1. Hebrew Bible, Deuteronomy, 21.11-21.14 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 218| 21.11. "וְרָאִיתָ בַּשִּׁבְיָה אֵשֶׁת יְפַת־תֹּאַר וְחָשַׁקְתָּ בָהּ וְלָקַחְתָּ לְךָ לְאִשָּׁה׃", 21.12. "וַהֲבֵאתָהּ אֶל־תּוֹךְ בֵּיתֶךָ וְגִלְּחָה אֶת־רֹאשָׁהּ וְעָשְׂתָה אֶת־צִפָּרְנֶיהָ׃", 21.13. "וְהֵסִירָה אֶת־שִׂמְלַת שִׁבְיָהּ מֵעָלֶיהָ וְיָשְׁבָה בְּבֵיתֶךָ וּבָכְתָה אֶת־אָבִיהָ וְאֶת־אִמָּהּ יֶרַח יָמִים וְאַחַר כֵּן תָּבוֹא אֵלֶיהָ וּבְעַלְתָּהּ וְהָיְתָה לְךָ לְאִשָּׁה׃", 21.14. "וְהָיָה אִם־לֹא חָפַצְתָּ בָּהּ וְשִׁלַּחְתָּהּ לְנַפְשָׁהּ וּמָכֹר לֹא־תִמְכְּרֶנָּה בַּכָּסֶף לֹא־תִתְעַמֵּר בָּהּ תַּחַת אֲשֶׁר עִנִּיתָהּ׃", | 21.11. "and seest among the captives a woman of goodly form, and thou hast a desire unto her, and wouldest take her to thee to wife;", 21.12. "then thou shalt bring her home to thy house; and she shall shave her head, and pare her nails;", 21.13. "and she shall put the raiment of her captivity from off her, and shall remain in thy house, and bewail her father and her mother a full month; and after that thou mayest go in unto her, and be her husband, and she shall be thy wife.", 21.14. "And it shall be, if thou have no delight in her, then thou shalt let her go whither she will; but thou shalt not sell her at all for money, thou shalt not deal with her as a slave, because thou hast humbled her.", |
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2. Hebrew Bible, Exodus, 3.21-3.22, 11.2, 12.35-12.36 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 223| 3.21. "וְנָתַתִּי אֶת־חֵן הָעָם־הַזֶּה בְּעֵינֵי מִצְרָיִם וְהָיָה כִּי תֵלֵכוּן לֹא תֵלְכוּ רֵיקָם׃", 3.22. "וְשָׁאֲלָה אִשָּׁה מִשְּׁכֶנְתָּהּ וּמִגָּרַת בֵּיתָהּ כְּלֵי־כֶסֶף וּכְלֵי זָהָב וּשְׂמָלֹת וְשַׂמְתֶּם עַל־בְּנֵיכֶם וְעַל־בְּנֹתֵיכֶם וְנִצַּלְתֶּם אֶת־מִצְרָיִם׃", 11.2. "דַּבֶּר־נָא בְּאָזְנֵי הָעָם וְיִשְׁאֲלוּ אִישׁ מֵאֵת רֵעֵהוּ וְאִשָּׁה מֵאֵת רְעוּתָהּ כְּלֵי־כֶסֶף וּכְלֵי זָהָב׃", 12.35. "וּבְנֵי־יִשְׂרָאֵל עָשׂוּ כִּדְבַר מֹשֶׁה וַיִּשְׁאֲלוּ מִמִּצְרַיִם כְּלֵי־כֶסֶף וּכְלֵי זָהָב וּשְׂמָלֹת׃", 12.36. "וַיהוָה נָתַן אֶת־חֵן הָעָם בְּעֵינֵי מִצְרַיִם וַיַּשְׁאִלוּם וַיְנַצְּלוּ אֶת־מִצְרָיִם׃", | 3.21. "And I will give this people favour in the sight of the Egyptians. And it shall come to pass, that, when ye go, ye shall not go empty;", 3.22. "but every woman shall ask of her neighbour, and of her that sojourneth in her house, jewels of silver, and jewels of gold, and raiment; and ye shall put them upon your sons, and upon your daughters; and ye shall spoil the Egyptians.’", 11.2. "Speak now in the ears of the people, and let them ask every man of his neighbour, and every woman of her neighbour, jewels of silver, and jewels of gold.’", 12.35. "And the children of Israel did according to the word of Moses; and they asked of the Egyptians jewels of silver, and jewels of gold, and raiment.", 12.36. "And the LORD gave the people favour in the sight of the Egyptians, so that they let them have what they asked. And they despoiled the Egyptians.", |
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| 3. Cicero, Letters, None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 253 |
| 4. Livy, History, 39.16.9, 40.29.11 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 228 |
5. Lucretius Carus, On The Nature of Things, 1.62-1.79, 6.1090 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 141, 182| 1.62. Humana ante oculos foede cum vita iaceret 1.63. in terris oppressa gravi sub religione, 1.64. quae caput a caeli regionibus ostendebat 1.65. horribili super aspectu mortalibus instans, 1.66. primum Graius homo mortalis tollere contra 1.67. est oculos ausus primusque obsistere contra; 1.68. quem neque fama deum nec fulmina nec minitanti 1.69. murmure compressit caelum, sed eo magis acrem 1.70. inritat animi virtutem, effringere ut arta 1.71. naturae primus portarum claustra cupiret. 1.72. ergo vivida vis animi pervicit et extra 1.73. processit longe flammantia moenia mundi 1.74. atque omne immensum peragravit mente animoque, 1.75. unde refert nobis victor quid possit oriri, 1.76. quid nequeat, finita potestas denique cuique 1.77. qua nam sit ratione atque alte terminus haerens. 1.78. quare religio pedibus subiecta vicissim 1.79. opteritur, nos exaequat victoria caelo. 6.1090. Nunc ratio quae sit morbis aut unde repente | |
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| 6. Martial, Epigrams, 10.62.10 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 268 |
| 7. Anon., Didache, 11.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 113 |
8. New Testament, Acts, 8.9, 8.11, 13.6, 17.16-17.33, 18.9-18.10 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 113, 145, 157, 187| 8.9. Ἀνὴρ δέ τις ὀνόματι Σίμων προυπῆρχεν ἐν τῇ πόλει μαγεύων καὶ ἐξιστάνων τὸ ἔθνος τῆς Σαμαρίας, λέγων εἶναί τινα ἑαυτὸν μέγαν, 8.11. προσεῖχον δὲ αὐτῷ διὰ τὸ ἱκανῷ χρόνῳ ταῖς μαγίαις ἐξεστακέναι αὐτούς. 13.6. Διελθόντες δὲ ὅλην τὴν νῆσον ἄχρι Πάφου εὗρον ἄνδρα τινὰ μάγον ψευδοπροφήτην Ἰουδαῖον ᾧ ὄνομα Βαριησοῦς, 17.16. Ἐν δὲ ταῖς Ἀθήναις ἐκδεχομένου αὐτοὺς τοῦ Παύλου, παρωξύνετο τὸ πνεῦμα αὐτοῦ ἐν αὐτῷ θεωροῦντος κατείδωλον οὖσαν τὴν πόλιν. 17.17. διελέγετο μὲν οὖν ἐν τῇ συναγωγῇ τοῖς Ἰουδαίοις καὶ τοῖς σεβομένοις καὶ ἐν τῇ ἀγορᾷ κατὰ πᾶσαν ἡμέραν πρὸς τοὺς παρατυγχάνοντας. 