The Ancient Mediterranean Religions Index Database

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

For a list of book indices included, see here.

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All subjects (including unvalidated):

subject	book bibliographic info
associate, libanius, heortios	Renberg (2017) 697, 698
associate, libanius, parthenios	Renberg (2017) 697, 698
associate, libanius, saturninus	Renberg (2017) 696, 697, 698
associate, libanius, seleukos	Renberg (2017) 699, 700
associate, of alypius augustine	Huebner and Laes (2019) 298
associate, of evodius augustine	Huebner and Laes (2019) 298
associate, of nebridius augustine	Huebner and Laes (2019) 298
associate, of philocrates, trierarch ergocles	Gygax (2016) 207
associate, of ptolemaios archive, nektembēs ptolemaios	Renberg (2017) 401, 418, 419, 616
associate, of severus augustine	Huebner and Laes (2019) 298
associate, of telesinus, jewish gelasius	Kraemer (2020) 327
associates, alkibiades, and	Humphreys (2018) 430, 431, 455, 495, 816, 985, 986, 1076
associates, aristoxenus, on pythagoras and his	Huffman (2019) 39, 40, 41, 42, 43
associates, haverim	Jaffee (2001) 57, 58, 59, 181, 182
associates, jupiter with diocletian, arnobius	Simmons(1995) 69, 70
associates, kallias iii	Humphreys (2018) 441
associates, konon and kin	Humphreys (2018) 454, 620, 1042
associates, lykourgos	Humphreys (2018) 549, 619, 713, 1039, 1154
associates, of bachelorhood, adolescence, travel and	Huebner and Laes (2019) 298, 305
associates, self with venus, vespasian	Rutledge (2012) 281, 284
associates, sokrates	Humphreys (2018) 427, 428, 429, 430, 431, 599, 600, 831, 875, 1058
associating, with kakoi, kakos, perils of	Petrovic and Petrovic (2016) 120, 294
association	Benefiel and Keegan (2016) 141, 164, 165, 166, 167, 172
association, admission into an	Gabrielsen and Paganini (2021) 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 (2022) 38, 39, 40, 42, 43, 45, 46, 52, 78
association, amon-opet in thebes of egypt, of	Gabrielsen and Paganini (2021) 251
association, and incubation, isis, underworld	Renberg (2017) 33
association, antinous, lunar	Renberg (2017) 517, 518
association, argos, chalcis, corinth, opus, technitai, artists of dionysus, isthmian-nemean thebes	Csapo (2022) 39
association, as latin fabri, tektones	Kalinowski (2021) 261
association, attalistai	Marek (2019) 238
association, axiom, of causal	Carter (2019) 54, 71, 123, 129, 139, 162, 166, 176, 183, 184
association, bennos	Marek (2019) 510
association, bennos, league	Marek (2019) 510
association, christians, as voluntary	Cosgrove (2022) 228
association, chrysaoreis	Marek (2019) 220
association, constellations, divine of move for isis	Griffiths (1975) 323
association, crafts	Marek (2019) 408
association, cult	Stavrianopoulou (2006) 136, 222, 223, 232, 233
association, cult iobakchoi, athens	Stavrianopoulou (2006) 234
association, dining, relationship with early christian feasting	König (2012) 129
association, dionysostechnitai, dionysian artists’	Marek (2019) 238
association, doctors, iatroi, founded	Kalinowski (2021) 271
association, encompass all building trades, tektones	Kalinowski (2021) 261
association, familia	Bruun and Edmondson (2015) 613, 614
association, flavius damianus, t., sophist, honored by place-based	Kalinowski (2021) 247, 275
association, free	Stavrianopoulou (2006) 318
association, gerusia	Marek (2019) 429
association, in iobacchi athens	Cosgrove (2022) 191, 192, 227, 228
association, lat. societas = gr. koinōnia	Tsouni (2019) 157, 158, 161, 162, 166
association, marriage, as	Brule (2003) 156, 157
association, meals	Alikin (2009) 1, 22
association, members, women, as	Kalinowski (2021) 242
association, of aphrodite with, cyprus	Simon (2021) 254, 263
association, of aphrodite with, geese	Simon (2021) 268
association, of apollo with, lycia	Simon (2021) 139, 152
association, of apolysimoi of tebtynis, the	Gabrielsen and Paganini (2021) 180, 187, 188, 189, 190, 191, 192
association, of ares, thebes, dionysus, and aphrodite with	Simon (2021) 286, 287, 288, 301
association, of artemis with political assemblies and civic life, justice and political life	Simon (2021) 173, 174, 190
association, of artemis with, butchering and hunting	Simon (2021) 165, 168, 169, 170, 171, 175, 177, 179, 180, 181
association, of artemis with, hunting and butchering	Simon (2021) 165, 168, 169, 170, 171, 175, 177, 179, 180, 181
