The Ancient Mediterranean Religions Index Database

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

For a list of book indices included, see here.

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All subjects (including unvalidated):

subject	book bibliographic info
decadence/decline, theory, of drama	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 6, 11
decline	Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 8, 9, 10, 14, 16, 17, 40, 41, 42, 45, 46, 47, 49, 50, 51, 52, 57, 59, 60, 66, 67, 68, 69, 70, 71, 78, 88, 90, 91, 92, 93, 94, 95, 96, 99, 102, 103, 106, 107, 112, 113, 145, 146, 147, 162, 168, 169, 173, 181, 182, 195, 198, 199, 204, 211 Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 27, 59, 91, 134, 145, 172, 175, 176, 177, 178, 179, 180, 181, 184, 185, 189, 197 Viglietti and Gildenhard (2020), Divination, Prediction and the End of the Roman Republic, 34, 56, 60, 76, 77, 85, 202, 204, 207, 215, 228, 259, 298, 301, 312, 314, 325, 360, 365, 373, 388
decline, and disappearance, patriarch, patriarchate	Levine (2005), The Ancient Synagogue, The First Thousand Years, 46, 52, 212
decline, and fall of the roman empire	Jenkyns (2013), God, Space, and City in the Roman Imagination, 258
decline, and fall of the roman empire, history of the	Jenkyns (2013), God, Space, and City in the Roman Imagination, 258
decline, and fall roman empire, of rabbinic insights into	Feldman (2006), Judaism and Hellenism Reconsidered, 785, 786, 788, 789, 790, 791, 792, 793, 794, 795, 796, 797, 798, 799, 800, 801, 802, 803
decline, and recovery	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 151, 210, 220, 221
decline, and revival, oratory	Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 23, 24, 25 König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 23, 24, 25
decline, and, imperial rule, moral	Isaac (2004), The invention of racism in classical antiquity, 313
decline, and, memory, cultic	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 8, 65, 66, 67, 97, 106, 139, 170, 171, 181, 218, 222, 223, 235, 245, 247, 248, 249, 252, 286, 288, 290, 291, 292, 295, 304, 308, 313, 320, 321, 326, 353
decline, civilization, as	Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 15, 38, 40, 51, 76, 92, 179
decline, collective deterioration, through moral	Isaac (2004), The invention of racism in classical antiquity, 313
decline, decadence /	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 22, 59, 151, 164, 167, 168, 169, 172, 262, 362
decline, decline, historical, moral	Crabb (2020), Luke/Acts and the End of History, 63, 72, 76, 77, 78, 79, 80, 235, 274, 275
decline, dio chrysostom, on greek	Isaac (2004), The invention of racism in classical antiquity, 395
decline, exemplarity	Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 155
decline, haruspicy	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 166, 187
decline, health, in constant	Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 80
decline, historical	Crabb (2020), Luke/Acts and the End of History, 52, 62, 63, 76, 77, 78, 79, 80, 81, 83, 105, 107, 108, 109, 110, 111, 112, 113, 114, 135, 180, 181, 274, 293, 295, 333
decline, historical, ageing of the world	Crabb (2020), Luke/Acts and the End of History, 63, 107, 112
decline, imperial rule, its	Isaac (2004), The invention of racism in classical antiquity, 309, 431, 432
decline, in exile, ovid, poetic	Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 40, 314
decline, in inscription of proxeny decrees, decrees of proxenia	Wilding (2022), Reinventing the Amphiareion at Oropos, 191, 237, 240
decline, moral	Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 11, 120, 184, 185, 215
decline, of and panathenaea	Parker (2005), Polytheism and Society at Athens, 74, 260, 267, 268
decline, of art, petronius, and the	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 84
decline, of art, pliny the elder, on	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 84
decline, of art, vitruvius, on	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 84
decline, of augury	Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 27, 28, 73
decline, of authentic versus copy	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 84
decline, of baptismal catechesis, baptism	Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 197, 198, 199
decline, of cult, artemis, floruit and	Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 76, 77, 79
decline, of eloquence	Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 90
decline, of eloquence, as connected to canonization of cicero	Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 92
decline, of eloquence, asinius pollio, as beginning of	Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 282
decline, of eloquence, pliny on	Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 282
decline, of eloquence, quintilian on	Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 225, 226, 227
decline, of eloquence, quintilian, on	Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 92, 225, 226, 227, 282
decline, of eloquence, seneca the elder, on	Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 91, 92
decline, of eloquence, seneca the younger on	Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 240, 241
decline, of financing of cult	Parker (2005), Polytheism and Society at Athens, 64, 65
decline, of france, supposed moral	Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 205
decline, of haruspicy	Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 97
decline, of jurisprudence	Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 16
decline, of lot divination	Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 79
decline, of luxury	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 151, 210
decline, of morals	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 145, 184
decline, of musical rules, music basis of education	Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 83, 84
decline, of oracles, dreams, in greek and latin literature, plutarch, on the	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 322
decline, of oratory	Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 18, 19
decline, of pagan sanctuaries	Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 139
decline, of pagan, pagans	Levine (2005), The Ancient Synagogue, The First Thousand Years, 175, 184, 192, 227, 483
decline, of paganism	Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 1, 2 Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 34
decline, of philip ii of macedon, philosophical schools, alleged	Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 91, 263, 293
decline, of priesthoods	Parker (2005), Polytheism and Society at Athens, 64, 65
decline, of prophecy	Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 6, 7, 9, 10, 88, 133
decline, of religio, religio, ritual	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 198
decline, of religion	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 4, 144, 161, 162, 163, 164, 165, 176, 182, 185, 186, 187, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 198, 199, 200, 201, 202, 203, 204, 205, 206, 207, 209, 210, 211
decline, of republic	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 15
decline, of roman empire, causes of	Feldman (2006), Judaism and Hellenism Reconsidered, 795, 796, 797, 798, 799
decline, of roman empire, moral decline, as cause of	Isaac (2004), The invention of racism in classical antiquity, 313
decline, of roman law	Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 18
decline, of rome	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 155, 160, 171, 194, 197, 198, 199, 201, 204, 207, 211, 213, 214, 220
decline, of rome, propertius, on the	Isaac (2004), The invention of racism in classical antiquity, 314
decline, of sacrifices on behalf of	Parker (2005), Polytheism and Society at Athens, 64, 66, 67, 96
decline, of satyrplay/satyr drama, supposed	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 71, 72
decline, of senate	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 180, 189, 190, 191, 192, 193
decline, of teiresias oracle, plague, plague at orchomenos and	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 527, 528
decline, of the city, plato, on the	Isaac (2004), The invention of racism in classical antiquity, 126
decline, of the generations	Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 53, 54
decline, of the generations, amoraim, and	Rubenstein (2003), The Culture of the Babylonian Talmud. 35, 167
decline, of the harioli	Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 158
decline, of the oath	Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 308
decline, of the roman empire, plutarch, on the	Isaac (2004), The invention of racism in classical antiquity, 431, 432
decline, of the roman empire, polybius, on the	Isaac (2004), The invention of racism in classical antiquity, 309
decline, of theban site, amphiaraos	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 670, 671, 674
decline, of urbanization	Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 216
decline, orgeones	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 203, 204, 242
decline, ovid, pose of	Fielding (2017), Transformations of Ovid in Late Antiquity. 37, 129
decline, persian	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 124
decline, phratries	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 242
decline, religious	Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 73, 172, 184
decline, roman, history	Ployd (2023), Augustine, Martyrdom, and Classical Rhetoric, 64, 65, 66, 67, 70
decline, social	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 80, 81, 85, 98, 99, 119, 120, 140, 170, 222, 223, 224, 225, 226
decline, νεύει / νεύσις	Schibli (2002), Hierocles of Alexandria, 238, 301, 312
decline, ”, destruction, “spiritual	Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 209
decline/degradation, of monarchy	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 56, 77, 78, 79, 84, 107, 212
decline/disappearance, of choruses/choreuts, supposed	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 11, 80, 81
decline”, approach, statements, casuistic, if/then, “steady	Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 200, 201
decline”, approach, stories, didactic, “steady	Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 200, 201
decline”, history, tosefta, “steady	Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 201
‘decline’, of chorostatas, kho-	Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 76, 246

List of validated texts:

64 validated results for "decline"

1. Hebrew Bible, Deuteronomy, 18.9-18.15 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Jesus, Kingly/Davidic messiahship/descent • civilization, as decline • decline of prophecy

Found in books: Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 7; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 40; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 32

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18.9 כִּי אַתָּה בָּא אֶל־הָאָרֶץ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ לֹא־תִלְמַד לַעֲשׂוֹת כְּתוֹעֲבֹת הַגּוֹיִם הָהֵם׃' '^18.11 וְחֹבֵר חָבֶר וְשֹׁאֵל אוֹב וְיִדְּעֹנִי וְדֹרֵשׁ אֶל־הַמֵּתִים׃ ^18.12 כִּי־תוֹעֲבַת יְהוָה כָּל־עֹשֵׂה אֵלֶּה וּבִגְלַל הַתּוֹעֵבֹת הָאֵלֶּה יְהוָה אֱלֹהֶיךָ מוֹרִישׁ אוֹתָם מִפָּנֶיךָ׃ ^18.13 תָּמִים תִּהְיֶה עִם יְהוָה אֱלֹהֶיךָ׃ ^18.14 כִּי הַגּוֹיִם הָאֵלֶּה אֲשֶׁר אַתָּה יוֹרֵשׁ אוֹתָם אֶל־מְעֹנְנִים וְאֶל־קֹסְמִים יִשְׁמָעוּ וְאַתָּה לֹא כֵן נָתַן לְךָ יְהוָה אֱלֹהֶיךָ׃ ^18.15 נָבִיא מִקִּרְבְּךָ מֵאַחֶיךָ כָּמֹנִי יָקִים לְךָ יְהוָה אֱלֹהֶיךָ אֵלָיו תִּשְׁמָעוּן׃'' None

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18.9 When thou art come into the land which the LORD thy God giveth thee, thou shalt not learn to do after the abominations of those nations. ^18.10 There shall not be found among you any one that maketh his son or his daughter to pass through the fire, one that useth divination, a soothsayer, or an enchanter, or a sorcerer, ^18.11 or a charmer, or one that consulteth a ghost or a familiar spirit, or a necromancer. ^18.12 For whosoever doeth these things is an abomination unto the LORD; and because of these abominations the LORD thy God is driving them out from before thee. ^18.13 Thou shalt be whole-hearted with the LORD thy God. ^18.14 For these nations, that thou art to dispossess, hearken unto soothsayers, and unto diviners; but as for thee, the LORD thy God hath not suffered thee so to do. ^18.15 A prophet will the LORD thy God raise up unto thee, from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;'' None

2. Hebrew Bible, Genesis, 1.26-1.27, 3.22-3.24, 12.1, 14.18-14.20 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Abraham, descent from • Abram’s and Sarai’s descent to Egypt, pseudo-Eupolemus’ version of • Descent • Descent, Hades (Sheol), to • Descent, of Christ • Descent, of Sophia/Wisdom • Descent, of the Immortal Man/Adam of Light • Descent, of the Spirit on/into Jesus • Descent, of the spirit/breath into Adam • Zadokite, descent • angelic descent, and anti-pagan polemics • angelic descent, and origins of evil • angelic descent, for positive aims • civilization, as decline • descent • descent from Abraham

Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 84; Estes (2020), The Tree of Life, 254; Feldman (2006), Judaism and Hellenism Reconsidered, 352; Kattan Gribetz et al. (2016), Genesis Rabbah in Text and Context. 106; Levison (2023), The Greek Life of Adam and Eve. 762, 947; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 384; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 13, 70, 109, 145, 167, 168, 179, 183; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 49, 51, 86, 89, 169

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1.26 וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ ^1.27 וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ ^3.22 וַיֹּאמֶר יְהוָה אֱלֹהִים הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ לָדַעַת טוֹב וָרָע וְעַתָּה פֶּן־יִשְׁלַח יָדוֹ וְלָקַח גַּם מֵעֵץ הַחַיִּים וְאָכַל וָחַי לְעֹלָם׃ ^3.23 וַיְשַׁלְּחֵהוּ יְהוָה אֱלֹהִים מִגַּן־עֵדֶן לַעֲבֹד אֶת־הָאֲדָמָה אֲשֶׁר לֻקַּח מִשָּׁם׃ ^3.24 וַיְגָרֶשׁ אֶת־הָאָדָם וַיַּשְׁכֵּן מִקֶּדֶם לְגַן־עֵדֶן אֶת־הַכְּרֻבִים וְאֵת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת לִשְׁמֹר אֶת־דֶּרֶךְ עֵץ הַחַיִּים׃ ^12.1 וַיְהִי רָעָב בָּאָרֶץ וַיֵּרֶד אַבְרָם מִצְרַיְמָה לָגוּר שָׁם כִּי־כָבֵד הָרָעָב בָּאָרֶץ׃ ^12.1 וַיֹּאמֶר יְהוָה אֶל־אַבְרָם לֶךְ־לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל־הָאָרֶץ אֲשֶׁר אַרְאֶךָּ׃ ^14.18 וּמַלְכִּי־צֶדֶק מֶלֶךְ שָׁלֵם הוֹצִיא לֶחֶם וָיָיִן וְהוּא כֹהֵן לְאֵל עֶלְיוֹן׃ ^14.19 וַיְבָרְכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ׃' ' None

