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126 results for "apocryphal"

1. Hebrew Bible, Deuteronomy, 28.53-28.57 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •apocryphal acts of the apostles Found in books: KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 294

28.53. "וְאָכַלְתָּ פְרִי־בִטְנְךָ בְּשַׂר בָּנֶיךָ וּבְנֹתֶיךָ אֲשֶׁר נָתַן־לְךָ יְהוָה אֱלֹהֶיךָ בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר־יָצִיק לְךָ אֹיְבֶךָ׃", 28.54. "הָאִישׁ הָרַךְ בְּךָ וְהֶעָנֹג מְאֹד תֵּרַע עֵינוֹ בְאָחִיו וּבְאֵשֶׁת חֵיקוֹ וּבְיֶתֶר בָּנָיו אֲשֶׁר יוֹתִיר׃", 28.55. "מִתֵּת לְאַחַד מֵהֶם מִבְּשַׂר בָּנָיו אֲשֶׁר יֹאכֵל מִבְּלִי הִשְׁאִיר־לוֹ כֹּל בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר יָצִיק לְךָ אֹיִבְךָ בְּכָל־שְׁעָרֶיךָ׃", 28.56. "הָרַכָּה בְךָ וְהָעֲנֻגָּה אֲשֶׁר לֹא־נִסְּתָה כַף־רַגְלָהּ הַצֵּג עַל־הָאָרֶץ מֵהִתְעַנֵּג וּמֵרֹךְ תֵּרַע עֵינָהּ בְּאִישׁ חֵיקָהּ וּבִבְנָהּ וּבְבִתָּהּ׃", 28.57. "וּבְשִׁלְיָתָהּ הַיּוֹצֵת מִבֵּין רַגְלֶיהָ וּבְבָנֶיהָ אֲשֶׁר תֵּלֵד כִּי־תֹאכְלֵם בְּחֹסֶר־כֹּל בַּסָּתֶר בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר יָצִיק לְךָ אֹיִבְךָ בִּשְׁעָרֶיךָ׃",

28.53. "And thou shalt eat the fruit of thine own body, the flesh of thy sons and of thy daughters whom the LORD thy God hath given thee; in the siege and in the straitness, wherewith thine enemies shall straiten thee.", 28.54. "The man that is tender among you, and very delicate, his eye shall be evil against his brother, and against the wife of his bosom, and against the remt of his children whom he hath remaining;", 28.55. "so that he will not give to any of them of the flesh of his children whom he shall eat, because he hath nothing left him; in the siege and in the straitness, wherewith thine enemy shall straiten thee in all thy gates.", 28.56. "The tender and delicate woman among you, who would not adventure to set the sole of her foot upon the ground for delicateness and tenderness, her eye shall be evil against the husband of her bosom, and against her son, and against her daughter;", 28.57. "and against her afterbirth that cometh out from between her feet, and against her children whom she shall bear; for she shall eat them for want of all things secretly; in the siege and in the straitness, wherewith thine enemy shall straiten thee in thy gates.",

2. Hebrew Bible, Genesis, 6.1-6.4, 9.1-9.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 317; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 181

6.1. "וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃", 6.1. "וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃", 6.2. "וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃", 6.2. "מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃", 6.3. "וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃", 6.4. "הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃", 9.1. "וַיְבָרֶךְ אֱלֹהִים אֶת־נֹחַ וְאֶת־בָּנָיו וַיֹּאמֶר לָהֶם פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ׃", 9.1. "וְאֵת כָּל־נֶפֶשׁ הַחַיָּה אֲשֶׁר אִתְּכֶם בָּעוֹף בַּבְּהֵמָה וּבְכָל־חַיַּת הָאָרֶץ אִתְּכֶם מִכֹּל יֹצְאֵי הַתֵּבָה לְכֹל חַיַּת הָאָרֶץ׃", 9.2. "וַיָּחֶל נֹחַ אִישׁ הָאֲדָמָה וַיִּטַּע כָּרֶם׃", 9.2. "וּמוֹרַאֲכֶם וְחִתְּכֶם יִהְיֶה עַל כָּל־חַיַּת הָאָרֶץ וְעַל כָּל־עוֹף הַשָּׁמָיִם בְּכֹל אֲשֶׁר תִּרְמֹשׂ הָאֲדָמָה וּבְכָל־דְּגֵי הַיָּם בְּיֶדְכֶם נִתָּנוּ׃", 9.3. "כָּל־רֶמֶשׂ אֲשֶׁר הוּא־חַי לָכֶם יִהְיֶה לְאָכְלָה כְּיֶרֶק עֵשֶׂב נָתַתִּי לָכֶם אֶת־כֹּל׃", 9.4. "אַךְ־בָּשָׂר בְּנַפְשׁוֹ דָמוֹ לֹא תֹאכֵלוּ׃", 9.5. "וְאַךְ אֶת־דִּמְכֶם לְנַפְשֹׁתֵיכֶם אֶדְרֹשׁ מִיַּד כָּל־חַיָּה אֶדְרְשֶׁנּוּ וּמִיַּד הָאָדָם מִיַּד אִישׁ אָחִיו אֶדְרֹשׁ אֶת־נֶפֶשׁ הָאָדָם׃",

6.1. "And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them,", 6.2. "that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose.", 6.3. "And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’", 6.4. "The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown.", 9.1. "And God blessed Noah and his sons, and said unto them: ‘Be fruitful and multiply, and replenish the earth.", 9.2. "And the fear of you and the dread of you shall be upon every beast of the earth, and upon every fowl of the air, and upon all wherewith the ground teemeth, and upon all the fishes of the sea: into your hand are they delivered.", 9.3. "Every moving thing that liveth shall be for food for you; as the green herb have I given you all.", 9.4. "Only flesh with the life thereof, which is the blood thereof, shall ye not eat.", 9.5. "And surely your blood of your lives will I require; at the hand of every beast will I require it; and at the hand of man, even at the hand of every man’s brother, will I require the life of man.",

3. Hebrew Bible, Psalms, 21.17 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •apocryphal acts Found in books: McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 189

4. Hebrew Bible, Leviticus, 26.29 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •apocryphal acts of the apostles Found in books: KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 294

26.29. "וַאֲכַלְתֶּם בְּשַׂר בְּנֵיכֶם וּבְשַׂר בְּנֹתֵיכֶם תֹּאכֵלוּ׃"

26.29. "And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat."

5. Hebrew Bible, Jeremiah, 19.9 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •apocryphal acts of the apostles Found in books: KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 294

19.9. "וְהַאֲכַלְתִּים אֶת־בְּשַׂר בְּנֵיהֶם וְאֵת בְּשַׂר בְּנֹתֵיהֶם וְאִישׁ בְּשַׂר־רֵעֵהוּ יֹאכֵלוּ בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר יָצִיקוּ לָהֶם אֹיְבֵיהֶם וּמְבַקְשֵׁי נַפְשָׁם׃",

19.9. "and I will cause them to eat the flesh of their sons and the flesh of their daughters, and they shall eat every one the flesh of his friend, in the siege and in the straitness, wherewith their enemies, and they that seek their life, shall straiten them.",

6. Hebrew Bible, 2 Kings, 6.26-6.29, 9.30-9.37 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •apocryphal acts of the apostles Found in books: KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 294, 295

6.26. "וַיְהִי מֶלֶךְ יִשְׂרָאֵל עֹבֵר עַל־הַחֹמָה וְאִשָּׁה צָעֲקָה אֵלָיו לֵאמֹר הוֹשִׁיעָה אֲדֹנִי הַמֶּלֶךְ׃", 6.27. "וַיֹּאמֶר אַל־יוֹשִׁעֵךְ יְהוָה מֵאַיִן אוֹשִׁיעֵךְ הֲמִן־הַגֹּרֶן אוֹ מִן־הַיָּקֶב׃", 6.28. "וַיֹּאמֶר־לָהּ הַמֶּלֶךְ מַה־לָּךְ וַתֹּאמֶר הָאִשָּׁה הַזֹּאת אָמְרָה אֵלַי תְּנִי אֶת־בְּנֵךְ וְנֹאכְלֶנּוּ הַיּוֹם וְאֶת־בְּנִי נֹאכַל מָחָר׃", 6.29. "וַנְּבַשֵּׁל אֶת־בְּנִי וַנֹּאכְלֵהוּ וָאֹמַר אֵלֶיהָ בַּיּוֹם הָאַחֵר תְּנִי אֶת־בְּנֵךְ וְנֹאכְלֶנּוּ וַתַּחְבִּא אֶת־בְּנָהּ׃", 9.31. "וְיֵהוּא בָּא בַשָּׁעַר וַתֹּאמֶר הֲשָׁלוֹם זִמְרִי הֹרֵג אֲדֹנָיו׃", 9.32. "וַיִּשָּׂא פָנָיו אֶל־הַחַלּוֹן וַיֹּאמֶר מִי אִתִּי מִי וַיַּשְׁקִיפוּ אֵלָיו שְׁנַיִם שְׁלֹשָׁה סָרִיסִים׃", 9.33. "וַיֹּאמֶר שמטהו [שִׁמְטוּהָ] וַיִּשְׁמְטוּהָ וַיִּז מִדָּמָהּ אֶל־הַקִּיר וְאֶל־הַסּוּסִים וַיִּרְמְסֶנָּה׃", 9.34. "וַיָּבֹא וַיֹּאכַל וַיֵּשְׁתְּ וַיֹּאמֶר פִּקְדוּ־נָא אֶת־הָאֲרוּרָה הַזֹּאת וְקִבְרוּהָ כִּי בַת־מֶלֶךְ הִיא׃", 9.35. "וַיֵּלְכוּ לְקָבְרָהּ וְלֹא־מָצְאוּ בָהּ כִּי אִם־הַגֻּלְגֹּלֶת וְהָרַגְלַיִם וְכַפּוֹת הַיָּדָיִם׃", 9.36. "וַיָּשֻׁבוּ וַיַּגִּידוּ לוֹ וַיֹּאמֶר דְּבַר־יְהוָה הוּא אֲשֶׁר דִּבֶּר בְּיַד־עַבְדּוֹ אֵלִיָּהוּ הַתִּשְׁבִּי לֵאמֹר בְּחֵלֶק יִזְרְעֶאל יֹאכְלוּ הַכְּלָבִים אֶת־בְּשַׂר אִיזָבֶל׃", 9.37. "והית [וְהָיְתָה] נִבְלַת אִיזֶבֶל כְּדֹמֶן עַל־פְּנֵי הַשָּׂדֶה בְּחֵלֶק יִזְרְעֶאל אֲשֶׁר לֹא־יֹאמְרוּ זֹאת אִיזָבֶל׃",

6.26. "And as the king of Israel was passing by upon the wall, there cried a woman unto him, saying: ‘Help, my lord, O king.’", 6.27. "And he said: ‘If the LORD do not help thee, whence shall I help thee? out of the threshingfloor, or out of the winepress?’", 6.28. "And the king said unto her: ‘What aileth thee?’ And she answered: ‘This woman said unto me: Give thy son, that we may eat him to-day, and we will eat my son to-morrow.", 6.29. "So we boiled my son, and did eat him; and I said unto her on the next day: Give thy son, that we may eat him; and she hath hid her son.’", 9.30. "And when Jehu was come to Jezreel, Jezebel heard of it; and she painted her eyes, and attired her head, and looked out at the window.", 9.31. "And as Jehu entered in at the gate, she said: ‘Is it peace, thou Zimri, thy master’s murderer?’", 9.32. "And he lifted up his face to the window, and said: ‘Who is on my side? who?’ And there looked out to him two or three officers.", 9.33. "And he said: ‘Throw her down.’ So they threw her down; and some of her blood was sprinkled on the wall, and on the horses; and she was trodden under foot.", 9.34. "And when he was come in, he did eat and drink; and he said: ‘Look now after this cursed woman, and bury her; for she is a king’s daughter.’", 9.35. "And they went to bury her; but they found no more of her than the skull, and the feet, and the palms of her hands.", 9.36. "Wherefore they came back, and told him. And he said: ‘This is the word of the LORD, which He spoke by His servant Elijah the Tishbite, saying: In the portion of Jezreel shall the dogs eat the flesh of Jezebel;", 9.37. "and the carcass of Jezebel shall be as dung upon the face of the field in the portion of Jezreel; so that they shall not say: This is Jezebel.’",

7. Hebrew Bible, Lamentations, 4.1 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •apocryphal acts of the apostles Found in books: KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 294

4.1. "אֵיכָה יוּעַם זָהָב יִשְׁנֶא הַכֶּתֶם הַטּוֹב תִּשְׁתַּפֵּכְנָה אַבְנֵי־קֹדֶשׁ בְּרֹאשׁ כָּל־חוּצוֹת׃", 4.1. "יְדֵי נָשִׁים רַחֲמָנִיּוֹת בִּשְּׁלוּ יַלְדֵיהֶן הָיוּ לְבָרוֹת לָמוֹ בְּשֶׁבֶר בַּת־עַמִּי׃",

4.1. "How is the gold become dim! How is the most fine gold changed! The hallowed stones are poured out At the head of every street.",

8. Hebrew Bible, Judges, 13 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •apocryphal acts Found in books: McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 140

9. Hebrew Bible, Ezekiel, 5.1 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •apocryphal acts of the apostles Found in books: KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 294

5.1. "וְאַתָּה בֶן־אָדָם קַח־לְךָ חֶרֶב חַדָּה תַּעַר הַגַּלָּבִים תִּקָּחֶנָּה לָּךְ וְהַעֲבַרְתָּ עַל־רֹאשְׁךָ וְעַל־זְקָנֶךָ וְלָקַחְתָּ לְךָ מֹאזְנֵי מִשְׁקָל וְחִלַּקְתָּם׃", 5.1. "לָכֵן אָבוֹת יֹאכְלוּ בָנִים בְּתוֹכֵךְ וּבָנִים יֹאכְלוּ אֲבוֹתָם וְעָשִׂיתִי בָךְ שְׁפָטִים וְזֵרִיתִי אֶת־כָּל־שְׁאֵרִיתֵךְ לְכָל־רוּחַ׃",

5.1. "And thou, son of man, take thee a sharp sword, as a barber’s razor shalt thou take it unto thee, and cause it to pass upon thy head and upon thy beard; then take thee balances to weigh, and divide the hair.",

10. Cicero, On The Nature of The Gods, 7.184-7.185, 10.15-10.16 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •apocryphal acts of the apostles, as genre •apocryphal acts of the apostles,content of Found in books: Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 45

11. Dead Sea Scrolls, War Scroll, 12 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •apocryphal acts of the apostles Found in books: Moss (2010), The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom, 4

12. Anon., Testament of Solomon, 5.2, 12.2, 13.2, 17.3, 18.21 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •apocryphal acts, magic Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 205, 206

13. Livy, Per., 2.2 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Moss (2010), The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom, 4

14. Philo of Alexandria, On The Contemplative Life, 37, 13 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 123, 130

13. Then, because of their anxious desire for an immortal and blessed existence, thinking that their mortal life has already come to an end, they leave their possessions to their sons or daughters, or perhaps to other relations, giving them up their inheritance with willing cheerfulness; and those who know no relations give their property to their companions or friends, for it followed of necessity that those who have acquired the wealth which sees, as if ready prepared for them, should be willing to surrender that wealth which is blind to those who themselves also are still blind in their minds.

15. Philo of Alexandria, On Husbandry, 79-80, 82, 81 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 123, 130

81. Accordingly, all the men sing the song on the sea-shore, not indeed with a blind mind, but seeing sharply, Moses being the leader of the song; and women sing, who are in good truth the most excellent of their sex, having been enrolled in the lists of the republic of virtue, Miriam being their leader. XVIII.

16. Josephus Flavius, Jewish Antiquities, 18.63-18.64 (1st cent. CE - 1st cent. CE) Tagged with subjects: •apocryphal acts of peter, Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 37

18.63. 3. Now there was about this time Jesus, a wise man, if it be lawful to call him a man; for he was a doer of wonderful works, a teacher of such men as receive the truth with pleasure. He drew over to him both many of the Jews and many of the Gentiles. He was [the] Christ. 18.64. And when Pilate, at the suggestion of the principal men amongst us, had condemned him to the cross, those that loved him at the first did not forsake him; for he appeared to them alive again the third day; as the divine prophets had foretold these and ten thousand other wonderful things concerning him. And the tribe of Christians, so named from him, are not extinct at this day.

17. Josephus Flavius, Jewish War, 3.522-3.531 (1st cent. CE - 1st cent. CE) Tagged with subjects: •apocryphal acts of peter, Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 37

3.522. 9. But now, when the vessels were gotten ready, Vespasian put upon shipboard as many of his forces as he thought sufficient to be too hard for those that were upon the lake, and set sail after them. Now these which were driven into the lake could neither fly to the land, where all was in their enemies’ hand, and in war against them; nor could they fight upon the level by sea, 3.523. for their ships were small and fitted only for piracy; they were too weak to fight with Vespasian’s vessels, and the mariners that were in them were so few, that they were afraid to come near the Romans, who attacked them in great numbers. 3.524. However, as they sailed round about the vessels, and sometimes as they came near them, they threw stones at the Romans when they were a good way off, or came closer and fought them; 3.525. yet did they receive the greatest harm themselves in both cases. As for the stones they threw at the Romans, they only made a sound one after another, for they threw them against such as were in their armor, while the Roman darts could reach the Jews themselves; and when they ventured to come near the Romans, they became sufferers themselves before they could do any harm to the other, and were drowned, they and their ships together. 3.526. As for those that endeavored to come to an actual fight, the Romans ran many of them through with their long poles. Sometimes the Romans leaped into their ships, with swords in their hands, and slew them; but when some of them met the vessels, the Romans caught them by the middle, and destroyed at once their ships and themselves who were taken in them. 3.527. And for such as were drowning in the sea, if they lifted their heads up above the water, they were either killed by darts, or caught by the vessels; but if, in the desperate case they were in, they attempted to swim to their enemies, the Romans cut off either their heads or their hands; 3.528. and indeed they were destroyed after various manners everywhere, till the rest being put to flight, were forced to get upon the land, while the vessels encompassed them about [on the sea]: 3.529. but as many of these were repulsed when they were getting ashore, they were killed by the darts upon the lake; and the Romans leaped out of their vessels, and destroyed a great many more upon the land: one might then see the lake all bloody, and full of dead bodies, for not one of them escaped. 3.530. And a terrible stink, and a very sad sight there was on the following days over that country; for as for the shores, they were full of shipwrecks, and of dead bodies all swelled; and as the dead bodies were inflamed by the sun, and putrefied, they corrupted the air, insomuch that the misery was not only the object of commiseration to the Jews, but to those that hated them, and had been the authors of that misery. 3.531. This was the upshot of the sea-fight. The number of the slain, including those that were killed in the city before, was six thousand and five hundred.

18. Anon., Didache, 9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •acts of the apostles (apocryphal) Found in books: Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 72

9. Now concerning the Thanksgiving (Eucharist), thus give thanks. First, concerning the cup: We thank you, our Father, for the holy vine of David Your servant, which You made known to us through Jesus Your Servant; to You be the glory forever. And concerning the broken bread: We thank You, our Father, for the life and knowledge which You made known to us through Jesus Your Servant; to You be the glory forever. Even as this broken bread was scattered over the hills, and was gathered together and became one, so let Your Church be gathered together from the ends of the earth into Your kingdom; for Yours is the glory and the power through Jesus Christ forever. But let no one eat or drink of your Thanksgiving (Eucharist), but they who have been baptized into the name of the Lord; for concerning this also the Lord has said, Give not that which is holy to the dogs. Matthew 7:6

19. New Testament, Acts, 2.42, 2.46, 4.13, 8.5-8.25, 9.9, 10.1, 10.13, 16.10, 16.18, 16.26-16.34, 20.7, 20.11, 26.24, 27.35 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •apocryphal acts •apocryphal acts, magic •apocryphal acts, theatre •apocryphal acts of the apostles •apocryphal acts of the apostles, representations of fasting and asceticism •double dreams and visions, examples, apocryphal acts and other hagiography •apocryphal acts, conversion Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 157, 188, 202, 207, 208; KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 299, 302; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 185, 233; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 495; Pinheiro et al. (2012b), The Ancient Novel and Early Christian and Jewish Narrative: Fictional Intersections, 113

