattan Gribetz et al. (2016), Genesis Rabbah in Text and Context. 41, 43 Katzoff (2019), On Jews in the Roman World: Collected Studies. 278, 313 Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 247, 248, 249, 250, 251, 252, 253, 254, 262, 263, 264, 268
antoninus, and faustina, rome, temple of	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 137
antoninus, and fl. antoninus, flavius vedius apellas, t., son of t. fl. vedius pasinice, as son of t. fl. vedius	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 392
antoninus, and fl. flavius vedius antoninus, t., son of t. fl. vedius pasinice	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 80, 392
antoninus, and fl. flavius vedius antoninus, t., son of t. fl. vedius pasinice, in family statue group	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 167, 392, 396
antoninus, and fl. flavius vedius antoninus, t., son of t. fl. vedius pasinice, on monument to t. fl. vedius apellas	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 396, 397
antoninus, and fl. flavius vedius apellas, t., son of t. fl. vedius pasinice, and artemis	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 170
antoninus, and fl. flavius vedius apellas, t., son of t. fl. vedius pasinice, and monument with genealogical inscription	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 71, 81, 84, 89, 163, 387, 389, 390, 391, 392, 393, 394, 395, 396, 397
antoninus, and fl. flavius vedius apellas, t., son of t. fl. vedius pasinice, cursus of	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 396
antoninus, and fl. flavius vedius apellas, t., son of t. fl. vedius pasinice, ephesian monument to	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 169, 170, 392, 395
antoninus, and fl. flavius vedius apellas, t., son of t. fl. vedius pasinice, in family statue group	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 82, 167, 391, 396
antoninus, and fl. flavius vedius damianus, t., son of t. fl. vedius, pasinice	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 80, 82, 392, 396
antoninus, arrius	Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 323, 336 Hanghan (2019), Lettered Christians: Christians, Letters, and Late Antique Oxyrhynchus, 177 Hitch (2017), Animal sacrifice in the ancient Greek world, 177 Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 190, 210, 231, 242, 257
antoninus, arrius gaius, proconsul	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 422
antoninus, assumption of name, elagabalus, roman emperor, marcus aurelius	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 84, 192, 193, 194, 195
antoninus, betrothal to faustina the younger, marcus aurelius, m. aurelius	Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 232
antoninus, bishop of ephesus	Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 270, 271
antoninus, caracalla	Levine (2005), The Ancient Synagogue, The First Thousand Years, 136, 198, 359, 388 Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 9
antoninus, caracalla, m. aurel[l]ius	Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 222, 227, 237
antoninus, claudia procula, wife of m. cl. sabinus, p. vedius ii	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 65
antoninus, coinage of marcus aurelius, m. aurelius	Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 217, 218, 221, 222, 223, 224, 225
antoninus, diadumenianusnan, emperors	Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 51, 54, 55, 108
antoninus, diogenes	Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 34 Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 387
antoninus, elagabalus, m. aurel[l]ius	Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 227, 237
antoninus, emperor	Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 33, 126 Jenkyns (2013), God, Space, and City in the Roman Imagination, 263
antoninus, felix, m.	Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 117, 119, 120, 123, 124
antoninus, flavia pasinice, marries t. fl. vedius	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 80, 81, 82, 89, 392, 395
antoninus, i and vedia antoninus, vedius antoninus, p., father of p. vedius marcia, friend of arrius	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 56, 310
antoninus, i and vedia vedius antoninus, p., father of p. vedius marcia	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 49, 60
antoninus, i, p., vedius i, vedius ‘adoptivvater’	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 61, 220, 402
antoninus, i, p., vedius i, vedius ‘adoptivvater’, adopts male heirs	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 62, 63, 65, 66, 379, 381
antoninus, i, p., vedius i, vedius ‘adoptivvater’, as asiarch/archiereus of asia	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 69, 73, 124, 220, 378
antoninus, i, p., vedius i, vedius ‘adoptivvater’, as builder	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 5, 397
antoninus, i, p., vedius i, vedius ‘adoptivvater’, as grammateus of the demos	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 193, 378
antoninus, i, p., vedius i, vedius ‘adoptivvater’, as prytanis	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 49, 55, 60, 89, 117, 121, 122, 123, 124, 125, 127, 378, 401
antoninus, i, p., vedius i, vedius ‘adoptivvater’, as vedia marcia’s brother	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 49, 55, 218
antoninus, i, p., vedius i, vedius ‘adoptivvater’, biography of	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 125, 379
antoninus, i, p., vedius i, vedius ‘adoptivvater’, father of	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 49, 56
antoninus, i, p., vedius i, vedius ‘adoptivvater’, homonymity with adopted sons	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 46, 246, 247, 397, 398, 399, 400, 401, 402
antoninus, i, p., vedius i, vedius ‘adoptivvater’, kourêtes of	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 61, 130
antoninus, i, p., vedius i, vedius ‘adoptivvater’, named in ive	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 121, 125, 182
antoninus, i, p., vedius i, ‘adoptivvater’, as military tribune vedius, ?	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 401
antoninus, i, p., vedius i, ‘adoptivvater’, involved in temple building vedius, ?	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 397
antoninus, i, vedius antoninus, ii, p., vedius ii, m. cl. p. vedius, adopted by p. vedius	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 62, 63, 64, 65, 66, 89, 379, 380, 381
antoninus, ii, ofellia phaedrina, as wife of p. vedius	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 220, 221, 387
antoninus, ii, p., vedius ii, m. cl. p. antoninus, vedius vedius, as grandfather of p. vedius papianus	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 380, 387
antoninus, ii, p., vedius ii, m. cl. p. vedius vedius, as archiereus of asia/ekgonos of vedius iv	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 380
antoninus, ii, p., vedius ii, m. cl. p. vedius vedius, as asiarch	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 220, 400
antoninus, ii, p., vedius ii, m. cl. p. vedius vedius, as high priest and grammateus	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 64, 69
antoninus, ii, p., vedius ii, m. cl. p. vedius vedius, as husband of ofellia phaedrina	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 220, 380, 381, 382
antoninus, ii, p., vedius ii, m. cl. p. vedius vedius, as military tribune	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 402
antoninus, ii, p., vedius ii, m. cl. p. vedius vedius, as of tribe quirina	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 380
antoninus, ii, p., vedius ii, m. cl. p. vedius vedius, as panegyriarch of epheseia	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 182
antoninus, ii, p., vedius ii, m. cl. p. vedius vedius, as prytanis	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 121, 127
antoninus, ii, p., vedius ii, m. cl. p. vedius vedius, biography of	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 381, 382
antoninus, ii, p., vedius ii, m. cl. p. vedius vedius, father of m. cl. proculus	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 64, 380
antoninus, ii, p., vedius ii, m. cl. p. vedius vedius, homonymity with son and adopted father	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 46, 73, 125, 397
antoninus, ii, p., vedius ii, m. cl. p. vedius vedius, honors m. [cutius] messius rusticus	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 401
antoninus, ii, p., vedius ii, m. cl. p. vedius vedius, honors vibia sabina augusta	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 62, 316, 382
antoninus, ii, p., vedius ii, m. cl. p. vedius vedius, in family statue group	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 164, 359
antoninus, ii, p., vedius ii, m. cl. p. vedius vedius, in inscription ive	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 121
antoninus, ii, p., vedius ii, m. cl. p. vedius vedius, married to cl. procula	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 65
antoninus, ii, p., vedius ii, m. cl. p. vedius, as alytarch of olympia vedius, ?	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 191
antoninus, ii, p., vedius ii, m. cl. p. vedius, as ambassador to senate and emperors vedius, ?	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 273
antoninus, ii, p., vedius ii, m. cl. p. vedius, honored by mouseion teachers vedius, ?	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 401
antoninus, iii, p., vedius iii, m. cl. p. vedius phaedrus sabinianus, vedius ‘bauherr’	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 386
antoninus, iii, p., vedius iii, m. cl. p. vedius phaedrus sabinianus, vedius ‘bauherr’, adopted by vedius i	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 63, 64, 65, 66, 89, 379, 380, 381, 382, 384
antoninus, iii, p., vedius iii, m. cl. p. vedius phaedrus sabinianus, vedius ‘bauherr’, as ambassador to senate and emperors	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 273, 274
antoninus, iii, p., vedius iii, m. cl. p. vedius phaedrus sabinianus, vedius ‘bauherr’, as ancestor of t. fl. papianus	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 394
antoninus, iii, p., vedius iii, m. cl. p. vedius phaedrus sabinianus, vedius ‘bauherr’, as asiarch and grammateus of the demos	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 400
antoninus, iii, p., vedius iii, m. cl. p. vedius phaedrus sabinianus, vedius ‘bauherr’, as asiarch/archiereus of asia	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 69, 220, 269
antoninus, iii, p., vedius iii, m. cl. p. vedius phaedrus sabinianus, vedius ‘bauherr’, as builder in ephesos	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 262, 263, 279, 291, 362, 397
antoninus, iii, p., vedius iii, m. cl. p. vedius phaedrus sabinianus, vedius ‘bauherr’, as grammateus of demos	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 304, 382, 399
antoninus, iii, p., vedius iii, m. cl. p. vedius phaedrus sabinianus, vedius ‘bauherr’, as gymnasiarch	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 267, 333, 334, 372, 380, 398
antoninus, iii, p., vedius iii, m. cl. p. vedius phaedrus sabinianus, vedius ‘bauherr’, as m. cl. phaedrus	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 62, 63, 382, 384
antoninus, iii, p., vedius iii, m. cl. p. vedius phaedrus sabinianus, vedius ‘bauherr’, as prytanis	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 125, 130
antoninus, iii, p., vedius iii, m. cl. p. vedius phaedrus sabinianus, vedius ‘bauherr’, children of	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 125, 380, 382, 383, 384, 385, 387
antoninus, iii, p., vedius iii, m. cl. p. vedius phaedrus sabinianus, vedius ‘bauherr’, cursus of	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 264, 265, 343, 344, 372, 384, 385
antoninus, iii, p., vedius iii, m. cl. p. vedius phaedrus sabinianus, vedius ‘bauherr’, epithets of on inscriptions	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 246
antoninus, iii, p., vedius iii, m. cl. p. vedius phaedrus sabinianus, vedius ‘bauherr’, homonymity with natural and adoptive father	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 73
antoninus, iii, p., vedius iii, m. cl. p. vedius phaedrus sabinianus, vedius ‘bauherr’, honored by professional associations	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 252, 383, 397, 401
antoninus, iii, p., vedius iii, m. cl. p. vedius phaedrus sabinianus, vedius ‘bauherr’, honors c. iulius thraso alexander	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 382
antoninus, iii, p., vedius iii, m. cl. p. vedius phaedrus sabinianus, vedius ‘bauherr’, honors m. [cutius] messius rusticus	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 401
antoninus, iii, p., vedius iii, m. cl. p. vedius phaedrus sabinianus, vedius ‘bauherr’, honors m. ulpius damas	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 383, 401
antoninus, iii, p., vedius iii, m. cl. p. vedius phaedrus sabinianus, vedius ‘bauherr’, honors vibia sabina augusta	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 382
antoninus, iii, p., vedius iii, m. cl. p. vedius phaedrus sabinianus, vedius ‘bauherr’, in family statue group	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 164
antoninus, iii, p., vedius iii, m. cl. p. vedius phaedrus sabinianus, vedius ‘bauherr’, in genealogical inscription ive	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 76, 125
antoninus, iii, p., vedius iii, m. cl. p. vedius phaedrus sabinianus, vedius ‘bauherr’, in inscription ive	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 121
antoninus, iii, p., vedius iii, m. cl. p. vedius phaedrus sabinianus, vedius ‘bauherr’, married to fl. papiane	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 66, 69, 70, 89, 219, 220, 274, 382, 383, 386, 387
antoninus, iii, p., vedius iii, m. cl. p. vedius phaedrus sabinianus, vedius ‘bauherr’, married to valeria lepida	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 385, 395
antoninus, iii, p., vedius iii, m. cl. p. vedius phaedrus sabinianus, vedius ‘bauherr’, most famous of vedii	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 221, 265, 266, 267, 268
antoninus, iii, p., vedius iii, m. cl. p. vedius phaedrus sabinianus, vedius ‘bauherr’, on monument to fl. phaedrina	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 76, 125
