The Ancient Mediterranean Religions Index Database

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Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
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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
apelles	Athanassaki and Titchener (2022), Plutarch's Cities, 320 Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 132 Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 287 Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 11, 12, 25, 132, 154, 236, 246 Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 328 Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 182 Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 166, 167, 168, 169, 170, 171, 179, 182, 183 Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 52, 82, 93, 94, 96, 101, 102, 103, 113, 137, 197, 264, 270, 273, 309, 318, 319, 321, 364, 373, 374, 396 McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 158 Miltsios (2023), Leadership and Leaders in Polybius. 1, 76, 77, 79, 80, 82 Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 111 Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 65, 123, 150 Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 40, 284 Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 78, 102, 103, 113, 122, 123, 124, 125, 159, 169, 190 Vogt (2015), Pyrrhonian Skepticism in Diogenes Laertius. 103 Wynne (2019), Horace and the Gift Economy of Patronage, 259 Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 96, 97
apelles, alexander the great and	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 31, 83, 99
apelles, angel of fire, acc. to	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 221
apelles, augustus, and	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 234, 253, 256
apelles, castor and pollux with victory	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 296
apelles, conservation methods of	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 297
apelles, marcionite	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 251, 255, 256, 290, 291, 352, 355, 377, 381, 401, 414, 415
apelles, of ascalon	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 296
apelles, of ascalon, tragic actor	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 115, 124
apelles, place among ancient artists	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 90, 91
apelles, portrait of antigonus gonatas	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 50
apelles, the birth of venus	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 28, 50, 117, 234, 296
apelles, the goddess on one knee	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 100, 114
apelles, the lineum	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 70
apelles’, painting of alexander, claudius, restores	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 253, 257

List of validated texts:

9 validated results for "apelles"

1. New Testament, Acts, 18.2 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Apelles

Found in books: Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 167, 168; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 78

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18.2 καὶ εὑρών τινα Ἰουδαῖον ὀνόματι Ἀκύλαν, Ποντικὸν τῷ γένει, προσφάτως ἐληλυθότα ἀπὸ τῆς Ἰταλίας καὶ Πρίσκιλλαν γυναῖκα αὐτοῦ διὰ τὸ διατεταχέναι Κλαύδιον χωρίζεσθαι πάντας τοὺς Ἰουδαίους ἀπὸ τῆς Ῥώμης, προσῆλθεν αὐτοῖς,'' None

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18.2 He found a certain Jew named Aquila, a man of Pontus by race, who had recently come from Italy, with his wife Priscilla, because Claudius had commanded all the Jews to depart from Rome. He came to them, '' None

2. Quintilian, Institutio Oratoria, 12.10.3-12.10.6 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Apelles (artist) • Apelles, place among ancient artists

Found in books: Elsner (2007), Roman Eyes: Visuality and Subjectivity in Art and Text, 183; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 90

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12.10.3 \xa0The first great painters, whose works deserve inspection for something more than their mere antiquity, are said to have been Polygnotus and Aglaophon, whose simple colouring has still such enthusiastic admirers that they prefer these almost primitive works, which may be regarded as the first foundations of the art that was to be, over the works of the greatest of their successors, their motive being, in my opinion, an ostentatious desire to seem persons of superior taste. ^12.10.4 \xa0Later Zeuxis and Parrhasius contributed much to the progress of painting. These artists were separated by no great distance of time, since both flourished about the period of the Peloponnesian war; for example, Xenophon has preserved a conversation between Socrates and Parrhasius. The first-mentioned seems to have discovered the method of representing light and shade, while the latter is said to have devoted special attention to the treatment of line. ^12.10.5 \xa0For Zeuxis emphasised the limbs of the human body, thinking thereby to add dignity and grandeur to his style: it is generally supposed that in this he followed the example of Homer, who likes to represent even his female characters as being of heroic mould. Parrhasius, on the other hand, was so fine a draughtsman that he has been styled the law-giver of his art, on the ground that all other artists take his representations of gods and heroes as models, as though no other course were possible. ^12.10.6 \xa0It was, however, from about the period of the reign of Philip down to that of the successors of Alexander that painting flourished more especially, although the different artists are distinguished for different excellences. Protogenes, for example, was renowned for accuracy, Pamphilus and Melanthius for soundness of taste, Antiphilus for facility, Theon of Samos for his depiction of imaginary scenes, known as Ï\x86Î±Î½Ï\x84Î±Ï\x83Î¯Î±Î¹, and Apelles for genius and grace, in the latter of which qualities he took especial pride. Euphranor, on the other hand, was admired on the ground that, while he ranked with the most eminent masters of other arts, he at the same time achieved a marvellous skill in the arts of sculpture and painting.'' None

3. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Alexander the Great, and Apelles • Apelles • Apelles (artist) • Apelles, the Birth of Venus • Augustus, and Apelles • Venus Anadyomene (Apelles)

Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 287; Elsner (2007), Roman Eyes: Visuality and Subjectivity in Art and Text, 183, 293; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 28, 99, 234

4. Tertullian, On The Flesh of Christ, 2.4, 5.2 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Apelles

Found in books: Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 197, 374; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 78, 113, 123; Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 97

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2.4 Clearly enough is the nativity announced by Gabriel. Luke 1:26-38 But what has he to do with the Creator's angel? The conception in the virgin's womb is also set plainly before us. But what concern has he with the Creator's prophet, Isaiah? He will not brook delay, since suddenly (without any prophetic announcement) did he bring down Christ from heaven. Away, says he, with that eternal plaguey taxing of C sar, and the scanty inn, and the squalid swaddling-clothes, and the hard stable. Luke 2:1-7 We do not care a jot for that multitude of the heavenly host which praised their Lord at night. Luke 2:13 Let the shepherds take better care of their flock, Luke 2:8 and let the wise men spare their legs so long a journey; Matthew 2:1 let them keep their gold to themselves. Matthew 2:11 Let Herod, too, mend his manners, so that Jeremy may not glory over him. Spare also the babe from circumcision, that he may escape the pain thereof; nor let him be brought into the temple, lest he burden his parents with the expense of the offering; Luke 2:22-24 nor let him be handed to Simeon, lest the old man be saddened at the point of death. Luke 2:25-35 Let that old woman also hold her tongue, lest she should bewitch the child. Luke 2:36-38 After such a fashion as this, I suppose you have had, O Marcion, the hardihood of blotting out the original records (of the history) of Christ, that His flesh may lose the proofs of its reality. But, prithee, on what grounds (do you do this)? Show me your authority. If you are a prophet, foretell us a thing; if you are an apostle, open your message in public; if a follower of apostles, side with apostles in thought; if you are only a (private) Christian, believe what has been handed down to us: if, however, you are nothing of all this, then (as I have the best reason to say) cease to live. For indeed you are already dead, since you are no Christian, because you do not believe that which by being believed makes men Christian - nay, you are the more dead, the more you are not a Christian; having fallen away, after you had been one, by rejecting what you formerly believed, even as you yourself acknowledge in a certain letter of yours, and as your followers do not deny, while our (brethren) can prove it. Rejecting, therefore, what you once believed, you have completed the act of rejection, by now no longer believing: the fact, however, of your having ceased to believe has not made your rejection of the faith right and proper; nay, rather, by your act of rejection you prove that what you believed previous to the said act was of a different character. What you believed to be of a different character, had been handed down just as you believed it. Now that which had been handed down was true, inasmuch as it had been transmitted by those whose duty it was to hand it down. Therefore, when rejecting that which had been handed down, you rejected that which was true. You had no authority for what you did. However, we have already in another treatise availed ourselves more fully of these prescriptive rules against all heresies. Our repetition of them hereafter that large (treatise) is superfluous, when we ask the reason why you have formed the opinion that Christ was not born. " "^5.2 There are, to be sure, other things also quite as foolish (as the birth of Christ), which have reference to the humiliations and sufferings of God. Or else, let them call a crucified God wisdom. But Marcion will apply the knife to this doctrine also, and even with greater reason. For which is more unworthy of God, which is more likely to raise a blush of shame, that God should be born, or that He should die? That He should bear the flesh, or the cross? Be circumcised, or be crucified? Be cradled, or be coffined? be laid in a manger, or in a tomb? Talk of wisdom! You will show more of that if you refuse to believe this also. But, after all, you will not be wise unless you become a fool to the world, by believing the foolish things of God. Have you, then, cut away all sufferings from Christ, on the ground that, as a mere phantom, He