2.42. ἦσαν δὲ προσκαρτεροῦντες τῇ διδαχῇ τῶν ἀποστόλων καὶ τῇ κοινωνίᾳ, τῇ κλάσει τοῦ ἄρτου καὶ ταῖς προσευχαῖς. 2.46. καθʼ ἡμέραν τε προσκαρτεροῦντες ὁμοθυμαδὸν ἐν τῷ ἱερῷ, κλῶντές τε κατʼ οἶκον ἄρτον, μετελάμβανον τροφῆς ἐν ἀγαλλιάσει καὶ ἀφελότητι καρδίας, 4.13. Θεωροῦντες δὲ τὴν τοῦ Πέτρου παρρησίαν καὶ Ἰωάνου, καὶ καταλαβόμενοι ὅτι ἄνθρωποι ἀγράμματοί εἰσιν καὶ ἰδιῶται, ἐθαύμαζον, ἐπεγίνωσκόν τε αὐτοὺς ὅτι σὺν τῷ Ἰησοῦ ἦσαν, 8.5. Φίλιππος δὲ κατελθὼν εἰς τὴν πόλιν τῆς Σαμαρίας ἐκήρυσσεν αὐτοῖς τὸν χριστόν. 8.6. προσεῖχον δὲ οἱ ὄχλοι τοῖς λεγομένοις ὑπὸ τοῦ Φιλίππου ὁμοθυμαδὸν ἐν τῷ ἀκούειν αὐτοὺς καὶ βλέπειν τὰ σημεῖα ἃ ἐποίει· 8.7. πολλοὶ γὰρ τῶν ἐχόντων πνεύματα ἀκάθαρτα βοῶντα φωνῇ μεγάλῃ ἐξήρχοντο, πολλοὶ δὲ παραλελυμένοι καὶ χωλοὶ ἐθεραπεύθησαν· 8.8. ἐγένετο δὲ πολλὴ χαρὰ ἐν τῇ πόλει ἐκείνῃ. 8.9. Ἀνὴρ δέ τις ὀνόματι Σίμων προυπῆρχεν ἐν τῇ πόλει μαγεύων καὶ ἐξιστάνων τὸ ἔθνος τῆς Σαμαρίας, λέγων εἶναί τινα ἑαυτὸν μέγαν, 8.10. ᾧ προσεῖχον πάντες ἀπὸ μικροῦ ἕως μεγάλου λέγοντες Οὗτός ἐστιν ἡ Δύναμις τοῦ θεοῦ ἡ καλουμένη Μεγάλη. 8.11. προσεῖχον δὲ αὐτῷ διὰ τὸ ἱκανῷ χρόνῳ ταῖς μαγίαις ἐξεστακέναι αὐτούς. 8.12. ὅτε δὲ ἐπίστευσαν τῷ Φιλίππῳ εὐαγγελιζομένῳ περὶ τῆς βασιλείας τοῦ θεοῦ καὶ τοῦ ὀνόματος Ἰησοῦ Χριστοῦ, ἐβαπτίζοντο ἄνδρες τε καὶ γυναῖκες. 8.13. ὁ δὲ Σίμων καὶ αὐτὸς ἐπίστευσεν, καὶ βαπτισθεὶς ἦν προσκαρτερῶν τῷ Φιλίππῳ, θεωρῶν τε σημεῖα καὶ δυνάμεις μεγάλας γινομένας ἐξίστατο. 8.14. Ἀκούσαντες δὲ οἱ ἐν Ἰεροσολύμοις ἀπόστολοι ὅτι δέδεκται ἡ Σαμαρία τὸν λόγον τοῦ θεοῦ ἀπέστειλαν πρὸς αὐτοὺς Πέτρον καὶ Ἰωάνην, 8.15. οἵτινες καταβάντες pb n="264"/ προσηύξμιλεστονε ν͂quot16quot υνιτ͂quotϝερσεquot́gtαντο περὶ αὐτῶν ὅπως λάβωσιν πνεῦμα ἅγιον· οὐδέπω 8.16. γὰρ ἦν ἐπʼ οὐδενὶ αὐτῶν ἐπιπεπτωκός, μόνον δὲ βεβαπτισμένοι ὑπῆρχον εἰς τὸ ὄνομα τοῦ κυρίου Ἰησοῦ. 8.17. τότε ἐπετίθεσαν τὰς χεῖρας ἐπʼ αὐτούς, καὶ ἐλάμβανον πνεῦμα ἅγιον. 8.18. Ἰδὼν δὲ ὁ Σίμων ὅτι διὰ τῆς ἐπιθέσεως τῶν χειρῶν τῶν ἀποστόλων δίδοται τὸ πνεῦμα προσήνεγκεν αὐτοῖς χρήματα λέγων Δότε κἀμοὶ τὴν ἐξουσίαν ταύτην ἵνα ᾧ ἐὰν ἐπιθῶ τὰς χεῖ 8.19. ρας λαμβάνῃ πνεῦμα ἅγιον. 8.20. Πέτρος δὲ εἶπεν πρὸς αὐτόν Τὸ ἀργύριόν σου σὺν σοὶ εἴη εἰς ἀπώλειαν, ὅτι τὴν δωρεὰν τοῦ θεοῦ ἐνόμισας διὰ χρημάτων κτᾶσθαι. 8.21. οὐκ ἔστιν σοι μερὶς οὐδὲ κλῆρος ἐν τῷ λόγῳ τούτῳ, ἡ γὰρκαρδία σου οὐκ ἔστιν εὐθεῖα ἔναντι τοῦ θεοῦ. 8.22. μετανόησον οὖν ἀπὸ τῆς κακίας σου ταύτης, καὶ δεήθητι τοῦ κυρίου εἰ ἄρα ἀφεθήσεταί σοι ἡ ἐπίνοια τῆς καρδίας σου· 8.23. εἰς γὰρ χολὴν πικρίας καὶσύνδεσμον ἀδικίας ὁρῶ σε ὄντα. 8.24. ἀποκριθεὶς δὲ ὁ Σίμων εἶπεν Δεήθητε ὑμεῖς ὑπὲρ ἐμοῦ πρὸς τὸν κύριον ὅπως μηδὲν ἐπέλθῃ ἐπʼ ἐμὲ ὧν εἰρήκατε. 8.25. Οἱ μὲν οὖν διαμαρτυράμενοι καὶ λαλήσαντες τὸν λόγον τοῦ κυρίου ὑπέστρεφον εἰς Ἰεροσόλυμα, πολλάς τε κώμας τῶν Σαμαρειτῶν εὐηγγελίζοντο. 9.9. καὶ ἦν ἡμέρας τρεῖς μὴ βλέπων, καὶ οὐκ ἔφαγεν οὐδὲ ἔπιεν. 10.1. Ἀνὴρ δέ τις ἐν Καισαρίᾳ ὀνόματι Κορνήλιος, ἑκατοντάρχης ἐκ σπείρης τῆς καλουμένης Ἰταλικῆς, 10.13. καὶ ἐγένετο φωνὴ πρὸς αὐτόν Ἀναστάς, Πέτρε, θῦσον καὶ φάγε. 16.10. ὡς δὲ τὸ ὅραμα εἶδεν, εὐθέως ἐζητήσαμεν ἐξελθεῖν εἰς Μακεδονίαν, συνβιβάζοντες ὅτι προσκέκληται ἡμᾶς ὁ θεὸς εὐαγγελίσασθαι αὐτούς. 16.18. τοῦτο δὲ ἐποίει ἐπὶ πολλὰς ἡμέρας. διαπονηθεὶς δὲ Παῦλος καὶ ἐπιστρέψας τῷ πνεύματι εἶπεν Παραγγέλλω σοι ἐν ὀνόματι Ἰησοῦ Χριστοῦ ἐξελθεῖν ἀπʼ αὐτῆς· καὶ ἐξῆλθεν αὐτῇ τῇ ὥρᾳ. 16.26. ἄφνω δὲ σεισμὸς ἐγένετο μέγας ὥστε σαλευθῆναι τὰ θεμέλια τοῦ δεσμωτηρίου, ἠνεῴχθησαν δὲ [παραχρῆμα] αἱ θύραι πᾶσαι, καὶ πάντων τὰ δεσμὰ ἀνέθη. 16.27. ἔξυπνος δὲ γενόμενος ὁ δεσμοφύλαξ καὶ ἰδὼν ἀνεῳγμένας τὰς θύρας τῆς φυλακῆς σπασάμενος τὴν μάχαιραν ἤμελλεν ἑαυτὸν ἀναιρεῖν, νομίζων ἐκπεφευγέναι τοὺς δεσμίους. 16.28. ἐφώνησεν δὲ Παῦλος μεγάλῃ φωνῇ λέγων. Μηδὲν πράξῃς σεαυτῷ κακόν, ἅπαντες γάρ ἐσμεν ἐνθάδε. 16.29. αἰτήσας δὲ φῶτα εἰσεπήδησεν, καὶ ἔντρομος γενόμενος προσέπεσεν τῷ Παύλῳ καὶ Σίλᾳ, 16.30. καὶ προαγαγὼν αὐτοὺς ἔξω ἔφη Κύριοι, τί με δεῖ ποιεῖν ἵνα σωθῶ; 16.31. οἱ δὲ εἶπαν Πίστευσον ἐπὶ τὸν κύριον Ἰησοῦν, καὶ σωθήσῃ σὺ καὶ ὁ οἶκός σου. 16.32. καὶ ἐλάλησαν αὐτῷ τὸν λόγον τοῦ θεοῦ σὺν πᾶσι τοῖς ἐν τῇ οἰκίᾳ αὐτοῦ. 16.33. καὶ παραλαβὼν αὐτοὺς ἐν ἐκείνῃ τῇ ὥρᾳ τῆς νυκτὸς ἔλουσεν ἀπὸ τῶν πληγῶν, καὶ ἐβαπτίσθη αὐτὸς καὶ οἱ αὐτοῦ ἅπαντες παραχρῆμα, 16.34. ἀναγαγών τε αὐτοὺς εἰς τὸν οἶκον παρέθηκεν τράπεζαν, καὶ ἠγαλλιάσατο πανοικεὶ πεπιστευκὼς τῷ θεῷ. 20.7. Ἐν δὲ τῇ μιᾷ τῶν σαββάτων συνηγμένων ἡμῶν κλάσαι ἄρτον ὁ Παῦλος διελέγετο αὐτοῖς, μέλλων ἐξιέναι τῇ ἐπαύριον, παρέτεινέν τε τὸν λόγον μέχρι μεσονυκτίου. 20.11. ἀναβὰς δὲ [καὶ] κλάσας τὸν ἄρτον καὶ γευσάμενος ἐφʼ ἱκανόν τε ὁμιλήσας ἄχρι αὐγῆς οὕτως ἐξῆλθεν. 26.24. Ταῦτα δὲ αὐτοῦ ἀπολογουμένου ὁ Φῆστος μεγάλῃ τῇ φωνῇ φησίν Μαίνῃ, Παῦλε· τὰ πολλά σε γράμματα εἰς μανίαν περιτρέπει. 27.35. εἴπας δὲ ταῦτα καὶ λαβὼν ἄρτον εὐχαρίστησεν τῷ θεῷ ἐνώπιον πάντων καὶ κλάσας ἤρξατο ἐσθίειν.

2.42. They continued steadfastly in the apostles' teaching and fellowship, in the breaking of bread, and prayer. 2.46. Day by day, continuing steadfastly with one accord in the temple, and breaking bread at home, they took their food with gladness and singleness of heart, 4.13. Now when they saw the boldness of Peter and John, and had perceived that they were unlearned and ignorant men, they marveled. They recognized that they had been with Jesus. 8.5. Philip went down to the city of Samaria, and proclaimed to them the Christ. 8.6. The multitudes listened with one accord to the things that were spoken by Philip, when they heard and saw the signs which he did. 8.7. For unclean spirits came out of many of those who had them. They came out, crying with a loud voice. Many who had been paralyzed and lame were healed. 8.8. There was great joy in that city. 8.9. But there was a certain man, Simon by name, who had used sorcery in the city before, and amazed the people of Samaria, making himself out to be some great one, 8.10. to whom they all listened, from the least to the greatest, saying, "This man is that great power of God." 8.11. They listened to him, because for a long time he had amazed them with his sorceries. 8.12. But when they believed Philip preaching good news concerning the Kingdom of God and the name of Jesus Christ, they were baptized, both men and women. 8.13. Simon himself also believed. Being baptized, he continued with Philip. Seeing signs and great miracles done, he was amazed. 8.14. Now when the apostles who were at Jerusalem heard that Samaria had received the word of God, they sent Peter and John to them, 8.15. who, when they had come down, prayed for them, that they might receive the Holy Spirit; 8.16. for as yet he had fallen on none of them. They had only been baptized into the name of the Lord Jesus. 8.17. Then they laid their hands on them, and they received the Holy Spirit. 8.18. Now when Simon saw that the Holy Spirit was given through the laying on of the apostles' hands, he offered them money, 8.19. saying, "Give me also this power, that whoever I lay my hands on may receive the Holy Spirit." 8.20. But Peter said to him, "May your silver perish with you, because you thought you could obtain the gift of God with money! 8.21. You have neither part nor lot in this matter, for your heart isn't right before God. 8.22. Repent therefore of this, your wickedness, and ask God if perhaps the thought of your heart may be forgiven you. 8.23. For I see that you are in the gall of bitterness and in the bondage of iniquity." 8.24. Simon answered, "Pray for me to the Lord, that none of the things which you have spoken come on me." 8.25. They therefore, when they had testified and spoken the word of the Lord, returned to Jerusalem, and preached the gospel to many villages of the Samaritans. 9.9. He was without sight for three days, and neither ate nor drank. 10.1. Now there was a certain man in Caesarea, Cornelius by name, a centurion of what was called the Italian Regiment, 10.13. A voice came to him, "Rise, Peter, kill and eat!" 16.10. When he had seen the vision, immediately we sought to go out to Macedonia, concluding that the Lord had called us to preach the gospel to them. 16.18. This she did for many days. But Paul, becoming greatly annoyed, turned and said to the spirit, "I charge you in the name of Jesus Christ to come out of her!" It came out that very hour. 16.26. Suddenly there was a great earthquake, so that the foundations of the prison were shaken; and immediately all the doors were opened, and everyone's bonds were loosened. 16.27. The jailer, being roused out of sleep and seeing the prison doors open, drew his sword and was about to kill himself, supposing that the prisoners had escaped. 16.28. But Paul cried with a loud voice, saying, "Don't harm yourself, for we are all here!" 16.29. He called for lights and sprang in, and, fell down trembling before Paul and Silas, 16.30. and brought them out and said, "Sirs, what must I do to be saved?" 16.31. They said, "Believe in the Lord Jesus Christ, and you will be saved, you and your household." 16.32. They spoke the word of the Lord to him, and to all who were in his house. 16.33. He took them the same hour of the night, and washed their stripes, and was immediately baptized, he and all his household. 16.34. He brought them up into his house, and set food before them, and rejoiced greatly, with all his household, having believed in God. 20.7. On the first day of the week, when the disciples were gathered together to break bread, Paul talked with them, intending to depart on the next day, and continued his speech until midnight. 20.11. When he had gone up, and had broken bread, and eaten, and had talked with them a long while, even until break of day, he departed. 26.24. As he thus made his defense, Festus said with a loud voice, "Paul, you are crazy! Your great learning is driving you insane!" 27.35. When he had said this, and had taken bread, he gave thanks to God in the presence of all, and he broke it, and began to eat.

20. New Testament, 1 Timothy, 4.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •apocryphal acts Found in books: McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 247

4.3. κωλυόντων γαμεῖν, ἀπέχεσθαι βρωμάτων ἃ ὁ θεὸς ἔκτισεν εἰς μετάλημψιν μετὰ εὐχαριστίας τοῖς πιστοῖς καὶ ἐπεγνωκόσι τὴν ἀλήθειαν.

4.3. forbidding marriage and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth.

21. New Testament, Galatians, 3.28 (1st cent. CE - 1st cent. CE) Tagged with subjects: •apocryphal acts of the apostles Found in books: KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 309

3.28. οὐκ ἔνι Ἰουδαῖος οὐδὲ Ἕλλην, οὐκ ἔνι δοῦλος οὐδὲ ἐλεύθερος, οὐκ ἔνι ἄρσεν καὶ θῆλυ· πάντες γὰρ ὑμεῖς εἷς ἐστὲ ἐν Χριστῷ Ἰησοῦ.

3.28. There is neither Jewnor Greek, there is neither slave nor free man, there is neither malenor female; for you are all one in Christ Jesus.

22. New Testament, John, 6.53-6.66, 10.12, 11.39 (1st cent. CE - 1st cent. CE) Tagged with subjects: •apocryphal acts of the apostles •apocryphal acts of the apostles, representations of fasting and asceticism •apocryphal acts •apocryphal acts, magic Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 214; KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 299; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 189

6.53. εἶπεν οὖν αὐτοῖς [ὁ] Ἰησοῦς Ἀμὴν ἀμὴν λέγω ὑμῖν, ἐὰν μὴ φάγητε τὴν σάρκα τοῦ υἱοῦ τοῦ ἀνθρώπου καὶ πίητε αὐτοῦ τὸ αἷμα, οὐκ ἔχετε ζωὴν ἐν ἑαυτοῖς. 6.54. ὁ τρώγων μου τὴν σάρκα καὶ πίνων μου τὸ αἷμα ἔχει ζωὴν αἰώνιον, κἀγὼ ἀναστήσω αὐτὸν τῇ ἐσχάτῃ ἡμέρᾳ· 6.55. ἡ γὰρ σάρξ μου ἀληθής ἐστι βρῶσις, καὶ τὸ αἷμά μου ἀληθής ἐστι πόσις. 6.56. ὁ τρώγων μου τὴν σάρκα καὶ πίνων μου τὸ αἷμα ἐν ἐμοὶ μένει κἀγὼ ἐν αὐτῷ. 6.57. καθὼς ἀπέστειλέν με ὁ ζῶν πατὴρ κἀγὼ ζῶ διὰ τὸν πατέρα, καὶ ὁ τρώγων με κἀκεῖνος ζήσει διʼ ἐμέ. 6.58. οὗτός ἐστιν ὁ ἄρτος ὁ ἐξ οὐρανοῦ καταβάς, οὐ καθὼς ἔφαγον οἱ πατέρες καὶ ἀπέθανον· ὁ τρώγων τοῦτον τὸν ἄρτον ζήσει εἰς τὸν αἰῶνα. 6.59. Ταῦτα εἶπεν ἐν συναγωγῇ διδάσκων ἐν Καφαρναούμ. 6.60. Πολλοὶ οὖν ἀκούσαντες ἐκ τῶν μαθητῶν αὐτοῦ εἶπαν Σκληρός ἐστιν ὁ λόγος οὗτος· τίς δύναται αὐτοῦ ἀκούειν; 6.61. εἰδὼς δὲ ὁ Ἰησοῦς ἐν ἑαυτῷ ὅτι γογγύζουσιν περὶ τούτου οἱ μαθηταὶ αὐτοῦ εἶπεν αὐτοῖς Τοῦτο ὑμᾶς σκανδαλίζει; 6.62. ἐὰν οὖν θεωρῆτε τὸν υἱὸν τοῦ ἀνθρώπου ἀναβαίνοντα ὅπου ἦν τὸ πρότερον; 6.63. τὸ πνεῦμά ἐστιν τὸ ζωοποιοῦν, ἡ σὰρξ οὐκ ὠφελεῖ οὐδέν· τὰ ῥήματα ἃ ἐγὼ λελάληκα ὑμῖν πνεῦμά ἐστιν καὶ ζωή ἐστιν· 6.64. ἀλλὰ εἰσὶν ἐξ ὑμῶν τινὲς οἳ οὐ πιστεύουσιν. Ἤιδει γὰρ ἐξ ἀρχῆς ὁ Ἰησοῦς τίνες εἰσὶν οἱ μὴ πιστεύοντες καὶ τίς ἐστιν ὁ παραδώσων αὐτόν. 6.65. καὶ ἔλεγεν Διὰ τοῦτο εἴρηκα ὑμῖν ὅτι οὐδεὶς δύναται ἐλθεῖν πρός με ἐὰν μὴ ᾖ δεδομένον αὐτῷ ἐκ τοῦ πατρός. 6.66. Ἐκ τούτου πολλοὶ ἐκ τῶν μαθητῶν αὐτοῦ ἀπῆλθον εἰς τὰ ὀπίσω καὶ οὐκέτι μετʼ αὐτοῦ περιεπάτουν. 10.12. ὁ μισθωτὸς καὶ οὐκ ὢν ποιμήν, οὗ οὐκ ἔστιν τὰ πρόβατα ἴδια, θεωρεῖ τὸν λύκον ἐρχόμενον καὶ ἀφίησιν τὰ πρόβατα καὶ φεύγει, — καὶ ὁ λύκος ἁρπάζει αὐτὰ καὶ σκορπίζει,— 11.39. λέγει ὁ Ἰησοῦς Ἄρατε τὸν λίθον. λέγει αὐτῷ ἡ ἀδελφὴ τοῦ τετελευτηκότος Μάρθα Κύριε, ἤδη ὄζει, τεταρταῖος γάρ ἐστιν.

6.53. Jesus therefore said to them, "Most assuredly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you don't have life in yourselves. 6.54. He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. 6.55. For my flesh is food indeed, and my blood is drink indeed. 6.56. He who eats my flesh and drinks my blood lives in me, and I in him. 6.57. As the living Father sent me, and I live because of the Father; so he who feeds on me, he will also live because of me. 6.58. This is the bread which came down out of heaven -- not as our fathers ate the manna, and died. He who eats this bread will live forever." 6.59. These things he said in the synagogue, as he taught in Capernaum. 6.60. Therefore many of his disciples, when they heard this, said, "This is a hard saying! Who can listen to it?" 6.61. But Jesus knowing in himself that his disciples murmured at this, said to them, "Does this cause you to stumble? 6.62. Then what if you would see the Son of Man ascending to where he was before? 6.63. It is the spirit who gives life. The flesh profits nothing. The words that I speak to you are spirit, and are life. 6.64. But there are some of you who don't believe." For Jesus knew from the beginning who they were who didn't believe, and who it was who would betray him. 6.65. He said, "For this cause have I said to you that no one can come to me, unless it is given to him by my Father." 6.66. At this, many of his disciples went back, and walked no more with him. 10.12. He who is a hired hand, and not a shepherd, who doesn't own the sheep, sees the wolf coming, leaves the sheep, and flees. The wolf snatches the sheep, and scatters them. 11.39. Jesus said, "Take away the stone."Martha, the sister of him who was dead, said to him, "Lord, by this time there is a stench, for he has been dead four days."

23. New Testament, Luke, 4.41, 7.33-7.34, 8.28, 24.3, 24.13-24.35 (1st cent. CE - 1st cent. CE) Tagged with subjects: •apocryphal acts, magic •apocryphal acts of the apostles •apocryphal acts •double dreams and visions, examples, apocryphal acts and other hagiography Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 205, 207; KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 295; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 185, 233, 247; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 496

4.41. ἐξήρχετο δὲ καὶ δαιμόνια ἀπὸ πολλῶν, κράζοντα καὶ λέγοντα ὅτι Σὺ εἶ ὁ υἱὸς τοῦ θεοῦ· καὶ ἐπιτιμῶν οὐκ εἴα αὐτὰ λαλεῖν, ὅτι ᾔδεισαν τὸν χριστὸν αὐτὸν εἶναι. 7.33. ἐλήλυθεν γὰρ Ἰωάνης ὁ βαπτιστὴς μὴ ἔσθων ἄρτον μήτε πίνων οἶνον, καὶ λέγετε Δαιμόνιον ἔχει· 7.34. ἐλήλυθεν ὁ υἱὸς τοῦ ἀνθρώπου ἔσθων καὶ πίνων, καὶ λέγετε Ἰδοὺ ἄνθρωπος φάγος καὶ οἰνοπότης, φίλος τελωνῶν καὶ ἁμαρτωλῶν. 8.28. ἰδὼν δὲ τὸν Ἰησοῦν ἀνακράξας προσέπεσεν αὐτῷ καὶ φωνῇ μεγάλῃ εἶπεν Τί ἐμοὶ καὶ σοί, Ἰησοῦ υἱὲ [τοῦ θεοῦ] τοῦ ὑψίστου; δέομαί σου, μή με βασανίσῃς· 24.3. εἰσελθοῦσαι δὲ οὐχ εὗρον τὸ σῶμα ⟦τοῦ κυρίου Ἰησοῦ⟧. 24.13. Καὶ ἰδοὺ δύο ἐξ αὐτῶν ἐν αὐτῇ τῇ ἡμέρᾳ ἦσαν πορευόμενοι εἰς κώμην ἀπέχουσαν σταδίους ἑξήκοντα ἀπὸ Ἰερουσαλήμ, ᾗ ὄνομα Ἐμμαούς, 24.14. καὶ αὐτοὶ ὡμίλουν πρὸς ἀλλήλους περὶ πάντων τῶν συμβεβηκότων τούτων. 24.15. καὶ ἐγένετο ἐν τῷ ὁμιλεῖν αὐτοὺς καὶ συνζητεῖν [καὶ] αὐτὸς Ἰησοῦς ἐγγίσας συνεπορεύετο αὐτοῖς, 24.16. οἱ δὲ ὀφθαλμοὶ αὐτῶν ἐκρατοῦντο τοῦ μὴ ἐπιγνῶναι αὐτόν. 24.17. εἶπεν δὲ πρὸς αὐτούς Τίνες οἱ λόγοι οὗτοι οὓς ἀντιβάλλετε πρὸς ἀλλήλους περιπατοῦντες; καὶ ἐστάθησαν σκυθρωποί. 24.18. ἀποκριθεὶς δὲ εἷς ὀνόματι Κλεόπας εἶπεν πρὸς αὐτόν Σὺ μόνος παροικεῖς Ἰερουσαλὴμ καὶ οὐκ ἔγνως τὰ γενόμενα ἐν αὐτῇ ἐν ταῖς ἡμέραις ταύταις; 24.19. καὶ εἶπεν αὐτοῖς Ποῖα; οἱ δὲ εἶπαν αὐτῷ Τὰ περὶ Ἰησοῦ τοῦ Ναζαρηνοῦ, ὃς ἐγένετο ἀνὴρ προφήτης δυνατὸς ἐν ἔργῳ καὶ λόγῳ ἐναντίον τοῦ θεοῦ καὶ παντὸς τοῦ λαοῦ, 24.20. ὅπως τε παρέδωκαν αὐτὸν οἱ ἀρχιερεῖς καὶ οἱ ἄρχοντες ἡμῶν εἰς κρίμα θανάτου καὶ ἐσταύρωσαν αὐτόν. 24.21. ἡμεῖς δὲ ἠλπίζομεν ὅτι αὐτός ἐστιν ὁ μέλλων λυτροῦσθαι τὸν Ἰσραήλ· ἀλλά γε καὶ σὺν πᾶσιν τούτοις τρίτην ταύτην ἡμέραν ἄγει ἀφʼ οὗ ταῦτα ἐγένετο. 24.22. ἀλλὰ καὶ γυναῖκές τινες ἐξ ἡμῶν ἐξέστησαν ἡμᾶς, γενόμεναι ὀρθριναὶ ἐπὶ τὸ μνημεῖον 24.23. καὶ μὴ εὑροῦσαι τὸ σῶμα αὐτοῦ ἦλθαν λέγουσαι καὶ ὀπτασίαν ἀγγέλων ἑωρακέναι, οἳ λέγουσιν αὐτὸν ζῇν. 24.24. καὶ ἀπῆλθάν τινες τῶν σὺν ἡμῖν ἐπὶ τὸ μνημεῖον, καὶ εὗρον οὕτως καθὼς αἱ γυναῖκες εἶπον, αὐτὸν δὲ οὐκ εἶδον. 24.25. καὶ αὐτὸς εἶπεν πρὸς αὐτούς Ὦ ἀνόητοι καὶ βραδεῖς τῇ καρδίᾳ τοῦ πιστεύειν ἐπὶ πᾶσιν οἷς ἐλάλησαν οἱ προφῆται· 24.26. οὐχὶ ταῦτα ἔδει παθεῖν τὸν χριστὸν καὶ εἰσελθεῖν εἰς τὴν δόξαν αὐτοῦ; 24.27. καὶ ἀρξάμενος ἀπὸ Μωυσέως καὶ ἀπὸ πάντων τῶν προφητῶν διερμήνευσεν αὐτοῖς ἐν πάσαις ταῖς γραφαῖς τὰ περὶ ἑαυτοῦ. 24.28. Καὶ ἤγγισαν εἰς τὴν κώμην οὗ ἐπορεύοντο, καὶ αὐτὸς προσεποιήσατο πορρώτερον πορεύεσθαι. 24.29. καὶ παρεβιάσαντο αὐτὸν λέγοντες Μεῖνον μεθʼ ἡμῶν, ὅτι πρὸς ἑσπέραν ἐστὶν καὶ κέκλικεν ἤδη ἡ ἡμέρα. καὶ εἰσῆλθεν τοῦ μεῖναι σὺν αὐτοῖς. 24.30. Καὶ ἐγένετο ἐν τῷ κατακλιθῆναι αὐτὸν μετʼ αὐτῶν λαβὼν τὸν ἄρτον εὐλόγησεν καὶ κλάσας ἐπεδίδου αὐτοῖς· 24.31. αὐτῶν δὲ διηνοίχθησαν οἱ ὀφθαλμοὶ καὶ ἐπέγνωσαν αὐτόν· καὶ αὐτὸς ἄφαντος ἐγένετο ἀπʼ αὐτῶν. 24.32. καὶ εἶπαν πρὸς ἀλλήλους Οὐχὶ ἡ καρδία ἡμῶν καιομένη ἦν ὡς ἐλάλει ἡμῖν ἐν τῇ ὁδῷ, ὡς διήνοιγεν ἡμῖν τὰς γραφάς; 24.33. Καὶ ἀναστάντες αὐτῇ τῇ ὥρᾳ ὑπέστρεψαν εἰς Ἰερουσαλήμ, καὶ εὗρον ἠθροισμένους τοὺς ἕνδεκα καὶ τοὺς σὺν αὐτοῖς, 24.34. λέγοντας ὅτι ὄντως ἠγέρθη ὁ κύριος καὶ ὤφθη Σίμωνι. 24.35. καὶ αὐτοὶ ἐξηγοῦντο τὰ ἐν τῇ ὁδῷ καὶ ὡς ἐγνώσθη αὐτοῖς ἐν τῇ κλάσει τοῦ ἄρτου.