17.18. τινὲς δὲ καὶ τῶν Ἐπικουρίων καὶ Στωικῶν φιλοσόφων συνέβαλλον αὐτῷ, καί τινες ἔλεγον Τί ἂν θέλοι ὁ σπερμολόγος οὗτος λέγειν; οἱ δέ Ξένων δαιμονίων δοκεῖ καταγγελεὺς εἶναι· 17.19. ὅτι τὸν Ἰησοῦν καὶ τὴν ἀνάστασιν εὐηγγελίζετο. ἐπιλαβόμενοι δὲ αὐτοῦ ἐπὶ τὸν Ἄρειον Πάγον ἤγαγον, λέγοντες Δυνάμεθα γνῶναι τίς ἡ καινὴ αὕτη [ἡ] ὑπὸ σοῦ λαλουμένη διδαχή; 17.20. ξενίζοντα γάρ τινα εἰσφέρεις εἰς τὰς ἀκοὰς ἡμῶν·βουλόμεθα οὖν γνῶναι τίνα θέλει ταῦτα εἶναι. 17.21. Ἀθηναῖοι δὲ πάντες καὶ οἱ ἐπιδημοῦντες ξένοι εἰς οὐδὲν ἕτερον ηὐκαίρουν ἢ λέγειν τι ἢ ἀκούειν τι καινότερον. 17.22. σταθεὶς δὲ Παῦλος ἐν μέσῳ τοῦ Ἀρείου Πάγου ἔφη Ἄνδρες Ἀθηναῖοι, κατὰ πάντα ὡς δεισιδαιμονεστέρους ὑμᾶς θεωρῶ· 17.23. διερχόμενος γὰρ καὶ ἀναθεωρῶν τὰ σεβάσματα ὑμῶν εὗρον καὶ βωμὸν ἐν ᾧ ἐπεγέγραπτο ΑΓΝΩΣΤΩ ΘΕΩ. ὃ οὖν ἀγνοοῦντες εὐσεβεῖτε, τοῦτο ἐγὼ καταγγέλλω ὑμῖν. 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 q type="spoken" 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. 17.32. ἀκούσαντες δὲ ἀνάστασιν νεκρῶν οἱ μὲν ἐχλεύαζον οἱ δὲ εἶπαν Ἀκουσόμεθά σου περὶ τούτου καὶ πάλιν. 17.33. οὕτως ὁ Παῦλος ἐξῆλθεν ἐκ μέσου αὐτῶν· 18.9. Εἶπεν δὲ ὁ κύριος ἐν νυκτὶ διʼ ὁράματος τῷ Παύλῳ Μὴ φοβοῦ, ἀλλὰ λάλει καὶ μὴ σιωπήσῃς, 18.10. διότι ἐγώ εἰμι μετὰ σοῦ καὶ οὐδεὶς ἐπιθήσεταί σοι τοῦ κακῶσαί σε, διότι λαός ἐστί μοι πολὺς ἐν τῇ πόλει ταύτῃ. | 8.9. But there was a certain man, Simon by name, who had used sorcery in the city before, and amazed the people of Samaria, making himself out to be some great one, 8.11. They listened to him, because for a long time he had amazed them with his sorceries. 13.6. When they had gone through the island to Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Bar Jesus, 17.16. Now while Paul waited for them at Athens, his spirit was provoked within him as he saw the city full of idols. 17.17. So he reasoned in the synagogue with Jews and the devout persons, and in the marketplace every day with those who met him. 17.18. Some of the Epicurean and Stoic philosophers also encountered him. Some said, "What does this babbler want to say?"Others said, "He seems to be advocating foreign demons," because he preached Jesus and the resurrection. 17.19. They took hold of him, and brought him to the Areopagus, saying, "May we know what this new teaching is, which is spoken by you? 17.20. For you bring certain strange things to our ears. We want to know therefore what these things mean." 17.21. Now all the Athenians and the strangers living there spent their time in nothing else, but either to tell or to hear some new thing. 17.22. Paul stood in the midst of the Areopagus, and said, "You men of Athens, I perceive that you are very religious in all things. 17.23. For as I passed along, and observed the objects of your worship, I found also an altar with this inscription: 'TO AN UNKNOWN GOD.' What therefore you worship in ignorance, this I announce to you. 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." 17.32. Now when they heard of the resurrection of the dead, some mocked; but others said, "We want to hear you yet again concerning this." 17.33. Thus Paul went out from among them. 18.9. The Lord said to Paul in the night by a vision, "Don't be afraid, but speak and don't be silent; 18.10. for I am with you, and no one will attack you to harm you, for I have many people in this city." |
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9. Quintilian, Institutes of Oratory, 1.4.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 218 | 1.4.3. For the art of writing is combined with that of speaking, and correct reading precedes interpretation, while in each of these cases criticism has its work to perform. The old school of teachers indeed carried their criticism so far that they were not content with obelising lines or rejecting books whose titles they regarded as spurious, as though they were expelling a supposititious child from the family circle, but also drew up a canon of authors, from which some were omitted altogether. |
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10. New Testament, Colossians, 2.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 157| 2.8. Βλέπετε μή τις ὑμᾶς ἔσται ὁ συλαγωγῶν διὰ τῆς φιλοσοφίας καὶ κενῆς ἀπάτης κατὰ τὴν παράδοσιν τῶν ἀνθρώπων, κατὰ τὰ στοιχεῖα τοῦ κόσμου καὶ οὐ κατὰ Χριστόν· | 2.8. Be careful that you don't let anyone rob you through his philosophy and vain deceit, after the tradition of men, after the elements of the world, and not after Christ. |
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11. Quintilian, Institutio Oratoria, 1.4.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 218 | 1.4.3. For the art of writing is combined with that of speaking, and correct reading precedes interpretation, while in each of these cases criticism has its work to perform. The old school of teachers indeed carried their criticism so far that they were not content with obelising lines or rejecting books whose titles they regarded as spurious, as though they were expelling a supposititious child from the family circle, but also drew up a canon of authors, from which some were omitted altogether. |
