The Ancient Mediterranean Religions Index Database

Results for
Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

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All subjects (including unvalidated):

subject	book bibliographic info
archaeological, and cultural evidence for, emperors	Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 42, 93
archaeological, contexts, of inscriptions	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 7, 16
archaeological, essenes, evidence, demand for	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 246, 248
archaeological, evidence	Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 9, 10, 351
archaeological, evidence for jews in ravenna, absence of	Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 278
archaeological, evidence, dating of non-literary sources, of	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 24, 180, 346, 405
archaeological, evidence, masada	Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 142, 143
archaeological, evidence, oropos amphiareion, earliest	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 674, 675
archaeological, evidence, qumran and the essenes	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 246, 248, 259, 260, 269, 270
archaeological, excavation, antioch, pisidian	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 609, 610
archaeological, findings, en boqeq	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 339
archaeological, finds, herculaneum	Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 7
archaeological, finds, quppa	Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 71, 72, 73, 74, 75
archaeological, institute, austrian	Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 6, 89, 105, 124, 125, 182 Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 5, 316
archaeological, mission, german	Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 116
archaeological, museum, national	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 65
archaeological, remains of rome, rediscovery of	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 43
archaeological, remains, cult	Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 125
archaeological, remains, theaters	Spielman (2020), Jews and Entertainment in the Ancient World. 37, 38, 41
archaeological, site of troy, the	Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 141
archaeological/architectural, evidence, incubation, christian	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 760, 762
archaeologically, elusive, hearth	Parker (2005), Polytheism and Society at Athens, 14, 15
archaeology	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 14, 51 Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 147, 157 Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 61, 63, 64, 65, 70, 119 Faure (2022), Conceptions of Time in Greek and Roman Antiquity, 182, 188 Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 132 Gianvittorio-Ungar and Schlapbach (2021), Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond, 6, 287, 335, 336 Grabbe (2010), Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus, 3, 60 Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 70 Huttner (2013), Early Christianity in the Lycus Valley, 10, 11, 13, 14, 15 Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 99, 143, 221 Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 5, 12, 16, 164, 166, 167, 189, 332, 346, 349, 408 Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 121, 122 Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 286 Viglietti and Gildenhard (2020), Divination, Prediction and the End of the Roman Republic, 15, 40, 145, 146, 347, 348, 360
archaeology, abstract nominal style in	Joho (2022), Style and Necessity in Thucydides, 82, 83, 84
archaeology, akhaia, akhaians, peloponnese	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 299, 300, 301, 302, 303, 304, 305
archaeology, and τὸ ἀνθρώπινον	Joho (2022), Style and Necessity in Thucydides, 79
archaeology, apollo pto, i, os, ptoieus	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 368, 369
archaeology, arch, a, eological	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 32, 42, 72, 78, 108, 111, 114, 115, 117, 119, 125, 133, 135, 154, 157, 158, 166, 168, 174, 202, 286, 290, 429, 436, 464, 510, 511, 540
archaeology, archaeological,	Bernabe et al. (2013), Redefining Dionysos, 27, 62, 76, 186, 251, 536, 557
archaeology, archaeologists, , and	Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 29, 33, 51, 78, 87, 89, 90, 91, 92, 93, 99, 123, 155, 164, 172, 176, 211, 214, 216, 220, 244
archaeology, architecture, prayer	Levine (2005), The Ancient Synagogue, The First Thousand Years, 335, 336, 453, 576, 577
archaeology, as blueprint for process	Joho (2022), Style and Necessity in Thucydides, 22, 81
