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

Tiresias: The Ancient Mediterranean Religions Source Database

   Search:  
validated results only / all results

and or

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



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

For a list of book indices included, see here.

graph

graph

All subjects (including unvalidated):
subject book bibliographic info
constantinople Amsler (2023), Knowledge Construction in Late Antiquity, 85, 110, 111, 114, 115, 122, 126, 258
Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 21, 146, 188
Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 422, 437, 438, 446, 447, 453, 458, 459
Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 208, 303, 359
Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 180, 188
Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 40, 408
Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 277, 278, 295
Brooten (1982), Women Leaders in the Ancient Synagogue, 261
Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 19, 46, 47, 238, 265
Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 166, 190, 191, 192, 193, 194, 195, 196, 197, 198, 199, 200, 201, 202, 203, 204, 205
Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 298, 340, 341, 370, 372, 374, 375, 376, 379, 380, 381, 383, 384, 385, 386, 387, 389, 393, 396, 398, 399, 400, 401, 402
Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 195, 196
Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 39, 54, 134, 164, 172, 200
Fielding (2017), Transformations of Ovid in Late Antiquity. 122, 170, 173, 183, 190, 200, 204, 205
Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 349, 350
Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 34, 40, 298, 301, 305
Grzesik (2022), Honorific Culture at Delphi in the Hellenistic and Roman Periods. 36
Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 214
Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 268, 272, 276, 277, 282, 284, 285
Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 67, 71, 84
Huttner (2013), Early Christianity in the Lycus Valley, 138, 280, 296, 311, 318, 326, 328, 331
MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 2, 8, 9, 11, 12, 96, 100, 106, 118, 131, 148
McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 93, 94, 109
Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 4, 6, 10, 13, 41, 63, 64, 136, 137
Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 382
Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 125, 194, 197, 231, 240, 247, 303, 337, 428, 436, 443
Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 18, 19, 23, 26, 27
Ruiz and Puertas (2021), Emperors and Emperorship in Late Antiquity: Images and Narratives, 21, 23, 34, 61, 88, 106, 107, 126, 178, 181, 185, 188, 202, 203, 205, 206, 208, 209, 211, 212, 225
Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 3, 67, 168
Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 29, 38
Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 184
Spielman (2020), Jews and Entertainment in the Ancient World. 246
Tacoma (2020), Cicero and Roman Education: The Reception of the Speeches and Ancient Scholarship, 167, 169, 177, 203, 220, 239
Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 27, 128, 175, 184, 185, 186, 189, 190, 191, 192, 214, 221, 250, 251, 252, 253, 254, 260, 264, 265, 266, 267, 270, 273, 275, 281
Van Nuffelen (2012), Orosius and the Rhetoric of History, 51, 112
Verhelst and Scheijnens (2022), Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context, 127
Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 130, 136, 137, 138
Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 179
d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 6, 8, 9, 15
de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 208, 226, 276, 304
van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 34, 58, 227
constantinople, adamantios’s flight from alexandria to Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 222, 348
constantinople, aegae asklepieion building materials reused by constantine, ? Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 210
constantinople, alexander, bishop of Amsler (2023), Knowledge Construction in Late Antiquity, 110
constantinople, anatolius of Huttner (2013), Early Christianity in the Lycus Valley, 326
de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 278, 282, 284, 285
constantinople, anatolius, archbishop of Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 191
constantinople, and its churches in vicinity , church of ss peter and paul Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 145, 146, 224
constantinople, and its churches in vicinity , church of ss sergius and bacchus Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 146, 224, 263
constantinople, and its churches in vicinity , church of st acacius Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 144, 200
constantinople, and its churches in vicinity , church of st anastasia Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 143
constantinople, and its churches in vicinity , church of st anthony Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 74
constantinople, and its churches in vicinity , church of st demetrius Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 75, 76
constantinople, and its churches in vicinity , church of st euphemia Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 217
constantinople, and its churches in vicinity , church of st george Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 267, 269
constantinople, and its churches in vicinity , church of st james at the chalkoprateia Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 267
constantinople, and its churches in vicinity , church of st john the apostle Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 263, 264, 266, 267, 269, 271, 273, 275, 277
constantinople, and its churches in vicinity , church of st john the baptist at the hebdomon Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 268
constantinople, and its churches in vicinity , church of st lawrence Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 144, 145, 153, 154
constantinople, and its churches in vicinity , church of st mary of blachernai Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 75, 270
constantinople, and its churches in vicinity , church of st menas Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 143
constantinople, and its churches in vicinity , church of st mocius Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 144, 200
constantinople, and its churches in vicinity , church of st panteleemon Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 267
constantinople, and its churches in vicinity , church of st paul Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 143, 263, 267
constantinople, and its churches in vicinity , church of st phokas Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 264, 267, 269, 271
constantinople, and its churches in vicinity , church of st polyeuctus Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 145, 151, 153, 154, 172, 177, 216, 217, 218, 219, 220, 221, 222, 224, 263
constantinople, and its churches in vicinity , church of st theodore Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 145, 267, 269
constantinople, and its churches in vicinity , church of st thomas Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 145
constantinople, and its churches in vicinity , church of st thyrsus Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 145
constantinople, and its churches in vicinity , church of the apostles Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 15, 51, 143, 151, 154, 170, 200, 218
constantinople, and its churches in vicinity , church of the archangel michael Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 48, 54, 268
constantinople, and its churches in vicinity , church of the forty martyrs Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 145, 146, 267, 269
constantinople, and its churches in vicinity , church of the theotokos ta areobindou Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 267
constantinople, and its churches in vicinity , church of the theotokos tes diakonisses Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 267
constantinople, and its churches in vicinity , church of the theotokos tes peges Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 75, 270
constantinople, and its churches in vicinity , hagia irene Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 51, 53, 143, 144, 145, 147, 200, 227, 263, 264, 267, 269, 273, 276
constantinople, and its churches in vicinity , hagia sophia Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 52, 53, 55, 57, 169, 170, 172, 174, 177, 215, 216, 221, 227, 229, 230, 231, 234, 263, 264, 266, 267, 268, 269, 301
constantinople, and its vicinity , church of ss peter and paul churches in chalcedon Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 145
constantinople, and jerusalem, pilgrimage, pilgrim, and Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 4, 8, 9, 14, 46, 47, 48, 51, 54, 82, 96, 97, 115, 117, 128, 139
constantinople, and martyr piety, pilgrimage, pilgrim, and Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 5, 6
constantinople, and the palladium Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 163, 165
constantinople, and, law and legal knowledge in justinianic era, political culture of Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 609
constantinople, and, pulcheria, copper market church on site of a synagogue in Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 268, 269, 270
constantinople, arians Amsler (2023), Knowledge Construction in Late Antiquity, 122
constantinople, arians in Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 125, 126
constantinople, artemios, saint, healing miracles at Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 223, 762, 764, 768, 777, 778, 791, 796, 797, 800
constantinople, at anaplous michael, archangel, incubation in church, ? Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 765, 778, 790, 800, 801
constantinople, atticus of de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 226, 243
constantinople, attikos’s healing and conversion of a paralytic jew recounted by, sokrates of Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 185, 186, 269
constantinople, bishop of MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 2, 5, 28, 146
constantinople, bishop, acacius of Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 245, 246, 251
constantinople, bishop, euphemius of Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 247, 254
constantinople, bishop, macedonius of Amsler (2023), Knowledge Construction in Late Antiquity, 18, 107, 109, 110, 111, 112, 113, 114, 115, 116, 122, 123, 124, 125, 126
Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 144, 247, 248, 251, 253
constantinople, bishop, sergius of Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 47, 284
constantinople, bishops, of Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 422
constantinople, chalcedon, second ecumenical, first council of MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 11
constantinople, christological debates of nestorius of Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 635, 636, 638
constantinople, chrysanthus, novation bishop of Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 182
constantinople, church councils/gatherings, anti-montanist, at Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 302, 303, 331, 378, 394
constantinople, church of dionysius Amsler (2023), Knowledge Construction in Late Antiquity, 109, 110
constantinople, church of john the baptist in oxeia quarter Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 764, 796, 797
constantinople, church of the apostles, apostoleion Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 41
constantinople, church of the mary, mother of jesus, incubation at pege, ? Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 765
constantinople, church of the pege, justinian, expansion of marys Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 766
constantinople, church of theotokos ton mary, mother of jesus, incubation at kyrou, ? Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 765
constantinople, church, st polyeuktos Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 260
constantinople, churches Amsler (2023), Knowledge Construction in Late Antiquity, 111
constantinople, churches associated with incubation Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 764, 765, 766
constantinople, collapse and repair of hagia sophia Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 610
