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Tiresias: The Ancient Mediterranean Religions Source Database

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

For a list of book indices included, see here.

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All subjects (including unvalidated):
subject book bibliographic info
apostasy, apostates, de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 42, 44, 45, 50, 84, 90, 94, 120, 123, 127, 149, 157, 177, 182, 186
apostate Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 29, 30
Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1285
Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 29
Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 59, 60, 61, 138, 139, 140, 206
Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 302
apostate, and an egyptian embassy, julian the Isaac (2004), The invention of racism in classical antiquity, 366
apostate, and, iamblichus, julian the Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 145
apostate, antiochus the Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 75, 76, 77, 78, 79, 80, 84, 96, 98, 117, 119, 186, 199
apostate, apostasy, Kattan Gribetz et al. (2016), Genesis Rabbah in Text and Context. 199, 200, 223, 224
apostate, attacked as graeculus by his own troops, julian the Isaac (2004), The invention of racism in classical antiquity, 402
apostate, city Lorberbaum (2015), In God's Image: Myth, Theology, and Law in Classical Judaism, 125
Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 242
apostate, declares himself to be greek, julian the Isaac (2004), The invention of racism in classical antiquity, 401, 402
apostate, declares rome and the romans to be greek, julian the Isaac (2004), The invention of racism in classical antiquity, 402
apostate, elisha ben abuya, rabbinic Feldman (2006), Judaism and Hellenism Reconsidered, 23
apostate, first-created Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 27, 31, 34
apostate, influenced by greek song, elisha ben abuya, rabbinic Feldman (2006), Judaism and Hellenism Reconsidered, 29
apostate, julian the Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 337, 347, 362, 389, 398
Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 110, 111
Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 177
Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 92
Woolf (2011). Tales of the Barbarians: Ethnography and Empire in the Roman West. 105, 106, 107, 108
apostate, julian the emperor Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 200
apostate, julian, the Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 3, 6, 13, 68, 119, 120, 122, 127, 128, 129, 130, 131, 132, 133, 138, 141, 142, 161, 343
Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 67, 77, 78, 170, 171, 172, 173, 201, 202
apostate, knew perfect greek and latin julian the Isaac (2004), The invention of racism in classical antiquity, 401
apostate, liturgy Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 70
apostate, on the persians, julian the Isaac (2004), The invention of racism in classical antiquity, 207
apostate, pierius martyr Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 90, 91
apostate, town Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 88, 235
apostates Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 32, 121
Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 117, 120, 121, 288
Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 103, 107, 114
apostates, criticism of abraham, from Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 316
apostates/apostasy Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 42, 48, 54, 491, 492, 494, 495, 496

List of validated texts:
20 validated results for "apostate"
1. Hebrew Bible, Deuteronomy, 17.6, 20.20 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Apostasy • Apostate town • apostasy • apostate, first-created

 Found in books: Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 66; Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 235; Sly (1990), Philo's Perception of Women, 191; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 27

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17.6 עַל־פִּי שְׁנַיִם עֵדִים אוֹ שְׁלֹשָׁה עֵדִים יוּמַת הַמֵּת לֹא יוּמַת עַל־פִּי עֵד אֶחָד׃' ' None		sup>
17.6 At the mouth of two witnesses, or three witnesses, shall he that is to die be put to death; at the mouth of one witness he shall not be put to death.
20.20 Only the trees of which thou knowest that they are not trees for food, them thou mayest destroy and cut down, that thou mayest build bulwarks against the city that maketh war with thee, until it fall.'' None
2. Hebrew Bible, Exodus, 12.38, 23.4 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Apostasy • Apostate • apostate, first-created • apostates

 Found in books: Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 117; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 190; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 138; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 27

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12.38 וְגַם־עֵרֶב רַב עָלָה אִתָּם וְצֹאן וּבָקָר מִקְנֶה כָּבֵד מְאֹד׃
23.4 כִּי תִפְגַּע שׁוֹר אֹיִבְךָ אוֹ חֲמֹרוֹ תֹּעֶה הָשֵׁב תְּשִׁיבֶנּוּ לוֹ׃'' None		sup>
12.38 And a mixed multitude went up also with them; and flocks, and herds, even very much cattle.
23.4 If thou meet thine enemy’s ox or his ass going astray, thou shalt surely bring it back to him again.'' None
3. Hebrew Bible, Habakkuk, 2.2 (8th cent. BCE - 6th cent. BCE)
 Tagged with subjects: • Apostasy • Apostates/Apostasy

 Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 42; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 190