archaeology, ashmolean museum of art and	Gianvittorio-Ungar and Schlapbach (2021), Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond, 334, 335, 336, 337, 338, 339, 340, 341, 342, 343, 344
archaeology, biblical	Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 388
archaeology, context	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 123
archaeology, egypt, in	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 422, 429
archaeology, fear, in	Joho (2022), Style and Necessity in Thucydides, 22
archaeology, herms	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 166, 167, 249
archaeology, individuals in	Joho (2022), Style and Necessity in Thucydides, 81, 82
archaeology, kelsey museum of	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 609
archaeology, monumentalization	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 102, 274, 276, 278, 280, 281
archaeology, monuments	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 101, 102, 276, 495, 553
archaeology, naevius, gnaeus	Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 60, 216, 220, 222, 223
archaeology, naxian sphinx	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 276
archaeology, new phaleron marble relief in peiraeus	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 59, 60
archaeology, of apollo delios/dalios, delos	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 72, 119, 120
archaeology, of apollo ismenios, thebes	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 371, 372
archaeology, of apollo pythaieus, at asine	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 142, 143, 144
archaeology, of artemis hemera, lousoi	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 271, 272, 273, 274
archaeology, of artemis, s. biagio at metapontion	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 291, 292, 293, 294, 295, 296, 297
archaeology, of asine	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 132, 133, 142, 143, 144, 145
archaeology, of athena, on rhodes	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 232, 233, 234, 235, 236, 237, 238, 264
archaeology, of class, definition	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 199
archaeology, of class, elites	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 205, 210, 247
archaeology, of class, non-elites	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 205, 210, 247
archaeology, of knowledge	Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 16
archaeology, of knowledge, discursive regularities	Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 16
archaeology, of poseidon, at onkhestos	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 365, 366
archaeology, of roman palestine	Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 220
archaeology, of sectarian settlements	Schiffman (1983), Testimony and the Penal Code, 5, 6, 13, 95, 99, 102, 104, 106, 192
archaeology, of siris	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 314
archaeology, parthenon frieze	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 250, 267, 362
archaeology, pentecontaetia, and	Joho (2022), Style and Necessity in Thucydides, 96, 97
archaeology, polish centre of mediterranean	Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 198
archaeology, quest for power, and	Joho (2022), Style and Necessity in Thucydides, 22, 81, 82, 83, 84
archaeology, review, biblical	Sneed (2022), Taming the Beast: A Reception History of Behemoth and Leviathan, 210
archaeology, sculpture	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 581
archaeology, small finds	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 282, 283, 284, 583
archaeology, tamhui, and	Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 69
archaeology, temples in magna graecia	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 576, 581
archaeology, thucydides	Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 73, 378, 379
archaeology, tomb, in	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 368, 370, 375, 376, 399
archaeology, underwater	Ferrándiz (2022), Shipwrecks, Legal Landscapes and Mediterranean Paradigms: Gone Under Sea, 110, 142, 165
archaeology, votive reliefs	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 242, 452, 492, 493, 494, 496
archaeology, zeus dodonaios, at dodona	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 336, 337, 338, 339, 340, 341
archaeology, zeus hellanios	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 203, 204, 205, 206, 207
archaeology, αὐξάνω in	Joho (2022), Style and Necessity in Thucydides, 96, 97
archaeology, τὸ ἀνθρώπινον and τὸ ἀνθρώπειον, ‘the human’, and	Joho (2022), Style and Necessity in Thucydides, 79
‘archaeology, of the past’	Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 23, 24