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1.26 And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’ ^1.27 And God created man in His own image, in the image of God created He him; male and female created He them. ^3.22 And the LORD God said: ‘Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever.’ ^3.23 Therefore the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken. ^3.24 So He drove out the man; and He placed at the east of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep the way to the tree of life. ^12.1 Now the LORD said unto Abram: ‘Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee. ^14.18 And Melchizedek king of Salem brought forth bread and wine; and he was priest of God the Most High. ^14.19 And he blessed him, and said: ‘Blessed be Abram of God Most High, Maker of heaven and earth; ^14.20 and blessed be God the Most High, who hath delivered thine enemies into thy hand.’ And he gave him a tenth of all.' ' None

3. Hebrew Bible, Psalms, 2.2, 2.7, 68.19, 110.1 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Abraham, descent from • Descent, God, of • Descent, of the Spirit on/into Jesus • Descent/Ascent • Descent/Katabasis • Jesus, Kingly/Davidic messiahship/descent • Jesus, descent into Hell • descent

Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 88; Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 174; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 209; Levison (2023), The Greek Life of Adam and Eve. 924; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 264; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 58, 59, 66, 76, 91; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 124; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 379, 385, 386

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2.2 יִתְיַצְּבוּ מַלְכֵי־אֶרֶץ וְרוֹזְנִים נוֹסְדוּ־יָחַד עַל־יְהוָה וְעַל־מְשִׁיחוֹ׃ ^2.7 אֲסַפְּרָה אֶל חֹק יְהוָה אָמַר אֵלַי בְּנִי אַתָּה אֲנִי הַיּוֹם יְלִדְתִּיךָ׃ ^68.19 עָלִיתָ לַמָּרוֹם שָׁבִיתָ שֶּׁבִי לָקַחְתָּ מַתָּנוֹת בָּאָדָם וְאַף סוֹרְרִים לִשְׁכֹּן יָהּ אֱלֹהִים׃ ^110.1 לְדָוִד מִזְמוֹר נְאֻם יְהוָה לַאדֹנִי שֵׁב לִימִינִי עַד־אָשִׁית אֹיְבֶיךָ הֲדֹם לְרַגְלֶיךָ׃' ' None

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2.2 The kings of the earth stand up, And the rulers take counsel together, Against the LORD, and against His anointed:' "^2.7 I will tell of the decree: The LORD said unto me: 'Thou art My son, this day have I begotten thee." ^68.19 Thou hast ascended on high, Thou hast led captivity captive; Thou hast received gifts among men, Yea, among the rebellious also, that the LORD God might dwell there.' "^110.1 A Psalm of David. The LORD saith unto my lord: ‘Sit thou at My right hand, until I make thine enemies thy footstool.'" ' None

4. None, None, nan (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Descent, of Sophia/Wisdom • Descent/Ascent

Found in books: Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 166; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 130

5. Hebrew Bible, Isaiah, 42.1, 60.1 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Descent • Descent, of the Spirit on/into Jesus • Descent/Katabasis • Jesus, Kingly/Davidic messiahship/descent

Found in books: Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 258; Levison (2023), The Greek Life of Adam and Eve. 609; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 264; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 95

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42.1 הֵן עַבְדִּי אֶתְמָךְ־בּוֹ בְּחִירִי רָצְתָה נַפְשִׁי נָתַתִּי רוּחִי עָלָיו מִשְׁפָּט לַגּוֹיִם יוֹצִיא׃ ^42.1 שִׁירוּ לַיהוָה שִׁיר חָדָשׁ תְּהִלָּתוֹ מִקְצֵה הָאָרֶץ יוֹרְדֵי הַיָּם וּמְלֹאוֹ אִיִּים וְיֹשְׁבֵיהֶם׃ ^60.1 וּבָנוּ בְנֵי־נֵכָר חֹמֹתַיִךְ וּמַלְכֵיהֶם יְשָׁרְתוּנֶךְ כִּי בְקִצְפִּי הִכִּיתִיךְ וּבִרְצוֹנִי רִחַמְתִּיךְ׃ ^60.1 קוּמִי אוֹרִי כִּי בָא אוֹרֵךְ וּכְבוֹד יְהוָה עָלַיִךְ זָרָח׃'' None

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42.1 Behold My servant, whom I uphold; Mine elect, in whom My soul delighteth; I have put My spirit upon him, He shall make the right to go forth to the nations. ^60.1 Arise, shine, for thy light is come, And the glory of the LORD is risen upon thee.'' None

6. Hesiod, Works And Days, 109-201 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • angelic descent, historiographical appeal to • civilization, as decline • decline, historical

Found in books: Crabb (2020), Luke/Acts and the End of History, 83, 109; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 38, 108

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109 χρύσεον μὲν πρώτιστα γένος μερόπων ἀνθρώπων'¹¹⁰ ἀθάνατοι ποίησαν Ὀλύμπια δώματʼ ἔχοντες. ¹¹¹ οἳ μὲν ἐπὶ Κρόνου ἦσαν, ὅτʼ οὐρανῷ ἐμβασίλευεν· ¹¹² ὥστε θεοὶ δʼ ἔζωον ἀκηδέα θυμὸν ἔχοντες ¹¹³ νόσφιν ἄτερ τε πόνων καὶ ὀιζύος· οὐδέ τι δειλὸν ¹¹⁴ γῆρας ἐπῆν, αἰεὶ δὲ πόδας καὶ χεῖρας ὁμοῖοι ¹¹⁵ τέρποντʼ ἐν θαλίῃσι κακῶν ἔκτοσθεν ἁπάντων· ¹¹⁶ θνῇσκον δʼ ὥσθʼ ὕπνῳ δεδμημένοι· ἐσθλὰ δὲ πάντα ¹¹⁷ τοῖσιν ἔην· καρπὸν δʼ ἔφερε ζείδωρος ἄρουρα ¹¹⁸ αὐτομάτη πολλόν τε καὶ ἄφθονον· οἳ δʼ ἐθελημοὶ ¹¹⁹ ἥσυχοι ἔργʼ ἐνέμοντο σὺν ἐσθλοῖσιν πολέεσσιν. ¹²⁰ ἀφνειοὶ μήλοισι, φίλοι μακάρεσσι θεοῖσιν. ¹²¹ αὐτὰρ ἐπεὶ δὴ τοῦτο γένος κατὰ γαῖʼ ἐκάλυψε,— ¹²² τοὶ μὲν δαίμονες ἁγνοὶ ἐπιχθόνιοι καλέονται ¹²³ ἐσθλοί, ἀλεξίκακοι, φύλακες θνητῶν ἀνθρώπων, ¹²⁴ οἵ ῥα φυλάσσουσίν τε δίκας καὶ σχέτλια ἔργα ¹²⁵ ἠέρα ἑσσάμενοι πάντη φοιτῶντες ἐπʼ αἶαν, ¹²⁶ πλουτοδόται· καὶ τοῦτο γέρας βασιλήιον ἔσχον—, ¹²⁷ δεύτερον αὖτε γένος πολὺ χειρότερον μετόπισθεν ¹²⁸ ἀργύρεον ποίησαν Ὀλύμπια δώματʼ ἔχοντες, ¹²⁹ χρυσέῳ οὔτε φυὴν ἐναλίγκιον οὔτε νόημα. ¹³⁰ ἀλλʼ ἑκατὸν μὲν παῖς ἔτεα παρὰ μητέρι κεδνῇ ¹³¹ ἐτρέφετʼ ἀτάλλων, μέγα νήπιος, ᾧ ἐνὶ οἴκῳ. ¹³² ἀλλʼ ὅτʼ ἄρʼ ἡβήσαι τε καὶ ἥβης μέτρον ἵκοιτο, ¹³³ παυρίδιον ζώεσκον ἐπὶ χρόνον, ἄλγεʼ ἔχοντες ¹³⁴ ἀφραδίῃς· ὕβριν γὰρ ἀτάσθαλον οὐκ ἐδύναντο ¹³⁵ ἀλλήλων ἀπέχειν, οὐδʼ ἀθανάτους θεραπεύειν ¹³⁶ ἤθελον οὐδʼ ἔρδειν μακάρων ἱεροῖς ἐπὶ βωμοῖς, ¹³⁷ ἣ θέμις ἀνθρώποις κατὰ ἤθεα. τοὺς μὲν ἔπειτα ¹³⁸ Ζεὺς Κρονίδης ἔκρυψε χολούμενος, οὕνεκα τιμὰς ¹³⁹ οὐκ ἔδιδον μακάρεσσι θεοῖς, οἳ Ὄλυμπον ἔχουσιν. ¹⁴⁰ αὐτὰρ ἐπεὶ καὶ τοῦτο γένος κατὰ γαῖʼ ἐκάλυψε,— ¹⁴¹ τοὶ μὲν ὑποχθόνιοι μάκαρες θνητοῖς καλέονται, ¹⁴² δεύτεροι, ἀλλʼ ἔμπης τιμὴ καὶ τοῖσιν ὀπηδεῖ—, ¹⁴³ Ζεὺς δὲ πατὴρ τρίτον ἄλλο γένος μερόπων ἀνθρώπων ¹⁴⁴ χάλκειον ποίησʼ, οὐκ ἀργυρέῳ οὐδὲν ὁμοῖον, ¹⁴⁵ ἐκ μελιᾶν, δεινόν τε καὶ ὄβριμον· οἷσιν Ἄρηος ¹⁴⁶ ἔργʼ ἔμελεν στονόεντα καὶ ὕβριες· οὐδέ τι σῖτον ¹⁴⁷ ἤσθιον, ἀλλʼ ἀδάμαντος ἔχον κρατερόφρονα θυμόν, ¹⁴⁸ ἄπλαστοι· μεγάλη δὲ βίη καὶ χεῖρες ἄαπτοι ¹⁴⁹ ἐξ ὤμων ἐπέφυκον ἐπὶ στιβαροῖσι μέλεσσιν. ¹⁵⁰ ὧν δʼ ἦν χάλκεα μὲν τεύχεα, χάλκεοι δέ τε οἶκοι ¹⁵¹ χαλκῷ δʼ εἰργάζοντο· μέλας δʼ οὐκ ἔσκε σίδηρος. ¹⁵² καὶ τοὶ μὲν χείρεσσιν ὕπο σφετέρῃσι δαμέντες ¹⁵³ βῆσαν ἐς εὐρώεντα δόμον κρυεροῦ Αίδαο ¹⁵⁴ νώνυμνοι· θάνατος δὲ καὶ ἐκπάγλους περ ἐόντας ¹⁵⁵ εἷλε μέλας, λαμπρὸν δʼ ἔλιπον φάος ἠελίοιο. ¹⁵⁶ αὐτὰρ ἐπεὶ καὶ τοῦτο γένος κατὰ γαῖʼ ἐκάλυψεν, ¹⁵⁷ αὖτις ἔτʼ ἄλλο τέταρτον ἐπὶ χθονὶ πουλυβοτείρῃ ¹⁵⁸ Ζεὺς Κρονίδης ποίησε, δικαιότερον καὶ ἄρειον, ¹⁵⁹ ἀνδρῶν ἡρώων θεῖον γένος, οἳ καλέονται ¹⁶⁰ ἡμίθεοι, προτέρη γενεὴ κατʼ ἀπείρονα γαῖαν. ¹⁶¹ καὶ τοὺς μὲν πόλεμός τε κακὸς καὶ φύλοπις αἰνή, ¹⁶² τοὺς μὲν ὑφʼ ἑπταπύλῳ Θήβῃ, Καδμηίδι γαίῃ, ¹⁶³ ὤλεσε μαρναμένους μήλων ἕνεκʼ Οἰδιπόδαο, ¹⁶⁴ τοὺς δὲ καὶ ἐν νήεσσιν ὑπὲρ μέγα λαῖτμα θαλάσσης ¹⁶⁵ ἐς Τροίην ἀγαγὼν Ἑλένης ἕνεκʼ ἠυκόμοιο. ¹⁶⁶ ἔνθʼ ἤτοι τοὺς μὲν θανάτου τέλος ἀμφεκάλυψε, ¹⁶⁷ τοῖς δὲ δίχʼ ἀνθρώπων βίοτον καὶ ἤθεʼ ὀπάσσας ¹⁶⁸ Ζεὺς Κρονίδης κατένασσε πατὴρ ἐς πείρατα γαίης. ¹⁶⁹ Πέμπτον δʼ αὖτις ἔτʼ ἄ λλο γένος θῆκʼ εὐρύοπα Ζεὺς ¹⁶⁹ ἀνδρῶν, οἳ γεγάασιν ἐπὶ χθονὶ πουλυβοτείρῃ. ¹⁶⁹ τοῖσι δʼ ὁμῶς ν εάτοις τιμὴ καὶ κῦδος ὀπηδεῖ. ¹⁶⁹ τοῦ γὰρ δεσμὸ ν ἔλυσε πα τὴρ ἀνδρῶν τε θεῶν τε. ¹⁶⁹ τηλοῦ ἀπʼ ἀθανάτων· τοῖσιν Κρόνος ἐμβασιλεύει. ¹⁷⁰ καὶ τοὶ μὲν ναίουσιν ἀκηδέα θυμὸν ἔχοντες ¹⁷¹ ἐν μακάρων νήσοισι παρʼ Ὠκεανὸν βαθυδίνην, ¹⁷² ὄλβιοι ἥρωες, τοῖσιν μελιηδέα καρπὸν ¹⁷³ τρὶς ἔτεος θάλλοντα φέρει ζείδωρος ἄρουρα. ¹⁷⁴ μηκέτʼ ἔπειτʼ ὤφελλον ἐγὼ πέμπτοισι μετεῖναι ¹⁷⁵ ἀνδράσιν, ἀλλʼ ἢ πρόσθε θανεῖν ἢ ἔπειτα γενέσθαι. ¹⁷⁶ νῦν γὰρ δὴ γένος ἐστὶ σιδήρεον· οὐδέ ποτʼ ἦμαρ ¹⁷⁷ παύονται καμάτου καὶ ὀιζύος, οὐδέ τι νύκτωρ ¹⁷⁸ φθειρόμενοι. χαλεπὰς δὲ θεοὶ δώσουσι μερίμνας· ¹⁷⁹ ἀλλʼ ἔμπης καὶ τοῖσι μεμείξεται ἐσθλὰ κακοῖσιν. ¹⁸⁰ Ζεὺς δʼ ὀλέσει καὶ τοῦτο γένος μερόπων ἀνθρώπων, ¹⁸¹ εὖτʼ ἂν γεινόμενοι πολιοκρόταφοι τελέθωσιν. ¹⁸² οὐδὲ πατὴρ παίδεσσιν ὁμοίιος οὐδέ τι παῖδες, ¹⁸³ οὐδὲ ξεῖνος ξεινοδόκῳ καὶ ἑταῖρος ἑταίρῳ, ¹⁸⁴ οὐδὲ κασίγνητος φίλος ἔσσεται, ὡς τὸ πάρος περ. ¹⁸⁵ αἶψα δὲ γηράσκοντας ἀτιμήσουσι τοκῆας· ¹⁸⁶ μέμψονται δʼ ἄρα τοὺς χαλεποῖς βάζοντες ἔπεσσι ¹⁸⁷ σχέτλιοι οὐδὲ θεῶν ὄπιν εἰδότες· οὐδέ κεν οἵ γε ¹⁸⁸ γηράντεσσι τοκεῦσιν ἀπὸ θρεπτήρια δοῖεν ¹⁸⁹ χειροδίκαι· ἕτερος δʼ ἑτέρου πόλιν ἐξαλαπάξει. ¹⁹⁰ οὐδέ τις εὐόρκου χάρις ἔσσεται οὔτε δικαίου ¹⁹¹ οὔτʼ ἀγαθοῦ, μᾶλλον δὲ κακῶν ῥεκτῆρα καὶ ὕβριν ¹⁹² ἀνέρες αἰνήσουσι· δίκη δʼ ἐν χερσί, καὶ αἰδὼς ¹⁹³ οὐκ ἔσται· βλάψει δʼ ὁ κακὸς τὸν ἀρείονα φῶτα ¹⁹⁴ μύθοισιν σκολιοῖς ἐνέπων, ἐπὶ δʼ ὅρκον ὀμεῖται. ¹⁹⁵ ζῆλος δʼ ἀνθρώποισιν ὀιζυροῖσιν ἅπασι ¹⁹⁶ δυσκέλαδος κακόχαρτος ὁμαρτήσει, στυγερώπης. ¹⁹⁷ καὶ τότε δὴ πρὸς Ὄλυμπον ἀπὸ χθονὸς εὐρυοδείης ¹⁹⁸ λευκοῖσιν φάρεσσι καλυψαμένα χρόα καλὸν ¹⁹⁹ ἀθανάτων μετὰ φῦλον ἴτον προλιπόντʼ ἀνθρώπους ²⁰⁰ Αἰδὼς καὶ Νέμεσις· τὰ δὲ λείψεται ἄλγεα λυγρὰ ²⁰¹ θνητοῖς ἀνθρώποισι· κακοῦ δʼ οὐκ ἔσσεται ἀλκή. ' None