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12. New Testament, Apocalypse, 9.21, 12.1, 18.23, 21.8, 22.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 113, 268| 9.21. καὶ οὐ μετενόησαν ἐκ τῶν φόνων αὐτῶν οὔτε ἐκτῶν φαρμάκωναὐτῶν οὔτε ἐκτῆς πορνείαςαὐτῶν οὔτε ἐκ τῶν κλεμμάτων αὐτῶν. 12.1. Καὶ σημεῖον μέγα ὤφθη ἐν τῷ οὐρανῷ, γυνὴ περιβεβλημένη τὸν ἥλιον, καὶ ἡ σελήνη ὑποκάτω τῶν ποδῶν αὐτῆς, καὶ ἐπὶ τῆς κεφαλῆς αὐτῆς στέφανος ἀστέρων δώδεκα, καὶ ἐν γαστρὶ ἔχουσα· 18.23. καὶ φῶς λύχνουοὐ μὴ φάνῃ ἐν σοὶ ἔτι,καὶ φωνὴ νυμφίου καὶ νύμφηςοὐ μὴ ἀκουσθῇ ἐν σοὶ ἔτι· ὅτι [οἱ]ἔμποροίσου ἦσανοἱ μεγιστᾶνες τῆς γῆς,ὅτιἐν τῇ φαρμακίᾳ σουἐπλανήθησαν πάντα τὰ ἔθνη, 21.8. τοῖς δὲ δειλοῖς καὶ ἀπίστοις καὶ ἐβδελυγμένοις καὶ φονεῦσι καὶ πόρνοις καὶ φαρμακοῖς καὶ εἰδωλολάτραις καὶ πᾶσι τοῖς ψευδέσιν τὸ μέρος αὐτῶν ἐν τῇ λίμνῃ τῆκαιομένῃ πυρὶ καὶ θείῳ,ὅ ἐστιν ὁ θάνατος ὁ δεύτερος. 22.15. ἔξω οἱ κύνες καὶ οἱ φαρμακοὶ καὶ οἱ πόρνοι καὶ οἱ φονεῖς καὶ οἱ εἰδωλολάτραι καὶ πᾶς φιλῶν καὶ ποιῶν ψεῦδος. | 9.21. They didn't repent of their murders, nor of their sorceries, nor of their sexual immorality, nor of their thefts. 12.1. A great sign was seen in heaven: a woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars. 18.23. The light of a lamp will shine no more at all in you. The voice of the bridegroom and of the bride will be heard no more at all in you; for your merchants were the princes of the earth; for with your sorcery all the nations were deceived. 21.8. But for the cowardly, unbelieving, sinners, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars, their part is in the lake that burns with fire and sulfur, which is the second death." 22.15. Outside are the dogs, the sorcerers, the sexually immoral, the murderers, the idolaters, and everyone who loves and practices falsehood. |
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| 13. Statius, Achilleis, 1.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 182 |
| 14. Martial, Epigrams, 10.62.10 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 268 |
15. New Testament, Luke, 10.17-10.19 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 136| 10.17. Ὑπέστρεψαν δὲ οἱ ἑβδομήκοντα [δύο] μετὰ χαρᾶς λέγοντες Κύριε, καὶ τὰ δαιμόνια ὑποτάσσεται ἡμῖν ἐν τῷ ὀνόματί σου. 10.18. εἶπεν δὲ αὐτοῖς Ἐθεώρουν τὸν Σατανᾶν ὡς ἀστραπὴν ἐκ τοῦ οὐρανοῦ πεσόντα. 10.19. ἰδοὺ δέδωκα ὑμῖν τὴν ἐξουσίαν τοῦ πατεῖν ἐπάνω ὄφεων καὶ σκορπίων, καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ, καὶ οὐδὲν ὑμᾶς οὐ μὴ ἀδικήσει. | 10.17. The seventy returned with joy, saying, "Lord, even the demons are subject to us in your name!" 10.18. He said to them, "I saw Satan having fallen like lightning from heaven. 10.19. Behold, I give you authority to tread on serpents and scorpions, and over all the power of the enemy. Nothing will in any way hurt you. |
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| 16. Tertullian, Prescription Against Heretics, 7 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 161 |
17. Justin, First Apology, 2, 4-5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 113 | 5. Why, then, should this be? In our case, who pledge ourselves to do no wickedness, nor to hold these atheistic opinions, you do not examine the charges made against us; but, yielding to unreasoning passion, and to the instigation of evil demons, you punish us without consideration or judgment. For the truth shall be spoken; since of old these evil demons, effecting apparitions of themselves, both defiled women and corrupted boys, and showed such fearful sights to men, that those who did not use their reason in judging of the actions that were done, were struck with terror; and being carried away by fear, and not knowing that these were demons, they called them gods, and gave to each the name which each of the demons chose for himself. And when Socrates endeavoured, by true reason and examination, to bring these things to light, and deliver men from the demons, then the demons themselves, by means of men who rejoiced in iniquity, compassed his death, as an atheist and a profane person, on the charge that he was introducing new divinities; and in our case they display a similar activity. For not only among the Greeks did reason (Logos) prevail to condemn these things through Socrates, but also among the Barbarians were they condemned by Reason (or the Word, the Logos) Himself, who took shape, and became man, and was called Jesus Christ; and in obedience to Him, we not only deny that they who did such things as these are gods, but assert that they are wicked and impious demons, whose actions will not bear comparison with those even of men desirous of virtue. |
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| 18. Tatian, Oration To The Greeks, 10-14, 2, 25-27, 3, 30, 4-9, 1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 113 |
| 19. Minucius Felix, Octavius, 27-28, 8, 38 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 113 |
| 20. Athanasius, Life of Anthony, 30 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 136 |