List of validated texts:

13 validated results for "archaeology"

1. Hebrew Bible, Leviticus, 15.13, 15.16 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Archaeology • Archaeology, arch(a)eological

Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 132; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 119

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15.13 וְכִי־יִטְהַר הַזָּב מִזּוֹבוֹ וְסָפַר לוֹ שִׁבְעַת יָמִים לְטָהֳרָתוֹ וְכִבֶּס בְּגָדָיו וְרָחַץ בְּשָׂרוֹ בְּמַיִם חַיִּים וְטָהֵר׃ ^15.16 וְאִישׁ כִּי־תֵצֵא מִמֶּנּוּ שִׁכְבַת־זָרַע וְרָחַץ בַּמַּיִם אֶת־כָּל־בְּשָׂרוֹ וְטָמֵא עַד־הָעָרֶב׃'' None

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15.13 And when he that hath an issue is cleansed of his issue, then he shall number to himself seven days for his cleansing, and wash his clothes; and he shall bathe his flesh in running water, and shall be clean. ^15.16 And if the flow of seed go out from a man, then he shall bathe all his flesh in water, and be unclean until the even.'' None

2. Homer, Iliad, 1.197-1.201, 2.494 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Poseidon, at Onkhestos, archaeology of • archaeology • archaeology, monuments • archeology

Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 495; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 677; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 366; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 174

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1.197 στῆ δʼ ὄπιθεν, ξανθῆς δὲ κόμης ἕλε Πηλεΐωνα ^1.198 οἴῳ φαινομένη· τῶν δʼ ἄλλων οὔ τις ὁρᾶτο· ^1.199 θάμβησεν δʼ Ἀχιλεύς, μετὰ δʼ ἐτράπετʼ, αὐτίκα δʼ ἔγνω ^1.200 Παλλάδʼ Ἀθηναίην· δεινὼ δέ οἱ ὄσσε φάανθεν· ^1.201 καί μιν φωνήσας ἔπεα πτερόεντα προσηύδα· ^2.494 Βοιωτῶν μὲν Πηνέλεως καὶ Λήϊτος ἦρχον'' None

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1.197 for in her heart she loved and cared for both men alike.She stood behind him, and seized the son of Peleus by his fair hair, appearing to him alone. No one of the others saw her. Achilles was seized with wonder, and turned around, and immediately recognized Pallas Athene. Terribly her eyes shone. ^1.200 Then he addressed her with winged words, and said:Why now, daughter of aegis-bearing Zeus, have you come? Is it so that you might see the arrogance of Agamemnon, son of Atreus? One thing I will tell you, and I think this will be brought to pass: through his own excessive pride shall he presently lose his life. ^2.494 and a voice unwearying, and though the heart within me were of bronze, did not the Muses of Olympus, daughters of Zeus that beareth the aegis, call to my mind all them that came beneath Ilios. Now will I tell the captains of the ships and the ships in their order.of the Boeotians Peneleos and Leïtus were captains, '' None

3. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Apollo Delios/Dalios (Delos), archaeology of • archaeology, monumentalization

Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 278; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 119

4. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • archaeology • archaeology, archaeological

Found in books: Bernabe et al. (2013), Redefining Dionysos, 62; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 124

5. Herodotus, Histories, 1.148 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Akhaia, Akhaians (Peloponnese), archaeology • archaeology, monumentalization

Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 274; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 301

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1.148 τὸ δὲ Πανιώνιον ἐστὶ τῆς Μυκάλης χῶρος ἱρὸς πρὸς ἄρκτον τετραμμένος, κοινῇ ἐξαραιρημένος ὑπὸ Ἰώνων Ποσειδέωνι Ἑλικωνίῳ. ἡ δὲ Μυκάλη ἐστὶ τῆς ἠπείρου ἄκρη πρὸς ζέφυρον ἄνεμον κατήκουσα Σάμῳ καταντίον, ἐς τὴν συλλεγόμενοι ἀπὸ τῶν πολίων Ἴωνες ἄγεσκον ὁρτὴν τῇ ἔθεντο οὔνομα Πανιώνια. πεπόνθασι δὲ οὔτι μοῦναι αἱ Ἰώνων ὁρταὶ τοῦτο, ἀλλὰ καὶ Ἑλλήνων πάντων ὁμοίως πᾶσαι ἐς τὠυτὸ γράμμα τελευτῶσι, κατά περ τῶν Περσέων τὰ οὐνόματα. 1'' None

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1.148 The Panionion is a sacred ground in Mykale, facing north; it was set apart for Poseidon of Helicon by the joint will of the Ionians. Mykale is a western promontory of the mainland opposite Samos ; the Ionians used to assemble there from their cities and keep the festival to which they gave the name of

6. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Archaeology, as blueprint for process • Archaeology, individuals in • Quest for power, and Archaeology • Thucydides, Archaeology

Found in books: Joho (2022), Style and Necessity in Thucydides, 81; Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 379

7. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • archaeology • archeology, and Homeric bowls

