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
ce	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 421
ce, and, prokopios, samaritan revolt of 529	Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 287, 288, 292
ce, carthage, council of 398	Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 212
ce, carthage, council of 411	Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 213
ce, carthage, council of 419	Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 251, 292
ce, carthage, council of 421	Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 292
ce, diakonia as offi	Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 189, 190, 195
ce, edict of paullus fabius persicus, 44	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 49, 99, 100
ce, epiphany, andsacrifi	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 223
ce, first revolt, 66	Hayes (2022), The Literature of the Sages: A Re-Visioning, 29, 298
ce, gauls and, human sacrifi	Gruen (2011), Rethinking the Other in Antiquity, 158
ce, jericho, vespasians attack, 68	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 225, 226
ce, jewish revolts against romans, 66-73	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 49, 51, 55, 59, 63, 85, 170, 175, 226, 242, 243, 262, 273
ce, jews and, animal sacrifi	Gruen (2011), Rethinking the Other in Antiquity, 192, 193, 309
ce, megabyxos castration, offi	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 353, 354
ce, nicodemus offi	Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 68, 106, 107, 110, 156, 181, 182, 188, 190, 225, 227, 235, 236, 245, 251
ce, oclatinius adventus, m., associate of macrinus, cos.218	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 53, 155, 185
ce, of sextilis, sheep, sacrifi	Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 25, 28, 33
ce, origins, collection, question of pre-70	Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 12
ce, sacrifi	Demoen and Praet (2009), Theios Sophistes: Essays on Flavius Philostratus' Vita Apollonii, 13, 75, 77, 84, 143, 189, 229, 250, 251, 306, 309, 318, 330 Goodman (2006), Judaism in the Roman World: Collected Essays, 47, 49, 50, 51, 52, 74, 129, 134, 147, 158, 214, 222, 223, 228, 229
ce, septimius severus, l., roman emperor, adventus of 193	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 27, 28, 113, 115, 116, 117, 118, 119, 120, 129, 143, 169
ce, temple, the, destruction of 66	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 96, 118, 122, 168, 169, 175, 180, 200, 243
ce, zeus, andhuman sacrifi	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 307
celts, and, human sacrifi ce	Gruen (2011), Rethinking the Other in Antiquity, 144, 147
centuries, ce, platonism, development of in early	Hoenig (2018), Plato's Timaeus and the Latin Tradition, 106, 107, 108, 118
century, ce, ascetics, growth of in the fourth	KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 325, 328
century, ce, christianisation of the elite in the fourth	KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 8
century, ce, christianity, early, and paganism, relationship in the fourth	KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 192, 193, 195, 196, 197, 198, 199, 200
century, ce, community, in 5th–6th	Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 56, 57, 58
century, ce, cultivation of self in first/second	Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 49, 50
ces, on sacrifi	Demoen and Praet (2009), Theios Sophistes: Essays on Flavius Philostratus' Vita Apollonii, 143, 251, 261, 310, 357
vengeance, against ce, septimius severus, l., roman emperor, byzantium, 196	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 124

List of validated texts:

2 validated results for "ce"

1. Josephus Flavius, Jewish Antiquities, 18.17 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Jewish revolts against Romans (66-73 CE) • Sacrifi ce • Temple, the, destruction of (66 CE)

Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 129; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 51, 96

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18.17 εἰς ὀλίγους δὲ ἄνδρας οὗτος ὁ λόγος ἀφίκετο, τοὺς μέντοι πρώτους τοῖς ἀξιώμασι, πράσσεταί τε ἀπ' αὐτῶν οὐδὲν ὡς εἰπεῖν: ὁπότε γὰρ ἐπ' ἀρχὰς παρέλθοιεν, ἀκουσίως μὲν καὶ κατ' ἀνάγκας, προσχωροῦσι δ' οὖν οἷς ὁ Φαρισαῖος λέγει διὰ τὸ μὴ ἄλλως ἀνεκτοὺς γενέσθαι τοῖς πλήθεσιν." "^18.17 οὔτε γὰρ πρεσβειῶν ὑποδοχὰς ἐκ τοῦ ὀξέος ἐποιεῖτο ἡγεμόσι τε ἢ ἐπιτρόποις ὑπ' αὐτοῦ σταλεῖσιν οὐδεμία ἦν διαδοχή, ὁπότε μὴ φθαῖεν τετελευτηκότες: ὅθεν καὶ δεσμωτῶν ἀκροάσεως ἀπερίοπτος ἦν."" None