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109 Filling both land and sea, while every day'¹¹⁰ Plagues haunt them, which, unwanted, come at night ¹¹¹ As well, in silence, for Zeus took away ¹¹² Their voice – it is not possible to fight ¹¹³ The will of Zeus. I’ll sketch now skilfully, ¹¹⁴ If you should welcome it, another story: ¹¹⁵ Take it to heart. The selfsame ancestry ¹¹⁶ Embraced both men and gods, who, in their glory ¹¹⁷ High on Olympus first devised a race ¹¹⁸ of gold, existing under Cronus’ reign ¹¹⁹ When he ruled Heaven. There was not a trace ¹²⁰ of woe among them since they felt no pain; ¹²¹ There was no dread old age but, always rude ¹²² of health, away from grief, they took delight ¹²³ In plenty, while in death they seemed subdued ¹²⁴ By sleep. Life-giving earth, of its own right, ¹²⁵ Would bring forth plenteous fruit. In harmony ¹²⁶ They lived, with countless flocks of sheep, at ease ¹²⁷ With all the gods. But when this progeny ¹²⁸ Was buried underneath the earth – yet these ¹²⁹ Live on, land-spirits, holy, pure and blessed, ¹³⁰ Who guard mankind from evil, watching out ¹³¹ For all the laws and heinous deeds, while dressed ¹³² In misty vapour, roaming all about ¹³³ The land, bestowing wealth, this kingly right ¹³⁴ Being theirs – a second race the Olympians made, ¹³⁵ A silver one, far worse, unlike, in sight ¹³⁶ And mind, the golden, for a young child stayed, ¹³⁷ A large bairn, in his mother’s custody, ¹³⁸ Just playing inside for a hundred years. ¹³⁹ But when they all reached their maturity, ¹⁴⁰ They lived a vapid life, replete with tears, ¹⁴¹ Through foolishness, unable to forbear ¹⁴² To brawl, spurning the gods, refusing, too, ¹⁴³ To sacrifice (a law kept everywhere). ¹⁴⁴ Then Zeus, since they would not give gods their due, ¹⁴⁵ In rage hid them, as did the earth – all men ¹⁴⁶ Have called the race Gods Subterranean, ¹⁴⁷ Second yet honoured still. A third race then ¹⁴⁸ Zeus fashioned out of bronze, quite different than ¹⁴⁹ The second, with ash spears, both dread and stout; ¹⁵⁰ They liked fell warfare and audacity; ¹⁵¹ They ate no corn, encased about ¹⁵² With iron, full invincibility ¹⁵³ In hands, limbs, shoulders, and the arms they plied ¹⁵⁴ Were bronze, their houses, too, their tools; they knew ¹⁵⁵ of no black iron. Later, when they died ¹⁵⁶ It was self-slaughter – they descended to ¹⁵⁷ Chill Hades’ mouldy house, without a name. ¹⁵⁸ Yes, black death took them off, although they’d been ¹⁵⁹ Impetuous, and they the sun’s bright flame ¹⁶⁰ Would see no more, nor would this race be seen ¹⁶¹ Themselves, screened by the earth. Cronus’ son then ¹⁶² Fashioned upon the lavish land one more, ¹⁶³ The fourth, more just and brave – of righteous men, ¹⁶⁴ Called demigods. It was the race before ¹⁶⁵ Our own upon the boundless earth. Foul war ¹⁶⁶ And dreadful battles vanquished some of these, ¹⁶⁷ While some in Cadmus’ Thebes, while looking for ¹⁶⁸ The flocks of Oedipus, found death. The sea ¹⁶⁹ Took others as they crossed to Troy fight ¹⁷⁰ For fair-tressed Helen. They were screened as well ¹⁷¹ In death. Lord Zeus arranged it that they might ¹⁷² Live far from others. Thus they came to dwell, ¹⁷³ Carefree, among the blessed isles, content ¹⁷⁴ And affluent, by the deep-swirling sea. ¹⁷⁵ Sweet grain, blooming three times a year, was sent ¹⁷⁶ To them by the earth, that gives vitality ¹⁷⁷ To all mankind, and Cronus was their lord, ¹⁷⁸ Far from the other gods, for Zeus, who reign ¹⁷⁹ Over gods and men, had cut away the cord ¹⁸⁰ That bound him. Though the lowest race, its gain ¹⁸¹ Were fame and glory. A fifth progeny ¹⁸² All-seeing Zeus produced, who populated ¹⁸³ The fecund earth. I wish I could not be ¹⁸⁴ Among them, but instead that I’d been fated ¹⁸⁵ To be born later or be in my grave ¹⁸⁶ Already: for it is of iron made. ¹⁸⁷ Each day in misery they ever slave, ¹⁸⁸ And even in the night they do not fade ¹⁸⁹ Away. The gods will give to them great woe ¹⁹⁰ But mix good with the bad. Zeus will destroy ¹⁹¹ Them too when babies in their cribs shall grow ¹⁹² Grey hair. No bond a father with his boy ¹⁹³ Shall share, nor guest with host, nor friend with friend – ¹⁹⁴ No love of brothers as there was erstwhile, ¹⁹⁵ Respect for aging parents at an end. ¹⁹⁶ Their wretched children shall with words of bile ¹⁹⁷ Find fault with them in their irreverence ¹⁹⁸ And not repay their bringing up. We’ll find ¹⁹⁹ Cities brought down. There’ll be no deference ²⁰⁰ That’s given to the honest, just and kind. ²⁰¹ The evil and the proud will get acclaim, ' None

7. None, None, nan (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Descent • Descent, Hades (Sheol), to • Descent/Ascent

Found in books: Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 174; Levison (2023), The Greek Life of Adam and Eve. 947

8. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Descent, of soul, cf. • descent of appetite, see appetite into body (embodiment)

Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 583; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 39

9. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Descent/Ascent • descent of appetite, see appetite into body (embodiment)

Found in books: Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 386; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 229

10. Anon., 1 Enoch, 17.3 (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Descents, and Vergil • Descents, of Heracles • Descents, of Orpheus • Jesus, descent into Hell • angelic descent, and origins of evil • angelic descent, chronology of • angelic descent, euhemeristic interpretation of • angelic descent, for positive aims • civilization, as decline

Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 318, 332, 334; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 25, 35, 36, 40, 49, 51, 75, 90, 114, 163, 225; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 381