Found in books: Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 548; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 96

8. Josephus Flavius, Jewish Antiquities, 13.62-13.72 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Archaeology, arch(a)eological • archaeology

Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 164, 332, 346, 408; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 114

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13.62 ̔Ο δὲ ̓Ονίου τοῦ ἀρχιερέως υἱὸς ὁμώνυμος δὲ ὢν τῷ πατρί, ὃς ἐν ̓Αλεξανδρείᾳ φυγὼν πρὸς τὸν βασιλέα Πτολεμαῖον τὸν ἐπικαλούμενον Φιλομήτορα διῆγεν, ὡς καὶ πρότερον εἰρήκαμεν, ἰδὼν τὴν ̓Ιουδαίαν κακουμένην ὑπὸ τῶν Μακεδόνων καὶ τῶν βασιλέων αὐτῶν,' "^13.63 βουλόμενος αὑτῷ δόξαν καὶ μνήμην αἰώνιον κατασκευάσαι, διέγνω πέμψας πρὸς Πτολεμαῖον τὸν βασιλέα καὶ τὴν βασίλισσαν Κλεοπάτραν αἰτήσασθαι παρ' αὐτῶν ἐξουσίαν, ὅπως οἰκοδομήσειεν ναὸν ἐν Αἰγύπτῳ παραπλήσιον τῷ ἐν ̔Ιεροσολύμοις καὶ Λευίτας καὶ ἱερεῖς ἐκ τοῦ ἰδίου γένους καταστήσῃ." "^13.64 τοῦτο δ' ἐβούλετο θαρρῶν μάλιστα τῷ προφήτῃ ̔Ησαί̈ᾳ, ὃς ἔμπροσθεν ἔτεσιν ἑξακοσίοις πλέον γεγονὼς προεῖπεν, ὡς δεῖ πάντως ἐν Αἰγύπτῳ οἰκοδομηθῆναι ναὸν τῷ μεγίστῳ θεῷ ὑπ' ἀνδρὸς ̓Ιουδαίου. διὰ ταῦτα οὖν ἐπηρμένος ̓Ονίας γράφει Πτολεμαίῳ καὶ Κλεοπάτρᾳ τοιαύτην ἐπιστολήν:" '^13.65 “πολλὰς καὶ μεγάλας ὑμῖν χρείας τετελεκὼς ἐν τοῖς κατὰ πόλεμον ἔργοις μετὰ τῆς τοῦ θεοῦ βοηθείας, καὶ γενόμενος ἔν τε τῇ κοίλῃ Συρίᾳ καὶ Φοινίκῃ, καὶ εἰς Λεόντων δὲ πόλιν τοῦ ̔Ηλιοπολίτου σὺν τοῖς ̓Ιουδαίοις καὶ εἰς ἄλλους τόπους ἀφικόμενος τοῦ ἔθνους, ^13.66 καὶ πλείστους εὑρὼν παρὰ τὸ καθῆκον ἔχοντας ἱερὰ καὶ διὰ τοῦτο δύσνους ἀλλήλοις, ὃ καὶ Αἰγυπτίοις συμβέβηκεν διὰ τὸ πλῆθος τῶν ἱερῶν καὶ τὸ περὶ τὰς θρησκείας οὐχ ὁμόδοξον, ἐπιτηδειότατον εὑρὼν τόπον ἐν τῷ προσαγορευομένῳ τῆς ἀγρίας Βουβάστεως ὀχυρώματι βρύοντα ποικίλης ὕλης καὶ τῶν ἱερῶν ζῴων μεστόν,' "^13.67 δέομαι συγχωρῆσαί μοι τὸ ἀδέσποτον ἀνακαθάραντι ἱερὸν καὶ συμπεπτωκὸς οἰκοδομῆσαι ναὸν τῷ μεγίστῳ θεῷ καθ' ὁμοίωσιν τοῦ ἐν ̔Ιεροσολύμοις αὐτοῖς μέτροις ὑπὲρ σοῦ καὶ τῆς σῆς γυναικὸς καὶ τῶν τέκνων, ἵν' ἔχωσιν οἱ τὴν Αἴγυπτον κατοικοῦντες ̓Ιουδαῖοι εἰς αὐτὸ συνιόντες κατὰ τὴν πρὸς ἀλλήλους ὁμόνοιαν ταῖς σαῖς ἐξυπηρετεῖν χρείαις:" '^13.68 καὶ γὰρ ̔Ησαί̈ας ὁ προφήτης τοῦτο προεῖπεν: ἔσται θυσιαστήριον ἐν Αἰγύπτῳ κυρίῳ τῷ θεῷ: καὶ πολλὰ δὲ προεφήτευσεν ἄλλα τοιαῦτα διὰ τὸν τόπον.”' "^13.69 Καὶ ταῦτα μὲν ὁ ̓Ονίας τῷ βασιλεῖ Πτολεμαίῳ γράφει. κατανοήσειε δ' ἄν τις αὐτοῦ τὴν εὐσέβειαν καὶ Κλεοπάτρας τῆς ἀδελφῆς αὐτοῦ καὶ γυναικὸς ἐξ ἧς ἀντέγραψαν ἐπιστολῆς: τὴν γὰρ ἁμαρτίαν καὶ τὴν τοῦ νόμου παράβασιν εἰς τὴν ̓Ονίου κεφαλὴν ἀνέθεσαν:" "^13.71 ἐπεὶ δὲ σὺ φῂς ̔Ησαί̈αν τὸν προφήτην ἐκ πολλοῦ χρόνου τοῦτο προειρηκέναι, συγχωροῦμέν σοι, εἰ μέλλει τοῦτ' ἔσεσθαι κατὰ τὸν νόμον: ὥστε μηδὲν ἡμᾶς δοκεῖν εἰς τὸν θεὸν ἐξημαρτηκέναι.”" '^13.72 Λαβὼν οὖν τὸν τόπον ὁ ̓Ονίας κατεσκεύασεν ἱερὸν καὶ βωμὸν τῷ θεῷ ὅμοιον τῷ ἐν ̔Ιεροσολύμοις, μικρότερον δὲ καὶ πενιχρότερον. τὰ δὲ μέτρα αὐτοῦ καὶ τὰ σκεύη νῦν οὐκ ἔδοξέ μοι δηλοῦν: ἐν γὰρ τῇ ἑβδόμῃ μου βίβλῳ τῶν ̓Ιουδαϊκῶν ἀναγέγραπται.' ' None