21. Eusebius of Caesarea, Ecclesiastical History, 6.3.8-6.3.9, 7.32.7-7.32.12 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 143, 249 | 6.3.8. But when he saw yet more coming to him for instruction, and the catechetical school had been entrusted to him alone by Demetrius, who presided over the church, he considered the teaching of grammatical science inconsistent with training in divine subjects, and immediately he gave up his grammatical school as unprofitable and a hindrance to sacred learning. 6.3.9. Then, with becoming consideration, that he might not need aid from others, he disposed of whatever valuable books of ancient literature he possessed, being satisfied with receiving from the purchaser four oboli a day. For many years he lived philosophically in this manner, putting away all the incentives of youthful desires. Through the entire day he endured no small amount of discipline; and for the greater part of the night he gave himself to the study of the Divine Scriptures. He restrained himself as much as possible by a most philosophic life; sometimes by the discipline of fasting, again by limited time for sleep. And in his zeal he never lay upon a bed, but upon the ground. 7.32.7. They relate of him many other eminent deeds during the siege of the Pyrucheium in Alexandria, on account of which he was especially honored by all those in high office; but I will give the following only as an example. 7.32.8. They say that bread had failed the besieged, so that it was more difficult to withstand the famine than the enemy outside; but he being present provided for them in this manner. As the other part of the city was allied with the Roman army, and therefore was not under siege, Anatolius sent for Eusebius, — for he was still there before his transfer to Syria, and was among those who were not besieged, and possessed, moreover, a great reputation and a renowned name which had reached even the Roman general — and he informed him of those who were perishing in the siege from famine. 7.32.9. When he learned this he requested the Roman commander as the greatest possible favor, to grant safety to deserters from the enemy. Having obtained his request, he communicated it to Anatolius. As soon as he received the message he convened the senate of Alexandria, and at first proposed that all should come to a reconciliation with the Romans. But when he perceived that they were angered by this advice, he said, But I do not think you will oppose me, if I counsel you to send the supernumeraries and those who are in nowise useful to us, as old women and children and old men, outside the gates, to go wherever they may please. For why should we retain for no purpose these who must at any rate soon die? And why should we destroy with hunger those who are crippled and maimed in body, when we ought to provide only for men and youth, and to distribute the necessary bread among those who are needed for the garrison of the city? 7.32.10. With such arguments he persuaded the assembly, and rising first he gave his vote that the entire multitude, whether of men or women, who were not needful for the army, should depart from the city, because if they remained and unnecessarily continued in the city, there would be for them no hope of safety, but they would perish with famine. 7.32.11. As all the others in the senate agreed to this, he saved almost all the besieged. He provided that first, those belonging to the church, and afterwards, of the others in the city, those of every age should escape, not only the classes included in the decree, but, under cover of these, a multitude of others, secretly clothed in women's garments; and through his management they went out of the gates by night and escaped to the Roman camp. There Eusebius, like a father and physician, received all of them, wasted away through the long siege, and restored them by every kind of prudence and care. 7.32.12. The church of Laodicea was honored by two such pastors in succession, who, in the providence of God, came after the aforesaid war from Alexandria to that city. |
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22. Ammianus Marcellinus, History, 22.16.15, 29.1.5, 29.2.6-29.2.7 (4th cent. CE - 4th cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 143, 249 | 22.16.15. But Alexandria herself, not gradually (like other cities), but at her very origin, attained her wide extent; and for a long time she was greviously troubled by internal dissensions, until at last, many years later under the rule of Aurelian, In A.D. 272. the quarrels of the citizens turned into deadly strife; then her by Caesar has been greatly exaggerated. Strabo, who visited Alexandria twenty-three years later, found the Museum intact. The Bruchion library was destroyed A.D. 272; the Serapeum in A.D. 391. 400,000 volumes were destroyed in the Alexandrine war. See especially J. W. White, The Scholia on the Aves of Aristophanes , Introd. walls were destroyed and she lost the greater part of the district called Bruchion, This included at least a fourth part of the city, and con- tained the royal palace. which had long been the abode of distinguished men. 29.1.5. A certain Procopius, a turbulent man, always 371–2 A.D. given over to a lust for disturbances, had charged two courtiers named Anatolias and Spudasius, about whom orders had been given that money of which they had defrauded the treasury be exacted of them, with having attempted the life of Count Fortunatianus, notorious as being a tiresome dunner. He, being hot-tempered, was immediately aroused to a mad degree of wrath, and by the authority of the office which he held, He was comes rei privatae in charge of the privy-purse. handed over a certain Palladius, a man of low birth, as one who had been hired as a poisoner by the afore-mentioned courtiers, and an interpreter of the fates by horoscope, Heliodorus by name, to the court of the praetorian prefecture, in order that they might be forced to tell what they knew about the matter. 