constantinople, conflicts between jews and christians in alexandria recounted by, sokrates of Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 352, 353
constantinople, constantius ii, and Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 84, 85, 87, 115
constantinople, council of Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 233
constantinople, council of 381, canons of Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 235, 243
constantinople, council of 381, creeds, evolution of Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 242
constantinople, council of 553 Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 629, 701
constantinople, council, of Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 123
constantinople, councils Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 6, 134, 145, 146, 153, 155, 156, 163
constantinople, councils , of Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 52, 114, 264
constantinople, councils of Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 209
constantinople, councils, Huttner (2013), Early Christianity in the Lycus Valley, 294, 295, 314, 327
constantinople, culture of political debate in Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 609
constantinople, cyriacus of Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 139, 146
constantinople, de sectis on, nestorius of Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 641, 642
constantinople, demophilos, homoian bishop of MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 11
constantinople, devotion to st. stephen in Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 232
constantinople, earthquakes in Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 286
constantinople, economies, pilgrimage, pilgrim, and Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 42, 43
constantinople, ekthesis, sergius, patriarch of Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 653
constantinople, episcopacy Amsler (2023), Knowledge Construction in Late Antiquity, 113
constantinople, episcopacy of Amsler (2023), Knowledge Construction in Late Antiquity, 109, 113
constantinople, eutyches, archimandrite in Huttner (2013), Early Christianity in the Lycus Valley, 318, 319, 327
constantinople, eutychios, bishop Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 758, 759, 779
constantinople, eutychius of de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 221, 249
constantinople, expulsion of jews in alexandria recounted by, sokrates of Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 2, 215, 216, 217, 219, 222, 224, 225
constantinople, expulsion, paul, nicene bishop of Amsler (2023), Knowledge Construction in Late Antiquity, 123
constantinople, fire in Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 199
constantinople, flavian of Huttner (2013), Early Christianity in the Lycus Valley, 318, 319, 320, 328
de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 274, 276, 277, 278, 301, 303, 305, 306, 308, 311, 313
constantinople, flavian, patriarch of Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 184
constantinople, forum, forum of tauros Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 271
constantinople, foundation of Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 446
constantinople, fourth council of Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 202
constantinople, general lack of interest in jews of sokrates of Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 22
constantinople, gennadius of Amsler (2023), Knowledge Construction in Late Antiquity, 259
constantinople, germanos of Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 345
constantinople, germanus i of Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 28, 345
constantinople, golden gate Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 56, 74, 88
constantinople, hagia eirene Amsler (2023), Knowledge Construction in Late Antiquity, 126
constantinople, hagia eirene church Amsler (2023), Knowledge Construction in Late Antiquity, 110, 123
constantinople, hagia sophia, collapse and repair of Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 610
constantinople, hagios akakios church Amsler (2023), Knowledge Construction in Late Antiquity, 112
constantinople, hippodrome Alexiou and Cairns (2017), Greek Laughter and Tears: Antiquity and After. 245, 246
constantinople, history, of socrates of Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 200, 201, 202, 203, 204, 205, 206, 207, 208, 209, 210, 211
constantinople, homilies, leontius, presbyter of Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 7
constantinople, homily on the incarnation and on the lampstand of zechariah, proclus of Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 290
constantinople, hypatia’s murder recounted by, sokrates of Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 217, 225
constantinople, iconoclasm Alexiou and Cairns (2017), Greek Laughter and Tears: Antiquity and After. 245
constantinople, in council of 553, second Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 116
constantinople, incubation at michaels anaplous church, ? Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 765, 778, 800, 801
constantinople, incubation linked to relics of isaiah at church of st. laurentius, ? Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 765, 766
constantinople, i̇stanbul Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 549, 552
constantinople, jewish man who became a novatian recounted by, sokrates of Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 78
constantinople, jewish man who deceitfully sought conversion to christianity recounted by, sokrates of Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 234
constantinople, jews in Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 147, 172, 225, 270
constantinople, jews mocking christians in syria recounted by, sokrates of Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 190, 207
constantinople, land walls Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 72, 74, 75, 76, 139
constantinople, law school Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 83
constantinople, lay cantor, celibacy, of Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 316, 317, 318
constantinople, leontius, prefect of Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 226
constantinople, leontius, presbyter of knowledge-creation, liturgical mode of Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 551
constantinople, library of Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 11, 239, 258, 259, 260
constantinople, liturgy of Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 168, 297
constantinople, long, walls Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 379, 380, 383, 385
constantinople, mary not featuring in sermons of leontius, presbyter of Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 566
constantinople, mass conversion of jews on crete recounted by, sokrates of Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 255, 256, 353, 354, 355, 356
constantinople, narrative knowledge formation in works of leontius, presbyter of Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 553, 554, 555, 556, 557
constantinople, nicephorus i, bishop, of Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 292, 293
constantinople, nika riot Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 381, 387, 389, 397, 405
constantinople, novatian anastasia church Amsler (2023), Knowledge Construction in Late Antiquity, 125
constantinople, novatian churches Amsler (2023), Knowledge Construction in Late Antiquity, 111
constantinople, novatians Amsler (2023), Knowledge Construction in Late Antiquity, 128
constantinople, novations Amsler (2023), Knowledge Construction in Late Antiquity, 128
constantinople, on pentecost, leontius, presbyter of Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 552
constantinople, overshadows rome Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 311
constantinople, ovid, knowledge of in sixth-century Fielding (2017), Transformations of Ovid in Late Antiquity. 204, 205
constantinople, patriarch, epiphanius of Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 32
constantinople, paul of Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 150
constantinople, paul, bishop of Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 372
constantinople, paul, nicene bishop of Amsler (2023), Knowledge Construction in Late Antiquity, 110, 113, 122, 123, 124, 126
constantinople, pelargos, suburb Amsler (2023), Knowledge Construction in Late Antiquity, 125
constantinople, pelargos, suburb of Amsler (2023), Knowledge Construction in Late Antiquity, 125
constantinople, pentecost sermon of proclus of Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 293, 294, 295
constantinople, photius i of Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 35, 36, 48, 49
constantinople, photius, patriarch of Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 15
constantinople, pilgrimage, pilgrim, and Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 4, 6, 10, 13, 41, 63, 64, 136, 137
constantinople, proclus of Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 18
Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 260, 518, 519, 521
MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 28, 29, 148
Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 228
constantinople, ritual knowledge-performance and, leontius, presbyter of Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 557, 558, 559, 560, 561, 562, 563
constantinople, senate, of Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 27
constantinople, senses of leontius, presbyter of congregants, engaging Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 552, 553
constantinople, sergius, patriarch of Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 646, 651, 652, 653
constantinople, sicai, suburb Amsler (2023), Knowledge Construction in Late Antiquity, 125
constantinople, sicai, suburb of Amsler (2023), Knowledge Construction in Late Antiquity, 125
constantinople, siege of Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 273
constantinople, sisinnius, orator and novatian bishop of Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 182
constantinople, socrates of Amsler (2023), Knowledge Construction in Late Antiquity, 18, 105, 107, 108, 109, 110, 111, 112, 113, 114, 115, 116, 117, 118, 119, 124, 125, 126, 127, 128, 258
Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 200, 201, 202, 203, 204, 205, 206, 207, 208, 209, 210, 211
constantinople, synagogue in the copper market, transformation into a church in Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 233, 267, 268, 269
constantinople, synaxarium of the church of Huttner (2013), Early Christianity in the Lycus Valley, 331, 343, 346, 347, 352
constantinople, synesius of cyrene, envoy in Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 255, 256, 257, 258, 259, 260, 261, 262, 265
constantinople, synods, Huttner (2013), Early Christianity in the Lycus Valley, 314, 318, 319
constantinople, synods, fifth ecumenical, in Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 385, 386, 387, 393, 401, 404
constantinople, the zeuxippus Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 116, 125
constantinople, theodore of raithou on, nestorius of Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 640
constantinople, theodosius column Ruiz and Puertas (2021), Emperors and Emperorship in Late Antiquity: Images and Narratives, 21, 57
constantinople, thracia Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 367, 384
constantinople, thracia, porta aurea Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 381
constantinople, timotheus of Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 100
constantinople, timothy of McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 97, 99, 106
Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 273, 274, 331, 348, 360
constantinople, tyche of Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 201
constantinople, urban life, cantor of Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 317, 318
constantinople, women in Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 253
constantinople, “cunctos populos” decree of theodosios i recounted by, sokrates of Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 125
constantinople/byzantium Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 2, 54, 79, 92, 101, 103, 126, 142, 148, 149, 150, 151, 152, 153, 154, 155, 156, 157, 158, 159, 160, 161, 180
constantinople’s, episodes on jews by, sozomen, omission of sokrates of Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 22

