Home About Network of subjects Linked subjects heatmap Book indices included Search by subject Search by reference Browse subjects Browse texts

Tiresias: The Ancient Mediterranean Religions Source Database

   Search:  
validated results only / all results

and or

Filtering options: (leave empty for all results)
By author:     
By work:        
By subject:
By additional keyword:       



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.

graph

graph

All subjects (including unvalidated):
subject book bibliographic info
associate, libanius, heortios Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 697, 698
associate, libanius, parthenios Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 697, 698
associate, libanius, saturninus Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 696, 697, 698
associate, libanius, seleukos Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 699, 700
associate, of aelius triccianus macrinus Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 185, 196
associate, of agrippa, marcius macrinus Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 185
associate, of alypius augustine Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 298
associate, of evodius augustine Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 298
associate, of macrinus, cos.218 oclatinius adventus, m. ce Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 53, 155, 185
associate, of nebridius augustine Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 298
associate, of philocrates, trierarch ergocles Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 207
associate, of ptolemaios archive, nektembēs ptolemaios Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 401, 418, 419, 616
associate, of septimius munatius sulla cerialis, m., numerianus severus Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 126, 127, 131
associate, of severus augustine Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 298
associate, of telesinus, jewish gelasius Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 327
associate, with, metaphor, allegory Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 55, 270
associates, alkibiades, and Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 430, 431, 455, 495, 816, 985, 986, 1076
associates, aristoxenus, on pythagoras and his Huffman (2019), A History of Pythagoreanism, 39, 40, 41, 42, 43
associates, haverim Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 57, 58, 59, 181, 182
associates, jupiter with diocletian, arnobius Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 69, 70
associates, kallias iii Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 441
associates, konon and kin Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 454, 620, 1042
associates, lykourgos Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 549, 619, 713, 1039, 1154
associates, of bachelorhood, adolescence, travel and Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 298, 305
associates, self with venus, vespasian Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 281, 284
associates, sokrates Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 427, 428, 429, 430, 431, 599, 600, 831, 875, 1058
associating, with kakoi, kakos, perils of Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 120, 294
association Benefiel and Keegan (2016), Inscriptions in the Private Sphere in the Greco-Roman World, 141, 164, 165, 166, 167, 172
association, admission into an Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 21, 23, 40, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 62, 115, 116, 150, 203, 209, 212, 217, 218, 234, 241
association, alexandria, ptolemais, technitai, artists of dionysus, egyptian cyprus Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 38, 39, 40, 42, 43, 45, 46, 52, 78
association, amon-opet in thebes of egypt, of Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 251
association, and incubation, isis, underworld Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 33
association, antinous, lunar Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 517, 518
association, argos, chalcis, corinth, opus, technitai, artists of dionysus, isthmian-nemean thebes Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 39
association, as latin fabri, tektones Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 261
association, attalistai Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 238
association, axiom, of causal Carter (2019), Aristotle on Earlier Greek Psychology: The Science of Soul, 54, 71, 123, 129, 139, 162, 166, 176, 183, 184
association, bennos Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 510
association, bennos, league Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 510
association, christians, as voluntary Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 228
association, chrysaoreis Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 220
association, constellations, divine of move for isis Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 323
association, crafts Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 408
association, cult Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 136, 222, 223, 232, 233
association, cult iobakchoi, athens Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 234
association, dining, relationship with early christian feasting König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 129
association, dionysostechnitai, dionysian artists’ Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 238
association, doctors, iatroi, founded Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 271
association, encompass all building trades, tektones Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 261
association, familia Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 613, 614
association, flavius damianus, t., sophist, honored by place-based Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 247, 275
association, free Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 318
association, gerusia Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 429
association, guilt, by Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 128
association, halakha Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 68, 84, 86
association, in iobacchi athens Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 191, 192, 227, 228
association, in logic of fixed narrative, defined Neusner (2003), Rabbinic Narrative: The Precedent and the Parable in Diachronic View. 10, 11
association, jew-gentile Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 4, 7, 65, 66, 67
association, lat. societas = gr. koinōnia Tsouni (2019), Antiochus and Peripatetic Ethics, 157, 158, 161, 162, 166
association, marriage, as Brule (2003), Women of Ancient Greece, 156, 157
association, meals Alikin (2009), The Earliest History of the Christian Gathering, 1, 22
association, members, women, as Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 242
association, of aphrodite with, cyprus Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 254, 263
association, of aphrodite with, geese Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 268
association, of apollo with, lycia Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 139, 152
association, of apolysimoi of tebtynis, the Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 180, 187, 188, 189, 190, 191, 192
association, of ares, thebes, dionysus, and aphrodite with Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 286, 287, 288, 301
association, of artemis with political assemblies and civic life, justice and political life Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 173, 174, 190
association, of artemis with, butchering and hunting Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 165, 168, 169, 170, 171, 175, 177, 179, 180, 181
association, of artemis with, hunting and butchering Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 165, 168, 169, 170, 171, 175, 177, 179, 180, 181
association, of believers, therapeutai Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 128
association, of competitors/victors Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 501, 502, 503
association, of constellations, divine Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 283
association, of dionysiac artists Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 289, 360
association, of dionysus with, ecstasy/enthusiasm/madness Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 299, 300, 318, 319, 321, 322, 395
association, of dionysus with, enthusiasm/ecstasy/madness Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 299, 300, 318, 319, 321, 322, 395
association, of dionysus with, madness/ecstasy/enthusiasm Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 299, 300, 318, 319, 321, 322, 395
association, of dionysus, cult Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 45
association, of hephaestus with, lemnos Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 235, 237, 238, 241
association, of mobility with, life Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 146
association, of patriarchs with, philosophers, greek Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 92, 93
association, of peter with, rome, ancient Galinsky (2016), Memory in Ancient Rome and Early Christianity, 348, 359
association, of poseidon with, earthquakes and volcanos Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 73, 74, 89
association, of poseidon with, volcanos and earthquakes Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 73, 74, 89
association, of power and knowledge, power autocratic, coincidence and Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 24, 38, 39, 40, 41, 42, 43, 45, 47, 48, 49, 50, 56
association, of sight with, life Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 149, 150, 151
association, of slaves Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 225, 231, 232
association, of the temple horus, of Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 71
association, of villages Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 449, 450
association, of worshippers Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 261, 318, 332
association, of zeus with, fate/justice/scales Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 23, 24, 33
association, of zeus with, justice and political life, scales of justice/fate Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 23, 24, 33
association, of zeus with, scales of justice/fate Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 23, 24, 33
association, pergamum, technitai, artists of dionysus, ionian-hellespontine teos Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 35, 39, 52, 79, 80
association, priest, and interstate Wilding (2022), Reinventing the Amphiareion at Oropos, 195, 196, 198, 203, 205, 208, 215, 263
association, purity, impurity, defilement, cleansing, defilement by Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 74, 75, 76, 81
association, purity, impurity, defilement, cleansing, defilement by, moral Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 62
association, purity, impurity, defilement, cleansing, ritual purity, gentiles Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 64
association, pythion of cos, familial of Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 104, 105, 106, 114
association, sacred wine sellers Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 266
association, sambathic Levine (2005), The Ancient Synagogue, The First Thousand Years, 88, 140
association, statilius kriton, t., trajan’s physician, honored by doctors’ Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 271
association, synagôgê, name revealing greco-roman Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 88, 89
association, technitai, artists of dionysus, athenian Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 39, 52, 102, 164
association, technitai, artists of dionysus, cyprian, paphos Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 40, 42, 43, 45, 46, 50, 78, 129
association, tektones Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 262, 263
association, temple carpenters Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 261
association, tetrarchy, religious Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 15
association, textile-dealer Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 215, 216
association, thiasos, cult Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 228, 235
association, voluntary van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 49, 58
association, with amenhotep and imhotep, thoth Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 443
association, with amgûšā, zoroastrian priest, magic, in hellenism and in the babylonian talmud Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 125, 126, 128
association, with ammon, zeus Jim (2022), Saviour Gods and Soteria in Ancient Greece, 242
association, with anger, arrogance Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 106, 107, 122, 123, 125
association, with animal soul, transmigration, μετενσωμάτωσις, as outward Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 224
association, with antoninus pius, vedius antoninus iii, p., vedius iii, m. cl. p. vedius phaedrus sabinianus, ‘bauherr’ Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 298, 305, 307, 308, 310, 311, 312, 316, 372, 383
association, with apollo, helios Jim (2022), Saviour Gods and Soteria in Ancient Greece, 70, 241
association, with baalshamin zeus Jim (2022), Saviour Gods and Soteria in Ancient Greece, 92
association, with body, encyclios disciplina Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 129
association, with cassandra, cumaean sibyl Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 138, 139, 140, 141, 148, 149, 178
association, with courage, sophrosyne Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 85, 86, 87
association, with cures forleprosy, hammat gader, historical Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 808, 812
association, with disgust, empathy Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 211
association, with egyptian god seth, famine Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 294, 296
association, with egyptian god seth, plague Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 294, 296
association, with encyclios disciplina, body Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 128, 129
association, with erechtheum korai, caryatids, traditional Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 77, 78
association, with fear, collective memory Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 190, 191, 192, 193, 194, 195, 196, 197, 199, 200, 201, 203, 204, 205, 206, 207, 208, 210, 211, 213, 214, 215, 216, 217, 218, 219
association, with fear, empathy Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 53, 54, 55, 56, 210, 211, 213, 214
association, with fear, love Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 233
association, with gender, courage Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 68, 69, 72, 73, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 91, 92, 93, 94, 95, 96, 97
association, with grief, fear Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 37
association, with hygieia, ipet-nut, ? Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 454
association, with ino, pasiphae, sanctuary at thalamai Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 316
association, with isaac, ram Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 144
association, with isis, sarapis, earliest Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 330
association, with isis, thoth Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 400
association, with jesus, ram Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 141
association, with jews, demons, christian Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 168, 169
association, with juno lucina and diana lucifera, faustina the younger, annia galeria faustina Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 221, 223
association, with kos asklepieion, hippocrates Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 203
association, with love, fear Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 233
association, with lyre/kithara, lyre, apollo’s Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 143, 157, 163
association, with lyrody, weakness Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 82, 83
association, with mercy, alms Satlow (2013), The Gift in Antiquity, 35
association, with pain empathy Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 53, 55, 56, 59, 210, 211
association, with philosophers, patriarchs Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 92, 93
association, with philosophical schools, philosophy, origen’s Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 101, 102, 103, 104, 105
association, with pigs, women, roman Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 73, 74
association, with plebs, rome, temple of libertas Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 142
association, with racial identity, color, in Gazzarri and Weiner (2023), Searching for the Cinaedus in Ancient Rome. 109
association, with rome, peter, st Galinsky (2016), Memory in Ancient Rome and Early Christianity, 359
association, with sarapis, isis, earliest Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 330
association, with site, hammat gader, hygieias Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 812
association, with sun god rē/helios and aiōn, mandoulis Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 559, 560
association, with the essenes, jesus of nazareth Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 113, 114
association, with thessalian cavalry, athena itonia in thessaly Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 45, 46, 47, 48, 49
association, with thoth, amenhotep, son of hapu Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 443
association, with thoth, isis Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 400
association, with wealth, food Stuckenbruck (2007), 1 Enoch 91-108, 333, 510
association, with, aphrodite, garden Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 202, 203, 259, 265
association, with, aphrodite, geese Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 268
association, with, apollo, dionysus Pucci (2016), Euripides' Revolution Under Cover: An Essay, 157
association, with, apollo, lyre/kithara Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 143, 157, 163
association, with, apollo, prophecy Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 140, 152
association, with, artemis, and hecate, close Jim (2022), Saviour Gods and Soteria in Ancient Greece, 57, 58
association, with, artemis, animals Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 165, 166, 168, 169, 170, 174, 175, 177, 190, 327
association, with, artemis, hunting and butchering Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 165, 168, 169, 170, 171, 175, 177, 179, 180, 181
association, with, artemis, migration/movement of peoples Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 174, 175, 193, 197
association, with, artemis, political assemblies and civic life Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 173, 174, 190
association, with, dead sea and area, sodom Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 147, 207, 208, 215
association, with, delos, poseidon Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 83
association, with, delphi, plutarch’s Westwood (2023), Moses among the Greek Lawgivers: Reading Josephus’ Antiquities through Plutarch’s Lives. 8
association, with, demeter, dead Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 95, 106, 108, 110, 113, 342
association, with, demeter, horses Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 75
association, with, dionysus, ecstasy/ enthusiasm/madness Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 299, 300, 318, 319, 321, 322, 395
association, with, dionysus, thebes Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 286
association, with, disoterion, artemis Jim (2022), Saviour Gods and Soteria in Ancient Greece, 10, 106
association, with, hecate phosphoros, artemis soteira, close Jim (2022), Saviour Gods and Soteria in Ancient Greece, 57, 58
association, with, hermes, animals Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 327, 396
association, with, hermes, dead Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 95, 323, 330, 331, 333, 334, 338, 342, 343
association, with, hestia, weddings and marriage Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 121, 122, 131
association, with, isis soteira, astarte and aphrodite Jim (2022), Saviour Gods and Soteria in Ancient Greece, 9, 150
association, with, isis, aphrodite Jim (2022), Saviour Gods and Soteria in Ancient Greece, 150
association, with, kithara/lyre, apollo’s Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 143, 157, 163
association, with, moisture, moist, feminine Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 131, 138, 139, 140, 146
association, with, origen, philosophical schools Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 101, 102, 103, 104, 105
association, with, pan, and min Jim (2022), Saviour Gods and Soteria in Ancient Greece, 93, 94, 150
association, with, poseidon, earthquakes and volcanos Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 73, 74, 89
association, with, poseidon, horses and bulls Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 75, 76, 77, 85, 327, 361
association, with, ptolemaic queens, isis and aphrodite Jim (2022), Saviour Gods and Soteria in Ancient Greece, 192
association, with, septimius severus, l., roman emperor, pertinax Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 119, 120, 152, 160
association, with, sinners Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 58, 61, 73, 163, 201
association, with, sinners, christ’s Osborne (1996), Eros Unveiled: Plato and the God of Love. 178
association, with, war dead, burial of theseus, womens Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 110
association, with, young womens rituals, in statius achilleid, amazons Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 204, 205, 209, 210, 211, 216
association, with, young womens rituals, in statius achilleid, pallas Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 204, 208, 211, 212, 215, 216, 261, 262
association, with, zeus, bulls Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 75
association, with, zeus, justice/scales/ fate Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 23, 24, 33
association, wool sellers Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 254
association, wool workers Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 246, 251, 256, 383
associations Alikin (2009), The Earliest History of the Christian Gathering, 1, 4, 18, 23, 24, 27, 33, 34, 35, 36, 39
Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 50
Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 45
Clark (2007), Divine Qualities: Cult and Community in Republican Rome, 9, 35, 37, 87, 121, 167, 180, 218, 260
Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 147, 165, 204, 254, 276, 337, 339, 342, 375, 419, 420, 421, 422, 423, 424, 433, 470
Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 206, 218
Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 109, 121
Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 329, 388, 396, 397, 398, 399, 400, 401, 402, 403, 404, 405, 624
Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 175
Rupke (2016), Religious Deviance in the Roman World Superstition or Individuality?, 79, 109
Tacoma (2016), Models from the Past in Roman Culture: A World of Exempla, 21, 44, 124, 125, 190, 204, 218, 233, 234, 235, 236, 237
Vlassopoulos (2021), Historicising Ancient Slavery, 143, 144, 145
de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 101, 106, 125, 269
associations, accountability, officials’ Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 48, 49, 149, 158, 202, 206, 241
associations, administrative matters and procedures Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 1, 10, 68, 150, 167, 180, 183, 185, 188, 233, 241
associations, and, decrees, cult Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 88
associations, and, group hymns, voluntary Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 191, 192, 193
associations, archisynagōgoi, pagan Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 610
associations, archive Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 10, 22, 164, 166, 202, 211, 223, 231
associations, aristotle, on voluntary Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 224
associations, as promoters trust, of Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 19, 73, 84, 116, 184, 187, 190, 191, 192, 195, 245, 252, 255
associations, assemblies Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 13, 41, 56, 64, 68, 71, 75, 82, 115, 120, 149, 150, 151, 152, 153, 154, 155, 158, 161, 208, 209, 217, 218, 227, 228, 229, 232, 234, 235, 243, 244, 245
associations, atrium vestae, at rome, royal Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1772
associations, attitudes non-members, towards Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 40, 136, 137, 141, 156, 220
associations, authority, officials’ Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 56, 82, 114, 128, 153, 154, 155, 182, 183, 185, 211, 227, 241, 244
associations, banquet practices, voluntary Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 222, 223, 225, 226, 227, 228
associations, banquets Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 47, 48, 51, 54, 66, 131, 150, 163, 165, 166, 167, 168, 169, 170, 171, 176, 185, 187, 191, 192, 196, 198, 199, 217, 218, 219, 220, 233, 234, 250, 257
associations, benefactions towards Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 105, 107
associations, collegia Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 262
associations, collegia, and honorific practices Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 247
associations, collegia, and vedius bath-gymnasium Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 320, 321
associations, collegia, defined by place Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 274, 275, 276, 277, 278, 279, 280, 281, 282, 284, 285, 288, 289, 290, 360
associations, collegia, diversity of membership in Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 239, 242
associations, collegia, history of roman Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 217, 218
associations, collegia, honor vedii Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 246
associations, collegia, integration of into civic life Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 239, 242
associations, collegia, reciprocity with elite Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 234, 236, 291
associations, collegia, see also Gorain (2019), Language in the Confessions of Augustine, 152
associations, commitment to life Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 13, 49, 57, 60
associations, concerns for behaviour, members’ Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 12, 16, 17, 22, 98, 150, 151, 158, 160, 167, 171, 172, 174, 177, 180, 185, 187, 190, 192, 195, 199, 212, 216, 237, 239, 245
associations, concerns governance, for Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 2, 12, 16, 49, 148, 197, 241
associations, contributions and fees Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 21, 23, 40, 43, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 57, 60, 64, 65, 66, 67, 68, 71, 82, 83, 136, 137, 149, 150, 151, 153, 154, 155, 156, 158, 182, 183, 185, 187, 190, 199, 201, 203, 204, 233, 243, 253, 254
associations, cooperation with the state Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 19, 82, 243, 253
associations, corporate nature Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 135, 141, 147, 188, 219, 221, 222, 223, 229, 235, 253
associations, cult Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 88, 90
associations, cultic Huttner (2013), Early Christianity in the Lycus Valley, 31, 43, 316
associations, cults, role of in Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 12, 17, 18, 21, 22, 41, 43, 47, 48, 52, 55, 62, 64, 65, 71, 84, 87, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 110, 111, 114, 115, 116, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134, 135, 136, 137, 138, 139, 140, 141, 142, 143, 149, 158, 163, 164, 165, 168, 171, 174, 175, 176, 177, 179, 180, 190, 198, 201, 216, 230, 234, 235, 238, 240, 242, 246, 247, 248, 249, 255, 256
associations, decision-making processes Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 13, 49, 52, 55, 74, 118, 156, 166, 167, 171, 197, 204, 206, 209, 210, 211, 226, 228, 229, 233, 240
associations, decrees Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 17, 40, 41, 43, 46, 47, 51, 52, 67, 89, 91, 92, 121, 122, 126, 127, 128, 147, 148, 150, 158, 159, 160, 161, 163, 164, 165, 166, 167, 168, 169, 170, 171, 172, 174, 175, 176, 177, 178, 197, 200, 206, 208, 209, 210, 211, 242, 247
associations, dispute resolution mechanisms Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 14, 82, 146, 152, 159, 182, 183, 228, 244, 245
associations, divine qualities Clark (2007), Divine Qualities: Cult and Community in Republican Rome, 126, 229, 252, 265, 266
associations, divine qualities, meanings and Clark (2007), Divine Qualities: Cult and Community in Republican Rome, 39, 45, 46, 56, 57, 58, 74, 75, 102, 134, 210, 211, 212, 252
associations, documents concerning, cult Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 88
associations, dunhuang, library cave and of Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 231, 232
associations, egypt, voluntary Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 226
associations, election of officials Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 185, 192, 204, 205, 218, 219, 222, 227
associations, empedocleo-lucretian background in metamorphoses, gigantomachic Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 169
associations, endowments to Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 10, 41, 77, 137, 199, 206, 209, 224, 227
associations, enforcement, regulations’ Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 13, 14, 21, 110, 153, 182, 183, 185, 187, 200, 206, 212, 218, 223, 228, 234
associations, entrance-fees Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 21, 40, 41, 43, 47, 51, 54, 57, 58, 59, 60, 149, 199, 203, 243
associations, exclusion from Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 57, 60, 66, 67, 68, 74, 155, 156, 202, 203, 204, 211, 228, 229
associations, expulsion from Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 14, 23, 67, 115, 150, 153, 155, 156, 203, 218, 229
associations, family tradition, feeling of in Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 184, 195, 246
associations, festivals and festivities Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 46, 64, 68, 77, 118, 124, 127, 129, 131, 132, 136, 150, 153, 155, 157, 164, 187, 196, 200, 212, 256
associations, fines Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 14, 64, 68, 71, 72, 74, 75, 81, 84, 115, 151, 152, 153, 154, 155, 156, 157, 163, 169, 182, 187, 191, 198, 200, 202, 203, 211, 222, 223, 229, 233
associations, for integration, role of social Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 212, 247, 248, 251
associations, foreigners, presence of in Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 102, 246, 247, 248, 251
associations, formulae Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 68, 90
associations, foundation Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 10, 13, 53, 56, 77, 114, 138, 200, 219, 220, 221, 224
associations, founder Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 13, 67, 103, 107, 121, 124, 125, 129, 133, 138, 139, 257
associations, freedmen, presence of in Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 210, 248
associations, friendship, value of in Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 17, 56, 57, 62, 114, 196, 233
associations, fulvius publicianus nikephoros, m., renovates colonnade for Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 255, 321
associations, funds Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 50, 57, 128, 168, 198, 204, 206, 208, 217, 220, 221, 224
associations, global character of Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 23, 215, 235, 239
associations, greco-roman, hellenistic, pagan Levine (2005), The Ancient Synagogue, The First Thousand Years, 27, 53, 427
associations, hereditary membership in Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 54, 55, 59, 123, 126
associations, hierarchy Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 50, 51, 52, 62, 197, 205, 208, 209, 211, 212, 234, 243
associations, honours by Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 152, 157, 158, 159, 161, 163, 164, 165, 166, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 206, 243, 244, 247, 250, 251, 254, 257
associations, hymn-singers’ Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 193
associations, identity, building of Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 1, 21, 49, 103, 117, 118, 125, 127, 129, 133, 135, 137, 141, 143
associations, impact Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 1, 19, 159, 177, 239, 251, 252, 257
associations, imperial cults, hymn-singer Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 193
associations, in cities Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 25, 255
associations, in cities, of roman citizens in hierapolis Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 258
associations, in greece, dining Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 173
associations, in monuments, boule and demos, cooperate with Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 291
associations, in the roman empire, collegia Isaac (2004), The invention of racism in classical antiquity, 447, 448, 487
associations, inscriptions, document professional Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 256
associations, involvement ethics and ethical values, with Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 22, 87, 110, 111, 115, 164, 167, 170, 172, 178, 184, 185, 187, 190, 191, 192, 193, 194, 195, 239, 240, 256
associations, involvement funerary monuments, with Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 77, 117, 121, 122, 124, 142, 247, 257
associations, involvement in and regulation place, of Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 12, 21, 117, 118, 119, 120, 121, 239, 247, 251, 255, 257
associations, involvement local community/society, in Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 1, 14, 18, 19, 21, 22, 23, 64, 103, 164, 177, 181, 190, 194, 210, 216, 221, 235, 239, 242, 245, 249, 251, 256, 257
associations, iuvenes, youth Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 240
associations, jewish Levine (2005), The Ancient Synagogue, The First Thousand Years, 85, 114, 238, 293, 294
associations, jewish people, the, voluntary Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 228
associations, jewish, cultural Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 63
associations, knibbe, dieter, on vedius gymnasium and Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 254, 255, 320
associations, landscape, lack uniformity in of Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 18, 54, 143, 237
associations, latin poets’ guild, voluntary Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 218
associations, law of Rupke (2016), Religious Deviance in the Roman World Superstition or Individuality?, 106
associations, legislative role Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 1, 10, 78, 146, 147, 158, 164
associations, legitimation Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 65, 209
associations, link architecture and architectural features, to Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 119, 120, 255, 257
associations, loans, in cult Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 183, 184, 185
associations, management sacred space, of Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 117, 118, 120, 240
associations, meeting-places Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 117, 118, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134, 135, 141, 142, 196, 200, 219, 257
associations, mime, and voluntary Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 227
associations, monuments, raised by Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 234
associations, naming practices Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 6, 7, 8, 55, 91, 118, 119, 123, 126, 137, 138, 164, 196
associations, nances and religion in cult Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 182
associations, newcomers into Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 41, 43, 54, 56, 57, 60, 241
associations, night/nighttime, negative Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 73, 74, 108
associations, nomoi, of Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 151, 152, 153, 179
associations, non-elites, voluntary Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 224, 225, 226, 227, 228
associations, of allegory, gnostic Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 64
associations, of amphiaraos, military Wilding (2022), Reinventing the Amphiareion at Oropos, 29, 30, 31, 32, 33, 34, 35, 36, 37, 39, 42, 44, 45, 91, 98, 99, 129, 151, 215, 265
associations, of being Hoenig (2018), Plato's Timaeus and the Latin Tradition, 126
associations, of belly, negative Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 14
associations, of divinities consulted, incubation, egyptian and greco-egyptian, underworld Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 33
associations, of janus, elegiac Fielding (2017), Transformations of Ovid in Late Antiquity. 79
associations, of liber, plebeian Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 270
associations, of marsyas, plebeian Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 270
associations, of performers Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 256
associations, of venus, agrarian Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 185
associations, of zeus soter, religious Jim (2022), Saviour Gods and Soteria in Ancient Greece, 145
associations, organisation Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 1, 12, 74, 149, 158, 159, 163, 164, 171, 174, 176, 178, 197, 211, 212, 219, 220, 221, 228, 230, 243
associations, pergamon, hymn-singers’ Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 193
associations, position outside of constitutional features, political Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 6, 8
associations, presence citizens in of Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 52, 247, 248
associations, presence slaves in of Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 248
associations, presidents Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 82, 153, 154, 181, 182, 183, 185, 187, 188, 191, 192, 202, 205, 210, 217, 227, 228, 241, 255
associations, presiding, voluntary Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 224, 226, 230, 235, 331
associations, private Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 28, 33
associations, private character Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 6, 7, 8, 13, 174, 175, 176, 177, 181, 209
associations, profile, members’, membership and Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 1, 2, 16, 18, 21, 54, 60, 74, 83, 106, 119, 120, 123, 136, 137, 141, 181, 187, 189, 191, 209, 218, 237, 239, 241, 242, 246, 247, 248, 251, 252, 255
associations, promotion exclusivity, of Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 103, 117, 119, 120, 135, 139, 141, 142, 218, 246, 251
associations, promotion inclusivity, of Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 102, 103, 117, 119, 121, 135, 136, 137, 138, 139, 140, 142, 251
associations, property, communal Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 146, 149, 200, 220, 221, 224, 230
associations, regulations contracts, as Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 71, 72, 82, 182, 196, 243
associations, relation buddhism, chinese and indian to Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 235, 241
associations, religious Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 120
Rupke (2016), Religious Deviance in the Roman World Superstition or Individuality?, 74
associations, rites of private Parker (2005), Polytheism and Society at Athens, 373
associations, role and presence women in of Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 22, 164, 173, 232, 248, 249, 250, 251
associations, role arbitration, in Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 146, 152, 235, 245
associations, role culture, in Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 1, 18, 240, 247, 255, 256, 257
associations, role in burial, members’ Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 12, 47, 54, 56, 72, 114, 148, 150, 157, 187, 191, 194, 198, 199, 200, 201, 217, 228, 234
associations, role in economy, the Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 18, 19, 22, 176, 179, 180, 181, 182, 183, 184, 185, 186, 187, 188, 189, 190, 191, 192, 193, 194, 195, 220, 221, 224, 225, 230, 235, 238, 239, 247, 252, 253, 254, 255
associations, role public life and sphere, in Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 22, 62, 164, 174, 175, 176, 177, 178, 221, 235, 237, 242, 243, 254, 256
associations, role tax collection, in Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 187, 188, 190, 193, 194, 222, 243, 253
associations, role vis-à-vis and imitation political communities and institutions, of Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 1, 23, 59, 62, 84, 114, 175, 176, 177, 208, 210, 211, 238, 240, 241, 243
associations, sanctuaries in attica, cult Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 189
associations, scrutiny, dokimasia, for membership Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 40, 41, 55, 56, 59, 114, 115, 150, 241
associations, sectarian, pagan Levine (2005), The Ancient Synagogue, The First Thousand Years, 27, 53, 427
associations, see also collegia Gorain (2019), Language in the Confessions of Augustine, 25, 106, 135, 144, 146, 147, 148, 150, 152, 165, 193
associations, self-government Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 49, 221
associations, slaves, voluntary Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 225, 231, 232
associations, social role Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 245, 246, 247, 248, 249, 250, 251
associations, societies, pagan, pagans Levine (2005), The Ancient Synagogue, The First Thousand Years, 293, 392
associations, tendency to well-ordered, be Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 16, 17, 18, 21, 22, 48, 84, 103, 142, 159, 181, 194, 198, 207, 212, 221, 239, 243, 246, 252
associations, textile, dealers, voluntary Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 215, 216
associations, theater, and cultic Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 21, 45
associations, theurgy, chaldaean/neoplatonic Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 13
associations, thiasus Belayche and Massa (2021), Mystery Cults in Visual Representation in Graeco-Roman Antiquity, 79, 115, 137, 171, 184, 211
associations, to burial indemnity, paid by members Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 82, 83, 199, 228
associations, trade, craft Huttner (2013), Early Christianity in the Lycus Valley, 21, 30, 31, 166, 167, 168, 252
associations, value tradition, for Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 21, 22, 171, 176, 185, 245, 246, 252, 255, 256
associations, vedii, and professional Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 234, 251
associations, vedius antoninus iii, p., vedius iii, m. cl. p. vedius phaedrus sabinianus, ‘bauherr’, honored by professional Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 252, 383, 397, 401
associations, viri novi, porphyrian Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 11, 289
associations, voluntary Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 224, 226, 259, 260, 261
Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 13, 224, 225, 226, 227, 228
Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 192, 195
associations, with athena itonia, zeus Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 211, 225, 226
associations, with, blue charioteers, jews’ Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 279, 280, 281, 380
associations, with, rome, plebeian Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 142, 269
associations, ”, “funerary Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 496
associations/collegia Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 4, 6, 7, 68, 70, 71, 72, 85, 86, 91, 115, 160, 283
associative, entity, dualism Carter (2019), Aristotle on Earlier Greek Psychology: The Science of Soul, 52, 221
associative, logic of coherence in sifre, fixed Neusner (2003), Rabbinic Narrative: The Precedent and the Parable in Diachronic View. 10, 11
synod/association, of competitors, agonistic, spectacula Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 501, 502