29.2.6. Amid the crash of so many ruins Heliodorus, that hellish contriver with Palladius of all evils, being a mathematician I.e., an astrologer, a caster of nativities. (in the parlance of the vulgar) and pledged by secret instructions from the imperial court, after he had been cajoled by every enticement of kindness to induce him to reveal what he knew or could invent, now put forth his deadly stings. 29.2.7. For he was most solicitously pampered with the choicest foods, and earned a great amount of contributed money for presents to his concubines; and so he strode about anywhere and everywhere, displaying his grim face, which struck fear into all. And his assurance was the greater because, in his capacity as chamberlain, he constantly and openly visited the women’s apartments, to which, as he himself desired, he freely resorted, displaying the warrants See xiv. 5, 5, note 3. of the Father of his People, Ironical, for the emperor. which were to be a cause of grief to many. |
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| 23. Paulinus of Nola, Carmina, 10.19-10.22 (4th cent. CE - 5th cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 182 |
| 24. Prudentius, On The Crown of Martyrdom, 10.196-10.200, 10.216-10.219, 13.1-13.4, 13.7-13.8, 13.10-13.11, 13.21-13.23, 13.31 (4th cent. CE - 5th cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 140, 141, 228 |
| 25. John Chrysostom, In Isaiam, 4.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 146 |
| 26. John Chrysostom, Ad Populum Antiochenum (Homiliae 121), 6.1, 17.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 211 |
| 27. Prudentius, Contra Symmachum, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 228 |
| 28. Prudentius, Apotheosis, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 122 |
| 29. Libanius, Orations, 2.26, 2.30-2.31, 2.43-2.52, 2.59, 2.74, 23.4, 62.10, 62.12 (4th cent. CE - 4th cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 211 |
| 30. Prudentius, Psychomachia, 35, 34 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 182 |
31. Augustine, The City of God, 7.34-7.35, 9.18, 21.10 (4th cent. CE - 5th cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 141, 228 | 7.34. But, on the other hand, we find, as the same most learned man has related, that the causes of the sacred rites which were given from the books of Numa Pompilius could by no means be tolerated, and were considered unworthy, not only to become known to the religious by being read, but even to lie written in the darkness in which they had been concealed. For now let me say what I promised in the third book of this work to say in its proper place. For, as we read in the same Varro's book on the worship of the gods, A certain one Terentius had a field at the Janiculum, and once, when his ploughman was passing the plough near to the tomb of Numa Pompilius, he turned up from the ground the books of Numa, in which were written the causes of the sacred institutions; which books he carried to the pr tor, who, having read the beginnings of them, referred to the senate what seemed to be a matter of so much importance. And when the chief senators had read certain of the causes why this or that rite was instituted, the senate assented to the dead Numa, and the conscript fathers, as though concerned for the interests of religion, ordered the pr tor to burn the books. Let each one believe what he thinks; nay, let every champion of such impiety say whatever mad contention may suggest. For my part, let it suffice to suggest that the causes of those sacred things which were written down by King Numa Pompilius, the institutor of the Roman rites, ought never to have become known to people or senate, or even to the priests themselves; and also that Numa him self attained to these secrets of demons by an illicit curiosity, in order that he might write them down, so as to be able, by reading, to be reminded of them. However, though he was king, and had no cause to be afraid of any one, he neither dared to teach them to any one, nor to destroy them by obliteration, or any other form of destruction. Therefore, because he was unwilling that any one should know them, lest men should be taught infamous things, and because he was afraid to violate them, lest he should enrage the demons against himself, he buried them in what he thought a safe place, believing that a plough could not approach his sepulchre. But the senate, fearing to condemn the religious solemnities of their ancestors, and therefore compelled to assent to Numa, were nevertheless so convinced that those books were pernicious, that they did not order them to be buried again, knowing that human curiosity would thereby be excited to seek with far greater eagerness after the matter already divulged, but ordered the scandalous relics to be destroyed with fire; because, as they thought it was now a necessity to perform those sacred rites, they judged that the error arising from ignorance of their causes was more tolerable than the disturbance which the knowledge of them would occasion the state. 