antoninus, iii, p., vedius iii, m. cl. p. vedius phaedrus sabinianus, vedius ‘bauherr’, raises statue of faustina	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 383
antoninus, iii, p., vedius iii, m. cl. p. vedius phaedrus sabinianus, vedius ‘bauherr’, raises statue of lucius verus	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 383
antoninus, iii, p., vedius iii, m. cl. p. vedius phaedrus sabinianus, vedius ‘bauherr’, raises statue of marcus aurelius	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 383
antoninus, iii, p., vedius iii, m. cl. p. vedius phaedrus sabinianus, vedius ‘bauherr’, senatorial connections of	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 71, 72
antoninus, iii, p., vedius iii, m. cl. p. vedius phaedrus sabinianus, vedius ‘bauherr’, senatorial offices of	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 76, 121, 125, 191, 219, 304, 322, 323, 399, 400
antoninus, iii, p., vedius iii, m. cl. p. vedius phaedrus sabinianus, vedius ‘bauherr’, son of m. cl. sabinus	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 65, 379, 380, 381, 382
antoninus, iii, p., vedius iii, m. cl. p. vedius phaedrus sabinianus, vedius ‘bauherr’, statues of	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 164, 211, 212, 249, 255, 341, 343, 347
antoninus, iii, p., vedius iii, m. cl. p. vedius phaedrus sabinianus, ‘bauherr’, as alytarch of olympia vedius, ?	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 190, 191
antoninus, iii, p., vedius iii, m. cl. p. vedius phaedrus sabinianus, ‘bauherr’, as patron of mouseion teachers vedius, ?	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 203, 268, 269, 270, 353
antoninus, iii, p., vedius iii, m. cl. p. vedius phaedrus sabinianus, ‘bauherr’, honored by m. ulpius damas vedius, ?	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 401
antoninus, iv, p., vedius iv, vedius papianus ‘erblasser’	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 71, 72, 75, 76, 380, 383, 385
antoninus, iv, p., vedius iv, vedius papianus ‘erblasser’, and vedius bath-gymnasium	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 284, 333
antoninus, iv, p., vedius iv, vedius papianus ‘erblasser’, as agonothete of hadrianeia [commodeia] for life	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 179, 193, 195, 196, 284, 372, 386, 388, 389
antoninus, iv, p., vedius iv, vedius papianus ‘erblasser’, as grandson of vedius ii	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 387
antoninus, iv, p., vedius iv, vedius papianus ‘erblasser’, as prytanis	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 121, 125, 129, 131, 191, 387
antoninus, iv, p., vedius iv, vedius papianus ‘erblasser’, as senator	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 127, 387, 388
antoninus, iv, p., vedius iv, vedius papianus ‘erblasser’, as stepson of fl. papiane	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 386
antoninus, iv, p., vedius iv, vedius papianus ‘erblasser’, as uncle of fl. phaedrina	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 388, 394
antoninus, iv, p., vedius iv, vedius papianus ‘erblasser’, epithets of	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 246, 250, 251, 280, 282
antoninus, iv, p., vedius iv, vedius papianus ‘erblasser’, gift/bequest to artemis	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 89, 156, 159, 160, 161, 163, 165, 166, 168, 169, 170, 275, 282, 369, 387, 388, 397
antoninus, iv, p., vedius iv, vedius papianus ‘erblasser’, honored by androkleidai/koresseitai	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 247, 250, 251, 275, 276, 277, 278, 279, 280, 281, 282, 284, 285, 340, 386
antoninus, iv, p., vedius iv, vedius papianus ‘erblasser’, honored by vedia papiane	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 70, 388
antoninus, iv, p., vedius iv, vedius papianus ‘erblasser’, honors m. ulpius damas	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 387
antoninus, iv, p., vedius iv, vedius papianus ‘erblasser’, in family statue groups	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 91, 163, 164, 165, 166, 167, 168, 169, 170
antoninus, iv, p., vedius iv, vedius papianus ‘erblasser’, kourêtes of	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 130, 131
antoninus, iv, p., vedius iv, vedius papianus ‘erblasser’, last male scion of vedii	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 224, 226
antoninus, iv, p., vedius iv, vedius papianus ‘erblasser’, parents of	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 66, 387, 388
antoninus, iv, p., vedius iv, ‘erblasser’, honored by diomedes vedius papianus, ?	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 388
antoninus, liberalis	Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 177, 468, 663, 869 Laemmle (2021), Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration, 98, 99, 100 Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 142, 150, 327
antoninus, martyr	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 212
antoninus, messala flavius vivianus, consul	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 375
antoninus, name of diadumenian, son of macrinus	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 185
antoninus, of piacenza	Levine (2005), The Ancient Synagogue, The First Thousand Years, 4
antoninus, of placentia, christian pilgrim	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 808
antoninus, p., vedius	Galinsky (2016), Memory in Ancient Rome and Early Christianity, 253
antoninus, pius	Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 251, 290, 387 Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 230, 363, 364 Arthur-Montagne, DiGiulio and Kuin (2022), Documentality: New Approaches to Written Documents in Imperial Life and Literature, 187 Bickerman and Tropper (2007), Studies in Jewish and Christian History, 607, 661, 818, 825 Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 329, 362, 368, 382 Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 174, 260, 263, 265, 273, 275, 276, 286, 289, 296, 314, 336, 412, 417, 521, 526, 575, 593, 657, 662 Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 15, 16, 19, 77, 89 Brooten (1982), Women Leaders in the Ancient Synagogue, 243 Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 228, 249, 251 Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 31, 110, 117, 129, 132, 143 Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 21, 26, 37, 69, 141, 160, 161, 162, 191, 196, 219, 224, 227, 230, 232, 250, 277, 301, 326, 382, 438, 459, 487 Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 293 Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 167, 169 Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 4 Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 52, 53, 54 Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 71 Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 13, 18, 190 Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 54 Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 87 Katzoff(2005), Law in the Documents of the Judaean Desert, 35 Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 64, 260, 271, 339 Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 57, 71, 128, 296, 298, 414 Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 157 Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 658, 886, 907 Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 173, 180 Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 136, 138, 152 Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 176 Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 88, 171 Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 356, 365 Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 37, 136, 139, 144, 247 Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 149 Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 120, 155, 162 Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 28, 29, 85, 89, 92 Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 3, 5, 16, 123, 134, 141 Tuori (2016), The Emperor of Law: The Emergence of Roman Imperial Adjudication<, 196, 202, 210, 211, 213, 215, 216, 217, 218, 268, 284 Viglietti and Gildenhard (2020), Divination, Prediction and the End of the Roman Republic, 88 Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 10, 108, 171, 206
antoninus, pius antoninus, , t. aelius hadrianus	Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 216, 217, 221, 222, 223, 232
antoninus, pius displayed in bouleuterion, letters of	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 301, 302, 303, 304, 305, 307, 308
antoninus, pius helped build, baths/bath-gymnasia, vedius bath-gymnasium	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 318
antoninus, pius, column of	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 47, 301
antoninus, pius, did not enforce laws against christians	Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 18
antoninus, pius, emperor	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 16, 183, 189, 198, 244, 245, 290, 325, 338, 339, 497, 498, 506, 507, 542 Ferrándiz (2022), Shipwrecks, Legal Landscapes and Mediterranean Paradigms: Gone Under Sea, 42, 48, 51, 52, 53, 63, 66, 68, 72, 84, 101, 106, 113, 158, 159 Huttner (2013), Early Christianity in the Lycus Valley, 240 Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 221, 254 Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 347, 350, 365, 430, 433, 477, 495, 536 Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 199 Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 168
antoninus, pius, emperor, letters from	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 298, 302, 304, 305, 307, 308, 310, 311, 312, 383, 399
antoninus, pius, emperor, praises vedius iii	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 383
antoninus, pius, emperor, supports vedius iii	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 372, 383
antoninus, pius, emperor, visits ephesos	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 398
antoninus, pius, emperors and egypt	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 267, 285
antoninus, pius, faustina the younger, annia galeria faustina, on coins of	Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 216, 217, 221
antoninus, pius, faustina, wife of	Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 296, 297
antoninus, pius, image in temple of venus and rome	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 289
antoninus, pius, king, emperor	Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 113, 220, 222, 263
antoninus, pius, m. antony	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 312, 313, 634, 823
antoninus, pius, reform of metroac cult	Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 267, 274
antoninus, pius, roman emperor	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 37, 243 Rizzi (2010), Hadrian and the Christians, 72, 76, 81, 93, 108, 114, 117, 150 Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 82, 144
antoninus, pius, roman emperors	Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 282
antoninus, pius, spurious letter concerning christians	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 810, 815, 817, 820, 821
antoninus, pius, statue of	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 132, 133, 134
antoninus, pius, vedius antoninus, iii, p., vedius iii, m. cl. p. vedius phaedrus sabinianus, ‘bauherr’, association with	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 298, 305, 307, 308, 310, 311, 312, 316, 372, 383
antoninus, proconsul of arrius asia	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 310
antoninus, pythodorus	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 329, 330, 331, 333, 334, 335, 336, 337, 343 Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 107
antoninus, pythodorus, roman senator	Rizzi (2010), Hadrian and the Christians, 10
antoninus, quintus, haterius	Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 215
antoninus, roman emperor, heaven-fearer	Feldman (2006), Judaism and Hellenism Reconsidered, 300
antoninus, son of severus	Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 101, 199 Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 101, 199 Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 280
antoninus, t., son of vedia phaedrina and t. fl. flavius vedius damianus	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 75, 76, 78, 391, 392, 394
antoninus, t., son of vedia phaedrina and t. fl. flavius vedius damianus, children of all in senate	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 392
antoninus, t., son of vedia phaedrina and t. fl. flavius vedius damianus, cursus of	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 75, 392
antoninus, t., son of vedia phaedrina and t. fl. flavius vedius damianus, domus in rome of	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 76, 167, 392
antoninus, t., son of vedia phaedrina and t. fl. flavius vedius damianus, in family statue group	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 81, 82, 84, 167, 391
antoninus, taeuber, hans, on cognomen	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 310
antoninus, the anchorite, theurgist	Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 366, 367
antoninus, to synagogue, menorah	Levine (2005), The Ancient Synagogue, The First Thousand Years, 136, 198, 359, 388
antoninus, triumph of marcus aurelius, m. aurelius	Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 97
antoninus, valerius	de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 87
antoninus, vedius koresseitai, inhabitants of koressos, honor p. vedius papianus iv	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 247, 250, 275, 280, 281, 386
antoninus, volunteer	de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 65, 177
antoninus/antolinus, conversion of conjectural reconstruction of history of story	Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 357, 360
antoninus/antolinus, conversion of texts referring to	Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 330
antoninus/antolinus, in ecclesiastes rabbah	Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 353
antoninus”, elagabalus, roman emperor, as “false	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 188