List of validated texts:
22 validated results for "constantinople"
1. Hebrew Bible, Genesis, 22.1-22.13 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Churches in Constantinople and its vicinity\n, Hagia Sophia • Constantinople

 Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 458; Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 301

sup>
22.1 וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה וְהָאֱלֹהִים נִסָּה אֶת־אַבְרָהָם וַיֹּאמֶר אֵלָיו אַבְרָהָם וַיֹּאמֶר הִנֵּנִי׃
22.1 וַיִּשְׁלַח אַבְרָהָם אֶת־יָדוֹ וַיִּקַּח אֶת־הַמַּאֲכֶלֶת לִשְׁחֹט אֶת־בְּנוֹ׃ 22.2 וַיְהִי אַחֲרֵי הַדְּבָרִים הָאֵלֶּה וַיֻּגַּד לְאַבְרָהָם לֵאמֹר הִנֵּה יָלְדָה מִלְכָּה גַם־הִוא בָּנִים לְנָחוֹר אָחִיךָ׃ 22.2 וַיֹּאמֶר קַח־נָא אֶת־בִּנְךָ אֶת־יְחִידְךָ אֲשֶׁר־אָהַבְתָּ אֶת־יִצְחָק וְלֶךְ־לְךָ אֶל־אֶרֶץ הַמֹּרִיָּה וְהַעֲלֵהוּ שָׁם לְעֹלָה עַל אַחַד הֶהָרִים אֲשֶׁר אֹמַר אֵלֶיךָ׃ 22.3 וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר וַיַּחֲבֹשׁ אֶת־חֲמֹרוֹ וַיִּקַּח אֶת־שְׁנֵי נְעָרָיו אִתּוֹ וְאֵת יִצְחָק בְּנוֹ וַיְבַקַּע עֲצֵי עֹלָה וַיָּקָם וַיֵּלֶךְ אֶל־הַמָּקוֹם אֲשֶׁר־אָמַר־לוֹ הָאֱלֹהִים׃ 22.4 בַּיּוֹם הַשְּׁלִישִׁי וַיִּשָּׂא אַבְרָהָם אֶת־עֵינָיו וַיַּרְא אֶת־הַמָּקוֹם מֵרָחֹק׃ 22.5 וַיֹּאמֶר אַבְרָהָם אֶל־נְעָרָיו שְׁבוּ־לָכֶם פֹּה עִם־הַחֲמוֹר וַאֲנִי וְהַנַּעַר נֵלְכָה עַד־כֹּה וְנִשְׁתַּחֲוֶה וְנָשׁוּבָה אֲלֵיכֶם׃ 22.6 וַיִּקַּח אַבְרָהָם אֶת־עֲצֵי הָעֹלָה וַיָּשֶׂם עַל־יִצְחָק בְּנוֹ וַיִּקַּח בְּיָדוֹ אֶת־הָאֵשׁ וְאֶת־הַמַּאֲכֶלֶת וַיֵּלְכוּ שְׁנֵיהֶם יַחְדָּו׃ 22.7 וַיֹּאמֶר יִצְחָק אֶל־אַבְרָהָם אָבִיו וַיֹּאמֶר אָבִי וַיֹּאמֶר הִנֶּנִּי בְנִי וַיֹּאמֶר הִנֵּה הָאֵשׁ וְהָעֵצִים וְאַיֵּה הַשֶּׂה לְעֹלָה׃ 22.8 וַיֹּאמֶר אַבְרָהָם אֱלֹהִים יִרְאֶה־לּוֹ הַשֶּׂה לְעֹלָה בְּנִי וַיֵּלְכוּ שְׁנֵיהֶם יַחְדָּו׃ 22.9 וַיָּבֹאוּ אֶל־הַמָּקוֹם אֲשֶׁר אָמַר־לוֹ הָאֱלֹהִים וַיִּבֶן שָׁם אַבְרָהָם אֶת־הַמִּזְבֵּחַ וַיַּעֲרֹךְ אֶת־הָעֵצִים וַיַּעֲקֹד אֶת־יִצְחָק בְּנוֹ וַיָּשֶׂם אֹתוֹ עַל־הַמִּזְבֵּחַ מִמַּעַל לָעֵצִים׃' 22.11 וַיִּקְרָא אֵלָיו מַלְאַךְ יְהוָה מִן־הַשָּׁמַיִם וַיֹּאמֶר אַבְרָהָם אַבְרָהָם וַיֹּאמֶר הִנֵּנִי׃
22.12 וַיֹּאמֶר אַל־תִּשְׁלַח יָדְךָ אֶל־הַנַּעַר וְאַל־תַּעַשׂ לוֹ מְאוּמָּה כִּי עַתָּה יָדַעְתִּי כִּי־יְרֵא אֱלֹהִים אַתָּה וְלֹא חָשַׂכְתָּ אֶת־בִּנְךָ אֶת־יְחִידְךָ מִמֶּנִּי׃
22.13 וַיִּשָּׂא אַבְרָהָם אֶת־עֵינָיו וַיַּרְא וְהִנֵּה־אַיִל אַחַר נֶאֱחַז בַּסְּבַךְ בְּקַרְנָיו וַיֵּלֶךְ אַבְרָהָם וַיִּקַּח אֶת־הָאַיִל וַיַּעֲלֵהוּ לְעֹלָה תַּחַת בְּנוֹ׃'' None		sup>
22.1 And it came to pass after these things, that God did prove Abraham, and said unto him: ‘Abraham’; and he said: ‘Here am I.’ 22.2 And He said: ‘Take now thy son, thine only son, whom thou lovest, even Isaac, and get thee into the land of Moriah; and offer him there for a burnt-offering upon one of the mountains which I will tell thee of.’ 22.3 And Abraham rose early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son; and he cleaved the wood for the burnt-offering, and rose up, and went unto the place of which God had told him. 22.4 On the third day Abraham lifted up his eyes, and saw the place afar off. 22.5 And Abraham said unto his young men: ‘Abide ye here with the ass, and I and the lad will go yonder; and we will worship, and come back to you.’ 22.6 And Abraham took the wood of the burnt-offering, and laid it upon Isaac his son; and he took in his hand the fire and the knife; and they went both of them together. 22.7 And Isaac spoke unto Abraham his father, and said: ‘My father.’ And he said: ‘Here am I, my son.’ And he said: ‘Behold the fire and the wood; but where is the lamb for a burnt-offering?’ 22.8 And Abraham said: ‘God will aprovide Himself the lamb for a burnt-offering, my son.’ So they went both of them together. 22.9 And they came to the place which God had told him of; and Abraham built the altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar, upon the wood.
22.10 And Abraham stretched forth his hand, and took the knife to slay his son.
22.11 And the angel of the LORD called unto him out of heaven, and said: ‘Abraham, Abraham.’ And he said: ‘Here am I.’
22.12 And he said: ‘Lay not thy hand upon the lad, neither do thou any thing unto him; for now I know that thou art a God-fearing man, seeing thou hast not withheld thy son, thine only son, from Me.’
22.13 And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in the thicket by his horns. And Abraham went and took the ram, and offered him up for a burnt-offering in the stead of his son.'' None
2. Hebrew Bible, Proverbs, 8.23-8.25 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Churches in Constantinople and its vicinity\n, Church of St Anastasia • Churches in Constantinople and its vicinity\n, Church of St Menas • Churches in Constantinople and its vicinity\n, Church of St Paul • Churches in Constantinople and its vicinity\n, Church of the Apostles • Churches in Constantinople and its vicinity\n, Hagia Irene • Constantinople

 Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 458; Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 143

sup>
8.23 מֵעוֹלָם נִסַּכְתִּי מֵרֹאשׁ מִקַּדְמֵי־אָרֶץ׃ 8.24 בְּאֵין־תְּהֹמוֹת חוֹלָלְתִּי בְּאֵין מַעְיָנוֹת נִכְבַּדֵּי־מָיִם׃ 8.25 בְּטֶרֶם הָרִים הָטְבָּעוּ לִפְנֵי גְבָעוֹת חוֹלָלְתִּי׃'' None		sup>
8.23 I was set up from everlasting, from the beginning, Or ever the earth was. 8.24 When there were no depths, I was brought forth; When there were no fountains abounding with water. 8.25 Before the mountains were settled, Before the hills was I brought forth;'' None
3. Hebrew Bible, Isaiah, 2.2-2.3 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Churches in Constantinople and its vicinity\n, Hagia Sophia • Constantinople • Constantinople, Mary as official protectress of • Constantinople, the Blachernae (Church of Saint Mary)

 Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 459; Farag (2021), What Makes a Church Sacred? Legal and Ritual Perspectives from Late Antiquity, 167; Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 174

sup>
2.2 בַּיּוֹם הַהוּא יַשְׁלִיךְ הָאָדָם אֵת אֱלִילֵי כַסְפּוֹ וְאֵת אֱלִילֵי זְהָבוֹ אֲשֶׁר עָשׂוּ־לוֹ לְהִשְׁתַּחֲוֺת לַחְפֹּר פֵּרוֹת וְלָעֲטַלֵּפִים׃
2.2 וְהָיָה בְּאַחֲרִית הַיָּמִים נָכוֹן יִהְיֶה הַר בֵּית־יְהוָה בְּרֹאשׁ הֶהָרִים וְנִשָּׂא מִגְּבָעוֹת וְנָהֲרוּ אֵלָיו כָּל־הַגּוֹיִם׃ 2.3 וְהָלְכוּ עַמִּים רַבִּים וְאָמְרוּ לְכוּ וְנַעֲלֶה אֶל־הַר־יְהוָה אֶל־בֵּית אֱלֹהֵי יַעֲקֹב וְיֹרֵנוּ מִדְּרָכָיו וְנֵלְכָה בְּאֹרְחֹתָיו כִּי מִצִּיּוֹן תֵּצֵא תוֹרָה וּדְבַר־יְהוָה מִירוּשָׁלִָם׃'' None		sup>
2.2 And it shall come to pass in the end of days, That the mountain of the LORD’S house Shall be established as the top of the mountains, And shall be exalted above the hills; And all nations shall flow unto it. 2.3 And many peoples shall go and say: ‘Come ye, and let us go up to the mountain of the LORD, To the house of the God of Jacob; And He will teach us of His ways, And we will walk in His paths.’ For out of Zion shall go forth the law, And the word of the LORD from Jerusalem.'' None
4. New Testament, Acts, 1.1, 1.7-1.8, 1.13-1.14, 2.2, 2.15 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Constantinople • Constantinople, • Pilgrimage (pilgrim), and Constantinople, and Jerusalem • Pilgrimage (pilgrim), and Constantinople, economies • Proclus of Constantinople, Pentecost sermon of

 Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 294, 295; Brooten (1982), Women Leaders in the Ancient Synagogue, 261; Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 195; Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 43, 117

sup>
1.1 τὸν μὲν πρῶτον λόγον ἐποιησάμην περὶ πάντων, ὦ Θεόφιλε, ὧν ἤρξατο Ἰησοῦς ποιεῖν τε καὶ διδάσκειν
1.7 εἶπεν πρὸς αὐτούς Οὐχ ὑμῶν ἐστὶν γνῶναι χρόνους ἢ καιροὺς οὓς ὁ πατὴρ ἔθετο ἐν τῇ ἰδίᾳ ἐξουσίᾳ, 1.8 ἀλλὰ λήμψεσθε δύναμιν ἐπελθόντος τοῦ ἁγίου πνεύματος ἐφʼ ὑμᾶς, καὶ ἔσεσθέ μου μάρτυρες ἔν τε Ἰερουσαλὴμ καὶ ἐν πάσῃ τῇ Ἰουδαίᾳ καὶ Σαμαρίᾳ καὶ ἕως ἐσχάτου τῆς γῆς.

1.13 Καὶ ὅτε εἰσῆλθον, εἰς τὸ ὑπερῷον ἀνέβησαν οὗ ἦσαν καταμένοντες, ὅ τε Πέτρος καὶ Ἰωάνης καὶ Ἰάκωβος καὶ Ἀνδρέας, Φίλιππος καὶ Θωμᾶς, Βαρθολομαῖος καὶ Μαθθαῖος, Ἰάκωβος Ἁλφαίου καὶ Σίμων ὁ ζηλωτὴς καὶ Ἰούδας Ἰακώβου.
1.14 οὗτοι πάντες ἦσαν προσκαρτεροῦντες ὁμοθυμαδὸν τῇ προσευχῇ σὺν γυναιξὶν καὶ Μαριὰμ τῇ μητρὶ τοῦ Ἰησοῦ καὶ σὺν τοῖς ἀδελφοῖς αὐτοῦ.
2.2 καὶ ἐγένετο ἄφνω ἐκ τοῦ οὐρανοῦ ἦχος ὥσπερ φερομένης πνοῆς βιαίας καὶ ἐπλήρωσεν ὅλον τὸν οἶκον οὗ ἦσαν καθήμενοι,
2.15 οὐ γὰρ ὡς ὑμεῖς ὑπολαμβάνετε οὗτοι μεθύουσιν, ἔστιν γὰρ ὥρα τρίτη τῆς ἡμέρας,'' None		sup>
1.1 The first book I wrote, Theophilus, concerned all that Jesus began both to do and to teach,
1.7 He said to them, "It isn\'t for you to know times or seasons which the Father has set within His own authority. 1.8 But you will receive power when the Holy Spirit has come on you. You will be witnesses to me in Jerusalem, in all Judea and Samaria, and to the uttermost parts of the earth."

1.13 When they had come in, they went up into the upper room, where they were staying; that is Peter, John, James, Andrew, Philip, Thomas, Bartholomew, Matthew, James the son of Alphaeus, Simon the Zealot, and Judas the son of James.
1.14 All these with one accord continued steadfastly in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brothers.
2.2 Suddenly there came from the sky a sound like the rushing of a mighty wind, and it filled all the house where they were sitting. ' "
2.15 For these aren't drunken, as you suppose, seeing it is only the third hour of the day. "' None
5. None, None, nan (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Constantinople, • Germanus I of Constantinople

 Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 28; Brooten (1982), Women Leaders in the Ancient Synagogue, 261
6. Eusebius of Caesarea, Life of Constantine, 3.33, 4.66, 4.74 (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • Churches, Holy Apostles (Constantinople) • Constantinople • Constantinople, St Polyeuktos, dedication of • Pilgrimage (pilgrim), and Constantinople, and martyr piety • church councils/gatherings(anti-Montanist), at Constantinople • rape of time in dedication poem for St Polyeuktos, Constantinople • rupture and continuity, rape of time in dedication poem for St Polyeuktos, Constantinople • sack of Rome by Visigoths (, St Polyeuktos, Constantinople, dedication of

 Found in books: Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 34; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 208; Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 5; Ruiz and Puertas (2021), Emperors and Emperorship in Late Antiquity: Images and Narratives, 88; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 394

sup>
3.33 This was the emperor's letter; and his directions were at once carried into effect. Accordingly, on the very spot which witnessed the Saviour's sufferings, a new Jerusalem was constructed, over against the one so celebrated of old, which, since the foul stain of guilt brought on it by the murder of the Lord, had experienced the last extremity of desolation, the effect of Divine judgment on its impious people. It was opposite this city that the emperor now began to rear a monument to the Saviour's victory over death, with rich and lavish magnificence. And it may be that this was that second and new Jerusalem spoken of in the predictions of the prophets, concerning which such abundant testimony is given in the divinely inspired records. First of all, then, he adorned the sacred cave itself, as the chief part of the whole work, and the hallowed monument at which the angel radiant with light had once declared to all that regeneration which was first manifested in the Saviour's person. " 4.66 After this the soldiers lifted the body from its couch, and laid it in a golden coffin, which they enveloped in a covering of purple, and removed to the city which was called by his own name. Here it was placed in an elevated position in the principal chamber of the imperial palace, and surrounded by candles burning in candlesticks of gold, presenting a marvelous spectacle, and such as no one under the light of the sun had ever seen on earth since the world itself began. For in the central apartment of the imperial palace, the body of the emperor lay in its elevated resting-place, arrayed in the symbols of sovereignty, the diadem and purple robe, and encircled by a numerous retinue of attendants, who watched around it incessantly night and day.
4.74 Such are the proofs by which the Supreme God has made it manifest to us, in the person of Constantine, who alone of all sovereigns had openly professed the Christian faith, how great a difference he perceives between those whose privilege it is to worship him and his Christ, and those who have chosen the contrary part, who provoked his enmity by daring to assail his Church, and whose calamitous end, in every instance, afforded tokens of his displeasure, as manifestly as the death of Constantine conveyed to all men an evident assurance of his Divine love. '" None
7. Socrates Scholasticus, Ecclesiastical History, 2.21, 2.23, 2.33, 2.38.29, 2.41, 2.41.23, 4.12.12, 4.26, 6.8, 7.3, 7.6, 7.13, 7.15 (4th cent. CE - 5th cent. CE)
 Tagged with subjects: • Alexander, bishop of Constantinople • Atticus of Constantinople • Constantinople • Constantinople, Adamantios’s flight from Alexandria to • Constantinople, Hagia Eirene • Constantinople, Hagia Eirene church • Constantinople, Hagios Akakios church • Constantinople, church of Dionysius • Constantinople, episcopacy of • Constantinople/Byzantium • Councils, Constantinople ( • John Chrysostom, relationships with, royal court in Constantinople • Macedonius of Constantinople, bishop • Paul (bishop of Constantinople) • Paul, Nicene bishop of Constantinople • Paul, Nicene bishop of Constantinople, expulsion • Socrates (of Constantinople) • Socrates of Constantinople • Sokrates of Constantinople, Hypatia’s murder recounted by • Sokrates of Constantinople, conflicts between Jews and Christians in Alexandria recounted by • Sokrates of Constantinople, expulsion of Jews in Alexandria recounted by • Sokrates of Constantinople, mass conversion of Jews on Crete recounted by • history, of Socrates of Constantinople