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18.17 but this doctrine is received but by a few, yet by those still of the greatest dignity. But they are able to do almost nothing of themselves; for when they become magistrates, as they are unwillingly and by force sometimes obliged to be, they addict themselves to the notions of the Pharisees, because the multitude would not otherwise bear them. ^18.17 for he did not admit ambassadors quickly, and no successors were despatched away to governors or procurators of the provinces that had been formerly sent, unless they were dead; whence it was that he was so negligent in hearing the causes of prisoners;'' None

2. Josephus Flavius, Jewish War, 2.285-2.291, 7.44-7.45 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Antioch, synagogue, communal institution (first century c.e.) • Sacrifi ce

Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 74, 222; Levine (2005), The Ancient Synagogue, The First Thousand Years, 125, 136

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2.285 πρὸς δὲ τὸ μέγεθος τῶν ἐξ αὐτοῦ συμφορῶν οὐκ ἀξίαν ἔσχεν πρόφασιν: οἱ γὰρ ἐν Καισαρείᾳ ̓Ιουδαῖοι, συναγωγὴν ἔχοντες παρὰ χωρίον, οὗ δεσπότης ἦν τις ̔́Ελλην Καισαρεύς, πολλάκις μὲν κτήσασθαι τὸν τόπον ἐσπούδασαν τιμὴν πολλαπλασίονα τῆς ἀξίας διδόντες:' "^2.286 ὡς δ' ὑπερορῶν τὰς δεήσεις πρὸς ἐπήρειαν ἔτι καὶ παρῳκοδόμει τὸ χωρίον ἐκεῖνος ἐργαστήρια κατασκευαζόμενος στενήν τε καὶ παντάπασιν βιαίαν πάροδον ἀπέλειπεν αὐτοῖς, τὸ μὲν πρῶτον οἱ θερμότεροι τῶν νέων προπηδῶντες οἰκοδομεῖν ἐκώλυον." '^2.287 ὡς δὲ τούτους εἶργεν τῆς βίας Φλῶρος, ἀμηχανοῦντες οἱ δυνατοὶ τῶν ̓Ιουδαίων, σὺν οἷς ̓Ιωάννης ὁ τελώνης. πείθουσι τὸν Φλῶρον ἀργυρίου ταλάντοις ὀκτὼ διακωλῦσαι τὸ ἔργον. ^2.288 ὁ δὲ πρὸς μόνον τὸ λαβεῖν ὑποσχόμενος πάντα συμπράξειν, λαβὼν ἔξεισιν τῆς Καισαρείας εἰς Σεβαστὴν καὶ καταλείπει τὴν στάσιν αὐτεξούσιον, ὥσπερ ἄδειαν πεπρακὼς ̓Ιουδαίοις τοῦ μάχεσθαι.' "^2.289 Τῆς δ' ἐπιούσης ἡμέρας ἑβδομάδος οὔσης τῶν ̓Ιουδαίων εἰς τὴν συναγωγὴν συναθροισθέντων στασιαστής τις Καισαρεὺς γάστραν καταστρέψας καὶ παρὰ τὴν εἴσοδον αὐτῶν θέμενος ἐπέθυεν ὄρνεις. τοῦτο τοὺς ̓Ιουδαίους ἀνηκέστως παρώξυνεν ὡς ὑβρισμένων μὲν αὐτοῖς τῶν νόμων, μεμιασμένου δὲ τοῦ χωρίου." "^2.291 προσελθὼν δὲ ̓Ιούκουνδος ὁ διακωλύειν τεταγμένος ἱππάρχης τήν τε γάστραν αἴρει καὶ καταπαύειν ἐπειρᾶτο τὴν στάσιν. ἡττωμένου δ' αὐτοῦ τῆς τῶν Καισαρέων βίας ̓Ιουδαῖοι τοὺς νόμους ἁρπάσαντες ἀνεχώρησαν εἰς Νάρβατα: χώρα τις αὐτῶν οὕτω καλεῖται σταδίους ἑξήκοντα διέχουσα τῆς Καισαρείας:" "^7.44 ̓Αντίοχος μὲν γὰρ ὁ κληθεὶς ̓Επιφανὴς ̔Ιεροσόλυμα πορθήσας τὸν νεὼν ἐσύλησεν, οἱ δὲ μετ' αὐτὸν τὴν βασιλείαν παραλαβόντες τῶν ἀναθημάτων ὅσα χαλκᾶ πεποίητο πάντα τοῖς ἐπ' ̓Αντιοχείας ̓Ιουδαίοις ἀπέδοσαν εἰς τὴν συναγωγὴν αὐτῶν ἀναθέντες, καὶ συνεχώρησαν αὐτοῖς ἐξ ἴσου τῆς πόλεως τοῖς ̔́Ελλησι μετέχειν." "^7.44 ὁ δ' ἱππέας τε καὶ πεζοὺς ἀποστείλας ῥᾳδίως ἐκράτησεν ἀνόπλων, καὶ τὸ μὲν πλέον ἐν χερσὶν ἀπώλετο, τινὲς δὲ καὶ ζωγρηθέντες ἀνήχθησαν πρὸς τὸν Κάτυλλον." '^7.45 Οὐεσπασιανὸς δὲ τὸ πρᾶγμα ὑποπτεύσας ἀναζητεῖ τὴν ἀλήθειαν καὶ γνοὺς ἄδικον τὴν αἰτίαν τοῖς ἀνδράσιν ἐπενηνεγμένην τοὺς μὲν ἀφίησι τῶν ἐγκλημάτων Τίτου σπουδάσαντος, δίκην δ' ἐπέθηκεν ̓Ιωνάθῃ τὴν προσήκουσαν: ζῶν γὰρ κατεκαύθη πρότερον αἰκισθείς." ^7.45 τὸν αὐτὸν δὲ τρόπον καὶ τῶν μετὰ ταῦτα βασιλέων αὐτοῖς προσφερομένων εἴς τε πλῆθος ἐπέδωκαν καὶ τῇ κατασκευῇ καὶ τῇ πολυτελείᾳ τῶν ἀναθημάτων τὸ ἱερὸν ἐξελάμπρυναν, ἀεί τε προσαγόμενοι ταῖς θρησκείαις πολὺ πλῆθος ̔Ελλήνων, κἀκείνους τρόπῳ τινὶ μοῖραν αὐτῶν πεποίηντο.' "' None