List of validated texts:

25 validated results for "antoninus"

1. Josephus Flavius, Jewish Antiquities, 19.280, 19.303 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Antoninus (Caracalla) • Antoninus Pius • Antoninus Pius, M. Antony • menorah, Antoninus to synagogue

Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 313; Eckhardt (2019), Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities, 145; Levine (2005), The Ancient Synagogue, The First Thousand Years, 136

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19.303 “Πούπλιος Πετρώνιος πρεσβευτὴς Τιβερίου Κλαυδίου Καίσαρος Σεβαστοῦ Γερμανικοῦ Δωριέων τοῖς πρώτοις λέγει.' ' None

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19.303 “Publius Petronius, the president under Tiberius Claudius Caesar Augustus Germanicus, to the magistrates of Doris, ordains as follows:' ' None

2. New Testament, Luke, 7.5 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Antoninus • Antoninus (Caracalla) • menorah, Antoninus to synagogue

Found in books: Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 139; Levine (2005), The Ancient Synagogue, The First Thousand Years, 388

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7.5 ἀγαπᾷ γὰρ τὸ ἔθνος ἡμῶν καὶ τὴν συναγωγὴν αὐτὸς ᾠκοδόμησεν ἡμῖν.'' None

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7.5 for he loves our nation, and he built our synagogue for us."'' None

3. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Antoninus (martyr) • Antoninus Pius, Roman Emperor

Found in books: Rizzi (2010), Hadrian and the Christians, 76; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 212

4. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Antoninus Liberalis • Antoninus Pius, M. Antony

Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 634; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 663

5. Cassius Dio, Roman History, 71.2, 72.5, 78.22.2, 7271.33.2 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Antoninus • Antoninus (= Marcus Aurehus) • Antoninus Pius • Antoninus Pius (Roman emperor) • Antoninus Pius, emperor • Arrius Antoninus, C

Found in books: Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 228; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 350; Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 248, 262; Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 82; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 29; Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 182; Talbert (1984), The Senate of Imperial Rome, 335

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71.2 2. \xa0Lucius, accordingly, went to Antioch and collected a large body of troops; then, keeping the best of the leaders under his personal command, he took up his own headquarters in the city, where he made all the dispositions and assembled the supplies for the war, while he entrusted the armies to Cassius.,3. \xa0The latter made a noble stand against the attack of Vologaesus, and finally, when the king was deserted by his allies and began to retire, he pursued him as far as Seleucia and Ctesiphon, destroying Seleucia by fire and razing to the ground the palace of Vologaesus at Ctesiphon.,4. \xa0In returning, he lost a great many of his soldiers through famine and disease, yet he got back to Syria with the survivors. Lucius gloried in these exploits and took great pride in them, yet his extreme good fortune did him no good; \xa0< ^71.2 \xa0Vologaesus, it seems, had begun the war by hemming in on all sides the Roman legion under Severianus that was stationed at Elegeia, a place in Armenia, and then shooting down and destroying the whole force, leaders and all; and he was now advancing, powerful and formidable, against the cities of Syria. ^78.22.2 \xa0So when he reached the suburbs, whither the leading citizens had come with certain mystic and sacred symbols, he first greeted them cordially, even making him his guests at a banquet, and then put them to death. Then, having arrayed his whole army, he marched into the city, after first notifying all the inhabitants to remain at home and after occupying all the streets and all the roofs as well.' ' None

6. Justin, First Apology, 26.2-26.4 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Antoninus Pius

Found in books: Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 298; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 120

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26.2 And, thirdly, because after Christ's ascension into heaven the devils put forward certain men who said that they themselves were gods; and they were not only not persecuted by you, but even deemed worthy of honours. There was a Samaritan, Simon, a native of the village called Gitto, who in the reign of Claudius C sar, and in your royal city of Rome, did mighty acts of magic, by virtue of the art of the devils operating in him. He was considered a god, and as a god was honoured by you with a statue, which statue was erected on the river Tiber, between the two bridges, and bore this inscription, in the language of Rome: - Simoni Deo Sancto, To Simon the holy God. And almost all the Samaritans, and a few even of other nations, worship him, and acknowledge him as the first god; and a woman, Helena, who went about with him at that time, and had formerly been a prostitute, they say is the first idea generated by him. And a man, Meder, also a Samaritan, of the town Capparet a, a disciple of Simon, and inspired by devils, we know to have deceived many while he was in Antioch by his magical art. He persuaded those who adhered to him that they should never die, and even now there are some living who hold this opinion of his. And there is Marcion, a man of Pontus, who is even at this day alive, and teaching his disciples to believe in some other god greater than the Creator. And he, by the aid of the devils, has caused many of every nation to speak blasphemies, and to deny that God is the maker of this universe, and to assert that some other being, greater than He, has done greater works. All who take their opinions from these men, are, as we before said, called Christians; just as also those who do not agree with the philosophers in their doctrines, have yet in common with them the name of philosophers given to them. And whether they perpetrate those fabulous and shameful deeds - the upsetting of the lamp, and promiscuous intercourse, and eating human flesh - we know not; but we do know that they are neither persecuted nor put to death by you, at least on account of their opinions. But I have a treatise against all the heresies that have existed already composed, which, if you wish to read it, I will give you. " "^26.4 And, thirdly, because after Christ's ascension into heaven the devils put forward certain men who said that they themselves were gods; and they were not only not persecuted by you, but even deemed worthy of honours. There was a Samaritan, Simon, a native of the village called Gitto, who in the reign of Claudius C sar, and in your royal city of Rome, did mighty acts of magic, by virtue of the art of the devils operating in him. He was considered a god, and as a god was honoured by you with a statue, which statue was erected on the river Tiber, between the two bridges, and bore this inscription, in the language of Rome: - Simoni Deo Sancto, To Simon the holy God. And almost all the Samaritans, and a few even of other nations, worship him, and acknowledge him as the first god; and a woman, Helena, who went about with him at that time, and had formerly been a prostitute, they say is the first idea generated by him. And a man, Meder, also a Samaritan, of the town Capparet a, a disciple of Simon, and inspired by devils, we know to have deceived many while he was in Antioch by his magical art. He persuaded those who adhered to him that they should never die, and even now there are some living who hold this opinion of his. And there is Marcion, a man of Pontus, who is even at this day alive, and teaching his disciples to believe in some other god greater than the Creator. And he, by the aid of the devils, has caused many of every nation to speak blasphemies, and to deny that God is the maker of this universe, and to assert that some other being, greater than He, has done greater works. All who take their opinions from these men, are, as we before said, called Christians; just as also those who do not agree with the philosophers in their doctrines, have yet in common with them the name of philosophers given to them. And whether they perpetrate those fabulous and shameful deeds - the upsetting of the lamp, and promiscuous intercourse, and eating human flesh - we know not; but we do know that they are neither persecuted nor put to death by you, at least on account of their opinions. But I have a treatise against all the heresies that have existed already composed, which, if you wish to read it, I will give you. "" None

7. Justin, Dialogue With Trypho, 120.6 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Antoninus Pius

Found in books: Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 260; Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 298