 Found in books: Amsler (2023), Knowledge Construction in Late Antiquity, 109, 110, 112, 118, 119, 123, 124, 126; Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 372, 400; Esler (2000), The Early Christian World, 1134; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 214; Huttner (2013), Early Christianity in the Lycus Valley, 295; Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 202, 203, 205, 206, 209; Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 2, 215, 216, 217, 348, 353; Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 151, 152, 153; Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 26; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 186; de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 226, 243

sup>
2.23 On receiving this communication the emperor of the East fell into perplexity; and immediately sending for the greater part of the Eastern bishops, he acquainted them with the choice his brother had submitted to him, and asked what ought to be done. They replied, it was better to concede the churches to Athanasius, than to undertake a civil war. Accordingly the emperor, urged by necessity, summoned Athanasius and his friends to his presence. Meanwhile the emperor of the West sent Paul to Constantinople, with two bishops and other honorable attendance, having fortified him with his own letters, together with those of the Synod. But while Athanasius was still apprehensive, and hesitated to go to him - for he dreaded the treachery of his calumniators - the emperor of the East not once only, but even a second and a third time, invited him to come to him; this is evident from his letters, which, translated from the Latin tongue, are as follows: Epistle of Constantius to Athanasius. Constantius Victor Augustus to Athanasius the bishop. Our compassionate clemency cannot permit you to be any longer tossed and disquieted as it were by the boisterous waves of the sea. Our unwearied piety has not been unmindful of you driven from your native home, despoiled of your property, and wandering in pathless solitudes. And although I have too long deferred acquainting you by letter with the purpose of my mind, expecting your coming to us of your own accord to seek a remedy for your troubles; yet since fear perhaps has hindered the execution of your wishes, we therefore have sent to your reverence letters full of indulgence, in order that you may fearlessly hasten to appear in our presence, whereby after experiencing our benevolence, you may attain your desire, and be re-established in your proper position. For this reason I have requested my Lord and brother Constans Victor Augustus to grant you permission to come, to the end that by the consent of us both you may be restored to your country, having this assurance of our favor. Another Epistle to Athanasius. Constantius Victor Augustus to the bishop Athanasius. Although we have abundantly intimated in a former letter that you might confidently come to our court, as we are extremely anxious to reinstate you in your proper place, yet we have again addressed this letter to your reverence. We therefore urge you, without any distrust or apprehension, to take a public vehicle and hasten to us, in order that you may be able to obtain what you desire. Another Epistle to Athanasius. Constantius Victor Augustus to the bishop Athanasius. While we were residing at Edessa, where your presbyters were present, it pleased us to send one of them to you, for the purpose of hastening your arrival at our court, in order that after having been introduced to our presence, you might immediately proceed to Alexandria. But inasmuch as a considerable time has elapsed since you received our letter, and yet have not come, we now therefore hasten to remind you to speedily present yourself before us, that so you may be able to return to your country, and obtain your desire. For the more ample assurance of our intention, we have dispatched to you Achetas the deacon, from whom you will learn both our mind in regard to you, and that you will be able to secure what you wish; viz., our readiness to facilitate the objects you have in view. When Athanasius had received these letters at Aquileia - for there he abode after his departure from Sardica, - he immediately hastened to Rome; and having shown these communications to Julius the bishop, he caused the greatest joy in the Roman Church. For it seemed as if the emperor of the East also had recognized their faith, since he had recalled Athanasius. Julius then wrote to the clergy and laity of Alexandria on behalf of Athanasius as follows: Epistle of Julius, Bishop of Rome, to those at Alexandria. Julius, the bishop, to the presbyters, deacons, and people inhabiting Alexandria, brethren beloved, salutations in the Lord. I also rejoice with you, beloved brethren, because you at length see before your eyes the fruit of your faith. For that this is really so, any one may perceive in reference to my brother and fellow-prelate Athanasius, whom God has restored to you, both on account of his purity of life, and in answer to your prayers. From this it is evident that your supplications to God have unceasingly been offered pure and abounding with love; for mindful of the divine promises and of the charity connected with them, which you learned from the instruction of my brother, you knew assuredly, and according to the sound faith which is in you clearly foresaw that your bishop would not be separated from you for ever, whom you had in your devout hearts as though he were ever present. Wherefore it is unnecessary for me to use many words in addressing you, for your faith has already anticipated whatever I could have said; and the common prayer of you all has been fulfilled according to the grace of Christ. I therefore rejoice with you, and repeat that you have preserved your souls invincible in the faith. And with my brother Athanasius I rejoice equally; because, while suffering many afflictions, he has never been unmindful of your love and desire; for although he seemed to be withdrawn from you in person for a season, yet was he always present with you in spirit. Moreover, I am convinced, beloved, that every trial which he has endured has not been inglorious; since both your faith and his has thus been tested and made manifest to all. But had not so many troubles happened to him, who would have believed, either that you had so great esteem and love for this eminent prelate, or that he was endowed with such distinguished virtues, on account of which also he will by no means be defrauded of his hope in the heavens? He has accordingly obtained a testimony of confession in every way glorious both in the present age and in that which is to come. For having suffered so many and diversified trials both by land and by sea, he has trampled on every machination of the Arian heresy; and though often exposed to danger in consequence of envy, he despised death, being protected by Almighty God, and our Lord Jesus Christ, ever trusting that he should not only escape the plots of his adversaries, but also be restored for your consolation, and bring back to you at the same time greater trophies from your own conscience. By which means he has been made known even to the ends of the whole earth as glorious, his worth having been approved by the purity of his life, the firmness of his purpose, and his steadfastness in the heavenly doctrine, all being attested by your unchanging esteem and love. He therefore returns to you, more illustrious now than when he departed from you. For if the fire tries the precious metals (I speak of gold and silver) for purification, what can be said of so excellent a man proportionate to his worth, who after having overcome the fire of so many calamities and dangers, is now restored to you, being declared innocent not only by us, but also by the whole Synod? Receive therefore with godly honor and joy, beloved brethren, your bishop Athanasius, together with those who have been his companions in tribulation. And rejoice in having attained the object of your prayers, you who have supplied with meat and drink, by your supporting letters, your pastor hungering and thirsting, so to speak, for your spiritual welfare. And in fact you were a comfort to him while he was sojourning in a strange land; and you cherished him in your most faithful affections when he was plotted against and persecuted. As for me, it makes me happy even to picture to myself in imagination the delight of each one of you at his return, the pious greetings of the populace, the glorious festivity of those assembled to meet him, and indeed what the entire aspect of that day will be when my brother shall be brought back to you again; when past troubles will be at an end, and his prized and longed-for return will unite all hearts in the warmest expression of joy. This feeling will in a very high degree extend to us, who regard it as a token of divine favor that we should have been privileged to become acquainted with so eminent a person. It becomes us therefore to close this epistle with prayer. May God Almighty and his Son our Lord and Saviour Jesus Christ afford you this grace continually, thus rewarding the admirable faith which you have manifested in reference to your bishop by an illustrious testimony: that the things most excellent which 'Eye has not seen, nor ear heard, neither have entered into the heart of man; even the things which God has prepared for them that love him,' 1 Corinthians 2:9 may await you and yours in the world to come, through our Lord Jesus Christ, through whom be glory to God Almighty for ever and ever, Amen. I pray that you may be strengthened, beloved brethren. Athanasius, relying on these letters, arrived at the East. The Emperor Constantius did not at that time receive him with hostility of feeling; nevertheless at the instigation of the Arians he endeavored to circumvent him, and addressed him in these words: 'You have been reinstated in your see in accordance with the decree of the Synod, and with our consent. But inasmuch as some of the people of Alexandria refuse to hold communion with you, permit them to have one church in the city.' To this demand Athanasius promptly replied: 'You have the power, my sovereign, both to order, and to carry into effect, whatever you may please. I also, therefore, would beg you to grant me a favor.' The emperor having readily promised to acquiesce, Athanasius immediately added, that he desired the same thing might be conceded to him, which the emperor had sought from him, viz.: that in every city one church should be assigned to those who might refuse to hold communion with the Arians. The Arians perceiving the purpose of Athanasius to be inimical to their interests, said that this affair might be postponed to another time: but they suffered the emperor to act as he pleased. He therefore restored to Athanasius, Paul, and Marcellus their respective sees; as also to Asclepas, bishop of Gaza, and Lucius of Adrianople. For these, too, had been received by the Council of Sardica: Asclepas, because he showed records from which it appeared that Eusebius Pamphilus, in conjunction with several others, after having investigated his case, had restored him to his former rank; and Lucius, because his accusers had fled. Hereupon the emperor's edicts were dispatched to their respective cities, enjoining the inhabitants to receive them readily. At Ancyra indeed, when Basil was ejected, and Marcellus was introduced in his stead, there was a considerable tumult made, which afforded his enemies an occasion of calumniating him: but the people of Gaza willingly received Asclepas. Macedonius at Constantinople, for a short time gave place to Paul, convening assemblies by himself separately, in a separate church in that city. Moreover the emperor wrote on behalf of Athanasius to the bishops, clergy, and laity, in regard to receiving him cheerfully: and at the same time he ordered by other letters, that whatever had been enacted against him in the judicial courts should be abrogated. The communications respecting both these matters were as follows: The Epistle of Constantius in Behalf of Athanasius. Victor Constantius Maximus Augustus, to the bishops and presbyters of the Catholic Church. The most reverend bishop Athanasius has not been forsaken by the grace of God. But although he was for a short time subjected to trial according to men, yet has he obtained from an omniscient Providence the exoneration which was due to him; having been restored by the will of God, and our decision, both to his country and to the church over which by divine permission he presided. It was therefore suitable that what is in accordance with this should be duly attended to by our clemency: so that all things which have been heretofore determined against those who held communion with him should now be rescinded; that all suspicion against him should henceforward cease; and that the immunity which those clergymen who are with him formerly enjoyed, should be, as it is meet, confirmed to them. Moreover, we thought it just to add this to our grace toward him, that the whole ecclesiastical body should understand that protection is extended to all who have adhered to him, whether bishops or other clergymen: and union with him shall be a sufficient evidence of each person's right intention. Wherefore we have ordered, according to the similitude of the previous providence, that as many as have the wisdom to enroll themselves with the sounder judgment and party and to choose his communion, shall enjoy that indulgence which we have now granted in accordance with the will of God. Another Epistle sent to the Alexandrians. Victor Constantius Maximus Augustus, to the people of the Catholic Church at Alexandria. Setting before us as an aim your good order in all respects, and knowing that you have long since been bereft of episcopal oversight, we thought it just to send back to you again Athanasius your bishop, a man known to all by the rectitude and sanctity of his life and manners. Having received him with your usual and becoming courtesy, and constituted him the assistant of your prayers to God, exert yourselves to maintain at all times, according to the ecclesiastical canon, harmony and peace, which will be alike honorable to yourselves, and grateful to us. For it is unreasonable that any dissension or faction should be excited among you, hostile to the prosperity of our times; and we trust that such a misfortune will be wholly removed from you. We exhort you, therefore, to assiduously persevere in your accustomed devotions, by his assistance, as we before said: so that when this resolution of yours shall become generally known, entering into the prayers of all, even the pagans, who are still enslaved in the ignorance of idolatrous worship, may hasten to seek the knowledge of our sacred religion, most beloved Alexandrians. Again, therefore, we exhort you to give heed to these things: heartily welcome your bishop, as one appointed you by the will of God and our decree; and esteem him worthy of being embraced with all the affections of your souls. For this becomes you, and is consistent with our clemency. But in order to check all tendency to seditions and tumult in persons of a factious disposition, orders have been issued to our judges to give up to the severity of the laws all whom they may discover to be seditious. Having regard, therefore, to our determination and God's, as well as to the anxiety we feel to secure harmony among you, and remembering also the punishment that will be inflicted on the disorderly, make it your special care to act agreeably to the sanctions of our sacred religion, with all reverence honoring your bishop; that so in conjunction with him you may present your supplications to the God and Father of the universe, both for yourselves, and for the orderly government of the whole human race. An Epistle respecting the Rescinding of the Enactments against Athanasius. Victor Constantius Augustus to Nestorius, and in the same terms to the governors of Augustamnica, Thebaïs, and Libya. If it be found that at any time previously any enactment has been passed prejudicial and derogatory to those who hold communion with Athanasius the bishop, our pleasure is that it should now be wholly abrogated; and that his clergy should again enjoy the same immunity which was granted to them formerly. We enjoin strict obedience to this command, to the intent that since the bishop Athanasius has been restored to his church, all who hold communion with him may possess the same privileges as they had before, and such as other ecclesiastics now enjoy: that so their affairs being happily arranged, they also may share in the general prosperity. " "