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13.62 1. But then the son of Onias the high priest, who was of the same name with his father, and who fled to king Ptolemy, who was called Philometor, lived now at Alexandria, as we have said already. When this Onias saw that Judea was oppressed by the Macedonians and their kings, ^13.63 out of a desire to purchase to himself a memorial and eternal fame he resolved to send to king Ptolemy and queen Cleopatra, to ask leave of them that he might build a temple in Egypt like to that at Jerusalem, and might ordain Levites and priests out of their own stock. ^13.64 The chief reason why he was desirous so to do, was, that he relied upon the prophet Isaiah, who lived above six hundred years before, and foretold that there certainly was to be a temple built to Almighty God in Egypt by a man that was a Jew. Onias was elevated with this prediction, and wrote the following epistle to Ptolemy and Cleopatra: ^13.65 “Having done many and great things for you in the affairs of the war, by the assistance of God, and that in Celesyria and Phoenicia, I came at length with the Jews to Leontopolis, and to other places of your nation, ^13.66 where I found that the greatest part of your people had temples in an improper manner, and that on this account they bare ill-will one against another, which happens to the Egyptians by reason of the multitude of their temples, and the difference of opinions about divine worship. Now I found a very fit place in a castle that hath its name from the country Diana; this place is full of materials of several sorts, and replenished with sacred animals; ^13.67 I desire therefore that you will grant me leave to purge this holy place, which belongs to no master, and is fallen down, and to build there a temple to Almighty God, after the pattern of that in Jerusalem, and of the same dimensions, that may be for the benefit of thyself, and thy wife and children, that those Jews which dwell in Egypt may have a place whither they may come and meet together in mutual harmony one with another, and he subservient to thy advantages; ^13.68 for the prophet Isaiah foretold that, ‘there should be an altar in Egypt to the Lord God;’” and many other such things did he prophesy relating to that place. ^13.69 2. And this was what Onias wrote to king Ptolemy. Now any one may observe his piety, and that of his sister and wife Cleopatra, by that epistle which they wrote in answer to it; for they laid the blame and the transgression of the law upon the head of Onias. And this was their reply: ^13.71 But since thou sayest that Isaiah the prophet foretold this long ago, we give thee leave to do it, if it may be done according to your law, and so that we may not appear to have at all offended God herein.” ^13.72 3. So Onias took the place, and built a temple, and an altar to God, like indeed to that in Jerusalem, but smaller and poorer. I do not think it proper for me now to describe its dimensions or its vessels, which have been already described in my seventh book of the Wars of the Jews.' ' None