association, of believers, therapeutai	Griffiths (1975) 128
association, of competitors/victors	Marek (2019) 501, 502, 503, 504
association, of constellations, divine	Griffiths (1975) 283
association, of dionysiac artists	Bruun and Edmondson (2015) 289, 360
association, of dionysus with, ecstasy/enthusiasm/madness	Simon (2021) 299, 300, 318, 319, 321, 322, 395
association, of dionysus with, enthusiasm/ecstasy/madness	Simon (2021) 299, 300, 318, 319, 321, 322, 395
association, of dionysus with, madness/ecstasy/enthusiasm	Simon (2021) 299, 300, 318, 319, 321, 322, 395
association, of hephaestus with, lemnos	Simon (2021) 235, 237, 238, 241
association, of mobility with, life	Steiner (2001) 146
association, of patriarchs with, philosophers, greek	Ashbrook Harvey et al (2015) 92, 93
association, of peter with, rome, ancient	Galinsky (2016) 348, 359
association, of poseidon with, earthquakes and volcanos	Simon (2021) 73, 74, 89
association, of poseidon with, volcanos and earthquakes	Simon (2021) 73, 74, 89
association, of sight with, life	Steiner (2001) 149, 150, 151
association, of slaves	Cosgrove (2022) 225, 231, 232
association, of the temple horus, of	Gabrielsen and Paganini (2021) 71
association, of villages	Marek (2019) 449, 450
association, of worshippers	Griffiths (1975) 261, 318, 332
association, of zeus with, fate/justice/scales	Simon (2021) 23, 24, 33
association, of zeus with, justice and political life, scales of justice/fate	Simon (2021) 23, 24, 33
association, of zeus with, scales of justice/fate	Simon (2021) 23, 24, 33
association, pergamum, technitai, artists of dionysus, ionian-hellespontine teos	Csapo (2022) 35, 39, 52, 79, 80
association, priest, and interstate	Wilding (2022) 195, 196, 198, 203, 205, 208, 215, 263
association, pythion of cos, familial of	Gabrielsen and Paganini (2021) 104, 105, 106, 114
association, sacred wine sellers	Kalinowski (2021) 266
association, sambathic	Levine (2005) 88, 140
association, statilius kriton, t., trajan’s physician, honored by doctors’	Kalinowski (2021) 271
association, synagôgê, name revealing greco-roman	Cohen (2010) 88, 89
association, technitai, artists of dionysus, athenian	Csapo (2022) 39, 52, 102, 164
association, technitai, artists of dionysus, cyprian, paphos	Csapo (2022) 40, 42, 43, 45, 46, 50, 78, 129
association, tektones	Kalinowski (2021) 262, 263
association, temple carpenters	Kalinowski (2021) 261
association, tetrarchy, religious	Simmons(1995) 15
association, textile-dealer	Cosgrove (2022) 215, 216
association, thiasos, cult	Stavrianopoulou (2006) 228, 235
association, voluntary	van , t Westeinde (2021) 49, 58
association, with amenhotep and imhotep, thoth	Renberg (2017) 443
association, with ammon, zeus	Jim (2022) 242
association, with anger, arrogance	Mermelstein (2021) 106, 107, 122, 123, 125
association, with animal soul, transmigration, μετενσωμάτωσις, as outward	Joosse (2021) 224
association, with antoninus pius, vedius antoninus iii, p., vedius iii, m. cl. p. vedius phaedrus sabinianus, ‘bauherr’	Kalinowski (2021) 298, 305, 307, 308, 310, 311, 312, 316, 372, 383
association, with apollo, helios	Jim (2022) 70, 241
association, with baalshamin zeus	Jim (2022) 92
association, with body, encyclios disciplina	Oksanish (2019) 129
association, with cassandra, cumaean sibyl	Pillinger (2019) 138, 139, 140, 141, 148, 149, 178
association, with courage, sophrosyne	Mermelstein (2021) 85, 86, 87
association, with cures forleprosy, hammat gader, historical	Renberg (2017) 808, 812
association, with disgust, empathy	Mermelstein (2021) 211
association, with egyptian god seth, famine	Salvesen et al (2020) 294, 296
association, with egyptian god seth, plague	Salvesen et al (2020) 294, 296
association, with encyclios disciplina, body	Oksanish (2019) 128, 129
association, with erechtheum korai, caryatids, traditional	Oksanish (2019) 77, 78
association, with fear, collective memory	Mermelstein (2021) 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) 53, 54, 55, 56, 210, 211, 213, 214
association, with fear, love	Mermelstein (2021) 233
association, with gender, courage	Mermelstein (2021) 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) 37
association, with hygieia, ipet-nut, ?	Renberg (2017) 454
association, with ino, pasiphae, sanctuary at thalamai	Renberg (2017) 316
association, with isaac, ram	Kessler (2004) 144
association, with isis, sarapis, earliest	Renberg (2017) 330