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120.6 Christians were promised to Isaac, Jacob, and Judah Justin: Observe, too, how the same promises are made to Isaac and to Jacob. For thus He speaks to Isaac: 'And in your seed shall all the nations of the earth be blessed.' Genesis 26:4 And to Jacob: 'And in you and in your seed shall all families of the earth be blessed.' Genesis 28:14 He says that neither to Esau nor to Reuben, nor to any other; only to those of whom the Christ should arise, according to the dispensation, through the Virgin Mary. But if you would consider the blessing of Judah, you would perceive what I say. For the seed is divided from Jacob, and comes down through Judah, and Phares, and Jesse, and David. And this was a symbol of the fact that some of your nation would be found children of Abraham, and found, too, in the lot of Christ; but that others, who are indeed children of Abraham, would be like the sand on the sea-shore, barren and fruitless, much in quantity, and without number indeed, but bearing no fruit whatever, and only drinking the water of the sea. And a vast multitude in your nation are convicted of being of this kind, imbibing doctrines of bitterness and godlessness, but spurning the word of God. He speaks therefore in the passage relating to Judah: 'A prince shall not fail from Judah, nor a ruler from his thighs, till that which is laid up for him come; and He shall be the expectation of the nations.' Genesis 49:10 And it is plain that this was spoken not of Judah, but of Christ. For all we out of all nations do expect not Judah, but Jesus, who led your fathers out of Egypt. For the prophecy referred even to the advent of Christ: 'Till He come for whom this is laid up, and He shall be the expectation of nations.' Jesus came, therefore, as we have shown at length, and is expected again to appear above the clouds; whose name you profane, and labour hard to get it profaned over all the earth. It were possible for me, sirs, to contend against you about the reading which you so interpret, saying it is written, 'Till the things laid up for Him come;' though the Seventy have not so explained it, but thus, 'Till He comes for whom this is laid up.' But since what follows indicates that the reference is to Christ (for it is, 'and He shall be the expectation of nations'), I do not proceed to have a mere verbal controversy with you, as I have not attempted to establish proof about Christ from the passages of Scripture which are not admitted by you which I quoted from the words of Jeremiah the prophet, and Esdras, and David; but from those which are even now admitted by you, which had your teachers comprehended, be well assured they would have deleted them, as they did those about the death of Isaiah, whom you sawed asunder with a wooden saw. And this was a mysterious type of Christ being about to cut your nation in two, and to raise those worthy of the honour to the everlasting kingdom along with the holy patriarchs and prophets; but He has said that He will send others to the condemnation of the unquenchable fire along with similar disobedient and impenitent men from all the nations. 'For they shall come,' He said, 'from the west and from the east, and shall sit down with Abraham, and Isaac, and Jacob in the kingdom of heaven; but the children of the kingdom shall be cast out into outer darkness.' And I have mentioned these things, taking nothing whatever into consideration, except the speaking of the truth, and refusing to be coerced by any one, even though I should be immediately torn in pieces by you. For I gave no thought to any of my people, that is, the Samaritans, when I had a communication in writing with Cæsar, but stated that they were wrong in trusting to the magician Simon of their own nation, who, they say, is God above all power, and authority, and might."" None

8. Pausanias, Description of Greece, 2.27.7 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Antoninus Pythodorus

Found in books: Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 334; Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 107

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2.27.7 ὄρη δέ ἐστιν ὑπὲρ τὸ ἄλσος τό τε Τίτθιον καὶ ἕτερον ὀνομαζόμενον Κυνόρτιον, Μαλεάτου δὲ Ἀπόλλωνος ἱερὸν ἐν αὐτῷ. τοῦτο μὲν δὴ τῶν ἀρχαίων· τὰ δὲ ἄλλα ὅσα περὶ τὸ ἱερὸν τοῦ Μαλεάτου καὶ ἔλυτρον κρήνης, ἐς ὃ τὸ ὕδωρ συλλέγεταί σφισι τὸ ἐκ τοῦ θεοῦ, Ἀντωνῖνος καὶ ταῦτα Ἐπιδαυρίοις ἐποίησεν.'' None

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2.27.7 Above the grove are the Nipple and another mountain called Cynortium; on the latter is a sanctuary of Maleatian Apollo. The sanctuary itself is an ancient one, but among the things Antoninus made for the Epidaurians are various appurteces for the sanctuary of the Maleatian, including a reservoir into which the rain-water collects for their use. '' None

9. Pliny The Younger, Letters, 4.3 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Antoninus, Arrius • Arrius Antoninus

Found in books: Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 323; Hanghan (2019), Lettered Christians: Christians, Letters, and Late Antique Oxyrhynchus, 177; Hitch (2017), Animal sacrifice in the ancient Greek world, 177

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4.3 To Arrius Antoninus. That you, like your ancestors of old, have been twice consul, that you have been proconsul of Asia with a record such as not more than one or two of your predecessors and successors have enjoyed - for your modesty is such that I do not like to say that no one has equalled you - that in purity of life, influence and age, you are the principal man of the State, - all these things inspire respect and give distinction, and yet I admire you even more in your retirement. For to season, as you do, all your strict uprightness with charm of manner equally striking, and to be such an agreeable companion as well as such a man of weight, that is no less difficult than it is desirable. Yet you succeed in so doing with wonderful sweetness both in your conversation and above all, when you set pen to paper. For when you talk, all the honey of Homer's old man eloquent * seems to flow from your tongue, and when you write, the bees seem to be busy pouring into every line their choicest essences and charging them with sweetness. That certainly was my impression when I recently read your Greek epigrams and iambics. ** What breadth of feeling they contain, what choice expressions, how graceful they are, how musical, how exact! I thought I was holding in my hands Callimachus or Herodas, or even a greater poet than these, if greater there be, yet neither of these two poets attempted or excelled in both these forms of verse. Is it possible for a Roman to write such Greek? I do not believe that even Athens has so pure an Attic touch. But why go on? I am jealous of the Greeks that you should have elected to write in their language, for it is easy to guess what choice work you could turn out in your mother-tongue, when you have produced such splendid results with an exotic language which has been transplanted into our midst. Farewell. 0 "" None

10. Tertullian, To Scapula, 5.1 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Antoninus Pius, emperor • Arrius Antoninus

Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 536; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 190, 210, 231, 257

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5.1 Your cruelty is our glory. Only see you to it, that in having such things as these to endure, we do not feel ourselves constrained to rush forth to the combat, if only to prove that we have no dread of them, but on the contrary, even invite their infliction. When Arrius Antoninus was driving things hard in Asia, the whole Christians of the province, in one united band, presented themselves before his judgment-seat; on which, ordering a few to be led forth to execution, he said to the rest, O miserable men, if you wish to die, you have precipices or halters. If we should take it into our heads to do the same thing here, what will you make of so many thousands, of such a multitude of men and women, persons of every sex and every age and every rank, when they present themselves before you? How many fires, how many swords will be required? What will be the anguish of Carthage itself, which you will have to decimate, as each one recognises there his relatives and companions, as he sees there it may be men of your own order, and noble ladies, and all the leading persons of the city, and either kinsmen or friends of those of your own circle? Spare yourself, if not us poor Christians! Spare Carthage, if not yourself! Spare the province, which the indication of your purpose has subjected to the threats and extortions at once of the soldiers and of private enemies. We have no master but God. He is before you, and cannot be hidden from you, but to Him you can do no injury. But those whom you regard as masters are only men, and one day they themselves must die. Yet still this community will be undying, for be assured that just in the time of its seeming overthrow it is built up into greater power. For all who witness the noble patience of its martyrs, as struck with misgivings, are inflamed with desire to examine into the matter in question; and as soon as they come to know the truth, they straightway enrol themselves its disciples. <'' None

11. Tertullian, Apology, 21.1 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Antoninus Pius

Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 169; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 136