17 And they took and brought me to a place in which those who were there were like flaming fire,,and, when they wished, they appeared as men. And they brought me to the place of darkness, and to a mountain the point of whose summit reached to heaven. And I saw the places of the luminaries and the treasuries of the stars and of the thunder and in the uttermost depths, where were,a fiery bow and arrows and their quiver, and a fiery sword and all the lightnings. And they took,me to the living waters, and to the fire of the west, which receives every setting of the sun. And I came to a river of fire in which the fire flows like water and discharges itself into the great sea towards,the west. I saw the great rivers and came to the great river and to the great darkness, and went,to the place where no flesh walks. I saw the mountains of the darkness of winter and the place",whence all the waters of the deep flow. I saw the mouths of all the rivers of the earth and the mouth of the deep."'⁶ And it came to pass when the children of men had multiplied that in those days were born unto",them beautiful and comely daughters. And the angels, the children of the heaven, saw and lusted after them, and said to one another: \'Come, let us choose us wives from among the children of men,and beget us children.\' And Semjaza, who was their leader, said unto them: \'I fear ye will not,indeed agree to do this deed, and I alone shall have to pay the penalty of a great sin.\' And they all answered him and said: \'Let us all swear an oath, and all bind ourselves by mutual imprecations,not to abandon this plan but to do this thing.\' Then sware they all together and bound themselves",by mutual imprecations upon it. And they were in all two hundred; who descended in the days of Jared on the summit of Mount Hermon, and they called it Mount Hermon, because they had sworn,and bound themselves by mutual imprecations upon it. And these are the names of their leaders: Samlazaz, their leader, Araklba, Rameel, Kokablel, Tamlel, Ramlel, Danel, Ezeqeel, Baraqijal,,Asael, Armaros, Batarel, Ael, Zaq1el, Samsapeel, Satarel, Turel, Jomjael, Sariel. These are their chiefs of tens.' "⁷ And all the others together with them took unto themselves wives, and each chose for himself one, and they began to go in unto them and to defile themselves with them, and they taught them charms,and enchantments, and the cutting of roots, and made them acquainted with plants. And they,became pregt, and they bare great giants, whose height was three thousand ells: Who consumed,all the acquisitions of men. And when men could no longer sustain them, the giants turned against,them and devoured mankind. And they began to sin against birds, and beasts, and reptiles, and,fish, and to devour one another's flesh, and drink the blood. Then the earth laid accusation against the lawless ones." "⁸ And Azazel taught men to make swords, and knives, and shields, and breastplates, and made known to them the metals of the earth and the art of working them, and bracelets, and ornaments, and the use of antimony, and the beautifying of the eyelids, and all kinds of costly stones, and all,colouring tinctures. And there arose much godlessness, and they committed fornication, and they,were led astray, and became corrupt in all their ways. Semjaza taught enchantments, and root-cuttings, 'Armaros the resolving of enchantments, Baraqijal (taught) astrology, Kokabel the constellations, Ezeqeel the knowledge of the clouds, Araqiel the signs of the earth, Shamsiel the signs of the sun, and Sariel the course of the moon. And as men perished, they cried, and their cry went up to heaven . . ." '¹⁰ Then said the Most High, the Holy and Great One spake, and sent Uriel to the son of Lamech,,and said to him: \'Go to Noah and tell him in my name \'Hide thyself!\' and reveal to him the end that is approaching: that the whole earth will be destroyed, and a deluge is about to come,upon the whole earth, and will destroy all that is on it. And now instruct him that he may escape,and his seed may be preserved for all the generations of the world.\' And again the Lord said to Raphael: \'Bind Azazel hand and foot, and cast him into the darkness: and make an opening,in the desert, which is in Dudael, and cast him therein. And place upon him rough and jagged rocks, and cover him with darkness, and let him abide there for ever, and cover his face that he may,not see light. And on the day of the great judgement he shall be cast into the fire. And heal the earth which the angels have corrupted, and proclaim the healing of the earth, that they may heal the plague, and that all the children of men may not perish through all the secret things that the,Watchers have disclosed and have taught their sons. And the whole earth has been corrupted",through the works that were taught by Azazel: to him ascribe all sin.\' And to Gabriel said the Lord: \'Proceed against the bastards and the reprobates, and against the children of fornication: and destroy the children of fornication and the children of the Watchers from amongst men and cause them to go forth: send them one against the other that they may destroy each other in,battle: for length of days shall they not have. And no request that they (i.e. their fathers) make of thee shall be granted unto their fathers on their behalf; for they hope to live an eternal life, and,that each one of them will live five hundred years.\' And the Lord said unto Michael: \'Go, bind Semjaza and his associates who have united themselves with women so as to have defiled themselves,with them in all their uncleanness. And when their sons have slain one another, and they have seen the destruction of their beloved ones, bind them fast for seventy generations in the valleys of the earth, till the day of their judgement and of their consummation, till the judgement that is,for ever and ever is consummated. In those days they shall be led off to the abyss of fire: and",to the torment and the prison in which they shall be confined for ever. And whosoever shall be condemned and destroyed will from thenceforth be bound together with them to the end of all",generations. And destroy all the spirits of the reprobate and the children of the Watchers, because,they have wronged mankind. Destroy all wrong from the face of the earth and let every evil work come to an end: and let the plant of righteousness and truth appear: and it shall prove a blessing; the works of righteousness and truth\' shall be planted in truth and joy for evermore.",And then shall all the righteous escape, And shall live till they beget thousands of children, And all the days of their youth and their old age Shall they complete in peace.,And then shall the whole earth be tilled in righteousness, and shall all be planted with trees and,be full of blessing. And all desirable trees shall be planted on it, and they shall plant vines on it: and the vine which they plant thereon shall yield wine in abundance, and as for all the seed which is sown thereon each measure (of it) shall bear a thousand, and each measure of olives shall yield,ten presses of oil. And cleanse thou the earth from all oppression, and from all unrighteousness, and from all sin, and from all godlessness: and all the uncleanness that is wrought upon the earth,destroy from off the earth. And all the children of men shall become righteous, and all nations,shall offer adoration and shall praise Me, and all shall worship Me. And the earth shall be cleansed from all defilement, and from all sin, and from all punishment, and from all torment, and I will never again send (them) upon it from generation to generation and for ever. ¹⁴ The book of the words of righteousness, and of the reprimand of the eternal Watchers in accordance,with the command of the Holy Great One in that vision. I saw in my sleep what I will now say with a tongue of flesh and with the breath of my mouth: which the Great One has given to men to",converse therewith and understand with the heart. As He has created and given to man the power of understanding the word of wisdom, so hath He created me also and given me the power of reprimanding,the Watchers, the children of heaven. I wrote out your petition, and in my vision it appeared thus, that your petition will not be granted unto you throughout all the days of eternity, and that judgement,has been finally passed upon you: yea (your petition) will not be granted unto you. And from henceforth you shall not ascend into heaven unto all eternity, and in bonds of the earth the decree,has gone forth to bind you for all the days of the world. And (that) previously you shall have seen the destruction of your beloved sons and ye shall have no pleasure in them, but they shall fall before,you by the sword. And your petition on their behalf shall not be granted, nor yet on your own: even though you weep and pray and speak all the words contained in the writing which I have,written. And the vision was shown to me thus: Behold, in the vision clouds invited me and a mist summoned me, and the course of the stars and the lightnings sped and hastened me, and the winds in,the vision caused me to fly and lifted me upward, and bore me into heaven. And I went in till I drew nigh to a wall which is built of crystals and surrounded by tongues of fire: and it began to affright,me. And I went into the tongues of fire and drew nigh to a large house which was built of crystals: and the walls of the house were like a tesselated floor (made) of crystals, and its groundwork was,of crystal. Its ceiling was like the path of the stars and the lightnings, and between them were,fiery cherubim, and their heaven was (clear as) water. A flaming fire surrounded the walls, and its,portals blazed with fire. And I entered into that house, and it was hot as fire and cold as ice: there,were no delights of life therein: fear covered me, and trembling got hold upon me. And as I quaked,and trembled, I fell upon my face. And I beheld a vision, And lo! there was a second house, greater,than the former, and the entire portal stood open before me, and it was built of flames of fire. And in every respect it so excelled in splendour and magnificence and extent that I cannot describe to,you its splendour and its extent. And its floor was of fire, and above it were lightnings and the path,of the stars, and its ceiling also was flaming fire. And I looked and saw therein a lofty throne: its appearance was as crystal, and the wheels thereof as the shining sun, and there was the vision of,cherubim. And from underneath the throne came streams of flaming fire so that I could not look",thereon. And the Great Glory sat thereon, and His raiment shone more brightly than the sun and,was whiter than any snow. None of the angels could enter and could behold His face by reason",of the magnificence and glory and no flesh could behold Him. The flaming fire was round about Him, and a great fire stood before Him, and none around could draw nigh Him: ten thousand times,ten thousand (stood) before Him, yet He needed no counselor. And the most holy ones who were,nigh to Him did not leave by night nor depart from Him. And until then I had been prostrate on my face, trembling: and the Lord called me with His own mouth, and said to me: \' Come hither,,Enoch, and hear my word.\' And one of the holy ones came to me and waked me, and He made me rise up and approach the door: and I bowed my face downwards.' "¹⁵ And He answered and said to me, and I heard His voice: 'Fear not, Enoch, thou righteous,man and scribe of righteousness: approach hither and hear my voice. And go, say to the Watchers of heaven, who have sent thee to intercede for them: 'You should intercede' for men, and not men,for you: Wherefore have ye left the high, holy, and eternal heaven, and lain with women, and defiled yourselves with the daughters of men and taken to yourselves wives, and done like the children,of earth, and begotten giants (as your) sons And though ye were holy, spiritual, living the eternal life, you have defiled yourselves with the blood of women, and have begotten (children) with the blood of flesh, and, as the children of men, have lusted after flesh and blood as those also do who die,and perish. Therefore have I given them wives also that they might impregnate them, and beget,children by them, that thus nothing might be wanting to them on earth. But you were formerly,spiritual, living the eternal life, and immortal for all generations of the world. And therefore I have not appointed wives for you; for as for the spiritual ones of the heaven, in heaven is their dwelling.,And now, the giants, who are produced from the spirits and flesh, shall be called evil spirits upon,the earth, and on the earth shall be their dwelling. Evil spirits have proceeded from their bodies; because they are born from men and from the holy Watchers is their beginning and primal origin;,they shall be evil spirits on earth, and evil spirits shall they be called. As for the spirits of heaven, in heaven shall be their dwelling, but as for the spirits of the earth which were born upon the earth, on the earth shall be their dwelling. And the spirits of the giants afflict, oppress, destroy, attack, do battle, and work destruction on the earth, and cause trouble: they take no food, but nevertheless,hunger and thirst, and cause offences. And these spirits shall rise up against the children of men and against the women, because they have proceeded from them." "¹⁶ From the days of the slaughter and destruction and death of the giants, from the souls of whose flesh the spirits, having gone forth, shall destroy without incurring judgement -thus shall they destroy until the day of the consummation, the great judgement in which the age shall be,consummated, over the Watchers and the godless, yea, shall be wholly consummated.' And now as to the watchers who have sent thee to intercede for them, who had been aforetime in heaven, (say,to them): 'You have been in heaven, but all the mysteries had not yet been revealed to you, and you knew worthless ones, and these in the hardness of your hearts you have made known to the women, and through these mysteries women and men work much evil on earth.,Say to them therefore: ' You have no peace.'" '¹⁷ And they took and brought me to a place in which those who were there were like flaming fire,,and, when they wished, they appeared as men. And they brought me to the place of darkness, and to a mountain the point of whose summit reached to heaven. And I saw the places of the luminaries and the treasuries of the stars and of the thunder and in the uttermost depths, where were,a fiery bow and arrows and their quiver, and a fiery sword and all the lightnings. And they took,me to the living waters, and to the fire of the west, which receives every setting of the sun. And I came to a river of fire in which the fire flows like water and discharges itself into the great sea towards,the west. I saw the great rivers and came to the great river and to the great darkness, and went,to the place where no flesh walks. I saw the mountains of the darkness of winter and the place",whence all the waters of the deep flow. I saw the mouths of all the rivers of the earth and the mouth of the deep." ¹⁸ I saw the treasuries of all the winds: I saw how He had furnished with them the whole creation",and the firm foundations of the earth. And I saw the corner-stone of the earth: I saw the four",winds which bear the earth and the firmament of the heaven. And I saw how the winds stretch out the vaults of heaven, and have their station between heaven and earth: these are the pillars,of the heaven. I saw the winds of heaven which turn and bring the circumference of the sun and",all the stars to their setting. I saw the winds on the earth carrying the clouds: I saw the paths",of the angels. I saw at the end of the earth the firmament of the heaven above. And I proceeded and saw a place which burns day and night, where there are seven mountains of magnificent stones,,three towards the east, and three towards the south. And as for those towards the east, was of coloured stone, and one of pearl, and one of jacinth, and those towards the south of red stone.,But the middle one reached to heaven like the throne of God, of alabaster, and the summit of the,throne was of sapphire. And I saw a flaming fire. And beyond these mountains Is a region the end of the great earth: there the heavens were completed. And I saw a deep abyss, with columns of heavenly fire, and among them I saw columns of fire fall, which were beyond measure alike towards,the height and towards the depth. And beyond that abyss I saw a place which had no firmament of the heaven above, and no firmly founded earth beneath it: there was no water upon it, and no,birds, but it was a waste and horrible place. I saw there seven stars like great burning mountains,,and to me, when I inquired regarding them, The angel said: \'This place is the end of heaven and earth: this has become a prison for the stars and the host of heaven. And the stars which roll over the fire are they which have transgressed the commandment of the Lord in the beginning of,their rising, because they did not come forth at their appointed times. And He was wroth with them, and bound them till the time when their guilt should be consummated (even) for ten thousand years.\' ¹⁹ And Uriel said to me: \'Here shall stand the angels who have connected themselves with women, and their spirits assuming many different forms are defiling mankind and shall lead them astray into sacrificing to demons as gods, (here shall they stand,) till the day of the great judgement in,which they shall be judged till they are made an end of. And the women also of the angels who",went astray shall become sirens.\' And I, Enoch, alone saw the vision, the ends of all things: and no man shall see as I have seen. ²⁰ And these are the names of the holy angels who watch. Uriel, one of the holy angels, who is,over the world and over Tartarus. Raphael, one of the holy angels, who is over the spirits of men.,Raguel, one of the holy angels who takes vengeance on the world of the luminaries. Michael, one,of the holy angels, to wit, he that is set over the best part of mankind and over chaos. Saraqael,,one of the holy angels, who is set over the spirits, who sin in the spirit. Gabriel, one of the holy,angels, who is over Paradise and the serpents and the Cherubim. Remiel, one of the holy angels, whom God set over those who rise. ²¹ And I proceeded to where things were chaotic. And I saw there something horrible: I saw neither",a heaven above nor a firmly founded earth, but a place chaotic and horrible. And there I saw,seven stars of the heaven bound together in it, like great mountains and burning with fire. Then,I said: \'For what sin are they bound, and on what account have they been cast in hither\' Then said Uriel, one of the holy angels, who was with me, and was chief over them, and said: \'Enoch, why,dost thou ask, and why art thou eager for the truth These are of the number of the stars of heaven, which have transgressed the commandment of the Lord, and are bound here till ten thousand years,,the time entailed by their sins, are consummated.\' And from thence I went to another place, which was still more horrible than the former, and I saw a horrible thing: a great fire there which burnt and blazed, and the place was cleft as far as the abyss, being full of great descending columns of,fire: neither its extent or magnitude could I see, nor could I conjecture. Then I said: \'How,fearful is the place and how terrible to look upon!\' Then Uriel answered me, one of the holy angels who was with me, and said unto me: \'Enoch, why hast thou such fear and affright\' And,I answered: \'Because of this fearful place, and because of the spectacle of the pain.\' And he said unto me: \'This place is the prison of the angels, and here they will be imprisoned for ever.\' ²² And thence I went to another place, and he mountain and of hard rock.,And there was in it four hollow places, deep and wide and very smooth. How smooth are the hollow places and deep and dark to look at.,Then Raphael answered, one of the holy angels who was with me, and said unto me: \'These hollow places have been created for this very purpose, that the spirits of the souls of the dead should,assemble therein, yea that all the souls of the children of men should assemble here. And these places have been made to receive them till the day of their judgement and till their appointed period till the period appointed, till the great judgement (comes) upon them.\' I saw (the spirit of) a dead man making suit,,and his voice went forth to heaven and made suit. And I asked Raphael the angel who was",with me, and I said unto him: \'This spirit which maketh suit, whose is it, whose voice goeth forth and maketh suit to heaven \',And he answered me saying: \'This is the spirit which went forth from Abel, whom his brother Cain slew, and he makes his suit against him till his seed is destroyed from the face of the earth, and his seed is annihilated from amongst the seed of men.\',The I asked regarding it, and regarding all the hollow places: \'Why is one separated from the other\',And he answered me and said unto me: \'These three have been made that the spirits of the dead might be separated. And such a division has been make (for) the spirits of the righteous, in which there is the bright spring of,water. And such has been made for sinners when they die and are buried in the earth and judgement has not been executed on them in their",lifetime. Here their spirits shall be set apart in this great pain till the great day of judgement and punishment and torment of those who curse for ever and retribution for their spirits. There",He shall bind them for ever. And such a division has been made for the spirits of those who make their suit, who make disclosures concerning their destruction, when they were slain in the days,of the sinners. Such has been made for the spirits of men who were not righteous but sinners, who were complete in transgression, and of the transgressors they shall be companions: but their spirits shall not be slain in the day of judgement nor shall they be raised from thence.\',The I blessed the Lord of glory and said: \'Blessed be my Lord, the Lord of righteousness, who ruleth for ever.\' ²³ From thence I went to another place to the west of the ends of the earth. And I saw a burning",fire which ran without resting, and paused not from its course day or night but (ran) regularly. And,I asked saying: \'What is this which rests not\' Then Raguel, one of the holy angels who was with me, answered me and said unto me: \'This course of fire which thou hast seen is the fire in the west which persecutes all the luminaries of heaven.\'' "²⁴ And from thence I went to another place of the earth, and he showed me a mountain range of,fire which burnt day and night. And I went beyond it and saw seven magnificent mountains all differing each from the other, and the stones (thereof) were magnificent and beautiful, magnificent as a whole, of glorious appearance and fair exterior: three towards the east, one founded on the other, and three towards the south, one upon the other, and deep rough ravines, no one of which,joined with any other. And the seventh mountain was in the midst of these, and it excelled them,in height, resembling the seat of a throne: and fragrant trees encircled the throne. And amongst them was a tree such as I had never yet smelt, neither was any amongst them nor were others like it: it had a fragrance beyond all fragrance, and its leaves and blooms and wood wither not for ever:,and its fruit is beautiful, and its fruit n resembles the dates of a palm. Then I said: 'How beautiful is this tree, and fragrant, and its leaves are fair, and its blooms very delightful in appearance.',Then answered Michael, one of the holy and honoured angels who was with me, and was their leader." '²⁵ And he said unto me: \'Enoch, why dost thou ask me regarding the fragrance of the tree,,and why dost thou wish to learn the truth\' Then I answered him saying: \'I wish to",know about everything, but especially about this tree.\' And he answered saying: \'This high mountain which thou hast seen, whose summit is like the throne of God, is His throne, where the Holy Great One, the Lord of Glory, the Eternal King, will sit, when He shall come down to visit,the earth with goodness. And as for this fragrant tree no mortal is permitted to touch it till the great judgement, when He shall take vengeance on all and bring (everything) to its consummation,for ever. It shall then be given to the righteous and holy. Its fruit shall be for food to the elect: it shall be transplanted to the holy place, to the temple of the Lord, the Eternal King.,Then shall they rejoice with joy and be glad, And into the holy place shall they enter; And its fragrance shall be in their bones, And they shall live a long life on earth, Such as thy fathers lived:And in their days shall no sorrow or plague Or torment or calamity touch them.\',Then blessed I the God of Glory, the Eternal King, who hath prepared such things for the righteous, and hath created them and promised to give to them. ²⁶ And I went from thence to the middle of the earth, and I saw a blessed place in which there were,trees with branches abiding and blooming of a dismembered tree. And there I saw a holy mountain,,and underneath the mountain to the east there was a stream and it flowed towards the south. And I saw towards the east another mountain higher than this, and between them a deep and narrow,ravine: in it also ran a stream underneath the mountain. And to the west thereof there was another mountain, lower than the former and of small elevation, and a ravine deep and dry between them: and another deep and dry ravine was at the extremities of the three mountains. And all the ravines were deep rand narrow, (being formed) of hard rock, and trees were not planted upon,them. And I marveled at the rocks, and I marveled at the ravine, yea, I marveled very much. ²⁷ Then said I: \'For what object is this blessed land, which is entirely filled with trees, and this,accursed valley between\' Then Uriel, one of the holy angels who was with me, answered and said: \'This accursed valley is for those who are accursed for ever: Here shall all the accursed be gathered together who utter with their lips against the Lord unseemly words and of His glory speak hard things. Here shall they be gathered together, and here,shall be their place of judgement. In the last days there shall be upon them the spectacle of righteous judgement in the presence of the righteous for ever: here shall the merciful bless the Lord of glory, the Eternal King.,In the days of judgement over the former, they shall bless Him for the mercy in accordance with,which He has assigned them (their lot).\' Then I blessed the Lord of Glory and set forth His glory and lauded Him gloriously." ²⁸ And thence I went towards the east, into the midst of the mountain range of the desert, and,I saw a wilderness and it was solitary, full of trees and plants. And water gushed forth from,above. Rushing like a copious watercourse which flowed towards the north-west it caused clouds and dew to ascend on every side." ²⁹ And thence I went to another place in the desert, and approached to the east of this mountain,range. And there I saw aromatic trees exhaling the fragrance of frankincense and myrrh, and the trees also were similar to the almond tree. ³⁰ And beyond these, I went afar to the east, and I saw another place, a valley (full) of water. And,therein there was a tree, the colour () of fragrant trees such as the mastic. And on the sides of those valleys I saw fragrant cinnamon. And beyond these I proceeded to the east. ³¹ And I saw other mountains, and amongst them were groves of trees, and there flowed forth from,them nectar, which is named sarara and galbanum. And beyond these mountains I saw another mountain to the east of the ends of the earth, whereon were aloe-trees, and all the trees were full,of stacte, being like almond-trees. And when one burnt it, it smelt sweeter than any fragrant odour.' "³² And after these fragrant odours, as I looked towards the north over the mountains I saw seven mountains full of choice nard and fragrant trees and cinnamon and pepper.,And thence I went over the summits of all these mountains, far towards the east of the earth, and passed above the Erythraean sea and went far from it, and passed over the angel Zotiel. And I came to the Garden of Righteousness,,I and from afar off trees more numerous than I these trees and great-two trees there, very great, beautiful, and glorious, and magnificent, and the tree of knowledge, whose holy fruit they eat and know great wisdom.,That tree is in height like the fir, and its leaves are like (those of) the Carob tree: and its fruit,is like the clusters of the vine, very beautiful: and the fragrance of the tree penetrates afar. Then,I said: 'How beautiful is the tree, and how attractive is its look!' Then Raphael the holy angel, who was with me, answered me and said: 'This is the tree of wisdom, of which thy father old (in years) and thy aged mother, who were before thee, have eaten, and they learnt wisdom and their eyes were opened, and they knew that they were naked and they were driven out of the garden.'" '³³ And from thence I went to the ends of the earth and saw there great beasts, and each differed from the other; and (I saw) birds also differing in appearance and beauty and voice, the one differing from the other. And to the east of those beasts I saw the ends of the earth whereon the heaven,rests, and the portals of the heaven open. And I saw how the stars of heaven come forth, and,I counted the portals out of which they proceed, and wrote down all their outlets, of each individual star by itself, according to their number and their names, their courses and their positions, and their,times and their months, as Uriel the holy angel who was with me showed me. He showed all things to me and wrote them down for me: also their names he wrote for me, and their laws and their companies. ³⁴ And from thence I went towards the north to the ends of the earth, and there I saw a great and,glorious device at the ends of the whole earth. And here I saw three portals of heaven open in the heaven: through each of them proceed north winds: when they blow there is cold, hail, frost,,snow, dew, and rain. And out of one portal they blow for good: but when they blow through the other two portals, it is with violence and affliction on the earth, and they blow with violence. ³⁵ And from thence I went towards the west to the ends of the earth, and saw there three portals of the heaven open such as I had seen in the east, the same number of portals, and the same number of outlets. ³⁶ And from thence I went to the south to the ends of the earth, and saw there three open portals,of the heaven: and thence there come dew, rain, and wind. And from thence I went to the east to the ends of the heaven, and saw here the three eastern portals of heaven open and small portals,above them. Through each of these small portals pass the stars of heaven and run their course to the west on the path which is shown to them. And as often as I saw I blessed always the Lord of Glory, and I continued to bless the Lord of Glory who has wrought great and glorious wonders, to show the greatness of His work to the angels and to spirits and to men, that they might praise His work and all His creation: that they might see the work of His might and praise the great work of His hands and bless Him for ever. ' None