7.35. For Numa himself also, to whom no prophet of God, no holy angel was sent, was driven to have recourse to hydromancy, that he might see the images of the gods in the water (or, rather, appearances whereby the demons made sport of him), and might learn from them what he ought to ordain and observe in the sacred rites. This kind of divination, says Varro, was introduced from the Persians, and was used by Numa himself, and at an after time by the philosopher Pythagoras. In this divination, he says, they also inquire at the inhabitants of the nether world, and make use of blood; and this the Greeks call νεκρομαντείαν . But whether it be called necromancy or hydromancy it is the same thing, for in either case the dead are supposed to foretell future things. But by what artifices these things are done, let themselves consider; for I am unwilling to say that these artifices were wont to be prohibited by the laws, and to be very severely punished even in the Gentile states, before the advent of our Saviour. I am unwilling, I say, to affirm this, for perhaps even such things were then allowed. However, it was by these arts that Pompilius learned those sacred rites which he gave forth as facts, while he concealed their causes; for even he himself was afraid of that which he had learned. The senate also caused the books in which those causes were recorded to be burned. What is it, then, to me, that Varro attempts to adduce all sorts of fanciful physical interpretations, which if these books had contained, they would certainly not have been burned? For otherwise the conscript fathers would also have burned those books which Varro published and dedicated to the high priest C sar. Now Numa is said to have married the nymph Egeria, because (as Varro explains it in the forementioned book) he carried forth water wherewith to perform his hydromancy. Thus facts are wont to be converted into fables through false colorings. It was by that hydromancy, then, that that over-curious Roman king learned both the sacred rites which were to be written in the books of the priests, and also the causes of those rites - which latter, however, he was unwilling that any one besides himself should know. Wherefore he made these causes, as it were, to die along with himself, taking care to have them written by themselves, and removed from the knowledge of men by being buried in the earth. Wherefore the things which are written in those books were either abominations of demons, so foul and noxious as to render that whole civil theology execrable even in the eyes of such men as those senators, who had accepted so many shameful things in the sacred rites themselves, or they were nothing else than the accounts of dead men, whom, through the lapse of ages, almost all the Gentile nations had come to believe to be immortal gods; while those same demons were delighted even with such rites, having presented themselves to receive worship under pretence of being those very dead men whom they had caused to be thought immortal gods by certain fallacious miracles, performed in order to establish that belief. But, by the hidden providence of the true God, these demons were permitted to confess these things to their friend Numa, having been gained by those arts through which necromancy could be performed, and yet were not constrained to admonish him rather at his death to burn than to bury the books in which they were written. But, in order that these books might be unknown, the demons could not resist the plough by which they were thrown up, or the pen of Varro, through which the things which were done in reference to this matter have come down even to our knowledge. For they are not able to effect anything which they are not allowed; but they are permitted to influence those whom God, in His deep and just judgment, according to their deserts, gives over either to be simply afflicted by them, or to be also subdued and deceived. But how pernicious these writings were judged to be, or how alien from the worship of the true Divinity, may be understood from the fact that the senate preferred to burn what Pompilius had hid, rather than to fear what he feared, so that he could not dare to do that. Wherefore let him who does not desire to live a pious life even now, seek eternal life by means of such rites. But let him who does not wish to have fellowship with malign demons have no fear for the noxious superstition wherewith they are worshipped, but let him recognize the true religion by which they are unmasked and vanquished. 9.18. As to the demons, these false and deceitful mediators, who, though their uncleanness of spirit frequently reveals their misery and malignity, yet, by virtue of the levity of their aerial bodies and the nature of the places they inhabit, do contrive to turn us aside and hinder our spiritual progress; they do not help us towards God, but rather prevent us from reaching Him. Since even in the bodily way, which is erroneous and misleading, and in which righteousness does not walk - for we must rise to God not by bodily ascent, but by incorporeal or spiritual conformity to Him - in this bodily way, I say, which the friends of the demons arrange according to the weight of the various elements, the aerial demons being set between the ethereal gods and earthy men, they imagine the gods to have this privilege, that by this local interval they are preserved from the pollution of human contact. Thus they believe that the demons are contaminated by men rather than men cleansed by the demons, and that the gods themselves should be polluted unless their local superiority preserved them. Who is so wretched a creature as to expect purification by a way in which men are contaminating, demons contaminated, and gods contaminable? Who would not rather choose that way whereby we escape the contamination of the demons, and are cleansed from pollution by the incontaminable God, so as to be associated with the uncontaminated angels? 