4.26 Now Providence opposed Didymus to the Arians at Alexandria. But for the purpose of confuting them in other cities, it raised up Basil of C sarea and Gregory of Nazianzus; concerning these it will be reasonable to give a brief account in this place. Indeed the universally prevalent memory of the men would be enough as a token of their fame; and the extent of their knowledge is sufficiently perceptible in their writings. Since, however, the exercise of their talents was of great service to the Church, tending in a high degree to the maintece of the catholic faith, the nature of my history obliges me to take particular notice of these two persons. If any one should compare Basil and Gregory with one another, and consider the life, morals, and virtues of each, he would find it difficult to decide to which of them he ought to assign the pre-eminence: so equally did they both appear to excel, whether you regard the rectitude of their conduct, or their deep acquaintance with Greek literature and the sacred Scriptures. In their youth they were pupils at Athens of Himerius and Proh resius, the most celebrated sophists of that age: subsequently they frequented the school of Libanius at Antioch in Syria, where they cultivated rhetoric to the utmost. Having been deemed worthy of the profession of sophistry, they were urged by many of their friends to enter the profession of teaching eloquence; others would have persuaded them to practice law: but despising both these pursuits, they abandoned their former studies, and embraced the monastic life. Having had some slight taste of philosophical science from him who then taught it at Antioch, they procured Origen's works, and drew from them the right interpretation of the sacred Scriptures; for the fame of Origen was very great and widespread throughout the whole world at that time; after a careful perusal of the writings of that great man, they contended against the Arians with manifest advantage. And when the defenders of Arianism quoted the same author in confirmation, as they imagined, of their own views, these two confuted them, and clearly proved that their opponents did not at all understand the reasoning of Origen. Indeed, although Eunomius, who was then their champion, and many others on the side of the Arians were considered men of great eloquence, yet whenever they attempted to enter into controversy with Gregory and Basil, they appeared in comparison with them ignorant and illiterate. Basil being ordained to the office of deacon, was by Meletius, bishop of Antioch, from that rank elevated to the bishopric of C sarea in Cappadocia, which was his native country. Thither he therefore hastened, fearing lest these Arian dogmas should have infected the provinces of Pontus; and in order to counteract them, he founded several monasteries, diligently instructed the people in his own doctrines, and confirmed the faith of those whose minds were wavering. Gregory being constituted bishop of Nazianzus, a small city of Cappadocia over which his own father had before presided, pursued a course similar to that which Basil took; for he went through the various cities, and strengthened the weak in faith. To Constantinople in particular he made frequent visits, and by his ministrations there, comforted and assured the orthodox believers, wherefore a short time after, by the suffrage of many bishops, he was made bishop of the church at Constantinople. When intelligence of the proceedings of these two zealous and devoted men reached the ears of the emperor Valens, he immediately ordered Basil to be brought from C sarea to Antioch; where being arraigned before the tribunal of the prefect, that functionary asked him 'why he would not embrace the emperor's faith?' Basil with much boldness condemned the errors of that creed which his sovereign counteced, and vindicated the doctrine of the homoousion: and when the prefect threatened him with death, 'Would,' said Basil, 'that I might be released from the bonds of the body for the truth's sake.' The prefect having exhorted him to reconsider the matter more seriously, Basil is reported to have said, 'I am the same today that I shall be tomorrow: but I wish that you had not changed yourself.' At that time, therefore, Basil remained in custody throughout the day. It happened, however, not long afterwards that Galates, the emperor's infant son, was attacked with a dangerous malady, so that the physicians despaired of his recovery; when the empress Dominica, his mother, assured the emperor that she had been greatly disquieted in her dreams by fearful visions, which led her to believe that the child's illness was a chastisement on account of the ill treatment of the bishop. The emperor after a little reflection sent for Basil, and in order to prove his faith said to him, 'If the doctrine you maintain is the truth, pray that my son may not die. If your majesty should believe as I do,' replied Basil, 'and the church should be unified, the child shall live.' To these conditions the emperor would not agree: 'God's will concerning the child will be done then,' said Basil; as Basil said this the emperor ordered him to be dismissed; the child, however, died shortly after. Such is an epitome of the history of these distinguished ecclesiastics, both of whom have left us many admirable works, some of which Rufinus says he has translated into Latin. Basil had two brothers, Peter and Gregory; the former of whom adopted Basil's monastic mode of life; while the latter emulated his eloquence in teaching, and completed after his death Basil's treatise on the Six Days' Work, which had been left unfinished. He also pronounced at Constantinople the funeral oration of Meletius, bishop of Antioch; and many other orations of his are still extant. " "
6.8 The Arians, as we have said, held their meetings without the city. As often therefore as the festal days occurred - I mean Saturday and Lord's day - in each week, on which assemblies are usually held in the churches, they congregated within the city gates about the public squares, and sang responsive verses adapted to the Arian heresy. This they did during the greater part of the night: and again in the morning, chanting the same songs which they called responsive, they paraded through the midst of the city, and so passed out of the gates to go to their places of assembly. But since they did not desist from making use of insulting expressions in relation to the Homoousians, often singing such words as these: 'Where are they that say three things are but one power?'- John fearing lest any of the more simple should be drawn away from the church by such kind of hymns, opposed to them some of his own people, that they also employing themselves in chanting nocturnal hymns, might obscure the effort of the Arians, and confirm his own party in the profession of their faith. John's design indeed seemed to be good, but it issued in tumult and dangers. For as the Homoousians performed their nocturnal hymns with greater display - for there were invented by John silver crosses for them on which lighted wax-tapers were carried, provided at the expense of the empress Eudoxia - the Arians who were very numerous, and fired with envy, resolved to revenge themselves by a desperate and riotous attack upon their rivals. For from the remembrance of their own recent domination, they were full of confidence in their ability to overcome, and of contempt for their adversaries. Without delay therefore, on one of these nights, they engaged in a conflict; and Briso, one of the eunuchs of the empress, who was at that time leading the chanters of these hymns, was wounded by a stone in the forehead, and also some of the people on both sides were killed. Whereupon the emperor being angered, forbade the Arians to chant their hymns any more in public. Such were the events of this occasion. We must now however make some allusion to the origin of this custom in the church of responsive singing. Ignatius third bishop of Antioch in Syria from the apostle Peter, who also had held intercourse with the apostles themselves, saw a vision of angels hymning in alternate chants the Holy Trinity. Accordingly he introduced the mode of singing he had observed in the vision into the Antiochian church; whence it was transmitted by tradition to all the other churches. Such is the account we have received in relation to these responsive hymns. " "
7.13 About this same time it happened that the Jewish inhabitants were driven out of Alexandria by Cyril the bishop on the following account. The Alexandrian public is more delighted with tumult than any other people: and if at any time it should find a pretext, breaks forth into the most intolerable excesses; for it never ceases from its turbulence without bloodshed. It happened on the present occasion that a disturbance arose among the populace, not from a cause of any serious importance, but out of an evil that has become very popular in almost all cities, viz. a fondness for dancing exhibitions. In consequence of the Jews being disengaged from business on the Sabbath, and spending their time, not in hearing the Law, but in theatrical amusements, dancers usually collect great crowds on that day, and disorder is almost invariably produced. And although this was in some degree controlled by the governor of Alexandria, nevertheless the Jews continued opposing these measures. And although they are always hostile toward the Christians they were roused to still greater opposition against them on account of the dancers. When therefore Orestes the prefect was publishing an edict - for so they are accustomed to call public notices - in the theatre for the regulation of the shows, some of the bishop Cyril's party were present to learn the nature of the orders about to be issued. There was among them a certain Hierax, a teacher of the rudimental branches of literature, and one who was a very enthusiastic listener of the bishop Cyril's sermons, and made himself conspicuous by his forwardness in applauding. When the Jews observed this person in the theatre, they immediately cried out that he had come there for no other purpose than to excite sedition among the people. Now Orestes had long regarded with jealousy the growing power of the bishops, because they encroached on the jurisdiction of the authorities appointed by the emperor, especially as Cyril wished to set spies over his proceedings; he therefore ordered Hierax to be seized, and publicly subjected him to the torture in the theatre. Cyril, on being informed of this, sent for the principal Jews, and threatened them with the utmost severities unless they desisted from their molestation of the Christians. The Jewish populace on hearing these menaces, instead of suppressing their violence, only became more furious, and were led to form conspiracies for the destruction of the Christians; one of these was of so desperate a character as to cause their entire expulsion from Alexandria; this I shall now describe. Having agreed that each one of them should wear a ring on his finger made of the bark of a palm branch, for the sake of mutual recognition, they determined to make a nightly attack on the Christians. They therefore sent persons into the streets to raise an outcry that the church named after Alexander was on fire. Thus many Christians on hearing this ran out, some from one direction and some from another, in great anxiety to save their church. The Jews immediately fell upon and slew them; readily distinguishing each other by their rings. At daybreak the authors of this atrocity could not be concealed: and Cyril, accompanied by an immense crowd of people, going to their synagogues- for so they call their house of prayer- took them away from them, and drove the Jews out of the city, permitting the multitude to plunder their goods. Thus the Jews who had inhabited the city from the time of Alexander the Macedonian were expelled from it, stripped of all they possessed, and dispersed some in one direction and some in another. One of them, a physician named Adamantius, fled to Atticus bishop of Constantinople, and professing Christianity, some time afterwards returned to Alexandria and fixed his residence there. But Orestes the governor of Alexandria was filled with great indignation at these transactions, and was excessively grieved that a city of such magnitude should have been suddenly bereft of so large a portion of its population; he therefore at once communicated the whole affair to the emperor. Cyril also wrote to him, describing the outrageous conduct of the Jews; and in the meanwhile sent persons to Orestes who should mediate concerning a reconciliation: for this the people had urged him to do. And when Orestes refused to listen to friendly advances, Cyril extended toward him the book of gospels, believing that respect for religion would induce him to lay aside his resentment. When, however, even this had no pacific effect on the prefect, but he persisted in implacable hostility against the bishop, the following event afterwards occurred. " "
7.15 There was a woman at Alexandria named Hypatia, daughter of the philosopher Theon, who made such attainments in literature and science, as to far surpass all the philosophers of her own time. Having succeeded to the school of Plato and Plotinus, she explained the principles of philosophy to her auditors, many of whom came from a distance to receive her instructions. On account of the self-possession and ease of manner, which she had acquired in consequence of the cultivation of her mind, she not unfrequently appeared in public in presence of the magistrates. Neither did she feel abashed in coming to an assembly of men. For all men on account of her extraordinary dignity and virtue admired her the more. Yet even she fell a victim to the political jealousy which at that time prevailed. For as she had frequent interviews with Orestes, it was calumniously reported among the Christian populace, that it was she who prevented Orestes from being reconciled to the bishop. Some of them therefore, hurried away by a fierce and bigoted zeal, whose ringleader was a reader named Peter, waylaid her returning home, and dragging her from her carriage, they took her to the church called C sareum, where they completely stripped her, and then murdered her with tiles. After tearing her body in pieces, they took her mangled limbs to a place called Cinaron, and there burnt them. This affair brought not the least opprobrium, not only upon Cyril, but also upon the whole Alexandrian church. And surely nothing can be farther from the spirit of Christianity than the allowance of massacres, fights, and transactions of that sort. This happened in the month of March during Lent, in the fourth year of Cyril's episcopate, under the tenth consulate of Honorius, and the sixth of Theodosius. " " None
8. None, None, nan (4th cent. CE - 5th cent. CE)
 Tagged with subjects: • Constantinople