4.41. Demons also came out from many, crying out, and saying, "You are the Christ, the Son of God!" Rebuking them, he didn't allow them to speak, because they knew that he was the Christ. 7.33. For John the Baptizer came neither eating bread nor drinking wine, and you say, 'He has a demon.' 7.34. The Son of Man has come eating and drinking, and you say, 'Behold, a gluttonous man, and a drunkard; a friend of tax collectors and sinners!' 8.28. When he saw Jesus, he cried out, and fell down before him, and with a loud voice said, "What do I have to do with you, Jesus, you Son of the Most High God? I beg you, don't torment me!" 24.3. They entered in, and didn't find the Lord Jesus' body. 24.13. Behold, two of them were going that very day to a village named Emmaus, which was sixty stadia from Jerusalem. 24.14. They talked with each other about all of these things which had happened. 24.15. It happened, while they talked and questioned together, that Jesus himself came near, and went with them. 24.16. But their eyes were kept from recognizing him. 24.17. He said to them, "What are you talking about as you walk, and are sad?" 24.18. One of them, named Cleopas, answered him, "Are you the only stranger in Jerusalem who doesn't know the things which have happened there in these days?" 24.19. He said to them, "What things?"They said to him, "The things concerning Jesus, the Nazarene, who was a prophet mighty in deed and word before God and all the people; 24.20. and how the chief priests and our rulers delivered him up to be condemned to death, and crucified him. 24.21. But we were hoping that it was he who would redeem Israel. Yes, and besides all this, it is now the third day since these things happened. 24.22. Also, certain women of our company amazed us, having arrived early at the tomb; 24.23. and when they didn't find his body, they came saying that they had also seen a vision of angels, who said that he was alive. 24.24. Some of us went to the tomb, and found it just like the women had said, but they didn't see him." 24.25. He said to them, "Foolish men, and slow of heart to believe in all that the prophets have spoken! 24.26. Didn't the Christ have to suffer these things and to enter into his glory?" 24.27. Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself. 24.28. They drew near to the village, where they were going, and he acted like he would go further. 24.29. They urged him, saying, "Stay with us, for it is almost evening, and the day is almost over."He went in to stay with them. 24.30. It happened, that when he had sat down at the table with them, he took the bread and gave thanks. Breaking it, he gave to them. 24.31. Their eyes were opened, and they recognized him, and he vanished out of their sight. 24.32. They said one to another, "Weren't our hearts burning within us, while he spoke to us along the way, and while he opened the Scriptures to us?" 24.33. Rising rose up that very hour, they returned to Jerusalem, and found the eleven gathered together, and those who were with them, 24.34. saying, "The Lord is risen indeed, and has appeared to Simon!" 24.35. They related the things that happened along the way, and how he was recognized by them in the breaking of the bread.

24. New Testament, Mark, 1.24-1.26, 1.43, 2.12, 5.7-5.8, 5.13, 6.9, 6.41, 9.18, 9.20, 9.25, 14.22 (1st cent. CE - 1st cent. CE) Tagged with subjects: •apocryphal acts, magic •apocryphal acts, and historical persons •apocryphal acts Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 175, 205, 207; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 247

1.24. λέγων Τί ἡμῖν καὶ σοί, Ἰησοῦ Ναζαρηνέ; ἦλθες ἀπολέσαι ἡμᾶς; οἶδά σε τίς εἶ, ὁ ἅγιος τοῦ θεοῦ. 1.25. καὶ ἐπετίμησεν αὐτῷ ὁ Ἰησοῦς [λέγων] Φιμώθητι καὶ ἔξελθε ἐξ αὐτοῦ. 1.26. καὶ σπαράξαν αὐτὸν τὸ πνεῦμα τὸ ἀκάθαρτον καὶ φωνῆσαν φωνῇ μεγάλῃ ἐξῆλθεν ἐξ αὐτοῦ. καὶ ἐθαμβήθησαν ἅπαντες, 1.43. καὶ ἐμβριμησάμενος αὐτῷ εὐθὺς ἐξέβαλεν αὐτόν, 2.12. καὶ ἠγέρθη καὶ εὐθὺς ἄρας τὸν κράβαττον ἐξῆλθεν ἔμπροσθεν πάντων, ὥστε ἐξίστασθαι πάντας καὶ δοξάζειν τὸν θεὸν [λέγοντας] ὅτι Οὕτως οὐδέποτε εἴδαμεν. 5.7. καὶ κράξας φωνῇ μεγάλῃ λέγει Τί ἐμοὶ καὶ σοί, Ἰησοῦ υἱὲ τοῦ θεοῦ τοῦ ὑψίστου; ὁρκίζω δε τὸν θεόν, μή με βασανίσῃς. 5.8. ἔλεγεν γὰρ αὐτῷ Ἔξελθε τὸ πνεῦμα τὸ ἀκάθαρτον ἐκ τοῦ ἀνθρώπου. 5.13. καὶ ἐπέτρεψεν αὐτοῖς. καὶ ἐξελθόντα τὰ πνεύματα τὰ ἀκάθαρτα εἰσῆλθον εἰς τοὺς χοίρους, καὶ ὥρμησεν ἡ ἀγέλη κατὰ τοῦ κρημνοῦ εἰς τὴν θάλασσαν, ὡς δισχίλιοι, καὶ ἐπνίγοντο ἐν τῇ θαλάσσῃ. 6.9. ἀλλὰ ὑποδεδεμένους σανδάλια, καὶ μὴ ἐνδύσασθαι δύο χιτῶνας. 6.41. καὶ λαβὼν τοὺς πέντε ἄρτους καὶ τοὺς δύο ἰχθύας ἀναβλέψας εἰς τὸν οὐρανὸν εὐλόγησεν καὶ κατέκλασεν τοὺς ἄρτους καὶ ἐδίδου τοῖς μαθηταῖς ἵνα παρατιθῶσιν αὐτοῖς, καὶ τοὺς δύο ἰχθύας ἐμέρισεν πᾶσιν. 9.18. καὶ ὅπου ἐὰν αὐτὸν καταλάβῃ ῥἤσσει αὐτόν, καὶ ἀφρίζει καὶ τρίζει τοὺς ὀδόντας καὶ ξηραίνεται· καὶ εἶπα τοῖς μαθηταῖς σου ἵνα αὐτὸ ἐκβάλωσιν, καὶ οὐκ ἴσχυσαν. 9.20. καὶ ἤνεγκαν αὐτὸν πρὸς αὐτόν. καὶ ἰδὼν αὐτὸν τὸ πνεῦμα εὐθὺς συνεσπάραξεν αὐτόν, καὶ πεσὼν ἐπὶ τῆς γῆς ἐκυλίετο ἀφρίζων. 9.25. ἰδὼν δὲ ὁ Ἰησοῦς ὅτι ἐπισυντρέχει ὄχλος ἐπετίμησεν τῷ πνεύματι τῷ ἀκαθάρτῳ λέγων αὐτῷ Τὸ ἄλαλον καὶ κωφὸν πνεῦμα, ἐγὼ ἐπιτάσσω σοι, ἔξελθε ἐξ αὐτοῦ καὶ μηκέτι εἰσέλθῃς εἰς αὐτόν. 14.22. Καὶ ἐσθιόντων αὐτῶν λαβὼν ἄρτον εὐλογήσας ἔκλασεν καὶ ἔδωκεν αὐτοῖς καὶ εἶπεν Λάβετε, τοῦτό ἐστιν τὸ σῶμά μου.

1.24. saying, "Ha! What do we have to do with you, Jesus, you Nazarene? Have you come to destroy us? I know you who you are: the Holy One of God!" 1.25. Jesus rebuked him, saying, "Be quiet, and come out of him!" 1.26. The unclean spirit, convulsing him and crying with a loud voice, came out of him. 1.43. He strictly warned him, and immediately sent him out, 2.12. He arose, and immediately took up the mat, and went out in front of them all; so that they were all amazed, and glorified God, saying, "We never saw anything like this!" 5.7. and crying out with a loud voice, he said, "What have I to do with you, Jesus, you Son of the Most High God? I adjure you by God, don't torment me." 5.8. For he said to him, "Come out of the man, you unclean spirit!" 5.13. At once Jesus gave them permission. The unclean spirits came out and entered into the pigs. The herd of about two thousand rushed down the steep bank into the sea, and they were drowned in the sea. 6.9. but to wear sandals, and not put on two tunics. 6.41. He took the five loaves and the two fish, and looking up to heaven, he blessed and broke the loaves, and he gave to his disciples to set before them, and he divided the two fish among them all. 9.18. and wherever it seizes him, it throws him down, and he foams at the mouth, and grinds his teeth, and wastes away. I asked your disciples to cast it out, and they weren't able." 9.20. They brought him to him, and when he saw him, immediately the spirit convulsed him, and he fell on the ground, wallowing and foaming at the mouth. 9.25. When Jesus saw that a multitude came running together, he rebuked the unclean spirit, saying to him, "You mute and deaf spirit, I command you, come out of him, and never enter him again!" 14.22. As they were eating, Jesus took bread, and when he had blessed, he broke it, and gave to them, and said, "Take, eat. This is my body."

25. New Testament, Matthew, 4.6, 8.29, 10.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 175, 205, 209

4.6. καὶ λέγει αὐτῷ Εἰ υἱὸς εἶ τοῦ θεοῦ, βάλε σεαυτὸν κάτω· γέγραπται γὰρ ὅτι Τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ καὶ ἐπὶ χειρῶν ἀροῦσίν σε, μή ποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου. 8.29. καὶ ἰδοὺ ἔκραξαν λέγοντες Τί ἡμῖν καὶ σοί, υἱὲ τοῦ θεοῦ; ἦλθες ὧδε πρὸ καιροῦ βασανίσαι ἡμᾶς; 10.10. μὴ πήραν εἰς ὁδὸν μηδὲ δύο χιτῶνας μηδὲ ὑποδήματα μηδὲ ῥάβδον· ἄξιος γὰρ ὁ ἐργάτης τῆς τροφῆς αὐτοῦ.

4.6. and said to him, "If you are the Son of God, throw yourself down, for it is written, 'He will give his angels charge concerning you.' and, 'On their hands they will bear you up, So that you don't dash your foot against a stone.'" 8.29. Behold, they cried out, saying, "What do we have to do with you, Jesus, Son of God? Have you come here to torment us before the time?" 10.10. Take no bag for your journey, neither two coats, nor shoes, nor staff: for the laborer is worthy of his food.

26. Petronius Arbiter, Satyricon, 141 (1st cent. CE - 1st cent. CE) Tagged with subjects: •apocryphal acts of the apostles Found in books: KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 306

27. Plutarch, Moralia, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •apocryphal acts, crowd Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 143

28. Plutarch, Dinner of The Seven Wise Men, 9.5-9.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 296

29. New Testament, 1 Corinthians, 10.14-10.22, 11.17-11.34 (1st cent. CE - 1st cent. CE) Tagged with subjects: •apocryphal acts of thomas •apocryphal acts Found in books: McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 247; Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 73

10.14. Διόπερ, ἀγαπητοί μου, φεύγετε ἀπὸ τῆς εἰδωλολατρίας. 10.15. ὡς φρονίμοις λέγω· κρίνατε ὑμεῖς ὅ φημι. 10.16. Τὸ ποτήριον τῆς εὐλογίας ὃ εὐλογοῦμεν, οὐχὶ κοινωνία ἐστὶν τοῦ αἵματος τοῦ χριστοῦ; τὸν ἄρτον ὃν κλῶμεν, οὐχὶ κοινωνία τοῦ σώματος τοῦ χριστοῦ ἐστίν; 10.17. ὅτι εἷς ἄρτος, ἓν σῶμα οἱ πολλοί ἐσμεν, οἱ γὰρ πάντες ἐκ τοῦ ἑνὸς ἄρτου μετέχομεν. βλέπετε τὸν Ἰσραὴλ κατὰ σάρκα· 10.18. οὐχ οἱ ἐσθίοντες τὰς θυσίας κοινωνοὶ τοῦ θυσιαστηρίου εἰσίν; 10.19. τί οὖν φημί; ὅτι εἰδωλόθυτόν τί ἐστιν, ἢ ὅτι εἴδωλόν τί ἐστιν; 10.20. ἀλλʼ ὅτι ἃ θύουσιν [τὰ ἔθνη],δαιμονίοις καὶ οὐ θεῷ θύουσιν,οὐ θέλω δὲ ὑμᾶς κοινωνοὺς τῶν δαιμονίων γίνεσθαι. 10.21. οὐ δύνασθε ποτήριον Κυρίου πίνειν καὶ ποτήριον δαιμονίων· οὐ δύνασθετραπέζης Κυρίουμετέχειν καὶ τραπέζης δαιμονίων. 10.22. ἢπαραζηλοῦμεν τὸν κύριον;μὴ ἰσχυρότεροι αὐτοῦ ἐσμέν; Πάντα ἔξεστιν· ἀλλʼ οὐ πάντα συμφέρει. 11.17. Τοῦτο δὲ παραγγέλλων οὐκ ἐπαινῶ ὅτι οὐκ εἰς τὸ κρεῖσσον ἀλλὰ εἰς τὸ ἧσσον συνέρχεσθε. 11.18. πρῶτον μὲν γὰρ συνερχομένων ὑμῶν ἐν ἐκκλησίᾳ ἀκούω σχίσματα ἐν ὑμῖν ὑπάρχειν, καὶ μέρος τι πιστεύω. 11.19. δεῖ γὰρ καὶ αἱρέσεις ἐν ὑμῖν εἶναι· ἵνα [καὶ] οἱ δόκιμοι φανεροὶ γένωνται ἐν ὑμῖν. 11.20. Συνερχομένων οὖν ὑμῶν ἐπὶ τὸ αὐτὸ οὐκ ἔστιν κυριακὸν δεῖπνον φαγεῖν, 11.21. ἕκαστος γὰρ τὸ ἴδιον δεῖπνον προλαμβάνει ἐν τῷ φαγεῖν, καὶ ὃς μὲν πεινᾷ, ὃς δὲ μεθύει. 11.22. μὴ γὰρ οἰκίας οὐκ ἔχετε εἰς τὸ ἐσθίειν καὶ πίνειν; ἢ τῆς ἐκκλησίας τοῦ θεοῦ καταφρονεῖτε, καὶ καταισχύνετε τοὺς μὴ ἔχοντας; τί εἴπω ὑμῖν; ἐπαινέσω ὑμᾶς; ἐν τούτῳ οὐκ ἐπαινῶ. 11.23. ἐγὼ γὰρ παρέλαβον ἀπὸ τοῦ κυρίου, ὃ καὶ παρέδωκα ὑμῖν, ὅτι ὁ κύριος Ἰησοῦς ἐν τῇ νυκτὶ ᾗ παρεδίδετο ἔλαβεν ἄρτον καὶ εὐχαριστήσας ἔκλασεν καὶ εἶπεν 11.24. Τοῦτό μού ἐστιν τὸ σῶμα τὸ ὑπὲρ ὑμῶν· τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν. ὡσαύτως καὶ τὸ ποτήριον μετὰ τὸ δειπνῆσαι, λέγων 11.25. Τοῦτο τὸ ποτήριον ἡ καινὴδιαθήκηἐστὶν ἐντῷἐμῷαἵματι·τοῦτο ποιεῖτε, ὁσάκις ἐὰν πίνητε, εἰς τὴν ἐμὴν ἀνάμνησιν. 11.26. ὁσάκις γὰρ ἐὰν ἐσθίητε τὸν ἄρτον τοῦτον καὶ τὸ ποτήριον πίνητε, τὸν θάνατον τοῦ κυρίου καταγγέλλετε, ἄχρι οὗ ἔλθῃ. 11.27. ὥστε ὃς ἂν ἐσθίῃ τὸν ἄρτον ἢ πίνῃ τὸ ποτήριον τοῦ κυρίου ἀναξίως, ἔνοχος ἔσται τοῦ σώματος καὶ τοῦ αἵματος τοῦ κυρίου. 11.28. δοκιμαζέτω δὲ ἄνθρωπος ἑαυτόν, καὶ οὕτως ἐκ τοῦ ἄρτου ἐσθιέτω καὶ ἐκ τοῦ ποτηρίου πινέτω· 11.29. ὁ γὰρ ἐσθίων καὶ πίνων κρίμα ἑαυτῷ ἐσθίει καὶ πίνει μὴ διακρίνων τὸ σῶμα. 11.30. διὰ τοῦτο ἐν ὑμῖν πολλοὶ ἀσθενεῖς καὶ ἄρρωστοι καὶ κοιμῶνται ἱκανοί. 11.31. εἰ δὲ ἑαυτοὺς διεκρίνομεν, οὐκ ἂν ἐκρινόμεθα· 11.32. κρινόμενοι δὲ ὑπὸ τοῦ κυρίου παιδευόμεθα, ἵνα μὴ σὺν τῷ κόσμῳ κατακριθῶμεν. 11.33. ὥστε, ἀδελφοί μου, συνερχόμενοι εἰς τὸ φαγεῖν ἀλλήλους ἐκδέχεσθε. 11.34. εἴ τις πεινᾷ, ἐν οἴκῳ ἐσθιέτω, ἵνα μὴ εἰς κρίμα συνέρχησθε. Τὰ δὲ λοιπὰ ὡς ἂν ἔλθω διατάξομαι.

10.14. Therefore, my beloved, flee fromidolatry. 10.15. I speak as to wise men. Judge what I say. 10.16. Thecup of blessing which we bless, isn't it a communion of the blood ofChrist? The bread which we break, isn't it a communion of the body ofChrist? 10.17. Because we, who are many, are one bread, one body; forwe all partake of the one bread. 10.18. Consider Israel after theflesh. Don't those who eat the sacrifices have communion with the altar? 10.19. What am I saying then? That a thing sacrificed to idols isanything, or that an idol is anything? 10.20. But I say that thethings which the Gentiles sacrifice, they sacrifice to demons, and notto God, and I don't desire that you would have communion with demons. 10.21. You can't both drink the cup of the Lord and the cup of demons.You can't both partake of the table of the Lord, and of the table ofdemons. 10.22. Or do we provoke the Lord to jealousy? Are we strongerthan he? 11.17. But in giving you this command, I don't praise you, that youcome together not for the better but for the worse. 11.18. For firstof all, when you come together in the assembly, I hear that divisionsexist among you, and I partly believe it. 11.19. For there also mustbe factions among you, that those who are approved may be revealedamong you. 11.20. When therefore you assemble yourselves together, itis not possible to eat the Lord's supper. 11.21. For in your eatingeach one takes his own supper before others. One is hungry, and anotheris drunken. 11.22. What, don't you have houses to eat and to drink in?Or do you despise God's assembly, and put them to shame who don't have?What shall I tell you? Shall I praise you? In this I don't praise you. 11.23. For I received from the Lord that which also I delivered toyou, that the Lord Jesus on the night in which he was betrayed tookbread. 11.24. When he had given thanks, he broke it, and said, "Take,eat. This is my body, which is broken for you. Do this in memory ofme." 11.25. In the same way he also took the cup, after supper,saying, "This cup is the new covet in my blood. Do this, as often asyou drink, in memory of me." 11.26. For as often as you eat this breadand drink this cup, you proclaim the Lord's death until he comes. 11.27. Therefore whoever eats this bread or drinks the Lord's cup i unworthy manner will be guilty of the body and the blood of theLord. 11.28. But let a man examine himself, and so let him eat of thebread, and drink of the cup. 11.29. For he who eats and drinks in anunworthy manner eats and drinks judgment to himself, if he doesn'tdiscern the Lord's body. 11.30. For this cause many among you are weakand sickly, and not a few sleep. 11.31. For if we discerned ourselves,we wouldn't be judged. 11.32. But when we are judged, we are punishedby the Lord, that we may not be condemned with the world. 11.33. Therefore, my brothers, when you come together to eat, wait one foranother. 11.34. But if anyone is hungry, let him eat at home, lestyour coming together be for judgment. The rest I will set in orderwhenever I come.