association, with isis, thoth	Renberg (2017) 400
association, with jesus, ram	Kessler (2004) 141
association, with kos asklepieion, hippocrates	Renberg (2017) 203
association, with love, fear	Mermelstein (2021) 233
association, with lyre/kithara, lyre, apollo’s	Simon (2021) 143, 157, 163
association, with lyrody, weakness	Cosgrove (2022) 82, 83
association, with mercy, alms	Satlow (2013) 35
association, with pain empathy	Mermelstein (2021) 53, 55, 56, 59, 210, 211
association, with philosophers, patriarchs	Ashbrook Harvey et al (2015) 92, 93
association, with pigs, women, roman	Ashbrook Harvey et al (2015) 73, 74
association, with plebs, rome, temple of libertas	Rutledge (2012) 142
association, with rome, peter, st	Galinsky (2016) 359
association, with sarapis, isis, earliest	Renberg (2017) 330
association, with site, hammat gader, hygieias	Renberg (2017) 812
association, with sun god rē/helios and aiōn, mandoulis	Renberg (2017) 559, 560
association, with the essenes, jesus of nazareth	Taylor (2012) 113, 114
association, with thessalian cavalry, athena itonia in thessaly	Lalone (2019) 45, 46, 47, 48, 49
association, with thoth, amenhotep, son of hapu	Renberg (2017) 443
association, with thoth, isis	Renberg (2017) 400
association, with wealth, food	Stuckenbruck (2007) 333, 510
association, with, aphrodite, garden	Simon (2021) 202, 203, 259, 265
association, with, aphrodite, geese	Simon (2021) 268
association, with, apollo, dionysus	Pucci (2016) 157
association, with, apollo, lyre/kithara	Simon (2021) 143, 157, 163
association, with, apollo, prophecy	Simon (2021) 140, 152
association, with, artemis, and hecate, close	Jim (2022) 57, 58
association, with, artemis, animals	Simon (2021) 165, 166, 168, 169, 170, 174, 175, 177, 190, 327
association, with, artemis, hunting and butchering	Simon (2021) 165, 168, 169, 170, 171, 175, 177, 179, 180, 181
association, with, artemis, migration/movement of peoples	Simon (2021) 174, 175, 193, 197
association, with, artemis, political assemblies and civic life	Simon (2021) 173, 174, 190
association, with, dead sea and area, sodom	Taylor (2012) 147, 207, 208, 215
association, with, delos, poseidon	Simon (2021) 83
association, with, demeter, dead	Simon (2021) 95, 106, 108, 110, 113, 342
association, with, demeter, horses	Simon (2021) 75
association, with, dionysus, ecstasy/ enthusiasm/madness	Simon (2021) 299, 300, 318, 319, 321, 322, 395
association, with, dionysus, thebes	Simon (2021) 286
association, with, disoterion, artemis	Jim (2022) 10, 106
association, with, hecate phosphoros, artemis soteira, close	Jim (2022) 57, 58
association, with, hermes, animals	Simon (2021) 327, 396
association, with, hermes, dead	Simon (2021) 95, 323, 330, 331, 333, 334, 338, 342, 343
association, with, hestia, weddings and marriage	Simon (2021) 121, 122, 131
association, with, isis soteira, astarte and aphrodite	Jim (2022) 9, 150
association, with, isis, aphrodite	Jim (2022) 150
association, with, kithara/lyre, apollo’s	Simon (2021) 143, 157, 163
association, with, moisture, moist, feminine	Trott (2019) 131, 138, 139, 140, 146
association, with, pan, and min	Jim (2022) 93, 94, 150
association, with, poseidon, earthquakes and volcanos	Simon (2021) 73, 74, 89
association, with, poseidon, horses and bulls	Simon (2021) 75, 76, 77, 85, 327, 361
association, with, ptolemaic queens, isis and aphrodite	Jim (2022) 192
association, with, war dead, burial of theseus, womens	Panoussi(2019) 110
association, with, young womens rituals, in statius achilleid, amazons	Panoussi(2019) 204, 205, 209, 210, 211, 216
association, with, young womens rituals, in statius achilleid, pallas	Panoussi(2019) 204, 208, 211, 212, 215, 216, 261, 262
association, with, zeus, bulls	Simon (2021) 75
association, with, zeus, justice/scales/ fate	Simon (2021) 23, 24, 33
association, wool sellers	Kalinowski (2021) 254
association, wool workers	Kalinowski (2021) 246, 251, 256, 383
associations	Alikin (2009) 1, 4, 18, 23, 24, 27, 33, 34, 35, 36, 39 Berglund Crostini and Kelhoffer (2022) 50 Clark (2007) 9, 35, 37, 87, 121, 167, 180, 218, 260 Czajkowski et al (2020) 147, 165, 204, 254, 276, 337, 339, 342, 375, 419, 420, 421, 422, 423, 424, 433, 470 Gunderson (2022) 206, 218 Gygax and Zuiderhoek (2021) 109, 121 Humphreys (2018) 329, 388, 396, 397, 398, 399, 400, 401, 402, 403, 404, 405, 624 Lieu (2004) 175 Rupke (2016) 79, 109 Tacoma (2016) 21, 44, 124, 125, 190, 204, 218, 233, 234, 235, 236, 237 Vlassopoulos (2021) 143, 144, 145 de Jáuregui et al. (2011) 101, 106, 125, 269