 Found in books: Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 3; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 265
9. None, None, nan (4th cent. CE - 5th cent. CE)
 Tagged with subjects: • Constantinople

 Found in books: Fabre-Serris et al. (2021), Identities, Ethnicities and Gender in Antiquity, 255; Van Nuffelen (2012), Orosius and the Rhetoric of History, 51
10. None, None, nan (4th cent. CE - 4th cent. CE)
 Tagged with subjects: • Constantinople • Constantinople, Arians in • Sokrates of Constantinople, “cunctos populos” decree of Theodosios I recounted by

 Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 125; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 175
11. None, None, nan (4th cent. CE - 4th cent. CE)
 Tagged with subjects: • Constantinople, Council of ( • Constantinople/Byzantium • Councils of the Church, Constantinople 381

 Found in books: Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 238; Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 126
12. None, None, nan (4th cent. CE - 5th cent. CE)
 Tagged with subjects: • Churches in Constantinople and its vicinity\n, Hagia Sophia • Constantinople • councils\n, of Constantinople (

 Found in books: Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 277; Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 52
13. None, None, nan (5th cent. CE - 5th cent. CE)
 Tagged with subjects: • Chrysanthus (Novation bishop of Constantinople) • Constantinople • Constantinople, Arians in • Constantinople, Council of • Constantinople, synagogue in the Copper Market, transformation into a church in • Constantinople/Byzantium • Councils, Constantinople ( • Flavian, patriarch of Constantinople • Leontius, prefect of Constantinople • Nicephorus I (bishop) of Constantinople • Pulcheria, Copper Market church on site of a synagogue in Constantinople and • Sisinnius (orator and Novatian bishop of Constantinople) • Sokrates of Constantinople, Jews mocking Christians in Syria recounted by • Sokrates of Constantinople, expulsion of Jews in Alexandria recounted by • Sokrates of Constantinople, mass conversion of Jews on Crete recounted by • Timothy of Constantinople • church councils/gatherings(anti-Montanist), at Constantinople • council, of Constantinople

 Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 123; Esler (2000), The Early Christian World, 284; Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 182, 184, 226; Huttner (2013), Early Christianity in the Lycus Valley, 295; Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 126, 207, 224, 255, 256, 268; Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 157; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 292, 331; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 251
14. None, None, nan (5th cent. CE - 6th cent. CE)
 Tagged with subjects: • Constantinople • Epiphanius of Constantinople