9. Josephus Flavius, Jewish War, 7.423, 7.426-7.430 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Archaeology, arch(a)eological • archaeology

Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 164, 167, 332, 346; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 114

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7.423 ̓Ονίας Σίμωνος υἱός, εἷς τῶν ἐν ̔Ιεροσολύμοις ἀρχιερέων, φεύγων ̓Αντίοχον τὸν Συρίας βασιλέα πολεμοῦντα τοῖς ̓Ιουδαίοις ἧκεν εἰς ̓Αλεξάνδρειαν, καὶ δεξαμένου Πτολεμαίου φιλοφρόνως αὐτὸν διὰ τὴν πρὸς ̓Αντίοχον ἀπέχθειαν ἔφη σύμμαχον αὐτῷ ποιήσειν τὸ τῶν ̓Ιουδαίων ἔθνος, εἰ πεισθείη τοῖς ὑπ' αὐτοῦ λεγομένοις." "^7.426 Πεισθεὶς Πτολεμαῖος τοῖς λεγομένοις δίδωσιν αὐτῷ χώραν ἑκατὸν ἐπὶ τοῖς ὀγδοήκοντα σταδίους ἀπέχουσαν Μέμφεως: νομὸς δ' οὗτος ̔Ηλιοπολίτης καλεῖται." '^7.427 φρούριον ἔνθα κατασκευασάμενος ̓Ονίας τὸν μὲν ναὸν οὐχ ὅμοιον ᾠκοδόμησε τῷ ἐν ̔Ιεροσολύμοις, ἀλλὰ πύργῳ παραπλήσιον λίθων μεγάλων εἰς ἑξήκοντα πήχεις ἀνεστηκότα: ^7.428 τοῦ βωμοῦ δὲ τὴν κατασκευὴν πρὸς τὸν οἰκεῖον ἐξεμιμήσατο καὶ τοῖς ἀναθήμασιν ὁμοίως ἐκόσμησεν χωρὶς τῆς περὶ τὴν λυχνίαν κατασκευῆς: ^7.429 οὐ γὰρ ἐποίησε λυχνίαν, αὐτὸν δὲ χαλκευσάμενος λύχνον χρυσοῦν ἐπιφαίνοντα σέλας χρυσῆς ἁλύσεως ἐξεκρέμασε. τὸ δὲ τέμενος πᾶν ὀπτῇ πλίνθῳ περιτετείχιστο πύλας ἔχον λιθίνας.' " None

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7.423 Onias, the son of Simon, one of the Jewish high priests, fled from Antiochus the king of Syria, when he made war with the Jews, and came to Alexandria; and as Ptolemy received him very kindly, on account of his hatred to Antiochus, he assured him, that if he would comply with his proposal, he would bring all the Jews to his assistance; ^7.426 3. So Ptolemy complied with his proposals, and gave him a place one hundred and eighty furlongs distant from Memphis. That Nomos was called the Nomos of Heliopoli ^7.427 where Onias built a fortress and a temple, not like to that at Jerusalem, but such as resembled a tower. He built it of large stones to the height of sixty cubits; ^7.428 he made the structure of the altar in imitation of that in our own country, and in like manner adorned with gifts, excepting the make of the candlestick, ^7.429 for he did not make a candlestick, but had a single lamp hammered out of a piece of gold, which illuminated the place with its rays, and which he hung by a chain of gold;' ' None