11. Cicero, On Divination, 1.38 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • augury, decline of • authority,, pagan sources, decline of non-intellectual authority in • decline, of augury • decline, religious • prophetic or revelatory authority,, decline of, in pagan sources

Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 187; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 73

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1.38 Idem iam diu non facit. Ut igitur nunc in minore gloria est, quia minus oraculorum veritas excellit, sic tum nisi summa veritate in tanta gloria non fuisset. Potest autem vis illa terrae, quae mentem Pythiae divino adflatu concitabat, evanuisse vetustate, ut quosdam evanuisse et exaruisse amnes aut in alium cursum contortos et deflexos videmus. Sed, ut vis, acciderit; magna enim quaestio est; modo maneat id, quod negari non potest, nisi omnem historiam perverterimus, multis saeclis verax fuisse id oraculum.'' None

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1.38 Therefore, as at present its glory has waned because it is no longer noted for the truth of its prophecies, so formerly it would not have enjoyed so exalted a reputation if it had not been trustworthy in the highest degree. Possibly, too, those subterraneous exhalations which used to kindle the soul of the Pythian priestess with divine inspiration have gradually vanished in the long lapse of time; just as within our own knowledge some rivers have dried up and disappeared, while others, by winding and twisting, have changed their course into other channels. But explain the decadence of the oracle as you wish, since it offers a wide field for discussion, provided you grant what cannot be denied without distorting the entire record of history, that the oracle at Delphi made true prophecies for many hundreds of years. 20'' None