 Found in books: Farag (2021), What Makes a Church Sacred? Legal and Ritual Perspectives from Late Antiquity, 193; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 130
15. None, None, nan (6th cent. CE - 6th cent. CE)
 Tagged with subjects: • Acacius of Constantinople, bishop • Flavian, patriarch of Constantinople • Macedonius of Constantinople, bishop • Pilgrimage (pilgrim), and Constantinople, and Jerusalem

 Found in books: Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 184; Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 248, 251; Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 139
16. Sozomenus, Ecclesiastical History, 2.3.10-2.3.11, 7.4.5, 7.7
 Tagged with subjects: • Chrysanthus (Novation bishop of Constantinople) • Constantinople • Constantinople, Arians in • Constantinople, Council of • Constantinople, churches associated with incubation • Constantinople, incubation at Michaels Anaplous church(?) • Constantinople, incubation linked to relics of Isaiah at church of St. Laurentius(?) • Mary (mother of Jesus), church of Mary τῆς Ἐλαίας at Constantinople(?) • Mary (mother of Jesus), incubation at Constantinople church of Theotokos ton Kyrou(?) • Mary (mother of Jesus), incubation at Constantinople church of the Pege(?) • Michael (archangel), incubation in Constantinople at Anaplous church(?) • Sisinnius (orator and Novatian bishop of Constantinople) • Sokrates of Constantinople, “cunctos populos” decree of Theodosios I recounted by

 Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 46; Esler (2000), The Early Christian World, 284; Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 182; Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 125; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 765, 801; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 136

sup>
2.3.10 We have been informed that Constantine was led to honor the Christian religion by the concurrence of several different events, particularly by the appearance of a sign from heaven. When he first formed the resolution of entering into a war against Maxentius, he was beset with doubts as to the means of carrying on his military operations, and as to the quarter whence he could look for assistance. In the midst of his perplexity, he saw, in a vision, the sight of the cross shining in heaven. He was amazed at the spectacle, but some holy angels who were standing by, exclaimed, Oh, Constantine! By this symbol, conquer! And it is said that Christ himself appeared to him, and showed him the symbol of the cross, and commanded him to construct one like it, and to retain it as his help in battle, as it would insure the victory. Eusebius, surnamed Pamphilus, affirms that he heard the emperor declare with an oath, as the sun was on the point of inclining about the middle of the day, he and the soldiers who were with him saw in heaven the trophy of the cross composed of light, and encircled by the following words: By this sign, conquer. This vision met him by the way, when he was perplexed as to whither he should lead his army. While he was reflecting on what this could mean, night came; and when he fell asleep, Christ appeared with the sign which he had seen in heaven, and commanded him to construct a representation of the symbol, and to use it as his help in hostile encounters. There was nothing further to be elucidated; for the emperor clearly apprehended the necessity of serving God. At daybreak, he called together the priests of Christ, and questioned them concerning their doctrines. They opened the sacred Scriptures, and expounded the truths relative to Christ, and showed him from the prophets, how the signs which had been predicted, had been fulfilled. The sign which had appeared to him was the symbol, they said, of the victory over hell; for Christ came among men, was stretched upon the cross, died, and returned to life the third day. On this account, they said, there was hope that at the close of the present dispensation, there would be a general resurrection of the dead, and entrance upon immortality, when those who had led a good life would receive accordingly, and those who had done evil would be punished. Yet, continued they, the means of salvation and of purification from sin are provided; namely, for the uninitiated, initiation according to the canons of the church; and for the initiated, abstinence from renewed sin. But as few, even among holy men, are capable of complying with this latter condition, another method of purification is set forth, namely, repentance; for God, in his love towards man, bestows forgiveness on those who have fallen into sin, on their repentance, and the confirmation of their repentance by good works.
7.7 The emperor soon after convened a council of orthodox bishops, for the purpose of confirming the decrees of Nic a, and of electing a bishop to the vacant see of Constantinople. He likewise summoned the Macedonians to this assembly; for as their doctrines differed but little from those of the Catholic Church, he judged that it would be easy to effect a reunion with them. About a hundred and fifty bishops who maintained the consubstantiality of the Holy Trinity, were present at this council, as likewise thirty-six of the Macedonian bishops, chiefly from the cities of the Hellespont; of whom the principal were Eleusius, bishop of Cyzicus, and Marcian, bishop of Lampsacus. The other party was under the guidance of Timothy, who had succeeded his brother Peter in the see of Alexandria; of Meletius, bishop of Antioch, who had repaired to Constantinople a short time previously, on account of the election of Gregory, and of Cyril, bishop of Jerusalem, who had at this period renounced the tenets of the Macedonians which he previously held. Ascholius, bishop of Thessalonica, Diodorus, bishop of Tarsus, and Acacius, bishop of Berea, were also present at the council. These latter uimously maintained the decrees of Nic a, and urged Eleusius and his partisans to conform to these sentiments, reminding them, at the same time, of the embassy they had formerly deputed to Liberius, and of the confession they conveyed to him through the medium of Eustathius, Silvanus, and Theophilus, as has been narrated. The Macedonians, however, declared openly that they would never admit the Son to be of the same substance as the Father, whatever confession they might formerly have made to Liberius, and immediately withdrew. They then wrote to those of their adherents in every city, exhorting them not to conform to the doctrines of Nic a. The bishops who remained at Constantinople now turned their attention to the election of a prelate to the see of that city. It is said that the emperor, from profound admiration of the sanctity and eloquence of Gregory, judged that he was worthy of this bishopric, and that, from reverence of his virtue, the greater number of the Synod was of the same opinion. Gregory at first consented to accept the presidency of the church of Constantinople; but afterwards, on ascertaining that some of the bishops, particularly those of Egypt, objected to the election, he withdrew his consent. For my part, this wisest of men is worthy of admiration, not only for universal qualifications, but not the least for his conduct under the present circumstances. His eloquence did not inspire him with pride, nor did vainglory lead him to desire the control of a church, which he had received when it was no longer in danger. He surrendered his appointment to the bishops when it was required of him, and never complained of his many labors, or of the dangers he had incurred in the suppression of heresies. Had he retained possession of the bishopric of Constantinople, it would have been no detriment to the interests of any individual, as another bishop had been appointed in his stead at Nazianzen. But the council, in strict obedience to the laws of the fathers and ecclesiastical order, withdrew from him, with his own acquiescence, the deposit which had been confided to him, without making an exception in favor of so eminent a man. The emperor and the priests therefore proceeded to the election of another bishop, which they regarded as the most important affair then requiring attention; and the emperor was urgent that diligent investigations might be instituted, so that the most excellent and best individual might be entrusted with the high-priesthood of the great and royal city. The council, however, was divided in sentiment; for each of the members desired to see one of his own friends ordained over the church. ' ' None
17. None, None, nan
 Tagged with subjects: • Church of the Holy Martyr Polyeuctus, Constantinople • Constantinople, St Polyeuktos, dedication of • rape of time in dedication poem for St Polyeuktos, Constantinople • rupture and continuity, rape of time in dedication poem for St Polyeuktos, Constantinople • sack of Rome by Visigoths (, St Polyeuktos, Constantinople, dedication of

 Found in books: Goldhill (2020), Preposterous Poetics: The Politics and Aesthetics of Form in Late Antiquity, 16; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 207
18. None, None, nan
 Tagged with subjects: • Chalcedon, Second Ecumenical (First Council of Constantinople) • Constantinople • Constantinople, • Constantinople, Bishop of • Demophilos (Homoian bishop of Constantinople) • councils, Constantinople

 Found in books: Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 6, 134, 145, 155, 156; MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 8, 9, 11, 12, 131, 146; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 175, 214; Xenophontos and Marmodoro (2021), The Reception of Greek Ethics in Late Antiquity and Byzantium, 162, 172
19. None, None, nan
 Tagged with subjects: • Constantinople, Hagios Polyeuktos • Constantinople/Byzantium

 Found in books: Farag (2021), What Makes a Church Sacred? Legal and Ritual Perspectives from Late Antiquity, 221, 222; Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 148
20. None, None, nan
 Tagged with subjects: • Constantinople, • Councils, Constantinople ( • church councils/gatherings(anti-Montanist), at Constantinople

 Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 294, 311; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 302, 394
21. None, None, nan
 Tagged with subjects: • Artemios (saint), healing miracles at Constantinople • Constantinople, church of John the Baptist in Oxeia quarter • celibacy, of Constantinople lay cantor • urban life, cantor of Constantinople

 Found in books: Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 316, 317, 318; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 796
22. None, None, nan
 Tagged with subjects: • Constantinople • Epiphanius of Constantinople, patriarch • Macedonius of Constantinople, bishop • Nika riot (Constantinople)

 Found in books: Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 198; Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 405; Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 32, 248



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.