30. Josephus Flavius, Against Apion, 100-102, 89-95, 97-99, 96 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 296

31. Heliodorus, Ethiopian Story, 2.19, 8.9 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •apocryphal acts, and historical persons •apocryphal acts, magic Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 175, 201

32. Tatian, Oration To The Greeks, 32.1, 33.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 191

33. Justin, Dialogue With Trypho, 10 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •apocryphal acts of the apostles Found in books: KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 296, 298

10. And when they ceased, I again addressed them. Justin: Is there any other matter, my friends, in which we are blamed, than this, that we live not after the law, and are not circumcised in the flesh as your forefathers were, and do not observe sabbaths as you do? Are our lives and customs also slandered among you? And I ask this: have you also believed concerning us, that we eat men; and that after the feast, having extinguished the lights, we engage in promiscuous concubinage? Or do you condemn us in this alone, that we adhere to such tenets, and believe in an opinion, untrue, as you think? Trypho: This is what we are amazed at, but those things about which the multitude speak are not worthy of belief; for they are most repugt to human nature. Moreover, I am aware that your precepts in the so-called Gospel are so wonderful and so great, that I suspect no one can keep them; for I have carefully read them. But this is what we are most at a loss about: that you, professing to be pious, and supposing yourselves better than others, are not in any particular separated from them, and do not alter your mode of living from the nations, in that you observe no festivals or sabbaths, and do not have the rite of circumcision; and further, resting your hopes on a man that was crucified, you yet expect to obtain some good thing from God, while you do not obey His commandments. Have you not read, that that soul shall be cut off from his people who shall not have been circumcised on the eighth day? And this has been ordained for strangers and for slaves equally. But you, despising this covet rashly, reject the consequent duties, and attempt to persuade yourselves that you know God, when, however, you perform none of those things which they do who fear God. If, therefore, you can defend yourself on these points, and make it manifest in what way you hope for anything whatsoever, even though you do not observe the law, this we would very gladly hear from you, and we shall make other similar investigations.

34. Lucian, The Runaways, 14 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •apocryphal acts Found in books: McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 120

35. Lucian, The Carousal, Or The Lapiths, 46 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •apocryphal acts of the apostles Found in books: KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 296

36. Anon., Acts of Andrew, 2, 20, 3, 5, 8, 15 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 175

37. Anon., Acts of Andrew And Matthias, 10, 18, 2, 20, 22-23, 25-26, 28-29, 3, 30-33, 7, 1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan

38. Anon., Acts of John, 4.48, 6.14-6.15, 12.9 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 105

39. Anon., Acts of Paul, 14.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 176, 192, 229; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 185, 186

40. Anon., Acts of Peter, 1, 14-15, 17, 19, 2, 20, 22-28, 31-39, 4, 40, 6, 11 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 188, 206, 207, 223

41. Anon., Acts of Philip, 2.10, 7.9, 9.1-9.5 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 10; Cueva et al. (2018b), Re-Wiring the Ancient Novel. Volume 2: Roman Novels and Other Important Texts, 302

42. Philostratus The Athenian, Life of Apollonius, 1.15, 3.38, 4.20, 4.45, 4.49 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •apocryphal acts, crowd •apocryphal acts, magic Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 143, 207, 215

1.15. διέτριψέ τε τοὺς τῆς σιωπῆς χρόνους τὸν μὲν ἐν Παμφύλοις, τὸν δὲ ἐν Κιλικίᾳ, καὶ βαδίζων δι' οὕτω τρυφώντων ἐθνῶν οὐδαμοῦ ἐφθέγξατο, οὐδ' ὑπήχθη γρύξαι. ὁπότε μὴν στασιαζούσῃ πόλει ἐντύχοι, πολλαὶ δὲ ἐστασίαζον ὑπὲρ θεαμάτων οὐ σπουδαίων, παρελθὼν ἂν καὶ δείξας ἑαυτὸν καί τι καὶ μελλούσης ἐπιπλήξεως τῇ χειρὶ καὶ τῷ προσώπῳ ἐνδειξάμενος ἐξῄρητ' ἂν ἀταξία πᾶσα καὶ ὥσπερ ἐν μυστηρίοις ἐσιώπων. καὶ τὸ μὲν τοὺς ὀρχηστῶν τε καὶ ἵππων ἕνεκα στασιάζειν ὡρμηκότας ἀνασχεῖν οὔπω μέγα, οἱ γὰρ ὑπὲρ τοιούτων ἀτακτοῦντες, ἂν πρὸς ἄνδρα ἴδωσιν, ἐρυθριῶσί τε καὶ αὑτῶν ἐπιλαμβάνονται καὶ ῥᾷστα δὴ ἐς νοῦν ἥκουσι, λιμῷ δὲ πεπιεσμένην πόλιν οὐ ῥᾴδιον εὐηνίῳ καὶ πιθανῷ λόγῳ μεταδιδάξαι καὶ ὀργῆς παῦσαι. ἀλλ' ̓Απολλωνίῳ καὶ ἡ σιωπὴ πρὸς τοὺς οὕτω διακειμένους ἤρκει. ἀφίκετο μὲν γὰρ ἐς ̓́Ασπενδον τὴν Παμφύλων — πρὸς Εὐρυμέδοντι δὲ οἰκεῖται ποταμῷ ἡ πόλις αὕτη, τρίτη τῶν ἐκεῖ — ὄροβοι δ' ὤνιοι καὶ τὰ ἐς βρῶσιν ἀναγκαῖα διέβοσκεν αὐτούς, τὸν γὰρ σῖτον οἱ δυνατοὶ ξυγκλείσαντες εἶχον, ἵν' ἐκκαπηλευθείη τῆς χώρας. ἀνηρέθιστο δὴ ἐπὶ τὸν ἄρχοντα ἡλικία πᾶσα καὶ πυρὸς ἐπ' αὐτὸν ἥπτοντο καίτοι προσκείμενον τοῖς βασιλείοις ἀνδριᾶσιν, οἳ καὶ τοῦ Διὸς τοῦ ἐν ̓Ολυμπίᾳ φοβερώτεροι ἦσαν τότε καὶ ἀσυλότεροι, Τιβερίου γε ὄντες, ἐφ' οὗ λέγεταί τις ἀσεβῆσαι δόξαι τυπτήσας τὸν ἑαυτοῦ δοῦλον φέροντα δραχμὴν ἀργυρᾶν νενομισμένην ἐς Τιβέριον. προσελθὼν οὖν τῷ ἄρχοντι ἤρετο αὐτὸν τῇ χειρί, ὅ τι εἴη τοῦτο, τοῦ δὲ ἀδικεῖν μὲν οὐδὲν φήσαντος, ἀδικεῖσθαι δὲ μετὰ τοῦ δήμου, λόγου δ' εἰ μὴ τύχοι, ξυναπολεῖσθαι τῷ δήμῳ, μετεστράφη τε εἰς τοὺς περιεστηκότας ὁ ̓Απολλώνιος καὶ ἔνευσεν ὡς χρὴ ἀκοῦσαι, οἱ δὲ οὐ μόνον ἐσιώπησαν ὑπ' ἐκπλήξεως τῆς πρὸς αὐτόν, ἀλλὰ καὶ τὸ πῦρ ἔθεντο ἐπὶ τῶν βωμῶν τῶν αὐτόθι. ἀναθαρρήσας οὖν ὁ ἄρχων “ὁ δεῖνα” ἔφη “καὶ ὁ δεῖνα” πλείους εἰπὼν “τοῦ λιμοῦ τοῦ καθεστηκότος αἴτιοι, τὸν γὰρ σῖτον ἀπολαβόντες φυλάττουσι κατ' ἄλλος ἄλλο τῆς χώρας.” διακελευομένων δὲ τῶν ̓Ασπενδίων ἀλλήλοις ἐπὶ τοὺς ἀγροὺς φοιτᾶν, ἀνένευσεν ὁ ̓Απολλώνιος μὴ πράττειν τοῦτο, μετακαλεῖν δὲ μᾶλλον τοὺς ἐν τῇ αἰτίᾳ καὶ παρ' ἑκόντων εὑρέσθαι τὸν σῖτον. ἀφικομένων δὲ μικροῦ μὲν ἐδέησε καὶ φωνὴν ἐπ' αὐτοὺς ῥῆξαι, παθών τι πρὸς τὰ τῶν πολλῶν δάκρυα — καὶ γὰρ παιδία ξυνερρυήκει καὶ γύναια, καὶ ὠλοφύροντο οἱ γεγηρακότες, ὡς αὐτίκα δὴ ἀποθανούμενοι λιμῷ — τιμῶν δὲ τὸ τῆς σιωπῆς δόγμα γράφει ἐς γραμματεῖον ἐπίπληξιν καὶ δίδωσιν ἀναγνῶναι τῷ ἄρχοντι: ἡ δὲ ἐπίπληξις ὧδε εἶχεν: “̓Απολλώνιος σιτοκαπήλοις ̓Ασπενδίων. ἡ γῆ πάντων μήτηρ, δικαία γάρ, ὑμεῖς δὲ ἄδικοι ὄντες πεποίησθε αὐτὴν αὑτῶν μόνων μητέρα, καὶ εἰ μὴ παύσεσθε, οὐκ ἐάσω ὑμᾶς ἐπ' αὐτῆς ἑστάναι.” ταῦτα δείσαντες ἐνέπλησαν τὴν ἀγορὰν σίτου καὶ ἀνεβίω ἡ πόλις. 3.38. μεταξὺ δὲ τῶν λόγων τούτων ἐφίσταται τοῖς σοφοῖς ὁ ἄγγελος ̓Ινδοὺς ἄγων σωτηρίας δεομένους. καὶ παρῆγε γύναιον ἱκετεῦον ὑπὲρ παιδός, ὃν ἔφασκε μὲν ἑκκαίδεκα ἔτη γεγονέναι, δαιμονᾶν δὲ δύο ἔτη, τὸ δὲ ἦθος τοῦ δαίμονος εἴρωνα εἶναι καὶ ψεύστην. ἐρομένου δέ τινος τῶν σοφῶν, ὁπόθεν λέγοι ταῦτα, “τοῦ παιδὸς τούτου” ἔφη “τὴν ὄψιν εὐπρεπεστέρου ὄντος ὁ δαίμων ἐρᾷ καὶ οὐ ξυγχωρεῖ αὐτῷ νοῦν ἔχειν, οὐδὲ ἐς διδασκάλου βαδίσαι ἐᾷ ἢ τοξότου, οὐδὲ οἴκοι εἶναι, ἀλλ' ἐς τὰ ἔρημα τῶν χωρίων ἐκτρέπει, καὶ οὐδὲ τὴν φωνὴν ὁ παῖς τὴν ἑαυτοῦ ἔχει, ἀλλὰ βαρὺ φθέγγεται καὶ κοῖλον, ὥσπερ οἱ ἄνδρες, βλέπει δὲ ἑτέροις ὀφθαλμοῖς μᾶλλον ἢ τοῖς ἑαυτοῦ. κἀγὼ μὲν ἐπὶ τούτοις κλάω τε καὶ ἐμαυτὴν δρύπτω καὶ νουθετῶ τὸν υἱόν, ὁπόσα εἰκός, ὁ δὲ οὐκ οἶδέ με. διανοουμένης δέ μου τὴν ἐνταῦθα ὁδόν, τουτὶ δὲ πέρυσι διενοήθην, ἐξηγόρευσεν ὁ δαίμων ἑαυτὸν ὑποκριτῇ χρώμενος τῷ παιδί, καὶ δῆτα ἔλεγεν εἶναι μὲν εἴδωλον ἀνδρός, ὃς πολέμῳ ποτὲ ἀπέθανεν, ἀποθανεῖν δὲ ἐρῶν τῆς ἑαυτοῦ γυναικός, ἐπεὶ δὲ ἡ γυνὴ περὶ τὴν εὐνὴν ὕβρισε τριταίου κειμένου γαμηθεῖσα ἑτέρῳ, μισῆσαι μὲν ἐκ τούτου τὸ γυναικῶν ἐρᾶν, μεταρρυῆναι δὲ ἐς τὸν παῖδα τοῦτον. ὑπισχνεῖτο δέ, εἰ μὴ διαβάλλοιμι αὐτὸν πρὸς ὑμᾶς, δώσειν τῷ παιδὶ πολλὰ ἐσθλὰ καὶ ἀγαθά. ἐγὼ μὲν δὴ ἔπαθόν τι πρὸς ταῦτα, ὁ δὲ διάγει με πολὺν ἤδη χρόνον καὶ τὸν ἐμὸν οἶκον ἔχει μόνος οὐδὲν μέτριον οὐδὲ ἀληθὲς φρονῶν.” ἤρετο οὖν ὁ σοφὸς πάλιν, εἰ πλησίον εἴη ὁ παῖς, ἡ δὲ οὐκ ἔφη, πολλὰ μὲν γὰρ ὑπὲρ τοῦ ἀφικέσθαι αὐτὸν πρᾶξαι “ὁ δ' ἀπειλεῖ κρημνοὺς καὶ βάραθρα καὶ ἀποκτενεῖν μοι τὸν υἱόν, εἰ δικαζοίμην αὐτῷ δεῦρο.” “θάρσει,” ἔφη ὁ σοφός “οὐ γὰρ ἀποκτενεῖ αὐτὸν ἀναγνοὺς ταῦτα” καί τινα ἐπιστολὴν ἀνασπάσας τοῦ κόλπου ἔδωκε τῇ γυναικί, ἐπέσταλτο δὲ ἄρα ἡ ἐπιστολὴ πρὸς τὸ εἴδωλον ξὺν ἀπειλῇ καὶ ἐκπλήξει. 4.20. διαλεγομένου δὲ αὐτοῦ περὶ τοῦ σπένδειν παρέτυχε μὲν τῷ λόγῳ μειράκιον τῶν ἁβρῶν οὕτως ἀσελγὲς νομιζόμενον, ὡς γενέσθαι ποτὲ καὶ ἁμαξῶν ᾆσμα, πατρὶς δὲ αὐτῷ Κέρκυρα ἦν καὶ ἐς ̓Αλκίνουν ἀνέφερε τὸν ξένον τοῦ ̓Οδυσσέως τὸν Φαίακα, καὶ διῄει μὲν ὁ ̓Απολλώνιος περὶ τοῦ σπένδειν, ἐκέλευε δὲ μὴ πίνειν τοῦ ποτηρίου τούτου, φυλάττειν δὲ αὐτὸ τοῖς θεοῖς ἄχραντόν τε καὶ ἄποτον. ἐπεὶ δὲ καὶ ὦτα ἐκέλευσε τῷ ποτηρίῳ ποιεῖσθαι καὶ σπένδειν κατὰ τὸ οὖς, ἀφ' οὗ μέρους ἥκιστα πίνουσιν ἄνθρωποι, τὸ μειράκιον κατεσκέδασε τοῦ λόγου πλατύν τε καὶ ἀσελγῆ γέλωτα: ὁ δὲ ἀναβλέψας ἐς αὐτὸ “οὐ σὺ” ἔφη “ταῦτα ὑβρίζεις, ἀλλ' ὁ δαίμων, ὃς ἐλαύνει σε οὐκ εἰδότα.” ἐλελήθει δὲ ἄρα δαιμονῶν τὸ μειράκιον: ἐγέλα τε γὰρ ἐφ' οἷς οὐδεὶς ἕτερος καὶ μετέβαλλεν ἐς τὸ κλάειν αἰτίαν οὐκ ἔχον, διελέγετό τε πρὸς ἑαυτὸν καὶ ᾖδε. καὶ οἱ μὲν πολλοὶ τὴν νεότητα σκιρτῶσαν ᾤοντο ἐκφέρειν αὐτὸ ἐς ταῦτα, ὁ δ' ὑπεκρίνετο ἄρα τῷ δαίμονι καὶ ἐδόκει παροινεῖν, ἃ ἐπαρῴνει τότε, ὁρῶντός τε ἐς αὐτὸ τοῦ ̓Απολλωνίου, δεδοικότως τε καὶ ὀργίλως φωνὰς ἠφίει τὸ εἴδωλον, ὁπόσαι καομένων τε καὶ στρεβλουμένων εἰσίν, ἀφεξεσθαί τε τοῦ μειρακίου ὤμνυ καὶ μηδενὶ ἀνθρώπων ἐμπεσεῖσθαι. τοῦ δὲ οἷον δεσπότου πρὸς ἀνδράποδον ποικίλον πανοῦργόν τε καὶ ἀναιδὲς καὶ τὰ τοιαῦτα ξὺν ὀργῇ λέγοντος καὶ κελεύοντος αὐτῷ ξὺν τεκμηρίῳ ἀπαλλάττεσθαι “τὸν δεῖνα” ἔφη “καταβαλῶ ἀνδριάντα” δείξας τινὰ τῶν περὶ τὴν Βασίλειον στοάν, πρὸς ᾗ ταῦτα ἐπράττετο: ἐπεὶ δὲ ὁ ἀνδριὰς ὑπεκινήθη πρῶτον, εἶτα ἔπεσε, τὸν μὲν θόρυβον τὸν ἐπὶ τούτῳ καὶ ὡς ἐκρότησαν ὑπὸ θαύματος τί ἄν τις γράφοι; τὸ δὲ μειράκιον, ὥσπερ ἀφυπνίσαν τούς τε ὀφθαλμοὺς ἔτριψε καὶ πρὸς τὰς αὐγὰς τοῦ ἡλίου εἶδεν αἰδῶ τε ἐπεσπάσατο πάντων ἐς αὐτὸ ἐστραμμένων ἀσελγές τε οὐκέτι ἐφαίνετο, οὐδὲ ἄτακτον βλέπον, ἀλλ' ἐπανῆλθεν ἐς τὴν ἑαυτοῦ φύσιν μεῖον οὐδὲν ἢ εἰ φαρμακοποσίᾳ ἐκέχρητο, μεταβαλόν τε τῶν χλανιδίων καὶ λῃδίων καὶ τῆς ἄλλης συβάριδος ἐς ἔρωτα ἦλθεν αὐχμοῦ καὶ τρίβωνος καὶ ἐς τὰ τοῦ ̓Απολλωνίου ἤθη ἀπεδύσατο. 4.45. κἀκεῖνο ̓Απολλωνίου θαῦμα: κόρη ἐν ὥρᾳ γάμου τεθνάναι ἐδόκει καὶ ὁ νυμφίος ἠκολούθει τῇ κλίνῃ βοῶν ὁπόσα ἐπ' ἀτελεῖ γάμῳ, ξυνωλοφύρετο δὲ καὶ ἡ ̔Ρώμη, καὶ γὰρ ἐτύγχανεν οἰκίας ἡ κόρη τελούσης ἐς ὑπάτους. παρατυχὼν οὖν ὁ ̓Απολλώνιος τῷ πάθει “κατάθεσθε” ἔφη “τὴν κλίνην, ἐγὼ γὰρ ὑμᾶς τῶν ἐπὶ τῇ κόρῃ δακρύων παύσω.” καὶ ἅμα ἤρετο, ὅ τι ὄνομα αὐτῇ εἴη. οἱ μὲν δὴ πολλοὶ ᾤοντο λόγον ἀγορεύσειν αὐτόν, οἷοι τῶν λόγων οἱ ἐπικήδειοί τε καὶ τὰς ὀλοφύρσεις ἐγείροντες, ὁ δὲ οὐδὲν ἀλλ' ἢ προσαψάμενος αὐτῆς καί τι ἀφανῶς ἐπειπὼν ἀφύπνισε τὴν κόρην τοῦ δοκοῦντος θανάτου, καὶ φωνήν τε ἡ παῖς ἀφῆκεν ἐπανῆλθέ τε ἐς τὴν οἰκίαν τοῦ πατρός, ὥσπερ ἡ ̓́Αλκηστις ὑπὸ τοῦ ̔Ηρακλέους ἀναβιωθεῖσα. δωρουμένων δὲ αὐτῷ τῶν ξυγγενῶν τῆς κόρης μυριάδας δεκαπέντε φερνὴν ἔφη ἐπιδιδόναι αὐτὰς τῇ παιδί. καὶ εἴτε σπινθῆρα τῆς ψυχῆς εὗρεν ἐν αὐτῇ, ὃς ἐλελήθει τοὺς θεραπεύοντας — λέγεται γάρ, ὡς ψεκάζοι μὲν ὁ Ζεύς, ἡ δὲ ἀτμίζοι ἀπὸ τοῦ προσώπου — εἴτ' ἀπεσβηκυῖαν τὴν ψυχὴν ἀνέθαλψέ τε καὶ ἀνέλαβεν, ἄρρητος ἡ κατάληψις τούτου γέγονεν οὐκ ἐμοὶ μόνῳ, ἀλλὰ καὶ τοῖς παρατυχοῦσιν.

1.15. THESE years of silence he spent partly in Pamphylia and partly in Cilicia; and though his paths lay through such effeminate races as these, he never spoke nor was even induced to murmur. Whenever, however, he came on a city engaged in civil conflict (and many were divided into fractions over spectacles of a low kind), he would advance and show himself, and by indicating part of his intended rebuke by manual gesture or by look on his face, he would put an end to all the disorder, and people hushed their voices, as if they were engaged in the mysteries. Well, it is not so very difficult to restrain those who have started a quarrel about dances and horses, for those who are rioting about such matters, if they turn their eyes to a real man, blush and check themselves and easily recover their senses; but a city hard pressed by famine is not so tractable, nor so easily brought to a better mood by persuasive words and its passion quelled. But in the case of Apollonius, mere silence on his part was enough for those so affected. Anyhow, when he came to Aspendus in Pamphylia (and this city is built on the river Eurymedon, lesser only than two others about there), he found vetches on sale in the market, and the citizens were feeding upon this and on anything else they could get; for the rich men had shut up all the grain and were holding it up for export from the country. Consequently an excited crowd of all ages had set upon the governor, and were lighting a fire to burn him alive, although he was clinging to the statues of the Emperor, which were more dreaded at that time and more inviolable than the Zeus in Olympia; for they were statues of Tiberius, in whose reign a master is said to have been held guilty of impiety, merely because he struck his own slave when he had on his person a silver drachma coined with the image of Tiberius. Apollonius then went up to the governor and with a sign of his hand asked him what was the matter; and he answered that he had done no wrong, but was indeed being wronged quite as much as the populace; but, he said, if he could not get a hearing, he would perish along with the populace. Apollonius then turned to the bystanders, and beckoned to them that they must listen; and they not only held their tongues from wonderment at him, but they laid the brands they had kindled on the altars which were there. The governor then plucked up courage and said: This man and that man, and he named several, are to blame for the famine which has arisen; for they have taken away the grain and are keeping it, one in one part of the country and another in another. The inhabitants of Aspendus thereupon passed the word to one another to make for these men's estates, but Apollonius signed with his head, that they should do no such thing, but rather summon those who were to blame and obtain the grain from them with their consent. And when, after a little time the guilty parties arrived, he very nearly broke out in speech against them, so much was he affected by the tears of the crowd; for the children and women had all flocked together, and the old men were groaning and moaning as if they were on the point of dying by hunger. However, he respected his vow of silence and wrote on a writing board his indictment of the offenders and handed it to the governor to read out aloud; and his indictment ran as follows: Apollonius to the grain dealers of Aspendus. The earth is mother of us all, for she is just; but you, because you are unjust have pretended that she is your mother alone; and if you do not stop, I will not permit you to remain upon her. They were so terrified by these words, that they filled the market-place with grain and the city revived. 3.38. THIS discussion was interrupted by the appearance among the sages of the messenger bringing in certain Indians who were in want of succor. And he brought forward a poor woman who interceded in behalf of her child, who was, she said, a boy of sixteen years of age, but had been for two years possessed by a devil. Now the character of the devil was that of a mocker and a liar. Here one of the sages asked, why she said this, and she replied: This child of mine is extremely good-looking, and therefore the devil is amorous of him and will not allow him to retain his reason, nor will he permit him to go to school, or to learn archery, nor even to remain at home, but drives him out into desert places. And the boy does not even retain his own voice, but speaks in a deep hollow tone, as men do; and he looks at you with other eyes rather than with his own. As for myself I weep over all this and I tear my cheeks, and I rebuke my son so far as I well may; but he does not know me. And I made my mind to repair hither, indeed I planned to do so a year ago; only the demon discovered himself using my child as a mask, and what he told me was this, that he was the ghost of man, who fell long ago in battle, but that at death he was passionately attached to his wife. Now he had been dead for only three days when his wife insulted their union by marrying another man, and the consequence was that he had come to detest the love of women, and had transferred himself wholly into this boy. But he promised, if I would only not denounce him to yourselves, to endow the child with many noble blessings. As for myself, I was influenced by these promises; but he has put me off and off for such a long time now, that he has got sole control of my household, yet has no honest or true intentions. Here the sage asked afresh, if the boy was at hand; and she said not, for, although she had done all she could to get him to come with her, the demon had threatened her with steep places and precipices and declared that he would kill her son, in case, she added, I haled him hither for trial. Take courage, said the sage, for he will not slay him when he has read this. And so saying he drew a letter out of his bosom and gave it to the woman; and the letter, it appears, was addressed to the ghost and contained threats of an alarming kind. 4.20. Now while he was discussing the question of libations, there chanced to be present in his audience a young dandy who bore so evil a reputation for licentiousness that his conduct had long been the subject of coarse street-corner songs. His home was Corcyra, and he traced his pedigree to Alcinous the Phaeacian who entertained Odysseus. Apollonius then was talking about libations, and was urging them not to drink out of a particular cup, but to reserve it for the gods, without ever touching it or drinking out of it. But when he also urged them to have handles on the cup, and to pour the libation over the handle, because that is the part at which men are least likely to drink, the youth burst out into loud and coarse laughter, and quite drowned his voice. Then Apollonius looked up and said: It is not yourself that perpetrates this insult, but the demon, who drives you without your knowing it. And in fact the youth was, without knowing it, possessed by a devil; for he would laugh at things that no one else laughed at, and then would fall to weeping for no reason at all, and he would talk and sing to himself. Now most people thought that it was boisterous humor of youth which led him into excesses; but he was really the mouthpiece of a devil, though it only seemed a drunken frolic in which on that occasion he was indulging. Now, when Apollonius gazed on him, the ghost in him began to utter cries of fear and rage, such as one hears from people who are being branded or racked; and the ghost swore that he would leave the you man alone and never take possession of any man again. But Apollonius addressed him with anger, as a master might a shifty, rascally, and shameless slave and so on, and he ordered him to quit the young man and show by a visible sign that he had done so. I will throw down yonder statue, said the devil, and pointed to one of the images which were there in the Royal Stoa, for there it was that the scene took place. But when the statue began by moving gently, and then fell down, it would defy anyone to describe the hubbub which arose thereat and the way they clapped their hand with wonder. But the young man rubbed his eyes as if he had just woke up, and he looked towards the rays of the sun, and assumed a modest aspect, as all had their attention concentrated on him; for he no longer showed himself licentious, nor did he stare madly about, but he had returned to his own self, as thoroughly as if he had been treated with drugs; and he gave up his dainty dress and summery garments and the rest of his sybaritic way of life, and he fell in love with the austerity of philosophers, and donned their cloak, and stripping off his old self modeled his life and future upon that of Apollonius. 4.45. Here too is a miracle which Apollonius worked: A girl had died just in the hour of her marriage, and the bridegroom was following her bier lamenting as was natural his marriage left unfulfilled, and the whole of Rome was mourning with him, for the maiden belonged to a consular family. Apollonius then witnessing their grief, said: Put down the bier, for I will stay the tears that you are shedding for this maiden. And withal he asked what was her name. The crowd accordingly thought that he was about to deliver such an oration as is commonly delivered to grace the funeral as to stir up lamentation; but he did nothing of the kind, but merely touching her and whispering in secret some spell over her, at once woke up the maiden from her seeming death; and the girl spoke out loud, and returned to her father's house, just as Alcestis did when she was brought back to life by Heracles. And the relations of the maiden wanted to present him with the sum of 150,000 sesterces, but he said that he would freely present the money to the young lady by way of dowry. Now whether he detected some spark of life in her, which those who were nursing her had not noticed — for it is said that although it was raining at the time, a vapor went up from her face — or whether her life was really extinct, and he restored it by the warmth of his touch, is a mysterious problem which neither I myself nor those who were present could decide.