was incapable of experiencing them? We have said above that He might possibly have undergone the unreal mockeries of an imaginary birth and infancy. But answer me at once, you that murder truth: Was not God really crucified? And, having been really crucified, did He not really die? And, having indeed really died, did He not really rise again? Falsely did Paul determine to know nothing among us but Jesus and Him crucified; 1 Corinthians 2:2 falsely has he impressed upon us that He was buried; falsely inculcated that He rose again. False, therefore, is our faith also. And all that we hope for from Christ will be a phantom. O you most infamous of men, who acquits of all guilt the murderers of God! For nothing did Christ suffer from them, if He really suffered nothing at all. Spare the whole world's one only hope, you who are destroying the indispensable dishonour of our faith. Whatsoever is unworthy of God, is of gain to me. I am safe, if I am not ashamed of my Lord. Whosoever, says He, shall be ashamed of me, of him will I also be ashamed. Other matters for shame find I none which can prove me to be shameless in a good sense, and foolish in a happy one, by my own contempt of shame. The Son of God was crucified; I am not ashamed because men must needs be ashamed of it. And the Son of God died; it is by all means to be believed, because it is absurd. And He was buried, and rose again; the fact is certain, because it is impossible. But how will all this be true in Him, if He was not Himself true- if He really had not in Himself that which might be crucified, might die, might be buried, and might rise again? I mean this flesh suffused with blood, built up with bones, interwoven with nerves, entwined with veins, a flesh which knew how to be born, and how to die, human without doubt, as born of a human being. It will therefore be mortal in Christ, because Christ is man and the Son of man. Else why is Christ man and the Son of man, if he has nothing of man, and nothing from man? Unless it be either that man is anything else than flesh, or man's flesh comes from any other source than man, or Mary is anything else than a human being, or Marcion's man is as Marcion's god. Otherwise Christ could not be described as being man without flesh, nor the Son of man without any human parent; just as He is not God without the Spirit of God, nor the Son of God without having God for His father. Thus the nature of the two substances displayed Him as man and God - in one respect born, in the other unborn; in one respect fleshly, in the other spiritual; in one sense weak, in the other exceeding strong; in one sense dying, in the other living. This property of the two states - the divine and the human- is distinctly asserted with equal truth of both natures alike, with the same belief both in respect of the Spirit and of the flesh. The powers of the Spirit, proved Him to be God, His sufferings attested the flesh of man. If His powers were not without the Spirit in like manner, were not His sufferings without the flesh. If His flesh with its sufferings was fictitious, for the same reason was the Spirit false with all its powers. Wherefore halve Christ with a lie? He was wholly the truth. Believe me, He chose rather to be born, than in any part to pretend - and that indeed to His own detriment - that He was bearing about a flesh hardened without bones, solid without muscles, bloody without blood, clothed without the tunic of skin, hungry without appetite, eating without teeth, speaking without a tongue, so that His word was a phantom to the ears through an imaginary voice. A phantom, too, it was of course after the resurrection, when, showing His hands and His feet for the disciples to examine, He said, Behold and see that it is I myself, for a spirit has not flesh and bones, as you see me have; Luke 24:39 without doubt, hands, and feet, and bones are not what a spirit possesses, but only the flesh. How do you interpret this statement, Marcion, you who tell us that Jesus comes only from the most excellent God, who is both simple and good? See how He rather cheats, and deceives, and juggles the eyes of all, and the senses of all, as well as their access to and contact with Him! You ought rather to have brought Christ down, not from heaven, but from some troop of mountebanks, not as God besides man, but simply as a man, a magician; not as the High Priest of our salvation, but as the conjurer in a show; not as the raiser of the dead, but as the misleader of the living, - except that, if He were a magician, He must have had a nativity! " "⁸ These passages alone, in which Apelles and Marcion seem to place their chief reliance when interpreted according to the truth of the entire uncorrupted gospel, ought to have been sufficient for proving the human flesh of Christ by a defense of His birth. But since