The Ancient Mediterranean Religions Index Database

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Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

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All subjects (including unvalidated):

subject	book bibliographic info
administration/councils, magistrates, cities	Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 32, 34, 46, 52, 53, 55, 58, 67, 74, 75, 117, 133, 182, 183, 191, 202, 222
boule/council	Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 24, 40, 41, 80, 82, 90, 170, 215, 249
council	Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 78, 81, 86, 87, 88, 89, 90, 94, 96 Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 110, 113, 114, 115, 120 Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 28, 60, 64, 119
council, amphictyonic	Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 198
council, and atlantis, areopagus	Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 152, 155
council, and sparta, areopagus	Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 281, 283, 305, 310, 312
council, apostolic	Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 154
council, apostolic, = acts	Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 245, 247
council, areopagite	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 202, 203, 212
council, areopagos	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 68, 69, 85, 87, 88, 89, 91, 180, 202
council, areopagus	Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 173, 209 Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 18, 37, 38, 40, 91, 286, 381
council, assembly	Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 91, 92, 93, 98, 102, 103, 118, 119, 120, 122, 123, 124, 125, 126, 149, 158
council, athenian council, boule	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 77, 84, 85, 88, 90, 92, 93, 101, 107, 119
council, authority of	Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 124
council, boule	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 31, 32, 33, 81, 137, 146, 147, 177, 180, 207, 217, 221, 223, 224, 233, 270, 280, 282, 292 Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 24, 29 Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 14, 19, 21, 33, 37, 76, 112, 192, 228 Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 313, 317
council, boule, local	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 253, 254, 255, 256
council, carthage, cult of the martyrs	Ployd (2023), Augustine, Martyrdom, and Classical Rhetoric, 17, 18
council, cf. boule, councilors/bouleutai,	Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 40, 41, 282
council, chalcedon, fourth ecumenical	MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 15
council, chian	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 54, 60, 64
council, city	Benefiel and Keegan (2016), Inscriptions in the Private Sphere in the Greco-Roman World, 166
council, city’s	Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 41, 56, 58, 59, 160, 209, 221
council, diomeia deme, areopagus	Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 330
council, divine	Verhelst and Scheijnens (2022), Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context, 45
council, ecumenical	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 465
council, emperor’s, consilium, advisory	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 276, 281
council, ephebic oath, areopagus	Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 21, 27, 39, 83, 117, 339
council, ephesus	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 490
council, erchia deme, areopagus	Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 172, 330
council, gods of	Parker (2005), Polytheism and Society at Athens, 404, 405
council, in trullo	Alexiou and Cairns (2017), Greek Laughter and Tears: Antiquity and After. 239, 285
council, keryx, of areopagus	Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 58, 59, 60, 136, 219
council, laodicea, of	Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 23
council, membership, law, roman imperial period, on	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 433
council, narbonne, gaul	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 428
council, nicaea	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 465, 490
council, nicaea of	Ruiz and Puertas (2021), Emperors and Emperorship in Late Antiquity: Images and Narratives, 83, 84, 86, 87, 89
council, no sessions during festivals	Parker (2005), Polytheism and Society at Athens, 160
council, nocturnal	Horkey (2019), Cosmos in the Ancient World, 124, 125, 137, 138, 139, 140 Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 3, 5, 94, 105, 106, 107, 108
council, nocturnal, laws	Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 262
council, of	de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 305
council, of 398 ce, carthage	Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 212
council, of 411 ce, carthage	Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 213
council, of 419 ce, carthage	Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 251, 292
council, of 421 ce, carthage	Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 292
council, of aachen	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 44
council, of ad	Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 124
council, of ad, chalcedon	Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 235, 260
council, of ad, christian inscriptions at	Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 96
council, of ancyra	Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 141 de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 47, 50, 63, 95
council, of ancyra in 314	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 54
council, of areopagus	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 4, 64, 65, 66, 67, 68, 69, 73, 80, 82, 108, 109, 110, 113, 114, 116, 141, 143, 165
council, of ariminum	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 666
council, of arles	de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 92, 95, 96, 217
council, of auxerre	Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 116
council, of bagai, donatist	Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 265
council, of care for the dead, carthage	Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 298
council, of carthage	Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 396, 404, 626 Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 197 Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 122, 134, 231, 267, 279
council, of carthage in 398	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 115, 223
council, of carthage on martyr shrines and dreams, dreams, in late antique and medieval christianity	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 760
council, of carthage,	Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 195, 296
council, of carthage, 397	McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 89, 107, 111, 123
council, of carthage, ad 418	Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 31, 84, 86
council, of chalcedon	Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 191 Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 349, 350, 352, 353, 354, 355, 356, 357, 362, 363, 370, 372, 373, 377, 386, 387, 393, 397, 400, 405 Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 282, 283 Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 199 Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 264 de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 210, 241, 260, 264, 266, 268, 270, 274, 276, 277, 278, 279, 282, 283, 284, 285, 291, 299, 300, 301, 302, 303, 304, 305, 306, 308, 309, 310, 311, 312, 313, 314, 315, 316, 317, 319
council, of chalcedon in 451	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 100, 230, 259, 293
council, of chalcedon, second ecumenical, first constantinople	MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 11
council, of chalkedon,	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 542
council, of churches, world	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 7
council, of consilium, advisory	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 276, 281, 285
council, of constantinople	Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 123 Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 233
council, of constantinople in 553, second	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 116
council, of constantinople, fourth	Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 202
council, of elders	Schwartz (2008), 2 Maccabees, 453, 487, 531
council, of elders, gerousia, see also	Schwartz (2008), 2 Maccabees, 404
council, of elijah, elivira	Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 154
council, of elite, elvira	Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 165
council, of elvira	Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 255 Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 68, 69 de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 80, 89, 90, 91, 92, 93, 94, 95, 96, 159, 160, 351
council, of ephesos	Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 255
council, of ephesus	Arthur-Montagne, DiGiulio and Kuin (2022), Documentality: New Approaches to Written Documents in Imperial Life and Literature, 214, 215 Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 295
council, of ephesus in 431	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 115, 119
council, of ephesus, first	Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 372 Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 273
council, of ephesus, second	Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 273
council, of first	de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 243, 268, 276, 277, 299, 305
council, of five hundred	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 4, 5, 64, 67, 76, 108, 114, 115, 119, 136, 142, 145, 165, 174, 175, 177, 183, 190
council, of four hundred	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 63, 64, 65, 69, 82, 143, 147
council, of gerousia elders	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 432
council, of heraclea	Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 383, 384
council, of hippo, 393	McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 89, 111
council, of jamnia	Goodman (2006), Judaism in the Roman World: Collected Essays, 70
council, of jerusalem	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 7
council, of jerusalem in 415	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 246
council, of lakoff, g., latopolis	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 162
council, of lamynthius, laodicea, church	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 331, 337
council, of laodicea	Brooten (1982), Women Leaders in the Ancient Synagogue, 45 Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 229
council, of laodikea	Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 369
council, of narses, kamsarakan, nicea	Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 48
council, of nativity, nicaea	Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 5
council, of neocaesarea	van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 113
council, of nevşehir, nicaea	Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 99, 100, 112
council, of new jerusalem, nicaea, znik, first	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 50, 301, 310, 366, 371, 377
council, of nicaea	Amsler (2023), Knowledge Construction in Late Antiquity, 108, 115, 116 Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 121 Brooten (1982), Women Leaders in the Ancient Synagogue, 225 Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 339 Goodman (2006), Judaism in the Roman World: Collected Essays, 216 Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 92, 93 Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 440
council, of nicaea in 325	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 33, 34
council, of nicea	Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 292 Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 148 Van Nuffelen (2012), Orosius and the Rhetoric of History, 7
council, of nikaia in bithynia, today i̇znik,	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 542, 549
council, of orléans	Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 166
council, of parnassas	Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 260
council, of polis, gerusia elders	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 429
council, of rimini	Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 123
council, of saragossa	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 252, 256
council, of saragossa, 380	McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 214
council, of saragossa, caesaraugusta	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 285, 349
council, of sardica	Amsler (2023), Knowledge Construction in Late Antiquity, 124
council, of second	de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 251
council, of second, ‘robber’	de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 264, 270, 277, 278, 283, 291, 301, 302, 303, 304, 305, 306, 308, 310, 311, 312, 313, 314, 315, 316, 317
council, of sirmium	Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 113
council, of strategoi	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 635
council, of sweden, sveriges kristna christian råd	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 34
council, of tetrarchs, galatia/galatians/celts	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 290
council, of the areopagos	Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 92, 218, 223
council, of the five hundred, bouleutic oath	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 74, 75
council, of the five hundred, composition	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 45, 72, 73
council, of the five hundred, discursive parameters	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 72, 73, 74, 75, 76, 80
council, of the five hundred, eligibility	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 45
council, of the five hundred, frequency of sessions	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 45
council, of the five hundred, historical allusions	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 75, 76
council, of the five hundred, meeting place	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 45
council, of the five hundred, myths at the	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 47
council, of the five hundred, ober, j., on the	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 73
council, of the five hundred, origins	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 43, 44
council, of the five hundred, pay	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 45
council, of the five hundred, powers	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 74
council, of the five hundred, prytaneis	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 45
council, of the gods	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 132, 134, 150
council, of the gods, hypnos/somnus, in lucians	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 117
council, of toledo in 589, third	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 274
council, of toledo in 633, fourth	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 279
council, of trent	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 201, 202, 311 Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 71, 102 van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 27
council, of truth	Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 117
council, of writings, ketubim, canonical division, yabneh	Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 58
council, of yavneh	Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 370
council, otryne deme, areopagus	Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 330
council, pre-kleisthenic	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 562, 586
council, pre-kleisthenic, lists	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 731, 732, 961, 1216
council, pre-kleisthenic, quota	Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 727, 730, 776, 786, 787, 793, 794, 824, 919, 925, 952, 1010
council, quinisext ecumenical	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 303
council, royal	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 505, 506
council, second vatican	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 202, 203, 436
council, spartan councilmen, athenian, bouleutai, gerontes	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 39, 40, 48
council, spartan, gerousia	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 64
council, stoa of the basileus, areopagus	Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 138
council, tricorythus deme, areopagus	Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 330
council, vatican ii	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 19, 34, 35, 200
council/boule	Grzesik (2022), Honorific Culture at Delphi in the Hellenistic and Roman Periods. 27, 42, 45, 72, 75, 145, 146
council/councilmen, polis	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 141, 425, 426, 433
councils	Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 50, 144, 146, 162, 164, 165, 167, 193, 196, 199, 214, 215, 217, 225, 227, 234, 257, 276, 277, 278, 279, 287, 292, 293, 294, 295, 300, 324, 325, 335, 376 Huttner (2013), Early Christianity in the Lycus Valley, 284, 286, 287, 288, 289, 290, 314, 315, 316, 317, 318, 319, 320, 321, 322, 323, 324, 325, 326, 327, 328
councils, and conferences	Gera (2014), Judith, 6, 7, 61, 67, 135, 136, 137, 138, 179, 195, 196, 197, 198, 199, 200, 201, 202, 203, 204, 205, 206, 207, 208, 209, 210, 211, 212, 213, 214, 215, 216, 217, 218, 219, 220, 221, 222, 223, 224, 225, 226, 346, 417
councils, and conferences, terms for	Gera (2014), Judith, 219, 229, 356
councils, at	de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 83, 162, 184, 308, 309
councils, beth qatraye	Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 38
councils, carthage	Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 195
councils, chalcedon	Huttner (2013), Early Christianity in the Lycus Valley, 281, 283, 316, 318, 322, 323, 324, 325, 326, 327, 328 Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 1, 101
councils, church	Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 208, 209, 210, 211 de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 274
councils, city	Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 110, 123, 128, 129, 233, 246, 251, 260, 311
councils, city. see decurions, decurionate, “crematio”, as form of execution	Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 91, 99, 100
councils, constantinople	Huttner (2013), Early Christianity in the Lycus Valley, 294, 295, 314, 327 Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 6, 134, 145, 146, 153, 155, 156, 163
councils, ecumenical	Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 462, 466, 736, 737
councils, ephesus i	Huttner (2013), Early Christianity in the Lycus Valley, 275, 300, 314, 315, 316, 319, 327
councils, ephesus ii	Huttner (2013), Early Christianity in the Lycus Valley, 274, 316, 317, 318, 319, 320, 321, 322, 325
councils, local	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 675
councils, nicaea	Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 3
councils, nicea	Huttner (2013), Early Christianity in the Lycus Valley, 277, 283, 284, 286, 287, 288, 289, 290, 314, 319, 327
councils, of carthage, church	Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 208, 267
councils, of constantinople	Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 209
councils, of ephesus	Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 70, 71, 117, 118
councils, of hippo	Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 168, 203
councils/gatherings, anti-montanist, at antioch, in church syria, ?	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 54, 55
councils/gatherings, anti-montanist, at constantinople, church	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 302, 303, 331, 378, 394
councils/gatherings, anti-montanist, at hierapolis, church	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 19, 20, 22, 23, 24, 25, 41, 53
councils/gatherings, anti-montanist, at iconium, church	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 79, 80, 121, 122, 302
councils/gatherings, anti-montanist, at laodicea ad lycum, church	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 301, 302, 367, 370, 394, 395
councils/gatherings, anti-montanist, at nicaea?, church	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 301, 377
councils/gatherings, anti-montanist, at sardica?, church	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 301
councils/gatherings, anti-montanist, at sardis?, church	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 25, 26
councils/gatherings, anti-montanist, church	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 5, 45, 89, 100, 127, 301, 302, 303, 394, 395
councils/synods	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 4, 20, 21, 117, 148, 249, 283, 333, 334, 355, 356
councils’, control of public finance, undermining of city	Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 311
elders/council, of elders	Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 103, 224, 278, 279, 287, 295, 302, 303, 305, 306, 326, 327, 332, 340, 341, 484, 485, 496, 497, 498, 560