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2.2 וַיַּעֲנֵנִי יְהוָה וַיֹּאמֶר כְּתוֹב חָזוֹן וּבָאֵר עַל־הַלֻּחוֹת לְמַעַן יָרוּץ קוֹרֵא בוֹ׃
2.2 וַיהוָה בְּהֵיכַל קָדְשׁוֹ הַס מִפָּנָיו כָּל־הָאָרֶץ׃'' None		sup>
2.2 And the LORD answered me, and said: ‘Write the vision, and make it plain upon tables, That a man may read it swiftly.'' None
4. Septuagint, 1 Maccabees, 1.15 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Antiochus the apostate • Apostasy

 Found in books: Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 108; Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 77, 79

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1.15 and removed the marks of circumcision, and abandoned the holy covet. They joined with the Gentiles and sold themselves to do evil.'' None
5. Septuagint, Wisdom of Solomon, 15.17 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Apostasy • apostasy

 Found in books: Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 268; Stuckenbruck (2007), 1 Enoch 91-108, 399

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15.17 He is mortal, and what he makes with lawless hands is dead,for he is better than the objects he worships,since he has life, but they never have.'' None
6. Philo of Alexandria, On The Embassy To Gaius, 39 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Apostasy

 Found in books: Sly (1990), Philo's Perception of Women, 194; Stuckenbruck (2007), 1 Enoch 91-108, 399

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39 And the cause of this was according to the report which obtained among the generality of people, not only that Macro had, on the other hand, been greatly courted by him, as one who had the greatest, or, indeed, all the power under the empire; but also that Macro's wife was favourable to him, for a reason which ought not to be mentioned, and she every day urged on, and encouraged, and entreated her husband to omit no exertion of his zeal and energy on behalf of the young man. And a wife is a very powerful engine to divert or to persuade the mind of her husband, especially if she be one of an amorous temperament, for because of her own consciousness she becomes more given to flattery. "" None
7. New Testament, Hebrews, 2.1, 6.1-6.6, 10.22-10.23, 10.25-10.32, 12.17, 12.22 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Apostasy • apostasy

 Found in books: Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 587, 601; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 189; Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 59, 60, 61, 66, 74, 75, 106, 107, 109, 115, 116, 117, 121, 122, 123, 124, 125, 127, 186, 234, 235, 243, 253, 257, 262, 264, 265, 267, 268; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 290