12. Polybius, Histories, 38.22 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Decline • Polybius, on the decline of the Roman Empire • imperial rule, its decline

Found in books: Isaac (2004), The invention of racism in classical antiquity, 309; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 40

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38.22 1. \xa0Scipio, when he looked upon the city as it was utterly perishing and in the last throes of its complete destruction, is said to have shed tears and wept openly for his enemies.,2. \xa0After being wrapped in thought for long, and realizing that all cities, nations, and authorities must, like men, meet their doom; that this happened to Ilium, once a prosperous city, to the empires of Assyria, Media, and Persia, the greatest of their time, and to Macedonia itself, the brilliance of which was so recent, either deliberately or the verses escaping him, he said: A\xa0day will come when sacred Troy shall perish, And Priam and his people shall be slain. ,3. \xa0And when Polybius speaking with freedom to him, for he was his teacher, asked him what he meant by the words, they say that without any attempt at concealment he named his own country, for which he feared when he reflected on the fate of all things human. Polybius actually heard him and recalls it in his history.'' None

13. Septuagint, 2 Maccabees, 3.4, 4.23 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Menelaus, Priestly Descent of • Zadokite, descent

Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 97; Schwartz (2008), 2 Maccabees, 95

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3.4 But a man named Simon, of the tribe of Benjamin, who had been made captain of the temple, had a disagreement with the high priest about the administration of the city market;'" "^4.23 After a period of three years Jason sent Menelaus, the brother of the previously mentioned Simon, to carry the money to the king and to complete the records of essential business.'"" None

14. Septuagint, Wisdom of Solomon, 2.17-2.18 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Descent, of Sophia/Wisdom • Jesus, Kingly/Davidic messiahship/descent

Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 266; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 95

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2.17 For Thou hast rendered to the sinners according to their deeds, Yea according to their sins, which were very wicked. ^2.17 Let us see if his words are true,and let us test what will happen at the end of his life; ^2.18 Thou hast uncovered their sins, that Thy judgement might be manifest; ^2.18 for if the righteous man is Gods son, he will help him,and will deliver him from the hand of his adversaries.'' None

15. None, None, nan (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Jesus, Kingly/Davidic messiahship/descent • decline, historical

Found in books: Crabb (2020), Luke/Acts and the End of History, 105; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 38, 44

16. Horace, Sermones, 2.8 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Decline • decline

Found in books: Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 59; Viglietti and Gildenhard (2020), Divination, Prediction and the End of the Roman Republic, 34

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2.8 2. Now, although I cannot but think that I have already demonstrated, and that abundantly, more than was necessary, that our fathers were not originally Egyptians, nor were thence expelled, either on account of bodily diseases, or any other calamities of that sort, ^2.8 for Apion hath the impudence to pretend, that “the Jews placed an ass’s head in their holy place;” and he affirms that this was discovered when Antiochus Epiphanes spoiled our temple, and found that ass’s head there made of gold, and worth a great deal of money. '' None

17. Ovid, Metamorphoses, 1.149-1.150 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Decline • decline, historical

Found in books: Crabb (2020), Luke/Acts and the End of History, 83, 109; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 102

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1.149 Victa iacet pietas, et virgo caede madentis, ^1.150 ultima caelestum terras Astraea reliquit.'' None

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1.149 gave many fruits; the fields though not renewed ^1.150 white glistened with the heavy bearded wheat:'' None

18. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Decline • decline • decline, moral • decline, religious • memory, cultic, decline and

Found in books: Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 41, 42, 46, 102; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 184; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 171; Viglietti and Gildenhard (2020), Divination, Prediction and the End of the Roman Republic, 373

19. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • oratory, decline and revival

Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 25; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 25

20. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Decline • Propertius, on the decline of Rome

Found in books: Isaac (2004), The invention of racism in classical antiquity, 314; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 52

21. Lucan, Pharsalia, 1.160-1.162 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Decline • collective deterioration, through moral decline • imperial rule, moral decline and • moral decline, as cause of decline of Roman Empire

Found in books: Isaac (2004), The invention of racism in classical antiquity, 313; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 102, 103

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1.160 In sacred grandeur rules the forest still. No such repute had Ceesar won, nor fame; But energy was his that could not rest — The only shame he knew was not to win. Keen and unvanquished, where revenge or hope Might call, resistless would he strike the blow With sword unpitying: every victory won Reaped to the full; the favour of the gods Pressed to the utmost; all that stayed his course Aimed at the summit of power, was thrust aside: ^1.161 In sacred grandeur rules the forest still. No such repute had Ceesar won, nor fame; But energy was his that could not rest — The only shame he knew was not to win. Keen and unvanquished, where revenge or hope Might call, resistless would he strike the blow With sword unpitying: every victory won Reaped to the full; the favour of the gods Pressed to the utmost; all that stayed his course Aimed at the summit of power, was thrust aside: ' ' None

22. New Testament, 1 Peter, 3.18-3.22 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Descent into Hell • Descent, at Jordan • Descent/Katabasis • Jesus, descent into Hell

Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 235; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 209, 257; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 31; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 377, 378, 383

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3.18 ὅτι καὶ Χριστὸς ἅπαξ περὶ ἁμαρτιῶν ἀπέθανεν, δίκαιος ὑπὲρ ἀδίκων, ἵνα ὑμᾶς προσαγάγῃ τῷ θεῷ, θανατωθεὶς μὲν σαρκὶ ζωοποιηθεὶς δὲ πνεύματι· ^3.19 ἐν ᾧ καὶ τοῖς ἐν φυλακῇ πνεύμασιν πορευθεὶς ἐκήρυξεν, ^3.20 ἀπειθήσασίν ποτε ὅτε ἀπεξεδέχετο ἡ τοῦ θεοῦ μακροθυμία ἐν ἡμέραις Νῶε κατασκευαζομένης κιβωτοῦ εἰς ἣν ὀλίγοι, τοῦτʼ ἔστιν ὀκτὼ ψυχαί, διεσώθησαν διʼ ὕδατος. ^3.21 ὃ καὶ ὑμᾶς ἀντίτυπον νῦν σώζει βάπτισμα, οὐ σαρκὸς ἀπόθεσις ῥύπου ἀλλὰ συνειδήσεως ἀγαθῆς ἐπερώτημα εἰς θεόν, διʼ ἀναστάσεως Ἰησοῦ Χριστοῦ, ^3.22 ὅς ἐστινἐν δεξιᾷ θεοῦπορευθεὶς εἰς οὐρανὸν ὑποταγέντωναὐτῷ ἀγγέλων καὶ ἐξουσιῶν καὶ δυνάμεων.'' None

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3.18 Because Christ also suffered for sins once, the righteous for the unrighteous, that he might bring you to God; being put to death in the flesh, but made alive in the spirit; ^3.19 in which he also went and preached to the spirits in prison, ^3.20 who before were disobedient, when the longsuffering of God waited patiently in the days of Noah, while the ark was being built. In it, few, that is, eight souls, were saved through water. ^3.21 This is a symbol of baptism, which now saves you - not the putting away of the filth of the flesh, but the answer of a good conscience toward God, through the resurrection of Jesus Christ, ^3.22 who is at the right hand of God, having gone into heaven, angels and authorities and powers being made subject to him. '' None

23. New Testament, 1 Corinthians, 10.31, 15.25, 15.45-15.46, 15.50 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Abraham, descent from • Descent • Descent, at Jordan • Descent, of Christ • Descent, of Sophia/Wisdom • Descent, of the Immortal Man/Adam of Light • Descent, of the Spirit on/into Jesus • Descent, of the spirit/breath into Adam • Descent/Katabasis • Jesus, Kingly/Davidic messiahship/descent

Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 235; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 205, 209; Levison (2023), The Greek Life of Adam and Eve. 609; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 127; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 130, 167, 174, 176, 179, 183, 229, 251; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 58

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10.31 Εἴτε οὖν ἐσθίετε εἴτε πίνετε εἴτε τι ποιεῖτε, πάντα εἰς δόξαν θεοῦ ποιεῖτε. ^15.25 δεῖ γὰρ αὐτὸν βασιλεύεινἄχρι οὗθῇπάνταςτοὺς ἐχθροὺς ὑπὸ τοὺς πόδαςαὐτοῦ. ^15.45 οὕτως καὶ γέγραπταιἘγένετο ὁ πρῶτος ἄνθρωπος Ἀδὰμ εἰς ψυχὴν ζῶσαν·ὁ ἔσχατος Ἀδὰμ εἰς πνεῦμα ζωοποιοῦν. ^15.46 ἀλλʼ οὐ πρῶτον τὸ πνευματικὸν ἀλλὰ τὸ ψυχικόν, ἔπειτα τὸ πνευματικόν. ὁ πρῶτοςἄνθρωπος ἐκ γῆς Χοϊκός, ^15.50 Τοῦτο δέ φημι, ἀδελφοί, ὅτι σὰρξ καὶ αἷμα βασιλείαν θεοῦ κληρονομῆσαι οὐ δύναται, οὐδὲ ἡ φθορὰ τὴν ἀφθαρσίαν κληρονομεῖ.' ' None

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10.31 Whether thereforeyou eat, or drink, or whatever you do, do all to the glory of God. ^15.25 For he mustreign until he has put all his enemies under his feet. ^15.45 So also it is written, "The first man, Adam, became a livingsoul." The last Adam became a life-giving spirit.' "^15.46 However thatwhich is spiritual isn't first, but that which is natural, then thatwhich is spiritual." "^15.50 Now I say this, brothers, that flesh and blood can'tinherit the Kingdom of God; neither does corruption inheritincorruption." ' None

24. New Testament, Acts, 2.24-2.35, 7.55 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Descent • Descent/Katabasis • Jesus, Kingly/Davidic messiahship/descent • Jesus, descent into Hell

Found in books: Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 209; Levison (2023), The Greek Life of Adam and Eve. 609; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 57, 58, 59; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 377

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2.24 ὃν ὁ θεὸς ἀνέστησεν λύσας τὰς ὠδῖνας τοῦ θανάτου, καθότι οὐκ ἦν δυνατὸν κρατεῖσθαι αὐτὸν ὑπʼ αὐτοῦ· ^2.25 Δαυεὶδ γὰρ λέγει εἰς αὐτόν ^2.26 ^2.27 ^2.29 Ἄνδρες ἀδελφοί, ἐξὸν εἰπεῖν μετὰ παρρησίας πρὸς ὑμᾶς περὶ τοῦ πατριάρχου Δαυείδ, ὅτι καὶ ἐτελεύτησεν καὶ ἐτάφη καὶ τὸ μνῆμα αὐτοῦ ἔστιν ἐν ἡμῖν ἄχρι τῆς ἡμέρας ταύτης· ^2.30 προφήτης οὖν ὑπάρχων, καὶ εἰδὼς ὅτι ὅρκῳ ὤμοσεν αὐτῷ ὁ θεὸςἐκ καρποῦ τῆς ὀσφύος αὐτοῦ καθίσαι ἐπὶ τὸν θρόνον αὐτοῦ, ^2.31 προιδὼν ἐλάλησεν περὶ τῆς ἀναστάσεως τοῦ χριστοῦ ὅτι οὔτε ἐνκατελείφθη εἰς ᾄδην οὔτε ἡ σὰρξ αὐτοῦεἶδεν διαφθοράν. ^2.32 τοῦτον τὸν Ἰησοῦν ἀνέστησεν ὁ θεός, οὗ πάντες ἡμεῖς ἐσμὲν μάρτυρες. ^2.33 τῇ δεξιᾷ οὖν τοῦ θεοῦ ὑψωθεὶς τήν τε ἐπαγγελίαν τοῦ πνεύματος τοῦ ἁγίου λαβὼν παρὰ τοῦ πατρὸς ἐξέχεεν τοῦτο ὃ ὑμεῖς καὶ βλέπετε καὶ ἀκούετε. ^2.34 οὐ γὰρ Δαυεὶδ ἀνέβη εἰς τοὺς οὐρανούς, λέγει δὲ αὐτός ^7.55 ὑπάρχων δὲ πλήρης πνεύματος ἁγίου ἀτενίσας εἰς τὸν οὐρανὸν εἶδεν δόξαν θεοῦ καὶ Ἰησοῦν ἑστῶτα ἐκ δεξιῶν τοῦ θεοῦ,'' None