List of validated texts:

43 validated results for "councils"

1. Hebrew Bible, Deuteronomy, 18.22 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Elders/Council of Elders • church councils/gatherings(anti-Montanist)

Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 287; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 100

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18.22 אֲשֶׁר יְדַבֵּר הַנָּבִיא בְּשֵׁם יְהוָה וְלֹא־יִהְיֶה הַדָּבָר וְלֹא יָבוֹא הוּא הַדָּבָר אֲשֶׁר לֹא־דִבְּרוֹ יְהוָה בְּזָדוֹן דִּבְּרוֹ הַנָּבִיא לֹא תָגוּר מִמֶּנּוּ׃'' None

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18.22 When a prophet speaketh in the name of the LORD, if the thing follow not, nor come to pass, that is the thing which the LORD hath not spoken; the prophet hath spoken it presumptuously, thou shalt not be afraid of him.'' None

2. Hebrew Bible, Exodus, 18.21 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Council • Elders/Council of Elders

Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 295; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 113

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18.21 וְאַתָּה תֶחֱזֶה מִכָּל־הָעָם אַנְשֵׁי־חַיִל יִרְאֵי אֱלֹהִים אַנְשֵׁי אֱמֶת שֹׂנְאֵי בָצַע וְשַׂמְתָּ עֲלֵהֶם שָׂרֵי אֲלָפִים שָׂרֵי מֵאוֹת שָׂרֵי חֲמִשִּׁים וְשָׂרֵי עֲשָׂרֹת׃'' None

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18.21 Moreover thou shalt provide out of all the people able men, such as fear God, men of truth, hating unjust gain; and place such over them, to be rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens.'' None

3. Homer, Iliad, 2.24, 2.53-2.77, 2.87-2.93, 2.139, 2.188-2.190, 2.233, 2.279-2.282, 3.410-3.412, 4.2, 14.272, 15.36-15.46, 17.75, 20.4-20.5 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Areopagite council • Areopagus Council, ephebic oath • Council House, of Athens • Councils of the Church, Nicaea 325, Nicene creed, and Nicene theology • Divine councils • Nicaea, First Council of (325), Nicene creed, and Nicene theology • council • council, nocturnal • councils and conferences • divine council

Found in books: Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 212; Gera (2014), Judith, 135; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 244; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 105; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 127, 382; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 334, 337; Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 28; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 27, 117; Verhelst and Scheijnens (2022), Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context, 45

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2.24 οὐ χρὴ παννύχιον εὕδειν βουληφόρον ἄνδρα ^2.53 βουλὴν δὲ πρῶτον μεγαθύμων ἷζε γερόντων ^2.54 Νεστορέῃ παρὰ νηῒ Πυλοιγενέος βασιλῆος· ^2.55 τοὺς ὅ γε συγκαλέσας πυκινὴν ἀρτύνετο βουλήν· ^2.56 κλῦτε φίλοι· θεῖός μοι ἐνύπνιον ἦλθεν ὄνειρος ^2.57 ἀμβροσίην διὰ νύκτα· μάλιστα δὲ Νέστορι δίῳ ^2.58 εἶδός τε μέγεθός τε φυήν τʼ ἄγχιστα ἐῴκει· ^2.59 στῆ δʼ ἄρʼ ὑπὲρ κεφαλῆς καί με πρὸς μῦθον ἔειπεν· ^2.60 εὕδεις Ἀτρέος υἱὲ δαΐφρονος ἱπποδάμοιο· ^2.61 οὐ χρὴ παννύχιον εὕδειν βουληφόρον ἄνδρα, ^2.62 ᾧ λαοί τʼ ἐπιτετράφαται καὶ τόσσα μέμηλε· ^2.63 νῦν δʼ ἐμέθεν ξύνες ὦκα· Διὸς δέ τοι ἄγγελός εἰμι, ^2.64 ὃς σεῦ ἄνευθεν ἐὼν μέγα κήδεται ἠδʼ ἐλεαίρει· ^2.65 θωρῆξαί σε κέλευσε κάρη κομόωντας Ἀχαιοὺς ^2.66 πανσυδίῃ· νῦν γάρ κεν ἕλοις πόλιν εὐρυάγυιαν ^2.67 Τρώων· οὐ γὰρ ἔτʼ ἀμφὶς Ὀλύμπια δώματʼ ἔχοντες ^2.68 ἀθάνατοι φράζονται· ἐπέγναμψεν γὰρ ἅπαντας ^2.69 Ἥρη λισσομένη, Τρώεσσι δὲ κήδεʼ ἐφῆπται ^2.70 ἐκ Διός· ἀλλὰ σὺ σῇσιν ἔχε φρεσίν· ὣς ὃ μὲν εἰπὼν ^2.71 ᾤχετʼ ἀποπτάμενος, ἐμὲ δὲ γλυκὺς ὕπνος ἀνῆκεν. ^2.72 ἀλλʼ ἄγετʼ αἴ κέν πως θωρήξομεν υἷας Ἀχαιῶν· ^2.73 πρῶτα δʼ ἐγὼν ἔπεσιν πειρήσομαι, ἣ θέμις ἐστί, ^2.74 καὶ φεύγειν σὺν νηυσὶ πολυκλήϊσι κελεύσω· ^2.75 ὑμεῖς δʼ ἄλλοθεν ἄλλος ἐρητύειν ἐπέεσσιν. ^2.76 ἤτοι ὅ γʼ ὣς εἰπὼν κατʼ ἄρʼ ἕζετο, τοῖσι δʼ ἀνέστη ^2.87 ἠΰτε ἔθνεα εἶσι μελισσάων ἁδινάων ^2.88 πέτρης ἐκ γλαφυρῆς αἰεὶ νέον ἐρχομενάων, ^2.89 βοτρυδὸν δὲ πέτονται ἐπʼ ἄνθεσιν εἰαρινοῖσιν· ^2.90 αἳ μέν τʼ ἔνθα ἅλις πεποτήαται, αἳ δέ τε ἔνθα· ^2.91 ὣς τῶν ἔθνεα πολλὰ νεῶν ἄπο καὶ κλισιάων ^2.92 ἠϊόνος προπάροιθε βαθείης ἐστιχόωντο ^2.93 ἰλαδὸν εἰς ἀγορήν· μετὰ δέ σφισιν ὄσσα δεδήει ^2.139 ἀλλʼ ἄγεθʼ ὡς ἂν ἐγὼ εἴπω πειθώμεθα πάντες· ^2.188 ὅν τινα μὲν βασιλῆα καὶ ἔξοχον ἄνδρα κιχείη ^2.189 τὸν δʼ ἀγανοῖς ἐπέεσσιν ἐρητύσασκε παραστάς· ^2.190 δαιμόνιʼ οὔ σε ἔοικε κακὸν ὣς δειδίσσεσθαι, ^2.233 ἥν τʼ αὐτὸς ἀπονόσφι κατίσχεαι; οὐ μὲν ἔοικεν ^2.279 ἔστη σκῆπτρον ἔχων· παρὰ δὲ γλαυκῶπις Ἀθήνη ^2.280 εἰδομένη κήρυκι σιωπᾶν λαὸν ἀνώγει, ^2.281 ὡς ἅμα θʼ οἳ πρῶτοί τε καὶ ὕστατοι υἷες Ἀχαιῶν ^2.282 μῦθον ἀκούσειαν καὶ ἐπιφρασσαίατο βουλήν· ^3.410 κεῖσε δʼ ἐγὼν οὐκ εἶμι· νεμεσσητὸν δέ κεν εἴη· ^3.411 κείνου πορσανέουσα λέχος· Τρῳαὶ δέ μʼ ὀπίσσω ^3.412 πᾶσαι μωμήσονται· ἔχω δʼ ἄχεʼ ἄκριτα θυμῷ. ^4.2 χρυσέῳ ἐν δαπέδῳ, μετὰ δέ σφισι πότνια Ἥβη ^1
4.272 χειρὶ δὲ τῇ ἑτέρῃ μὲν ἕλε χθόνα πουλυβότειραν, ^15.36 ἴστω νῦν τόδε Γαῖα καὶ Οὐρανὸς εὐρὺς ὕπερθε ^15.37 καὶ τὸ κατειβόμενον Στυγὸς ὕδωρ, ὅς τε μέγιστος ^15.38 ὅρκος δεινότατός τε πέλει μακάρεσσι θεοῖσι, ^15.39 σή θʼ ἱερὴ κεφαλὴ καὶ νωΐτερον λέχος αὐτῶν ^15.40 κουρίδιον, τὸ μὲν οὐκ ἂν ἐγώ ποτε μὰψ ὀμόσαιμι· ^15.41 μὴ διʼ ἐμὴν ἰότητα Ποσειδάων ἐνοσίχθων ^15.42 πημαίνει Τρῶάς τε καὶ Ἕκτορα, τοῖσι δʼ ἀρήγει, ^15.43 ἀλλά που αὐτὸν θυμὸς ἐποτρύνει καὶ ἀνώγει, ^15.44 τειρομένους δʼ ἐπὶ νηυσὶν ἰδὼν ἐλέησεν Ἀχαιούς. ^15.45 αὐτάρ τοι καὶ κείνῳ ἐγὼ παραμυθησαίμην ^15.46 τῇ ἴμεν ᾗ κεν δὴ σὺ κελαινεφὲς ἡγεμονεύῃς. ^17.75 Ἕκτορ νῦν σὺ μὲν ὧδε θέεις ἀκίχητα διώκων ^20.4 Ζεὺς δὲ Θέμιστα κέλευσε θεοὺς ἀγορὴν δὲ καλέσσαι' ' None

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2.24 So he took his stand above his head, in the likeness of the son of Neleus, even Nestor, whom above all the elders Agamemnon held in honour; likening himself to him, the Dream from heaven spake, saying:Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor, ^2.53 but Agamemnon bade the clear-voiced heralds summon to the place of gathering the long-haired Achaeans. And they made summons, and the men gathered full quickly.But the king first made the council of the great-souled elders to sit down beside the ship of Nestor, the king Pylos-born. ^2.55 And when he had called them together, he contrived a cunning plan, and said:Hearken, my friends, a Dream from heaven came to me in my sleep through the ambrosial night, and most like was it to goodly Nestor, in form and in stature and in build. It took its stand above my head, and spake to me, saying: ^2.60 ‘Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor, to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. ^2.65 He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. ^2.70 But do thou keep this in thy heart.’ So spake he, and was flown away, and sweet sleep let me go. Nay, come now, if in any wise we may, let us arm the sons of the Achaeans; but first will I make trial of them in speech, as is right, and will bid them flee with their benched ships; ^2.75 but do you from this side and from that bespeak them, and strive to hold them back. ^2.87 and the other sceptred kings rose up thereat and obeyed the shepherd of the host; and the people the while were hastening on. Even as the tribes of thronging bees go forth from some hollow rock, ever coming on afresh, and in clusters over the flowers of spring fly in throngs, some here, some there; ^2.90 even so from the ships and huts before the low sea-beach marched forth in companies their many tribes to the place of gathering. And in their midst blazed forth Rumour, messenger of Zeus, urging them to go; and they were gathered. ^2.93 even so from the ships and huts before the low sea-beach marched forth in companies their many tribes to the place of gathering. And in their midst blazed forth Rumour, messenger of Zeus, urging them to go; and they were gathered. ' "^2.139 and lo, our ships' timbers are rotted, and the tackling loosed; and our wives, I ween, and little children sit in our halls awaiting us; yet is our task wholly unaccomplished in furtherance whereof we came hither. Nay, come, even as I shall bid, let us all obey: " ^2.188 But himself he went straight to Agamemnon, son of Atreus, and received at his hand the staff of his fathers, imperishable ever, and therewith went his way along the ships of the brazen-coated Achaeans. ^2.189 But himself he went straight to Agamemnon, son of Atreus, and received at his hand the staff of his fathers, imperishable ever, and therewith went his way along the ships of the brazen-coated Achaeans. Whomsoever he met that was a chieftain or man of note, to his side would he come and with gentle words seek to restrain him, saying: ^2.190 Good Sir, it beseems not to seek to affright thee as if thou were a coward, but do thou thyself sit thee down, and make the rest of thy people to sit. For thou knowest not yet clearly what is the mind of the son of Atreus; now he does but make trial, whereas soon he will smite the sons of the Achaeans. Did we not all hear what he spake in the council? ^2.233 which some man of the horse-taming Trojans shall bring thee out of Ilios as a ransom for his son, whom I haply have bound and led away or some other of the Achaeans? Or is it some young girl for thee to know in love, whom thou wilt keep apart for thyself? Nay, it beseemeth not one that is their captain to bring to ill the sons of the Achaeans. ^2.279 eeing he hath made this scurrilous babbler to cease from his prating. Never again, I ween, will his proud spirit henceforth set him on to rail at kings with words of reviling. So spake the multitude; but up rose Odysseus, sacker of cities, the sceptre in his hand, and by his side flashing-eyed Athene, ^2.280 in the likeness of a herald, bade the host keep silence, that the sons of the Achaeans, both the nearest and the farthest, might hear his words, and lay to heart his counsel. He with good intent addressed their gathering and spake among them:Son of Atreus, now verily are the Achaeans minded to make thee, O king, ^2.282 in the likeness of a herald, bade the host keep silence, that the sons of the Achaeans, both the nearest and the farthest, might hear his words, and lay to heart his counsel. He with good intent addressed their gathering and spake among them:Son of Atreus, now verily are the Achaeans minded to make thee, O king, ' "^3.410 But thither will I not go—it were a shameful thing—to array that man's couch; all the women of Troy will blame me hereafter; and I have measureless griefs at heart. Then stirred to wrath fair Aphrodite spake to her:Provoke me not, rash woman, lest I wax wroth and desert thee, " "^3.412 But thither will I not go—it were a shameful thing—to array that man's couch; all the women of Troy will blame me hereafter; and I have measureless griefs at heart. Then stirred to wrath fair Aphrodite spake to her:Provoke me not, rash woman, lest I wax wroth and desert thee, " ^4.2 Now the gods, seated by the side of Zeus, were holding assembly on the golden floor, and in their midst the queenly Hebe poured them nectar, and they with golden goblets pledged one the other as they looked forth upon the city of the Trojans. ^1
4.272 So spake she, and Sleep waxed glad, and made answer saying:Come now, swear to me by the inviolable water of Styx, and with one hand lay thou hold of the bounteous earth, and with the other of the shimmering sea, that one and all they may be witnesses betwixt us twain, even the gods that are below with Cronos, ^15.36 and she spake and addressed him with winged words:Hereto now be Earth my witness and the broad Heaven above, and the down-flowing water of Styx, which is the greatest and most dread oath for the blessed gods, and thine own sacred head, and the couch of us twain, couch of our wedded love, ^15.40 whereby I verily would never forswear myself —not by my will doth Poseidon, the Shaker of Earth, work harm to the Trojans and Hector, and give succour to their foes. Nay, I ween, it is his own soul that urgeth and biddeth him on, and he hath seen the Achaeans sore-bested by their ships and taken pity upon them. ^15.45 But I tell thee, I would counsel even him to walk in that way, wherein thou, O lord of the dark cloud, mayest lead him. So spake she, and the father of men and gods smiled, and made answer, and spake to her with winged words:If in good sooth, O ox-eyed, queenly Hera, ^17.75 Hector, now art thou hasting thus vainly after what thou mayest not attain, even the horses of the wise-hearted son of Aeacus; but hard are they for mortal men to master or to drive, save only for Achilles, whom an immortal mother bare. Meanwhile hath warlike Menelaus, son of Atreus, ^20.4 / ^20.4 So by the beaked ships around thee, O son of Peleus, insatiate of fight, the Achaeans arrayed them for battle; and likewise the Trojans over against them on the rising ground of the plain. But Zeus bade Themis summon the gods to the place of gathering from the ' ' None

4. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Divine councils • councils

Found in books: Cairns (1989), Virgil's Augustan Epic. 207; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 382

5. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Areopagite council • Areopagus Council • Council • Watch (the so-called nocturnal council)

Found in books: Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 202, 203, 212; Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 86; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 18

6. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Areopagite council • councils and conferences

Found in books: Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 202; Gera (2014), Judith, 196

7. Euripides, Suppliant Women, 406-407 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Areopagite council • council,, of five hundred

Found in books: Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 212; Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 5

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406 δῆμος δ' ἀνάσσει διαδοχαῖσιν ἐν μέρει"⁴⁰⁷ ἐνιαυσίαισιν, οὐχὶ τῷ πλούτῳ διδοὺς' "' None

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406 by one man, but is free. The people rule in succession year by year, allowing no preference to wealth, but the poor man shares equally with the rich. Herald'⁴⁰⁷ by one man, but is free. The people rule in succession year by year, allowing no preference to wealth, but the poor man shares equally with the rich. Herald ' None

8. Hebrew Bible, Nehemiah, 8.2-8.3 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Elders/Council of Elders • councils and conferences, terms for

Found in books: Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 306; Gera (2014), Judith, 229

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8.2 וַיָּבִיא עֶזְרָא הַכֹּהֵן אֶת־הַתּוֹרָה לִפְנֵי הַקָּהָל מֵאִישׁ וְעַד־אִשָּׁה וְכֹל מֵבִין לִשְׁמֹעַ בְּיוֹם אֶחָד לַחֹדֶשׁ הַשְּׁבִיעִי׃ ^8.3 וַיִּקְרָא־בוֹ לִפְנֵי הָרְחוֹב אֲשֶׁר לִפְנֵי שַׁעַר־הַמַּיִם מִן־הָאוֹר עַד־מַחֲצִית הַיּוֹם נֶגֶד הָאֲנָשִׁים וְהַנָּשִׁים וְהַמְּבִינִים וְאָזְנֵי כָל־הָעָם אֶל־סֵפֶר הַתּוֹרָה׃'' None

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8.2 And Ezra the priest brought the Law before the congregation, both men and women, and all that could hear with understanding, upon the first day of the seventh month. ^8.3 And he read therein before the broad place that was before the water gate from early morning until midday, in the presence of the men and the women, and of those that could understand; and the ears of all the people were attentive unto the book of the Law.'' None

9. Plato, Laws, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Nocturnal Council • composition, of the nocturnal council • council, nocturnal • nocturnal council • nocturnal council (Laws)

Found in books: Bartels (2017), Plato's Pragmatic Project: A Reading of Plato's Laws, 190, 196; Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 262; Horkey (2019), Cosmos in the Ancient World, 124, 125, 138, 139; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 3, 105, 106; Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 64

^715e αὐτὸς αὑτοῦ ὁρᾷ, γέρων δὲ ὀξύτατα. ΚΛ. ἀληθέστατα. ΑΘ. τί δὴ τὸ μετὰ ταῦτα; ἆρʼ οὐχ ἥκοντας μὲν καὶ παρόντας θῶμεν τοὺς ἐποίκους, τὸν δʼ ἑξῆς αὐτοῖς διαπεραντέον ἂν εἴη λόγον; ΚΛ. πῶς γὰρ οὔ; ΑΘ. ἄνδρες τοίνυν φῶμεν πρὸς αὐτούς, ὁ μὲν δὴ θεός, ὥσπερ καὶ ὁ παλαιὸς λόγος, ἀρχήν τε καὶ τελευτὴν καὶ' ^968b παιδείας ὁπόσης διεληλύθαμεν κοινωνὸν γενόμενον· ἢ πῶς ποιῶμεν; ΚΛ. ἀλλʼ, ὦ λῷστε, πῶς οὐ προσοίσομεν, ἄν πῃ καὶ κατὰ βραχὺ δυνηθῶμεν; ΑΘ. καὶ μὴν πρός γε τὸ τοιοῦτον ἁμιλληθῶμεν πάντες. συλλήπτωρ γὰρ τούτου γε ὑμῖν καὶ ἐγὼ γιγνοίμην ἂν προθύμως—πρὸς δʼ ἐμοὶ καὶ ἑτέρους ἴσως εὑρήσω—διὰ τὴν περὶ τὰ τοιαῦτʼ ἐμπειρίαν τε καὶ σκέψιν γεγονυῖάν μοι καὶ μάλα συχνήν. ΚΛ. ἀλλʼ, ὦ ξένε, παντὸς μὲν μᾶλλον ταύτῃ πορευτέον ᾗπερ καὶ ὁ θεὸς ἡμᾶς σχεδὸν ἄγει· τίς δὲ ὁ τρόπος ἡμῖν ^968c γιγνόμενος ὀρθῶς γίγνοιτʼ ἄν, τοῦτο δὴ τὰ νῦν λέγωμέν τε καὶ ἐρευνῶμεν. ΑΘ. οὐκέτι νόμους, ὦ Μέγιλλε καὶ Κλεινία, περὶ τῶν τοιούτων δυνατόν ἐστιν νομοθετεῖν, πρὶν ἂν κοσμηθῇ—τότε δὲ κυρίους ὧν αὐτοὺς δεῖ γίγνεσθαι νομοθετεῖν—ἀλλὰ ἤδη τὸ τὰ τοιαῦτα κατασκευάζον διδαχὴ μετὰ συνουσίας πολλῆς γίγνοιτʼ ἄν, εἰ γίγνοιτο ὀρθῶς. ΚΛ. πῶς; τί τοῦτο εἰρῆσθαι φῶμεν αὖ; ΑΘ. πρῶτον μὲν δήπου καταλεκτέος ἂν εἴη κατάλογος ' None

^715e when he is young, but at its keenest when he is old. Clin. Very true. Ath. What, then, is to be our next step? May we not assume that our immigrants have arrived and are in the country, and should we not proceed with our address to them? Clin. of course. Ath. Let us, then, speak to them thus:— O men, that God who, as old tradition tells, holdeth the beginning, the end, and the center of all things that exist,' ^968b or what are we to do? Clin. of course we shall add this law, my excellent sir, if we can possibly do so, even to a small extent. Ath. Then, verily, let us all strive to do so. And herein you will find me a most willing helper, owing to my very long experience and study of this subject; and perhaps I shall discover other helpers also besides myself. Clin. Well, Stranger, we most certainly must proceed on that path along which God too, it would seem, is conducting us. But what is the right method for us to employ,— ^968c that is what we have now got to discover and state. Ath. It is not possible at this stage, Megillus and Clinias, to enact laws for such a body, before it has been duly framed; when it is, its members must themselves ordain what authority they should possess; but it is already plain that what is required in order to form such a body, if it is to be rightly formed, is teaching by means of prolonged conferences. Clin. How so? What now are we to understand by this observation? Ath. Surely we must first draw up a list ' None

10. Xenophon, Hellenica, 2.3.52, 2.3.55 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Council House, of Athens • council gods of

Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 65; Parker (2005), Polytheism and Society at Athens, 404

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2.3.55 When Critias had spoken these words, Satyrus dragged Theramenes away from the altar, and his servants lent their aid. And Theramenes, as was natural, called upon gods and men to witness what was going on. But the senators kept quiet, seeing that the men at the rail were of the same sort as Satyrus and that the space in front of the senate-house was filled with the guardsmen, and being well aware that the former had come armed with daggers.' ' None

11. Aeschines, Letters, 1.19-1.20, 3.187 (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Council (boule) • Council of the Five Hundred, composition • Council of the Five Hundred, eligibility • Council of the Five Hundred, frequency of sessions • Council of the Five Hundred, meeting place • Council of the Five Hundred, pay • Council of the Five Hundred, prytaneis • boule (Council) • keryx, of Areopagus Council

Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 45; Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 32; Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 76; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 136

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1.19 And what does he say? “If any Athenian,” he says, “shall have prostituted his person, he shall not be permitted to become one of the nine archons,” because, no doubt, that official wears the wreath;The myrtle wreath was worn as sign of the sacred character of the office, and it protected the person from assault.“nor to discharge the office of priest,” as being not even clean of body; “nor shall he act as an advocate for the state,” he says, “nor shall ever hold any office whatsoever, at home or abroad,whether filled by lot or by election; nor shall he be a herald or an ambassador” ^1.20 —nor shall he prosecute men who have served as ambassadors, nor shall he be a hired slanderer— “nor ever address senate or assembly,” not even though he be the most eloquent orator in Athens. And if any one contrary to these prohibitions, the lawgiver has provided for criminal process on the charge of prostitution, and has prescribed the heaviest penalties therefor. Read to the jury this law also, that you may know, gentlemen, in the face of what established laws of yours, so good and so moral, Timarchus has had the effrontery to speak before the people—a man whose character is so notorious. ^3.187 Again, in the Metroön you may see the reward that you gave to the band from Phyle , who brought the people back from exile. For Archinus of Coele, one of the men who brought back the people, was the author of the resolution. He moved, first, to give them for sacrifice and dedicatory offerings a thousand drachmas, less than ten drachmas per man; then that they be crowned each with a crown of olive (not of gold, for then the crown of olive was prized, but today even a crown of gold is held in disdain). And not even this will he allow to be done carelessly, but only after careful examination by the Senate, to determine who of them actually stood siege at Phyle when the Lacedaemonians and the Thirty made their attack, not those who deserted their post—as at Chaeroneia—in the face of the advancing enemy. As proof of what I say, the clerk shall read the resolution to you. Resolution as to the Reward of the Band from Phyle'' None

12. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Areopagite council • Areopagus Council • Areopagus, council of • Council (boule) • Council of the Five Hundred, Bouleutic Oath • Council of the Five Hundred, composition • Council of the Five Hundred, discursive parameters • Council of the Five Hundred, eligibility • Council of the Five Hundred, frequency of sessions • Council of the Five Hundred, meeting place • Council of the Five Hundred, origins • Council of the Five Hundred, pay • Council of the Five Hundred, powers • Council of the Five Hundred, prytaneis • Council, pre-Kleisthenic, lists • Council, pre-Kleisthenic, quota • boule (Council) • council • council,, Chian • council,, Spartan (gerousia) • council,, of five hundred • council,, of four hundred

Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 43, 44, 45, 74; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 203; Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 32; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 730, 731, 776, 786, 793; Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 33; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 209; Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 4, 60, 64, 66, 67, 80, 82, 109, 143

13. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Areopagos Council • Areopagus, council of • boule (Council) • council,, of four hundred

Found in books: Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 180; Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 82

14. Septuagint, 2 Maccabees, 11.27, 13.13, 13.21 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Council of Elders • Gerousia, see also Council of Elders • councils and conferences

Found in books: Gera (2014), Judith, 137, 179; Schwartz (2008), 2 Maccabees, 404, 453, 487

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11.27 To the nation the king's letter was as follows:'King Antiochus to the senate of the Jews and to the other Jews, greeting.'" "^13.13 After consulting privately with the elders, he determined to march out and decide the matter by the help of God before the king's army could enter Judea and get possession of the city.'" "^13.21 But Rhodocus, a man from the ranks of the Jews, gave secret information to the enemy; he was sought for, caught, and put in prison.'"" None

15. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Elders/Council of Elders • Qumran literature, councils

Found in books: Flatto (2021), The Crown and the Courts, 72; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 224, 295

16. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Council • Elders/Council of Elders • Qumran literature, councils • Qumran literature, councils and community

Found in books: Flatto (2021), The Crown and the Courts, 74; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 224; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 110, 114, 120

17. Josephus Flavius, Jewish Antiquities, 4.129-4.130, 4.218, 4.224, 5.234, 6.35-6.36, 6.84-6.85 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Elders/Council of Elders • Gerousia (council of elders) • councils and conferences

Found in books: Flatto (2021), The Crown and the Courts, 37, 84, 85, 88, 91, 92; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 224, 295, 341; Gera (2014), Judith, 214

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4.129 ὑμεῖς δ' εἰ νίκην τινὰ πρὸς βραχὺν καιρὸν κατ' αὐτῶν κερδᾶναι ποθεῖτε, τύχοιτ' ἂν αὐτῆς ταῦτα ποιήσαντες: τῶν θυγατέρων τὰς μάλιστα εὐπρεπεῖς καὶ βιάσασθαι καὶ νικῆσαι τὴν τῶν ὁρώντων σωφροσύνην ἱκανὰς διὰ τὸ κάλλος ἀσκήσαντες τὴν εὐμορφίαν αὐτῶν ἐπὶ τὸ μᾶλλον εὐπρεπὲς πέμψατε πλησίον ἐσομένας τοῦ ἐκείνων στρατοπέδου, καὶ δεομένοις συνεῖναι τοῖς νεανίαις αὐτῶν προστάξατε." "^4.218 ἂν δ' οἱ δικασταὶ μὴ νοῶσι περὶ τῶν ἐπ' αὐτοὺς παρατεταγμένων ἀποφήνασθαι, συμβαίνει δὲ πολλὰ τοιαῦτα τοῖς ἀνθρώποις, ἀναπεμπέτωσαν τὴν δίκην εἰς τὴν ἱερὰν πόλιν, καὶ συνελθόντες ὅ τε ἀρχιερεὺς καὶ ὁ προφήτης καὶ ἡ γερουσία τὸ δοκοῦν ἀποφαινέσθωσαν." "^4.224 παραχωροίη δὲ οὗτος τοῖς μὲν νόμοις καὶ τῷ θεῷ τὰ πλείονα τοῦ φρονεῖν, πρασσέτω δὲ μηδὲν δίχα τοῦ ἀρχιερέως καὶ τῆς τῶν γερουσιαστῶν γνώμης γάμοις τε μὴ πολλοῖς χρώμενος μηδὲ πλῆθος διώκων χρημάτων μηδ' ἵππων, ὧν αὐτῷ παραγενομένων ὑπερήφανος ἂν τῶν νόμων ἔσοιτο. κωλυέσθω δ', εἰ τούτων τι διὰ σπουδῆς ἔχοι, γίγνεσθαι τοῦ συμφέροντος ὑμῖν δυνατώτερος." ^5.234 ἀφικνεῖται σὺν αὐτοῖς εἰς τὸν πατρῷον οἶκον καὶ κτείνει πάντας τοὺς ἀδελφοὺς πλὴν ̓Ιωθάμου: σώζεται γὰρ οὗτος διαφυγεῖν εὐτυχήσας. ̓Αβιμέλεχος δὲ εἰς τυραννίδα τὰ πράγματα μεθίστησι κύριον αὑτὸν ὅ τι βούλεται ποιεῖν ἀντὶ τῶν νομίμων ἀποδείξας καὶ δεινῶς πρὸς τοὺς τοῦ δικαίου προϊσταμένους ἐκπικραινόμενος.' "^6.35 ̔Ο δὲ λαὸς ἐξυβριζόντων εἰς τὴν προτέραν κατάστασιν καὶ πολιτείαν τῶν τοῦ προφήτου παίδων χαλεπῶς τε τοῖς πραττομένοις ἔφερε καὶ πρὸς αὐτὸν συντρέχουσι, διέτριβε δ' ἐν ̓Αρμαθᾶ πόλει, καὶ τάς τε τῶν υἱῶν παρανομίας ἔλεγον καὶ ὅτι γηραιὸς ὢν αὐτὸς ἤδη καὶ παρειμένος ὑπὸ τοῦ χρόνου τῶν πραγμάτων οὐκέτι τὸν αὐτὸν προεστάναι δύναται τρόπον: ἐδέοντό τε καὶ ἱκέτευον ἀποδεῖξαί τινα αὐτῶν βασιλέα, ὃς ἄρξει τοῦ ἔθνους καὶ τιμωρήσεται Παλαιστίνους ὀφείλοντας ἔτ' αὐτοῖς δίκας τῶν προτέρων ἀδικημάτων." "^6.35 ἔτι τούτων πλείω περὶ Σαούλου καὶ τῆς εὐψυχίας λέγειν ἠδυνάμην ὕλην ἡμῖν χορηγησάσης τῆς ὑποθέσεως, ἀλλ' ἵνα μὴ φανῶμεν ἀπειροκάλως αὐτοῦ χρῆσθαι τοῖς ἐπαίνοις, ἐπάνειμι πάλιν ἀφ' ὧν εἰς τούτους ἐξέβην." '^6.36 ἐλύπησαν δὲ σφόδρα τὸν Σαμουῆλον οἱ λόγοι διὰ τὴν σύμφυτον δικαιοσύνην καὶ τὸ πρὸς τοὺς βασιλέας μῖσος: ἥττητο γὰρ δεινῶς τῆς ἀριστοκρατίας ὡς θείας καὶ μακαρίους ποιούσης τοὺς χρωμένους αὐτῆς τῇ πολιτείᾳ.' "^6.36 τοῦ δ' ἀρχιερέως διώκειν κελεύσαντος ἐκπηδήσας μετὰ τῶν ἑξακοσίων ὁπλιτῶν εἵπετο τοῖς πολεμίοις: παραγενόμενος δ' ἐπί τινα χειμάρρουν Βάσελον λεγόμενον καὶ πλανωμένῳ τινὶ περιπεσὼν Αἰγυπτίῳ μὲν τὸ γένος ὑπ' ἐνδείας δὲ καὶ λιμοῦ παρειμένῳ, τρισὶ γὰρ ἡμέραις ἐν τῇ ἐρημίᾳ πλανώμενος ἄσιτος διεκαρτέρησε, πρῶτον αὐτὸν ποτῷ καὶ τροφῇ παραστησάμενος καὶ ἀναλαβὼν ἐπύθετο, τίς τε εἴη καὶ πόθεν." ^6.84 ἐπὶ γὰρ Μωυσέος καὶ τοῦ μαθητοῦ αὐτοῦ ̓Ιησοῦ, ὃς ἦν στρατηγὸς, ἀριστοκρατούμενοι διετέλουν: μετὰ δὲ τὴν ἐκείνου τελευτὴν ἔτεσι τοῖς πᾶσι δέκα καὶ πρὸς τούτοις ὀκτὼ τὸ πλῆθος αὐτῶν ἀναρχία κατέσχε.' "^6.85 μετὰ ταῦτα δ' εἰς τὴν προτέραν ἐπανῆλθον πολιτείαν τῷ κατὰ πόλεμον ἀρίστῳ δόξαντι γεγενῆσθαι καὶ κατ' ἀνδρείαν περὶ τῶν ὅλων δικάζειν ἐπιτρέποντες: καὶ διὰ τοῦτο τὸν χρόνον τοῦτον τῆς πολιτείας κριτῶν ἐκάλεσαν." " None

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4.129 So that if you have a mind to gain a victory over them for a short space of time, you will obtain it by following my directions:—Do you therefore set out the handsomest of such of your daughters as are most eminent for beauty, and proper to force and conquer the modesty of those that behold them, and these decked and trimmed to the highest degree you are able. Then do you send them to be near the Israelites’ camp, and give them in charge, that when the young men of the Hebrews desire their company, they allow it them; ^4.218 But if these judges be unable to give a just sentence about the causes that come before them, (which case is not unfrequent in human affairs,) let them send the cause undetermined to the holy city, and there let the high priest, the prophet, and the sanhedrim, determine as it shall seem good to them. ^4.224 let him submit to the laws, and esteem God’s commands to be his highest wisdom; but let him do nothing without the high priest and the votes of the senators: let him not have a great number of wives, nor pursue after abundance of riches, nor a multitude of horses, whereby he may grow too proud to submit to the laws. And if he affect any such things, let him be restrained, lest he become so potent that his state be inconsistent with your welfare. ^5.234 and when he had got money of such of them as were eminent for many instances of injustice, he came with them to his father’s house, and slew all his brethren, except Jotham, for he had the good fortune to escape and be preserved; but Abimelech made the government tyrannical, and constituted himself a lord, to do what he pleased, instead of obeying the laws; and he acted most rigidly against those that were the patrons of justice. ^6.35 3. But the people, upon these injuries offered to their former constitution and government by the prophet’s sons, were very uneasy at their actions, and came running to the prophet, who then lived at the city Ramah, and informed him of the transgressions of his sons; and said, That as he was himself old already, and too infirm by that age of his to oversee their affairs in the manner he used to do, ^6.35 I could say more than this about Saul and his courage, the subject affording matter sufficient; but that I may not appear to run out improperly in his commendation, I return again to that history from which I made this digression. ^6.36 And when the high priest bade him to pursue after them, he marched apace, with his four hundred men, after the enemy; and when he was come to a certain brook called Besor, and had lighted upon one that was wandering about, an Egyptian by birth, who was almost dead with want and famine, (for he had continued wandering about without food in the wilderness three days,) he first of all gave him sustece, both meat and drink, and thereby refreshed him. He then asked him to whom he belonged, and whence he came. ^6.36 o they begged of him, and entreated him, to appoint some person to be king over them, who might rule over the nation, and avenge them of the Philistines, who ought to be punished for their former oppressions. These words greatly afflicted Samuel, on account of his innate love of justice, and his hatred to kingly government, for he was very fond of an aristocracy, as what made the men that used it of a divine and happy disposition; ^6.84 for in the days of Moses, and his disciple Joshua, who was their general, they continued under an aristocracy; but after the death of Joshua, for eighteen years in all, the multitude had no settled form of government, but were in an anarchy; ^6.85 after which they returned to their former government, they then permitted themselves to be judged by him who appeared to be the best warrior and most courageous, whence it was that they called this interval of their government the Judges.' ' None

18. Josephus Flavius, Against Apion, 2.164-2.165, 2.184-2.187, 2.194 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Elders/Council of Elders • Gerousia (council of elders)

Found in books: Flatto (2021), The Crown and the Courts, 102; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 341

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2.164 οὐκοῦν ἄπειροι μὲν αἱ κατὰ μέρος τῶν ἐθῶν καὶ τῶν νόμων παρὰ τοῖς ἅπασιν ἀνθρώποις διαφοραί, * κεφαλαιωδῶς ἂν ἐπίοι τις: οἱ μὲν γὰρ μοναρχίαις, οἱ δὲ ταῖς ὀλίγων δυναστείαις, ἄλλοι δὲ' "^2.165 τοῖς πλήθεσιν ἐπέτρεψαν τὴν ἐξουσίαν τῶν πολιτευμάτων. ὁ δ' ἡμέτερος νομοθέτης εἰς μὲν τούτων οὐδοτιοῦν ἀπεῖδεν, ὡς δ' ἄν τις εἴποι βιασάμενος τὸν λόγον θεοκρατίαν ἀπέδειξε τὸ πολίτευμα" "^2.184 ̔Ημῖν δὲ τοῖς πεισθεῖσιν ἐξ ἀρχῆς τεθῆναι τὸν νόμον κατὰ θεοῦ βούλησιν οὐδ' εὐσεβὲς ἦν τοῦτον μὴ φυλάττειν: τί γὰρ αὐτοῦ τις ἂν μετακινήσειεν ἢ τί κάλλιον ἐξεῦρεν ἢ τί παρ' ἑτέρων ὡς ἄμεινον μετήνεγκεν; ἆρά γε τὴν ὅλην κατάστασιν τοῦ πολιτεύματος;" '^2.185 καὶ τίς ἂν καλλίων ἢ δικαιοτέρα γένοιτο τῆς θεὸν μὲν ἡγεμόνα τῶν ὅλων πεποιημένης, τοῖς ἱερεῦσι δὲ κοινῇ μὲν τὰ μέγιστα διοικεῖν ἐπιτρεπούσης, τῷ δὲ πάντων ἀρχιερεῖ πάλιν αὖ πεπιστευκυίας' "^2.186 τὴν τῶν ἄλλων ἱερέων ἡγεμονίαν; οὓς οὐ κατὰ πλοῦτον οὐδέ τισιν ἄλλαις προύχοντας αὐτομάτοις πλεονεξίαις τὸ πρῶτον εὐθὺς ὁ νομοθέτης ἐπὶ τὴν τιμὴν ἔταξεν, ἀλλ' ὅσοι τῶν μετ' αὐτοῦ πειθοῖ τε καὶ σωφροσύνῃ τῶν ἄλλων διέφερον, τούτοις τὴν περὶ τὸν" "^2.187 θεὸν μάλιστα θεραπείαν ἐνεχείρισεν. τοῦτο δ' ἦν καὶ τοῦ νόμου καὶ τῶν ἄλλων ἐπιτηδευμάτων ἀκριβὴς ἐπιμέλεια: καὶ γὰρ ἐπόπται πάντων καὶ δικασταὶ τῶν ἀμφισβητουμένων καὶ κολασταὶ τῶν κατεγνωσμένων οἱ ἱερεῖς ἐτάχθησαν." ^2.194 οὗτος μετὰ τῶν συνιερέων θύσει τῷ θεῷ, φυλάξει τοὺς νόμους, δικάσει περὶ τῶν ἀμφισβητουμένων, κολάσει τοὺς ἐλεγχθέντας. ὁ τούτῳ μὴ πειθόμενος ὑφέξει δίκην ὡς εἰς θεὸν αὐτὸν ἀσεβῶν.'' None

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2.164 Now there are innumerable differences in the particular customs and laws that are among all mankind, which a man may briefly reduce under the following heads:—Some legislators have permitted their governments to be under monarchies, others put them under oligarchies, and others under a republican form; ^2.165 but our legislator had no regard to any of these forms, but he ordained our government to be what, by a strained expression, may be termed a Theocracy, by ascribing the authority and the power to God, ^2.184 22. But while we are ourselves persuaded that our law was made agreeably to the will of God, it would be impious for us not to observe the same, for what is there in it that any body would change! and what can be invented that is better! or what can we take out of other people’s laws that will exceed it? Perhaps some would have the entire settlement of our government altered. ^2.185 And where shall we find a better or more righteous constitution than ours, while this makes us esteem God to be the governor of the universe, and permits the priests in general to be the administrators of the principal affairs, and withal intrusts the government over the other priests to the chief high priest himself! ^2.186 which priests our legislator, at their first appointment, did not advance to that dignity for their riches, or any abundance of other possessions, or any plenty they had as the gifts of fortune; but he intrusted the principal management of divine worship to those that exceeded others in an ability to persuade men, and in prudence of conduct. ^2.187 These men had the main care of the law and of the other parts of the people’s conduct committed to them; for they were the priests who were ordained to be the inspectors of all, and the judges in doubtful cases, and the punishers of those that were condemned to suffer punishment.