21.10. Here arises the question: If the fire is not to be immaterial, analogous to the pain of the soul, but material, burning by contact, so that bodies may be tormented in it, how can evil spirits be punished in it? For it is undoubtedly the same fire which is to serve for the punishment of men and of devils, according to the words of Christ: Depart from me, you cursed, into everlasting fire, prepared for the devil and his angels; Matthew 25:41 unless, perhaps, as learned men have thought, the devils have a kind of body made of that dense and humid air which we feel strikes us when the wind is blowing. And if this kind of substance could not be affected by fire, it could not burn when heated in the baths. For in order to burn, it is first burned, and affects other things as itself is affected. But if any one maintains that the devils have no bodies, this is not a matter either to be laboriously investigated, or to be debated with keenness. For why may we not assert that even immaterial spirits may, in some extraordinary way, yet really be pained by the punishment of material fire, if the spirits of men, which also are certainly immaterial, are both now contained in material members of the body, and in the world to come shall be indissolubly united to their own bodies? Therefore, though the devils have no bodies, yet their spirits, that is, the devils themselves, shall be brought into thorough contact with the material fires, to be tormented by them; not that the fires themselves with which they are brought into contact shall be animated by their connection with these spirits, and become animals composed of body and spirit, but, as I said, this junction will be effected in a wonderful and ineffable way, so that they shall receive pain from the fires, but give no life to them. And, in truth, this other mode of union, by which bodies and spirits are bound together and become animals, is thoroughly marvellous, and beyond the comprehension of man, though this it is which is man. I would indeed say that these spirits will burn without any body of their own, as that rich man was burning in hell when he exclaimed, I am tormented in this flame, Luke 16:24 were I not aware that it is aptly said in reply, that that flame was of the same nature as the eyes he raised and fixed on Lazarus, as the tongue on which he entreated that a little cooling water might be dropped, or as the finger of Lazarus, with which he asked that this might be done - all of which took place where souls exist without bodies. Thus, therefore, both that flame in which he burned and that drop he begged were immaterial, and resembled the visions of sleepers or persons in an ecstasy, to whom immaterial objects appear in a bodily form. For the man himself who is in such a state, though it be in spirit only, not in body, yet sees himself so like to his own body that he cannot discern any difference whatever. But that hell, which also is called a lake of fire and brimstone, Revelation 20:10 will be material fire, and will torment the bodies of the damned, whether men or devils - the solid bodies of the one, aerial bodies of the others; or if only men have bodies as well as souls, yet the evil spirits, though without bodies, shall be so connected with the bodily fires as to receive pain without imparting life. One fire certainly shall be the lot of both, for thus the truth has declared. |
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| 32. Augustine, Enarrationes In Psalmos, 61.23 (4th cent. CE - 5th cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 142 |
| 33. Augustine, On Christian Doctrine, 2.40.60-2.40.61, 2.42.63, 4.2.3, 4.3.4, 4.5.8 (4th cent. CE - 5th cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 223 |
| 34. Augustine, De Catechizandis Rudibus, 24.44 (4th cent. CE - 5th cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 122 |
| 35. Vopiscus Flavius, Firmus, 3 (4th cent. CE - 6th cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 249 |
| 36. Synesius of Cyrene, Calvitii Encomium, 6 (4th cent. CE - 5th cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 249 |
| 37. Synesius of Cyrene, Dion, 16 (4th cent. CE - 5th cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 253 |
| 38. Synesius of Cyrene, Letters, 154.13-154.14, 154.16-154.18, 154.92-154.93, 154.101-154.104, 154.113-154.114 (4th cent. CE - 5th cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 253 |
| 39. Synesius of Cyrene, Letters, 154.13-154.14, 154.16-154.18, 154.92-154.93, 154.101-154.104, 154.113-154.114 (4th cent. CE - 5th cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 253 |
| 40. Themistius, Orations, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 241 |
| 41. Justinian, Codex Justinianus, 1.1.3 (5th cent. CE - 6th cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 101 |
| 42. Justinian, Digest, 10.2.4 (5th cent. CE - 6th cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 101 |
| 43. Jerome, Letters, 21.13.8-21.13.9, 50.4, 80.7, 84.7 (5th cent. CE - 5th cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 218 |