43. Pliny The Younger, Letters, 10.96 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •apocryphal acts of the apostles Found in books: KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 296, 297

44. Pliny The Younger, Letters, 10.96 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •apocryphal acts of the apostles Found in books: KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 296, 297

45. Justin, First Apology, 39.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Pinheiro et al. (2012b), The Ancient Novel and Early Christian and Jewish Narrative: Fictional Intersections, 113

46. Anon., Marytrdom of Polycarp, 18, 17 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •nan Found in books: KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 299

47. Anon., Lamentations Rabbah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •apocryphal acts of peter, Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 176

48. Chariton, Chaereas And Callirhoe, 1.4.13-5.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •apocryphal acts, and novel •apocryphal acts, readership Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 229

49. Achilles Tatius, The Adventures of Leucippe And Cleitophon, 6.2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •apocryphal acts, theatre Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 157

50. Anon., The Acts of John, 4.48, 6.14-6.15, 12.9 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 105

51. Athenagoras, Apology Or Embassy For The Christians, 3, 31, 35-36 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 298

36. Who, then, that believes in a resurrection, would make himself into a tomb for bodies that will rise again? For it is not the part of the same persons to believe that our bodies will rise again, and to eat them as if they would not; and to think that the earth will give back the bodies held by it, but that those which a man has entombed in himself will not be demanded back. On the contrary, it is reasonable to suppose, that those who think they shall have no account to give of the present life, ill or well spent, and that there is no resurrection, but calculate on the soul perishing with the body, and being as it were quenched in it, will refrain from no deed of daring; but as for those who are persuaded that nothing will escape the scrutiny of God, but that even the body which has ministered to the irrational impulses of the soul, and to its desires, will be punished along with it, it is not likely that they will commit even the smallest sin. But if to any one it appears sheer nonsense that the body which has mouldered away, and been dissolved, and reduced to nothing, should be reconstructed, we certainly cannot with any reason be accused of wickedness with reference to those that believe not, but only of folly; for with the opinions by which we deceive ourselves we injure no one else. But that it is not our belief alone that bodies will rise again, but that many philosophers also hold the same view, it is out of place to show just now, lest we should be thought to introduce topics irrelevant to the matter in hand, either by speaking of the intelligible and the sensible, and the nature of these respectively, or by contending that the incorporeal is older than the corporeal, and that the intelligible precedes the sensible, although we become acquainted with the latter earliest, since the corporeal is formed from the incorporeal, by the combination with it of the intelligible, and that the sensible is formed from the intelligible; for nothing hinders, according to Pythagoras and Plato, that when the dissolution of bodies takes place, they should, from the very same elements of which they were constructed at first, be constructed again. But let us defer the discourse concerning the resurrection.

52. Clement of Alexandria, Exhortation To The Greeks, 31 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •apocryphal acts of the apostles Found in books: KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 298

53. Apuleius, The Golden Ass, 1.10, 2.27-2.30, 3.21, 9.29, 10.6 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •apocryphal acts, magic Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 201, 210, 215, 216

54. Theophilus, To Autolycus, 3.3-3.5, 3.15 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •apocryphal acts of the apostles Found in books: KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 298

3.3. For all these, having fallen in love with vain and empty reputation, neither themselves knew the truth, nor guided others to the truth: for the things which they said themselves convict them of speaking inconsistently; and most of them demolished their own doctrines. For not only did they refute one another, but some, too, even stultified their own teachings; so that their reputation has issued in shame and folly, for they are condemned by men of understanding. For either they made assertions concerning the gods, and afterwards taught that there was no god; or if they spoke even of the creation of the world, they finally said that all things were produced spontaneously. Yea, and even speaking of providence, they taught again that the world was not ruled by providence. But what? Did they not, when they essayed to write even of honourable conduct, teach the perpetration of lasciviousness, and fornication, and adultery; and did they not introduce hateful and unutterable wickedness? And they proclaim that their gods took the lead in committing unutterable acts of adultery, and in monstrous banquets. For who does not sing Saturn devouring his own children, and Jove his son gulping down Metis, and preparing for the gods a horrible feast, at which also they say that Vulcan, a lame blacksmith, did the waiting; and how Jove not only married Juno, his own sister, but also with foul mouth did abominable wickedness? And the rest of his deeds, as many as the poets sing, it is likely you are acquainted with. Why need I further recount the deeds of Neptune and Apollo, or Bacchus and Hercules, of the bosom-loving Minerva, and the shameless Venus, since in another place we have given a more accurate account of these? 3.4. Nor indeed was there any necessity for my refuting these, except that I see you still in dubiety about the word of the truth. For though yourself prudent, you endure fools gladly. Otherwise you would not have been moved by senseless men to yield yourself to empty words, and to give credit to the prevalent rumor wherewith godless lips falsely accuse us, who are worshippers of God, and are called Christians, alleging that the wives of us all are held in common and made promiscuous use of; and that we even commit incest with our own sisters, and, what is most impious and barbarous of all, that we eat human flesh. But further, they say that our doctrine has but recently come to light, and that we have nothing to allege in proof of what we receive as truth, nor of our teaching, but that our doctrine is foolishness. I wonder, then, chiefly that you, who in other matters are studious, and a scrutinizer of all things, give but a careless hearing to us. For, if it were possible for you, you would not grudge to spend the night in the libraries. 3.5. Since, then, you have read much, what is your opinion of the precepts of Zeno, and Diogenes, and Cleanthes, which their books contain, inculcating the eating of human flesh: that fathers be cooked and eaten by their own children; and that if any one refuse or reject a part of this infamous food, he himself be devoured who will not eat? An utterance even more godless than these is found - that, namely, of Diogenes, who teaches children to bring their own parents in sacrifice, and devour them. And does not the historian Herodotus narrate that Cambyses, when he had slaughtered the children of Harpagus, cooked them also, and set them as a meal before their father? And, still further, he narrates that among the Indians the parents are eaten by their own children. Oh! The godless teaching of those who recorded, yea, rather, inculcated such things! Oh! Their wickedness and godlessness! Oh! The conception of those who thus accurately philosophized, and profess philosophy! For they who taught these doctrines have filled the world with iniquity. 3.15. Consider, therefore, whether those who teach such things can possibly live indifferently, and be commingled in unlawful intercourse, or, most impious of all, eat human flesh, especially when we are forbidden so much as to witness shows of gladiators, lest we become partakers and abettors of murders. But neither may we see the other spectacles, lest our eyes and ears be defiled, participating in the utterances there sung. For if one should speak of cannibalism, in these spectacles the children of Thyestes and Tereus are eaten; and as for adultery, both in the case of men and of gods, whom they celebrate in elegant language for honours and prizes, this is made the subject of their dramas. But far be it from Christians to conceive any such deeds; for with them temperance dwells, self-restraint is practiced, monogamy is observed, chastity is guarded, iniquity exterminated, sin extirpated, righteousness exercised, law administered, worship performed, God acknowledged: truth governs, grace guards, peace screens them; the holy word guides, wisdom teaches, life directs, God reigns. Therefore, though we have much to say regarding our manner of life, and the ordices of God, the maker of all creation, we yet consider that we have for the present reminded you of enough to induce you to study these things, especially since you can now read [our writings] for yourself, that as you have been fond of acquiring information, you may still be studious in this direction also.

55. Anon., Acts of Thomas, 1, 100, 104, 108-113, 118, 120-121, 133-134, 136-137, 142, 151-152, 154, 158-159, 16, 166, 2, 20, 27-29, 36-37, 39, 4, 44, 46, 49, 5, 50-51, 53-57, 59, 6, 61-64, 7, 73-77, 8, 83, 89, 9, 90, 95, 97-98, 96 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 175; KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 314; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 193

96. And when he heard that she would not come out of her chamber, he went in and said unto her: Wherefore wilt thou not dine with me and perchance not sleep with me as the wont is? yea, concerning this I have the greater suspicion, for I have heard that that sorcerer and deceiver teacheth that a man should not live with his wife, and that which nature requireth and the godhead hath ordained he overthroweth. When Charisius said these things, Mygdonia kept silence. He saith to her again: My lady and consort Mygdonia, be not led astray by deceitful and vain words, nor by the works of sorcery which I have heard that this man performeth in the name of Father, Son, and Holy Ghost; for it was never yet heard in the world that any raised the dead, and, as I hear, it is reported of this man that he raiseth dead men. And for that he neither eateth nor drinketh, think not that for righteousness sake he neither eateth nor drinketh but this he doth because he possesseth nought, for what should he do which hath not even his daily bread? And he hath one garment because he is poor, and as for his not receiving aught of any (he doth so, to be sure, because he knoweth in himself that he doth not verily heal any man, Syr.).

56. Aelian, Letters, 8.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •apocryphal acts of the apostles Found in books: KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 330

57. Tertullian, On Fasting, Against The Psychics, 15.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •apocryphal acts Found in books: McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 210

58. Tertullian, On Baptism, 17.5 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •apocryphal acts, and roman world •apocryphal acts, and novel •apocryphal acts, and women •apocryphal acts, authors •apocryphal acts, readership Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 230

59. Apuleius, Apology, 82 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •apocryphal acts, crowd Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 156

60. Tertullian, Against Marcion, 5.21 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •apocryphal acts Found in books: McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 233

5.21. To this epistle alone did its brevity avail to protect it against the falsifying hands of Marcion. I wonder, however, when he received (into his Apostolicon) this letter which was written but to one man, that he rejected the two epistles to Timothy and the one to Titus, which all treat of ecclesiastical discipline. His aim, was, I suppose, to carry out his interpolating process even to the number of (St. Paul's) epistles. And now, reader, I beg you to remember that we have here adduced proofs out of the apostle, in support of the subjects which we previously had to handle, and that we have now brought to a close the topics which we deferred to this (portion of our) work. (This favour I request of you,) that you may not think that any repetition here has been superfluous, for we have only fulfilled our former engagement to you; nor look with suspicion on any postponement there, where we merely set forth the essential points (of the argument). If you carefully examine the entire work, you will acquit us of either having been redundant here, or diffident there, in your own honest judgment.

61. Tertullian, Apology, 7.1, 9.1-9.12, 23.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •apocryphal acts of the apostles •apocryphal acts, and miracles Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 105; KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 297, 298

7.1. credere, qui non eruistis. 9.1. quod forsitan et de nobis credidistis. 9.2. id ipsum munus illi proconsuli functa est. Sed et nunc in occulto perseveratur hoc sacrum facinus. 9.3. mutat. Cum propriis filiis Saturnus non pepercit, extraneis utique non parcendo perseverabat, quos quidem ipsi parentes sui offerebant et libentes respondebant et infantibus blandiebantur, ne lacrimantes immolarentur. 9.4. differt. Maior aetas apud Gallos Mercurio prosecatur. Remitto fabulas Tauricas theatris suis. 9.5. Ecce in illa religiosissima urbe Aeneadarum piorum est Iupiter quidam quem ludis suis humano sanguine proluunt. Sed bestiarii, inquitis. Hoc, opinor, minus quam hominis? An hoc turpius, quod mali hominis? certe tamen de homicidio funditur. O Iovem Christianum et solum patris filium de crudelitate! Sed quoniam de infanticidio nihil interest sacro an arbitrio perpetretur, licet parricidium homicidio intersit, convertar ad populum. 9.6. 9.7. maior optaverit. Nobis vero semel homicidio interdicto etiam conceptum utero, dum adhuc sanguis in hominem delibatur, dissolvere non licet. Homicidii festinatio est prohibere nasci, nec refert natam quis eripiat animam an nascentem disturbet. Homo est et qui est futurus; etiam fructus omnis iam in semine est. 9.8. 9.9. quemque a suis comedi. Longe excurro. 9.10. comitiali morbo medentes auferunt, ubi sunt? Item illi qui de arena ferinis obsoniis coet, qui de apro, qui de cervo petunt? Aper ille quem cruentavit, conluctando detersit. Cervus ille in gladiatoris sanguine iacuit. Ipsorum ursorum alvei appetuntur cruditantes adhuc de visceribus humanis. 9.11. proinde ab homine caro pasta de homine. Haec qui editis, quantum abestis a conviviis Christianorum? Minus autem et illi faciunt qui libidine fera humanis membris inhiant, quia vivos vorant? minus humano sanguine ad spurcitiam consecrantur, quia futurum sanguinem lambunt? Non edunt infantes plane, sed magis puberes. 9.12. 23.4. falso. Aeque producatur aliquis ex his qui de deo pati existimantur, qui aris inhalantes numen de nidore concipiunt,qui ructando curantur, qui anhelando praefantur.

62. Cassius Dio, Roman History, 73.4.7 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •apocryphal acts, and historical persons Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 175

63. Nag Hammadi, The Apocalypse of Paul, 2, 1 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 66

64. Eusebius of Caesarea, Ecclesiastical History, 1.13, 3.1, 6.11.1-6.11.2 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •apocryphal acts of the apostles,content of •apocryphal acts, and origen •double dreams and visions, examples, apocryphal acts and other hagiography Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 169; Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 66; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 495

6.11.1. But as on account of his great age Narcissus was no longer able to perform his official duties, the Providence of God called to the office with him, by a revelation given him in a night vision, the above-mentioned Alexander, who was then bishop of another parish. 6.11.2. Thereupon, as by Divine direction, he journeyed from the land of Cappadocia, where he first held the episcopate, to Jerusalem, in consequence of a vow and for the sake of information in regard to its places. They received him there with great cordiality, and would not permit him to return, because of another revelation seen by them at night, which uttered the clearest message to the most zealous among them. For it made known that if they would go outside the gates, they would receive the bishop foreordained for them by God. And having done this, with the uimous consent of the bishops of the neighboring churches, they constrained him to remain.

65. Nag Hammadi, The Gospel of Thomas, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •apocryphal acts Found in books: Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 24

66. Eusebius of Caesarea, Preparation For The Gospel, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •apocryphal acts of the apostles Found in books: KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 139

67. Anon., The Acts of Paul And Thecla, 3.22 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 230; Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 113

68. Babylonian Talmud, Niddah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 123, 130

31a. מאי קרא (תהלים עא, ו) ממעי אמי אתה גוזי מאי משמע דהאי גוזי לישנא דאשתבועי הוא דכתיב (ירמיהו ז, כט) גזי נזרך והשליכי,ואמר רבי אלעזר למה ולד דומה במעי אמו לאגוז מונח בספל של מים אדם נותן אצבעו עליו שוקע לכאן ולכאן,תנו רבנן שלשה חדשים הראשונים ולד דר במדור התחתון אמצעיים ולד דר במדור האמצעי אחרונים ולד דר במדור העליון וכיון שהגיע זמנו לצאת מתהפך ויוצא וזהו חבלי אשה,והיינו דתנן חבלי של נקבה מרובין משל זכר,ואמר רבי אלעזר מאי קרא (תהלים קלט, טו) אשר עשיתי בסתר רקמתי בתחתיות ארץ דרתי לא נאמר אלא רקמתי,מאי שנא חבלי נקבה מרובין משל זכר זה בא כדרך תשמישו וזה בא כדרך תשמישו זו הופכת פניה וזה אין הופך פניו,תנו רבנן שלשה חדשים הראשונים תשמיש קשה לאשה וגם קשה לולד אמצעיים קשה לאשה ויפה לולד אחרונים יפה לאשה ויפה לולד שמתוך כך נמצא הולד מלובן ומזורז,תנא המשמש מטתו ליום תשעים כאילו שופך דמים מנא ידע אלא אמר אביי משמש והולך (תהלים קטז, ו) ושומר פתאים ה',תנו רבנן שלשה שותפין יש באדם הקב"ה ואביו ואמו אביו מזריע הלובן שממנו עצמות וגידים וצפרנים ומוח שבראשו ולובן שבעין אמו מזרעת אודם שממנו עור ובשר ושערות ושחור שבעין והקב"ה נותן בו רוח ונשמה וקלסתר פנים וראיית העין ושמיעת האוזן ודבור פה והלוך רגלים ובינה והשכל,וכיון שהגיע זמנו להפטר מן העולם הקב"ה נוטל חלקו וחלק אביו ואמו מניח לפניהם אמר רב פפא היינו דאמרי אינשי פוץ מלחא ושדי בשרא לכלבא,דרש רב חיננא בר פפא מאי דכתיב (איוב ט, י) עושה גדולות עד אין חקר ונפלאות עד אין מספר בא וראה שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם נותן חפץ בחמת צרורה ופיה למעלה ספק משתמר ספק אין משתמר ואילו הקב"ה צר העובר במעי אשה פתוחה ופיה למטה ומשתמר,דבר אחר אדם נותן חפציו לכף מאזנים כל זמן שמכביד יורד למטה ואילו הקב"ה כל זמן שמכביד הולד עולה למעלה,דרש רבי יוסי הגלילי מאי דכתיב {תהילים קל״ט:י״ד } אודך (ה') על כי נוראות נפליתי נפלאים מעשיך ונפשי יודעת מאד בא וראה שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם אדם נותן זרעונים בערוגה כל אחת ואחת עולה במינו ואילו הקב"ה צר העובר במעי אשה וכולם עולין למין אחד,דבר אחר צבע נותן סמנין ליורה כולן עולין לצבע אחד ואילו הקב"ה צר העובר במעי אשה כל אחת ואחת עולה למינו,דרש רב יוסף מאי דכתיב (ישעיהו יב, א) אודך ה' כי אנפת בי ישוב אפך ותנחמני במה הכתוב מדבר,בשני בני אדם שיצאו לסחורה ישב לו קוץ לאחד מהן התחיל מחרף ומגדף לימים שמע שטבעה ספינתו של חבירו בים התחיל מודה ומשבח לכך נאמר ישוב אפך ותנחמני,והיינו דאמר רבי אלעזר מאי דכתיב (תהלים עב, יח) עושה נפלאות (גדולות) לבדו וברוך שם כבודו לעולם אפילו בעל הנס אינו מכיר בנסו,דריש רבי חנינא בר פפא מאי דכתיב (תהלים קלט, ג) ארחי ורבעי זרית וכל דרכי הסכנת מלמד שלא נוצר אדם מן כל הטפה אלא מן הברור שבה תנא דבי רבי ישמעאל משל לאדם שזורה בבית הגרנות נוטל את האוכל ומניח את הפסולת,כדרבי אבהו דרבי אבהו רמי כתיב (שמואל ב כב, מ) ותזרני חיל וכתיב (תהלים יח, לג) האל המאזרני חיל אמר דוד לפני הקב"ה רבש"ע זיריתני וזרזתני,דרש רבי אבהו מאי דכתיב (במדבר כג, י) מי מנה עפר יעקב ומספר את רובע ישראל מלמד שהקב"ה יושב וסופר את רביעיותיהם של ישראל מתי תבא טיפה שהצדיק נוצר הימנה,ועל דבר זה נסמית עינו של בלעם הרשע אמר מי שהוא טהור וקדוש ומשרתיו טהורים וקדושים יציץ בדבר זה מיד נסמית עינו דכתיב (במדבר כד, ג) נאם הגבר שתום העין,והיינו דאמר רבי יוחנן מאי דכתיב (בראשית ל, טז) וישכב עמה בלילה הוא מלמד שהקב"ה סייע באותו מעשה שנאמר (בראשית מט, יד) יששכר חמור גרם חמור גרם לו ליששכר,אמר רבי יצחק אמר רבי אמי אשה מזרעת תחילה יולדת זכר איש מזריע תחילה יולדת נקבה שנאמר (ויקרא יג, כט) אשה כי תזריע וילדה זכר,תנו רבנן בראשונה היו אומרים אשה מזרעת תחילה יולדת זכר איש מזריע תחלה יולדת נקבה ולא פירשו חכמים את הדבר עד שבא רבי צדוק ופירשו (בראשית מו, טו) אלה בני לאה אשר ילדה ליעקב בפדן ארם ואת דינה בתו תלה הזכרים בנקבות ונקבות בזכרים,(דברי הימים א ח, מ) ויהיו בני אולם אנשים גבורי חיל דורכי קשת ומרבים בנים ובני בנים וכי בידו של אדם להרבות בנים ובני בנים אלא מתוך