2.194 His business must be to offer sacrifices to God, together with those priests that are joined with him, to see that the laws be observed, to determine controversies, and to punish those that are convicted of injustice; while he that does not submit to him shall be subject to the same punishment, as if he had been guilty of impiety towards God himself. '' None

19. Mishnah, Sanhedrin, 2.2 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Elders/Council of Elders • Gerousia (council of elders)

Found in books: Flatto (2021), The Crown and the Courts, 156; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 303, 327, 332

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2.2 הַמֶּלֶךְ לֹא דָן וְלֹא דָנִין אוֹתוֹ, לֹא מֵעִיד וְלֹא מְעִידִין אוֹתוֹ, לֹא חוֹלֵץ וְלֹא חוֹלְצִין לְאִשְׁתּוֹ. לֹא מְיַבֵּם וְלֹא מְיַבְּמִין לְאִשְׁתּוֹ. רַבִּי יְהוּדָה אוֹמֵר, אִם רָצָה לַחֲלֹץ אוֹ לְיַבֵּם, זָכוּר לָטוֹב. אָמְרוּ לוֹ, אֵין שׁוֹמְעִין לוֹ. וְאֵין נוֹשְׂאִין אַלְמָנָתוֹ. רַבִּי יְהוּדָה אוֹמֵר, נוֹשֵׂא הַמֶּלֶךְ אַלְמָנָתוֹ שֶׁל מֶלֶךְ, שֶׁכֵּן מָצִינוּ בְדָוִד שֶׁנָּשָׂא אַלְמָנָתוֹ שֶׁל שָׁאוּל, שֶׁנֶּאֱמַר (שמואל ב יב) וָאֶתְּנָה לְךָ אֶת בֵּית אֲדֹנֶיךָ וְאֶת נְשֵׁי אֲדֹנֶיךָ בְּחֵיקֶךָ:' ' None

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2.2 The king can neither judge nor be judged, he cannot testify and others cannot testify against him. He may not perform halitzah, nor may others perform halitzah for his wife. He may not contract levirate marriage nor may his brothers contract levirate marriage with his wife. Rabbi Judah says: “If he wished to perform halitzah or to contract levirate marriage his memory is a blessing.” They said to him: “They should not listen to him.” None may marry his widow. Rabbi Judah says: “The king may marry the widow of a king, for so have we found it with David, who married the widow of Saul, as it says, “And I gave you my master’s house and my master’s wives into your embrace” (II Samuel 12:8).' ' None

20. Mishnah, Yadayim, 3.5 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Council of Jamnia • Writings (Ketubim, canonical division), Yabneh, council of

Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 70; Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 58

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3.5 סֵפֶר שֶׁנִּמְחַק וְנִשְׁתַּיֵּר בּוֹ שְׁמוֹנִים וְחָמֵשׁ אוֹתִיּוֹת, כְּפָרָשַׁת וַיְהִי בִּנְסֹעַ הָאָרֹן, מְטַמֵּא אֶת הַיָּדַיִם. מְגִלָּה שֶׁכָּתוּב בָּהּ שְׁמוֹנִים וְחָמֵשׁ אוֹתִיּוֹת כְּפָרָשַׁת וַיְהִי בִּנְסֹעַ הָאָרֹן, מְטַמָּא אֶת הַיָּדַיִם. כָּל כִּתְבֵי הַקֹּדֶשׁ מְטַמְּאִין אֶת הַיָּדַיִם. שִׁיר הַשִּׁירִים וְקֹהֶלֶת מְטַמְּאִין אֶת הַיָּדַיִם. רַבִּי יְהוּדָה אוֹמֵר, שִׁיר הַשִּׁירִים מְטַמֵּא אֶת הַיָּדַיִם, וְקֹהֶלֶת מַחֲלֹקֶת. רַבִּי יוֹסֵי אוֹמֵר, קֹהֶלֶת אֵינוֹ מְטַמֵּא אֶת הַיָּדַיִם וְשִׁיר הַשִּׁירִים מַחֲלֹקֶת. רַבִּי שִׁמְעוֹן אוֹמֵר, קֹהֶלֶת מִקֻּלֵּי בֵית שַׁמַּאי וּמֵחֻמְרֵי בֵית הִלֵּל. אָמַר רַבִּי שִׁמְעוֹן בֶּן עַזַּאי, מְקֻבָּל אֲנִי מִפִּי שִׁבְעִים וּשְׁנַיִם זָקֵן, בַּיּוֹם שֶׁהוֹשִׁיבוּ אֶת רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה בַּיְשִׁיבָה, שֶׁשִּׁיר הַשִּׁירִים וְקֹהֶלֶת מְטַמְּאִים אֶת הַיָּדַיִם. אָמַר רַבִּי עֲקִיבָא, חַס וְשָׁלוֹם, לֹא נֶחֱלַק אָדָם מִיִּשְׂרָאֵל עַל שִׁיר הַשִּׁירִים שֶׁלֹּא תְטַמֵּא אֶת הַיָּדַיִם, שֶׁאֵין כָּל הָעוֹלָם כֻּלּוֹ כְדַאי כַּיּוֹם שֶׁנִּתַּן בּוֹ שִׁיר הַשִּׁירִים לְיִשְׂרָאֵל, שֶׁכָּל הַכְּתוּבִים קֹדֶשׁ, וְשִׁיר הַשִּׁירִים קֹדֶשׁ קָדָשִׁים. וְאִם נֶחְלְקוּ, לֹא נֶחְלְקוּ אֶלָּא עַל קֹהֶלֶת. אָמַר רַבִּי יוֹחָנָן בֶּן יְהוֹשֻׁעַ בֶּן חָמִיו שֶׁל רַבִּי עֲקִיבָא, כְּדִבְרֵי בֶן עַזַּאי, כָּךְ נֶחְלְקוּ וְכָךְ גָּמְרוּ:'' None

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3.5 A scroll on which the writing has become erased and eighty-five letters remain, as many as are in the section beginning, \\"And it came to pass when the ark set forward\\" (Numbers 11:35-36) defiles the hands. A single sheet on which there are written eighty-five letters, as many as are in the section beginning, \\"And it came to pass when the ark set forward\\", defiles the hands. All the Holy Scriptures defile the hands. The Song of Songs and Kohelet (Ecclesiastes) defile the hands. Rabbi Judah says: the Song of Songs defiles the hands, but there is a dispute about Kohelet. Rabbi Yose says: Kohelet does not defile the hands, but there is a dispute about the Song of Songs. Rabbi Shimon says: the ruling about Kohelet is one of the leniencies of Bet Shammai and one of the stringencies of Bet Hillel. Rabbi Shimon ben Azzai said: I have received a tradition from the seventy-two elders on the day when they appointed Rabbi Elazar ben Azariah head of the academy that the Song of Songs and Kohelet defile the hands. Rabbi Akiba said: Far be it! No man in Israel disputed that the Song of Songs saying that it does not defile the hands. For the whole world is not as worthy as the day on which the Song of Songs was given to Israel; for all the writings are holy but the Song of Songs is the holy of holies. If they had a dispute, they had a dispute only about Kohelet. Rabbi Yoha ben Joshua the son of the father-in-law of Rabbi Akiva said in accordance with the words of Ben Azzai: so they disputed and so they reached a decision.'' None

21. New Testament, Acts, 14.8-14.10, 15.1-15.2, 15.5, 15.15-15.21, 15.23-15.29, 17.24-17.31 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Apostolic Council • Apostolic Council (= Acts • Council of Jerusalem • Council of the Areopagos • Jerusalem Council • Jerusalem Council, decree of • Lakoff, G., Latopolis, Council of • World Council of Churches • apostolic council • baptism, before Council of Nicaea • catechumenate, before Council of Nicaea • councils, Constantinople • councils/synods • worship, before Council of Nicaea

Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 4, 356; Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 162; Esler (2000), The Early Christian World, 480, 820; Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 154; Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 156; Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 245, 247; Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 237, 238; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 62; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 7, 218, 223; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 234; Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 143, 144, 146, 162

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14.8 Καί τις ἀνὴρ ἀδύνατος ἐν Λύστροις τοῖς ποσὶν ἐκάθητο, χωλὸς ἐκ κοιλίας μητρὸς αὐτοῦ, ὃς οὐδέποτε περιεπάτησεν. ^14.9 οὗτος ἤκουεν τοῦ Παύλου λαλοῦντος· ὃς ἀτενίσας αὐτῷ καὶ ἰδὼν ὅτι ἔχει πίστιν τοῦ σωθῆναι εἶπεν μεγάλῃ φωνῇ ^14.10 Ἀνάστηθι ἐπὶ τοὺς πόδας σου ὀρθός· καὶ ἥλατο καὶ περιεπάτει. ^15.1 ΚΑΙ ΤΙΝΕΣ ΚΑΤΕΛΘΟΝΤΕΣ ἀπὸ τῆς Ἰουδαίας ἐδίδασκον τοὺς ἀδελφοὺς ὅτι Ἐὰν μὴ lt*gtιτμηθῆτε τῷ ἔθει τῷ Μωυσέως, οὐ δύνασθε σωθῆναι. ^15.2 γενομένης δὲ στάσεως καὶ ζητήσεως οὐκ ὀλίγης τῷ Παύλῳ καὶ τῷ Βαρνάβᾳ πρὸς αὐτοὺς ἔταξαν ἀναβαίνειν Παῦλον καὶ Βαρνάβαν καί τινας ἄλλους ἐξ αὐτῶν πρὸς τοὺς ἀποστόλους καὶ πρεσβυτέρους εἰς Ἰερουσαλὴμ περὶ τοῦ ζητήματος τούτου. ^15.5 Ἐξανέστησαν δέ τινες τῶν ἀπὸ τῆς αἱρέσεως τῶν Φαρισαίων πεπιστευκότες, λέγοντες ὅτι δεῖ περιτέμνειν αὐτοὺς παραγγέλλειν τε τηρεῖν τὸν νόμον Μωυσέως. ^15.15 καὶ τούτῳ συμφωνοῦσιν οἱ λόγοι τῶν προφητῶν, καθὼς γέγραπται ^15.16 ^15.18 ^15.19 διὸ ἐγὼ κρίνω μὴ παρενοχλεῖν τοῖς ἀπὸ τῶν ἐθνῶν ἐπιστρέφουσιν ἐπὶ τὸν θεόν, ^15.20 ἀλλὰ ἐπιστεῖλαι αὐτοῖς τοῦ ἀπέχεσθαι τῶν ἀλισγημάτων τῶν εἰδώλων καὶ τῆς πορνείας καὶ πνικτοῦ καὶ τοῦ αἵματος· ^15.21 Μωυσῆς γὰρ ἐκ γενεῶν ἀρχαίων κατὰ πόλιν τοὺς κηρύσσοντας αὐτὸν ἔχει ἐν ταῖς συναγωγαῖς κατὰ πᾶν σάββατον ἀναγινωσκόμενος. ^15.23 γράψαντες διὰ χειρὸς αὐτῶν Οἱ ἀπόστολοι καὶ οἱ πρεσβύτεροι ἀδελφοὶ τοῖς κατὰ τὴν Ἀντιόχειαν καὶ Συρίαν καὶ Κιλικίαν ἀδελφοῖς τοῖς ἐξ ἐθνῶν χαίρειν. ^15.24 Ἐπειδὴ ἠκούσαμεν ὅτι τινὲς ἐξ ἡμῶν ἐτάραξαν ὑμᾶς λόγοις ἀνασκευάζοντες τὰς ψυχὰς ὑμῶν, οἷς οὐ διεστειλάμεθα, ^15.25 ἔδοξεν ἡμῖν γενομένοις ὁμοθυμαδὸν ἐκλεξαμένοις ἄνδρας πέμψαι πρὸς ὑμᾶς σὺν τοῖς ἀγαπητοῖς ἡμῶν Βαρνάβᾳ καὶ Παύλῳ, ^15.26 ἀνθρώποις παραδεδωκόσι τὰς ψυχὰς αὐτῶν ὑπὲρ τοῦ ὀνόματος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. ^15.27 ἀπεστάλκαμεν οὖν Ἰούδαν καὶ Σίλαν, καὶ αὐτοὺς διὰ λόγου ἀπαγγέλλοντας τὰ αὐτά. ^15.28 ἔδοξεν γὰρ τῷ πνεύματι τῷ ἁγίῳ καὶ ἡμῖν μηδὲν πλέον ἐπιτίθεσθαι ὑμῖν βάρος πλὴν τούτων τῶν ἐπάναγκες, ἀπέχεσθαι εἰδωλοθύτων καὶ αἵματος καὶ πνικτῶν καὶ πορνείας· ^15.29 ἐξ ὧν διατηροῦντες ἑαυτοὺς εὖ πράξετε. Ἔρρωσθε. ^17.24 ὁ θεὸς ὁ ποιήσας τὸν κόσμον καὶ πάντατὰ ἐν αὐτῷ, οὗτος οὐρανοῦ καὶ γῆς ὑπάρχων κύριος οὐκ ἐν χειροποιήτοις ναοῖς κατοικεῖ ^17.25 οὐδὲ ὑπὸ χειρῶν ἀνθρωπίνων θεραπεύεται προσδεόμενός τινος, αὐτὸςδιδοὺς πᾶσι ζωὴν καὶ πνοὴν καὶ τὰ πάντα· ^17.26 ἐποίησέν τε ἐξ ἑνὸς πᾶν ἔθνος ανθρώπων κατοικεῖν ἐπὶ παντὸς προσώπου τῆς γῆς, ὁρίσας προστεταγμένους καιροὺς καὶ τὰς ὁροθεσίας τῆς κατοικίας αὐτῶν, ^17.27 ζητεῖν τὸν θεὸν εἰ ἄρα γε ψηλαφήσειαν αὐτὸν καὶ εὕροιεν, καί γε οὐ μακρὰν ἀπὸ ἑνὸς ἑκάστου ἡμῶν ὑπάρχοντα. ^17.28 ἐν αὐτῷ γὰρ ζῶμεν καὶ κινούμεθα καὶ ἐσμέν, ὡς καί τινες τῶν καθʼ ὑμᾶς ποιητῶν εἰρήκασιν 17.29 γένος οὖν ὑπάρχοντες τοῦ θεοῦ οὐκ ὀφείλομεν νομίζειν χρυσῷ ἢ ἀργύρῳ ἢ λίθῳ, χαράγματι τέχνής καὶ ἐνθυμήσεως ἀνθρώπου, τὸ θεῖον εἶναι ὅμοιον. ^17.30 τοὺς μὲν οὖν χρόνους τῆς ἀγνοίας ὑπεριδὼν ὁ θεὸς τὰ νῦν ἀπαγγέλλει τοῖς ἀνθρώποις πάντας πανταχοῦ μετανοεῖν, ^17.31 καθότι ἔστησεν ἡμέραν ἐν ᾗ μέλλει κρίνειν τὴν οἰκουμένην ἐν δικαιοσύνῃ ἐν ἀνδρὶ ᾧ ὥρισεν, πίστιν παρασχὼν πᾶσιν ἀναστήσας αὐτὸν ἐκ νεκρῶν.' ' None