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21.1 But having asserted that our religion is supported by the writings of the Jews, the oldest which exist, though it is generally known, and we fully admit that it dates from a comparatively recent period - no further back indeed than the reign of Tiberius- a question may perhaps be raised on this ground about its standing, as if it were hiding something of its presumption under shadow of an illustrious religion, one which has at any rate undoubted allowance of the law, or because, apart from the question of age, we neither accord with the Jews in their peculiarities in regard to food, nor in their sacred days, nor even in their well-known bodily sign, nor in the possession of a common name, which surely behooved to be the case if we did homage to the same God as they. Then, too, the common people have now some knowledge of Christ, and think of Him as but a man, one indeed such as the Jews condemned, so that some may naturally enough have taken up the idea that we are worshippers of a mere human being. But we are neither ashamed of Christ - for we rejoice to be counted His disciples, and in His name to suffer - nor do we differ from the Jews concerning God. We must make, therefore, a remark or two as to Christ's divinity. In former times the Jews enjoyed much of God's favour, when the fathers of their race were noted for their righteousness and faith. So it was that as a people they flourished greatly, and their kingdom attained to a lofty eminence; and so highly blessed were they, that for their instruction God spoke to them in special revelations, pointing out to them beforehand how they should merit His favor and avoid His displeasure. But how deeply they have sinned, puffed up to their fall with a false trust in their noble ancestors, turning from God's way into a way of sheer impiety, though they themselves should refuse to admit it, their present national ruin would afford sufficient proof. Scattered abroad, a race of wanderers, exiles from their own land and clime, they roam over the whole world without either a human or a heavenly king, not possessing even the stranger's right to set so much as a simple footstep in their native country. The sacred writers withal, in giving previous warning of these things, all with equal clearness ever declared that, in the last days of the world, God would, out of every nation, and people, and country, choose for Himself more faithful worshippers, upon whom He would bestow His grace, and that indeed in ampler measure, in keeping with the enlarged capacities of a nobler dispensation. Accordingly, He appeared among us, whose coming to renovate and illuminate man's nature was pre-announced by God- I mean Christ, that Son of God. And so the supreme Head and Master of this grace and discipline, the Enlightener and Trainer of the human race, God's own Son, was announced among us, born - but not so born as to make Him ashamed of the name of Son or of His paternal origin. It was not His lot to have as His father, by incest with a sister, or by violation of a daughter or another's wife, a god in the shape of serpent, or ox, or bird, or lover, for his vile ends transmuting himself into the gold of Danaus. They are your divinities upon whom these base deeds of Jupiter were done. But the Son of God has no mother in any sense which involves impurity; she, whom men suppose to be His mother in the ordinary way, had never entered into the marriage bond. But, first, I shall discuss His essential nature, and so the nature of His birth will be understood. We have already asserted that God made the world, and all which it contains, by His Word, and Reason, and Power. It is abundantly plain that your philosophers, too, regard the Logos- that is, the Word and Reason - as the Creator of the universe. For Zeno lays it down that he is the creator, having made all things according to a determinate plan; that his name is Fate, and God, and the soul of Jupiter, and the necessity of all things. Cleanthes ascribes all this to spirit, which he maintains pervades the universe. And we, in like manner, hold that the Word, and Reason, and Power, by which we have said God made all, have spirit as their proper and essential substratum, in which the Word has in being to give forth utterances, and reason abides to dispose and arrange, and power is over all to execute. We have been taught that He proceeds forth from God, and in that procession He is generated; so that He is the Son of God, and is called God from unity of substance with God. For God, too, is a Spirit. Even when the ray is shot from the sun, it is still part of the parent mass; the sun will still be in the ray, because it is a ray of the sun - there is no division of substance, but merely an extension. Thus Christ is Spirit of Spirit, and God of God, as light of light is kindled. The material matrix remains entire and unimpaired, though you derive from it any number of shoots possessed of its qualities; so, too, that which has come forth out of God is at once God and the Son of God, and the two are one. In this way also, as He is Spirit of Spirit and God of God, He is made a second in manner of existence- in position, not in nature; and He did not withdraw from the original source, but went forth. This ray of God, then, as it was always foretold in ancient times, descending into a certain virgin, and made flesh in her womb, is in His birth God and man united. The flesh formed by the Spirit is nourished, grows up to manhood, speaks, teaches, works, and is the Christ. Receive meanwhile this fable, if you choose to call it so - it is like some of your own - while we go on to show how Christ's claims are proved, and who the parties are with you by whom such fables have been set a going to overthrow the truth, which they resemble. The Jews, too, were well aware that Christ was coming, as those to whom the prophets spoke. Nay, even now His advent is expected by them; nor is there any other contention between them and us, than that they believe the advent has not yet occurred. For two comings of Christ having been revealed to us: a first, which has been fulfilled in the lowliness of a human lot; a second, which impends over the world, now near its close, in all the majesty of Deity unveiled; and, by misunderstanding the first, they have concluded that the second - which, as matter of more manifest prediction, they set their hopes on - is the only one. It was the merited punishment of their sin not to understand the Lord's first advent: for if they had, they would have believed; and if they had believed, they would have obtained salvation. They themselves read how it is written of them that they are deprived of wisdom and understanding - of the use of eyes and ears. Isaiah 6:10 As, then, under the force of their pre-judgment, they had convinced themselves from His lowly guise that Christ was no more than man, it followed from that, as a necessary consequence, that they should hold Him a magician from the powers which He displayed - expelling devils from men by a word, restoring vision to the blind, cleansing the leprous, reinvigorating the paralytic, summoning the dead to life again, making the very elements of nature obey Him, stilling the storms and walking on the sea; proving that He was the Logos of God, that primordial first-begotten Word, accompanied by power and reason, and based on Spirit, - that He who was now doing all things by His word, and He who had done that of old, were one and the same. But the Jews were so exasperated by His teaching, by which their rulers and chiefs were convicted of the truth, chiefly because so many turned aside to Him, that at last they brought Him before Pontius Pilate, at that time Roman governor of Syria; and, by the violence of their outcries against Him, extorted a sentence giving Him up to them to be crucified. He Himself had predicted this; which, however, would have signified little had not the prophets of old done it as well. And yet, nailed upon the cross, He exhibited many notable signs, by which His death was distinguished from all others. At His own free-will, He with a word dismissed from Him His spirit, anticipating the executioner's work. In the same hour, too, the light of day was withdrawn, when the sun at the very time was in his meridian blaze. Those who were not aware that this had been predicted about Christ, no doubt thought it an eclipse. You yourselves have the account of the world-portent still in your archives. Then, when His body was taken down from the cross and placed in a sepulchre, the Jews in their eager watchfulness surrounded it with a large military guard, lest, as He had predicted His resurrection from the dead on the third day, His disciples might remove by stealth His body, and deceive even the incredulous. But, lo, on the third day there a was a sudden shock of earthquake, and the stone which sealed the sepulchre was rolled away, and the guard fled off in terror: without a single disciple near, the grave was found empty of all but the clothes of the buried One. But nevertheless, the leaders of the Jews, whom it nearly concerned both to spread abroad a lie, and keep back a people tributary and submissive to them from the faith, gave it out that the body of Christ had been stolen by His followers. For the Lord, you see, did not go forth into the public gaze, lest the wicked should be delivered from their error; that faith also, destined to a great reward, might hold its ground in difficulty. But He spent forty days with some of His disciples down in Galilee, a region of Judea, instructing them in the doctrines they were to teach to others. Thereafter, having given them commission to preach the gospel through the world, He was encompassed with a cloud and taken up to heaven, - a fact more certain far than the assertions of your Proculi concerning Romulus. All these things Pilate did to Christ; and now in fact a Christian in his own convictions, he sent word of Him to the reigning C sar, who was at the time Tiberius. Yes, and the C sars too would have believed on Christ, if either the C sars had not been necessary for the world, or if Christians could have been C sars. His disciples also, spreading over the world, did as their Divine Master bade them; and after suffering greatly themselves from the persecutions of the Jews, and with no unwilling heart, as having faith undoubting in the truth, at last by Nero's cruel sword sowed the seed of Christian blood at Rome. Yes, and we shall prove that even your own gods are effective witnesses for Christ. It is a great matter if, to give you faith in Christians, I can bring forward the authority of the very beings on account of whom you refuse them credit. Thus far we have carried out the plan we laid down. We have set forth this origin of our sect and name, with this account of the Founder of Christianity. Let no one henceforth charge us with infamous wickedness; let no one think that it is otherwise than we have represented, for none may give a false account of his religion. For in the very fact that he says he worships another god than he really does, he is guilty of denying the object of his worship, and transferring his worship and homage to another; and, in the transference, he ceases to worship the god he has repudiated. We say, and before all men we say, and torn and bleeding under your tortures, we cry out, We worship God through Christ. Count Christ a man, if you please; by Him and in Him God would be known and be adored. If the Jews object, we answer that Moses, who was but a man, taught them their religion; against the Greeks we urge that Orpheus at Pieria, Mus us at Athens, Melampus at Argos, Trophonius in Bœotia, imposed religious rites; turning to yourselves, who exercise sway over the nations, it was the man Numa Pompilius who laid on the Romans a heavy load of costly superstitions. Surely Christ, then, had a right to reveal Deity, which was in fact His own essential possession, not with the object of bringing boors and savages by the dread of multitudinous gods, whose favour must be won into some civilization, as was the case with Numa; but as one who aimed to enlighten men already civilized, and under illusions from their very culture, that they might come to the knowledge of the truth. Search, then, and see if that divinity of Christ be true. If it be of such a nature that the acceptance of it transforms a man, and makes him truly good, there is implied in that the duty of renouncing what is opposed to it as false; especially and on every ground that which, hiding itself under the names and images of dead, the labours to convince men of its divinity by certain signs, and miracles, and oracles. "" None

12. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Antoninus Liberalis

Found in books: Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 177; Hawes (2021), Pausanias in the World of Greek Myth, 121, 122; Laemmle (2021), Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration, 98, 99, 100; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 327

13. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Antoninus Pius • Antoninus Pius, emperor

Found in books: Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 162; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 430

14. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Antoninus Pius • Pius, Antoninus

Found in books: Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 362; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 174

15. None, None, nan (2nd cent. CE - missingth cent. CE)
Tagged with subjects: • Antoninus Pius • Antoninus Pius, emperor • King, emperor, Antoninus Pius

Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 477, 495; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 220, 222; Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 316

16. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Antoninus

Found in books: Kattan Gribetz et al. (2016), Genesis Rabbah in Text and Context. 41; Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 252