| 44. Theodosius Ii Emperor of Rome, Theodosian Code, 14.9.2, 16.10.3-16.10.4, 16.10.6, 16.10.8, 16.10.10-16.10.11, 16.10.15-16.10.16, 16.10.18-16.10.19, 16.10.25 (5th cent. CE - 5th cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 62, 241, 259 |
| 45. Sidonius Apollinaris, Letters, 8.2.1 (5th cent. CE - 5th cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 266 |
| 46. Sidonius Apollinaris, Carmina, 11, 10 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 143 |
| 47. Jerome, Chronicon Eusebii (Interpretatio Chronicae Eusebii Pamphili), None (5th cent. CE - 5th cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 249 |
| 48. Augustine, Letters, 118.2.9, 135.1, 137.4.16 (7th cent. CE - 7th cent. CE) Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 142, 157 |
| 49. John of Damascus, Vita Barlaam Et Joasaph, 285-286, 294, 298-299, 302, 297 (7th cent. CE - 8th cent. CE) Tagged with subjects: •nan Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 141, 142 |
| 50. Anon., Passio Alexandri, 14 Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 53 |
| 51. Anon., Passio Facundi Et Primitivi, 14, 13 Tagged with subjects: •nan Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 53 |
| 52. Anon., Passio Firmi, 9 Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 53 |
| 53. Anon., Passio Gordii Caesariensis Cappadoc., 2 Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 53 |
| 54. Anon., Passio S. Victoris Mauri, 6 Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 53 |
| 55. John Chrysostom, Homiliae In Rom., 2.4 Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 211 |
| 56. Zacharias Scholasticus, Ammonius Sive De Mundi Opificio, 98 Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 249 |
| 57. Anon., Martyrium Victoris, 4 Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 53 |
| 59. Zacharias of Mytilene, Life of Severus, 15, 27-30, 36-38, 66-69 Tagged with subjects: •nan Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 128 |
| 60. Anon., Constitutiones Sirmondianae, 12 Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 241 |
| 61. Michael Glycas, Annales, 4 Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 259 |
| 62. Zonaras, Epitome, 14.2.8-14.2.11, 14.2.29, 15.3.13-15.3.22 Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 259 |
| 63. John Malalas, History, 18.42, 18.136 Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 108 |
| 64. Valerius Maximus, Memorable Deeds And Sayings, 1.1.12 Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 228 |
| 65. Suidas Thessalius, Fragments, None Tagged with subjects: •nan Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 249 |
| 66. Various, Anthologia Latina, 16.70 Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 259 |
| 67. Johannes of Damascus, Liber De Haeresibus, 8 Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 259 |
| 69. Anon., Nomokanon, 12.3 Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 101 |
| 70. Muirchu, Vita Patricii, 1.19.3 Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 266 |
| 71. Anon., Hisperica Famina, None Tagged with subjects: •nan Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 268 |
| 75. Anon., Passio Paphnutii Et Sociorum, 17 Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 53 |
| 76. Johannes of Antioch, Fragmenta, 206 Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 239 |
| 79. Gregorius of Nazianzus, Orationes, 24.12 Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 140 |
| 80. Anon., Acta Conciliorum Oecumenicorum, 1.1.4.66 Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 101 |
| 82. Theophanes, Theophanes, 5983, 6241, 5982 Tagged with subjects: •nan Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 259 |
| 84. John Chrysostom, Homiliae In 1 Tim., 1.3 Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 144 |
| 85. Cedrenus, Synopsis Historion, 1.621-1.622, 1.795-1.796 Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 259 |
| 86. Anon., Conversio Iustinae Et Cypriani, 1, 10 Tagged with subjects: •nan Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 140 |
| 87. Callinicus Monk of Rufinianae, De Vita S. Hypatii, 43.8 Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 133 |
| 88. Johannes of Ephesus, Historiae Beatorum Orientalium, 43, 51, 40 Tagged with subjects: •nan Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 108 |
| 89. Anon., Statuta Ecclesiae Antiqua, 5 Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 223 |
| 90. Anon., Collectio Hispana, 16 Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 223 |
| 91. Origen, Epistulae, 2.2 Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 223 |
| 93. Ephraem Aenius, Historia Chronica, 1002-1008, 1010-1014, 1009 Tagged with subjects: •nan Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 259 |
| 94. Johannes of Ephesus, Historia Ecclesiastica, 2.482, 3.2.44, 3.36-3.37 Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 108 |
| 95. Anon., Vita Symeonis Stylitae Iunioris, 157-158, 161-162, 164, 160 Tagged with subjects: •nan Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 103 |
| 98. Hebrew Bible, Matthew, 13.30 Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 122 |
| 101. Michael Syrus, Chronicon, 9.24, 9.33 Tagged with subjects: •cult statues (idols) Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 108 |