associations, accountability, officials’	Gabrielsen and Paganini (2021) 48, 49, 149, 158, 202, 206, 241
associations, administrative matters and procedures	Gabrielsen and Paganini (2021) 1, 10, 68, 150, 167, 180, 183, 185, 188, 233, 241
associations, and, decrees, cult	Lupu(2005) 88
associations, and, group hymns, voluntary	Cosgrove (2022) 191, 192, 193
associations, archisynagōgoi, pagan	Potter Suh and Holladay (2021) 610
associations, archive	Gabrielsen and Paganini (2021) 10, 22, 164, 166, 202, 211, 223, 231
associations, aristotle, on voluntary	Cosgrove (2022) 224
associations, as promoters trust, of	Gabrielsen and Paganini (2021) 19, 73, 84, 116, 184, 187, 190, 191, 192, 195, 245, 252, 255
associations, assemblies	Gabrielsen and Paganini (2021) 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) 1772
associations, attitudes non-members, towards	Gabrielsen and Paganini (2021) 40, 136, 137, 141, 156, 220
associations, authority, officials’	Gabrielsen and Paganini (2021) 56, 82, 114, 128, 153, 154, 155, 182, 183, 185, 211, 227, 241, 244
associations, banquet practices, voluntary	Cadwallader (2016) 222, 223, 225, 226, 227, 228
associations, banquets	Gabrielsen and Paganini (2021) 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) 105, 107
associations, collegia	Kalinowski (2021) 262
associations, collegia, and honorific practices	Kalinowski (2021) 247
associations, collegia, and vedius bath-gymnasium	Kalinowski (2021) 320, 321
associations, collegia, defined by place	Kalinowski (2021) 274, 275, 276, 277, 278, 279, 280, 281, 282, 284, 285, 288, 289, 290, 360
associations, collegia, diversity of membership in	Kalinowski (2021) 239, 242
associations, collegia, history of roman	Kalinowski (2021) 217, 218
associations, collegia, honor vedii	Kalinowski (2021) 246
associations, collegia, integration of into civic life	Kalinowski (2021) 239, 242
associations, collegia, reciprocity with elite	Kalinowski (2021) 234, 236, 291
associations, collegia, see also	Gorain (2019) 152
associations, commitment to life	Gabrielsen and Paganini (2021) 13, 49, 57, 60
associations, concerns for behaviour, members’	Gabrielsen and Paganini (2021) 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) 2, 12, 16, 49, 148, 197, 241
associations, contributions and fees	Gabrielsen and Paganini (2021) 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) 19, 82, 243, 253
associations, corporate nature	Gabrielsen and Paganini (2021) 135, 141, 147, 188, 219, 221, 222, 223, 229, 235, 253
associations, cult	Lupu(2005) 88, 90
associations, cultic	Huttner (2013) 31, 43, 316
associations, cults, role of in	Gabrielsen and Paganini (2021) 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) 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) 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) 14, 82, 146, 152, 159, 182, 183, 228, 244, 245
associations, divine qualities	Clark (2007) 126, 229, 252, 265, 266
associations, divine qualities, meanings and	Clark (2007) 39, 45, 46, 56, 57, 58, 74, 75, 102, 134, 210, 211, 212, 252
associations, documents concerning, cult	Lupu(2005) 88
associations, dunhuang, library cave and of	Gabrielsen and Paganini (2021) 231, 232
associations, egypt, voluntary	Cosgrove (2022) 226
associations, election of officials	Gabrielsen and Paganini (2021) 185, 192, 204, 205, 218, 219, 222, 227
associations, empedocleo-lucretian background in metamorphoses, gigantomachic	Williams and Vol (2022) 169
associations, endowments to	Gabrielsen and Paganini (2021) 10, 41, 77, 137, 199, 206, 209, 224, 227
associations, enforcement, regulations’	Gabrielsen and Paganini (2021) 13, 14, 21, 110, 153, 182, 183, 185, 187, 200, 206, 212, 218, 223, 228, 234
associations, entrance-fees	Gabrielsen and Paganini (2021) 21, 40, 41, 43, 47, 51, 54, 57, 58, 59, 60, 149, 199, 203, 243
associations, exclusion from	Gabrielsen and Paganini (2021) 57, 60, 66, 67, 68, 74, 155, 156, 202, 203, 204, 211, 228, 229
associations, expulsion from	Gabrielsen and Paganini (2021) 14, 23, 67, 115, 150, 153, 155, 156, 203, 218, 229
associations, family tradition, feeling of in	Gabrielsen and Paganini (2021) 184, 195, 246
associations, festivals and festivities	Gabrielsen and Paganini (2021) 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) 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) 212, 247, 248, 251