List of validated texts:
54 validated results for "association"
1. Hebrew Bible, Leviticus, 19.19 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Logic of fixed association, in narrative, defined • Purity, impurity, defilement, cleansing, defilement by association • Purity, impurity, defilement, cleansing, defilement by association (moral) • Sifre, fixed associative logic of coherence in

 Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 62, 75; Neusner (2003), Rabbinic Narrative: The Precedent and the Parable in Diachronic View. 10

sup>
19.19 אֶת־חֻקֹּתַי תִּשְׁמֹרוּ בְּהֶמְתְּךָ לֹא־תַרְבִּיעַ כִּלְאַיִם שָׂדְךָ לֹא־תִזְרַע כִּלְאָיִם וּבֶגֶד כִּלְאַיִם שַׁעַטְנֵז לֹא יַעֲלֶה עָלֶיךָ׃'' None		sup>
19.19 Ye shall keep My statutes. Thou shalt not let thy cattle gender with a diverse kind; thou shalt not sow thy field with two kinds of seed; neither shall there come upon thee a garment of two kinds of stuff mingled together.'' None
2. Hebrew Bible, Numbers, 5.19-5.22 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Jewish, cultural associations • Women, In mixed associations

 Found in books: Eckhardt (2019), Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities, 72; Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 63

sup>
5.19 וְהִשְׁבִּיעַ אֹתָהּ הַכֹּהֵן וְאָמַר אֶל־הָאִשָּׁה אִם־לֹא שָׁכַב אִישׁ אֹתָךְ וְאִם־לֹא שָׂטִית טֻמְאָה תַּחַת אִישֵׁךְ הִנָּקִי מִמֵּי הַמָּרִים הַמְאָרֲרִים הָאֵלֶּה׃' '5.21 וְהִשְׁבִּיעַ הַכֹּהֵן אֶת־הָאִשָּׁה בִּשְׁבֻעַת הָאָלָה וְאָמַר הַכֹּהֵן לָאִשָּׁה יִתֵּן יְהוָה אוֹתָךְ לְאָלָה וְלִשְׁבֻעָה בְּתוֹךְ עַמֵּךְ בְּתֵת יְהוָה אֶת־יְרֵכֵךְ נֹפֶלֶת וְאֶת־בִּטְנֵךְ צָבָה׃ 5.22 וּבָאוּ הַמַּיִם הַמְאָרְרִים הָאֵלֶּה בְּמֵעַיִךְ לַצְבּוֹת בֶּטֶן וְלַנְפִּל יָרֵךְ וְאָמְרָה הָאִשָּׁה אָמֵן אָמֵן׃'' None		sup>
5.19 And the priest shall cause her to swear, and shall say unto the woman: ‘If no man have lain with thee, and if thou hast not gone aside to uncleanness, being under thy husband, be thou free from this water of bitterness that causeth the curse; 5.20 but if thou hast gone aside, being under thy husband, and if thou be defiled, and some man have lain with thee besides thy husband— 5.21 then the priest shall cause the woman to swear with the oath of cursing, and the priest shall say unto the woman—the LORD make thee a curse and an oath among thy people, when the LORD doth make thy thigh to fall away, and thy belly to swell; 5.22 and this water that causeth the curse shall go into thy bowels, and make thy belly to swell, and thy thigh to fall away’; and the woman shall say: ‘Amen, Amen.’'' None
3. Homer, Iliad, 6.130-6.131, 24.527 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Dionysus, ecstasy/ enthusiasm/madness, association with • Isis Soteira, Astarte and Aphrodite, association with • Zeus, justice/scales/ fate, association with • ecstasy/enthusiasm/madness, association of Dionysus with • enthusiasm/ecstasy/madness, association of Dionysus with • fate/justice/scales, association of Zeus with • formulae, associations • justice and political life, scales of justice/fate, association of Zeus with • madness/ecstasy/enthusiasm, association of Dionysus with • scales of justice/fate, association of Zeus with

 Found in books: Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 90; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 9; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 24, 321, 322

sup>
6.130 οὐδὲ γὰρ οὐδὲ Δρύαντος υἱὸς κρατερὸς Λυκόοργος 6.131 δὴν ἦν, ὅς ῥα θεοῖσιν ἐπουρανίοισιν ἔριζεν·
24.527 δοιοὶ γάρ τε πίθοι κατακείαται ἐν Διὸς οὔδει'' None		sup>
6.130 Nay, for even the son of Dryas, mighty Lycurgus, lived not long, seeing that he strove with heavenly gods—he that on a time drave down over the sacred mount of Nysa the nursing mothers of mad Dionysus; and they all let fall to the ground their wands, smitten with an ox-goad by man-slaying Lycurgus.
24.527 For on this wise have the gods spun the thread for wretched mortals, that they should live in pain; and themselves are sorrowless. For two urns are set upon the floor of Zeus of gifts that he giveth, the one of ills, the other of blessings. To whomsoever Zeus, that hurleth the thunderbolt, giveth a mingled lot, '' None
4. None, None, nan (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Athena Itonia in Thessaly, association with Thessalian cavalry • Demeter, horses, association with • Poseidon, horses and bulls, association with • Zeus, bulls, association with

 Found in books: Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 46; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 75, 76
5. Euripides, Bacchae, 6, 84-85, 120-134, 681 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Apollo, Dionysus, association with • Associations/collegia • Dionysus, ecstasy/ enthusiasm/madness, association with • Thebes, association of Ares, Dionysus, and Aphrodite with • ecstasy/enthusiasm/madness, association of Dionysus with • enthusiasm/ecstasy/madness, association of Dionysus with • madness/ecstasy/enthusiasm, association of Dionysus with • young womens rituals, in Statius Achilleid, Amazons, association with • young womens rituals, in Statius Achilleid, Pallas, association with

 Found in books: Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 91; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 215, 216; Pucci (2016), Euripides' Revolution Under Cover: An Essay, 157; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 301, 319, 395

sup>
6 ὁρῶ δὲ μητρὸς μνῆμα τῆς κεραυνίας
84 Βρόμιον παῖδα θεὸν θεοῦ 85 Διόνυσον κατάγουσαι
120 ὦ θαλάμευμα Κουρήτων word split in text 		sup>
6 I am here at the fountains of Dirke and the water of Ismenus. And I see the tomb of my thunder-stricken mother here near the palace, and the remts of her house, smouldering with the still living flame of Zeus’ fire, the everlasting insult of Hera against my mother.
84 brandishing the thyrsos, garlanded with ivy, serves Dionysus.Go, Bacchae, go, Bacchae, escorting the god Bromius, child of a god, 85 from the Phrygian mountains to the broad streets of Hellas—Bromius, Choru
120 O secret chamber of the Kouretes and you holy Cretan caves, parents to Zeus, where the Korybantes with triple helmet invented for me in their caves this circle,'121 O secret chamber of the Kouretes and you holy Cretan caves, parents to Zeus, where the Korybantes with triple helmet invented for me in their caves this circle, 125 covered with stretched hide; and in their excited revelry they mingled it with the sweet-voiced breath of Phrygian pipes and handed it over to mother Rhea, resounding with the sweet songs of the Bacchae; 130 nearby, raving Satyrs were fulfilling the rites of the mother goddess, and they joined it to the dances of the biennial festivals, in which Dionysus rejoices. Choru