^91a אמרה ליה ברתיה שבקיה ואנא מהדרנא ליה שני יוצרים יש בעירנו אחד יוצר מן המים ואחד יוצר מן הטיט איזה מהן משובח א"ל זה שיוצר מן המים א"ל מן המים צר מן הטיט לא כל שכן,דבי ר\' ישמעאל תנא ק"ו מכלי זכוכית מה כלי זכוכית שעמלן ברוח בשר ודם נשברו יש להן תקנה בשר ודם שברוחו של הקב"ה על אחת כמה וכמה,א"ל ההוא מינא לר\' אמי אמריתו דשכבי חיי והא הוו עפרא ועפרא מי קא חיי א"ל אמשול לך משל למה הדבר דומה למלך בשר ודם שאמר לעבדיו לכו ובנו לי פלטרין גדולים במקום שאין מים ועפר הלכו ובנו אותו לימים נפלו אמר להם חזרו ובנו אותו במקום שיש עפר ומים אמרו לו אין אנו יכולין,כעס עליהם ואמר להן במקום שאין מים ועפר בניתם עכשיו שיש מים ועפר על אחת כמה וכמה ואם אי אתה מאמין צא לבקעה וראה עכבר שהיום חציו בשר וחציו אדמה למחר השריץ ונעשה כלו בשר שמא תאמר לזמן מרובה עלה להר וראה שהיום אין בו אלא חלזון אחד למחר ירדו גשמים ונתמלא כולו חלזונות,א"ל ההוא מינא לגביהא בן פסיסא ווי לכון חייביא דאמריתון מיתי חיין דחיין מיתי דמיתי חיין א"ל ווי לכון חייביא דאמריתון מיתי לא חיין דלא הוו חיי דהוי חיי לא כ"ש א"ל חייביא קרית לי אי קאימנא בעיטנא בך ופשיטנא לעקמותך מינך א"ל אם אתה עושה כן רופא אומן תקרא ושכר הרבה תטול,ת"ר בעשרים וארבעה בניסן איתנטילו דימוסנאי מיהודה ומירושלים כשבאו בני אפריקיא לדון עם ישראל לפני אלכסנדרוס מוקדון אמרו לו ארץ כנען שלנו היא דכתיב (במדבר לד, ב) ארץ כנען לגבולותיה וכנען אבוהון דהנהו אינשי הוה,אמר להו גביהא בן פסיסא לחכמים תנו לי רשות ואלך ואדון עמהן לפני אלכסנדרוס מוקדון אם ינצחוני אמרו הדיוט שבנו נצחתם ואם אני אנצח אותם אמרו להם תורת משה נצחתכם נתנו לו רשות והלך ודן עמהם,אמר להם מהיכן אתם מביאים ראייה אמרו לו מן התורה אמר להן אף אני לא אביא לכם ראייה אלא מן התורה שנאמר (בראשית ט, כה) ויאמר ארור כנען עבד עבדים יהיה לאחיו עבד שקנה נכסים עבד למי ונכסים למי ולא עוד אלא שהרי כמה שנים שלא עבדתונו,אמר להם אלכסנדרוס מלכא החזירו לו תשובה אמרו לו תנו לנו זמן שלשה ימים נתן להם זמן בדקו ולא מצאו תשובה מיד ברחו והניחו שדותיהן כשהן זרועות וכרמיהן כשהן נטועות ואותה שנה שביעית היתה,שוב פעם אחת באו בני מצרים לדון עם ישראל לפני אלכסנדרוס מוקדון אמרו לו הרי הוא אומר (שמות יב, לו) וה\' נתן את חן העם בעיני מצרים וישאילום תנו לנו כסף וזהב שנטלתם ממנו,אמר גביהא בן פסיסא לחכמים תנו לי רשות ואלך ואדון עמהן לפני אלכסנדרוס אם ינצחוני אמרו להם הדיוט שבנו נצחתם ואם אני אנצח אותם אמרו להם תורת משה רבינו נצחתכם נתנו לו רשות והלך ודן עמהן,אמר להן מהיכן אתם מביאין ראייה אמרו לו מן התורה אמר להן אף אני לא אביא לכם ראייה אלא מן התורה שנאמר (שמות יב, מ) ומושב בני ישראל אשר ישבו במצרים שלשים שנה וארבע מאות שנה תנו לנו שכר עבודה של ששים ריבוא ששיעבדתם במצרים שלשים שנה וארבע מאות שנה,אמר להן אלכסנדרוס מוקדון החזירו לו תשובה אמרו לו תנו לנו זמן שלשה ימים נתן להם זמן בדקו ולא מצאו תשובה מיד הניחו שדותיהן כשהן זרועות וכרמיהן כשהן נטועות וברחו ואותה שנה שביעית היתה,ושוב פעם אחת באו בני ישמעאל ובני קטורה לדון עם ישראל לפני אלכסנדרוס מוקדון אמרו לו ארץ כנען שלנו ושלכם דכתיב (בראשית כה, יב) ואלה תולדות ישמעאל בן אברהם וכתיב (בראשית כה, יט) אלה תולדות יצחק בן אברהם,אמר להן גביהא בן פסיסא לחכמים תנו לי רשות ואלך ואדון עמהם לפני אלכסנדרוס מוקדון אם ינצחוני אמרו הדיוט שבנו נצחתם ואם אני אנצח אותם אמרו להם תורת משה רבינו נצחתכם נתנו לו רשות הלך ודן עמהן,אמר להם מהיכן אתם מביאין ראייה אמרו לו מן התורה אמר להן אף אני לא אביא ראייה אלא מן התורה שנאמר (בראשית כה, ה) ויתן אברהם את כל אשר לו ליצחק ולבני הפילגשים אשר לאברהם נתן אברהם מתנות אב שנתן אגטין לבניו בחייו ושיגר זה מעל זה כלום יש לזה על זה כלום מאי מתנות אמר ר\' ירמיה בר אבא מלמד שמסר להם שם טומאה,אמר ליה אנטונינוס לרבי גוף ונשמה יכולין לפטור עצמן מן הדין כיצד גוף אומר נשמה חטאת שמיום שפירשה ממני הריני מוטל כאבן דומם בקבר ונשמה אומרת גוף חטא שמיום שפירשתי ממנו הריני פורחת באויר כצפור אמר ליה אמשול לך משל למה הדבר דומה למלך בשר ודם שהיה לו פרדס נאה והיה בו'' None

^91a The daughter of the emperor said to Rabban Gamliel: Leave him, and I will respond to him with a parable. She said: There are two craftsmen in our city; one fashions vessels from water, and one fashions vessels from mortar. Which is more noteworthy? The emperor said to her: It is that craftsman that fashions vessels from water. His daughter said to him: If he fashions a vessel from the water, all the more so is it not clear that he can fashion vessels from mortar? By the same token, if God was able to create the world from water, He is certainly able to resurrect people from dust.,The school of Rabbi Yishmael taught that resurrection of the dead a fortiori from glass vessels: If concerning glass vessels, which are fashioned by the breath of those of flesh and blood, who blow and form the vessels, and yet if they break they can be repaired, as they can be melted and subsequently blown again, then with regard to those of flesh and blood, whose souls are a product of the breath of the Holy One, Blessed be He, all the more so can God restore them to life.,The Gemara relates that a certain heretic said to Rabbi Ami: You say that the dead will live. Aren’t they dust? And does dust come to life? Rabbi Ami said to him: I will tell you a parable. To what is this matter comparable? It is comparable to a flesh-and-blood king who said to his servants: Go and construct for me a great palace palterin in a place where there is no water and earth available. They went and constructed it. Sometime later, the palace collapsed. The king said to them: Return to your labor and construct the palace in a place where there is earth and water available. They said to him: We are unable to do so.,The king became angry at them and said to them: If in a place where there is no water and earth available you constructed a palace, now that there is water and earth available all the more so should you be able to do so. Similarly, concerning man, whom God created ex nihilo, all the more so will God be able to resurrect him from dust. And if you do not believe that a being can be created from dust, go out to the valley and see an akhbar, a creature that today is half flesh and half earth, and tomorrow the being will develop and all of it will become flesh. Lest you say that creation of living creatures is a matter that develops over an extended period, ascend a mountain and see that today there is only one snail there; then ascend tomorrow, after rain will have fallen, and see that it will be entirely filled with snails.,The Gemara relates that a certain heretic said to Geviha ben Pesisa: Woe unto you, the wicked, as you say: The dead will come to life. The way of the world is that those who are alive die. How can you say that the dead will come to life? Geviha ben Pesisa said to him: Woe unto you, the wicked, as you say: The dead will not come to life. If those who were not in existence come to life, is it not reasonable all the more so that those who were once alive will come to life again? The heretic said to Geviha ben Pesisa angrily: You called me wicked? If I stand, I will kick you and flatten your hump, as Geviha ben Pesisa was a hunchback. Geviha ben Pesisa said to him jocularly: If you do so, you will be called an expert doctor and will take high wages for your services.,§ Apropos Geviha ben Pesisa and his cleverness in debate, the Gemara cites additional incidents where he represented the Jewish people in debates. The Sages taught in Megillat Ta’anit: On the twenty-fourth day in Nisan it is a joyous day, since the usurpers dimusana’ei were expelled from Judea and Jerusalem. When the people of Afrikiya came to judgment with the Jewish people before the emperor, Alexander of Macedon, they said to him: The land of Canaan is ours, as it is written: “This is the land that shall fall to you as an inheritance, the land of Canaan according to its borders” (Numbers 34:2). And the people of Afrikiya said, referring to themselves: Canaan is the forefather of these people.,Geviha ben Pesisa said to the Sages: Give me permission and I will go and deliberate with them before Alexander of Macedon. If they will defeat me, say to them: You have defeated an ordinary person from among us, and until you overcome our Sages, it is no victory. And if I will defeat them, say to them: The Torah of Moses defeated you, and attribute no significance to me. The Sages gave him permission, and he went and deliberated with them.,Geviha ben Pesisa said to them: From where are you citing proof that the land of Canaan is yours? They said to him: From the Torah. Geviha ben Pesisa said to them: I too will cite proof to you only from the Torah, as it is stated: “And he said: Cursed will be Canaan; a slave of slaves shall he be to his brethren” (Genesis 9:25). And with regard to a slave who acquired property, the slave belongs to whom and the property belongs to whom? The slave and his property belong to the master. And moreover, it is several years now that you have not served us. Therefore, not only are you not entitled to the land, there are additional debts that must be repaid, as well as a return to enslavement.,Alexander the king said to the people of Afrikiya: Provide Geviha ben Pesisa with a response to his claims. They said to Alexander: Give us time; give us three days to consider the matter. The emperor gave them the requested time and they examined the matter and did not find a response to the claims. Immediately, they fled and abandoned their fields when they were sown and their vineyards when they were planted. The Gemara adds: And since that year was a Sabbatical Year, with the accompanying restrictions on agricultural activity, this benefited the Jewish people, as they were able to consume the produce of those fields and vineyards.,The Gemara relates: On another occasion, the people of Egypt came to judgment with the Jewish people before Alexander of Macedon. The Egyptian people said to Alexander: It says in the Torah: “And the Lord gave the people favor in the eyes of Egypt, and they lent them” (Exodus 12:36). Give us the silver and gold that you took from us; you claimed that you were borrowing it and you never returned it.,Geviha ben Pesisa said to the Sages: Give me permission and I will go and deliberate with them before Alexander of Macedon. If they will defeat me, say to them: You have defeated an ordinary person from among us, and until you overcome our Sages, it is no victory. And if I will defeat them, say to them: The Torah of Moses, our teacher, defeated you, and attribute no significance to me. The Sages gave him permission, and he went and deliberated with them.,Geviha ben Pesisa said to them: From where are you citing proof that you are entitled to the silver and gold? They said to him: From the Torah. Geviha ben Pesisa said to them: I too will cite proof to you only from the Torah, as it is stated: “And the sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years” (Exodus 12:40), during which they were enslaved to Egypt, engaged in hard manual labor. Give us the wages for the work performed by the 600,000 men above the age of twenty (see Exodus 12:37) whom you enslaved in Egypt for four hundred and thirty years.,Alexander of Macedon said to the people of Egypt: Provide Geviha ben Pesisa with a response to his claims. They said to him: Give us time; give us three days to consider the matter. The emperor gave them the requested time and they examined the matter and did not find a response to the claims. Immediately, they abandoned their fields when they were sown and their vineyards when they were planted, and fled. The Gemara adds: And that year was a Sabbatical Year.,The Gemara relates: And on another occasion, the descendants of Ishmael and the descendants of Keturah came to judgment with the Jewish people before Alexander of Macedon. They said to the Jewish people before Alexander: The land of Canaan is both ours and yours, as it is written: “And these are the generations of Ishmael, son of Abraham, whom Hagar the Egyptian, Sarah’s maidservant, bore unto Abraham” (Genesis 25:12), and it is written: “And these are the generations of Isaac, son of Abraham” (Genesis 25:19). Therefore, the land should be divided between Abraham’s heirs.,Geviha ben Pesisa said to the Sages: Give me permission and I will go and deliberate with them before Alexander of Macedon. If they will defeat me, say to them: You have defeated an ordinary person from among us, and until you overcome our Sages, it is no victory. And if I will defeat them, say to them: The Torah of Moses, our teacher, defeated you, and attribute no significance to me. The Sages gave him permission, and he went and deliberated with them.,Geviha ben Pesisa said to the descendants of Ishmael: From where are you citing proof that the land of Canaan belongs to both you and the Jewish people? They said to him: From the Torah. Geviha ben Pesisa said to them: I too will cite proof to you only from the Torah, as it is stated: “And Abraham gave all that he had to Isaac. But to the sons of the concubines that Abraham had, Abraham gave gifts, and he sent them away from his son, while he yet lived, eastward, to the east country” (Genesis 25:5–6). In the case of a father who gave a document of bequest agatin to his sons during his lifetime and sent one of the sons away from the other, does the one who was sent away have any claim against the other? The father himself divided his property. The Gemara asks: What were these gifts that Abraham gave to the sons of the concubines? Rabbi Yirmeya bar Abba says: This teaches that Abraham provided them with the name of the supernatural spirit of impurity, enabling them to perform witchcraft.,§ Apropos exchanges with prominent gentile leaders, the Gemara cites an exchange where Antoninos, the Roman emperor, said to Rabbi Yehuda HaNasi: The body and the soul are able to exempt themselves from judgment for their sins. How so? The body says: The soul sinned, as from the day of my death when it departed from me, I am cast like a silent stone in the grave, and do not sin. And the soul says: The body sinned, as from the day that I departed from it, I am flying in the air like a bird, incapable of sin. Rabbi Yehuda HaNasi said to him: I will tell you a parable. To what is this matter comparable? It is comparable to a king of flesh and blood who had a fine orchard, and in it there were'' None