31a. b What is the verse /b from which it is derived that a fetus is administered an oath on the day of its birth? “Upon You I have relied from birth; b You are He Who took me out [ i gozi /i ] of my mother’s womb” /b (Psalms 71:6). b From where may /b it b be inferred that this /b word: b “ i Gozi /i ,” is a term of administering an oath? As it is written: “Cut off [ i gozi /i ] your hair and cast it away” /b (Jeremiah 7:29), which is interpreted as a reference to the vow of a nazirite, who must cut off his hair at the end of his term of naziriteship., b And Rabbi Elazar says: To what is a fetus in its mother’s womb comparable? /b It is comparable b to a nut placed in a basin /b full b of water, /b floating on top of the water. If b a person puts his finger on top of /b the nut, b it sinks /b either b in this direction or in that direction. /b ,§ b The Sages taught /b in a i baraita /i : During b the first three months /b of pregcy, the b fetus resides in the lower compartment /b of the womb; in the b middle /b three months, the b fetus resides in the middle compartment; /b and during the b last /b three months of pregcy the b fetus resides in the upper compartment. And once its time to emerge arrives, it turns upside down and emerges; and this is /b what causes b labor pains. /b ,With regard to the assertion that labor pains are caused by the fetus turning upside down, the Gemara notes: b And this is /b the explanation for b that which we learned /b in a i baraita /i : b The labor pains experienced by /b a woman who gives birth to b a female are greater than /b those b experienced by /b a woman who gives birth to b a male. /b The Gemara will explain this below., b And Rabbi Elazar says: What is the verse /b from which it is derived that a fetus initially resides in the lower part of the womb? b “When I was made in secret, and I was woven together in the lowest parts of the earth” /b (Psalms 139:15). Since it b is not stated: I resided /b in the lowest parts of the earth, b but rather: “I was woven together /b in the lowest parts of the earth,” this teaches that during the initial stage of a fetus’s development, when it is woven together, its location is in the lower compartment of the womb.,The Gemara asks: b What is different /b about b the labor pains experienced by /b a woman who gives birth to b a female, /b that they b are greater than those experienced by /b a woman who gives birth to b a male? /b The Gemara answers: b This /b one, a male fetus, b emerges in the manner in which it engages in intercourse. /b Just as a male engages in intercourse facing downward, so too, it is born while facing down. b And that /b one, a female fetus, b emerges in the manner in which it engages in intercourse, /b i.e., facing upward. Consequently, b that /b one, a female fetus, b turns its face around /b before it is born, b but this /b one, a male fetus, b does not turn its face around /b before it is born.,§ b The Sages taught /b in a i baraita /i : During b the first three months /b of pregcy, b sexual intercourse is difficult /b and harmful b for the woman and is also difficult for the offspring. /b During the b middle /b three months, intercourse is b difficult for the woman but is beneficial for the offspring. /b During the b last /b three months, sexual intercourse is b beneficial for the woman and beneficial for the offspring; as a result of it the offspring is found to be strong and fair skinned. /b ,The Sages b taught /b in a i baraita /i : With regard to b one who engages in intercourse /b with his wife b on the ninetieth day /b of her pregcy, b it is as though he spills /b her b blood. /b The Gemara asks: b How does one know /b that it is the ninetieth day of her pregcy? b Rather, Abaye says: One should go ahead and engage in intercourse /b with his wife even if it might be the ninetieth day, b and /b rely on God to prevent any ensuing harm, as the verse states: b “The Lord preserves the simple” /b (Psalms 116:6).,§ b The Sages taught: There are three partners in /b the creation of b a person: The Holy One, Blessed be He, and his father, and his mother. His father emits the white seed, from which /b the following body parts are formed: The b bones, /b the b sinews, /b the b nails, /b the b brain that is in its head, and /b the b white of the eye. His mother emits red seed, from which /b are formed the b skin, /b the b flesh, /b the b hair, and /b the b black of the eye. And the Holy One, Blessed be He, inserts into him a spirit, a soul, /b his b countece [ i ukelaster /i ], eyesight, hearing of the ear, /b the capability of b speech /b of b the mouth, /b the capability of b walking /b with b the legs, understanding, and wisdom. /b , b And when /b a person’s b time to depart from the world arrives, the Holy One, Blessed be He, retrieves His part, and He leaves the part of /b the person’s b father and mother before them. Rav Pappa said: This /b is in accordance with the adage b that people say: Remove the salt /b from a piece of meat, b and /b you may then b toss the meat to a dog, /b as it has become worthless.,§ b Rav Ḥina bar Pappa taught: What /b is the meaning of that b which is written: “Who does great deeds beyond comprehension, wondrous deeds without number” /b (Job 9:10)? b Come and see that the attribute of flesh and blood is unlike the attribute of the Holy One, Blessed be He. The attribute of flesh and blood /b is that if one b puts an article in a flask, /b even if the flask is b tied and its opening /b faces b upward, it is uncertain whether /b the item b is preserved /b from getting lost, b and it is uncertain whether it is not preserved /b from being lost. b But the Holy One, Blessed be He, forms the fetus in a woman’s open womb, and its opening /b faces b downward, and /b yet the fetus b is preserved. /b , b Another matter /b that demonstrates the difference between the attributes of God and the attributes of people is that when b a person places his articles on a scale /b to be measured, b the heavier /b the item b is, /b the more b it descends. But /b when b the Holy One, Blessed be He, /b forms a fetus, b the heavier the offspring gets, /b the more b it ascends upward /b in the womb., b Rabbi Yosei HaGelili taught: What /b is the meaning of that b which is written: “I will give thanks to You, for I am fearfully and wonderfully made; wonderful are Your works, and that my soul knows very well” /b (Psalms 139:14)? b Come and see that the attribute of flesh and blood is unlike the attribute of the Holy One, Blessed be He. The attribute of flesh and blood /b is that when b a person plants seeds /b of different species b in /b one b garden bed, each and every one /b of the seeds b emerges /b as a grown plant b according to its species. But the Holy One, Blessed be He, forms the fetus in a woman’s womb, and all of /b the seeds, i.e., those of both the father and the mother, b emerge /b when the offspring is formed b as one /b sex., b Alternatively, /b when b a dyer puts herbs in a cauldron [ i leyora /i ], they all emerge as one color /b of dye, b whereas the Holy One, Blessed be He, forms the fetus in a woman’s womb, /b and b each and every one /b of the seeds b emerges as its own type. /b In other words, the seed of the father form distinct elements, such as the white of the eye, and the seed of the mother forms other elements, such as the black of the eye, as explained above., b Rav Yosef taught: What /b is the meaning of that b which is written: /b “And on that day you shall say: b I will give thanks to You, Lord, for You were angry with me; Your anger is turned away, and You comfort me” /b (Isaiah 12:1)? b With regard to what /b matter b is the verse speaking? /b ,It is referring, for example, b to two people who left /b their homes to go b on a business /b trip. b A thorn penetrated /b the body b of one of them, /b and he was consequently unable to go with his colleague. b He started blaspheming and cursing /b in frustration. b After a period of time, he heard that the ship of the other /b person b had sunk in the sea, /b and realized that the thorn had saved him from death. He then b started thanking /b God b and praising /b Him for his delivery due to the slight pain caused to him by the thorn. This is the meaning of the statement: I will give thanks to You, Lord, for You were angry with me. b Therefore, it is stated /b at the end of the verse: b “Your anger is turned away, and You comfort me.” /b , b And this /b statement b is /b identical to b that which Rabbi Elazar said: What /b is the meaning of that b which is written: /b “Blessed be the Lord God, the God of Israel, b Who does wondrous things alone; and blessed be His glorious name forever” /b (Psalms 72:18–19)? What does it mean that God “does wondrous things alone”? It means that b even the one for whom the miracle was performed does not recognize the miracle /b that was performed for b him. /b , b Rabbi Ḥanina bar Pappa taught: What /b is the meaning of that b which is written: “You measure [ i zerita /i ] my going about [ i orḥi /i ] and my lying down [ i riv’i /i ], and are acquainted with all my ways” /b (Psalms 139:3)? This verse b teaches that a person is not created from the entire drop /b of semen, b but from its clear /b part. i Zerita /i can mean to winnow, while i orḥi /i and i riv’i /i can both be explained as references to sexual intercourse. Therefore the verse is interpreted homiletically as saying that God separates the procreative part of the semen from the rest. b The school of Rabbi Yishmael taught a parable: /b This matter is comparable b to a person who winnows /b grain b in the granary; he takes the food and leaves the waste. /b ,This is b in accordance with /b a statement b of Rabbi Abbahu, as Rabbi Abbahu raises a contradiction: It is written /b in one of King David’s psalms: b “For You have girded me [ i vatazreni /i ] with strength for battle” /b (II Samuel 22:40), without the letter i alef /i in i vatazreni /i ; b and it is written /b in another psalm: b “Who girds me [ i hame’azreni /i ] with strength” /b (Psalms 18:33), with an i alef /i in i hame’azreini /i . What is the difference between these two expressions? b David said before the Holy One, Blessed be He: Master of the Universe, You selected me [ i zeiritani /i ], /b i.e., You separated between the procreative part and the rest of the semen in order to create me, b and You have girded me [ i zeraztani /i ] with strength. /b , b Rabbi Abbahu taught: What /b is the meaning of that b which is written /b in Balaam’s blessing: b “Who has counted the dust of Jacob, or numbered the stock [ i rova /i ] of Israel” /b (Numbers 23:10)? The verse b teaches that the Holy One, Blessed be He, sits and counts the times that the Jewish people engage in intercourse [ i revi’iyyoteihem /i ], /b anticipating the time b when the drop from which the righteous person will be created will arrive. /b , b And /b it was b due to this matter /b that b the eye of wicked Balaam went blind. He said: Should /b God, b who is pure and holy, and whose ministers are pure and holy, peek at this matter? Immediately his eye was blinded /b as a divine punishment, b as it is written: “The saying of the man whose eye is shut” /b (Numbers 24:3)., b And this /b statement b is /b the same as that b which Rabbi Yoḥa said: What /b is the meaning of that b which is written, /b with regard to Leah’s conceiving Issachar: b “And he lay with her that night” /b (Genesis 30:16)? The verse b teaches that the Holy One, Blessed be He, contributed to that act. /b The manner in which God contributed to this act is derived from another verse, b as it is stated: “Issachar is a large-boned [ i garem /i ] donkey” /b (Genesis 49:14). This teaches that God directed Jacob’s b donkey /b toward Leah’s tent so that he would engage in intercourse with her, thereby b causing [ i garam /i ] /b Leah’s conceiving b Issachar. /b ,§ b Rabbi Yitzḥak says /b that b Rabbi Ami says: /b The sex of a fetus is determined at the moment of conception. If the b woman emits seed first, she gives birth to a male, /b and if the b man emits seed first, she gives birth to a female, as it is stated: “If a woman bears seed and gives birth to a male” /b (Leviticus 12:2)., b The Sages taught: At first, /b people b would say /b that if the b woman emits seed first she gives birth to a male, /b and if the b man emits seed first, she gives birth to a female. But the Sages did not explain /b from which verse this b matter /b is derived, b until Rabbi Tzadok came and explained /b that b it /b is derived from the following verse: b “These are the sons of Leah, whom she bore to Jacob in Paddan Aram, with his daughter Dinah” /b (Genesis 46:15). From the fact that the verse b attributes the males to the females, /b as the males are called: The sons of Leah, b and /b it attributes b the females to the males, /b in that Dinah is called: His daughter, it is derived that if the woman emits seed first she gives birth to a male, whereas if the man emits seed first, she bears a female.,This statement is also derived from the following verse: b “And the sons of Ulam were mighty men of valor, archers, and had many sons and sons’ sons” /b (I Chronicles 8:40). b Is it in a person’s power to have many sons and sons’ sons? Rather, because /b

69. Cyprian, Letters, 63.15-63.16, 63.34, 69.15 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •apocryphal acts •apocryphal acts, magic Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 207; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 135, 210, 244

70. Cyprian, Letters, 63.15-63.16, 63.34, 69.15 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •apocryphal acts •apocryphal acts, magic Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 207; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 135, 210, 244

71. Porphyry, Life of Plotinus, 2 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •apocryphal acts of the apostles Found in books: KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 139

72. Cyprian, Letters To Jovian, 69.15 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •apocryphal acts, magic Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 207

73. Porphyry, On Abstinence, 2.42 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •apocryphal acts Found in books: McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 191

2.42. 42.For they are full of every kind of imagination, and are sufficiently qualified to deceive, through effects of a prodigious nature; and through these, unhappy men procure philtres, and amatory allurements. For all intemperance, and hope of possessing wealth and renown, and especially deception, exist through these, since falsehood is allied to these malevolent beings; for they wish to he considered as Gods, and the power which presides over them is ambitious to appear to be the greatest God. These are they that rejoice in libations, and the savour of sacrifices, through which their pneumatic vehicle is fattened; for this vehicle lives through vapours and exhalations, and the life of it is various through various exhalations. It is likewise corroborated by the savour of blood and flesh. SPAN

74. Pseudo Clementine Literature, Recognitiones (E Pseudocaesario), 1.37, 1.39.12, 1.70-1.71, 7.3-7.4 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •apocryphal acts of apostles Found in books: Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 144

75. Origen, Against Celsus, 1.22-1.23, 1.28, 1.38, 1.46, 1.62, 1.67, 2.33, 3.24, 3.28, 3.44, 3.55, 4.33-4.34, 5.45, 5.65, 6.27, 8.30-8.31, 8.48 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •apocryphal acts, magic •apocryphal acts, and miracles •apocryphal acts •apocryphal acts, conversion •apocryphal acts, and women •apocryphal acts of apostles •apocryphal acts of the apostles •apocryphal acts, crowd •apocryphal acts, theatre Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 105, 106, 178, 184, 191, 200, 203, 206; KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 296; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 191; Pinheiro et al. (2012b), The Ancient Novel and Early Christian and Jewish Narrative: Fictional Intersections, 113; Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 144