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14.8 At Lystra a certain man sat, impotent in his feet, a cripple from his mother's womb, who never had walked. " '^14.9 He was listening to Paul speaking, who, fastening eyes on him, and seeing that he had faith to be made whole, ^14.10 said with a loud voice, "Stand upright on your feet!" He leaped up and walked. ^15.1 Some men came down from Judea and taught the brothers, "Unless you are circumcised after the custom of Moses, you can\'t be saved." ^15.2 Therefore when Paul and Barnabas had no small discord and discussion with them, they appointed Paul and Barnabas, and some others of them, to go up to Jerusalem to the apostles and elders about this question. ^15.5 But some of the sect of the Pharisees who believed rose up, saying, "It is necessary to circumcise them, and to charge them to keep the law of Moses." ^15.15 This agrees with the words of the prophets. As it is written, ' "^15.16 'After these things I will return. I will again build the tent of David, which has fallen. I will again build its ruins. I will set it up, " ^15.17 That the rest of men may seek after the Lord; All the Gentiles who are called by my name, Says the Lord, who does all these things. ' "^15.18 All his works are known to God from eternity.' " ^15.19 "Therefore my judgment is that we don\'t trouble those from among the Gentiles who turn to God, ^15.20 but that we write to them that they abstain from the pollution of idols, from sexual immorality, from what is strangled, and from blood. ^15.21 For Moses from generations of old has in every city those who preach him, being read in the synagogues every Sabbath." ^15.23 They wrote these things by their hand: "The apostles, the elders, and the brothers, to the brothers who are of the Gentiles in Antioch, Syria, and Cilicia: greetings. ' "^15.24 Because we have heard that some who went out from us have troubled you with words, unsettling your souls, saying, 'You must be circumcised and keep the law,' to whom we gave no commandment; " '^15.25 it seemed good to us, having come to one accord, to choose out men and send them to you with our beloved Barnabas and Paul, ^15.26 men who have risked their lives for the name of our Lord Jesus Christ. ^15.27 We have sent therefore Judas and Silas, who themselves will also tell you the same things by word of mouth. ^15.28 For it seemed good to the Holy Spirit, and to us, to lay no greater burden on you than these necessary things: ^15.29 that you abstain from things sacrificed to idols, from blood, from things strangled, and from sexual immorality, from which if you keep yourselves, it will be well with you. Farewell." ^17.24 The God who made the world and all things in it, he, being Lord of heaven and earth, dwells not in temples made with hands, ' "^17.25 neither is he served by men's hands, as though he needed anything, seeing he himself gives to all life and breath, and all things. " '^17.26 He made from one blood every nation of men to dwell on all the surface of the earth, having determined appointed seasons, and the bounds of their habitation, ^17.27 that they should seek the Lord, if perhaps they might reach out for him and find him, though he is not far from each one of us. ' "^17.28 'For in him we live, and move, and have our being.' As some of your own poets have said, 'For we are also his offspring.' " '^17.29 Being then the offspring of God, we ought not to think that the Divine Nature is like gold, or silver, or stone, engraved by art and device of man. ^17.30 The times of ignorance therefore God overlooked. But now he commands that all men everywhere should repent, ^17.31 because he has appointed a day in which he will judge the world in righteousness by the man whom he has ordained; whereof he has given assurance to all men, in that he has raised him from the dead."' " None

22. New Testament, Galatians, 2.1-2.14 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Apostolic Council (= Acts • Jerusalem Council • Jerusalem Council, decree of • apostolic council • councils, Constantinople

Found in books: Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 156; Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 245, 247; Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 238; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 234, 235; Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 143, 144, 162

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2.1 Ἔπειτα διὰ δεκατεσσάρων ἐτῶν πάλιν ἀνέβην εἰς Ἰεροσόλυμα μετὰ Βαρνάβα, συνπαραλαβὼν καὶ Τίτον· ἀνέβην δὲ κατὰ ἀποκάλυψιν· ^2.2 καὶ ἀνεθέμην αὐτοῖς τὸ εὐαγγέλιον ὃ κηρύσσω ἐν τοῖς ἔθνεσιν, κατʼ ἰδίαν δὲ τοῖς δοκοῦσιν, μή πως εἰς κενὸν τρέχω ἢ ἔδραμον. ^2.3 ἀλλʼ οὐδὲ Τίτος ὁ σὺν ἐμοί, Ἕλλην ὤν, ἠναγκάσθη περιτμηθῆναι· ^2.4 διὰ δὲ τοὺς παρεισάκτους ψευδαδέλφους, οἵτινες παρεισῆλθον κατασκοπῆσαι τὴν ἐλευθερίαν ἡμῶν ἣν ἔχομεν ἐν Χριστῷ Ἰησοῦ, ἵνα ἡμᾶς καταδουλώσουσιν, ^2.5 — οἷς οὐδὲ πρὸς ὥραν εἴξαμεν τῇ ὑποταγῇ, ἵνα ἡ ἀλήθεια τοῦ εὐαγγελίου διαμείνῃ πρὸς ὑμᾶς. ^2.6 ἀπὸ δὲ τῶν δοκούντων εἶναί τι — ὁποῖοί ποτε ἦσαν οὐδέν μοι διαφέρει — πρόσωπον ὁ θεὸς ἀνθρώπου οὐ λαμβάνει — ἐμοὶ γὰρ οἱ δοκοῦντες οὐδὲν προσανέθεντο, ^2.7 ἀλλὰ τοὐναντίον ἰδόντες ὅτι πεπίστευμαι τὸ εὐαγγέλιον τῆς ἀκροβυστίας καθὼς Πέτρος τῆς περιτομῆς, ^2.8 ὁ γὰρ ἐνεργήσας Πέτρῳ εἰς ἀποστολὴν τῆς περιτομῆς ἐνήργησεν καὶ ἐμοὶ εἰς τὰ ἔθνη, ^2.9 καὶ γνόντες τὴν χάριν τὴν δοθεῖσάν μοι, Ἰάκωβος καὶ Κηφᾶς καὶ Ἰωάνης, οἱ δοκοῦντες στύλοι εἶναι, δεξιὰς ἔδωκαν ἐμοὶ καὶ Βαρνάβᾳ κοινωνίας, ἵνα ἡμεῖς εἰς τὰ ἔθνη, αὐτοὶ δὲ εἰς τὴν περιτομήν· ^2.10 μόνον τῶν πτωχῶν ἵνα μνημονεύωμεν, ὃ καὶ ἐσπούδασα αὐτὸ τοῦτο ποιῆσαι. ^2.11 Ὅτε δὲ ἦλθεν Κηφᾶς εἰς Ἀντιόχειαν, κατὰ πρόσωπον αὐτῷ ἀντέστην, ὅτι κατεγνωσμένος ἦν· ^2.12 πρὸ τοῦ γὰρ ἐλθεῖν τινὰς ἀπὸ Ἰακώβου μετὰ τῶν ἐθνῶν συνήσθιεν· ὅτε δὲ ἦλθον, ὑπέστελλεν καὶ ἀφώριζεν ἑαυτόν, φοβούμενος τοὺς ἐκ περιτομῆς. ^2.13 καὶ συνυπεκρίθησαν αὐτῷ καὶ οἱ λοιποὶ Ἰουδαῖοι, ὥστε καὶ Βαρνάβας συναπήχθη αὐτῶν τῇ ὑποκρίσει. ^2.14 ἀλλʼ ὅτε εἶδον ὅτι οὐκ ὀρθοποδοῦσιν πρὸς τὴν ἀλήθειαν τοῦ εὐαγγελίου, εἶπον τῷ Κηφᾷ ἔμπροσθεν πάντων Εἰ σὺ Ἰουδαῖος ὑπάρχων ἐθνικῶς καὶ οὐκ Ἰουδαϊκῶς ζῇς, πῶς τὰ ἔθνη ἀναγκάζεις Ἰουδαΐζειν;'' None

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2.1 Then after a period of fourteen years I went up again toJerusalem with Barnabas, taking Titus also with me. ^2.2 I went up byrevelation, and I laid before them the gospel which I preach among theGentiles, but privately before those who were respected, for fear thatI might be running, or had run, in vain. ^2.3 But not even Titus, whowas with me, being a Greek, was compelled to be circumcised. ^2.4 Thiswas because of the false brothers secretly brought in, who stole in tospy out our liberty which we have in Christ Jesus, that they mightbring us into bondage; ^2.5 to whom we gave no place in the way ofsubjection, not for an hour, that the truth of the gospel mightcontinue with you. ' "^2.6 But from those who were reputed to beimportant (whatever they were, it makes no difference to me; Goddoesn't show partiality to man) -- they, I say, who were respectedimparted nothing to me, " '^2.7 but to the contrary, when they saw that Ihad been entrusted with the gospel for the uncircumcision, even asPeter with the gospel for the circumcision ^2.8 (for he who appointedPeter to the apostleship of the circumcision appointed me also to theGentiles); ^2.9 and when they perceived the grace that was given tome, James and Cephas and John, they who were reputed to be pillars,gave to me and Barnabas the right hand of fellowship, that we should goto the Gentiles, and they to the circumcision. ^2.10 They only askedus to remember the poor -- which very thing I was also zealous to do. ^2.11 But when Peter came to Antioch, I resisted him to the face,because he stood condemned. ^2.12 For before some people came fromJames, he ate with the Gentiles. But when they came, he drew back andseparated himself, fearing those who were of the circumcision. ^2.13 And the rest of the Jews joined him in his hypocrisy; so that evenBarnabas was carried away with their hypocrisy. ^2.14 But when I sawthat they didn\'t walk uprightly according to the truth of the gospel, Isaid to Peter before them all, "If you, being a Jew, live as theGentiles do, and not as the Jews do, why do you compel the Gentiles tolive as the Jews do? '' None

23. New Testament, Romans, 5.12 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Council of Carthage • Council of the Areopagos

Found in books: Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 223; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 279

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5.12 Διὰ τοῦτο ὥσπερ διʼ ἑνὸς ἀνθρώπου ἡ ἁμαρτία εἰς τὸν κόσμον εἰσῆλθεν καὶ διὰ τῆς ἁμαρτίας ὁ θάνατος, καὶ οὕτως εἰς πάντας ἀνθρώπους ὁ θάνατος διῆλθεν ἐφʼ ᾧ πάντες ἥμαρτον-.'' None

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5.12 Therefore, as sin entered into the world through one man, and death through sin; and so death passed to all men, because all sinned. '' None