Apelles' precious set lay a very great stress on the shameful condition of the flesh, which they will have to have been furnished with souls tampered with by the fiery author of evil, and so unworthy of Christ; and because they on that account suppose that a sidereal substance is suitable for Him, I am bound to refute them on their own ground. They mention a certain angel of great renown as having created this world of ours, and as having, after the creation, repented of his work. This indeed we have treated of in a passage by itself; for we have written a little work in opposition to them, on the question whether one who had the spirit, and will, and power of Christ for such operations, could have done anything which required repentance, since they describe the said angel by the figure of the lost sheep. The world, then, must be a wrong thing, according to the evidence of its Creator's repentance; for all repentance is the admission of fault, nor has it indeed any existence except through fault. Now, if the world is a fault, as is the body, such must be its parts - faulty too; so in like manner must be the heaven and its celestial (contents), and everything which is conceived and produced out of it. And a corrupt tree must needs bring forth evil fruit. Matthew 7:17 The flesh of Christ, therefore, if composed of celestial elements, consists of faulty materials, sinful by reason of its sinful origin; so that it must be a part of that substance which they disdain to clothe Christ with, because of its sinfulness - in other words, our own. Then, as there is no difference in the point of ignominy, let them either devise for Christ some substance of a purer stamp, since they are displeased with our own, or else let them recognise this too, than which even a heavenly substance could not have been better. We read in so many words: The first man is of the earth, earthy; the second man is the Lord from heaven. 1 Corinthians 15:47 This passage, however, has nothing to do with any difference of substance; it only contrasts with the once earthy substance of the flesh of the first man, Adam, the heavenly substance of the spirit of the second man, Christ. And so entirely does the passage refer the celestial man to the spirit and not to the flesh, that those whom it compares to Him evidently become celestial - by the Spirit, of course - even in this earthy flesh. Now, since Christ is heavenly even in regard to the flesh, they could not be compared to Him, who are not heavenly in reference to their flesh. If, then, they who become heavenly, as Christ also was, carry about an earthy substance of flesh, the conclusion which is affirmed by this fact is, that Christ Himself also was heavenly, but in an earthy flesh, even as they are who are put on a level with Him. "" None

5. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Apelles • Apelles, Marcionite

Found in books: Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 218; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 251, 401, 414, 415; Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 52, 101, 102, 273; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 78; Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 96

6. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Apelles • Apelles, Marcionite

Found in books: Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 251; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 158; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 78

7. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Apelles • Apelles, Marcionite

Found in books: Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 355; Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 102

8. Eusebius of Caesarea, Ecclesiastical History, 5.13.8 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Apelles

Found in books: Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 309; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 40

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5.13.8 In the same work, addressing Callistio, the same writer acknowledges that he had been instructed at Rome by Tatian. And he says that a book of Problems had been prepared by Tatian, in which he promised to explain the obscure and hidden parts of the divine Scriptures. Rhodo himself promises to give in a work of his own solutions of Tatian's problems. There is also extant a Commentary of his on the Hexaemeron."" None

9. None, None, nan (4th cent. CE - 4th cent. CE)
Tagged with subjects: • Angel of Fire (acc. to Apelles) • Apelles

Found in books: Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 364; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 221

Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
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.

Tiresias: The Ancient Mediterranean Religions Source Database