681 I saw three companies of dancing women, one of which Autonoe led, the second your mother Agave, and the third Ino. All were asleep, their bodies relaxed, some resting their backs against pine foliage, ' None
6. Herodotus, Histories, 7.192 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Artemis, migration/movement of peoples, association with • Helios, association with Apollo

 Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 70; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 197

sup>
7.192 ὃ μὲν δὴ τετάρτῃ ἡμέρῃ ἐπέπαυτο· τοῖσι δὲ Ἕλλησι οἱ ἡμεροσκόποι ἀπὸ τῶν ἄκρων τῶν Εὐβοϊκῶν καταδραμόντες δευτέρῃ ἡμέρῃ ἀπʼ ἧς ὁ χειμὼν ὁ πρῶτος ἐγένετο, ἐσήμαινον πάντα τὰ γενόμενα περὶ τὴν ναυηγίην. οἳ δὲ ὡς ἐπύθοντο, Ποσειδέωνι σωτῆρι εὐξάμενοι καὶ σπονδὰς προχέαντες τὴν ταχίστην ὀπίσω ἠπείγοντο ἐπὶ τὸ Ἀρτεμίσιον, ἐλπίσαντες ὀλίγας τινάς σφι ἀντιξόους ἔσεσθαι νέας.'' None		sup>
7.192 The storm, then, ceased on the fourth day. Now the scouts stationed on the headlands of Euboea ran down and told the Hellenes all about the shipwreck on the second day after the storm began. ,After hearing this they prayed to Poseidon as their savior and poured libations. Then they hurried to Artemisium hoping to find few ships opposing them. So they came to Artemisium a second time and made their station there. From that time on they call Poseidon their savior. '' None
7. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • admission into an association, • associations • entrance-fees, associations,

 Found in books: Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 58; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 403
8. Anon., 1 Enoch, 97.8-97.9, 98.2 (3rd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Food, Association with Wealth • guilt, by association

 Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 128; Stuckenbruck (2007), 1 Enoch 91-108, 333

sup>
97.8 Woe to you who acquire silver and gold in unrighteousness and say: ' We have become rich with riches and have possessions; And have acquired everything we have desired." '97.9 And now let us do what we purposed: For we have gathered silver,
98.2 For ye men shall put on more adornments than a woman, And coloured garments more than a virgin: In royalty and in grandeur and in power, And in silver and in gold and in purple, And in splendour and in food they shall be poured out as water.'" None
9. Anon., Jubilees, 22.16 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Jew-gentile, association • sinners, association with

 Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 201; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 66

sup>
22.16 May nations serve thee, And all the nations bow themselves before thy seed.'' None
10. Septuagint, 1 Maccabees, 1.48-1.63 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Purity, impurity, defilement, cleansing, defilement by association • arrogance, association with anger

 Found in books: Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 123; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 81

sup>
1.48 and to leave their sons uncircumcised. They were to make themselves abominable by everything unclean and profane, 1.49 so that they should forget the law and change all the ordices. 1.50 "And whoever does not obey the command of the king shall die." 1.51 In such words he wrote to his whole kingdom. And he appointed inspectors over all the people and commanded the cities of Judah to offer sacrifice, city by city. 1.52 Many of the people, every one who forsook the law, joined them, and they did evil in the land; 1.53 they drove Israel into hiding in every place of refuge they had. 1.54 Now on the fifteenth day of Chislev, in the one hundred and forty-fifth year, they erected a desolating sacrilege upon the altar of burnt offering. They also built altars in the surrounding cities of Judah, 1.55 and burned incense at the doors of the houses and in the streets. 1.56 The books of the law which they found they tore to pieces and burned with fire. 1.57 Where the book of the covet was found in the possession of any one, or if any one adhered to the law, the decree of the king condemned him to death. 1.58 They kept using violence against Israel, against those found month after month in the cities. 1.59 And on the twenty-fifth day of the month they offered sacrifice on the altar which was upon the altar of burnt offering. 1.60 According to the decree, they put to death the women who had their children circumcised, 1.61 and their families and those who circumcised them; and they hung the infants from their mothers necks. 1.62 But many in Israel stood firm and were resolved in their hearts not to eat unclean food. 1.63 They chose to die rather than to be defiled by food or to profane the holy covet; and they did die.'' None
11. None, None, nan (2nd cent. BCE - 1st cent. CE)
 Tagged with subjects: • Clement of Alexandria, on the catechumenate,, voluntary associations (collegia) compared • associations • voluntary associations (collegia) in ancient world

 Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 27; Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 115
12. Philo of Alexandria, On Dreams, 2.127 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Foreigners, Associations of • associations

 Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 50; Eckhardt (2019), Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities, 106

sup>
2.127 And would you still sit down in your synagogues, collecting your ordinary assemblies, and reading your sacred volumes in security, and explaining whatever is not quite clear, and devoting all your time and leisure with long discussions to the philosophy of your ancestors? '' None
13. Philo of Alexandria, On The Virtues, 102-103, 108 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Associations/collegia • associations • courage, association with gender

 Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 36; Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 160; Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 93, 95

sup>
102 Moreover, after the lawgiver has established commandments respecting one's fellow countrymen, he proceeds to show that he looks upon strangers also as worthy of having their interests attended to by his laws, since they have forsaken their natural relations by blood, and their native land and their national customs, and the sacred temples of their gods, and the worship and honour which they had been wont to pay to them, and have migrated with a holy migration, changing their abode of fabulous inventions for that of the certainty and clearness of truth, and of the worship of the one true and living God. "103 Accordingly, he commands the men of his nation to love the strangers, not only as they love their friends and relations, but even as they love themselves, doing them all the good possible both in body and soul; and, as to their feelings, sympathising with them both in sorrow and in joy, so as to appear all one creature, though the parts are divided; mutual fellowship uniting the whole and rendering it compact and coherent. ' "
108 And if any of them should be willing to forsake their old ways and to come over to the customs and constitutions of the Jews, they are not to be rejected and treated with hostility as the children of enemies, but to be received in such a manner that in the third generation they may be admitted into the assembly, and may have a share of the divine words read to them, being instructed in the will of God equally with the natives of the land, the descendants of God's chosen people. XXII. " "' None
14. Philo of Alexandria, On The Embassy To Gaius, 155-157, 312-313, 316 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Famine, association with Egyptian god Seth • Foreigners, Associations of • Legal regulations on associations, Roman • Money, Collected by associations • Religion, Enabling associations • Rome, Other associations in • Sambathic association • collegia (associations) in the Roman Empire • plague, association with Egyptian god Seth

 Found in books: Eckhardt (2019), Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities, 94, 108, 120, 122; Isaac (2004), The invention of racism in classical antiquity, 448; Levine (2005), The Ancient Synagogue, The First Thousand Years, 88; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 296

sup>
155 How then did he look upon the great division of Rome which is on the other side of the river Tiber, which he was well aware was occupied and inhabited by the Jews? And they were mostly Roman citizens, having been emancipated; for, having been brought as captives into Italy, they were manumitted by those who had bought them for slaves, without ever having been compelled to alter any of their hereditary or national observances. '156 Therefore, he knew that they had synagogues, and that they were in the habit of visiting them, and most especially on the sacred sabbath days, when they publicly cultivate their national philosophy. He knew also that they were in the habit of contributing sacred sums of money from their first fruits and sending them to Jerusalem by the hands of those who were to conduct the sacrifices. 157 But he never removed them from Rome, nor did he ever deprive them of their rights as Roman citizens, because he had a regard for Judaea, nor did he never meditate any new steps of innovation or rigour with respect to their synagogues, nor did he forbid their assembling for the interpretation of the law, nor did he make any opposition to their offerings of first fruits; but he behaved with such piety towards our countrymen, and with respect to all our customs, that he, I may almost say, with all his house, adorned our temple with many costly and magnificent offerings, commanding that continued sacrifices of whole burnt offerings should be offered up for ever and ever every day from his own revenues, as a first fruit of his own to the most high God, which sacrifices are performed to this very day, and will be performed for ever, as a proof and specimen of a truly imperial disposition.
312 for that these assemblies were not revels, which from drunkenness and intoxication proceeded to violence, so as to disturb the peaceful condition of the country, but were rather schools of temperance and justice, as the men who met in them were studiers of virtue, and contributed the first fruits every year, sending commissioners to convey the holy things to the temple in Jerusalem. 313 "And, in the next place, he commanded that no one should hinder the Jews, either on their way to the synagogues, or when bringing their contributions, or when proceeding in obedience to their national laws to Jerusalem, for these things were expressly enjoined, if not in so many words, at all events in effect;
316 "Is not this a most convincing proof, O emperor, of the intention of Caesar respecting the honours paid to our temple which he had adopted, not considering it right that because of some general rule, with respect to meetings, the assemblies of the Jews, in one place should be put down, which they held for the sake of offering the first fruits, and for other pious objects? ' None
15. None, None, nan (1st cent. BCE - 1st cent. CE)
 Tagged with subjects: • Associations • Foreigners, Associations of • Legal regulations on associations, Roman

 Found in books: Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 419; Eckhardt (2019), Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities, 123
16. Josephus Flavius, Jewish Antiquities, 14.194-14.195, 14.213-14.216, 14.223-14.230, 14.232, 14.234-14.235, 14.238-14.239, 14.241-14.243, 14.245-14.246, 14.256-14.264, 16.162-16.164, 16.168-16.172 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Foreigners, Associations of • Imitation (of institutions by associations) • Jurisdiction (within associations) • Legal regulations on associations, Greek • Legal regulations on associations, Roman • Money, Collected by associations • Religion, Enabling associations • Rome, Other associations in • Sambathic association • Sanctuaries, of associations • associations • associations, Jewish • collegia (associations) in the Roman Empire

 Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 27; Eckhardt (2019), Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities, 23, 70, 93, 99, 103, 107, 108, 110, 112, 113, 120, 121, 122, 126, 128, 129, 130, 170; Isaac (2004), The invention of racism in classical antiquity, 448; Levine (2005), The Ancient Synagogue, The First Thousand Years, 88, 114, 140