24. Plutarch, Solon, 19.1-19.2 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Areopagite council • Areopagus, council of • Council of the Five Hundred, composition • Council of the Five Hundred, eligibility • Council of the Five Hundred, frequency of sessions • Council of the Five Hundred, meeting place • Council of the Five Hundred, origins • Council of the Five Hundred, pay • Council of the Five Hundred, prytaneis • council • council,, Chian • council,, Spartan (gerousia) • council,, of five hundred • council,, of four hundred

Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 43, 45; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 212; Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 64, 82

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19.1 συστησάμενος δὲ τὴν ἐν Ἀρείῳ πάγῳ βουλὴν ἐκ τῶν κατʼ ἐνιαυτὸν ἀρχόντων, ἧς διὰ τὸ ἄρξαι καὶ αὐτὸς μετεῖχεν, ἔτι δʼ ὁρῶν τὸν δῆμον οἰδοῦντα καὶ θρασυνόμενον τῇ τῶν χρεῶν ἀφέσει, δευτέραν προσκατένειμε βουλήν, ἀπὸ φυλῆς ἑκάστης, τεττάρων οὐσῶν, ἑκατὸν ἄνδρας ἐπιλεξάμενος, οὓς προβουλεύειν ἔταξε τοῦ δήμου καὶ μηδὲν ἐᾶν ἀπροβούλευτον εἰς ἐκκλησίαν εἰσφέρεσθαι. ^19.2 τὴν δʼ ἄνω βουλὴν ἐπίσκοπον πάντων καὶ φύλακα τῶν νόμων ἐκάθισεν, οἰόμενος ἐπὶ δυσὶ βουλαῖς ὥσπερ ἀγκύραις ὁρμοῦσαν ἧττον ἐν σάλῳ τὴν πόλιν ἔσεσθαι καὶ μᾶλλον ἀτρεμοῦντα τὸν δῆμον παρέξειν. οἱ μὲν οὖν πλεῖστοι τὴν ἐξ Ἀρείου πάγου βουλήν, ὥσπερ εἴρηται, Σόλωνα συστήσασθαί φασι· καὶ μαρτυρεῖν αὐτοῖς δοκεῖ μάλιστα τὸ μηδαμοῦ τὸν Δράκοντα λέγειν μηδʼ ὀνομάζειν Ἀρεοπαγίτας, ἀλλὰ τοῖς ἐφέταις ἀεὶ διαλέγεσθαι περὶ τῶν φονικῶν.'' None

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19.1 After he had established the council of the Areiopagus, consisting of those who had been archons year by year (and he himself was a member of this body since he had been archon), he observed that the common people were uneasy and bold in consequence of their release from debt, and therefore established another council besides, consisting of four hundred men, one hundred chosen from each of the four tribes. Cf. Aristot. Const. Ath. 8.4 . These were to deliberate on public matters before the people did, and were not to allow any matter to come before the popular assembly without such previous deliberation. ^19.2 Then he made the upper council a general overseer in the state, and guardian of the laws, thinking that the city with its two councils, riding as it were at double anchor, would be less tossed by the surges, and would keep its populace in greater quiet. Now most writers say that the council of the Areiopagus, as I have stated, was established by Solon. And their view seems to be strongly supported by the fact that Draco nowhere makes any mention whatsoever of Areiopagites, but always addresses himself to the ephetai in cases of homicide.'' None

25. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Cities, administration/councils, magistrates • Elders/Council of Elders

Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 202; Fraade (2011), Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages, 303, 327

26. Pliny The Younger, Letters, 10.23, 10.93 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Cities, administration/councils, magistrates • Councils • boule, local council • polis, gerusia (council of elders)

Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 253; Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 215; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 53; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 429

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10.23 To Trajan. The people of Prusa, Sir, have a public bath which is in a neglected and dilapidated state. They wish, with your kind permission, to restore it; but I think a new one ought to be built, and I reckon that you can safely comply with their wishes. The money for its erection will be forthcoming, for first there are the sums I spoke of * which I have already begun to claim and demand from private individuals, and secondly there is the money usually collected for a free distribution of oil which they are now prepared to utilise for the construction of a new bath. Besides, the dignity of the city and the glory of your reign demand its erection. ' ' None

27. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Cities, administration/councils, magistrates • council (boule)

Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 32; Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 313

28. Eusebius of Caesarea, Ecclesiastical History, 4.26.10, 5.23 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • church councils/gatherings(anti-Montanist), at Hierapolis • church councils/gatherings(anti-Montanist), at Laodicea ad Lycum • church councils/gatherings(anti-Montanist), at Sardis? • councils, and ecclesiastical succession • councils/synods

Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 4; Esler (2000), The Early Christian World, 320; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 25, 367

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4.26.10 But your pious fathers corrected their ignorance, having frequently rebuked in writing many who dared to attempt new measures against them. Among them your grandfather Hadrian appears to have written to many others, and also to Fundanus, the proconsul and governor of Asia. And your father, when you also were ruling with him, wrote to the cities, forbidding them to take any new measures against us; among the rest to the Larissaeans, to the Thessalonians, to the Athenians, and to all the Greeks.' ' None

29. Eusebius of Caesarea, Life of Constantine, 3.10.3-3.10.4, 3.64-3.65, 4.24 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Council of Nicaea in 325 • Council of Serdica • Nero, Nicaea, Council of • New Jerusalem, Nicaea ( znik), First Council of • Nicaea (Council of) • church councils/gatherings(anti-Montanist) • church councils/gatherings(anti-Montanist), at Constantinople • church councils/gatherings(anti-Montanist), at Iconium • church councils/gatherings(anti-Montanist), at Laodicea ad Lycum • council, authority of • council, of Nicaea

Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 121, 124; Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 53; Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 191, 192; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 33; Ruiz and Puertas (2021), Emperors and Emperorship in Late Antiquity: Images and Narratives, 83, 84, 86; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 302, 310

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3.64 Victor Constantinus, Maximus Augustus, to the heretics. Understand now, by this present statute, you Novatians, Valentinians, Marcionites, Paulians, you who are called Cataphrygians, and all you who devise and support heresies by means of your private assemblies, with what a tissue of falsehood and vanity, with what destructive and venomous errors, your doctrines are inseparably interwoven; so that through you the healthy soul is stricken with disease, and the living becomes the prey of everlasting death. You haters and enemies of truth and life, in league with destruction! All your counsels are opposed to the truth, but familiar with deeds of baseness; full of absurdities and fictions: and by these ye frame falsehoods, oppress the innocent, and withhold the light from them that believe. Ever trespassing under the mask of godliness, you fill all things with defilement: ye pierce the pure and guileless conscience with deadly wounds, while you withdraw, one may almost say, the very light of day from the eyes of men. But why should I particularize, when to speak of your criminality as it deserves demands more time and leisure than I can give? For so long and unmeasured is the catalogue of your offenses, so hateful and altogether atrocious are they, that a single day would not suffice to recount them all. And, indeed, it is well to turn one's ears and eyes from such a subject, lest by a description of each particular evil, the pure sincerity and freshness of one's own faith be impaired. Why then do I still bear with such abounding evil; especially since this protracted clemency is the cause that some who were sound have become tainted with this pestilent disease? Why not at once strike, as it were, at the root of so great a mischief by a public manifestation of displeasure? " '^3.65 Forasmuch, then, as it is no longer possible to bear with your pernicious errors, we give warning by this present statute that none of you henceforth presume to assemble yourselves together. We have directed, accordingly, that you be deprived of all the houses in which you are accustomed to hold your assemblies: and our care in this respect extends so far as to forbid the holding of your superstitious and senseless meetings, not in public merely, but in any private house or place whatsoever. Let those of you, therefore, who are desirous of embracing the true and pure religion, take the far better course of entering the catholic Church, and uniting with it in holy fellowship, whereby you will be enabled to arrive at the knowledge of the truth. In any case, the delusions of your perverted understandings must entirely cease to mingle with and mar the felicity of our present times: I mean the impious and wretched double-mindedness of heretics and schismatics. For it is an object worthy of that prosperity which we enjoy through the favor of God, to endeavor to bring back those who in time past were living in the hope of future blessing, from all irregularity and error to the right path, from darkness to light, from vanity to truth, from death to salvation. And in order that this remedy may be applied with effectual power, we have commanded, as before said, that you be positively deprived of every gathering point for your superstitious meetings, I mean all the houses of prayer, if such be worthy of the name, which belong to heretics, and that these be made over without delay to the catholic Church; that any other places be confiscated to the public service, and no facility whatever be left for any future gathering; in order that from this day forward none of your unlawful assemblies may presume to appear in any public or private place. Let this edict be made public. ^4.24 Hence it was not without reason that once, on the occasion of his entertaining a company of bishops, he let fall the expression, that he himself too was a bishop, addressing them in my hearing in the following words: You are bishops whose jurisdiction is within the Church: I also am a bishop, ordained by God to overlook whatever is external to the Church. And truly his measures corresponded with his words: for he watched over his subjects with an episcopal care, and exhorted them as far as in him lay to follow a godly life. ' " None

30. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Councils of the Church, Nicaea 325, Nicene creed, and Nicene theology • Nicaea, Council of • Nicaea, First Council of (325), Nicene creed, and Nicene theology

Found in books: Esler (2000), The Early Christian World, 979; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 347

31. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • Carthage, Council of 398 CE • Constantinople, Council of • Council of Carthage in 398 • Council of Chalcedon in 451 • Council of Ephesus in 431 • Council of Nicaea in 325 • Councils, Constantinople ( • Councils, Ephesus I ( • Ephesos, Council of • Ephesus, First Council of ( • Nicaea, Council of • council, of Constantinople • council, of Nicaea • council, of Rimini • councils/synods

Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 121, 123; Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 148, 333; Esler (2000), The Early Christian World, 284; Farag (2021), What Makes a Church Sacred? Legal and Ritual Perspectives from Late Antiquity, 230; Huttner (2013), Early Christianity in the Lycus Valley, 295, 300; Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 212, 255; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 33, 100, 115

32. Aeschines, Or., 1.19-1.20
Tagged with subjects: • Council of the Five Hundred, composition • Council of the Five Hundred, eligibility • Council of the Five Hundred, frequency of sessions • Council of the Five Hundred, meeting place • Council of the Five Hundred, pay • Council of the Five Hundred, prytaneis • boule (Council)

Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 45; Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 32

33. Demosthenes, Orations, 21.115, 21.119, 24.149-24.151
Tagged with subjects: • Areopagus Council • Areopagus Council, ephebic oath • Boule/Council • Council of the Five Hundred, origins • Council, cf. Boule councilors/bouleutai • boule (Council)

Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 43; Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 32; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 209; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 40; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 21, 38, 40

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21.115 he suffered me as head of the Sacred Embassy to lead it in the name of the city to the Nemean shrine of Zeus; he raised no objection when I was chosen with two colleagues to inaugurate the sacrifice to the Dread Goddesses. The Eumenides (Furies), whose sanctuary was a cave under the Areopagus. Would he have allowed all this, if he had had one jot or tittle of proof for the charges that he was trumping up against me? I cannot believe it. So then this is conclusive proof that he was seeking in mere wanton spite to drive me from my native land. ^21.119 I am going to call the witnesses now present in court to prove that my version of the facts is correct; that on the day before he told that tale to the Council, he had entered Aristarchus’s house and had a conversation with him; that on the next day-and this, men of Athens, this for vileness is impossible to beat—he went into his house and sat as close to him as this, and put his hand in his, in the presence of many witnesses, after that speech in the Council in which he had called Aristarchus a murderer and said the most terrible things of him; that he invoked utter destruction on himself if he had said a word in his disparagement; that he never thought twice about his perjury, though there were people present who knew the truth, and he actually begged him to use his influence to bring about a reconciliation with me. ^24.149 The Oath of the Heliasts I will give verdict in accordance with the statutes and decrees of the People of Athens and of the Council of Five-hundred. I will not vote for tyranny or oligarchy. If any man try to subvert the Athenian democracy or make any speech or any proposal in contravention thereof I will not comply. I will not allow private debts to be cancelled, nor lands nor houses belonging to Athenian citizens to be redistributed. I will not restore exiles or persons under sentence of death. I will not expel, nor suffer another to expel, persons here resident in contravention of the statutes and decrees of the Athenian People or of the Council. ^24.150 I will not confirm the appointment to any office of any person still subject to audit in respect of any other office, to wit the offices of the nine Archons or of the Recorder or any other office for which a ballot is taken on the same day as for the nine Archons, or the office of Marshal, or ambassador, or member of the Allied Congress. I will not suffer the same man to hold the same office twice, or two offices in the same year. I will not take bribes in respect of my judicial action, nor shall any other man or woman accept bribes for me with my knowledge by any subterfuge or trick whatsoever. ^24.151 I am not less than thirty years old. I will give impartial hearing to prosecutor and defendant alike, and I will give my verdict strictly on the charge named in the prosecution. The juror shall swear by Zeus, Poseidon, and Demeter, and shall invoke destruction upon himself and his household if he in any way transgress this oath, and shall pray that his prosperity may depend upon his loyal observance thereof. The oath, gentlemen of the jury, does not contain the words I will not imprison any Athenian citizen. The courts alone decide every question brought to trial; and they have full authority to pass sentence of imprisonment, or any other sentence they please.'' None

34. Epigraphy, Ig I , 8
Tagged with subjects: • Council (boule) • Council, pre-Kleisthenic, quota

Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 952; Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 14