associations, foreigners, presence of in	Gabrielsen and Paganini (2021) 102, 246, 247, 248, 251
associations, formulae	Finkelberg (2019) 68, 90
associations, foundation	Gabrielsen and Paganini (2021) 10, 13, 53, 56, 77, 114, 138, 200, 219, 220, 221, 224
associations, founder	Gabrielsen and Paganini (2021) 13, 67, 103, 107, 121, 124, 125, 129, 133, 138, 139, 257
associations, freedmen, presence of in	Gabrielsen and Paganini (2021) 210, 248
associations, friendship, value of in	Gabrielsen and Paganini (2021) 17, 56, 57, 62, 114, 196, 233
associations, fulvius publicianus nikephoros, m., renovates colonnade for	Kalinowski (2021) 255, 321
associations, funds	Gabrielsen and Paganini (2021) 50, 57, 128, 168, 198, 204, 206, 208, 217, 220, 221, 224
associations, global character of	Gabrielsen and Paganini (2021) 23, 215, 235, 239
associations, greco-roman, hellenistic, pagan	Levine (2005) 27, 53, 427
associations, hereditary membership in	Gabrielsen and Paganini (2021) 54, 55, 59, 123, 126
associations, hierarchy	Gabrielsen and Paganini (2021) 50, 51, 52, 62, 197, 205, 208, 209, 211, 212, 234, 243
associations, honours by	Gabrielsen and Paganini (2021) 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) 193
associations, identity, building of	Gabrielsen and Paganini (2021) 1, 21, 49, 103, 117, 118, 125, 127, 129, 133, 135, 137, 141, 143
associations, impact	Gabrielsen and Paganini (2021) 1, 19, 159, 177, 239, 251, 252, 257
associations, imperial cults, hymn-singer	Cosgrove (2022) 193
associations, in cities	Bruun and Edmondson (2015) 25, 255
associations, in cities, of roman citizens in hierapolis	Bruun and Edmondson (2015) 258
associations, in greece, dining	Simon (2021) 173
associations, in monuments, boule and demos, cooperate with	Kalinowski (2021) 291
associations, in the roman empire, collegia	Isaac (2004) 447, 448, 487
associations, inscriptions, document professional	Kalinowski (2021) 256
associations, involvement ethics and ethical values, with	Gabrielsen and Paganini (2021) 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) 77, 117, 121, 122, 124, 142, 247, 257
associations, involvement in and regulation place, of	Gabrielsen and Paganini (2021) 12, 21, 117, 118, 119, 120, 121, 239, 247, 251, 255, 257
associations, involvement local community/society, in	Gabrielsen and Paganini (2021) 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) 240
associations, jewish	Levine (2005) 85, 114, 238, 293, 294
associations, jewish people, the, voluntary	Cosgrove (2022) 228
associations, jewish, cultural	Hasan Rokem (2003) 63
associations, knibbe, dieter, on vedius gymnasium and	Kalinowski (2021) 254, 255, 320
associations, landscape, lack uniformity in of	Gabrielsen and Paganini (2021) 18, 54, 143, 237
associations, latin poets’ guild, voluntary	Cosgrove (2022) 218
associations, law of	Rupke (2016) 106
associations, legislative role	Gabrielsen and Paganini (2021) 1, 10, 78, 146, 147, 158, 164
associations, legitimation	Gabrielsen and Paganini (2021) 65, 209
associations, link architecture and architectural features, to	Gabrielsen and Paganini (2021) 119, 120, 255, 257
associations, loans, in cult	Lupu(2005) 183, 184, 185
associations, management sacred space, of	Gabrielsen and Paganini (2021) 117, 118, 120, 240
associations, meeting-places	Gabrielsen and Paganini (2021) 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) 227
associations, monuments, raised by	Kalinowski (2021) 234
associations, naming practices	Gabrielsen and Paganini (2021) 6, 7, 8, 55, 91, 118, 119, 123, 126, 137, 138, 164, 196
associations, nances and religion in cult	Lupu(2005) 182
associations, newcomers into	Gabrielsen and Paganini (2021) 41, 43, 54, 56, 57, 60, 241
associations, night/nighttime, negative	Ker and Wessels (2020) 73, 74, 108
associations, nomoi, of	Mikalson (2016) 151, 152, 153, 179
associations, non-elites, voluntary	Cosgrove (2022) 224, 225, 226, 227, 228
associations, of allegory, gnostic	Azar (2016) 64
associations, of amphiaraos, military	Wilding (2022) 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) 126
associations, of belly, negative	Walters (2020) 14
associations, of divinities consulted, incubation, egyptian and greco-egyptian, underworld	Renberg (2017) 33
associations, of liber, plebeian	Rutledge (2012) 270
associations, of marsyas, plebeian	Rutledge (2012) 270