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2.24 whom God raised up, having freed him from the agony of death, because it was not possible that he should be held by it. ' "^2.25 For David says concerning him, 'I saw the Lord always before my face, For he is on my right hand, that I should not be moved. " '^2.26 Therefore my heart was glad, and my tongue rejoiced. Moreover my flesh also will dwell in hope; ^2.27 Because you will not leave my soul in Hades, Neither will you allow your Holy One to see decay. ' "^2.28 You made known to me the ways of life. You will make me full of gladness with your presence.' " '^2.29 "Brothers, I may tell you freely of the patriarch David, that he both died and was buried, and his tomb is with us to this day. ^2.30 Therefore, being a prophet, and knowing that God had sworn with an oath to him that of the fruit of his body, according to the flesh, he would raise up the Christ to sit on his throne, ^2.31 he foreseeing this spoke about the resurrection of the Christ, that neither was his soul left in Hades, nor did his flesh see decay. ^2.32 This Jesus God raised up, whereof we all are witnesses. ^2.33 Being therefore exalted by the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this, which you now see and hear. ^2.34 For David didn\'t ascend into the heavens, but he says himself, \'The Lord said to my Lord, "Sit by my right hand, ^2.35 Until I make your enemies the footstool of your feet."\ ^7.55 But he, being full of the Holy Spirit, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, '' None

25. New Testament, Apocalypse, 12.7, 12.9, 20.6 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Descent, Heaven to earth, from • Descent, of Christ • Jesus, Kingly/Davidic messiahship/descent • ancestry, common descent

Found in books: Levison (2023), The Greek Life of Adam and Eve. 504; Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 237; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 109; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 38

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12.7 Καὶ ἐγένετο πόλεμος ἐν τῷ οὐρανῷ, ὁΜιχαὴλκαὶ οἱ ἄγγελοι αὐτοῦτοῦ πολεμῆσαιμετὰ τοῦ δράκοντος. καὶ ὁ δράκων ἐπολέμησεν καὶ οἱ ἄγγελοι αὐτοῦ, ^12.9 καὶ ἐβλήθη ὁ δράκων ὁ μέγας,ὁ ὄφιςὁ ἀρχαῖος, ὁ καλούμενοςΔιάβολοςκαὶ ὉΣατανᾶς,ὁ πλανῶν τὴν οἰκουμένην ὅλην, — ἐβλήθη εἰς τὴν γῆν, καὶ οἱ ἄγγελοι αὐτοῦ μετʼ αὐτοῦ ἐβλήθησαν. ^20.6 μακάριος καὶ ἅγιος ὁ ἔχων μέρος ἐν τῇ ἀναστάσει τῇ πρώτῃ· ἐπὶ τούτων ὁ δεύτερος θάνατος οὐκ ἔχει ἐξουσίαν, ἀλλʼ ἔσονταιἱερεῖς τοῦ θεοῦκαὶ τοῦ χριστοῦ, καὶ βασιλεύσουσιν μετʼ αὐτοῦ τὰ χίλια ἔτη.'' None

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12.7 There was war in the sky. Michael and his angels made war on the dragon. The dragon and his angels made war. ^12.9 The great dragon was thrown down, the old serpent, he who is called the devil and Satan, the deceiver of the whole world. He was thrown down to the earth, and his angels were thrown down with him. ^20.6 Blessed and holy is he who has part in the first resurrection. Over these, the second death has no power, but they will be priests of God and of Christ, and will reign with him one thousand years.'' None

26. New Testament, Colossians, 3.1 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Descent/Katabasis • Jesus, Kingly/Davidic messiahship/descent

Found in books: Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 209; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 58

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3.1 Εἰ οὖν συνηγέρθητε τῷ χριστῷ, τὰ ἄνω ζητεῖτε, οὗ ὁ χριστός ἐστινἐν δεξιᾷ τοῦ θεοῦ καθήμενος·'' None

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3.1 If then you were raised together with Christ, seek the things that are above, where Christ is, seated on the right hand of God. '' None

27. New Testament, Ephesians, 1.20, 4.8-4.10 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Descent, at Jordan • Descent, baptismal • Descent/Katabasis • Jesus, Kingly/Davidic messiahship/descent • Jesus, descent into Hell

Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 232; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 205, 209, 255, 256, 257, 258, 260, 262, 263, 302; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 58; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 377, 378

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1.20 ἣν ἐνήργηκεν ἐν τῷ χριστῷ ἐγείρας αὐτὸν ἐκ νεκρῶν, καὶ καθίσας ἐν δεξιᾷ αὐτοῦ ἐν τοῖς ἐπουρανίοις ^4.8 διὸ λέγει Ἀναβὰς εἰς ὕψος ᾐχμαλώτευσεν αἰχμαλωσίαν, καὶ ἔδωκεν δόματα τοῖς ἀνθρώποις. ^4.9 τὸ δέ Ἀνέβη τί ἐστιν εἰ μὴ ὅτι καὶ κατέβη εἰς τὰ κατώτερα μέρη τῆς γῆς; ^4.10 ὁ καταβὰς αὐτός ἐστιν καὶ ὁ ἀναβὰς ὑπεράνω πάντων τῶν οὐρανῶν, ἵνα πληρώσῃ τὰ πάντα.'' None

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1.20 which he worked in Christ, when he raised him from the dead, and made him to sit at his right hand in the heavenly places, ^4.8 Therefore he says, "When he ascended on high, he led captivity captive, and gave gifts to men." ^4.9 Now this, "He ascended," what is it but that he also first descended into the lower parts of the earth? ^4.10 He who descended is the one who also ascended far above all the heavens, that he might fill all things. '' None

28. New Testament, Galatians, 3.7-3.9, 3.29, 4.22-4.31 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Abraham, descent from • Abraham, the patriarch, descent from • Jesus, Kingly/Davidic messiahship/descent • descent from Abraham • salvation, as descent from Abraham

Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 181; Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 226; Kattan Gribetz et al. (2016), Genesis Rabbah in Text and Context. 106, 122, 123, 124; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 5; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 66

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3.7 Γινώσκετε ἄρα ὅτι οἱ ἐκ πίστεως, οὗτοι υἱοί εἰσιν Ἀβραάμ. ^3.8 προϊδοῦσα δὲ ἡ γραφὴ ὅτι ἐκ πίστεως δικαιοῖ τὰ ἔθνη ὁ θεὸς προευηγγελίσατο τῷ Ἀβραὰμ ὅτιἘνευλογηθήσονται ἐν σοὶ πάντα τὰ ἔθνη. ^3.9 ὥστε οἱ ἐκ πίστεως εὐλογοῦνται σὺν τῷ πιστῷ Ἀβραάμ. ^3.29 εἰ δὲ ὑμεῖς Χριστοῦ, ἄρα τοῦ Ἀβραὰμ σπέρμα ἐστέ, κατʼ ἐπαγγελίαν κληρονόμοι. ^4.22 γέγραπται γὰρ ὅτι Ἀβραὰμ δύο υἱοὺς ἔσχεν, ἕνα ἐκ τῆς παιδίσκης καὶ ἕνα ἐκ τῆς ἐλευθέρας· ^4.23 ἀλλʼ ὁ μὲν ἐκ τῆς παιδίσκης κατὰ σάρκα γεγέννηται, ὁ δὲ ἐκ τῆς ἐλευθέρας διʼ ἐπαγγελίας. ^4.24 ἅτινά ἐστιν ἀλληγορούμενα· αὗται γάρ εἰσιν δύο διαθῆκαι, μία μὲν ἀπὸ ὄρους Σινά, εἰς δουλείαν γεννῶσα, ἥτις ἐστὶν Ἅγαρ, ^4.25 τὸ δὲ Ἅγαρ Σινὰ ὄρος ἐστὶν ἐν τῇ Ἀραβίᾳ, συνστοιχεῖ δὲ τῇ νῦν Ἰερουσαλήμ, δουλεύει γὰρ μετὰ τῶν τέκνων αὐτῆς· ^4.26 ἡ δὲ ἄνω Ἰερουσαλὴμ ἐλευθέρα ἐστίν, ^4.27 ἥτις ἐστὶν μήτηρ ἡμῶν· γέγραπται γάρ ^4.28 ἡμεῖς δέ, ἀδελφοί, κατὰ Ἰσαὰκ ἐπαγγελίας τέκνα ἐσμέν· ^4.29 ἀλλʼ ὥσπερ τότε ὁ κατὰ σάρκα γεννηθεὶς ἐδίωκε τὸν κατὰ πνεῦμα, οὕτως καὶ νῦν. ^4.30 ἀλλὰ τί λέγει ἡ γραφή; Ἔκβαλε τὴν παιδίσκην καὶ τὸν υἱὸν αὐτῆς, οὐ γὰρ μὴ κληρονομήσει ὁ υἱὸς τῆς παιδίσκης μετὰ τοῦ υἱοῦ τῆς ἐλευθέρας. ^4.31 διό, ἀδελφοί, οὐκ ἐσμὲν παιδίσκης τέκνα ἀλλὰ τῆς ἐλευθέρας.'' None

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3.7 Know therefore that those whoare of faith, the same are sons of Abraham. ^3.8 The Scripture,foreseeing that God would justify the Gentiles by faith, preached thegospel beforehand to Abraham, saying, "In you all the nations will beblessed." ^3.9 So then, those who are of faith are blessed with thefaithful Abraham. ' "^3.29 If you are Christ's, then you are Abraham's seed and heirs according to promise." ^4.22 For it is written that Abraham had two sons, one by thehandmaid, and one by the free woman. ^4.23 However, the son by thehandmaid was born according to the flesh, but the son by the free womanwas born through promise. ^4.24 These things contain an allegory, forthese are two covets. One is from Mount Sinai, bearing children tobondage, which is Hagar. ^4.25 For this Hagar is Mount Sinai inArabia, and answers to the Jerusalem that exists now, for she is inbondage with her children. ^4.26 But the Jerusalem that is above isfree, which is the mother of us all. ^4.27 For it is written,"Rejoice, you barren who don\'t bear. Break forth and shout, you that don\'t travail. For more are the children of the desolate than of her who has a husband." ^4.28 Now we, brothers, as Isaac was, are children of promise. ^4.29 But as then, he who was born according to the flesh persecutedhim who was born according to the Spirit, so also it is now. ^4.30 However what does the Scripture say? "Throw out the handmaid and herson, for the son of the handmaid will not inherit with the son of thefree woman." ^4.31 So then, brothers, we are not children of ahandmaid, but of the free woman.'' None

29. New Testament, Hebrews, 8.1, 10.12 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Descent/Katabasis • Jesus, Kingly/Davidic messiahship/descent

Found in books: Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 209; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 58

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8.1 Κεφάλαιον δὲ ἐπὶ τοῖς λεγομένοις, τοιοῦτον ἔχομεν ἀρχιερέα, ὃςἐκάθισεν ἐν δεξιᾶτοῦ θρόνου τῆς μεγαλωσύνης ἐν τοῖς οὐρανοῖς, ^10.12 οὗτος δὲ μίαν ὑπὲρ ἁμαρτιῶν προσενέγκας θυσίαν εἰς τὸ διηνεκὲςἐκάθισεν ἐν δεξιᾷτοῦ θεοῦ,'' None

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8.1 Now in the things which we are saying, the main point is this. We have such a high priest, who sat down on the right hand of the throne of the Majesty in the heavens, ^10.12 but he, when he had offered one sacrifice for sins for ever, sat down on the right hand of God; '' None

30. New Testament, Philippians, 2.6-2.11 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Descent • Descent, of Pronoia • Descent, of Seth/Illuminator • Descent/Ascent • Jesus, descent into Hell

Found in books: Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 53, 175; Levison (2023), The Greek Life of Adam and Eve. 609; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 269; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 377

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2.6 ὃς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ, ^2.7 ἀλλὰ ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβών, ἐν ὁμοιώματι ἀνθρώπων γενόμενος· καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος ^2.8 ἐταπείνωσεν ἑαυτὸν γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ· ^2.9 διὸ καὶ ὁ θεὸς αὐτὸν ὑπερύψωσεν, καὶ ἐχαρίσατο αὐτῷ τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα, ^2.10 ἵνα ἐν τῷ ὀνόματι Ἰησοῦπᾶν γόνυ κάμψῃἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων, ^2.11 καὶ πᾶσα γλῶσσα ἐξομολογήσηταιὅτι ΚΥΡΙΟΣ ΙΗΣΟΥΣ ΧΡΙΣΤΟΣ εἰς δόξανθεοῦπατρός.'' None

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2.6 who, existing in the form of God, didn't consider it robbery to be equal with God, " '^2.7 but emptied himself, taking the form of a servant, being made in the likeness of men. ^2.8 And being found in human form, he humbled himself, becoming obedient to death, yes, the death of the cross. ^2.9 Therefore God also highly exalted him, and gave to him the name which is above every name; ^2.10 that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth, ^2.11 and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. '" None

31. New Testament, Romans, 1.1-1.5, 8.34 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Descent/Katabasis • Jesus, Kingly/Davidic messiahship/descent • descent

Found in books: Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 209; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 58, 59, 66, 76, 91, 97, 104; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 67