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2.1 Διὰ τοῦτο δεῖ περισσοτέρως προσέχειν ἡμᾶς τοῖς ἀκουσθεῖσιν, μή ποτε παραρυῶμεν.
6.1 Διὸ ἀφέντες τὸν τῆς ἀρχῆς τοῦ χριστοῦ λόγον ἐπὶ τὴν τελειότητα φερώμεθα, μὴ πάλιν θεμέλιον καταβαλλόμενοι μετανοίας ἀπὸ νεκρῶν ἔργων, καὶ πίστεως ἐπὶ θεόν, 6.2 βαπτισμῶν διδαχὴν ἐπιθέσεώς τε χειρῶν, ἀναστάσεως νεκρῶν καὶ κρίματος αἰωνίου. 6.3 καὶ τοῦτο ποιήσομεν ἐάνπερ ἐπιτρέπῃ ὁ θεός. 6.4 Ἀδύνατον γὰρ τοὺς ἅπαξ φωτισθέντας γευσαμένους τε τῆς δωρεᾶς τῆς ἐπουρανίου καὶ μετόχους γενηθέντας πνεύματος ἁγίου 6.5 καὶ καλὸν γευσαμένους θεοῦ ῥῆμα δυνάμεις τε μέλλοντος αἰῶνος, 6.6 καὶ παραπεσόντας, πάλιν ἀνακαινίζειν εἰς μετάνοιαν, ἀνασταυροῦντας ἑαυτοῖς τὸν υἱὸν τοῦ θεοῦ καὶ παραδειγματίζοντας.
10.22 προσερχώμεθα μετὰ ἀληθινῆς καρδίας ἐν πληροφορίᾳπίστεως, ῤεραντισμενοι τὰς καρδίας ἀπὸ συνειδήσεως πονηρᾶς καὶ λελουσμένοι τὸ σῶμα ὕδατι καθαρῷ· 10.23 κατέχωμεν τὴν ὁμολογίαν τῆς ἐλπίδος ἀκλινῆ, πιστὸς γὰρ ὁ ἐπαγγειλάμενος·
10.25 μὴ ἐγκαταλείποντες τὴν ἐπισυναγωγὴν ἑαυτῶν, καθὼς ἔθος τισίν, ἀλλὰ παρακαλοῦντες, καὶ τοσούτῳ μᾶλλον ὅσῳ βλέπετε ἐγγίζουσαν τὴν ἡμέραν. 10.26 Ἑκουσίως γὰρ ἁμαρτανόντων ἡμῶν μετὰ τὸ λαβεῖν τὴν ἐπίγνωσιν τῆς ἀληθείας, οὐκέτι περὶ ἁμαρτιῶν ἀπολείπεται θυσία, 10.27 φοβερὰ δέ τις ἐκδοχὴ κρίσεως καὶπυρὸς ζῆλος ἐσθίεινμέλλοντοςτοὺς ὑπεναντίους. 10.28 ἀθετήσας τις νόμον Μωυσέως χωρὶς οἰκτιρμῶνἐπὶ δυσὶν ἢ τρισὶν μάρτυσιν ἀποθνήσκει· 10.29 πόσῳ δοκεῖτε χείρονος ἀξιωθήσεται τιμωρίας ὁ τὸν υἱὸν τοῦ θεοῦ καταπατήσας, καὶτὸ αἷμα τῆς διαθήκηςκοινὸν ἡγησάμενος ἐν ᾧ ἡγιάσθη, καὶ τὸ πνεῦμα τῆς χάριτος ἐνυβρίσας. 10.30 οἴδαμεν γὰρ τὸν εἰπόνταἘμοὶ ἐκδίκησις,ἐγὼἀνταποδώσω·καὶ πάλινΚρινεῖ Κύριος τὸν λαὸν αὐτοῦ. 10.31 φοβερὸν τὸ ἐμπεσεῖν εἰς χεῖρας θεοῦ ζῶντος. 10.32 Ἀναμιμνήσκεσθε δὲ τὰς πρότερον ἡμέρας, ἐν αἷς φωτισθέντες πολλὴν ἄθλησιν ὑπεμείνατε παθημάτων,
1
2.17 ἴστε γὰρ ὅτι καὶ μετέπειτα θέλων κληρονομῆσαι τὴν εὐλογίαν ἀπεδοκιμάσθη, μετανοίας γὰρ τόπον οὐχ εὗρεν, καίπερ μετὰ δακρύων ἐκζητήσας αὐτήν.
12.22 ἀλλὰ προσεληλύθατε Σιὼν ὄρει καὶ πόλει θεοῦ ζῶντος, Ἰερουσαλὴμ ἐπουρανίῳ, καὶ μυριάσιν ἀγγέλων, πανηγύρει'' None		sup>
2.1 Therefore we ought to pay greater attention to the things that were heard, lest perhaps we drift away.
6.1 Therefore leaving the doctrine of the first principles of Christ, let us press on to perfection -- not laying again a foundation of repentance from dead works, of faith toward God, 6.2 of the teaching of baptisms, of laying on of hands, of resurrection of the dead, and of eternal judgment. 6.3 This will we do, if God permits. 6.4 For concerning those who were once enlightened and tasted of the heavenly gift, and were made partakers of the Holy Spirit, 6.5 and tasted the good word of God, and the powers of the age to come, 6.6 and then fell away, it is impossible to renew them again to repentance; seeing they crucify the Son of God for themselves again, and put him to open shame. ' "
10.22 let's draw near with a true heart in fullness of faith, having our hearts sprinkled from an evil conscience, and having our body washed with pure water, " '10.23 let us hold fast the confession of our hope unyieldingly. For he who promised is faithful.
10.25 not forsaking our own assembling together, as the custom of some is, but exhorting one another; and so much the more, as you see the Day approaching. 10.26 For if we sin willfully after we have received the knowledge of the truth, there remains no more a sacrifice for sins, 10.27 but a certain fearful expectation of judgment, and a fierceness of fire which will devour the adversaries. ' "10.28 A man who disregards Moses' law dies without compassion on the word of two or three witnesses. " '10.29 How much worse punishment, do you think, will he be judged worthy of, who has trodden under foot the Son of God, and has counted the blood of the covet with which he was sanctified an unholy thing, and has insulted the Spirit of grace? 10.30 For we know him who said, "Vengeance belongs to me," says the Lord, "I will repay." Again, "The Lord will judge his people." 10.31 It is a fearful thing to fall into the hands of the living God. 10.32 But remember the former days, in which, after you were enlightened, you endured a great struggle with sufferings;
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2.17 For you know that even when he afterward desired to inherit the blessing, he was rejected, for he found no place for a change of mind though he sought it diligently with tears.
12.22 But you have come to Mount Zion, and to the city of the living God, the heavenly Jerusalem, and to innumerable hosts of angels, '' None
8. New Testament, Luke, 24.20-24.21, 24.26-24.27 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Apostasy