associations, of performers	Gygax and Zuiderhoek (2021) 256
associations, of venus, agrarian	Simmons(1995) 185
associations, of zeus soter, religious	Jim (2022) 145
associations, organisation	Gabrielsen and Paganini (2021) 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) 193
associations, position outside of constitutional features, political	Gabrielsen and Paganini (2021) 6, 8
associations, presence citizens in of	Gabrielsen and Paganini (2021) 52, 247, 248
associations, presence slaves in of	Gabrielsen and Paganini (2021) 248
associations, presidents	Gabrielsen and Paganini (2021) 82, 153, 154, 181, 182, 183, 185, 187, 188, 191, 192, 202, 205, 210, 217, 227, 228, 241, 255
associations, presiding, voluntary	Cadwallader (2016) 224, 226, 230, 235, 331
associations, private character	Gabrielsen and Paganini (2021) 6, 7, 8, 13, 174, 175, 176, 177, 181, 209
associations, profile, members’, membership and	Gabrielsen and Paganini (2021) 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) 103, 117, 119, 120, 135, 139, 141, 142, 218, 246, 251
associations, promotion inclusivity, of	Gabrielsen and Paganini (2021) 102, 103, 117, 119, 121, 135, 136, 137, 138, 139, 140, 142, 251
associations, property, communal	Gabrielsen and Paganini (2021) 146, 149, 200, 220, 221, 224, 230
associations, regulations contracts, as	Gabrielsen and Paganini (2021) 71, 72, 82, 182, 196, 243
associations, relation buddhism, chinese and indian to	Gabrielsen and Paganini (2021) 235, 241
associations, religious	Gygax and Zuiderhoek (2021) 120 Rupke (2016) 74
associations, rites of private	Parker (2005) 373
associations, role and presence women in of	Gabrielsen and Paganini (2021) 22, 164, 173, 232, 248, 249, 250, 251
associations, role arbitration, in	Gabrielsen and Paganini (2021) 146, 152, 235, 245
associations, role culture, in	Gabrielsen and Paganini (2021) 1, 18, 240, 247, 255, 256, 257
associations, role in burial, members’	Gabrielsen and Paganini (2021) 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) 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) 22, 62, 164, 174, 175, 176, 177, 178, 221, 235, 237, 242, 243, 254, 256
associations, role tax collection, in	Gabrielsen and Paganini (2021) 187, 188, 190, 193, 194, 222, 243, 253
associations, role vis-à-vis and imitation political communities and institutions, of	Gabrielsen and Paganini (2021) 1, 23, 59, 62, 84, 114, 175, 176, 177, 208, 210, 211, 238, 240, 241, 243
associations, sanctuaries in attica, cult	Lupu(2005) 189
associations, scrutiny, dokimasia, for membership	Gabrielsen and Paganini (2021) 40, 41, 55, 56, 59, 114, 115, 150, 241
associations, sectarian, pagan	Levine (2005) 27, 53, 427
associations, see also collegia	Gorain (2019) 25, 106, 135, 144, 146, 147, 148, 150, 152, 165, 193
associations, self-government	Gabrielsen and Paganini (2021) 49, 221
associations, slaves, voluntary	Cosgrove (2022) 225, 231, 232
associations, social role	Gabrielsen and Paganini (2021) 245, 246, 247, 248, 249, 250, 251
associations, societies, pagan, pagans	Levine (2005) 293, 392
associations, tendency to well-ordered, be	Gabrielsen and Paganini (2021) 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) 215, 216
associations, theurgy, chaldaean/neoplatonic	Simmons(1995) 13
associations, thiasus	Belayche and Massa (2021) 79, 115, 137, 171, 184, 211
associations, to burial indemnity, paid by members	Gabrielsen and Paganini (2021) 82, 83, 199, 228
associations, trade, craft	Huttner (2013) 21, 30, 31, 166, 167, 168, 252
associations, value tradition, for	Gabrielsen and Paganini (2021) 21, 22, 171, 176, 185, 245, 246, 252, 255, 256
associations, vedii, and professional	Kalinowski (2021) 234, 251
associations, vedius antoninus iii, p., vedius iii, m. cl. p. vedius phaedrus sabinianus, ‘bauherr’, honored by professional	Kalinowski (2021) 252, 383, 397, 401
associations, viri novi, porphyrian	Simmons(1995) 11, 289
associations, voluntary	Cadwallader (2016) 224, 226, 259, 260, 261 Cosgrove (2022) 13, 224, 225, 226, 227, 228 Linjamaa (2019) 192, 195
associations, with athena itonia, zeus	Lalone (2019) 211, 225, 226
associations, with, blue charioteers, jews’	Kraemer (2020) 279, 280, 281, 380
associations, with, rome, plebeian	Rutledge (2012) 142, 269
associations, ”, “funerary	Bruun and Edmondson (2015) 496
associative, entity, dualism	Carter (2019) 52, 221
synod/association, of competitors, agonistic, spectacula	Marek (2019) 501, 502