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2.285 Now the occasion of this war was by no means proportionable to those heavy calamities which it brought upon us. For the Jews that dwelt at Caesarea had a synagogue near the place, whose owner was a certain Cesarean Greek: the Jews had endeavored frequently to have purchased the possession of the place, and had offered many times its value for its price; ^2.286 but as the owner overlooked their offers, so did he raise other buildings upon the place, in way of affront to them, and made workingshops of them, and left them but a narrow passage, and such as was very troublesome for them to go along to their synagogue. Whereupon the warmer part of the Jewish youth went hastily to the workmen, and forbade them to build there; ^2.287 but as Florus would not permit them to use force, the great men of the Jews, with John the publican, being in the utmost distress what to do, persuaded Florus, with the offer of eight talents, to hinder the work. ^2.288 He then, being intent upon nothing but getting money, promised he would do for them all they desired of him, and then went away from Caesarea to Sebaste, and left the sedition to take its full course, as if he had sold a license to the Jews to fight it out. ^2.289 5. Now on the next day, which was the seventh day of the week, when the Jews were crowding apace to their synagogue, a certain man of Caesarea, of a seditious temper, got an earthen vessel, and set it with the bottom upward, at the entrance of that synagogue, and sacrificed birds. This thing provoked the Jews to an incurable degree, because their laws were affronted, and the place was polluted. ^2.291 Hereupon Jucundus, the master of the horse, who was ordered to prevent the fight, came thither, and took away the earthen vessel, and endeavored to put a stop to the sedition; but when he was overcome by the violence of the people of Caesarea, the Jews caught up their books of the law, and retired to Narbata, which was a place to them belonging, distant from Caesarea sixty furlongs. ^7.44 So he sent out after him both horsemen and footmen, and easily overcame them, because they were unarmed men; of these many were slain in the fight, but some were taken alive, and brought to Catullus. ^7.44 for though Antiochus, who was called Epiphanes, laid Jerusalem waste, and spoiled the temple, yet did those that succeeded him in the kingdom restore all the donations that were made of brass to the Jews of Antioch, and dedicated them to their synagogue, and granted them the enjoyment of equal privileges of citizens with the Greeks themselves; ^7.45 and as the succeeding kings treated them after the same manner, they both multiplied to a great number, and adorned their temple gloriously by fine ornaments, and with great magnificence, in the use of what had been given them. They also made proselytes of a great many of the Greeks perpetually, and thereby, after a sort, brought them to be a portion of their own body. ^7.45 yet did Vespasian suspect the matter, and made an inquiry how far it was true. And when he understood that the accusation laid against the Jews was an unjust one, he cleared them of the crimes charged upon them, and this on account of Titus’s concern about the matter, and brought a deserved punishment upon Jonathan; for he was first tormented, and then burnt alive.' ' None

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.

Tiresias: The Ancient Mediterranean Religions Source Database