17. Eusebius of Caesarea, Ecclesiastical History, 3.33, 4.26.10 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Antoninus Pius • Antoninus Pius (emperor) • Antoninus Pius, spurious letter concerning Christians

Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 810, 820; Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 19; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 168

sup>
4.26.10 But your pious fathers corrected their ignorance, having frequently rebuked in writing many who dared to attempt new measures against them. Among them your grandfather Hadrian appears to have written to many others, and also to Fundanus, the proconsul and governor of Asia. And your father, when you also were ruling with him, wrote to the cities, forbidding them to take any new measures against us; among the rest to the Larissaeans, to the Thessalonians, to the Athenians, and to all the Greeks.' ' None

18. None, None, nan (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Antoninus son of Severus

Found in books: Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 199; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 199

19. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Antoninus (martyr) • Antoninus, volunteer

Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 212; de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 177

20. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • Arrius Antoninus

Found in books: Hanghan (2019), Lettered Christians: Christians, Letters, and Late Antique Oxyrhynchus, 177; Hitch (2017), Animal sacrifice in the ancient Greek world, 177

21. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • Antoninus Pius

Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 818; Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 180

22. None, None, nan (5th cent. CE - 6th cent. CE)
Tagged with subjects: • Antoninus • Antoninus Pius • Antoninus Pius (emperor) • Antoninus Pius, spurious letter concerning Christians • Arrius Antoninus, Gaius, proconsul

Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 810, 825; Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 160, 191, 230, 487; Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 169; Ferrándiz (2022), Shipwrecks, Legal Landscapes and Mediterranean Paradigms: Gone Under Sea, 53, 101, 158; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 422; Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 356; Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 139, 262, 264; Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 141

23. Babylonian Talmud, Avodah Zarah, None
Tagged with subjects: • Antoninus • Antoninus son of Severus • Antoninus/Antolinus, conversion of, conjectural reconstruction of history of story • Antoninus/Antolinus, in Ecclesiastes Rabbah

Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 353, 360; Kattan Gribetz et al. (2016), Genesis Rabbah in Text and Context. 41; Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 249, 250, 252, 263, 264; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 101

^10b ולימא ליה מימר בהדיא אמר שמעי (בי) חשובי רומי ומצערו ליה ולימא ליה בלחש משום דכתיב (קהלת י, כ) כי עוף השמים יוליך את הקול,הוה ליה ההוא ברתא דשמה גירא קעבדה איסורא שדר ליה גרגירא שדר ליה כוסברתא שדר ליה כרתי שלח ליה חסא,כל יומא הוה שדר ליה דהבא פריכא במטראתא וחיטי אפומייהו אמר להו אמטיו חיטי לרבי אמר ליה רבי לא צריכנא אית לי טובא אמר ליהוו למאן דבתרך דיהבי לבתראי דאתו בתרך ודאתי מינייהו ניפוק עלייהו,ה"ל ההיא נקרתא דהוה עיילא מביתיה לבית רבי כל יומא הוה מייתי תרי עבדי חד קטליה אבבא דבי רבי וחד קטליה אבבא דביתיה א"ל בעידנא דאתינא לא נשכח גבר קמך,יומא חד אשכחיה לר\' חנינא בר חמא דהוה יתיב אמר לא אמינא לך בעידנא דאתינא לא נשכח גבר קמך א"ל לית דין בר איניש א"ל אימא ליה לההוא עבדא דגני אבבא דקאים וליתי,אזל ר\' חנינא בר חמא אשכחיה דהוה קטיל אמר היכי אעביד אי איזיל ואימא ליה דקטיל אין משיבין על הקלקלה אשבקיה ואיזיל קא מזלזלינן במלכותא בעא רחמי עליה ואחייה ושדריה אמר ידענא זוטי דאית בכו מחיה מתים מיהו בעידנא דאתינא לא נשכח איניש קמך,כל יומא הוה משמש לרבי מאכיל ליה משקי ליה כי הוה בעי רבי למיסק לפוריא הוה גחין קמי פוריא א"ל סק עילואי לפורייך אמר לאו אורח ארעא לזלזולי במלכותא כולי האי אמר מי ישימני מצע תחתיך לעולם הבא,א"ל אתינא לעלמא דאתי א"ל אין א"ל והכתיב (עובדיה א, יח) לא יהיה שריד לבית עשו בעושה מעשה עשו,תניא נמי הכי לא יהיה שריד לבית עשו יכול לכל ת"ל לבית עשו בעושה מעשה עשו,א"ל והכתיב (יחזקאל לב, כט) שמה אדום מלכיה וכל נשיאיה א"ל מלכיה ולא כל מלכיה כל נשיאיה ולא כל שריה,תניא נמי הכי מלכיה ולא כל מלכיה כל נשיאיה ולא כל שריה מלכיה ולא כל מלכיה פרט לאנטונינוס בן אסוירוס כל נשיאיה ולא כל שריה פרט לקטיעה בר שלום,קטיעה בר שלום מאי הוי דההוא קיסרא דהוה סני ליהודאי אמר להו לחשיבי דמלכותא מי שעלה לו נימא ברגלו יקטענה ויחיה או יניחנה ויצטער אמרו לו יקטענה ויחיה,אמר להו קטיעה בר שלום חדא דלא יכלת להו לכולהו דכתיב (זכריה ב, י) כי כארבע רוחות השמים פרשתי אתכם מאי קאמר אלימא דבדרתהון בד\' רוחות האי כארבע רוחות לארבע רוחות מבעי ליה אלא כשם שא"א לעולם בלא רוחות כך א"א לעולם בלא ישראל ועוד קרו לך מלכותא קטיעה,א"ל מימר שפיר קאמרת מיהו כל דזכי (מלכא) שדו ליה לקמוניא חלילא כד הוה נקטין ליה ואזלין אמרה ליה ההיא מטרוניתא ווי ליה לאילפא דאזלא בלא מכסא נפל על רישא דעורלתיה קטעה אמר יהבית מכסי חלפית ועברית כי קא שדו ליה אמר כל נכסאי לר"ע וחביריו יצא ר"ע ודרש (שמות כט, כח) והיה לאהרן ולבניו מחצה לאהרן ומחצה לבניו,יצתה בת קול ואמרה קטיעה בר שלום מזומן לחיי העוה"ב בכה רבי ואמר יש קונה עולמו בשעה אחת ויש קונה עולמו בכמה שנים,אנטונינוס שמשיה לרבי אדרכן שמשיה לרב כי שכיב אנטונינוס א"ר נתפרדה חבילה כי שכיב אדרכן אמר רב' ' None