List of validated texts:

45 validated results for "association"

1. 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) 72; Hasan Rokem (2003) 63

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

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

2. 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) 90; Jim (2022) 9; Simon (2021) 24, 321, 322

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

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

3. 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) 46; Simon (2021) 75, 76

4. Euripides, Bacchae, 6, 120-134, 681 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Apollo, Dionysus, association with • 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: Panoussi(2019) 215, 216; Pucci (2016) 157; Simon (2021) 301, 319, 395

6. ὁρῶ δὲ μητρὸς μνῆμα τῆς κεραυνίας
120. ὦ θαλάμευμα Κουρήτων word split in text

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.
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

5. 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) 70; Simon (2021) 197

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

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

6. 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) 27; Ayres and Ward (2021) 115

7. 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) 50; Eckhardt (2019) 106

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

8. Philo of Alexandria, On The Virtues, 108 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • associations • courage, association with gender

Found in books: Alikin (2009) 36; Mermelstein (2021) 93

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

9. 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) 94, 108, 120, 122; Isaac (2004) 448; Levine (2005) 88; Salvesen et al (2020) 296

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

10. 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) 419; Eckhardt (2019) 123

11. 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) 27; Eckhardt (2019) 23, 70, 93, 99, 103, 107, 108, 110, 112, 113, 120, 121, 122, 126, 128, 129, 130, 170; Isaac (2004) 448; Levine (2005) 88, 114, 140

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

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

12. 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) 4, 33, 35, 39; Cadwallader (2016) 222, 223; König (2012) 129

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

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

13. New Testament, Acts, 13.14-13.15, 16.13, 19.29 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Archisynagōgoi, Pagan associations • Foreigners, Associations of • Legal regulations on associations, Greek • Legal regulations on associations, Roman • Religion, Enabling associations • associations • associations, Greco-Roman, Hellenistic, pagan • associations, Jewish • associations, sectarian, pagan

Found in books: Berglund Crostini and Kelhoffer (2022) 50; Eckhardt (2019) 113, 166; Levine (2005) 53, 114; Potter Suh and Holladay (2021) 610

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.
19.29. καὶ ἐπλήσθη ἡ πόλις τῆς συγχύσεως, ὥρμησάν τε ὁμοθυμαδὸν εἰς τὸ θέατρον συναρπάσαντες Γαῖον καὶ Ἀρίσταρχον Μακεδόνας, συνεκδήμους Παύλου.''. None

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. ' "
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. "'. None

14. 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) 103, 121; Isaac (2004) 447

15. 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) 4, 34; Cadwallader (2016) 223

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

16. Justin, First Apology, 67 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • associations • voluntary associations, banquet practices

Found in books: Alikin (2009) 4, 34; Cadwallader (2016) 223

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

17. Lucian, The Passing of Peregrinus, 11 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Foreigners, Associations of • associations

Found in books: Alikin (2009) 4, 34; Eckhardt (2019) 101

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

18. 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) 145; Simon (2021) 174

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

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

19. 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 • collegia (associations) in the Roman Empire • voluntary associations (collegia) in ancient world • voluntary associations, banquet practices