sup>
14.194 διὰ ταύτας τὰς αἰτίας ̔Υρκανὸν ̓Αλεξάνδρου καὶ τὰ τέκνα αὐτοῦ ἐθνάρχας ̓Ιουδαίων εἶναι ἀρχιερωσύνην τε ̓Ιουδαίων διὰ παντὸς ἔχειν κατὰ τὰ πάτρια ἔθη, εἶναί τε αὐτὸν καὶ τοὺς παῖδας αὐτοῦ συμμάχους ἡμῖν ἔτι τε καὶ ἐν τοῖς κατ' ἄνδρα φίλοις ἀριθμεῖσθαι," "14.195 ὅσα τε κατὰ τοὺς ἰδίους αὐτῶν νόμους ἐστὶν ἀρχιερατικὰ φιλάνθρωπα, ταῦτα κελεύω κατέχειν αὐτὸν καὶ τὰ τέκνα αὐτοῦ: ἄν τε μεταξὺ γένηταί τις ζήτησις περὶ τῆς ̓Ιουδαίων ἀγωγῆς, ἀρέσκει μοι κρίσιν γίνεσθαι παρ' αὐτοῖς. παραχειμασίαν δὲ ἢ χρήματα πράσσεσθαι οὐ δοκιμάζω." 14.213 ̓Ιούλιος Γάιος ὑιοσο στρατηγὸς ὕπατος ̔Ρωμαίων Παριανῶν ἄρχουσι βουλῇ δήμῳ χαίρειν. ἐνέτυχόν μοι οἱ ̓Ιουδαῖοι ἐν Δήλῳ καί τινες τῶν παροίκων ̓Ιουδαίων παρόντων καὶ τῶν ὑμετέρων πρέσβεων καὶ ἐνεφάνισαν, ὡς ὑμεῖς ψηφίσματι κωλύετε αὐτοὺς τοῖς πατρίοις ἔθεσι καὶ ἱεροῖς χρῆσθαι.' "14.214 ἐμοὶ τοίνυν οὐκ ἀρέσκει κατὰ τῶν ἡμετέρων φίλων καὶ συμμάχων τοιαῦτα γίνεσθαι ψηφίσματα καὶ κωλύεσθαι αὐτοὺς ζῆν κατὰ τὰ αὐτῶν ἔθη καὶ χρήματα εἰς σύνδειπνα καὶ τὰ ἱερὰ εἰσφέρειν, τοῦτο ποιεῖν αὐτῶν μηδ' ἐν ̔Ρώμῃ κεκωλυμένων." '14.215 καὶ γὰρ Γάιος Καῖσαρ ὁ ἡμέτερος στρατηγὸς καὶ ὕπατος ἐν τῷ διατάγματι κωλύων θιάσους συνάγεσθαι κατὰ πόλιν μόνους τούτους οὐκ ἐκώλυσεν οὔτε χρήματα συνεισφέρειν οὔτε σύνδειπνα ποιεῖν. 14.216 ὁμοίως δὲ κἀγὼ τοὺς ἄλλους θιάσους κωλύων τούτοις μόνοις ἐπιτρέπω κατὰ τὰ πάτρια ἔθη καὶ νόμιμα συνάγεσθαί τε καὶ ἑστιᾶσθαι. καὶ ὑμᾶς οὖν καλῶς ἔχει, εἴ τι κατὰ τῶν ἡμετέρων φίλων καὶ συμμάχων ψήφισμα ἐποιήσατε, τοῦτο ἀκυρῶσαι διὰ τὴν περὶ ἡμᾶς αὐτῶν ἀρετὴν καὶ εὔνοιαν.
14.223 ̓́Επεμψεν δὲ τούτων ̔Υρκανὸς τῶν πρεσβευτῶν ἕνα καὶ πρὸς Δολαβέλλαν τὸν τῆς ̓Ασίας τότε ἡγεμόνα, παρακαλῶν ἀπολῦσαι τοὺς ̓Ιουδαίους τῆς στρατείας καὶ τὰ πάτρια τηρεῖν ἔθη καὶ κατὰ ταῦτα ζῆν ἐπιτρέπειν: 14.224 οὗ τυχεῖν αὐτῷ ῥᾳδίως ἐγένετο: λαβὼν γὰρ ὁ Δολοβέλλας τὰ παρὰ τοῦ ̔Υρκανοῦ γράμματα, μηδὲ βουλευσάμενος ἐπιστέλλει τοῖς κατὰ τὴν ̓Ασίαν ἅπασιν γράψας τῇ ̓Εφεσίων πόλει πρωτευούσῃ τῆς ̓Ασίας περὶ τῶν ̓Ιουδαίων. ἡ δὲ ἐπιστολὴ τοῦτον περιεῖχεν τὸν τρόπον: 14.225 ̓Επὶ πρυτάνεως ̓Αρτέμωνος μηνὸς Ληναιῶνος προτέρᾳ. Δολοβέλλας αὐτοκράτωρ ̓Εφεσίων ἄρχουσι βουλῇ δήμῳ χαίρειν. 14.226 ̓Αλέξανδρος Θεοδώρου πρεσβευτὴς ̔Υρκανοῦ τοῦ ̓Αλεξάνδρου υἱοῦ ἀρχιερέως καὶ ἐθνάρχου τῶν ̓Ιουδαίων ἐνεφάνισέν μοι περὶ τοῦ μὴ δύνασθαι στρατεύεσθαι τοὺς πολίτας αὐτοῦ διὰ τὸ μήτε ὅπλα βαστάζειν δύνασθαι μήτε ὁδοιπορεῖν ἐν ταῖς ἡμέραις τῶν σαββάτων, μήτε τροφῶν τῶν πατρίων καὶ συνήθων κατὰ τούτους εὐπορεῖν. 14.227 ἐγώ τε οὖν αὐτοῖς, καθὼς καὶ οἱ πρὸ ἐμοῦ ἡγεμόνες, δίδωμι τὴν ἀστρατείαν καὶ συγχωρῶ χρῆσθαι τοῖς πατρίοις ἐθισμοῖς ἱερῶν ἕνεκα καὶ ἁγίοις συναγομένοις, καθὼς αὐτοῖς νόμιμον, καὶ τῶν πρὸς τὰς θυσίας ἀφαιρεμάτων, ὑμᾶς τε βούλομαι ταῦτα γράψαι κατὰ πόλεις. 14.228 Καὶ ταῦτα μὲν ὁ Δολαβέλλας ̔Υρκανοῦ πρεσβευσαμένου πρὸς αὐτὸν ἐχαρίσατο τοῖς ἡμετέροις. Λεύκιος δὲ Λέντλος ὕπατος εἶπεν: πολίτας ̔Ρωμαίων ̓Ιουδαίους ἱερὰ ̓Ιουδαϊκὰ ἔχοντας καὶ ποιοῦντας ἐν ̓Εφέσῳ πρὸ τοῦ βήματος δεισιδαιμονίας ἕνεκα στρατείας ἀπέλυσα πρὸ δώδεκα καλανδῶν ̓Οκτωβρίων Λευκίω Λέντλω Γαί̈ω Μαρκέλλω ὑπάτοις. 14.229 παρῆσαν Τίτος ̓́Αμπιος Τίτου υἱὸς Βάλβος ̔Ορατία πρεσβευτής, Τίτος Τόνγιος Τίτου υἱὸς Κροστομίνα, Κόιντος Καίσιος Κοί̈ντου, Τίτος Πομπήιος Τίτου Λογγῖνος, Γάιος Σερουίλιος Γαί̈ου υἱὸς Τηρητίνα Βράκκος χιλίαρχος, Πόπλιος Κλούσιος Ποπλίου ̓Ετωρία Γάλλος, Γάιος Σέντιος Γαί̈ου * υἱὸς Σαβατίνα.
14.232 ἵνα εἴ τινές εἰσιν ̓Ιουδαῖοι πολῖται ̔Ρωμαίων τούτοις μηδεὶς ἐνοχλῇ περὶ στρατείας, διὰ τὸ τὸν ὕπατον Λούκιον Κορνήλιον Λέντλον δεισιδαιμονίας ἕνεκα ἀπολελυκέναι τοὺς ̓Ιουδαίους τῆς στρατείας. διὸ πείθεσθαι ἡμᾶς δεῖ τῷ στρατηγῷ. ὅμοια δὲ τούτοις καὶ Σαρδιανοὶ περὶ ἡμῶν ἐψηφίσαντο.
14.234 Λεύκιος Λέντλος ὕπατος λέγει: πολίτας ̔Ρωμαίων ̓Ιουδαίους, οἵτινές μοι ἱερὰ ἔχειν καὶ ποιεῖν ̓Ιουδαϊκὰ ἐν ̓Εφέσῳ ἐδόκουν, δεισιδαιμονίας ἕνεκα ἀπέλυσα. τοῦτο ἐγένετο πρὸ δώδεκα καλανδῶν Κουιντιλίων.' "14.235 Λούκιος ̓Αντώνιος Μάρκου υἱὸς ἀντιταμίας καὶ ἀντιστράτηγος Σαρδιανῶν ἄρχουσι βουλῇ δήμῳ χαίρειν. ̓Ιουδαῖοι πολῖται ἡμέτεροι προσελθόντες μοι ἐπέδειξαν αὐτοὺς σύνοδον ἔχειν ἰδίαν κατὰ τοὺς πατρίους νόμους ἀπ' ἀρχῆς καὶ τόπον ἴδιον, ἐν ᾧ τά τε πράγματα καὶ τὰς πρὸς ἀλλήλους ἀντιλογίας κρίνουσιν, τοῦτό τε αἰτησαμένοις ἵν' ἐξῇ ποιεῖν αὐτοῖς τηρῆσαι καὶ ἐπιτρέψαι ἔκρινα." 14.238 παρῆσαν Τίτος ̓́Αμπιος Τίτου υἱὸς Βάλβος ̔Ορατία πρεσβευτής, Τίτος Τόνγιος Κροστομίνα, Κόιντος Καίσιος Κοί̈ντου, Τίτος Πήιος Τίτου υἱὸς Κορνηλία Λογγῖνος, Γάιος Σερουίλιος Γαί̈ου Τηρητείνα Βρόκχος χιλίαρχος, Πόπλιος Κλούσιος Ποπλίου υἱὸς ̓Ετωρία Γάλλος, 14.239 Γάιος Τεύτιος Γαί̈ου Αἰμιλία χιλίαρχος, Σέξστος ̓Ατίλιος Σέξστου υἱὸς Αἰμιλία Σέσρανος, Γάιος Πομπήιος Γαί̈ου υἱὸς Σαβατίνα, Τίτος ̓́Αμπιος Τίτου Μένανδρος, Πόπλιος Σερουίλιος Ποπλίου υἱὸς Στράβων, Λεύκιος Πάκκιος Λευκίου Κολλίνα Καπίτων, Αὖλος Φούριος Αὔλου υἱὸς Τέρτιος, ̓́Αππιος Μηνᾶς.' "
14.241 Λαοδικέων ἄρχοντες Γαί̈ῳ ̔Ραβελλίῳ Γαί̈ου υἱῷ ὑπάτῳ χαίρειν. Σώπατρος ̔Υρκανοῦ τοῦ ἀρχιερέως πρεσβευτὴς ἀπέδωκεν ἡμῖν τὴν παρὰ σοῦ ἐπιστολήν, δι' ἧς ἐδήλου ἡμῖν παρὰ ̔Υρκανοῦ τοῦ ̓Ιουδαίων ἀρχιερέως ἐληλυθότας τινὰς γράμματα κομίσαι περὶ τοῦ ἔθνους αὐτῶν γεγραμμένα," '14.242 ἵνα τά τε σάββατα αὐτοῖς ἐξῇ ἄγειν καὶ τὰ λοιπὰ ἱερὰ ἐπιτελεῖν κατὰ τοὺς πατρίους νόμους, ὅπως τε μηδεὶς αὐτοῖς ἐπιτάσσῃ διὰ τὸ φίλους αὐτοὺς ἡμετέρους εἶναι καὶ συμμάχους, ἀδικήσῃ τε μηδὲ εἷς αὐτοὺς ἐν τῇ ἡμετέρᾳ ἐπαρχίᾳ, ὡς Τραλλιανῶν τε ἀντειπόντων κατὰ πρόσωπον μὴ ἀρέσκεσθαι τοῖς περὶ αὐτῶν δεδογμένοις ἐπέταξας ταῦτα οὕτως γίνεσθαι: παρακεκλῆσθαι δέ σε, ὥστε καὶ ἡμῖν γράψαι περὶ αὐτῶν. 14.243 ἡμεῖς οὖν κατακολουθοῦντες τοῖς ἐπεσταλμένοις ὑπὸ σοῦ τήν τε ἐπιστολὴν τὴν ἀποδοθεῖσαν ἐδεξάμεθα καὶ κατεχωρίσαμεν εἰς τὰ δημόσια ἡμῶν γράμματα καὶ περὶ τῶν ἄλλων ὧν ἐπέσταλκας προνοήσομεν, ὥστε μηδὲν μεμφθῆναι.
14.245 Πρύτανις ̔Ερμοῦ υἱὸς πολίτης ὑμέτερος προσελθών μοι ἐν Τράλλεσιν ἄγοντι τὴν ἀγόραιον ἐδήλου παρὰ τὴν ἡμετέραν γνώμην ̓Ιουδαίοις ὑμᾶς προσφέρεσθαι καὶ κωλύειν αὐτοὺς τά τε σάββατα ἄγειν καὶ τὰ ἱερὰ τὰ πάτρια τελεῖν καὶ τοὺς καρποὺς μεταχειρίζεσθαι, καθὼς ἔθος ἐστὶν αὐτοῖς, αὐτόν τε κατὰ τοὺς νόμους εὐθυνκέναι τὸ δίκαιον ψήφισμα. 14.246 βούλομαι οὖν ὑμᾶς εἰδέναι, ὅτι διακούσας ἐγὼ λόγων ἐξ ἀντικαταστάσεως γενομένων ἐπέκρινα μὴ κωλύεσθαι ̓Ιουδαίους τοῖς αὐτῶν ἔθεσι χρῆσθαι.
14.256 Ψήφισμα ̔Αλικαρνασέων. ἐπὶ ἱερέως Μέμνονος τοῦ ̓Αριστείδου, κατὰ δὲ ποίησιν Εὐωνύμου, ̓Ανθεστηριῶνος * ἔδοξε τῷ δήμῳ εἰσηγησαμένου Μάρκου ̓Αλεξάνδρου. 14.257 ἐπεὶ τὸ πρὸς τὸ θεῖον εὐσεβές τε καὶ ὅσιον ἐν ἅπαντι καιρῷ διὰ σπουδῆς ἔχομεν κατακολουθοῦντες τῷ δήμῳ τῶν ̔Ρωμαίων πάντων ἀνθρώπων ὄντι εὐεργέτῃ καὶ οἷς περὶ τῆς ̓Ιουδαίων φιλίας καὶ συμμαχίας πρὸς τὴν πόλιν ἔγραψεν, ὅπως συντελῶνται αὐτοῖς αἱ εἰς τὸν θεὸν ἱεροποιίαι καὶ ἑορταὶ αἱ εἰθισμέναι καὶ σύνοδοι, 14.258 δεδόχθαι καὶ ἡμῖν ̓Ιουδαίων τοὺς βουλομένους ἄνδρας τε καὶ γυναῖκας τά τε σάββατα ἄγειν καὶ τὰ ἱερὰ συντελεῖν κατὰ τοὺς ̓Ιουδαίων νόμους καὶ τὰς προσευχὰς ποιεῖσθαι πρὸς τῇ θαλάττῃ κατὰ τὸ πάτριον ἔθος. ἂν δέ τις κωλύσῃ ἢ ἄρχων ἢ ἰδιώτης, τῷδε τῷ ζημιώματι ὑπεύθυνος ἔστω καὶ ὀφειλέτω τῇ πόλει.' "14.259 Ψήφισμα Σαρδιανῶν. ἔδοξε τῇ βουλῇ καὶ τῷ δήμῳ στρατηγῶν εἰσηγησαμένων. ἐπεὶ οἱ κατοικοῦντες ἡμῶν ἐν τῇ πόλει ἀπ' ἀρχῆς ̓Ιουδαῖοι πολῖται πολλὰ καὶ μεγάλα φιλάνθρωπα ἐσχηκότες διὰ παντὸς παρὰ τοῦ δήμου καὶ νῦν εἰσελθόντες ἐπὶ τὴν βουλὴν καὶ τὸν δῆμον παρεκάλεσαν," "14.261 δεδόχθαι τῇ βουλῇ καὶ τῷ δήμῳ συγκεχωρῆσθαι αὐτοῖς συνερχομένοις ἐν ταῖς ἀποδεδειγμέναις ἡμέραις πράσσειν τὰ κατὰ τοὺς αὐτῶν νόμους, ἀφορισθῆναι δ' αὐτοῖς καὶ τόπον ὑπὸ τῶν στρατηγῶν εἰς οἰκοδομίαν καὶ οἴκησιν αὐτῶν, ὃν ἂν ὑπολάβωσιν πρὸς τοῦτ' ἐπιτήδειον εἶναι, ὅπως τε τοῖς τῆς πόλεως ἀγορανόμοις ἐπιμελὲς ᾖ καὶ τὰ ἐκείνοις πρὸς τροφὴν ἐπιτήδεια ποιεῖν εἰσάγεσθαι." '14.262 Ψήφισμα ̓Εφεσίων. ἐπὶ πρυτάνεως Μηνοφίλου μηνὸς ̓Αρτεμισίου τῇ προτέρᾳ ἔδοξε τῷ δήμῳ, Νικάνωρ Εὐφήμου εἶπεν εἰσηγησαμένων τῶν στρατηγῶν. 14.263 ἐπεὶ ἐντυχόντων τῶν ἐν τῇ πόλει ̓Ιουδαίων Μάρκῳ ̓Ιουλίῳ Ποντίου υἱῷ Βρούτῳ ἀνθυπάτῳ, ὅπως ἄγωσι τὰ σάββατα καὶ πάντα ποιῶσιν κατὰ τὰ πάτρια αὐτῶν ἔθη μηδενὸς αὐτοῖς ἐμποδὼν γινομένου,' "14.264 ὁ στρατηγὸς συνεχώρησεν, δεδόχθαι τῷ δήμῳ, τοῦ πράγματος ̔Ρωμαίοις ἀνήκοντος, μηδένα κωλύεσθαι παρατηρεῖν τὴν τῶν σαββάτων ἡμέραν μηδὲ πράττεσθαι ἐπιτίμιον, ἐπιτετράφθαι δ' αὐτοῖς πάντα ποιεῖν κατὰ τοὺς ἰδίους αὐτῶν νόμους." 16.162 “Καῖσαρ Σεβαστὸς ἀρχιερεὺς δημαρχικῆς ἐξουσίας λέγει. ἐπειδὴ τὸ ἔθνος τὸ τῶν ̓Ιουδαίων εὐχάριστον εὑρέθη οὐ μόνον ἐν τῷ ἐνεστῶτι καιρῷ ἀλλὰ καὶ ἐν τῷ προγεγενημένῳ καὶ μάλιστα ἐπὶ τοῦ ἐμοῦ πατρὸς αὐτοκράτορος Καίσαρος πρὸς τὸν δῆμον τὸν ̔Ρωμαίων ὅ τε ἀρχιερεὺς αὐτῶν ̔Υρκανός, 16.163 ἔδοξέ μοι καὶ τῷ ἐμῷ συμβουλίῳ μετὰ ὁρκωμοσίας γνώμῃ δήμου ̔Ρωμαίων τοὺς ̓Ιουδαίους χρῆσθαι τοῖς ἰδίοις θεσμοῖς κατὰ τὸν πάτριον αὐτῶν νόμον, καθὼς ἐχρῶντο ἐπὶ ̔Υρκανοῦ ἀρχιερέως θεοῦ ὑψίστου, τά τε ἱερὰ * εἶναι ἐν ἀσυλίᾳ καὶ ἀναπέμπεσθαι εἰς ̔Ιεροσόλυμα καὶ ἀποδίδοσθαι τοῖς ἀποδοχεῦσιν ̔Ιεροσολύμων, ἐγγύας τε μὴ ὁμολογεῖν αὐτοὺς ἐν σάββασιν ἢ τῇ πρὸ αὐτῆς παρασκευῇ ἀπὸ ὥρας ἐνάτης. 16.164 ἐὰν δέ τις φωραθῇ κλέπτων τὰς ἱερὰς βίβλους αὐτῶν ἢ τὰ ἱερὰ χρήματα ἔκ τε σαββατείου ἔκ τε ἀνδρῶνος, εἶναι αὐτὸν ἱερόσυλον καὶ τὸν βίον αὐτοῦ ἐνεχθῆναι εἰς τὸ δημόσιον τῶν ̔Ρωμαίων.
16.168 τούς τε κλέπτοντας ἱερὰ γράμματα τῶν ̓Ιουδαίων καταφεύγοντάς τε εἰς τὰς ἀσυλίας βούλομαι ἀποσπᾶσθαι καὶ παραδίδοσθαι τοῖς ̓Ιουδαίοις, ᾧ δικαίῳ ἀποσπῶνται οἱ ἱερόσυλοι. ἔγραψα δὲ καὶ Σιλανῷ τῷ στρατηγῷ, ἵνα σάββασιν μηδεὶς ἀναγκάζῃ ̓Ιουδαῖον ἐγγύας ὁμολογεῖν.” 16.169 “Μᾶρκος ̓Αγρίππας Κυρηναίων ἄρχουσιν βουλῇ δήμῳ χαίρειν. οἱ ἐν Κυρήνῃ ̓Ιουδαῖοι, ὑπὲρ ὧν ἤδη ὁ Σεβαστὸς ἔπεμψεν πρὸς τὸν ἐν Λιβύῃ στρατηγὸν τόντε ὄντα Φλάβιον καὶ πρὸς τοὺς ἄλλους τοὺς τῆς ἐπαρχίας ἐπιμελουμένους, ἵνα ἀνεπικωλύτως ἀναπέμπηται τὰ ἱερὰ χρήματα εἰς ̔Ιεροσόλυμα, ὡς ἔστιν αὐτοῖς πάτριον,' "16.171 “Γάιος Νωρβανὸς Φλάκκος ἀνθύπατος Σαρδιανῶν ἄρχουσι χαίρειν. Καῖσάρ μοι ἔγραψεν κελεύων μὴ κωλύεσθαι τοὺς ̓Ιουδαίους ὅσα ἂν ὦσιν κατὰ τὸ πάτριον αὐτοῖς ἔθος συναγαγόντες χρήματα ἀναπέμπειν εἰς ̔Ιεροσόλυμα. ἔγραψα οὖν ὑμῖν, ἵν' εἰδῆτε, ὅτι Καῖσαρ κἀγὼ οὕτως θέλομεν γίνεσθαι.”" '16.172 Οὐδὲν ἧττον καὶ ̓Ιούλιος ̓Αντώνιος ἀνθύπατος ἔγραψεν “̓Εφεσίων ἄρχουσιν βουλῇ δήμῳ χαίρειν. οἱ ἐν τῇ ̓Ασίᾳ κατοικοῦντες ̓Ιουδαῖοι εἰδοῖς Φεβρουαρίοις δικαιοδοτοῦντί μοι ἐν ̓Εφέσῳ ὑπέδειξαν Καίσαρα τὸν Σεβαστὸν καὶ ̓Αγρίππαν συγκεχωρηκέναι αὐτοῖς χρῆσθαι τοῖς ἰδίοις νόμοις καὶ ἔθεσιν, ἀπαρχάς τε, ἃς ἕκαστος αὐτῶν ἐκ τῆς ἰδίας προαιρέσεως εὐσεβείας ἕνεκα τῆς πρὸς τὸ θεῖον * ἀνακομιδῆς συμπορευομένους ποιεῖν ἀνεμποδίστως.' " None		sup>
14.194 for these reasons I will that Hyrcanus, the son of Alexander, and his children, be ethnarchs of the Jews, and have the high priesthood of the Jews for ever, according to the customs of their forefathers, and that he and his sons be our confederates; and that besides this, everyone of them be reckoned among our particular friends. 14.195 I also ordain that he and his children retain whatsoever privileges belong to the office of high priest, or whatsoever favors have been hitherto granted them; and if at any time hereafter there arise any questions about the Jewish customs, I will that he determine the same. And I think it not proper that they should be obliged to find us winter quarters, or that any money should be required of them.”
14.213 8. “Julius Caius, praetor consul of Rome, to the magistrates, senate, and people of the Parians, sendeth greeting. The Jews of Delos, and some other Jews that sojourn there, in the presence of your ambassadors, signified to us, that, by a decree of yours, you forbid them to make use of the customs of their forefathers, and their way of sacred worship. 14.214 Now it does not please me that such decrees should be made against our friends and confederates, whereby they are forbidden to live according to their own customs, or to bring in contributions for common suppers and holy festivals, while they are not forbidden so to do even at Rome itself; 14.215 for even Caius Caesar, our imperator and consul, in that decree wherein he forbade the Bacchanal rioters to meet in the city, did yet permit these Jews, and these only, both to bring in their contributions, and to make their common suppers. 14.216 Accordingly, when I forbid other Bacchanal rioters, I permit these Jews to gather themselves together, according to the customs and laws of their forefathers, and to persist therein. It will be therefore good for you, that if you have made any decree against these our friends and confederates, to abrogate the same, by reason of their virtue and kind disposition towards us.”
14.223 11. Hyrcanus sent also one of these ambassadors to Dolabella, who was then the prefect of Asia, and desired him to dismiss the Jews from military services, and to preserve to them the customs of their forefathers, and to permit them to live according to them. 14.224 And when Dolabella had received Hyrcanus’s letter, without any further deliberation, he sent an epistle to all the Asiatics, and particularly to the city of the Ephesians, the metropolis of Asia, about the Jews; a copy of which epistle here follows: 14.225 12. “When Artermon was prytanis, on the first day of the month Leneon, Dolabella, imperator, to the senate, and magistrates, and people of the Ephesians, sendeth greeting. 14.226 Alexander, the son of Theodorus, the ambassador of Hyrcanus, the son of Alexander, the high priest and ethnarch of the Jews, appeared before me, to show that his countrymen could not go into their armies, because they are not allowed to bear arms or to travel on the Sabbath days, nor there to procure themselves those sorts of food which they have been used to eat from the times of their forefathers;— 14.227 I do therefore grant them a freedom from going into the army, as the former prefects have done, and permit them to use the customs of their forefathers, in assembling together for sacred and religious purposes, as their law requires, and for collecting oblations necessary for sacrifices; and my will is, that you write this to the several cities under your jurisdiction.” 14.228 13. And these were the concessions that Dolabella made to our nation when Hyrcanus sent an embassage to him. But Lucius the consul’s decree ran thus: “I have at my tribunal set these Jews, who are citizens of Rome, and follow the Jewish religious rites, and yet live at Ephesus, free from going into the army, on account of the superstition they are under. This was done before the twelfth of the calends of October, when Lucius Lentulus and Caius Marcellus were consuls, 14.229 in the presence of Titus Appius Balgus, the son of Titus, and lieutet of the Horatian tribe; of Titus Tongins, the son of Titus, of the Crustumine tribe; of Quintus Resius, the son of Quintus; of Titus Pompeius Longinus, the son of Titus; of Catus Servilius, the son of Caius, of the Terentine tribe; of Bracchus the military tribune; of Publius Lucius Gallus, the son of Publius, of the Veturian tribe; of Caius Sentius, the son of Caius, of the Sabbatine tribe;
14.232 that if there be here any Jews who are Roman citizens, no one is to give them any disturbance about going into the army, because Cornelius Lentulus, the consul, freed the Jews from going into the army, on account of the superstition they are under;—you are therefore obliged to submit to the praetor.” And the like decree was made by the Sardians about us also.
14.234 16. The declaration of Lucius Lentulus the consul: “I have dismissed those Jews who are Roman citizens, and who appear to me to have their religious rites, and to observe the laws of the Jews at Ephesus, on account of the superstition they are under. This act was done before the thirteenth of the calends of October.” 14.235 17. “Lucius Antonius, the son of Marcus, vice-quaestor, and vice-praetor, to the magistrates, senate, and people of the Sardians, sendeth greeting. Those Jews that are our fellowcitizens of Rome came to me, and demonstrated that they had an assembly of their own, according to the laws of their forefathers, and this from the beginning, as also a place of their own, wherein they determined their suits and controversies with one another. Upon their petition therefore to me, that these might be lawful for them, I gave order that these their privileges be preserved, and they be permitted to do accordingly.”
14.238 and there were present Titus Appius Balbus, the son of Titus, lieutet of the Horatian tribe, Titus Tongius of the Crustumine tribe, Quintus Resius, the son of Quintus, Titus Pompeius, the son of Titus, Cornelius Longinus, Caius Servilius Bracchus, the son of Caius, a military tribune, of the Terentine tribe, Publius Clusius Gallus, the son of Publius, of the Veturian tribe, Caius Teutius, the son of Caius, a milital tribune, of the EmilJan tribe, Sextus Atilius Serranus, the son of Sextus, of the Esquiline tribe, 14.239 Caius Pompeius, the son of Caius, of the Sabbatine tribe, Titus Appius Meder, the son of Titus, Publius Servilius Strabo, the son of Publius, Lucius Paccius Capito, the son of Lucius, of the Colline tribe, Aulus Furius Tertius, the son of Aulus, and Appius Menus.
14.241 20. “The magistrates of the Laodiceans to Caius Rubilius, the son of Caius, the consul, sendeth greeting. Sopater, the ambassador of Hyrcanus the high priest, hath delivered us an epistle from thee, whereby he lets us know that certain ambassadors were come from Hyrcanus, the high priest of the Jews, and brought an epistle written concerning their nation, 14.242 wherein they desire that the Jews may be allowed to observe their Sabbaths, and other sacred rites, according to the laws of their forefathers, and that they may be under no command, because they are our friends and confederates, and that nobody may injure them in our provinces. Now although the Trallians there present contradicted them, and were not pleased with these decrees, yet didst thou give order that they should be observed, and informedst us that thou hadst been desired to write this to us about them. 14.243 We therefore, in obedience to the injunctions we have received from thee, have received the epistle which thou sentest us, and have laid it up by itself among our public records. And as to the other things about which thou didst send to us, we will take care that no complaint be made against us.”
14.245 Prytanes, the son of Hermes, a citizen of yours, came to me when I was at Tralles, and held a court there, and informed me that you used the Jews in a way different from my opinion, and forbade them to celebrate their Sabbaths, and to perform the sacred rites received from their forefathers, and to manage the fruits of the land, according to their ancient custom; and that he had himself been the promulger of your decree, according as your laws require: 14.246 I would therefore have you know, that upon hearing the pleadings on both sides, I gave sentence that the Jews should not be prohibited to make use of their own customs.”
14.256 23. The decree of those of Halicarnassus. “When Memnon, the son of Orestidas by descent, but by adoption of Euonymus, was priest, on the —— day of the month Aristerion, the decree of the people, upon the representation of Marcus Alexander, was this: 14.257 Since we have ever a great regard to piety towards God, and to holiness; and since we aim to follow the people of the Romans, who are the benefactors of all men, and what they have written to us about a league of friendship and mutual assistance between the Jews and our city, and that their sacred offices and accustomed festivals and assemblies may be observed by them; 14.258 we have decreed, that as many men and women of the Jews as are willing so to do, may celebrate their Sabbaths, and perform their holy offices, according to the Jewish laws; and may make their proseuchae at the sea-side, according to the customs of their forefathers; and if any one, whether he be a magistrate or private person, hindereth them from so doing, he shall be liable to a fine, to be applied to the uses of the city.” 14.259 24. The decree of the Sardians. “This decree was made by the senate and people, upon the representation of the praetors: Whereas those Jews who are fellowcitizens, and live with us in this city, have ever had great benefits heaped upon them by the people, and have come now into the senate, 14.261 Now the senate and people have decreed to permit them to assemble together on the days formerly appointed, and to act according to their own laws; and that such a place be set apart for them by the praetors, for the building and inhabiting the same, as they shall esteem fit for that purpose; and that those that take care of the provision for the city, shall take care that such sorts of food as they esteem fit for their eating may be imported into the city.” 14.262 25. The decree of the Ephesians. “When Menophilus was prytanis, on the first day of the month Artemisius, this decree was made by the people: Nicanor, the son of Euphemus, pronounced it, upon the representation of the praetors. 14.263 Since the Jews that dwell in this city have petitioned Marcus Julius Pompeius, the son of Brutus, the proconsul, that they might be allowed to observe their Sabbaths, and to act in all things according to the customs of their forefathers, without impediment from any body, the praetor hath granted their petition. 14.264 Accordingly, it was decreed by the senate and people, that in this affair that concerned the Romans, no one of them should be hindered from keeping the Sabbath day, nor be fined for so doing, but that they may be allowed to do all things according to their own laws.”
16.162 2. “Caesar Augustus, high priest and tribune of the people, ordains thus: Since the nation of the Jews hath been found grateful to the Roman people, not only at this time, but in time past also, and chiefly Hyrcanus the high priest, under my father Caesar the emperor, 16.163 it seemed good to me and my counselors, according to the sentence and oath of the people of Rome, that the Jews have liberty to make use of their own customs, according to the law of their forefathers, as they made use of them under Hyrcanus the high priest of the Almighty God; and that their sacred money be not touched, but be sent to Jerusalem, and that it be committed to the care of the receivers at Jerusalem; and that they be not obliged to go before any judge on the Sabbath day, nor on the day of the preparation to it, after the ninth hour. 16.164 But if any one be caught stealing their holy books, or their sacred money, whether it be out of the synagogue or public school, he shall be deemed a sacrilegious person, and his goods shall be brought into the public treasury of the Romans.
16.168 and that such as steal that sacred money of the Jews, and fly to a sanctuary, shall be taken thence and delivered to the Jews, by the same law that sacrilegious persons are taken thence. I have also written to Sylvanus the praetor, that no one compel the Jews to come before a judge on the Sabbath day.” 16.169 5. “Marcus Agrippa to the magistrates, senate, and people of Cyrene, sendeth greeting. The Jews of Cyrene have interceded with me for the performance of what Augustus sent orders about to Flavius, the then praetor of Libya, and to the other procurators of that province, that the sacred money may be sent to Jerusalem freely, as hath been their custom from their forefathers, 16.171 6. “Caius Norbanus Flaccus, proconsul, to the magistrates of the Sardians, sendeth greeting. Caesar hath written to me, and commanded me not to forbid the Jews, how many soever they be, from assembling together according to the custom of their forefathers, nor from sending their money to Jerusalem. I have therefore written to you, that you may know that both Caesar and I would have you act accordingly.” 16.172 7. Nor did Julius Antonius, the proconsul, write otherwise. “To the magistrates, senate, and people of the Ephesians, sendeth greeting. As I was dispensing justice at Ephesus, on the Ides of February, the Jews that dwell in Asia demonstrated to me that Augustus and Agrippa had permitted them to use their own laws and customs, and to offer those their first-fruits, which every one of them freely offers to the Deity on account of piety, and to carry them in a company together to Jerusalem without disturbance.' ' None
17. New Testament, 1 Corinthians, 10.16, 10.17, 10.18, 10.19, 10.20, 10.21, 11.17-14.40, 11.23, 11.33 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • association dining, relationship with early Christian feasting • associations • voluntary associations, banquet practices

 Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 4, 33, 35, 39; Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 222, 223; König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 129

sup>
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.
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
11.33 ὥστε, ἀδελφοί μου, συνερχόμενοι εἰς τὸ φαγεῖν ἀλλήλους ἐκδέχεσθε.' ' None		sup>
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." 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.
11.33 Therefore, my brothers, when you come together to eat, wait one foranother.' " None
18. New Testament, Acts, 13.14-13.15, 16.13, 17.7, 19.23-19.40 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Archisynagōgoi, Pagan associations • Foreigners, Associations of • Jew-gentile, association • Legal regulations on associations, Greek • Legal regulations on associations, Roman • Religion, Enabling associations • associations • associations, Greco-Roman, Hellenistic, pagan • associations, Jewish • associations, sectarian, pagan • behaviour, associations concerns for members’, • decrees, associations, • voluntary associations

 Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 50; Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 259, 260, 261; Eckhardt (2019), Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities, 113, 166; Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 160; Levine (2005), The Ancient Synagogue, The First Thousand Years, 53, 114; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 7; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 610

sup>
13.14 Αὐτοὶ δὲ διελθόντες ἀπὸ τῆς Πέργης παρεγένοντο εἰς Ἀντιόχειαν τὴν Πισιδίαν, καὶ ἐλθόντες εἰς τὴν συναγωγὴν τῇ ἡμέρᾳ τῶν σαββάτων ἐκάθισαν. 13.15 μετὰ δὲ τὴν ἀνάγνωσιν τοῦ νόμου καὶ τῶν προφητῶν ἀπέστειλαν οἱ ἀρχισυνάγωγοι πρὸς αὐτοὺς λέγοντες Ἄνδρες ἀδελφοί, εἴ τις ἔστιν ἐν ὑμῖν λόγος παρακλήσεως πρὸς τὸν λαόν, λέγετε.
16.13 τῇ τε ἡμέρᾳ τῶν σαββάτων ἐξήλθομεν ἔξω τῆς πύλης παρὰ ποταμὸν οὗ ἐνομίζομεν προσευχὴν εἶναι, καὶ καθίσαντες ἐλαλοῦμεν ταῖς συνελθούσαις γυναιξίν.
17.7 οὓς ὑποδέδεκται Ἰάσων· καὶ οὗτοι πάντες ἀπέναντι τῶν δογμάτων Καίσαρος πράσσουσι, βασιλέα ἕτερον λέγοντες εἶναι Ἰησοῦν.
19.23 Ἐγένετο δὲ κατὰ τὸν καιρὸν ἐκεῖνον τάραχος οὐκ ὀλίγος περὶ τῆς ὁδοῦ. 19.24 Δημήτριος γάρ τις ὀνόματι, ἀργυροκόπος, ποιῶν ναοὺς ἀργυροῦς Ἀρτέμιδος παρείχετο τοῖς τεχνίταις οὐκ ὀλίγην ἐργασίαν, 19.25 οὓς συναθροίσας καὶ τοὺς περὶ τὰ τοιαῦτα ἐργάτας εἶπεν Ἄνδρες, ἐπίστασθε ὅτι ἐκ ταύτης τῆς ἐργασίας ἡ εὐπορία ἡμῖν ἐστίν, 19.26 καὶ θεωρεῖτε καὶ ἀκούετε ὅτι οὐ μόνον Ἐφέσου ἀλλὰ σχεδὸν πάσης τῆς Ἀσίας ὁ Παῦλος οὗτος πείσας μετέστησεν ἱκανὸν ὄχλον, λέγων ὅτι οὐκ εἰσὶν θεοὶ οἱ διὰ χειρῶν γινόμενοι. 19.27 οὐ μόνον δὲ τοῦτο κινδυνεύει ἡμῖν τὸ μέρος εἰς ἀπελεγμὸν ἐλθεῖν, ἀλλὰ καὶ τὸ τῆς μεγάλης θεᾶς Ἀρτέμιδος ἱερὸν εἰς οὐθὲν λογισθῆναι, μέλλειν τε καὶ καθαιρεῖσθαι τῆς μεγαλειότητος αὐτῆς, ἣν ὅλη ἡ Ἀσία καὶ ἡ οἰκουμένη σέβεται. 19.28 ἀκούσαντες δὲ καὶ γενόμενοι πλήρεις θυμοῦ ἔκραζον λέγοντες Μεγάλη ἡ Ἄρτεμις Ἐφεσίων. 19.29 καὶ ἐπλήσθη ἡ πόλις τῆς συγχύσεως, ὥρμησάν τε ὁμοθυμαδὸν εἰς τὸ θέατρον συναρπάσαντες Γαῖον καὶ Ἀρίσταρχον Μακεδόνας, συνεκδήμους Παύλου. 19.30 Παύλου δὲ βουλομένου εἰσελθεῖν εἰς τὸν δῆμον οὐκ εἴων αὐτὸν οἱ μαθηταί· 19.31 τινὲς δὲ καὶ τῶν Ἀσιαρχῶν, ὄντες αὐτῷ φίλοι, πέμψαντες πρὸς αὐτὸν παρεκάλουν μὴ δοῦναι ἑαυτὸν εἰς τὸ θέατρον. 19.32 ἄλλοι μὲν οὖν ἄλλο τι ἔκραζον, ἦν γὰρ ἡ ἐκκλησία συνκεχυμένη, καὶ οἱ πλείους οὐκ ᾔδεισαν τίνος ἕνεκα συνεληλύθεισαν. 19.33 ἐκ δὲ τοῦ ὄχλου συνεβίβασαν Ἀλέξανδρον προβαλόντων αὐτὸν τῶν Ἰουδαίων, ὁ δὲ Ἀλέξανδρος κατασείσας τὴν χεῖρα ἤθελεν ἀπολογεῖσθαι τῷ δήμῳ. 19.34 ἐπιγνόντες δὲ ὅτι Ἰουδαῖός ἐστιν φωνὴ ἐγένετο μία ἐκ πάντων ὡσεὶ ἐπὶ ὥρας δύο κραζόντων Μεγάλη ἡ Ἄρτεμις Ἐφεσίων . 19.35 καταστείλας δὲ τὸν ὄχλον ὁ γραμματεύς φησιν Ἄνδρες Ἐφέσιοι, τίς γάρ ἐστιν ἀνθρώπων ὃς οὐ γινώσκει τὴν Ἐφεσίων πόλιν νεωκόρον οὖσαν τῆς μεγάλης Ἀρτέμιδος καὶ τοῦ διοπετοῦς; 19.36 ἀναντιρήτων οὖν ὄντων τούτων δέον ἐστὶν ὑμᾶς κατεσταλμένους ὑπάρχειν καὶ μηδὲν προπετὲς πράσσειν. 19.37 ἠγάγετε γὰρ τοὺς ἄνδρας τούτους οὔτε ἱεροσύλους οὔτε βλασφημοῦντας τὴν θεὸν ἡμῶν. 19.38 εἰ μὲν οὖν Δημήτριος καὶ οἱ σὺν αὐτῷ τεχνῖται ἔχουσιν πρός τινα λόγον, ἀγοραῖοι ἄγονται καὶ ἀνθύπατοί εἰσιν, ἐγκαλείτωσαν ἀλλήλοις. 19.39 εἰ δέ τι περαιτέρω ἐπιζητεῖτε, ἐν τῇ ἐννόμῳ ἐκκλησίᾳ ἐπιλυθήσεται. 19.40 καὶ γὰρ κινδυνεύομεν ἐγκαλεῖσθαι στάσεως περὶ τῆς σήμερον μηδενὸς αἰτίου ὑπάρχοντος, περὶ οὗ οὐ δυνησόμεθα ἀποδοῦναι λόγον περὶ τῆς συστροφῆς ταύτης.'' None		sup>
13.14 But they, passing through from Perga, came to Antioch of Pisidia. They went into the synagogue on the Sabbath day, and sat down. 13.15 After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brothers, if you have any word of exhortation for the people, speak."
16.13 On the Sabbath day we went forth outside of the city by a riverside, where we supposed there was a place of prayer, and we sat down, and spoke to the women who had come together.
17.7 whom Jason has received. These all act contrary to the decrees of Caesar, saying that there is another king, Jesus!"
19.23 About that time there arose no small stir concerning the Way. 19.24 For a certain man named Demetrius, a silversmith, who made silver shrines of Artemis, brought no little business to the craftsmen, 19.25 whom he gathered together, with the workmen of like occupation, and said, "Sirs, you know that by this business we have our wealth. 19.26 You see and hear, that not at Ephesus alone, but almost throughout all Asia, this Paul has persuaded and turned away many people, saying that they are no gods, that are made with hands. 19.27 Not only is there danger that this our trade come into disrepute, but also that the temple of the great goddess Artemis will be counted as nothing, and her majesty destroyed, whom all Asia and the world worships." 19.28 When they heard this they were filled with anger, and cried out, saying, "Great is Artemis of the Ephesians!"' "19.29 The whole city was filled with confusion, and they rushed with one accord into the theater, having seized Gaius and Aristarchus, men of Macedonia, Paul's companions in travel. " "19.30 When Paul wanted to enter in to the people, the disciples didn't allow him. " '19.31 Certain also of the Asiarchs, being his friends, sent to him and begged him not to venture into the theater. ' "19.32 Some therefore cried one thing, and some another, for the assembly was in confusion. Most of them didn't know why they had come together. " '19.33 They brought Alexander out of the multitude, the Jews putting him forward. Alexander beckoned with his hand, and would have made a defense to the people. 19.34 But when they perceived that he was a Jew, all with one voice for a time of about two hours cried out, "Great is Artemis of the Ephesians!" 19.35 When the town clerk had quieted the multitude, he said, "You men of Ephesus, what man is there who doesn\'t know that the city of the Ephesians is temple-keeper of the great goddess Artemis, and of the image which fell down from Zeus? ' "19.36 Seeing then that these things can't be denied, you ought to be quiet, and to do nothing rash. " '19.37 For you have brought these men here, who are neither robbers of temples nor blasphemers of your goddess. 19.38 If therefore Demetrius and the craftsmen who are with him have a matter against anyone, the courts are open, and there are proconsuls. Let them press charges against one another. 19.39 But if you seek anything about other matters, it will be settled in the regular assembly. 19.40 For indeed we are in danger of being accused concerning this day\'s riot, there being no cause. Concerning it, we wouldn\'t be able to give an account of this commotion."'' None
19. New Testament, Galatians, 3.28 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Purity, impurity, defilement, cleansing, defilement by association • voluntary associations, presiding