1.22. After this, Celsus, without condemning circumcision as practised by the Jews, asserts that this usage was derived from the Egyptians; thus believing the Egyptians rather than Moses, who says that Abraham was the first among men who practised the rite. And it is not Moses alone who mentions the name of Abraham, assigning to him great intimacy with God; but many also of those who give themselves to the practice of the conjuration of evil spirits, employ in their spells the expression God of Abraham, pointing out by the very name the friendship (that existed) between that just man and God. And yet, while making use of the phrase God of Abraham, they do not know who Abraham is! And the same remark applies to Isaac, and Jacob, and Israel; which names, although confessedly Hebrew, are frequently introduced by those Egyptians who profess to produce some wonderful result by means of their knowledge. The rite of circumcision, however, which began with Abraham, and was discontinued by Jesus, who desired that His disciples should not practise it, is not before us for explanation; for the present occasion does not lead us to speak of such things, but to make an effort to refute the charges brought against the doctrine of the Jews by Celsus, who thinks that he will be able the more easily to establish the falsity of Christianity, if, by assailing its origin in Judaism, he can show that the latter also is untrue. 1.23. After this, Celsus next asserts that Those herdsmen and shepherds who followed Moses as their leader, had their minds deluded by vulgar deceits, and so supposed that there was one God. Let him show, then, how, after this irrational departure, as he regards it, of the herdsmen and shepherds from the worship of many gods, he himself is able to establish the multiplicity of deities that are found among the Greeks, or among those other nations that are called Barbarian. Let him establish, therefore, the existence of Mnemosyne, the mother of the Muses by Zeus; or of Themis, the parent of the Hours; or let him prove that the ever naked Graces can have a real, substantial existence. But he will not be able to show, from any actions of theirs, that these fictitious representations of the Greeks, which have the appearance of being invested with bodies, are (really) gods. And why should the fables of the Greeks regarding the gods be true, any more than those of the Egyptians for example, who in their language know nothing of a Mnemosyne, mother of the nine Muses; nor of a Themis, parent of the Hours; nor of a Euphrosyne, one of the Graces; nor of any other of these names? How much more manifest (and how much better than all these inventions!) is it that, convinced by what we see, in the admirable order of the world, we should worship the Maker of it as the one Author of one effect, and which, as being wholly in harmony with itself, cannot on that account have been the work of many makers; and that we should believe that the whole heaven is not held together by the movements of many souls, for one is enough, which bears the whole of the non-wandering sphere from east to west, and embraces within it all things which the world requires, and which are not self-existing! For all are parts of the world, while God is no part of the whole. But God cannot be imperfect, as a part is imperfect. And perhaps profounder consideration will show, that as God is not a part, so neither is He properly the whole, since the whole is composed of parts; and reason will not allow us to believe that the God who is over all is composed of parts, each one of which cannot do what all the other parts can. 1.28. And since, in imitation of a rhetorician training a pupil, he introduces a Jew, who enters into a personal discussion with Jesus, and speaks in a very childish manner, altogether unworthy of the grey hairs of a philosopher, let me endeavour, to the best of my ability, to examine his statements, and show that he does not maintain, throughout the discussion, the consistency due to the character of a Jew. For he represents him disputing with Jesus, and confuting Him, as he thinks, on many points; and in the first place, he accuses Him of having invented his birth from a virgin, and upbraids Him with being born in a certain Jewish village, of a poor woman of the country, who gained her subsistence by spinning, and who was turned out of doors by her husband, a carpenter by trade, because she was convicted of adultery; that after being driven away by her husband, and wandering about for a time, she disgracefully gave birth to Jesus, an illegitimate child, who having hired himself out as a servant in Egypt on account of his poverty, and having there acquired some miraculous powers, on which the Egyptians greatly pride themselves, returned to his own country, highly elated on account of them, and by means of these proclaimed himself a God. Now, as I cannot allow anything said by unbelievers to remain unexamined, but must investigate everything from the beginning, I give it as my opinion that all these things worthily harmonize with the predictions that Jesus is the Son of God. 1.38. But, moreover, taking the history, contained in the Gospel according to Matthew, of our Lord's descent into Egypt, he refuses to believe the miraculous circumstances attending it, viz., either that the angel gave the divine intimation, or that our Lord's quitting Judea and residing in Egypt was an event of any significance; but he invents something altogether different, admitting somehow the miraculous works done by Jesus, by means of which He induced the multitude to follow Him as the Christ. And yet he desires to throw discredit on them, as being done by help of magic and not by divine power; for he asserts that he (Jesus), having been brought up as an illegitimate child, and having served for hire in Egypt, and then coming to the knowledge of certain miraculous powers, returned from thence to his own country, and by means of those powers proclaimed himself a god. Now I do not understand how a magician should exert himself to teach a doctrine which persuades us always to act as if God were to judge every man for his deeds; and should have trained his disciples, whom he was to employ as the ministers of his doctrine, in the same belief. For did the latter make an impression upon their hearers, after they had been so taught to work miracles; or was it without the aid of these? The assertion, therefore, that they did no miracles at all, but that, after yielding their belief to arguments which were not at all convincing, like the wisdom of Grecian dialectics, they gave themselves up to the task of teaching the new doctrine to those persons among whom they happened to take up their abode, is altogether absurd. For in what did they place their confidence when they taught the doctrine and disseminated the new opinions? But if they indeed wrought miracles, then how can it be believed that magicians exposed themselves to such hazards to introduce a doctrine which forbade the practice of magic? 1.46. For the law and the prophets are full of marvels similar to those recorded of Jesus at His baptism, viz., regarding the dove and the voice from heaven. And I think the wonders wrought by Jesus are a proof of the Holy Spirit's having then appeared in the form of a dove, although Celsus, from a desire to cast discredit upon them, alleges that He performed only what He had learned among the Egyptians. And I shall refer not only to His miracles, but, as is proper, to those also of the apostles of Jesus. For they could not without the help of miracles and wonders have prevailed on those who heard their new doctrines and new teachings to abandon their national usages, and to accept their instructions at the danger to themselves even of death. And there are still preserved among Christians traces of that Holy Spirit which appeared in the form of a dove. They expel evil spirits, and perform many cures, and foresee certain events, according to the will of the Logos. And although Celsus, or the Jew whom he has introduced, may treat with mockery what I am going to say, I shall say it nevertheless - that many have been converted to Christianity as if against their will, some sort of spirit having suddenly transformed their minds from a hatred of the doctrine to a readiness to die in its defense, and having appeared to them either in a waking vision or a dream of the night. Many such instances have we known, which, if we were to commit to writing, although they were seen and witnessed by ourselves, we should afford great occasion for ridicule to unbelievers, who would imagine that we, like those whom they suppose to have invented such things, had ourselves also done the same. But God is witness of our conscientious desire, not by false statements, but by testimonies of different kinds, to establish the divinity of the doctrine of Jesus. And as it is a Jew who is perplexed about the account of the Holy Spirit having descended upon Jesus in the form of a dove, we would say to him, Sir, who is it that says in Isaiah, 'And now the Lord has sent me and His Spirit.' In which sentence, as the meaning is doubtful - viz., whether the Father and the Holy Spirit sent Jesus, or the Father sent both Christ and the Holy Spirit- the latter is correct. For, because the Saviour was sent, afterwards the Holy Spirit was sent also, that the prediction of the prophet might be fulfilled; and as it was necessary that the fulfilment of the prophecy should be known to posterity, the disciples of Jesus for that reason committed the result to writing. 1.62. And after such statements, showing his ignorance even of the number of the apostles, he proceeds thus: Jesus having gathered around him ten or eleven persons of notorious character, the very wickedest of tax-gatherers and sailors, fled in company with them from place to place, and obtained his living in a shameful and importunate manner. Let us to the best of our power see what truth there is in such a statement. It is manifest to us all who possess the Gospel narratives, which Celsus does not appear even to have read, that Jesus selected twelve apostles, and that of these Matthew alone was a tax-gatherer; that when he calls them indiscriminately sailors, he probably means James and John, because they left their ship and their father Zebedee, and followed Jesus; for Peter and his brother Andrew, who employed a net to gain their necessary subsistence, must be classed not as sailors, but as the Scripture describes them, as fishermen. The Lebes also, who was a follower of Jesus, may have been a tax-gatherer; but he was not of the number of the apostles, except according to a statement in one of the copies of Mark's Gospel. And we have not ascertained the employments of the remaining disciples, by which they earned their livelihood before becoming disciples of Jesus. I assert, therefore, in answer to such statements as the above, that it is clear to all who are able to institute an intelligent and candid examination into the history of the apostles of Jesus, that it was by help of a divine power that these men taught Christianity, and succeeded in leading others to embrace the word of God. For it was not any power of speaking, or any orderly arrangement of their message, according to the arts of Grecian dialectics or rhetoric, which was in them the effective cause of converting their hearers. Nay, I am of opinion that if Jesus had selected some individuals who were wise according to the apprehension of the multitude, and who were fitted both to think and speak so as to please them, and had used such as the ministers of His doctrine, He would most justly have been suspected of employing artifices, like those philosophers who are the leaders of certain sects, and consequently the promise respecting the divinity of His doctrine would not have manifested itself; for had the doctrine and the preaching consisted in the persuasive utterance and arrangement of words, then faith also, like that of the philosophers of the world in their opinions, would have been through the wisdom of men, and not through the power of God. Now, who is there on seeing fishermen and tax-gatherers, who had not acquired even the merest elements of learning (as the Gospel relates of them, and in respect to which Celsus believes that they speak the truth, inasmuch as it is their own ignorance which they record), discoursing boldly not only among the Jews of faith in Jesus, but also preaching Him with success among other nations, would not inquire whence they derived this power of persuasion, as theirs was certainly not the common method followed by the multitude? And who would not say that the promise, Follow Me, and I will make you fishers of men, had been accomplished by Jesus in the history of His apostles by a sort of divine power? And to this also, Paul, referring in terms of commendation, as we have stated a little above, says: And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power; that your faith should not stand in the wisdom of men, but in the power of God. For, according to the predictions in the prophets, foretelling the preaching of the Gospel, the Lord gave the word in great power to them who preached it, even the King of the powers of the Beloved, in order that the prophecy might be fulfilled which said, His words shall run very swiftly. And we see that the voice of the apostles of Jesus has gone forth into all the earth, and their words to the end of the world. On this account are they who hear the word powerfully proclaimed filled with power, which they manifest both by their dispositions and their lives, and by struggling even to death on behalf of the truth; while some are altogether empty, although they profess to believe in God through Jesus, inasmuch as, not possessing any divine power, they have the appearance only of being converted to the word of God. And although I have previously mentioned a Gospel declaration uttered by the Saviour, I shall nevertheless quote it again, as appropriate to the present occasion, as it confirms both the divine manifestation of our Saviour's foreknowledge regarding the preaching of His Gospel, and the power of His word, which without the aid of teachers gains the mastery over those who yield their assent to persuasion accompanied with divine power; and the words of Jesus referred to are, The harvest is plenteous, but the labourers are few; pray therefore to the Lord of the harvest, that He will send forth labourers into His harvest. 1.67. After the above, this Jew of Celsus, as if he were a Greek who loved learning, and were well instructed in Greek literature, continues: The old mythological fables, which attributed a divine origin to Perseus, and Amphion, and Æacus, and Minos, were not believed by us. Nevertheless, that they might not appear unworthy of credit, they represented the deeds of these personages as great and wonderful, and truly beyond the power of man; but what have you done that is noble or wonderful either in deed or in word? You have made no manifestation to us, although they challenged you in the temple to exhibit some unmistakeable sign that you were the Son of God. In reply to which we have to say: Let the Greeks show to us, among those who have been enumerated, any one whose deeds have been marked by a utility and splendour extending to after generations, and which have been so great as to produce a belief in the fables which represented them as of divine descent. But these Greeks can show us nothing regarding those men of whom they speak, which is even inferior by a great degree to what Jesus did; unless they take us back to their fables and histories, wishing us to believe them without any reasonable grounds, and to discredit the Gospel accounts even after the clearest evidence. For we assert that the whole habitable world contains evidence of the works of Jesus, in the existence of those Churches of God which have been founded through Him by those who have been converted from the practice of innumerable sins. And the name of Jesus can still remove distractions from the minds of men, and expel demons, and also take away diseases; and produce a marvellous meekness of spirit and complete change of character, and a humanity, and goodness, and gentleness in those individuals who do not feign themselves to be Christians for the sake of subsistence or the supply of any mortal wants, but who have honestly accepted the doctrine concerning God and Christ, and the judgment to come. 2.33. But, continues Celsus, what great deeds did Jesus perform as being a God? Did he put his enemies to shame, or bring to a ridiculous conclusion what was designed against him? Now to this question, although we are able to show the striking and miraculous character of the events which befell Him, yet from what other source can we furnish an answer than from the Gospel narratives, which state that there was an earthquake, and that the rocks were split asunder, and the tombs opened, and the veil of the temple rent in two from top to bottom, and that darkness prevailed in the day-time, the sun failing to give light? But if Celsus believe the Gospel accounts when he thinks that he can find in them matter of charge against the Christians, and refuse to believe them when they establish the divinity of Jesus, our answer to him is: Sir, either disbelieve all the Gospel narratives, and then no longer imagine that you can found charges upon them; or, in yielding your belief to their statements, look in admiration on the Logos of God, who became incarnate, and who desired to confer benefits upon the whole human race. And this feature evinces the nobility of the work of Jesus, that, down to the present time, those whom God wills are healed by His name. And with regard to the eclipse in the time of Tiberius C sar, in whose reign Jesus appears to have been crucified, and the great earthquakes which then took place, Phlegon too, I think, has written in the thirteenth or fourteenth book of his Chronicles. 3.24. And again, when it is said of Æsculapius that a great multitude both of Greeks and Barbarians acknowledge that they have frequently seen, and still see, no mere phantom, but Æsculapius himself, healing and doing good, and foretelling the future; Celsus requires us to believe this, and finds no fault with the believers in Jesus, when we express our belief in such stories, but when we give our assent to the disciples, and eye-witnesses of the miracles of Jesus, who clearly manifest the honesty of their convictions (because we see their guilelessness, as far as it is possible to see the conscience revealed in writing), we are called by him a set of silly individuals, although he cannot demonstrate that an incalculable number, as he asserts, of Greeks and Barbarians acknowledge the existence of Æsculapius; while we, if we deem this a matter of importance, can clearly show a countless multitude of Greeks and Barbarians who acknowledge the existence of Jesus. And some give evidence of their having received through this faith a marvellous power by the cures which they perform, revoking no other name over those who need their help than that of the God of all things, and of Jesus, along with a mention of His history. For by these means we too have seen many persons freed from grievous calamities, and from distractions of mind, and madness, and countless other ills, which could be cured neither by men nor devils. 3.28. For with what purpose in view did Providence accomplish the marvels related of Aristeas? And to confer what benefit upon the human race did such remarkable events, as you regard them, take place? You cannot answer. But we, when we relate the events of the history of Jesus, have no ordinary defense to offer for their occurrence - this, viz., that God desired to commend the doctrine of Jesus as a doctrine which was to save mankind, and which was based, indeed, upon the apostles as foundations of the rising edifice of Christianity, but which increased in magnitude also in the succeeding ages, in which not a few cures are wrought in the name of Jesus, and certain other manifestations of no small moment have taken place. Now what sort of person is Apollo, who enjoined the Metapontines to treat Aristeas as a god? And with what object does he do this? And what advantage was he procuring to the Metapontines from this divine worship, if they were to regard him as a god, who a little ago was a mortal? And yet the recommendations of Apollo (viewed by us as a demon who has obtained the honour of libation and sacrificial odours ) regarding this Aristeas appear to you to be worthy of consideration; while those of the God of all things, and of His holy angels, made known beforehand through the prophets- not after the birth of Jesus, but before He appeared among men- do not stir you up to admiration, not merely of the prophets who received the Divine Spirit, but of Him also who was the object of their predictions, whose entrance into life was so clearly predicted many years beforehand by numerous prophets, that the whole Jewish people who were hanging in expectation of the coming of Him who was looked for, did, after the advent of Jesus, fall into a keen dispute with each other; and that a great multitude of them acknowledged Christ, and believed Him to be the object of prophecy, while others did not believe in Him, but, despising the meekness of those who, on account of the teaching of Jesus, were unwilling to cause even the most trifling sedition, dared to inflict on Jesus those cruelties which His disciples have so truthfully and candidly recorded, without secretly omitting from their marvellous history of Him what seems to the multitude to bring disgrace upon the doctrine of Christianity. But both Jesus Himself and His disciples desired that His followers should believe not merely in His Godhead and miracles, as if He had not also been a partaker of human nature, and had assumed the human flesh which lusts against the Spirit; but they saw also that the power which had descended into human nature, and into the midst of human miseries, and which had assumed a human soul and body, contributed through faith, along with its divine elements, to the salvation of believers, when they see that from Him there began the union of the divine with the human nature, in order that the human, by communion with the divine, might rise to be divine, not in Jesus alone, but in all those who not only believe, but enter upon the life which Jesus taught, and which elevates to friendship with God and communion with Him every one who lives according to the precepts of Jesus. 3.44. After these points Celsus quotes some objections against the doctrine of Jesus, made by a very few individuals who are considered Christians, not of the more intelligent, as he supposes, but of the more ignorant class, and asserts that the following are the rules laid down by them. Let no one come to us who has been instructed, or who is wise or prudent (for such qualifications are deemed evil by us); but if there be any ignorant, or unintelligent, or uninstructed, or foolish persons, let them come with confidence. By which words, acknowledging that such individuals are worthy of their God, they manifestly show that they desire and are able to gain over only the silly, and the mean, and the stupid, with women and children. In reply to which, we say that, as if, while Jesus teaches continence, and says, Whosoever looks upon a woman to lust after her, has already committed adultery with her in his heart, one were to behold a few of those who are deemed to be Christians living licentiously, he would most justly blame them for living contrary to the teaching of Jesus, but would act most unreasonably if he were to charge the Gospel with their censurable conduct; so, if he found nevertheless that the doctrine of the Christians invites men to wisdom, the blame then must remain with those who rest in their own ignorance, and who utter, not what Celsus relates (for although some of them are simple and ignorant, they do not speak so shamelessly as he alleges), but other things of much less serious import, which, however, serve to turn aside men from the practice of wisdom. 3.55. But as Celsus delights to heap up calumnies against us, and, in addition to those which he has already uttered, has added others, let us examine these also, and see whether it be the Christians or Celsus who have reason to be ashamed of what is said. He asserts, We see, indeed, in private houses workers in wool and leather, and fullers, and persons of the most uninstructed and rustic character, not venturing to utter a word in the presence of their elders and wiser masters; but when they get hold of the children privately, and certain women as ignorant as themselves, they pour forth wonderful statements, to the effect that they ought not to give heed to their father and to their teachers, but should obey them; that the former are foolish and stupid, and neither know nor can perform anything that is really good, being preoccupied with empty trifles; that they alone know how men ought to live, and that, if the children obey them, they will both be happy themselves, and will make their home happy also. And while thus speaking, if they see one of the instructors of youth approaching, or one of the more intelligent class, or even the father himself, the more timid among them become afraid, while the more forward incite the children to throw off the yoke, whispering that in the presence of father and teachers they neither will nor can explain to them any good thing, seeing they turn away with aversion from the silliness and stupidity of such persons as being altogether corrupt, and far advanced in wickedness, and such as would inflict punishment upon them; but that if they wish (to avail themselves of their aid) they must leave their father and their instructors, and go with the women and their playfellows to the women's apartments, or to the leather shop, or to the fuller's shop, that they may attain to perfection;- and by words like these they gain them over. 4.33. Immediately after this, Celsus, assailing the contents of the first book of Moses, which is entitled Genesis, asserts that the Jews accordingly endeavoured to derive their origin from the first race of jugglers and deceivers, appealing to the testimony of dark and ambiguous words, whose meaning was veiled in obscurity, and which they misinterpreted to the unlearned and ignorant, and that, too, when such a point had never been called in question during the long preceding period. Now Celsus appears to me in these words to have expressed very obscurely the meaning which he intended to convey. It is probable, indeed, that his obscurity on this subject is intentional, inasmuch as he saw the strength of the argument which establishes the descent of the Jews from their ancestors; while again, on the other hand, he wished not to appear ignorant that the question regarding the Jews and their descent was one that could not be lightly disposed of. It is certain, however, that the Jews trace their genealogy back to the three fathers, Abraham, Isaac, and Jacob. And the names of these individuals possess such efficacy, when united with the name of God, that not only do those belonging to the nation employ in their prayers to God, and in the exorcising of demons, the words, God of Abraham, and God of Isaac, and God of Jacob, but so also do almost all those who occupy themselves with incantations and magical rites. For there is found in treatises on magic in many countries such an invocation of God, and assumption of the divine name, as implies a familiar use of it by these men in their dealings with demons. These facts, then - adduced by Jews and Christians to prove the sacred character of Abraham, and Isaac, and Jacob, the fathers of the Jewish race - appear to me not to have been altogether unknown to Celsus, but not to have been distinctly set forth by him, because he was unable to answer the argument which might be founded on them. 4.34. For we inquire of all those who employ such invocations of God, saying: Tell us, friends, who was Abraham, and what sort of person was Isaac, and what power did Jacob possess, that the appellation God, when joined with their name, could effect such wonders? And from whom have you learned, or can you learn, the facts relating to these individuals? And who has occupied himself with writing a history about them, either directly magnifying these men by ascribing to them mysterious powers, or hinting obscurely at their possession of certain great and marvellous qualities, patent to those who are qualified to see them? And when, in answer to our inquiry, no one can show from what history - whether Greek or Barbarian - or, if not a history, yet at least from what mystical narrative, the accounts of these men are derived, we shall bring forward the book entitled Genesis, which contains the acts of these men, and the divine oracles addressed to them, and will say, Does not the use by you of the names of these three ancestors of the race, establishing in the clearest manner that effects not to be lightly regarded are produced by the invocation of them, evidence the divinity of the men? And yet we know them from no other source than the sacred books of the Jews! Moreover, the phrases, the God of Israel, and the God of the Hebrews, and the God who drowned in the Red Sea the king of Egypt and the Egyptians, are formul frequently employed against demons and certain wicked powers. And we learn the history of the names and their interpretation from those Hebrews, who in their national literature and national tongue dwell with pride upon these things, and explain their meaning. How, then, should the Jews attempt to derive their origin from the first race of those whom Celsus supposed to be jugglers and deceivers, and shamelessly endeavour to trace themselves and their beginning back to these?- whose names, being Hebrew, are an evidence to the Hebrews, who have their sacred books written in the Hebrew language and letters, that their nation is akin to these men. For up to the present time, the Jewish names belonging to the Hebrew language were either taken from their writings, or generally from words the meaning of which was made known by the Hebrew language. 5.45. As Celsus, however, is of opinion that it matters nothing whether the highest being be called Jupiter, or Zen, or Adonai, or Sabaoth, or Ammoun (as the Egyptians term him), or Papp us (as the Scythians entitle him), let us discuss the point for a little, reminding the reader at the same time of what has been said above upon this question, when the language of Celsus led us to consider the subject. And now we maintain that the nature of names is not, as Aristotle supposes, an enactment of those who impose them. For the languages which are prevalent among men do not derive their origin from men, as is evident to those who are able to ascertain the nature of the charms which are appropriated by the inventors of the languages differently, according to the various tongues, and to the varying pronunciations of the names, on which we have spoken briefly in the preceding pages, remarking that when those names which in a certain language were possessed of a natural power were translated into another, they were no longer able to accomplish what they did before when uttered in their native tongues. And the same peculiarity is found to apply to men; for if we were to translate the name of one who was called from his birth by a certain appellation in the Greek language into the Egyptian or Roman, or any other tongue, we could not make him do or suffer the same things which he would have done or suffered under the appellation first bestowed upon him. Nay, even if we translated into the Greek language the name of an individual who had been originally invoked in the Roman tongue, we could not produce the result which the incantation professed itself capable of accomplishing had it preserved the name first conferred upon him. And if these statements are true when spoken of the names of men, what are we to think of those which are transferred, for any cause whatever, to the Deity? For example, something is transferred from the name Abraham when translated into Greek, and something is signified by that of Isaac, and also by that of Jacob; and accordingly, if any one, either in an invocation or in swearing an oath, were to use the expression, the God of Abraham, and the God of Isaac, and the God of Jacob, he would produce certain effects, either owing to the nature of these names or to their powers, since even demons are vanquished and become submissive to him who pronounces these names; whereas if we say, the god of the chosen father of the echo, and the god of laughter, and the god of him who strikes with the heel, the mention of the name is attended with no result, as is the case with other names possessed of no power. And in the same way, if we translate the word Israel into Greek or any other language, we shall produce no result; but if we retain it as it is, and join it to those expressions to which such as are skilled in these matters think it ought to be united, there would then follow some result from the pronunciation of the word which would accord with the professions of those who employ such invocations. And we may say the same also of the pronunciation of Sabaoth, a word which is frequently employed in incantations; for if we translate the term into Lord of hosts, or Lord of armies, or Almighty (different acceptation of it having been proposed by the interpreters), we shall accomplish nothing; whereas if we retain the original pronunciation, we shall, as those who are skilled in such matters maintain, produce some effect. And the same observation holds good of Adonai. If, then, neither Sabaoth nor Adonai, when rendered into what appears to be their meaning in the Greek tongue, can accomplish anything, how much less would be the result among those who regard it as a matter of indifference whether the highest being be called Jupiter, or Zen, or Adonai, or Sabaoth! 5.65. But since he asserts that you may hear all those who differ so widely saying, 'The world is crucified to me, and I unto the world,' we shall show the falsity of such a statement. For there are certain heretical sects which do not receive the Epistles of the Apostle Paul, as the two sects of Ebionites, and those who are termed Encratites. Those, then, who do not regard the apostle as a holy and wise man, will not adopt his language, and say, The world is crucified to me, and I unto the world. And consequently in this point, too, Celsus is guilty of falsehood. He continues, moreover, to linger over the accusations which he brings against the diversity of sects which exist, but does not appear to me to be accurate in the language which he employs, nor to have carefully observed or understood how it is that those Christians who have made progress in their studies say that they are possessed of greater knowledge than the Jews; and also, whether they acknowledge the same Scriptures, but interpret them differently, or whether they do not recognise these books as divine. For we find both of these views prevailing among the sects. He then continues: Although they have no foundation for the doctrine, let us examine the system itself; and, in the first place, let us mention the corruptions which they have made through ignorance and misunderstanding, when in the discussion of elementary principles they express their opinions in the most absurd manner on things which they do not understand, such as the following. And then, to certain expressions which are continually in the mouths of the believers in Christianity, he opposes certain others from the writings of the philosophers, with the object of making it appear that the noble sentiments which Celsus supposes to be used by Christians have been expressed in better and clearer language by the philosophers, in order that he might drag away to the study of philosophy those who are caught by opinions which at once evidence their noble and religious character. We shall, however, here terminate the fifth book, and begin the sixth with what follows. 6.27. After the matter of the diagram, he brings forward certain monstrous statements, in the form of question and answer, regarding what is called by ecclesiastical writers the seal, statements which did not arise from imperfect information; such as that he who impresses the seal is called father, and he who is sealed is called young man and son; and who answers, I have been anointed with white ointment from the tree of life,- things which we never heard to have occurred even among the heretics. In the next place, he determines even the number mentioned by those who deliver over the seal, as that of seven angels, who attach themselves to both sides of the soul of the dying body; the one party being named angels of light, the others 'archontics;' and he asserts that the ruler of those named 'archontics' is termed the 'accursed' god. Then, laying hold of the expression, he assails, not without reason, those who venture to use such language; and on that account we entertain a similar feeling of indignation with those who censure such individuals, if indeed there exist any who call the God of the Jews- who sends rain and thunder, and who is the Creator of this world, and the God of Moses, and of the cosmogony which he records - an accursed divinity. Celsus, however, appears to have had in view in employing these expressions, not a rational object, but one of a most irrational kind, arising out of his hatred towards us, which is so unlike a philosopher. For his aim was, that those who are unacquainted with our customs should, on perusing his treatise, at once assail us as if we called the noble Creator of this world an accursed divinity. He appears to me, indeed, to have acted like those Jews who, when Christianity began to be first preached, scattered abroad false reports of the Gospel, such as that Christians offered up an infant in sacrifice, and partook of its flesh; and again, that the professors of Christianity, wishing to do the 'works of darkness,' used to extinguish the lights (in their meetings), and each one to have sexual intercourse with any woman whom he chanced to meet. These calumnies have long exercised, although unreasonably, an influence over the minds of very many, leading those who are aliens to the Gospel to believe that Christians are men of such a character; and even at the present day they mislead some, and prevent them from entering even into the simple intercourse of conversation with those who are Christians. 8.30. For that which is offered to idols is sacrificed to demons, and a man of God must not join the table of demons. As to things strangled, we are forbidden by Scripture to partake of them, because the blood is still in them; and blood, especially the odour arising from blood, is said to be the food of demons. Perhaps, then, if we were to eat of strangled animals, we might have such spirits feeding along with us. And the reason which forbids the use of strangled animals for food is also applicable to the use of blood. And it may not be amiss, as bearing on this point, to recall a beautiful saying in the writings of Sextus, which is known to most Christians: The eating of animals, says he, is a matter of indifference; but to abstain from them is more agreeable to reason. It is not, therefore, simply an account of some traditions of our fathers that we refrain from eating victims offered to those called gods or heroes or demons, but for other reasons, some of which I have here mentioned. It is not to be supposed, however, that we are to abstain from the flesh of animals in the same way as we are bound to abstain from all race and wickedness: we are indeed to abstain not only from the flesh of animals, but from all other kinds of food, if we cannot partake of them without incurring evil, and the consequences of evil. For we are to avoid eating for gluttony, or for the mere gratification of the appetite, without regard to the health and sustece of the body. We do not believe that souls pass from one body to another, and that they may descend so low as to enter the bodies of the brutes. If we abstain at times from eating the flesh of animals, it is evidently, therefore, not for the same reason as Pythagoras; for it is the reasonable soul alone that we honour, and we commit its bodily organs with due honours to the grave. For it is not right that the dwelling-place of the rational soul should be cast aside anywhere without honour, like the carcasses of brute beasts; and so much the more when we believe that the respect paid to the body redounds to the honour of the person who received from God a soul which has nobly employed the organs of the body in which it resided. In regard to the question, How are the dead raised up, and with what body do they come? we have already answered it briefly, as our purpose required. 8.31. Celsus afterwards states what is adduced by Jews and Christians alike in defense of abstinence from idol sacrifices, namely, that it is wrong for those who have dedicated themselves to the Most High God to eat with demons. What he brings forward against this view, we have already seen. In our opinion, a man can only be said to eat and drink with demons when he eats the flesh of what are called sacred victims, and when he drinks the wine poured out to the honour of the demons. But Celsus thinks that we cannot eat bread or drink wine in any way whatever, or taste fruits, or even take a draught of water, without eating and drinking with demons. He adds also, that the air which we breathe is received from demons, and that not an animal can breathe without receiving the air from the demons who are set over the air. If any one wishes to defend this statement of Celsus, let him show that it is not the divine angels of god, but demons, the whole race of whom are bad, that have been appointed to communicate all those blessings which have been mentioned. We indeed also maintain with regard not only to the fruits of the earth, but to every flowing stream and every breath of air that the ground brings forth those things which are said to grow up naturally - that the water springs in fountains, and refreshes the earth with running streams - that the air is kept pure, and supports the life of those who breathe it, only in consequence of the agency and control of certain beings whom we may call invisible husbandmen and guardians; but we deny that those invisible agents are demons. And if we might speak boldly, we would say that if demons have any share at all in these things, to them belong famine, blasting of the vine and fruit trees, pestilence among men and beasts: all these are the proper occupations of demons, who in the capacity of public executioners receive power at certain times to carry out the divine judgments, for the restoration of those who have plunged headlong into wickedness, or for the trial and discipline of the souls of the wise. For those who through all their afflictions preserve their piety pure and unimpaired, show their true character to all spectators, whether visible or invisible, who behold them; while those who are otherwise minded, yet conceal their wickedness, when they have their true character exposed by misfortunes, become manifest to themselves as well as to those whom we may also call spectators. 8.48. In the next place, Celsus, after referring to the enthusiasm with which men will contend unto death rather than abjure Christianity, adds strangely enough some remarks, in which he wishes to show that our doctrines are similar to those delivered by the priests at the celebration of the heathen mysteries. He says, Just as you, good sir, believe in eternal punishments, so also do the priests who interpret and initiate into the sacred mysteries. The same punishments with which you threaten others, they threaten you. Now it is worthy of examination, which of the two is more firmly established as true; for both parties contend with equal assurance that the truth is on their side. But if we require proofs, the priests of the heathen gods produce many that are clear and convincing, partly from wonders performed by demons, and partly from the answers given by oracles, and various other modes of divination. He would, then, have us believe that we and the interpreters of the mysteries equally teach the doctrine of eternal punishment, and that it is a matter for inquiry on which side of the two the truth lies. Now I should say that the truth lies with those who are able to induce their hearers to live as men who are convinced of the truth of what they have heard. But Jews and Christians have been thus affected by the doctrines they hold about what we speak of as the world to come, and the rewards of the righteous, and the punishments of the wicked. Let Celsus then, or any one who will, show us who have been moved in this way in regard to eternal punishments by the teaching of heathen priests and mystagogues. For surely the purpose of him who brought to light this doctrine was not only to reason upon the subject of punishments, and to strike men with terror of them, but to induce those who heard the truth to strive with all their might against those sins which are the causes of punishment. And those who study the prophecies with care, and are not content with a cursory perusal of the predictions contained in them, will find them such as to convince the intelligent and sincere reader that the Spirit of God was in those men, and that with their writings there is nothing in all the works of demons, responses of oracles, or sayings of soothsayers, for one moment to be compared.