Found in books: Alikin (2009) 4; Ayres and Ward (2021) 114; Cadwallader (2016) 222; Czajkowski et al (2020) 204, 421; Eckhardt (2019) 29, 35, 158, 159; Isaac (2004) 487; König (2012) 129; Marek (2019) 429

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

20. 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) 4, 34; Cadwallader (2016) 223

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

21. Tertullian, Apology, 39 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • associations • voluntary associations, banquet practices

Found in books: Alikin (2009) 4; Cadwallader (2016) 222, 223

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

22. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Association, of worshippers • Meals, association

Found in books: Alikin (2009) 22; Griffiths (1975) 332

23. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • associations • voluntary associations, banquet practices

Found in books: Alikin (2009) 4; Cadwallader (2016) 223

24. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • associations • voluntary associations, banquet practices

Found in books: Alikin (2009) 4, 34; Cadwallader (2016) 223

25. Origen, Against Celsus, 8.32 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • associations • voluntary associations, banquet practices

Found in books: Alikin (2009) 4, 34; Cadwallader (2016) 223

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

26. 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) 419; Eckhardt (2019) 29, 123, 128; Rupke (2016) 74

n
a
n

27. 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) 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) 105, 107; Humphreys (2018) 396, 398, 401, 402, 403, 404, 713, 1076, 1154; Mikalson (2016) 151, 152, 153, 179; Stavrianopoulou (2006) 228, 232, 233, 234; Wilding (2022) 30, 31

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

28. 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) 421; Eckhardt (2019) 29, 122, 142; Gabrielsen and Paganini (2021) 55, 83, 140, 142, 151; Humphreys (2018) 397, 398, 402, 404; Mikalson (2016) 153, 179

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

29. Strabo, Geography, 9.1.22
Tagged with subjects: • Alkibiades, and associates • Amphiaraos, military associations of

Found in books: Humphreys (2018) 985; Wilding (2022) 31, 39

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

30. 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) 106; Panoussi(2019) 216

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

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

31. 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) 17, 23, 98, 99, 101, 102, 103, 105, 107, 110; Gabrielsen and Paganini (2021) 17, 46, 48, 51, 118

32. None, None, nan
Tagged with subjects: • Foreigners, Associations of • Religion, Enabling associations • Sanctuaries, of associations • associations

Found in books: Eckhardt (2019) 18; Humphreys (2018) 399

33. None, None, nan
Tagged with subjects: • Associations • Legal regulations on associations, Roman

Found in books: Czajkowski et al (2020) 421; Eckhardt (2019) 29

34. None, None, nan
Tagged with subjects: • Konon and kin, associates • nomoi, of associations

Found in books: Humphreys (2018) 1042; Mikalson (2016) 179

35. None, None, nan
Tagged with subjects: • Cult association • Cult association, thiasos • association, cult

Found in books: Chaniotis (2012) 213; Stavrianopoulou (2006) 223, 235

36. None, None, nan
Tagged with subjects: • Cult association • 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) 87; Lupu(2005) 88, 185; Stavrianopoulou (2006) 232

37. 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) 613; Czajkowski et al (2020) 375, 419, 421; Eckhardt (2019) 29, 134, 137; Gabrielsen and Paganini (2021) 18, 19, 54, 77, 146, 199, 200, 202, 203, 208, 217, 218, 226, 228, 233, 234; Tacoma (2016) 233, 236, 237

38. None, None, nan
Tagged with subjects: • Legal regulations on associations, Roman • association, crafts

Found in books: Eckhardt (2019) 159; Marek (2019) 408

39. 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) 146; Kalinowski (2021) 289

40. 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) 46; Lalone (2019) 225

41. None, None, nan
Tagged with subjects: • Antinous, lunar association • Money, Collected by associations • Women, Associations of

Found in books: Eckhardt (2019) 87; Renberg (2017) 517

42. None, None, nan
Tagged with subjects: • Magistrates (of associations) • Women, In mixed associations • association, gerusia

Found in books: Eckhardt (2019) 150; Marek (2019) 429

43. None, None, nan
Tagged with subjects: • associations • familia, association

Found in books: Alikin (2009) 24; Bruun and Edmondson (2015) 613

44. 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 (2022) 39, 43, 45, 46, 50; Eckhardt (2019) 134

45. None, None, nan
Tagged with subjects: • Legal regulations on associations, Roman • Religion, Enabling associations • associations (collegia), defined by place

Found in books: Eckhardt (2019) 166; Kalinowski (2021) 279

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Tiresias: The Ancient Mediterranean Religions Source Database