 Found in books: Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 235; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 81

sup>
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.'' None		sup>
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. '' None
20. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Foreigners, Associations of • Legal regulations on associations, Roman • Rome, Other associations in • collegia (associations) in the Roman Empire

 Found in books: Eckhardt (2019), Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities, 103, 121; Isaac (2004), The invention of racism in classical antiquity, 447
21. None, None, nan (1st cent. CE - 3rd cent. CE)
 Tagged with subjects: • Associates (haverim) • Purity, impurity, defilement, cleansing, ritual purity, gentiles, association

 Found in books: Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 181; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 64
22. Athenagoras, Apology Or Embassy For The Christians, 31 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • associations • voluntary associations, banquet practices

 Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 4, 34; Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 223

sup>
31 But they have further also made up stories against us of impious feasts and forbidden intercourse between the sexes, both that they may appear to themselves to have rational grounds of hatred, and because they think either by fear to lead us away from our way of life, or to render the rulers harsh and inexorable by the magnitude of the charges they bring. But they lose their labour with those who know that from of old it has been the custom, and not in our time only, for vice to make war on virtue. Thus Pythagoras, with three hundred others, was burnt to death; Heraclitus and Democritus were banished, the one from the city of the Ephesians, the other from Abdera, because he was charged with being mad; and the Athenians condemned Socrates to death. But as they were none the worse in respect of virtue because of the opinion of the multitude, so neither does the undiscriminating calumny of some persons cast any shade upon us as regards rectitude of life, for with God we stand in good repute. Nevertheless, I will meet these charges also, although I am well assured that by what has been already said I have cleared myself to you. For as you excel all men in intelligence, you know that those whose life is directed towards God as its rule, so that each one among us may be blameless and irreproachable before Him, will not entertain even the thought of the slightest sin. For if we believed that we should live only the present life, then we might be suspected of sinning, through being enslaved to flesh and blood, or overmastered by gain or carnal desire; but since we know that God is witness to what we think and what we say both by night and by day, and that He, being Himself light, sees all things in our heart, we are persuaded that when we are removed from the present life we shall live another life, better than the present one, and heavenly, not earthly (since we shall abide near God, and with God, free from all change or suffering in the soul, not as flesh, even though we shall have flesh, but as heavenly spirit), or, falling with the rest, a worse one and in fire; for God has not made us as sheep or beasts of burden, a mere by-work, and that we should perish and be annihilated. On these grounds it is not likely that we should wish to do evil, or deliver ourselves over to the great Judge to be punished. '' None
23. Justin, First Apology, 67 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • associations • voluntary associations, banquet practices

 Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 4, 34; Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 223

sup>
67 And we afterwards continually remind each other of these things. And the wealthy among us help the needy; and we always keep together; and for all things wherewith we are supplied, we bless the Maker of all through His Son Jesus Christ, and through the Holy Ghost. And on the day called Sunday, all who live in cities or in the country gather together to one place, and the memoirs of the apostles or the writings of the prophets are read, as long as time permits; then, when the reader has ceased, the president verbally instructs, and exhorts to the imitation of these good things. Then we all rise together and pray, and, as we before said, when our prayer is ended, bread and wine and water are brought, and the president in like manner offers prayers and thanksgivings, according to his ability, and the people assent, saying Amen; and there is a distribution to each, and a participation of that over which thanks have been given, and to those who are absent a portion is sent by the deacons. And they who are well to do, and willing, give what each thinks fit; and what is collected is deposited with the president, who succours the orphans and widows and those who, through sickness or any other cause, are in want, and those who are in bonds and the strangers sojourning among us, and in a word takes care of all who are in need. But Sunday is the day on which we all hold our common assembly, because it is the first day on which God, having wrought a change in the darkness and matter, made the world; and Jesus Christ our Saviour on the same day rose from the dead. For He was crucified on the day before that of Saturn (Saturday); and on the day after that of Saturn, which is the day of the Sun, having appeared to His apostles and disciples, He taught them these things, which we have submitted to you also for your consideration. '' None
24. Lucian, The Passing of Peregrinus, 11 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Foreigners, Associations of • associations

 Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 4, 34; Eckhardt (2019), Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities, 101

sup>
11 It was now that he came across the priests and scribes of the Christians, in Palestine, and picked up their queer creed. I can tell you, he pretty soon convinced them of his superiority; prophet, elder, ruler of the Synagogue–he was everything at once; expounded their books, commented on them, wrote books himself. They took him for a God, accepted his laws, and declared him their president. The Christians, you know, worship a man to this day,–the distinguished personage who introduced their novel rites, and was crucified on that account. Well, the end of it was that Proteus was arrested and thrown into prison.'' None
25. Pausanias, Description of Greece, 3.22.12 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Artemis, animals, association with • Artemis, migration/movement of peoples, association with • Artemis, political assemblies and civic life, association with • Zeus Soter, religious associations of • justice and political life, association of Artemis with political assemblies and civic life

 Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 145; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 174

sup>
3.22.12 ἀπὸ δὴ τούτων τῶν πόλεων ἀναστάντες ἐζήτουν ἔνθα οἰκῆσαι σφᾶς χρεὼν εἴη· καί τι καὶ μάντευμα ἦν αὐτοῖς Ἄρτεμιν ἔνθα οἰκήσουσιν ἐπιδείξειν. ὡς οὖν ἐκβᾶσιν ἐς τὴν γῆν λαγὼς ἐπιφαίνεται, τὸν λαγὼν ἐποιήσαντο ἡγεμόνα τῆς ὁδοῦ· καταδύντος δὲ ἐς μυρσίνην πόλιν τε οἰκίζουσιν ἐνταῦθα, οὗπερ ἡ μυρσίνη ἦν, καὶ τὸ δένδρον ἔτι ἐκείνην σέβουσι τὴν μυρσίνην καὶ Ἄρτεμιν ὀνομάζουσι Σώτειραν.'' None		sup>
3.22.12 When the inhabitants of these cities were expelled, they were anxious to know where they ought to settle, and an oracle was given them that Artemis would show them where they were to dwell. When therefore they had gone on shore, and a hare appeared to them, they looked upon the hare as their guide on the way. When it dived into a myrtle tree, they built a city on the site of the myrtle, and down to this day they worship that myrtle tree, and name Artemis Saviour.'' None
26. Pliny The Younger, Letters, 10.33-10.34, 10.93, 10.96-10.97 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Associations • Clement of Alexandria, on the catechumenate,, voluntary associations (collegia) compared • Legal regulations on associations, Roman • association dining, relationship with early Christian feasting • association, gerusia • associations • behaviour, associations concerns for members’, • collegia (associations) in the Roman Empire • decrees, associations, • voluntary associations (collegia) in ancient world • voluntary associations, banquet practices

 Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 4; Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 114; Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 222; Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 204, 421; Eckhardt (2019), Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities, 29, 35, 158, 159; Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 160; Isaac (2004), The invention of racism in classical antiquity, 487; König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 129; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 429

sup>
10.33 To Trajan. While I was visiting a distant part of the province a most desolating fire broke out at Nicomedia and destroyed a number of private houses and two public buildings, the almshouse * and temple of Isis, although a road ran between them. The fire was allowed to spread farther than it need have done, first, owing to the violence of the wind, and, secondly, to the laziness of the inhabitants, it being generally agreed that they stood idly by without moving and merely watched the catastrophe. Moreover, there is not a single public fire-engine ** or bucket in the place, and not one solitary appliance for mastering an outbreak of fire. However, these will be provided in accordance with the orders I have already given. But, Sir, I would have you consider whether you think a guild of firemen, of about 150 men, should be instituted. I will take care that no one who is not a genuine fireman should be admitted, and that the guild should not misapply the charter granted to it, and there would be no difficulty in keeping an eye on so small a body. 0 10.34 Trajan to Pliny. You have conceived the idea that a guild of firemen might be formed in Nicomedia on the model of various others already existing. But it is to be remembered that your province of Bithynia, and especially city states like Nicomedia, are the prey of factions. Whatever name we may give to those who form an association, and whatever the reason of the association may be, they will soon degenerate into secret societies. It is better policy to provide appliances for mastering conflagrations and encourage property owners to make use of them, and, if occasion demands, press the crowd which collects into the same service. ' ' None
27. Tertullian, To The Heathen, 1.7 (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • associations • voluntary associations, banquet practices

 Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 4, 34; Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 223

sup>
1.7 Whence comes it to pass, you will say to us, that such a character could have been attributed to you, as to have justified the lawmakers perhaps by its imputation? Let me ask on my side, what voucher they had then, or you now, for the truth of the imputation? (You answer,) Fame. Well, now, is not this - Fama malum, quo non aliud velocius ullum? Now, why a plague, if it be always true? It never ceases from lying; nor even at the moment when it reports the truth is it so free from the wish to lie, as not to interweave the false with the true, by processes of addition, diminution, or confusion of various facts. Indeed, such is its condition, that it can only continue to exist while it lies. For it lives only just so long as it fails to prove anything. As soon as it proves itself true, it falls; and, as if its office of reporting news were at an end, it quits its post: thenceforward the thing is held to be a fact, and it passes under that name. No one, then, says, to take an instance, The report is that this happened at Rome, or, The rumour goes that he has got a province; but, He has got a province, and, This happened at Rome. Nobody mentions a rumour except at an uncertainty, because nobody can be sure of a rumour, but only of certain knowledge; and none but a fool believes a rumour, because no wise man puts faith in an uncertainty. In however wide a circuit a report has been circulated, it must needs have originated some time or other from one mouth; afterwards it creeps on somehow to ears and tongues which pass it on and so obscures the humble error in which it began, that no one considers whether the mouth which first set it a-going disseminated a falsehood - a circumstance which often happens either from a temper of rivalry, or a suspicious turn, or even the pleasure of feigning news. It is, however, well that time reveals all things, as your own sayings and proverbs testify; yea, as nature herself attests, which has so ordered it that nothing lies hid, not even that which fame has not reported. See, now, what a witness you have suborned against us: it has not been able up to this time to prove the report it set in motion, although it has had so long a time to recommend it to our acceptance. This name of ours took its rise in the reign of Augustus; under Tiberius it was taught with all clearness and publicity; under Nero it was ruthlessly condemned, and you may weigh its worth and character even from the person of its persecutor. If that prince was a pious man, then the Christians are impious; if he was just, if he was pure, then the Christians are unjust and impure; if he was not a public enemy, we are enemies of our country: what sort of men we are, our persecutor himself shows, since he of course punished what produced hostility to himself. Now, although every other institution which existed under Nero has been destroyed, yet this of ours has firmly remained - righteous, it would seem, as being unlike the author (of its persecution). Two hundred and fifty years, then, have not yet passed since our life began. During the interval there have been so many criminals; so many crosses have obtained immortality; so many infants have been slain; so many loaves steeped in blood; so many extinctions of candles; so many dissolute marriages. And up to the present time it is mere report which fights against the Christians. No doubt it has a strong support in the wickedness of the human mind, and utters its falsehoods with more success among cruel and savage men. For the more inclined you are to maliciousness, the more ready are you to believe evil; in short, men more easily believe the evil that is false, than the good which is true. Now, if injustice has left any place within you for the exercise of prudence in investigating the truth of reports, justice of course demanded that you should examine by whom the report could have been spread among the multitude, and thus circulated through the world. For it could not have been by the Christians themselves, I suppose, since by the very constitution and law of all mysteries the obligation of silence is imposed. How much more would this be the case in such (mysteries as are ascribed to us), which, if divulged, could not fail to bring down instant punishment from the prompt resentment of men! Since, therefore, the Christians are not their own betrayers, it follows that it must be strangers. Now I ask, how could strangers obtain knowledge of us, when even true and lawful mysteries exclude every stranger from witnessing them, unless illicit ones are less exclusive? Well, then, it is more in keeping with the character of strangers both to be ignorant (of the true state of a case), and to invent (a false account). Our domestic servants (perhaps) listened, and peeped through crevices and holes, and stealthily got information of our ways. What, then, shall we say when our servants betray them to you? It is better, (to be sure,) for us all not to be betrayed by any; but still, if our practices be so atrocious, how much more proper is it when a righteous indignation bursts asunder even all ties of domestic fidelity? How was it possible for it to endure what horrified the mind and affrighted the eye? This is also a wonderful thing, both that he who was so overcome with impatient excitement as to turn informer, did not likewise desire to prove (what he reported), and that he who heard the informer's story did not care to see for himself, since no doubt the reward is equal both for the informer who proves what he reports, and for the hearer who convinces himself of the credibility of what he hears. But then you say that (this is precisely what has taken place): first came the rumour, then the exhibition of the proof; first the hearsay, then the inspection; and after this, fame received its commission. Now this, I must say, surpasses all admiration, that that was once for all detected and divulged which is being for ever repeated, unless, forsooth, we have by this time ceased from the reiteration of such things (as are alleged of us). But we are called still by the same (offensive) name, and we are supposed to be still engaged in the same practices, and we multiply from day to day; the more we are, to the more become we objects of hatred. Hatred increases as the material for it increases. Now, seeing that the multitude of offenders is ever advancing, how is it that the crowd of informers does not keep equal pace therewith? To the best of my belief, even our manner of life has become better known; you know the very days of our assemblies; therefore we are both besieged, and attacked, and kept prisoners actually in our secret congregations. Yet who ever came upon a half-consumed corpse (among us)? Who has detected the traces of a bite in our blood-steeped loaf? Who has discovered, by a sudden light invading our darkness, any marks of impurity, I will not say of incest, (in our feasts)? If we save ourselves by a bribe from being dragged out before the public gaze with such a character, how is it that we are still oppressed? We have it indeed in our own power not to be thus apprehended at all; for who either sells or buys information about a crime, if the crime itself has no existence? But why need I disparagingly refer to strange spies and informers, when you allege against us such charges as we certainly do not ourselves divulge with very much noise - either as soon as you hear of them, if we previously show them to you, or after you have yourselves discovered them, if they are for the time concealed from you? For no doubt, when any desire initiation in the mysteries, their custom is first to go to the master or father of the sacred rites. Then he will say (to the applicant), You must bring an infant, as a guarantee for our rites, to be sacrificed, as well as some bread to be broken and dipped in his blood; you also want candles, and dogs tied together to upset them, and bits of meat to rouse the dogs. Moreover, a mother too, or a sister, is necessary for you. What, however, is to be said if you have neither? I suppose in that case you could not be a genuine Christian. Now, do let me ask you, Will such things, when reported by strangers, bear to be spread about (as charges against us)? It is impossible for such persons to understand proceedings in which they take no part. The first step of the process is perpetrated with artifice; our feasts and our marriages are invented and detailed by ignorant persons, who had never before heard about Christian mysteries. And though they afterwards cannot help acquiring some knowledge of them, it is even then as having to be administered by others whom they bring on the scene. Besides, how absurd is it that the profane know mysteries which the priest knows not! They keep them all to themselves, then, and take them for granted; and so these tragedies, (worse than those) of Thyestes or Œdipus, do not at all come forth to light, nor find their way to the public. Even more voracious bites take nothing away from the credit of such as are initiated, whether servants or masters. If, however, none of these allegations can be proved to be true, how incalculable must be esteemed the grandeur (of that religion) which is manifestly not overbalanced even by the burden of these vast atrocities! O you heathen; who have and deserve our pity, behold, we set before you the promise which our sacred system offers. It guarantees eternal life to such as follow and observe it; on the other hand, it threatens with the eternal punishment of an unending fire those who are profane and hostile; while to both classes alike is preached a resurrection from the dead. We are not now concerned about the doctrine of these (verities), which are discussed in their proper place. Meanwhile, however, believe them, even as we do ourselves, for I want to know whether you are ready to reach them, as we do, through such crimes. Come, whosoever you are, plunge your sword into an infant; or if that is another's office, then simply gaze at the breathing creature dying before it has lived; at any rate, catch its fresh blood in which to steep your bread; then feed yourself without stint; and while this is going on, recline. Carefully distinguish the places where your mother or your sister may have made their bed; mark them well, in order that, when the shades of night have fallen upon them, putting of course to the test the care of every one of you, you may not make the awkward mistake of alighting on somebody else: you would have to make an atonement, if you failed of the incest. When you have effected all this, eternal life will be in store for you. I want you to tell me whether you think eternal life worth such a price. No, indeed, you do not believe it: even if you did believe it, I maintain that you would be unwilling to give (the fee); or if willing, would be unable. But why should others be able if you are unable? Why should you be able if others are unable? What would you wish impunity (and) eternity to stand you in? Do you suppose that these (blessings) can be bought by us at any price? Have Christians teeth of a different sort from others? Have they more ample jaws? Are they of different nerve for incestuous lust? I think not. It is enough for us to differ from you in condition by truth alone. "" None
28. Tertullian, Apology, 39 (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • associations • voluntary associations, banquet practices

 Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 4; Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 222, 223

sup>
39 I shall at once go on, then, to exhibit the peculiarities of the Christian society, that, as I have refuted the evil charged against it, I may point out its positive good. We are a body knit together as such by a common religious profession, by unity of discipline, and by the bond of a common hope. We meet together as an assembly and congregation, that, offering up prayer to God as with united force, we may wrestle with Him in our supplications. This violence God delights in. We pray, too, for the emperors, for their ministers and for all in authority, for the welfare of the world, for the prevalence of peace, for the delay of the final consummation. We assemble to read our sacred writings, if any peculiarity of the times makes either forewarning or reminiscence needful. However it be in that respect, with the sacred words we nourish our faith, we animate our hope, we make our confidence more steadfast; and no less by inculcations of God's precepts we confirm good habits. In the same place also exhortations are made, rebukes and sacred censures are administered. For with a great gravity is the work of judging carried on among us, as befits those who feel assured that they are in the sight of God; and you have the most notable example of judgment to come when any one has sinned so grievously as to require his severance from us in prayer, in the congregation and in all sacred intercourse. The tried men of our elders preside over us, obtaining that honour not by purchase, but by established character. There is no buying and selling of any sort in the things of God. Though we have our treasure chest, it is not made up of purchase-money, as of a religion that has its price. On the monthly day, if he likes, each puts in a small donation; but only if it be his pleasure, and only if he be able: for there is no compulsion; all is voluntary. These gifts are, as it were, piety's deposit fund. For they are not taken thence and spent on feasts, and drinking-bouts, and eating-houses, but to support and bury poor people, to supply the wants of boys and girls destitute of means and parents, and of old persons confined now to the house; such, too, as have suffered shipwreck; and if there happen to be any in the mines, or banished to the islands, or shut up in the prisons, for nothing but their fidelity to the cause of God's Church, they become the nurslings of their confession. But it is mainly the deeds of a love so noble that lead many to put a brand upon us. See, they say, how they love one another, for themselves are animated by mutual hatred; how they are ready even to die for one another, for they themselves will sooner put to death. And they are angry with us, too, because we call each other brethren; for no other reason, as I think, than because among themselves names of consanguinity are assumed in mere pretence of affection. But we are your brethren as well, by the law of our common mother nature, though you are hardly men, because brothers so unkind. At the same time, how much more fittingly they are called and counted brothers who have been led to the knowledge of God as their common Father, who have drunk in one spirit of holiness, who from the same womb of a common ignorance have agonized into the same light of truth! But on this very account, perhaps, we are regarded as having less claim to be held true brothers, that no tragedy makes a noise about our brotherhood, or that the family possessions, which generally destroy brotherhood among you, create fraternal bonds among us. One in mind and soul, we do not hesitate to share our earthly goods with one another. All things are common among us but our wives. We give up our community where it is practised alone by others, who not only take possession of the wives of their friends, but most tolerantly also accommodate their friends with theirs, following the example, I believe, of those wise men of ancient times, the Greek Socrates and the Roman Cato, who shared with their friends the wives whom they had married, it seems for the sake of progeny both to themselves and to others; whether in this acting against their partners' wishes, I am not able to say. Why should they have any care over their chastity, when their husbands so readily bestowed it away? O noble example of Attic wisdom, of Roman gravity - the philosopher and the censor playing pimps! What wonder if that great love of Christians towards one another is desecrated by you! For you abuse also our humble feasts, on the ground that they are extravagant as well as infamously wicked. To us, it seems, applies the saying of Diogenes: The people of Megara feast as though they were going to die on the morrow; they build as though they were never to die! But one sees more readily the mote in another's eye than the beam in his own. Why, the very air is soured with the eructations of so many tribes, and curi, and decuri . The Salii cannot have their feast without going into debt; you must get the accountants to tell you what the tenths of Hercules and the sacrificial banquets cost; the choicest cook is appointed for the Apaturia, the Dionysia, the Attic mysteries; the smoke from the banquet of Serapis will call out the firemen. Yet about the modest supper-room of the Christians alone a great ado is made. Our feast explains itself by its name. The Greeks call it agapè, i.e., affection. Whatever it costs, our outlay in the name of piety is gain, since with the good things of the feast we benefit the needy; not as it is with you, do parasites aspire to the glory of satisfying their licentious propensities, selling themselves for a belly-feast to all disgraceful treatment - but as it is with God himself, a peculiar respect is shown to the lowly. If the object of our feast be good, in the light of that consider its further regulations. As it is an act of religious service, it permits no vileness or immodesty. The participants, before reclining, taste first of prayer to God. As much is eaten as satisfies the cravings of hunger; as much is drunk as befits the chaste. They say it is enough, as those who remember that even during the night they have to worship God; they talk as those who know that the Lord is one of their auditors. After manual ablution, and the bringing in of lights, each is asked to stand forth and sing, as he can, a hymn to God, either one from the holy Scriptures or one of his own composing - a proof of the measure of our drinking. As the feast commenced with prayer, so with prayer it is closed. We go from it, not like troops of mischief-doers, nor bands of vagabonds, nor to break out into licentious acts, but to have as much care of our modesty and chastity as if we had been at a school of virtue rather than a banquet. Give the congregation of the Christians its due, and hold it unlawful, if it is like assemblies of the illicit sort: by all means let it be condemned, if any complaint can be validly laid against it, such as lies against secret factions. But who has ever suffered harm from our assemblies? We are in our congregations just what we are when separated from each other; we are as a community what we are individuals; we injure nobody, we trouble nobody. When the upright, when the virtuous meet together, when the pious, when the pure assemble in congregation, you ought not to call that a faction, but a curia- i.e., the court of God. "" None
29. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Association, of worshippers • Meals, association

 Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 22; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 332
30. None, None, nan (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • associations • voluntary associations, banquet practices

 Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 4; Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 223
31. None, None, nan (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • associations • voluntary associations, banquet practices

 Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 4, 34; Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 223
32. Origen, Against Celsus, 8.32 (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • associations • voluntary associations, banquet practices

 Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 4, 34; Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 223

sup>
8.32 The Psalmist bears witness that divine justice employs certain evil angels to inflict calamities upon men: He cast upon them the fierceness of His anger, wrath, and indignation, and trouble, sent by evil angels. Whether demons ever go beyond this when they are suffered to do what they are ever ready, though through the restraint put upon them they are not always able to do, is a question to be solved by that man who can conceive, in so far as human nature will allow, how it accords with the divine justice, that such multitudes of human souls are separated from the body while walking in the paths which lead to certain death. For the judgments of God are so great, that a soul which is still clothed with a mortal body cannot comprehend them; and they cannot be expressed: therefore by unnurtured souls they are not in any measure to be understood. And hence, too, rash spirits, by their ignorance in these matters, and by recklessly setting themselves against the Divine Being, multiply impious objections against providence. It is not from demons, then, that men receive any of those things which meet the necessities of life, and least of all ourselves, who have been taught to make a proper use of these things. And they who partake of grain and wine, and the fruits of trees, of water and of air, do not feed with demons, but rather do they feast with divine angels, who are appointed for this purpose, and who are as it were invited to the table of the pious man, who hearkens to the precept of the word, which says, Whether you eat or drink, or whatever you do, do all to the glory of God. And again, in another place it is written, Do all things in the name of God. When, therefore, we eat and drink and breathe to the glory of God, and act in all things according to what is right, we feast with no demons, but with divine angels: For every creature is good, and nothing to be refused, if it be received with thanksgiving: for it is sanctified by the word of God and prayer. But it could not be good, and it could not be sanctified, if these things were, as Celsus supposes, entrusted to the charge of demons. '' None
33. None, None, nan (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • Origen, philosophical schools, association with • Philosophy, Origen’s association with philosophical schools • Voluntary associations

 Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 103; Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 192
34. None, None, nan (5th cent. CE - 6th cent. CE)
 Tagged with subjects: • Associations • Foreigners, Associations of • Legal regulations on associations, Roman • Religion, Enabling associations • religious associations

 Found in books: Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 419; Eckhardt (2019), Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities, 29, 123, 128; Rupke (2016), Religious Deviance in the Roman World Superstition or Individuality?, 74

n
a
n
35. Anon., Joseph And Aseneth, 7.1, 8.5, 8.7
 Tagged with subjects: • Jew-gentile, association • Purity, impurity, defilement, cleansing, ritual purity, gentiles, association • courage, association with gender

 Found in books: Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 84, 97; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 64, 65, 66

sup>
7.1 And Joseph came into Pentephres's house and sat down on a seat; and he washed his feet, and he placed a table in front of him separately, because he would not eat with the Egyptians, for this was an abomination to him. " 8.5 It is not right for a man who worships God, who with his mouth blesses the living God, and eats the blessed bread of life, and drinks the blessed cup of immortality, and is anointed with the blessed unction of incorruption, to kiss a strange woman, who with her mouth blesses dead and dumb idols, and eats of their table the bread of anguish, and drinks of their libations the cup of treachery, and is anointed with the unction of destruction.
8.7 So too it is not right for a woman who worships God to kiss a strange man, because this is an abomination in God\'s eyes." '" None
36. Epigraphy, Ig Ii2, 43, 1177, 1186, 1199, 1235, 1252, 1258, 1261, 1263, 1271, 1273, 1275, 1277-1278, 1282-1284, 1291-1292, 1297-1298, 1323, 1326, 1361, 1368-1369, 4985
 Tagged with subjects: • Alkibiades, and associates • Amphiaraos, military associations of • Cult association • Cult association, Iobakchoi, Athens • Cult association, thiasos • Lykourgos, associates • Pythion of Cos, familial association of, • accountability, associations officials’, • administrative matters and procedures, associations, • admission into an association, • arbitration, associations role in, • archive, associations, • assemblies, associations, • associations • associations, benefactions towards • authority, associations officials’, • banquets, associations, • behaviour, associations concerns for members’, • burial, associations role in members’, • commitment to associations life, • contributions and fees, associations, • corporate nature, associations, • cults, role of associations in, • decision-making processes, associations, • decrees, associations, • dispute resolution mechanisms, associations, • election of associations officials, • endowments to associations, • enforcement, associations regulations’, • entrance-fees, associations, • ethics and ethical values, associations involvement with, • exclusion from associations, • exclusivity, associations promotion of, • expulsion from associations, • festivals and festivities, associations, • fines, associations, • foundation, associations, • founder, associations, • friendship, value of, in associations, • funds, associations, • governance, associations concerns for, • hereditary membership in associations, • honours by associations, • impact, associations, • inclusivity, associations promotion of, • legislative role, associations, • legitimation, associations, • local community/society, associations involvement in, • meeting-places, associations, • naming practices, associations, • newcomers into associations, • nomoi, of associations • non-members, associations attitudes towards, • organisation, associations, • place, associations involvement in and regulation of, • political communities and institutions, associations role vis-à-vis and imitation of, • presidents, associations, • profile, members’, membership and associations, • property, associations communal, • scrutiny (dokimasia) for membership, associations, • well-ordered, associations tendency to be,

 Found in books: Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 10, 12, 14, 40, 41, 43, 45, 47, 48, 53, 55, 56, 57, 59, 64, 65, 66, 67, 68, 89, 110, 114, 115, 132, 136, 146, 147, 148, 150, 151, 152, 153, 154, 155, 157, 158, 159, 160, 161, 217, 218; Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 105, 107; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 396, 398, 401, 402, 403, 404, 713, 1076, 1154; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 151, 152, 153, 179; Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 228, 232, 233, 234; Wilding (2022), Reinventing the Amphiareion at Oropos, 30, 31