76. Papyri, Papyri Graecae Magicae, 1.1, 1.2, 1.3, 1.191, 1.192, 1.193, 1.194, 1.195, 1.196, 1.197, 1.198, 1.199, 1.200, 1.201, 1.202, 1.203, 1.204, 1.205, 1.206, 1.207, 1.208, 1.209, 1.210, 1.211, 1.212, 1.213, 1.214, 1.215, 1.216, 1.217, 1.218, 1.219, 4.222, 4.909, 4.910, 4.1227, 4.1242-4, 4.3007, 4.3037, 4.3038, 4.3039, 4.3040, 4.3041, 5.158, 12.79, 13.242, 13.243, 13.244, 13.279, 13.280, 13.281, 13.282, 34.3, 34.4, 34.5, 34.6, 34.7 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 207

77. Pseudo Clementine Literature, Homilies, 1.22, 2.44.2, 3.19.2, 3.26.3, 3.45.1-3.45.2, 8.21.1-8.21.2, 9.3-9.23, 13.4, 14.1, 14.1.4, 20.2.1-20.2.2, 20.4-20.6, 56.4 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •apocryphal acts •apocryphal acts of apostles •acts of the apostles (apocryphal) •apocryphal acts, magic Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 202; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 118, 181; Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 72; Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 144

78. Pseudo Clementine Literature, Epistles To Virgins, 1.1, 2.2-2.6 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •apocryphal acts Found in books: McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 183

79. Cyprian, Letters, 63.15-63.16, 63.34, 69.15 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •apocryphal acts •apocryphal acts, magic Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 207; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 135, 210, 244

80. Anon., Acts of Barnabas, 1 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •double dreams and visions, examples, apocryphal acts and other hagiography Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 495

81. Cyprian, Letters, 63.15-63.16, 63.34, 69.15 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •apocryphal acts •apocryphal acts, magic Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 207; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 135, 210, 244

82. Nilus of Ancyra, Narrationes Septem De Monachis In Sina, 3.3-3.4 (4th cent. CE - 5th cent. CE) Tagged with subjects: •apocryphal acts of the apostles Found in books: KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 307

83. Augustine, On Heresies, 7 (4th cent. CE - 5th cent. CE) Tagged with subjects: •apocryphal acts, and novel Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 101

84. Augustine, Reply To Faustus, 30.4 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 224

85. Augustine, Confessions, 6.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •apocryphal acts Found in books: McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 135

6.2. 2. When, therefore, my mother had at one time - as was her custom in Africa - brought to the oratories built in the memory of the saints certain cakes, and bread, and wine, and was forbidden by the doorkeeper, so soon as she learned that it was the bishop who had forbidden it, she so piously and obediently acceded to it, that I myself marvelled how readily she could bring herself to accuse her own custom, rather than question his prohibition. For wine-bibbing did not take possession of her spirit, nor did the love of wine stimulate her to hatred of the truth, as it does too many, both male and female, who nauseate at a song of sobriety, as men well drunk at a draught of water. But she, when she had brought her basket with the festive meats, of which she would taste herself first and give the rest away, would never allow herself more than one little cup of wine, diluted according to her own temperate palate, which, out of courtesy, she would taste. And if there were many oratories of departed saints that ought to be honoured in the same way, she still carried round with her the selfsame cup, to be used everywhere; and this, which was not only very much watered, but was also very tepid with carrying about, she would distribute by small sips to those around; for she sought their devotion, not pleasure. As soon, therefore, as she found this custom to be forbidden by that famous preacher and most pious prelate, even to those who would use it with moderation, lest thereby an occasion of excess might be given to such as were drunken, and because these, so to say, festivals in honour of the dead were very like the superstition of the Gentiles, she most willingly abstained from it. And in lieu of a basket filled with fruits of the earth, she had learned to bring to the oratories of the martyrs a heart full of more purified petitions, and to give all that she could to the poor; that so the communion of the Lord's body might be rightly celebrated there, where, after the example of His passion, the martyrs had been sacrificed and crowned. But yet it seems to me, O Lord my God, and thus my heart thinks of it in your sight, that my mother perhaps would not so easily have given way to the relinquishment of this custom had it been forbidden by another whom she loved not as Ambrose, whom, out of regard for my salvation, she loved most dearly; and he loved her truly, on account of her most religious conversation, whereby, in good works so fervent in spirit, Romans 12:11 she frequented the church; so that he would often, when he saw me, burst forth into her praises, congratulating me that I had such a mother - little knowing what a son she had in me, who was in doubt as to all these things, and did not imagine the way of life could be found out.

86. Basil of Caesarea, Letters, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: nan nan

87. Theodoret of Cyrus, Compendium Against Heresies, 1.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •apocryphal acts Found in books: McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 161

88. Pseudo Clementine Literature, Recognitions, 1.5, 1.30.2-1.30.3, 1.37, 1.39.12, 1.70-1.71, 2.9, 2.13.1-2.13.2, 3.47, 3.57, 4.7.2, 4.14-4.20, 7.3-7.4, 10.55.3 (4th cent. CE - 5th cent. CE) Tagged with subjects: •apocryphal acts, magic •apocryphal acts of apostles •apocryphal acts Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 198, 199, 200, 202, 205, 207, 210; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 181; Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 144

1.5. What, then, shall I do? This shall I do. I shall proceed to Egypt, and there I shall cultivate the friendship of the hierophants or prophets, who preside at the shrines. Then I shall win over a magician by money, and entreat him, by what they call the necromantic art, to bring me a soul from the infernal regions, as if I were desirous of consulting it about some business. But this shall be my consultation, whether the soul be immortal. Now, the proof that the soul is immortal will be put past doubt, not from what it says, or from what I hear, but from what I see: for seeing it with my eyes, I shall ever after hold the surest conviction of its immortality; and no fallacy of words or uncertainty of hearing shall ever be able to disturb the persuasion produced by sight. However, I related this project to a certain philosopher with whom I was intimate, who counselled me not to venture upon it; for, said he, if the soul should not obey the call of the magician, you henceforth will live more hopelessly, as thinking that there is nothing after death, and also as having tried things unlawful. If, however, you seem to see anything, what religion or what piety can arise to you from things unlawful and impious? For they say that transactions of this sort are hateful to the Divinity, and that God sets Himself in opposition to those who trouble souls after their release from the body. When I heard this, I was indeed staggered in my purpose; yet I could not in any way either lay aside my longing, or cast off the distressing thought. 1.37. In addition to these things, he also appointed a place in which alone it should be lawful to them to sacrifice to God. And all this was arranged with this view, that when the fitting time should come, and they should learn by means of the Prophet that God desires mercy and not sacrifice, they might see Him who should teach them that the place chosen of God, in which it was suitable that victims should be offered to God, is his Wisdom; and that on the other hand they might hear that this place, which seemed chosen for a time, often harassed as it had been by hostile invasions and plunderings, was at last to be wholly destroyed. And in order to impress this upon them, even before the coming of the true Prophet, who was to reject at once the sacrifices and the place, it was often plundered by enemies and burnt with fire, and the people carried into captivity among foreign nations, and then brought back when they betook themselves to the mercy of God; that by these things they might be taught that a people who offer sacrifices are driven away and delivered up into the hands of the enemy, but they who do mercy and righteousness are without sacrifices freed from captivity, and restored to their native land. But it fell out that very few understood this; for the greater number, though they could perceive and observe these things, yet were held by the irrational opinion of the vulgar: for right opinion with liberty is the prerogative of a few. 1.70. And when matters were at that point that they should come and be baptized, some one of our enemies, entering the temple with a few men, began to cry out, and to say, 'What mean ye, O men of Israel? Why are you so easily hurried on? Why are you led headlong by most miserable men, who are deceived by Simon, a magician.' While he was thus speaking, and adding more to the same effect, and while James the bishop was refuting him, he began to excite the people and to raise a tumult, so that the people might not be able to hear what was said. Therefore he began to drive all into confusion with shouting, and to undo what had been arranged with much labour, and at the same time to reproach the priests, and to enrage them with revilings and abuse, and, like a madman, to excite every one to murder, saying, 'What are you doing? Why do you hesitate? Oh sluggish and inert, why do we not lay hands upon them, and pull all these fellows to pieces?' When he had said this, he first, seizing a strong brand from the altar, set the example of smiting. Then others also, seeing him, were carried away with like readiness. Then ensued a tumult on either side, of the beating and the beaten. Much blood is shed; there is a confused flight, in the midst of which that enemy attacked James, and threw him headlong from the top of the steps; and supposing him to be dead, he cared not to inflict further violence upon him. 1.71. But our friends lifted him up, for they were both more numerous and more powerful than the others; but, from their fear of God, they rather suffered themselves to be killed by an inferior force, than they would kill others. But when the evening came the priests shut up the temple, and we returned to the house of James, and spent the night there in prayer. Then before daylight we went down to Jericho, to the number of 5000 men. Then after three days one of the brethren came to us from Gamaliel, whom we mentioned before, bringing to us secret tidings that that enemy had received a commission from Caiaphas, the chief priest, that he should arrest all who believed in Jesus, and should go to Damascus with his letters, and that there also, employing the help of the unbelievers, he should make havoc among the faithful; and that he was hastening to Damascus chiefly on this account, because he believed that Peter had fled there. And about thirty days thereafter he stopped on his way while passing through Jericho going to Damascus. At that time we were absent, having gone out to the sepulchres of two brethren which were whitened of themselves every year, by which miracle the fury of many against us was restrained, because they saw that our brethren were had in remembrance before God. 2.9. But not long after he fell in love with that woman whom they call Luna; and he confided all things to us as his friends: how he was a magician, and how he loved Luna, and how, being desirous of glory, he was unwilling to enjoy her ingloriously, but that he was waiting patiently till he could enjoy her honourably; yet so if we also would conspire with him towards the accomplishment of his desires. And he promised that, as a reward of this service, he would cause us to be invested with the highest honours, and we should be believed by men to be gods; 'Only, however, on condition,' says he, 'that you confer the chief place upon me, Simon, who by magic art am able to show many signs and prodigies, by means of which either my glory or our sect may be established. For I am able to render myself invisible to those who wish to lay hold of me, and again to be visible when I am willing to be seen. If I wish to flee, I can dig through the mountains, and pass through rocks as if they were clay. If I should throw myself headlong from a lofty mountain, I should be borne unhurt to the earth, as if I were held up; when bound, I can loose myself, and bind those who had bound me; being shut up in prison, I can make the barriers open of their own accord; I can render statues animated, so that those who see suppose that they are men. I can make new trees suddenly spring up, and produce sprouts at once. I can throw myself into the fire, and not be burnt; I can change my countece, so that I cannot be recognised; but I can show people that I have two faces. I shall change myself into a sheep or a goat; I shall make a beard to grow upon little boys; I shall ascend by flight into the air; I shall exhibit abundance of gold, and shall make and unmake kings. I shall be worshipped as God; I shall have divine honours publicly assigned to me, so that an image of me shall be set up, and I shall be worshipped and adored as God. And what need of more words? Whatever I wish, that I shall be able to do. For already I have achieved many things by way of experiment. In short,' says he, 'once when my mother Rachel ordered me to go to the field to reap, and I saw a sickle lying, I ordered it to go and reap; and it reaped ten times more than the others. Lately, I produced many new sprouts from the earth, and made them bear leaves and produce fruit in a moment; and the nearest mountain I successfully bored through.' 3.47. I am the first power, who am always, and without beginning. But having entered the womb of Rachel, I was born of her as a man, that I might be visible to men. I have flown through the air; I have been mixed with fire, and been made one body with it; I have made statues to move; I have animated lifeless things; I have made stones bread; I have flown from mountain to mountain; I have moved from place to place, upheld by angels' hands, and have lighted on the earth. Not only have I done these things; but even now I am able to do them, that by facts I may prove to all, that I am the Son of God, enduring to eternity, and that I can make those who believe in me endure in like manner forever. But your words are all vain; nor can you perform any real works such as I have now mentioned, as he also who sent you is a magician, who yet could not deliver himself from the suffering of the cross. 3.57. Then said Niceta: In what respect did the Egyptians sin in not believing Moses, since the magicians wrought like signs, even although they were done rather in appearance than in truth? For if I had been there then, should I not have thought, from the fact that the magicians did like things to those which Moses did, either that Moses was a magician, or that the magicians wrought their signs by divine commission? For I should not have thought it likely that the same things could be effected by magicians, even in appearance, which he who was sent by God performed. And now, in what respect do they sin who believe Simon, since they see him do so great marvels? Or is it not marvellous to fly through the air, to be so mixed with fire as to become one body with it, to make statues walk, brazen dogs bark, and other such like things, which assuredly are sufficiently wonderful to those who know not how to distinguish? Yea, he has also been seen to make bread of stones. But if he sins who believes those who do signs, how shall it appear that he also does not sin who has believed our Lord for His signs and works of power? 4.14. Hence, since so many false and erratic religions have been introduced into the world, we have been sent, as good merchants, bringing unto you the worship of the true God, handed down from the fathers, and preserved; as the seeds of which we scatter these words among you, and place it in your choice to choose what seems to you to be right. For if you receive those things which we bring you, you shall not only be able yourselves to escape the incursions of the demon, but also to drive them away from others; and at the same time you shall obtain the rewards of eternal good things. But those who shall refuse to receive those things which are spoken by us, shall be subject in the present life to diverse demons and disorders of sicknesses, and their souls after their departure from the body shall be tormented forever. For God is not only good, but also just; for if He were always good, and never just to render to every one according to his deeds, goodness would be found to be injustice. For it were injustice if the impious and the pious were treated by Him alike. 4.15. Therefore demons, as we have just said, when once they have been able, by means of opportunities afforded them, to convey themselves through base and evil actions into the bodies of men, if they remain in them a long time through their own negligence, because they do not seek after what is profitable to their souls, they necessarily compel them for the future to fulfil the desires of the demons who dwell in them. But what is worst of all, at the end of the world, when that demon shall be consigned to eternal fire, of necessity the soul also which obeyed him, shall with him be tortured in eternal fires, together with its body which it has polluted. 4.16. Now that the demons are desirous of occupying the bodies of men, this is the reason. They are spirits having their purpose turned to wickedness. Therefore by immoderate eating and drinking, and lust, they urge men on to sin, but only those who entertain the purpose of sinning, who, while they seem simply desirous of satisfying the necessary cravings of nature, give opportunity to the demons to enter into them, because through excess they do not maintain moderation. For as long as the measure of nature is kept, and legitimate moderation is preserved, the mercy of God does not give them liberty to enter into men. But when either the mind falls into impiety, or the body is filled with immoderate meat or drink, then, as if invited by the will and purpose of those who thus neglect themselves, they receive power as against those who have broken the law imposed by God. 4.17. You see, then, how important is the acknowledgment of God, and the observance of the divine religion, which not only protects those who believe from the assaults of the demon, but also gives them command over those who rule over others. And therefore it is necessary for you, who are of the Gentiles, to betake yourselves to God, and to keep yourselves from all uncleanness, that the demons may be expelled, and God may dwell in you. And at the same time, by prayers, commit yourselves to God, and call for His aid against the impudence of the demons; for 'whatever things ye ask, believing, you shall receive.' Matthew 21:22 But even the demons themselves, in proportion as they see faith grow in a man, in that proportion they depart from him, residing only in that part in which something of infidelity still remains; but from those who believe with full faith, they depart without any delay. For when a soul has come to the faith of God, it obtains the virtue of heavenly water, by which it extinguishes the demon like a spark of fire. 4.18. There is therefore a measure of faith, which, if it be perfect, drives the demon perfectly from the soul; but if it has any defect, something on the part of the demon still remains in the portion of infidelity; and it is the greatest difficulty for the soul to understand when or how, whether fully or less fully, the demon has been expelled from it. For if he remains in any quarter, when he gets an opportunity, he suggests thoughts to men's hearts; and they, not knowing whence they come, believe the suggestions of the demons, as if they were the perceptions of their own souls. Thus they suggest to some to follow pleasure by occasion of bodily necessity; they excuse the passionateness of others by excess of gall; they color over the madness of others by the vehemence of melancholy; and even extenuate the folly of some as the result of abundance of phlegm. But even if this were so, still none of these could be hurtful to the body, except from the excess of meats and drinks; because, when these are taken in excessive quantities, their abundance, which the natural warmth is not sufficient to digest, curdles into a sort of poison, and it, flowing through the bowels and all the veins like a common sewer, renders the motions of the body unhealthy and base. Wherefore moderation is to be attained in all things, that neither may place be given to demons, nor the soul, being possessed by them, be delivered along with them to be tormented in eternal fires. 4.19. There is also another error of the demons, which they suggest to the senses of men, that they should think that those things which they suffer, they suffer from such as are called gods, in order that thereby, offering sacrifices and gifts, as if to propitiate them, they may strengthen the worship of false religion, and avoid us who are interested in their salvation, that they may be freed from error; but this they do, as I have said, not knowing that these things are suggested to them by demons, for fear they should be saved. It is therefore in the power of every one, since man has been made possessed of free-will, whether he shall hear us to life, or the demons to destruction. Also to some, the demons, appearing visibly under various figures, sometimes throw out threats, sometimes promise relief from sufferings, that they may instil into those whom they deceive the opinion of their being gods, and that it may not be known that they are demons. But they are not concealed from us, who know the mysteries of the creation, and for what reason it is permitted to the demons to do those things in the present world; how it is allowed them to transform themselves into what figures they please, and to suggest evil thoughts, and to convey themselves, by means of meats and of drink consecrated to them, into the minds or bodies of those who partake of it, and to concoct vain dreams to further the worship of some idol. 4.20. And yet who can be found so senseless as to be persuaded to worship an idol, whether it be made of gold or of any other metal? To whom is it not manifest that the metal is just that which the artificer pleased? How then can the divinity be thought to be in that which would not be at all unless the artificer had pleased? Or how can they hope that future things should be declared to them by that in which there is no perception of present things? For although they should divine something, they should not straightway be held to be gods; for divination is one thing, divinity is another. For the Pythons also seem to divine, yet they are not gods; and, in short, they are driven out of men by Christians. And how can that be God which is put to flight by a man? But perhaps you will say, What as to their effecting cures, and their showing how one can be cured? On this principle, physicians ought also to be worshipped as gods, for they cure many; and in proportion as any one is more skilful, the more he will cure. 7.3. When Peter thus spoke, they of course acquiesced, saying: It does not greatly sadden us to do this, because we are ordered by you, who have been chosen by the foresight of Christ to do and to counsel well in all things; but also because, while it is a heavy loss not to see our lord Peter for one, or it may be two days, yet it is not intolerable. And we think of our twelve brethren who go before us, and who are deprived of the advantage of hearing and seeing you for a whole month out of the three that you stay in every city. Therefore we shall not delay doing as you order, because you order all things aright. And thus saying, they went forward, having received instructions that they should speak to the brethren who journeyed with them outside the city, and request them not to enter the cities in a crowd and with tumult, but apart, and divided. 7.4. But when they had gone, I Clement rejoiced greatly because he had kept me with himself, and I said to him: I give thanks to God that you have not sent me forward with the others, for I should have died through sadness. Then said Peter: And what will happen if necessity shall demand that you be sent anywhere for the purpose of teaching? Would you die if you were separated from me for a good purpose? Would you not put a restraint upon yourself, to bear patiently what necessity has laid upon you? Or do you not know that friends are always together, and are joined in memory, though they be separated bodily; as, on the other hand, some persons are near to one another in body, but are separate in mind?

89. Augustine, De Sermone Domini In Monte Secundum Matthaeum, 1.20 (4th cent. CE - 5th cent. CE) Tagged with subjects: •apocryphal acts, latin translation •apocryphal acts, and manichaeans •apocryphal acts, and priscillianists •apocryphal acts, chronology Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 224

90. Methodius of Olympus, Symposium, 283, 11 (4th cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: nan nan

91. Epiphanius, Panarion, 4.4, 26.4-26.5, 47.1.1, 48.14, 61.1.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 296; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 161

92. Anon., Apostolic Constitutions, 6.3 (4th cent. CE - 4th cent. CE) Tagged with subjects: •apocryphal acts Found in books: McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 135

93. Basil of Caesarea, Letters, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: nan nan

94. Ambrose, On Duties, 1.41.207 (4th cent. CE - 4th cent. CE) Tagged with subjects: •apocryphal acts of the apostles, as genre •apocryphal acts of the apostles,content of Found in books: Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 45

95. Gregory of Tours, Liber De Miraculis Beati Andreae Apostoli, 20 (6th cent. CE - 6th cent. CE) Tagged with subjects: •apocryphal acts Found in books: McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 194

96. Pseudo-Abdias, Passion of The Apostles Peter And Paul, 40 Tagged with subjects: •apocryphal acts of peter, Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 175

97. Anon., Leges Publicae, None Tagged with subjects: •apocryphal acts of peter, Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 176

98. Pseudo-Hegesippus, Historiae, 2.5.1, 2.12, 2.14, 2.17-2.18, 3.2, 3.2.1, 4.20.1, 4.21.1, 4.25, 4.26.1, 4.32, 5.1-5.2, 5.2.1, 5.9, 5.22, 5.31, 5.43-5.44, 5.44.2, 5.49, 5.53, 5.53.1 Tagged with subjects: •apocryphal acts of peter, Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 37, 42, 175

99. Lives of The Prophets, Zech., None Tagged with subjects: •apocryphal acts of the apostles Found in books: Moss (2010), The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom, 5

100. Dead Sea Scrolls, Iqsa, 17-18, 2, 22, 25, 28-30, 5-8, 8502, 9, 12 Tagged with subjects: •nan Found in books: McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 189

101. Tatian, Diatessaron, 1.2, 4.3 Tagged with subjects: •apocryphal acts Found in books: McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 118

102. Pseudo-Clementine Literature, Ep. Pet., None Tagged with subjects: •apocryphal acts Found in books: McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 233

104. Anon., Acts of Andrew Latin, 11, 13-14, 17, 19, 22-24, 27, 29, 34, 5, 7, 18 Tagged with subjects: •nan Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 207, 217

106. Hippocrates, On Winds, 17, 19 Tagged with subjects: •nan Found in books: KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 304

107. Hippocrates, On Sevens, 13 Tagged with subjects: •apocryphal acts of the apostles Found in books: KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 304

108. Oribasius, Epigrams, 1-2, 5, 4 Tagged with subjects: •nan Found in books: McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 214

109. Anon., Acts of Andrew Coptic, 10, 9, 14 Tagged with subjects: •nan Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 207

110. Papyri, Psi, 2.117 Tagged with subjects: •apocryphal acts, readership Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 227

111. Ambrose, Sermon Against Auxentius, 13 Tagged with subjects: •apocryphal acts of peter, Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 175

112. Anon., Mart. Pr., 3-4 Tagged with subjects: •nan Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 217

113. Palladius of Aspuna, Lausiac History, 65.3 Tagged with subjects: •apocryphal acts, theatre Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 157

116. Anon., Martyrdom of Pionius, 11.5 Tagged with subjects: •apocryphal acts, theatre •apocryphal acts, and miracles •apocryphal acts, crowd Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 106, 157

117. Anon., Martyrdom of Fructuosus, 4.3-4.4 Tagged with subjects: •apocryphal acts of the apostles,content of Found in books: Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 113

122. Bardaisan, Fgrh 719 F169, 1-2 Tagged with subjects: •nan Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 169

123. Anon., The Acts of Xanthippe And Polyxena (Under The Author Onesimus), 12-14, 21-22, 37, 27 Tagged with subjects: •nan Found in books: KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 304

124. Anon., Adesp. El., 8 Tagged with subjects: •apocryphal acts of the apostles Found in books: KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 298

125. Anon., Letter From Vienna And Lyons, 5.1.9, 5.1.17, 5.1.41-5.1.43, 5.1.51-5.1.52, 5.1.57-5.1.58 Tagged with subjects: •apocryphal acts of the apostles,content of •apocryphal acts, conversion Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 191; Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 111, 113

126. Pseudo-Tertullian, Martyrdom of Perpetua And Felicitas, 18.4 Tagged with subjects: •nan Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 230; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 5

Tiresias: The Ancient Mediterranean Religions Source Database