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8 Fragment a . . . which . . . concerning these things . . . People or deme. Antibios proposed: in other respects as proposed by? Kallimachos . . . concerning (5) the money . . . for Poseidon . . . fee for the marines? in the following? . . . on the first days? . . . concerning the . . . (10) . . . . . . Fragment b . . . having inscribed this decree on a stone stele . . . the Sounians shall set it down in the place where? (15) they register (engraphosi) (?) . . . ; and the ships . . . . . . Sounion or those that anchor . . . Sounion shall pay . . . . . . obols in the trieteris . . . . . . render from the other ships, if they carry (20) up to 1000 talents, seven obols, those over 1000, seven obols per 1000; those who pay the . . . concerning the purification (?) (echsagiseos), it shall be for them . . . as for the Sounians. text from Attic Inscriptions Online, IG I³
8 - Harbour fees and the cult of Poseidon at Sounion '' None

35. Epigraphy, Ig Ii2, 1237
Tagged with subjects: • Areopagus Council, ephebic oath • Council House, of Athens

Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 65; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 83

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1237 Face A Preamble Sacred to Zeus Phratrios. The priest, Theodoros son of Euphantides, inscribed and set up the stele. The following shall be given to the priest as priestly dues (hiereōsuna). (5) From the meion a thigh, a rib, an ear, 3 obols of money; from the koureion a thigh, a rib, an ear, a cake (elatēra) weighing one choinix, half a jug (hēmichon) of wine, 1 drachma of money. Decree 1 The phrateres decided the following when (10) Phormio was archon for the Athenians (396/5) and when the phratriarch was Pantakles of Oion. Hierokles proposed: those who have not yet been adjudicated (diedikasthēsan) in accordance with the law of the Demotionidai, (15) the phrateres shall adjudicate about them immediately, after swearing by Zeus Phratrios, taking the ballot (psēphon) from the altar. Whoever is decided to have been introduced, not being a phrater, the priest and the phratriarch shall erase (20) his name from the register (grammateio) in or in the keeping of the Demotionidai and from the copy. Whoever introduced the rejected person shall owe a hundred drachmas sacred to Zeus Phratrios; the priest and the phratriarch shall (25) exact this money, or owe it themselves. The adjudication shall take place in future in the year after that in which the koureion is sacrificed, on Koureotis of Apatouria, taking the ballot from the altar. (30) If any of those who are voted out wishes to appeal to the Demotionidai, he shall be permitted to do so. The House of the Dekeleans shall choose as advocates (sunēgoros) in these cases five men over thirty years old, and the phratriarch and (35) the priest shall bind them by oath to advocate what is most just and not to allow anyone who is not a phrater to be a member of the phratry. Anyone whom the Demotionidai vote out after he has appealed shall owe a thousand drachmas (40) sacred to Zeus Phratrios; the priest of the House of the Dekeleans shall exact this money, or owe it himself. It shall also be permitted to any other of the phrateres who wishes to exact it for the common treasury (koinōi). (45) This shall apply from the archonship of Phormio (396/5). The phratriarch shall put to the vote each year concerning those who have to undergo adjudication. If he does not put the vote, he shall owe five hundred drachmas sacred to Zeus (50) Phratrios; the priest and any other who wishes shall exact this money for the common treasury. In future the meia and the koureia shall be taken to Dekeleia to the altar. If he (i.e. the phratriarch) does not sacrifice at the altar, (55) he shall owe fifty drachmas sacred to Zeus Phratrios; the priest shall exact this money, or shall owe it himself. several lines missing Face B . . . but if any of these things prevents it, wherever the (60) priest gives notice, the meia and the koureia shall be taken there. The priest shall give notice on the fifth day before Dorpia on a whitened board (pinakiōi) of not less than a span, at whatever place the Dekeleans frequent in the city. The priest (65) shall inscribe this decree and the priestly dues (hiereōsuna) on a stone stele in front of the altar at Dekeleia at his own expense. Decree 2 Nikodemos proposed: in other respects in accordance with the previous decrees in effect concerning the (70) introduction of the children and the adjudication, but the three witnesses who are specified for the preliminary hearing (anakrisei) shall be provided from the members of his own thiasos to give evidence on the matters under enquiry and to swear by Zeus Phratrios. (75) The witnesses shall give evidence and swear while holding the altar. If there are not so many in this thiasos, they shall be provided from the other phratry members. When the adjudication takes place, the phratriarch shall not (80) administer the vote about the children to the whole phratry before the members of the thiasos of the one being introduced have voted secretly, taking the ballot from the altar. The phratriarch shall count their ballots in the (85) presence of the whole phratry present at the meeting (agorai), and he shall announce which way they vote. If the members of the thiasos vote that the candidate is a phrater of theirs, but the other (90) phrateres vote him out, the members of the thiasos shall owe a hundred drachmas sacred to Zeus Phratrios, except for any members of the thiasos who accuse him or are seen to be opposed to him in the adjudication. If the (95) members of the thiasos vote him out, but the introducer appeals to all and all decide that he is a phrater, he shall be inscribed in the common (koina) registers (grammateia). But if all vote him out, he shall owe a hundred drachmas (100) sacred to Zeus Phratrios. If the members of the thiasos vote him out and he does not appeal to all, the adverse vote of the thiasos shall be valid (kuria). The members of the thiasos shall not cast a ballot with the other phrateres (105) about children from their own thiasos. The priest shall inscribe this decree in addition on the stone stele. The oath of the witnesses at the introduction of the children: \'I witness that the one whom he is introducing (110) is his own legitimate son by a wedded wife. This is true, by Zeus Phratrios. If my oath is good, may there be many benefits for me, but if my oath is false, the opposite.\' Decree 3 Menexenos proposed: the phrateres shall decide concerning (115) the introduction of the children, in other respects in accordance with the previous decrees, but in order that the phrateres may know those who are going to be introduced, a record shall be given to the phratriarch in the first year after the koureion is brought of his name, patronymic and deme, and (120) of his mother’s name, patronymic and deme; and when they have been recorded, the phratriarch shall display the record at whatever place the Dekeleans frequent, and the priest shall write it up on a white tablet (sanidiōi) and display it in the sanctuary (hierōi) (125) of Leto; and the priest shall inscribe the phratry\'s decree on the stone stele . . . text from Attic Inscriptions Online, IG II²
1237 - Phratry decrees of the Dekeleans '' None

36. Vergil, Aeneis, 1.227-1.228, 2.270, 2.272-2.277, 2.279, 2.289-2.296, 7.92-7.101, 7.286-7.287, 7.302, 7.305, 7.312, 7.318-7.319, 7.321, 7.324-7.329, 7.341, 10.1-10.3, 12.791-12.792
Tagged with subjects: • Divine councils • councils

Found in books: Cairns (1989), Virgil's Augustan Epic. 58, 102, 207, 208; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 429, 430

sup>
1.227 Atque illum talis iactantem pectore curas ^1.228 tristior et lacrimis oculos suffusa nitentis ^2.272 raptatus bigis, ut quondam, aterque cruento ^2.273 pulvere, perque pedes traiectus lora tumentis. ^2.274 Ei mihi, qualis erat, quantum mutatus ab illo ^2.275 Hectore, qui redit exuvias indutus Achilli, ^2.276 vel Danaum Phrygios iaculatus puppibus ignis, ^2.277 squalentem barbam et concretos sanguine crinis ^2.279 accepit patrios. Ultro flens ipse videbar ^2.289 Heu fuge, nate dea, teque his, ait, eripe flammis. ^2.290 Hostis habet muros; ruit alto a culmine Troia. ^2.291 Sat patriae Priamoque datum: si Pergama dextra ^2.292 defendi possent, etiam hac defensa fuissent. ^2.293 Sacra suosque tibi commendat Troia penatis: ^2.294 hos cape fatorum comites, his moenia quaere ^2.295 magna, pererrato statues quae denique ponto. ^2.296 Sic ait, et manibus vittas Vestamque potentem ^7.92 Hic et tum pater ipse petens responsa Latinus ^7.93 centum lanigeras mactabat rite bidentis ^7.94 atque harum effultus tergo stratisque iacebat ^7.95 velleribus: subita ex alto vox reddita luco est: ^7.96 Ne pete conubiis natam sociare Latinis,' ^7.286 Ecce autem Inachiis sese referebat ab Argis ^7.302 Quid Syrtes aut Scylla mihi, quid vasta Charybdis ^7.305 immanem Lapithum valuit, concessit in iras ^7.312 flectere si nequeo superos, Acheronta movebo. ^7.318 sanguine Troiano et Rutulo dotabere, virgo, ^7.319 et Bellona manet te pronuba. Nec face tantum ^7.321 quin idem Veneri partus suus et Paris alter ^7.324 luctificam Allecto dirarum ab sede dearum ^7.325 infernisque ciet tenebris, cui tristia bella ^7.326 iraeque insidiaeque et crimina noxia cordi. ^7.327 Odit et ipse pater Pluton, odere sorores ^7.328 Tartareae monstrum: tot sese vertit in ora, ^7.329 tam saevae facies, tot pullulat atra colubris. ^7.341 Exin Gorgoneis Allecto infecta venenis ^10.1 Panditur interea domus omnipotentis Olympi, ^10.2 conciliumque vocat divom pater atque hominum rex ^10.3 sideream in sedem, terras unde arduus omnis ^12.792 adloquitur fulva pugnas de nube tuentem:'' None

sup>
1.227 of unhewn stone, a place the wood-nymphs love. ^1.228 In such a port, a weary ship rides free ^2.272 our doubt dispelled. His stratagems and tears ' "^2.273 wrought victory where neither Tydeus' son, " '^2.274 nor mountain-bred Achilles could prevail, ' "^2.275 nor ten years' war, nor fleets a thousand strong. " '^2.276 But now a vaster spectacle of fear ^2.277 burst over us, to vex our startled souls. ^2.279 priest unto Neptune, was in act to slay ^2.289 their monstrous backs wound forward fold on fold. ^2.290 Soon they made land; the furious bright eyes ^2.291 glowed with ensanguined fire; their quivering tongues ^2.292 lapped hungrily the hissing, gruesome jaws. ^2.293 All terror-pale we fled. Unswerving then ^2.294 the monsters to Laocoon made way. ^2.295 First round the tender limbs of his two sons ^2.296 each dragon coiled, and on the shrinking flesh ^7.92 when, coming to the shrine with torches pure, ' "^7.93 Lavinia kindled at her father's side " '^7.94 the sacrifice, swift seemed the flame to burn ^7.95 along her flowing hair—O sight of woe! ^7.96 Over her broidered snood it sparkling flew, ^7.97 lighting her queenly tresses and her crown ^7.98 of jewels rare: then, wrapt in flaming cloud, ' "^7.99 from hall to hall the fire-god's gift she flung. " '^7.100 This omen dread and wonder terrible ^7.101 was rumored far: for prophet-voices told ' "^7.286 that lone wight hears whom earth's remotest isle " ^7.302 in friendship or in war, that many a tribe ' "^7.305 has sued us to be friends. But Fate's decree " ^7.312 from Ilium burning: with this golden bowl ^7.318 Ilioneus. But King Latinus gazed ^7.319 uswering on the ground, all motionless ^7.321 of purple, and the sceptre Priam bore, ^7.324 his daughter dear. He argues in his mind ^7.325 the oracle of Faunus:—might this be ^7.326 that destined bridegroom from an alien land, ^7.327 to share his throne, to get a progeny ^7.328 of glorious valor, which by mighty deeds ^7.329 hould win the world for kingdom? So at last ' "^7.341 to clasp your monarch's hand. Bear back, I pray, " ^10.1 Meanwhile Olympus, seat of sovereign sway, ^10.2 threw wide its portals, and in conclave fair ^10.3 the Sire of gods and King of all mankind ' "^12.792 ome would give o'er the city and fling wide " ' None

37. None, None, nan
Tagged with subjects: • Chalcedon, Second Ecumenical (First Council of Constantinople) • councils, Constantinople

Found in books: Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 156; MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 11

38. None, None, nan
Tagged with subjects: • Councils, • Councils, Constantinople ( • Councils, Ephesus I ( • Councils, Nicea ( • New Jerusalem, Nicaea ( znik), First Council of • church councils/gatherings(anti-Montanist) • church councils/gatherings(anti-Montanist), at Constantinople • church councils/gatherings(anti-Montanist), at Iconium • church councils/gatherings(anti-Montanist), at Laodicea ad Lycum • church councils/gatherings(anti-Montanist), at Nicaea? • church councils/gatherings(anti-Montanist), at Sardica?

Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 287, 294, 300; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 301, 302, 367, 370, 371, 394, 395

39. None, None, nan
Tagged with subjects: • Areopagus Council, and Sparta • Boule/Council • Council, cf. Boule councilors/bouleutai

Found in books: Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 40; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 310

40. None, None, nan
Tagged with subjects: • Areopagus, council of • Boule/Council • Council House, of Athens • Council of the Five Hundred, composition • Council of the Five Hundred, eligibility • Council of the Five Hundred, frequency of sessions • Council of the Five Hundred, meeting place • Council of the Five Hundred, pay • Council of the Five Hundred, prytaneis • Council, pre-Kleisthenic, quota

Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 45; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 787; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 331; Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 66; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 249

41. None, None, nan
Tagged with subjects: • assembly, council • keryx, of Areopagus Council

Found in books: Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 98; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 59

42. None, None, nan
Tagged with subjects: • Council of the Five Hundred, composition • Council of the Five Hundred, eligibility • Council of the Five Hundred, frequency of sessions • Council of the Five Hundred, meeting place • Council of the Five Hundred, pay • Council of the Five Hundred, prytaneis • council gods of

Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 45; Parker (2005), Polytheism and Society at Athens, 405

43. None, None, nan
Tagged with subjects: • Council (boule) • Council, pre-Kleisthenic, quota

Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 952; Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 14

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Tiresias: The Ancient Mediterranean Religions Source Database