^10b The Gemara asks: But why not let him say his advice explicitly? Why did Rabbi Yehuda HaNasi answer in such a circumspect way, which could have been interpreted incorrectly? The Gemara answers: Rabbi Yehuda HaNasi said to himself: If I answer openly, the important Romans might hear me and will cause me anguish. The Gemara asks: But why not let him say his advice quietly? The Gemara explains: Rabbi Yehuda HaNasi was still worried that they might hear what he had said, because it is written: “Curse not the king, no, not in your thought, and curse not the rich in your bedchamber, for a bird of the air shall carry the voice” (Ecclesiastes 10:20).,The Gemara relates: Antoninus had a certain daughter whose name was Gira, who performed a prohibited action, i.e., she engaged in promiscuous intercourse. Antoninus sent a rocket plant gargira to Rabbi Yehuda HaNasi, to allude to the fact that Gira had acted promiscuously gar. Rabbi Yehuda HaNasi sent him coriander kusbarta, which Antoninus understood as a message to kill kos his daughter barta, as she was liable to receive the death penalty for her actions. Antoninus sent him leeks karti to say: I will be cut off karet if I do so. Rabbi Yehuda HaNasi then sent him lettuce ḥasa, i.e., Antoninus should have mercy ḥas on her.,The Gemara relates: Every day Antoninus would send to Rabbi Yehuda HaNasi crushed gold in large sacks, with wheat in the opening of the sacks. He would say to his servants: Bring this wheat to Rabbi Yehuda HaNasi, and they did not realize that the bags actually contained gold. Rabbi Yehuda HaNasi said to Antoninus: I do not need gold, as I have plenty. Antoninus said: The gold should be for those who will come after you, who will give it to the last ones who come after you. And those who descend from them will bring forth the gold that I now give you, and will be able to pay taxes to the Romans from this money.,The Gemara relates anther anecdote involving Antoninus. Antoninus had a certain underground cave from which there was a tunnel that went from his house to the house of Rabbi Yehuda HaNasi. Every day he would bring two servants to serve him. He would kill one at the entrance of the house of Rabbi Yehuda HaNasi, and would kill the other one at the entrance of his house, so that no living person would know that he had visited Rabbi Yehuda HaNasi. He said to Rabbi Yehuda HaNasi: When I come to visit, let no man be found before you.,One day, Antoninus found that Rabbi Ḥanina bar Ḥama was sitting there. He said: Did I not tell you that when I come to visit, let no man be found before you? Rabbi Yehuda HaNasi said to him: This is not a human being; he is like an angel, and you have nothing to fear from him. Antoninus said to Rabbi Ḥanina bar Ḥama: Tell that servant who is sleeping at the entrance that he should rise and come.,Rabbi Ḥanina bar Ḥama went and found that the servant Antoninus referred to had been killed. He said to himself: How shall I act? If I go and tell Antoninus that he was killed, this is problematic, as one should not report distressing news. If I leave him and go, then I would be treating the king with disrespect. He prayed for God to have mercy and revived the servant, and he sent him to Antoninus. Antoninus said: I know that even the least among you can revive the dead; but when I come to visit let no man be found before you, even one as great as Rabbi Ḥanina bar Ḥama.,The Gemara relates: Every day Antoninus would minister to Rabbi Yehuda HaNasi; he would feed him and give him to drink. When Rabbi Yehuda HaNasi wanted to ascend to his bed, Antoninus would bend down in front of the bed and say to him: Ascend upon me to your bed. Rabbi Yehuda HaNasi said in response: It is not proper conduct to treat the king with this much disrespect. Antoninus said: Oh, that I were set as a mattress under you in the World-to-Come!,On another occasion, Antoninus said to Rabbi Yehuda HaNasi: Will I enter the World-to-Come? Rabbi Yehuda HaNasi said to him: Yes. Antoninus said to him: But isn’t it written: “And there shall not be any remaining of the house of Esau” (Obadiah 1:18)? Rabbi Yehuda HaNasi answered: The verse is stated with regard to those who perform actions similar to those of the wicked Esau, not to people like you.,This is also taught in a baraita: From the verse: “And there shall not be any remaining of the house of Esau,” one might have thought that this applies to everyone descended from Esau, irrespective of an individual’s actions. Therefore, the verse states: “of the house of Esau,” to indicate that the verse is stated only with regard to those who continue in the way of Esau, and perform actions similar to those of Esau.,Antoninus said to Rabbi Yehuda HaNasi: But isn’t it written in the description of the netherworld: “There is Edom, her kings and all her leaders” (Ezekiel 32:29)? Rabbi Yehuda HaNasi said to him: The verse states: “Her kings,” but not: All of her kings, and likewise it states: “All her leaders,” but not: All of her officers. Some of them will merit the World-to-Come.,This is also taught in a baraita: The verse states: “Her kings,” but not: All of her kings, and: “All her leaders,” but not: All of her officers. The inference learned from the wording of the verse: “Her kings,” but not: All of her kings, serves to exclude Antoninus the son of Asveirus; and the inference from the wording: “All her leaders,” but not: All of her officers, serves to exclude the Roman officer Ketia, son of Shalom.,The Gemara asks: What is it that occurred involving Ketia, son of Shalom? As there was a certain Roman emperor who hated the Jews. He said to the important members of the kingdom: If one had an ulcerous sore nima rise on his foot, should he cut it off and live, or leave it and suffer? They said to him: He should cut it off and live. The ulcerous sore was a metaphor for the Jewish people, whom the emperor sought to eliminate as the cause of harm for the Roman Empire.,Ketia, son of Shalom, said to them: It is unwise to do so, for two reasons. One is that you cannot destroy all of them, as it is written: “For I have spread you abroad as the four winds of the heaven, says the Lord” (Zechariah 2:10). He clarified: What is it saying? Shall we say that the verse means that God has scattered them to the four winds of the world? If so, this phrase: “As the four winds,” is inaccurate, since it should have said: To the four winds. Rather, this is what the verse is saying: Just as the world cannot exist without winds, so too, the world cannot exist without the Jewish people, and they will never be destroyed. And furthermore, if you attempt to carry out the destruction of the Jews, they will call you the severed kingdom, as the Roman Empire would be devoid of Jews, but Jews would exist in other locations.,The emperor said to Ketia: You have spoken well and your statement is correct; but they throw anyone who defeats the king in argument into a house full of ashes lekamonya ḥalila, where he would die. When they were seizing Ketia and going to take him to his death, a certain matron matronita said to him: Woe to the ship that goes without paying the tax. Ketia bent down over his foreskin, severed it, and said: I gave my tax; I will pass and enter. When they threw him into the house of ashes, he said: All of my property is given to Rabbi Akiva and his colleagues. How was this inheritance to be divided? The Gemara relates: Rabbi Akiva went out and taught that the verse: “And it shall be for Aaron and his sons” (Exodus 29:28), means half to Aaron and half to his sons. Here too, as Rabbi Akiva is mentioned separately, he should receive half, while his colleagues receive the other half.,The Gemara returns to the story of Ketia. A Divine Voice emerged and said: Ketia, son of Shalom, is destined for life in the World-to-Come. When Rabbi Yehuda HaNasi heard this, he wept, saying: There is one who acquires his share in the World-to-Come in one moment, and there is one who acquires his share in the World-to-Come only after many years of toil.,The Gemara relates: Antoninus would attend to Rabbi Yehuda HaNasi, and similarly the Persian king Adrakan would attend to Rav. When Antoninus died, Rabbi Yehuda HaNasi said: The bundle is separated. When Adrakan died, Rav likewise said:' ' None

24. None, None, nan
Tagged with subjects: • Antoninus Pius • Antoninus Pius (emperor)

Found in books: Ferrándiz (2022), Shipwrecks, Legal Landscapes and Mediterranean Paradigms: Gone Under Sea, 53, 158; Tuori (2016), The Emperor of Law: The Emergence of Roman Imperial Adjudication<, 217

25. None, None, nan
Tagged with subjects: • Antoninus Pius • Antoninus Pius, emperor, letters from • Roman emperors, Antoninus Pius • Vedius Antoninus (P.) • Vedius Antoninus I, P. (Vedius I, ‘Adoptivvater’), as prytanis • Vedius Antoninus I, P. (Vedius I, ‘Adoptivvater’), biography of • Vedius Antoninus I, P. (Vedius I, ‘Adoptivvater’), named in IvE • Vedius Antoninus II, P. (Vedius II, M. Cl. P. Vedius, as husband of ofellia Phaedrina • Vedius Antoninus II, P. (Vedius II, M. Cl. P. Vedius, biography of • Vedius Antoninus II, P. (Vedius II, M. Cl. P. Vedius, homonymity with son and adopted father • Vedius Antoninus II, P. (Vedius II, M. Cl. P. Vedius, honors Vibia Sabina Augusta • Vedius Antoninus III, P. (Vedius III, M. Cl. P. Vedius Phaedrus Sabinianus, ‘Bauherr’), adopted by Vedius I • Vedius Antoninus III, P. (Vedius III, M. Cl. P. Vedius Phaedrus Sabinianus, ‘Bauherr’), as M. Cl. Phaedrus • Vedius Antoninus III, P. (Vedius III, M. Cl. P. Vedius Phaedrus Sabinianus, ‘Bauherr’), as grammateus of demos • Vedius Antoninus III, P. (Vedius III, M. Cl. P. Vedius Phaedrus Sabinianus, ‘Bauherr’), as patron of Mouseion teachers (?) • Vedius Antoninus III, P. (Vedius III, M. Cl. P. Vedius Phaedrus Sabinianus, ‘Bauherr’), as prytanis • Vedius Antoninus III, P. (Vedius III, M. Cl. P. Vedius Phaedrus Sabinianus, ‘Bauherr’), children of • Vedius Antoninus III, P. (Vedius III, M. Cl. P. Vedius Phaedrus Sabinianus, ‘Bauherr’), cursus of • Vedius Antoninus III, P. (Vedius III, M. Cl. P. Vedius Phaedrus Sabinianus, ‘Bauherr’), honors C. Iulius Thraso Alexander • Vedius Antoninus III, P. (Vedius III, M. Cl. P. Vedius Phaedrus Sabinianus, ‘Bauherr’), honors Vibia Sabina Augusta • Vedius Antoninus III, P. (Vedius III, M. Cl. P. Vedius Phaedrus Sabinianus, ‘Bauherr’), in genealogical inscription IvE • Vedius Antoninus III, P. (Vedius III, M. Cl. P. Vedius Phaedrus Sabinianus, ‘Bauherr’), married to Fl. Papiane • Vedius Antoninus III, P. (Vedius III, M. Cl. P. Vedius Phaedrus Sabinianus, ‘Bauherr’), most famous of Vedii • Vedius Antoninus III, P. (Vedius III, M. Cl. P. Vedius Phaedrus Sabinianus, ‘Bauherr’), on monument to Fl. Phaedrina • Vedius Antoninus III, P. (Vedius III, M. Cl. P. Vedius Phaedrus Sabinianus, ‘Bauherr’), senatorial offices of • Vedius Antoninus III, P. (Vedius III, M. Cl. P. Vedius Phaedrus Sabinianus, ‘Bauherr’), son of M. Cl. Sabinus • Vedius Papianus Antoninus IV, P. (Vedius IV, ‘Erblasser’), as prytanis • Vedius Papianus Antoninus IV, P. (Vedius IV, ‘Erblasser’), honored by Androkleidai/Koresseitai • Vedius Papianus Antoninus IV, P. (Vedius IV, ‘Erblasser’), last male scion of Vedii • bouleuterion, letters of Antoninus Pius displayed in

Found in books: Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 54; Heller and van Nijf (2017), The Politics of Honour in the Greek Cities of the Roman Empire, 483; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 282; Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 125, 224, 226, 268, 278, 302, 303, 304, 382, 384

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Tiresias: The Ancient Mediterranean Religions Source Database