sup>
43 Face A (front) Decree 1 In the archonship of Nausinikos (378/7). Kallibios son of Kephisophon of Paiania was secretary. In the seventh prytany, of (5) HippothontisVIII. The Council and the People decided. Charinos of Athmonon was chairman. Aristoteles proposed: for the good fortune of the Athenians and the allies of the Athenians: so that the Spartans shall allow the Greeks (10) to be free and autonomous and to live at peace, possessing securely all their own (territory), and so that the peace and the friendship which the Greeks and the King swore shall be in force (kuria) and endure in accordance with the (15) agreements, the People shall resolve: if any of the Greeks or of the barbarians living in Europe or of the islanders who are not the King\'s, wishes to be an ally of the Athenians and the allies, it shall be permitted to him, (20) being free and autonomous, living under the constitution (politeian) which he wishes, neither receiving a garrison (phroran) or a governor (archonta) nor paying tribute (phoron), on the same terms as the Chians and Thebans (25) and the other allies. For those who make an alliance with the Athenians and the allies the People shall renounce whatever possessions there happen to be whether private or public of the Athenians in the territory of those who (30) make the alliance, and concerning these the Athenians shall give a pledge (pistin). For whichever of the cities which make the alliance with the Athenians there happen to be stelai at Athens which are unfavourable, the Council in office (35) at the time shall have authority (kurian einai) to demolish them. From the archonship of Nausinikos (378/7) it shall not be permitted either privately or publicly to any of the Athenians to acquire in the territory of the allies either a house or land either (40) by purchase (priamenōi) or by taking security (hupothemenōi) or in any other way. If anybody does buy or acquire or take as security in any way at all, it shall be permitted to whoever wishes of the allies to denounce (phēnai) it to the representatives (sunedros) of the allies; and the representatives (sunedroi) shall (45) sell it and give half to the denouncer, and the other half shall be the common property of the allies. If anybody attacks those who have made the alliance, either by land or by sea, the Athenians and the allies shall support (50) the latter both by land and by sea with all their strength as far as possible. If anybody proposes or puts to the vote, whether an official (archōn) or a private citizen, contrary to this decree that any of the things stated in this decree should be annulled, (55) let it fall (huparchetō) to him to be dishonoured (atimōi) and let his property be public (dēmosia) and a tenth for the goddess, and let him be convicted (krinesthō) by the Athenians and the allies for dissolving the alliance. Let them punish him with death (60) or exile from territores that the Athenians and the allies control. If he is condemned (timēthēi) to death, let him not be buried in Attica or in the territory of the allies. This decree let the secretary of the Council inscribe on a stone (65) stele and set it down beside Zeus of Freedom (Eleutherion).10 The treasurers of the goddess shall give the money for inscribing the stele, sixty drachmas from the ten talents (fund). On this stele shall be inscribed (70) the names of the existing allied cities and of any other (city) which becomes an ally. These things are to be inscribed; and the People shall elect three ambassadors (presbeis) (to go) immediately to Thebes, in order to persuade the Thebans (to do) (75) whatever good they can.11 These were chosen: Aristoteles of Marathon, Pyrrhandros of Anaphlystos, Thrasyboulos of Kollytos. These cities are allies of the Athenians: col. 1 Chios12 (80) Mytilene Methymna Rhodes Byzantium Perinthos13 (85) Peparethos13 Skiathos13 Maroneia13 Dion13 Paros (90) Athenai (Diades) col. 2 (79) 15 Tenedos (82) Poiessa (89) O- (90) P- col. 3 Thebes12 (80) Chalkis14 Eretria14 Arethusa14 Karystos14 Ikos14 (85) Pall-14 . . . . . . . . . . . . (90) . . . Decree 216 (91) Aristoteles proposed: . . . since first . . . they come forward willingly . . . resolved by the People and . . . (95) of the islands into the alliance . . . to those of the things resolved . . . . . . Face B (left) 17 The People of Pyrrha Abdera (100) Thasos Chalkidians from Thrace Ainos Samothrace (105) Dikaiopolis Akaria From Kephallenia the Pronnians Alketas (110) Neoptolemos . . . 18 Andros Tenos Hestiaia19 (115) Mykonos Antissa Eresos Astraious of the Keians (120) Ioulis Karthaia Koresia Elaious Amorgos, (125) Selymbria Siphnos Sikinos Dion from Thrace (130) Neopolis, several lines uninscribed of the Zakynthians the People in Nellos. text from Attic Inscriptions Online, IG II2
43 - Decree inviting states to join the Second Athenian League, 378/7 BC
1177 . . . the demarch in office at any time shall take care of the Thesmophorion together with the priestess, that no-one releases anything or gathers a thiasos or installs sacred objects (5) or performs purification rites or approaches the altars or the pit (megaron) without the priestess except when it is the festival of the Thesmophoria or the Plerosia or the Kalamaia (10) or the Skira or another day on which the women come together according to ancestral tradition; that the Piraeans shall resolve: if anyone does any of these things in contravention of these provisions, the demarch (15) shall impose a penalty and bring him before a law court under the laws that are in place with respect to these things; and concerning the gathering of wood in the sanctuaries, if anyone gathers wood, may the old laws (archaious nomous) (20) be valid, those that are in place with respect to these matters; and the boundary officers (horistas) shall inscribe this decree together with the demarch and stand it by the way up to the Thesmophorion. text from Attic Inscriptions Online, IG II2
1177 - Decree of deme Piraeus concerning the Thesmophorion '
1186 Gods. Kallimachos son of Kallikrates proposed: since Damasias son of Dionysios of Thebes, having taken up residence in Eleusis, continues to conduct himself in an (5) orderly and generous (philanthrōpōs) manner towards all those living in the deme, both himself and his pupils, and when the Eleusinians conducted the Dionysia he was enthusiastic and honour-loving towards the gods and the (10) Athenian People and the Eleusinians, so that the Dionysia should be as fine as possible, and having provided at his own expense two choruses, one of boys, the other of men, he donated them to Demeter and Kore (15) and Dionysos, the Eleusinians shall decide, to praise Damasias son of Dionysios of Thebes for his moderation (sōphrosunēs) and piety towards the two goddesses and crown him with a gold crown of 1000 drachmas; (20) and the demarch following Gnathis shall announce it at the Dionysia at Eleusis in the tragedies, that the deme of Eleusis crowns Damasias son of Dionysios of Thebes for his moderation (sōphrosunēs) and piety (25) towards the two goddesses; and he shall have a seat of honour and freedom from all taxes over which the Eleusinians have control, both for himself and his descendants, and permission to seek any other benefit he wishes from the demesmen of Eleusis; and the demarch in office (30) shall take care of whatever he requires; and to choose immediately someone to arrange that this decree be inscribed and stood in the Dionysion; and the demarch shall give (35) 10 drachmas for the inscribing; and to give Damasias for a sacrifice 100 drachmas from common funds. Kallimachos son of Kallikrates proposed: since Phryniskos of Thebes, having taken up residence in Eleusis . . . orderly . . . . . . text from Attic Inscriptions Online, IG II2
1186 - Decrees of Eleusis honouring two Thebans
1199 Philaios (?) son of Chremes proposed: since the religious officials (hieropoioi) allotted for the sanctuary of Hebe took care justly and with love of honour (philotimōs) of the sacrifice for Hebe (5) and the other gods to whom they must sacrifice, and have submitted a reckoning (logon) and accounts (euthunas), to crown each of them with a foliage crown, Anticharmos son of Nauson and Nearchos (?) son of Chairigenes, (10) Theodotos son of Aischron, Aristokles son of Kalliphon, for their justice and love of honour (philotimias) towards the demesmen; and this decree shall be inscribed on a stone stele and set up in the sanctuary (15) of Hebe by the demarch in office after the archonship of Neaichmos (320/19). Uninscribed space And to praise also the controllers (sōphronistas) and crown with a foliage crown each of them, Kimon, Megalexis or Metalexis, (20) Pythodoros son of Pytheas, and the herald Charikles, for their love of honour (philotimias) concerning the all-night rite (pannuchida); and to praise also the priest of the Herakleidai, Kallias, and the priestess of Hebe and (25) Alkmene, and the archon Kallisthenes son of Nauson and to crown each of them for their piety and love of honour (philotimias) towards the gods; and to inscribe this decree on a stone stele (30) and stand it in the sanctuary of Hebe. text from Attic Inscriptions Online, IG II2
1199 - Decree of Aixone awarding honours connected with the festival of Hebe, 320/19 BC
1235 Gods. Thrasyphon son of Hierokleides of Xypete proposed: since Chairetios the hierophant continues to be well-disposed to the genos, both that of the Kerykes and the Eumolpidai, (5) and says and does what good he can on their behalf, and continues to prepare the announcement with good-will for those travelling abroad for the conveyance of the truce (spondophorias), and conducts himself decorously (euschēmonōs) also in the office of hierophant, (10) behaving unimpeachably; so therefore that the genē may be seen to honour those who are well-disposed to and worthy of themselves, for good fortune, the Kerykes and Eumolpidai shall decide, to praise the hierophant Chairetios son of Prophetes (15) of Eleusis and crown him with a myrtle crown, which is traditional for those who continuously show good-will towards the genē; and to announce this crown at the traditional competition at Eleusis in the theatre; and the archons (20) in office from both genē shall take care of the announcement of the crown; and to inscribe this decree on a stone stele and stand it in Eleusis in the courtyard of the sanctuary; and the archons of the genē shall take care (25)of the making and dedication of the stele. in myrtle crown The Kerykes and Eumolpidai (crown) the hierophant Chairetios (30) of Eleusis. text from Attic Inscriptions Online, IG II2
1235 - Decree of Kerykes and Eumolpidai honouring the hierophant, Chairetios of Eleusis
1275 . . . . . . and if anyone . . . . . . the thiasos members . . . and if one of them dies, (5) either the son or brother or father or whoever is the closest relative in the thiasos shall declare? it, and both they (scil. the thiasos members) and all the friends shall attend the funeral procession; and if anyone is wronged, they and all the friends shall help him, so that everyone may know that we are (10) pious towards the gods and the friends; and may many good things befall those who do these things and their descendants and ancestors; and when the thiasos members have ratified this law, nothing shall have greater force than the law; and if anyone contravenes the law either in word or deed, (15) anyone of the thiasos members who wishes may make an accusation against him, and if he convicts him they shall penalise him in whatever way the association decides. text from Attic Inscriptions Online, IG II2
1275 - Law of a thiasos 1283 Gods In the archonship of Polystratos (240/39), on the eighth of Hekatombaion, at the principal assembly. Sosias son of Hippokrates proposed: since the Athenian People has granted to the Thracians alone (5) among all foreign peoples (ethnōn) the right to acquire land (egktēsin) and found a sanctuary, in accordance with the oracle (manteian) from Dodona, and to conduct a procession from the hearth in the city hall (prutaneiou), and now those who have been selected in the city to establish (kataskeuasasthai) a sanctuary think that we should be on friendly terms with one another; in order therefore that (10) the orgeones too may be seen both to obey the law of the city which instructs the Thracians to conduct the procession to Piraeus and to be on friendly terms with the orgeones in the city, for good fortune the orgeones shall decide, that however those in the city choose to organise (15) their procession, let them process from the city hall (prutaneiou) to the Piraeus along with those from the Piraeus; and the managers (epimelētas) in the Piraeus shall receive them, providing them in the Nymphaion with sponges and basins and water and crowns (stephanous), and a meal (ariston) in the sanctuary such as they (20) prepare for themselves; and when the sacrifices occur, the priest and the priestess shall pray, in addition to the prayers which they (usually) pray, also for the orgeones in the city in the same way, in order that, these things coming to pass and the whole (Thracian) people (ethnous) being of one mind, the sacrifices to the gods and everything else that is proper (25) may take place in accordance with the traditions of the Thracians and the laws of the city, and the relations of the whole (Thracian) people (ethnei) with the gods may be on a good and pious footing; and if they want to approach the (Piraeus) orgeones on any other matter, they shall always have the right of first access after the preliminary rituals, and if any of the orgeones in the city want (30) to join the orgeones (in the Piraeus) they may be allowed to join and receive their portion for life without paying the dues . . . text from Attic Inscriptions Online, IG II2 1283 - Decree of the orgeones of Bendis (240/39 BC) 1284 Decree 1 . . . . . . orgeones . . . and the . . . in order that . . . in other matters too (5) proving himself valuable and displaying the goodwill that he has towards all the orgeones. In order that all those wishing to display love of honour (philotimeisthai) towards the orgeones may know that they will earn (10) gratitude appropriate to the benefits that they confer, for good fortune, the orgeones shall decide, to praise Olympos son of Olympiodoros and crown him with an oak crown for the love of honour (philotimias) and goodwill which he continually (15) shows in regard to the sanctuary and the orgeones; and the secretary shall inscribe this decree on a stone stele and stand it in the sanctuary; and the treasurer shall pay – drachmas. Decree 2 In the archonship of Lykeas (241/0), on the eighth (20) of the month Skirophorion, at the principal assembly. Sosias son of Hippokrates proposed: since Eukleides, having been elected as secretary for several years by the orgeones, has performed the tasks required of him by the laws (25) rightly and justly, behaving blamelessly, and has undergone audit (logon) and scrutiny (euthunas) of his administration, for good fortune the orgeones shall decide to praise Eukleides son of Antimachos and crown him with an oak crown (30) for his love of honour (philotimias) and justice towards the orgeones; and the secretary shall inscribe this decree on a stone stele and stand it in the sanctuary; and the treasurer shall pay – drachmas. Two crowns of oakleaves text from Attic Inscriptions Online, IG II2 1284 - Two decrees of the orgeones of Bendis (ca. 251-240 BC) 1292 In the archonship of Diokles (214/3 BC) ? . . . . . . proposed: since the treasurer of the Sarapiastai, Zopyros, and the secretary, Theophanes, and the manager, (5) Olympichos, have frequently shown themselves irreproachable both previously . . . . . . in these responsibilities, and they rendered their accounts for everything according to the law (?), and, appointed in the archonship of Hagnias (215/4 BC), they (10) completed the year well and justly, for good fortune, the Sarapiastai shall decide, to praise them and crown them with a foliage crown with a fillet when next the Sarapiastai sacrifice, and the religious officials shall announce their (15) names every time at each festival (thusian) after the sacrifices; and if they do not announce or do not crown, each of them shall be fined 50? drachmas sacred to the Sarapiastai; so that there may be an incentive to honour-loving behaviour (20) towards themselves (i.e. the Serapiastai), knowing that they will be honoured appropriately; and if they display love of honour (philotimoumenois) in the future it shall be possible for them to obtain other benefits from the association of the Sarapiastai; and to praise and crown the president of the society (proeranistrian), Nikippe, because (25) she performed the sacrifices at the appointed times; and to inscribe this decree on a stone stele and set it up in the Sarapeion?; and Zopyros the treasurer shall allocate the expenses accruing for these things from the common funds. col. 1 (30) President of the society Nikippe. Treasurer Zopyros. Secretary (35) Theophanes. Manager Olympichos. . . . col. 2 Seleukos Dorion (40) Euboulides Ant- Xen- Th- . . . . . . . . . col. 3 Py- . . . . . . . . . . . . . . . . . . . . . . . . col. 4 . . . . . . . . . . . . . . . . . . . . . . . . . . . text from Attic Inscriptions Online, IG II2 1292 - Decree of Sarapiastai, 214/3 BC
1361 . . . those who are inscribed on the stele or their descendants. If any of the orgeones who share in the sanctuary sacrifices to the goddess, they shall sacrifice without charge; but if a non-member (idiōtēs) sacrifices to the goddess, they shall give to the priestess for a young animal (galathēnou) 1½ obols (5) and the skin and the whole right thigh, for a full-grown animal 3 obols and the skin and thigh in the same way, for a bovine 1 drachma and the skin. They shall give the priestly dues for females (scil. animals) to the priestess, for males to the priest. No one is to make offerings in the sanctuary beside the altar (parabōmia), or be fined 50 drachmas. In order that the house and the sanctuary may be repaired, the rent for the house and the water, whatever they are leased out for, (10) shall be spent on the repair of the sanctuary and the house, and on nothing else, until the sanctuary and house are repaired, unless the orgeones make a different decision . . . to the sanctuary; but water shall be left for the use of the lessee. If anyone proposes or puts to the vote anything contrary to this law, let the proposer and the one who puts it to the vote owe 50 drachmas to the goddess and be excluded from the common activities; (15) and the managers (epimelētas) shall inscribe him on the stele as owing this money to the goddess. The managers and the religious officials (hieropoious) shall convene an assembly (agoran) and meeting (xullogon) in the sanctuary about the affairs of the society on the second of each month. Each of the orgeones who share in the sanctuary shall give to the sacred officials two drachmas for the sacrifice in Thargelion before the sixteenth. Anyone who is present in Athens (20) and in good health and does not contribute shall owe 2 drachmas sacred to the goddess. In order that there may be as many orgeones of the sanctuary as possible, let anyone who wishes pay - drachmas and share in the sanctuary and be inscribed on the stele. The orgeones shall check (dokimazein) those who are being inscribed on the stele and hand over the names of those who have been checked to the secretary in Thargelion10 . . . text from Attic Inscriptions Online, IG II2
1361 - Decree of the orgeones of Bendis (ca. 330-324/3 BC) ' None
37. Epigraphy, Seg, 41.83-41.84, 44.60, 51.1071, 56.1359, 63.974
 Tagged with subjects: • Associations • Legal regulations on associations, Roman • admission into an association, • assemblies, associations, • associations • behaviour, associations concerns for members’, • burial indemnity, paid by associations to members, • contributions and fees, associations, • cults, role of associations in, • decision-making processes, associations, • exclusivity, associations promotion of, • fines, associations, • funerary monuments, associations involvement with, • hereditary membership in associations, • inclusivity, associations promotion of, • meeting-places, associations, • naming practices, associations, • nomoi, of associations • profile, members’, membership and associations, • scrutiny (dokimasia) for membership, associations, • well-ordered, associations tendency to be,

 Found in books: Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 421; Eckhardt (2019), Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities, 29, 122, 142; Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 55, 83, 140, 142, 151; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 397, 398, 402, 404; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 153, 179

sup>
44.60 Gods. In the archonship of Lysiades (244/3) on the second of Skirophorion, at the principal assembly. Batrachos proposed: since the managers (epimelētai) and the secretary have managed the sacrifices to the gods, according to what is traditional, and all (5) the other matters which the laws require of them, for good fortune the thiasotai shall decide to praise them and crown each of them with a foliage crown for their excellence (aretēs) and justice (dikaiosunēs); and the treasurer shall assign for the crown 15 drachmas, and on receiving the money they shall dedicate in the sanctuary of Bendis. text from Attic Inscriptions Online, SEG
44.60 - Decree of a thiasos of Bendis on Salamis (harbour) (244/3 BC) ' ' None
38. Strabo, Geography, 9.1.22
 Tagged with subjects: • Alkibiades, and associates • Amphiaraos, military associations of

 Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 985; Wilding (2022), Reinventing the Amphiareion at Oropos, 31, 39

sup>
9.1.22 On doubling the cape of Sounion one comes to Sounion, a noteworthy deme; then to Thoricus; then to a deme called Potamus, whose inhabitants are called Potamii; then to Prasia, to Steiria, to Brauron, where is the sanctuary of the Artemis Brauronia, to Halae Araphenides, where is the sanctuary of Artemis Tauropolos, to Myrrinus, to Probalinthus, and to Marathon, where Miltiades utterly destroyed the forces under Datis the Persian, without waiting for the Lacedemonians, who came too late because they wanted the full moon. Here, too, is the scene of the myth of the Marathonian bull, which was slain by Theseus. After Marathon one comes to Tricorynthus; then to Rhamnus, the sanctuary of Nemesis; then to Psaphis, the land of the Oropians. In the neighborhood of Psaphis is the Amphiaraeium, an oracle once held in honor, where in his flight Amphiaraus, as Sophocles says, with four-horse chariot, armour and all, was received by a cleft that was made in the Theban dust. Oropus has often been disputed territory; for it is situated on the common boundary of Attica and Boeotia. off this coast are islands: off Thoricus and Sounion lies the island Helene; it is rugged and deserted, and in its length of about sixty stadia extends parallel to the coast. This island, they say, is mentioned by the poet where Alexander says to Helen: Not even when first I snatched thee from lovely Lacedemon and sailed with thee on the seafaring ships, and in the island Cranae joined with thee in love and couch; for he calls Cranae the island now called Helene from the fact that the intercourse took place there. And after Helene comes Euboea, which lies off the next stretch of coast; it likewise is narrow and long and in length lies parallel to the mainland, like Helene. The voyage from Sounion to the southerly promontory of Euboea, which is called Leuce Acte, is three hundred stadia. However, I shall discuss Euboea later; but as for the demes in the interior of Attica, it would be tedious to recount them because of their great number.'' None
39. Vergil, Aeneis, 7.396-7.400
 Tagged with subjects: • associations, see also collegia • young womens rituals, in Statius Achilleid, Amazons, association with • young womens rituals, in Statius Achilleid, Pallas, association with

 Found in books: Gorain (2019), Language in the Confessions of Augustine, 106; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 216

sup>
7.396 pampineasque gerunt incinctae pellibus hastas; 7.397 ipsa inter medias flagrantem fervida pinum 7.398 sustinet ac natae Turnique canit hymenaeos, 7.399 sanguineam torquens aciem, torvumque repente 7.400 clamat: Io matres, audite, ubi quaeque, Latinae:'' None		sup>
7.396 the land of Calydon. What crime so foul 7.397 was wrought by Lapithae or Calydon? ' "7.398 But I, Jove's wife and Queen, who in my woes " '7.399 have ventured each bold stroke my power could find, 7.400 and every shift essayed,—behold me now '' None
40. None, None, nan
 Tagged with subjects: • Foreigners, Associations of • Imitation (of institutions by associations) • Legal regulations on associations, Greek • Legal regulations on associations, Roman • Money, Collected by associations • Religion, Enabling associations • Sanctuaries, of associations • accountability, associations officials’, • admission into an association, • banquets, associations, • behaviour, associations concerns for members’, • contributions and fees, associations, • cults, role of associations in, • decision-making processes, associations, • decrees, associations, • entrance-fees, associations, • festivals and festivities, associations, • friendship, value of, in associations, • hierarchy, associations, • identity, building of associations, • meeting-places, associations, • naming practices, associations, • place, associations involvement in and regulation of, • sacred space, associations management of, • well-ordered, associations tendency to be,

 Found in books: Eckhardt (2019), Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities, 17, 23, 98, 99, 101, 102, 103, 105, 107, 110; Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 17, 46, 48, 51, 118
41. None, None, nan
 Tagged with subjects: • Foreigners, Associations of • Private associations • Religion, Enabling associations • Sanctuaries, of associations • associations

 Found in books: Eckhardt (2019), Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities, 18; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 399; Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 33; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 33
42. None, None, nan
 Tagged with subjects: • Associations • Legal regulations on associations, Roman

 Found in books: Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 421; Eckhardt (2019), Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities, 29
43. None, None, nan
 Tagged with subjects: • Konon and kin, associates • nomoi, of associations

 Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 1042; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 179
44. None, None, nan
 Tagged with subjects: • Cult association • Cult association, thiasos • association, cult

 Found in books: Chaniotis (2012), Unveiling Emotions: Sources and Methods for the Study of Emotions in the Greek World vol, 213; Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 223, 235
45. None, None, nan
 Tagged with subjects: • Cult association • Private associations • cult associations • cult associations, documents concerning • cults, role of associations in, • decrees, cult associations and • ethics and ethical values, associations involvement with, • loans, in cult associations

 Found in books: Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 87; Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 88, 185; Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 33; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 33; Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 232
46. None, None, nan
 Tagged with subjects: • Associations • Legal regulations on associations, Roman • Magistrates (of associations) • Religion, Enabling associations • Rome, Other associations in • Sanctuaries, of associations • accountability, associations officials’, • administrative matters and procedures, associations, • admission into an association, • arbitration, associations role in, • archive, associations, • assemblies, associations, • associations • banquets, associations, • behaviour, associations concerns for members’, • burial indemnity, paid by associations to members, • burial, associations role in members’, • contributions and fees, associations, • cooperation with the state, associations, • cults, role of associations in, • culture, associations role in, • decision-making processes, associations, • decrees, associations, • dispute resolution mechanisms, associations, • economy, associations role in the, • election of associations officials, • endowments to associations, • enforcement, associations regulations’, • entrance-fees, associations, • exclusion from associations, • exclusivity, associations promotion of, • expulsion from associations, • familia, association • festivals and festivities, associations, • fines, associations, • foundation, associations, • friendship, value of, in associations, • funds, associations, • funerary monuments, associations involvement with, • hereditary membership in associations, • hierarchy, associations, • impact, associations, • legislative role, associations, • local community/society, associations involvement in, • meeting-places, associations, • newcomers into associations, • organisation, associations, • political communities and institutions, associations role vis-à-vis and imitation of, • presidents, associations, • profile, members’, membership and associations, • property, associations communal, • trust, associations as promoters of, • uniformity in associations landscape, lack of, • well-ordered, associations tendency to be,

 Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 613; Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 375, 419, 421; Eckhardt (2019), Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities, 29, 134, 137; Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 18, 19, 54, 77, 146, 199, 200, 202, 203, 208, 217, 218, 226, 228, 233, 234; Tacoma (2016), Models from the Past in Roman Culture: A World of Exempla, 233, 236, 237
47. None, None, nan
 Tagged with subjects: • Legal regulations on associations, Roman • association, crafts

 Found in books: Eckhardt (2019), Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities, 159; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 408
48. None, None, nan
 Tagged with subjects: • arbitration, associations role in, • associations (collegia), defined by place • dispute resolution mechanisms, associations, • legislative role, associations, • property, associations communal,

 Found in books: Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 146; Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 289
49. None, None, nan
 Tagged with subjects: • Zeus, associations with Athena Itonia • contributions and fees, associations, • decrees, associations, • festivals and festivities, associations,

 Found in books: Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 46; Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 225
50. None, None, nan
 Tagged with subjects: • Antinous, lunar association • Money, Collected by associations • Women, Associations of

 Found in books: Eckhardt (2019), Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities, 87; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 517
51. None, None, nan
 Tagged with subjects: • Magistrates (of associations) • Women, In mixed associations • association, gerusia

 Found in books: Eckhardt (2019), Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities, 150; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 429
52. None, None, nan
 Tagged with subjects: • associations • familia, association

 Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 24; Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 613
53. None, None, nan
 Tagged with subjects: • Religion, Enabling associations • Rome, Other associations in • Sanctuaries, of associations • technitai (Artists of Dionysus), Athenian association • technitai (Artists of Dionysus), Cyprian association (Paphos) • technitai (Artists of Dionysus), Egyptian association (Alexandria, Ptolemais, Cyprus) • technitai (Artists of Dionysus), Ionian-Hellespontine association (Pergamum, Teos) • technitai (Artists of Dionysus), Isthmian-Nemean association (Argos, Chalcis, Corinth, Opus, Thebes)

 Found in books: Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 39, 43, 45, 46, 50; Eckhardt (2019), Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities, 134
54. None, None, nan
 Tagged with subjects: • Legal regulations on associations, Roman • Religion, Enabling associations • associations (collegia), defined by place

 Found in books: Eckhardt (2019), Benedict, Private Associations and Jewish Communities in the Hellenistic and Roman Cities, 166; Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 279



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.