10. New Testament, Matthew, 15.37 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • quppa, archaeological finds • tomb, in archaeology

Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 399; Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 73

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15.37 καὶ ἔφαγον πάντες καὶ ἐχορτάσθησαν, καὶ τὸ περισσεῦον τῶν κλασμάτων ἦραν ἑπτὰ σφυρίδας πλήρεις.'' None

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15.37 They all ate, and were filled. They took up seven baskets full of the broken pieces that were left over. '' None

11. None, None, nan (2nd cent. CE - 5th cent. CE)
Tagged with subjects: • Archaeology, arch(a)eological • prayer, archaeology, architecture

Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 336; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 115

12. Origen, Against Celsus, 6.22 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Archaeology • archaeology

Found in books: Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 147, 157; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 243

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6.22 After this, Celsus, desiring to exhibit his learning in his treatise against us, quotes also certain Persian mysteries, where he says: These things are obscurely hinted at in the accounts of the Persians, and especially in the mysteries of Mithras, which are celebrated among them. For in the latter there is a representation of the two heavenly revolutions - of the movement, viz., of the fixed stars, and of that which take place among the planets, and of the passage of the soul through these. The representation is of the following nature: There is a ladder with lofty gates, and on the top of it an eighth gate. The first gate consists of lead, the second of tin, the third of copper, the fourth of iron, the fifth of a mixture of metals, the sixth of silver, and the seventh of gold. The first gate they assign to Saturn, indicating by the 'lead' the slowness of this star; the second to Venus, comparing her to the splendour and softness of tin; the third to Jupiter, being firm and solid; the fourth to Mercury, for both Mercury and iron are fit to endure all things, and are money-making and laborious; the fifth to Mars, because, being composed of a mixture of metals, it is varied and unequal; the sixth, of silver, to the Moon; the seventh, of gold, to the Sun - thus imitating the different colors of the two latter. He next proceeds to examine the reason of the stars being arranged in this order, which is symbolized by the names of the rest of matter. Musical reasons, moreover, are added or quoted by the Persian theology; and to these, again, he strives to add a second explanation, connected also with musical considerations. But it seems to me, that to quote the language of Celsus upon these matters would be absurd, and similar to what he himself has done, when, in his accusations against Christians and Jews, he quoted, most inappropriately, not only the words of Plato; but, dissatisfied even with these, he adduced in addition the mysteries of the Persian Mithras, and the explanation of them. Now, whatever be the case with regard to these - whether the Persians and those who conduct the mysteries of Mithras give false or true accounts regarding them - why did he select these for quotation, rather than some of the other mysteries, with the explanation of them? For the mysteries of Mithras do not appear to be more famous among the Greeks than those of Eleusis, or than those in Ægina, where individuals are initiated in the rites of Hecate. But if he must introduce barbarian mysteries with their explanation, why not rather those of the Egyptians, which are highly regarded by many, or those of the Cappadocians regarding the Comanian Diana, or those of the Thracians, or even those of the Romans themselves, who initiate the noblest members of their senate? But if he deemed it inappropriate to institute a comparison with any of these, because they furnished no aid in the way of accusing Jews or Christians, why did it not also appear to him inappropriate to adduce the instance of the mysteries of Mithras? "" None

13. None, None, nan
Tagged with subjects: • Austrian Archaeological Institute • archaeology

Found in books: Chaniotis (2012), Unveiling Emotions: Sources and Methods for the Study of Emotions in the Greek World vol, 333, 334; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 124

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Tiresias: The Ancient Mediterranean Religions Source Database