 Found in books: Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 191; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 202

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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.
24.26 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.'' None		sup>
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.
24.26 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. '' None
9. Tacitus, Histories, 5.5 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Antiochus the apostate • Julian the Apostate • apostates

 Found in books: Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 32; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 177; Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 96

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5.5 \xa0Whatever their origin, these rites are maintained by their antiquity: the other customs of the Jews are base and abominable, and owe their persistence to their depravity. For the worst rascals among other peoples, renouncing their ancestral religions, always kept sending tribute and contributions to Jerusalem, thereby increasing the wealth of the Jews; again, the Jews are extremely loyal toward one another, and always ready to show compassion, but toward every other people they feel only hate and enmity. They sit apart at meals, and they sleep apart, and although as a race, they are prone to lust, they abstain from intercourse with foreign women; yet among themselves nothing is unlawful. They adopted circumcision to distinguish themselves from other peoples by this difference. Those who are converted to their ways follow the same practice, and the earliest lesson they receive is to despise the gods, to disown their country, and to regard their parents, children, and brothers as of little account. However, they take thought to increase their numbers; for they regard it as a crime to kill any late-born child, and they believe that the souls of those who are killed in battle or by the executioner are immortal: hence comes their passion for begetting children, and their scorn of death. They bury the body rather than burn it, thus following the Egyptians' custom; they likewise bestow the same care on the dead, and hold the same belief about the world below; but their ideas of heavenly things are quite the opposite. The Egyptians worship many animals and monstrous images; the Jews conceive of one god only, and that with the mind alone: they regard as impious those who make from perishable materials representations of gods in man's image; that supreme and eternal being is to them incapable of representation and without end. Therefore they set up no statues in their cities, still less in their temples; this flattery is not paid their kings, nor this honour given to the Caesars. But since their priests used to chant to the accompaniment of pipes and cymbals and to wear garlands of ivy, and because a golden vine was found in their temple, some have thought that they were devotees of Father Liber, the conqueror of the East, in spite of the incongruity of their customs. For Liber established festive rites of a joyous nature, while the ways of the Jews are preposterous and mean."" None
10. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Apostate • Apostate town

 Found in books: Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 88; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 59, 60
11. None, None, nan (1st cent. CE - 3rd cent. CE)
 Tagged with subjects: • Apostate town • city, apostate

 Found in books: Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 88; Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 242
12. Eusebius of Caesarea, Ecclesiastical History, 8.6.8-8.6.9 (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • antioch, Christian apostasy at • apostasy, apostates

 Found in books: Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 44; de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 84

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8.6.8 Such things occurred in Nicomedia at the beginning of the persecution. But not long after, as persons in the country called Melitene, and others throughout Syria, attempted to usurp the government, a royal edict directed that the rulers of the churches everywhere should be thrown into prison and bonds. 8.6.9 What was to be seen after this exceeds all description. A vast multitude were imprisoned in every place; and the prisons everywhere, which had long before been prepared for murderers and robbers of graves, were filled with bishops, presbyters and deacons, readers and exorcists, so that room was no longer left in them for those condemned for crimes.'' None
13. None, None, nan (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • antioch, Christian apostasy at • apostasy, apostates

 Found in books: Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 44; de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 44
14. Ammianus Marcellinus, History, 22.5.2, 22.5.4 (4th cent. CE - 4th cent. CE)
 Tagged with subjects: • Julian (the Apostate), generally • Julian (the Apostate), life • Julian the Apostate, on the Persians • Julian, the Apostate

 Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 128; Esler (2000), The Early Christian World, 1253, 1268; Isaac (2004), The invention of racism in classical antiquity, 207

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22.5.2 But when his fears were ended, and he saw that the time had come when he could do as he wished, he revealed the secrets of his heart and by plain and formal decrees ordered the temples to be opened, victims brought to the altars, and the worship of the gods restored.
22.5.4 On this he took a firm stand, to the end that, as this freedom increased their dissension, he might afterwards have no fear of a united populace, knowing as he did from experience that no wild beasts are such enemies to mankind as are most of the Christians in their deadly hatred of one another. And he often used to say: Hear me, to whom the Alamanni and the Franks have given ear, thinking that in this he was imitating a saying of the earlier emperor Marcus. But he did not observe that the two cases were very different.'' None
15. Julian (Emperor), Letters, 55 (4th cent. CE - 4th cent. CE)
 Tagged with subjects: • Jesus, according to Julian (the Apostate) • Julian (the Apostate) attitudes to, Jesus • Julian (the Apostate) attitudes to, church doctrines and practices • Julian (the Apostate), belief in superiority of Greek paideia • Julian (the Apostate), generally • Julian, the Apostate • doctrine, according to Julian (the Apostate)

 Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 138; Esler (2000), The Early Christian World, 1261, 1265

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55 To Photinus 4 Moreover the Emperor Julian, faithless to Christ, in his attack on Diodorus 5 writes as follows to Photinus the heresiarch: 1 Ο Photinus, you at any rate seem to maintain what is probably true, and come nearest to being saved, and do well to believe that he whom one holds to be a god can by no means be brought into the womb. But Diodorus, a charlatan priest of the Nazarene, when he tries to give point to that nonsensical theory about the womb by artifices and juggler's tricks, is clearly a sharp-witted sophist of that creed of the country-folk. A little further on he says: But if only the gods and goddesses and all the Muses and Fortune will lend me their aid, I hope to show 2 that he is feeble and a corrupter of laws and customs, of pagan 3 Mysteries and Mysteries of the gods of the underworld, and that that new-fangled Galilaean god of his, whom he by a false myth styles eternal, has been stripped by his humiliating death and burial of the divinity falsely ascribed to him by Diodorus. Then, just as people who are convicted of error always begin to invent, being the slaves of artifice rather than of truth, he goes on to say: For the fellow sailed to Athens to the injury of the general welfare, then rashly took to philosophy and engaged in the study of literature, and by the devices of rhetoric armed his hateful tongue against the heavenly gods, and being utterly ignorant of the Mysteries of the pagans he so to speak imbibed most deplorably the whole mistaken folly of the base and ignorant creed-making fishermen. For this conduct he has long ago been punished by the gods themselves. For, for many years past, he has been in danger, having contracted a wasting disease of the chest, and he now suffers extreme torture. His whole body has wasted away. For his cheeks have fallen in and his body is deeply lined with wrinkles.1 But this is no sign of philosophic habits, as he wishes it to seem to those who are deceived by him, but most certainly a sign of justice done and of punishment from the gods which has stricken him down in suitable proportion to his crime, since he must live out to the very end his painful and bitter life, his appearance that of a man pale and wasted. "" None
16. None, None, nan (4th cent. CE - 5th cent. CE)
 Tagged with subjects: • Julian (the Apostate), Edict on Rebuilding the Temple in Jerusalem • Julian (the Apostate), belief in superiority of Greek paideia • Julian (the Apostate), generally • Julian (the Apostate), interest in prophecy • Julian (the Apostate), life • Julian the Apostate • Julian the Apostate,

 Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 347; Esler (2000), The Early Christian World, 1256, 1267, 1269; Zanker (1996), The Mask of Socrates: The Image of the Intellectual in Antiquity, 309
17. None, None, nan (4th cent. CE - 4th cent. CE)
 Tagged with subjects: • God, according to Julian (the Apostate) • Julian (the Apostate) attitudes to, God • Julian (the Apostate) attitudes to, church doctrines and practices • Julian (the Apostate) attitudes to, creation • Julian (the Apostate) attitudes to, scripture • Julian (the Apostate), generally • Julian the Emperor (Apostate) • biblical interpretation, Julian (the Apostate) • creation, Julian (the Apostate) • doctrine, according to Julian (the Apostate)

 Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 200; Esler (2000), The Early Christian World, 1263, 1264
18. None, None, nan (4th cent. CE - 4th cent. CE)
 Tagged with subjects: • Jesus, according to Julian (the Apostate) • Julian (the Apostate) attitudes to, Jesus • Julian (the Apostate) attitudes to, church doctrines and practices • Julian (the Apostate), belief in superiority of Greek paideia • Julian (the Apostate), generally • Julian, the Apostate • doctrine, according to Julian (the Apostate)

 Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 138; Esler (2000), The Early Christian World, 1261, 1265
19. None, None, nan (5th cent. CE - 5th cent. CE)
 Tagged with subjects: • Apostasy • Julian (the Apostate), and Jews • Julian, the Apostate • stoning, as biblical punishment for apostasy

 Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 129; Esler (2000), The Early Christian World, 102; Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 93; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 55
20. None, None, nan (5th cent. CE - 5th cent. CE)
 Tagged with subjects: • Julian (the Apostate) • Julian, the Apostate

 Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 141; Esler (2000), The Early Christian World, 278



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