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1.1 ΠΑΥΛΟΣ δοῦλος Ἰησοῦ Χριστοῦ, κλητὸς ἀπόστολος, ἀφωρισμένος εἰς εὐαγγέλιον θεοῦ ^1.2 ὃ προεπηγγείλατο διὰ τῶν προφητῶν αὐτοῦ ἐν γραφαῖς ἁγίαις ^1.3 περὶ τοῦ υἱοῦ αὐτοῦ, τοῦ γενομένου ἐκ σπέρματος Δαυεὶδ κατὰ σάρκα, ^1.4 τοῦ ὁρισθέντος υἱοῦ θεοῦ ἐν δυνάμει κατὰ πνεῦμα ἁγιωσύνης ἐξ ἀναστάσεως νεκρῶν, Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν, ^1.5 διʼ οὗ ἐλάβομεν χάριν καὶ ἀποστολὴν εἰς ὑπακοὴν πίστεως ἐν πᾶσιν τοῖς ἔθνεσιν ὑπὲρ τοῦ ὀνόματος αὐτοῦ, ^8.34 τίς ὁ κατακρινῶν; Χριστὸς Ἰησοῦς ὁ ἀποθανών, μᾶλλον δὲ ἐγερθεὶς ἐκ νεκρῶν, ὅς ἐστιν ἐν δεξιᾷ ὃς καὶ ἐντυγχάνει ὑπὲρ ἡμῶν· τοῦ θεοῦ,'' None

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1.1 Paul, a servant of Jesus Christ, called to be an apostle, set apart for the gospel of God, ^1.2 which he promised before through his prophets in the holy Scriptures, ^1.3 concerning his Son, who was born of the seed of David according to the flesh, ^1.4 who was declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead, Jesus Christ our Lord, ' "^1.5 through whom we received grace and apostleship, for obedience of faith among all the nations, for his name's sake; " ^8.34 Who is he who condemns? It is Christ who died, yes rather, who was raised from the dead, who is at the right hand of God, who also makes intercession for us. '' None

32. New Testament, John, 3.14 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Descent, of Sophia/Wisdom • Descent/Ascent

Found in books: Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 31; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 206

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3.14 καὶ καθὼς Μωυσῆς ὕψωσεν τὸν ὄφιν ἐν τῇ ἐρήμῳ, οὕτως ὑψωθῆναι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου,'' None

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3.14 As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up, '' None

33. New Testament, Luke, 1.5, 1.8, 3.22, 4.1-4.3, 4.5-4.7, 4.9, 4.14-4.29, 4.33-4.41 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Descent, Spirit, of • Descent, at Jordan • Descent, of Christ • Descent, of Sophia/Wisdom • Descent, of the Spirit on/into Jesus • Jesus, Kingly/Davidic messiahship/descent • Menelaus, Priestly Descent of • Patriarch, Patriarchate, decline and disappearance • Spirit, Descent of

Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 127; Levine (2005), The Ancient Synagogue, The First Thousand Years, 46; Levison (2023), The Greek Life of Adam and Eve. 523; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 179, 264; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 30, 76, 96, 107; Schwartz (2008), 2 Maccabees, 95

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1.5 ΕΓΕΝΕΤΟ ἐν ταῖς ἡμέραις Ἡρῴδου βασιλέως τῆς Ἰουδαίας ἱερεύς τις ὀνόματι Ζαχαρίας ἐξ ἐφημερίας Ἀβιά, καὶ γυνὴ αὐτῷ ἐκ τῶν θυγατέρων Ἀαρών, καὶ τὸ ὄνομα αὐτῆς Ἐλεισάβετ. ^1.8 Ἐγένετο δὲ ἐν τῷ ἱερατεύειν αὐτὸν ἐν τῇ τάξει τῆς ἐφημερίας αὐτοῦ ἔναντι τοῦ θεοῦ ^3.22 καὶ καταβῆναι τὸ πνεῦμα τὸ ἅγιον σωματικῷ εἴδει ὡς περιστερὰν ἐπʼ αὐτόν, καὶ φωνὴν ἐξ οὐρανοῦ γενέσθαι Σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός, ἐν σοὶ εὐδόκησα. ^4.1 Ἰησοῦς δὲ πλήρης πνεύματος ἁγίου ὑπέστρεψεν ἀπὸ τοῦ Ἰορδάνου, καὶ ἤγετο ἐν τῷ πνεύματι ἐν τῇ ἐρήμῳ ^4.2 ἡμέρας τεσσεράκοντα πειραζόμενος ὑπὸ τοῦ διαβόλου. Καὶ οὐκ ἔφαγεν οὐδὲν ἐν ταῖς ἡμέραις ἐκείναις, καὶ συντελεσθεισῶν αὐτῶν ἐπείνασεν. ^4.3 εἶπεν δὲ αὐτῷ ὁ διάβολος Εἰ υἱὸς εἶ τοῦ θεοῦ, εἰπὲ τῷ λίθῳ τούτῳ ἵνα γένηται ἄρτος. ^4.5 Καὶ ἀναγαγὼν αὐτὸν ἔδειξεν αὐτῷ πάσας τὰς βασιλείας τῆς οἰκουμένης ἐν στιγμῇ χρόνου· ^4.6 καὶ εἶπεν αὐτῷ ὁ διάβολος Σοὶ δώσω τὴν ἐξουσίαν ταύτην ἅπασαν καὶ τὴν δόξαν αὐτῶν, ὅτι ἐμοὶ παραδέδοται καὶ ᾧ ἂν θέλω δίδωμι αὐτήν· ^4.7 σὺ οὖν ἐὰν προσκυνήσῃς ἐνώπιον ἐμοῦ, ἔσται σοῦ πᾶσα. ^4.9 Ἤγαγεν δὲ αὐτὸν εἰς Ἰερουσαλὴμ καὶ ἔστησεν ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ, καὶ εἶπεν αὐτῷ Εἰ υἱὸς εἶ τοῦ θεοῦ, βάλε σεαυτὸν ἐντεῦθεν κάτω· ^4.14 Καὶ ὑπέστρεψεν ὁ Ἰησοῦς ἐν τῇ δυνάμει τοῦ πνεύματος εἰς τὴν Γαλιλαίαν. καὶ φήμη ἐξῆλθεν καθʼ ὅλης τῆς περιχώρου περὶ αὐτοῦ. ^4.15 καὶ αὐτὸς ἐδίδασκεν ἐν ταῖς συναγωγαῖς αὐτῶν, δοξαζόμενος ὑπὸ πάντων. ^4.16 Καὶ ἦλθεν εἰς Ναζαρά, οὗ ἦν τεθραμμένος, καὶ εἰσῆλθεν κατὰ τὸ εἰωθὸς αὐτῷ ἐν τῇ ἡμέρᾳ τῶν σαββάτων εἰς τὴν συναγωγήν, καὶ ἀνέστη ἀναγνῶναι. ^4.17 καὶ ἐπεδόθη αὐτῷ βιβλίον τοῦ προφήτου Ἠσαίου, καὶ ἀνοίξας τὸ βιβλίον εὗρεν τὸν τόπον οὗ ἦν γεγραμμένον ^4.18 Πνεῦμα Κυρίου ἐπʼ ἐμέ, οὗ εἵνεκεν ἔχρισέν με εὐαγγελίσασθαι πτωχοῖς, ἀπέσταλκέν με κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, ἀποστεῖλαι τεθραυσμένους ἐν ἀφέσει, ^4.19 κηρύξαι ἐνιαυτὸν Κυρίου δεκτόν. ^4.20 καὶ πτύξας τὸ βιβλίον ἀποδοὺς τῷ ὑπηρέτῃ ἐκάθισεν· καὶ πάντων οἱ ὀφθαλμοὶ ἐν τῇ συναγωγῇ ἦσαν ἀτενίζοντες αὐτῷ. ^4.21 ἤρξατο δὲ λέγειν πρὸς αὐτοὺς ὅτι Σήμερον πεπλήρωται ἡ γραφὴ αὕτη ἐν τοῖς ὠσὶν ὑμῶν. ^4.22 καὶ πάντες ἐμαρτύρουν αὐτῷ καὶ ἐθαύμαζον ἐπὶ τοῖς λόγοις τῆς χάριτος τοῖς ἐκπορευομένοις ἐκ τοῦ στόματος αὐτοῦ, καὶ ἔλεγον Οὐχὶ υἱός ἐστιν Ἰωσὴφ οὗτος; ^4.23 καὶ εἶπεν πρὸς αὐτούς Πάντως ἐρεῖτέ μοι τὴν παραβολὴν ταύτην Ἰατρέ, θεράπευσον σεαυτόν· ὅσα ἠκούσαμεν γενόμενα εἰς τὴν — Καφαρναοὺμ ποίησον καὶ ὧδε ἐν τῇ πατρίδι σου. ^4.24 εἶπεν δέ Ἀμὴν λέγω ὑμῖν ὅτι οὐδεὶς προφήτης δεκτός ἐστιν ἐν τῇ πατρίδι αὐτοῦ. ^4.25 ἐπʼ ἀληθείας δὲ λέγω ὑμῖν, πολλαὶ χῆραι ἦσαν ἐν ταῖς ἡμέραις Ἠλείου ἐν τῷ Ἰσραήλ, ὅτε ἐκλείσθη ὁ οὐρανὸς ἔτη τρία καὶ μῆνας ἕξ, ὡς ἐγένετο λιμὸς μέγας ἐπὶ πᾶσαν τὴν γῆν, ^4.26 καὶ πρὸς οὐδεμίαν αὐτῶν ἐπέμφθη Ἠλείας εἰ μὴ εἰς Σάρεπτα τῆς Σιδωνίας πρὸς γυναῖκα χήραν. ^4.27 καὶ πολλοὶ λεπροὶ ἦσαν ἐν τῷ Ἰσραὴλ ἐπὶ Ἐλισαίου τοῦ προφήτου, καὶ οὐδεὶς αὐτῶν ἐκαθαρίσθη εἰ μὴ Ναιμὰν ὁ Σύρος. ^4.28 καὶ ἐπλήσθησαν πάντες θυμοῦ ἐν τῇ συναγωγῇ ἀκούοντες ταῦτα, ^4.29 καὶ ἀναστάντες ἐξέβαλον αὐτὸν ἔξω τῆς πόλεως, καὶ ἤγαγον αὐτὸν ἕως ὀφρύος τοῦ ὄρους ἐφʼ οὗ ἡ πόλις ᾠκοδόμητο αὐτῶν, ὥστε κατακρημνίσαι αὐτόν· ^4.33 καὶ ἐν τῇ συναγωγῇ ἦν ἄνθρωπος ἔχων πνεῦμα δαιμονίου ἀκαθάρτου, καὶ ἀνέκραξεν φωνῇ μεγάλῃ ^4.34 Ἔα, τί ἡμῖν καὶ σοί, Ἰησοῦ Ναζαρηνέ; ἦλθες ἀπολέσαι ἡμᾶς; ^4.35 οἶδά σε τίς εἶ, ὁ ἅγιος τοῦ θεοῦ. καὶ ἐπετίμησεν αὐτῷ ὁ Ἰησοῦς λέγων Φιμώθητι καὶ ἔξελθε ἀπʼ αὐτοῦ. καὶ ῥίψαν αὐτὸν τὸ δαιμόνιον εἰς τὸ μέσον ἐξῆλθεν ἀπʼ αὐτοῦ μηδὲν βλάψαν αὐτόν. ^4.36 καὶ ἐγένετο θάμβος ἐπὶ πάντας, καὶ συνελάλουν πρὸς ἀλλήλους λέγοντες Τίς ὁ λόγος οὗτος ὅτι ἐν ἐξουσίᾳ καὶ δυνάμει ἐπιτάσσει τοῖς ἀκαθάρτοις πνεύμασιν, ^4.37 καὶ ἐξέρχονται; Καὶ ἐξεπορεύετο ἦχος περὶ αὐτοῦ εἰς πάντα τόπον τῆς περιχώρου. ^4.38 Ἀναστὰς δὲ ἀπὸ τῆς συναγωγῆς εἰσῆλθεν εἰς τὴν οἰκίαν Σίμωνος. πενθερὰ δὲ τοῦ Σίμωνος ἦν συνεχομένη πυρετῷ μεγάλῳ, καὶ ἠρώτησαν αὐτὸν περὶ αὐτῆς. ^4.39 καὶ ἐπιστὰς ἐπάνω αὐτῆς ἐπετίμησεν τῷ πυρετῷ, καὶ ἀφῆκεν αὐτήν· παραχρῆμα δὲ ἀναστᾶσα διηκόνει αὐτοῖς. ^4.40 Δύνοντος δὲ τοῦ ἡλίου ἅπαντες ὅσοι εἶχον ἀσθενοῦντας νόσοις ποικίλαις ἤγαγον αὐτοὺς πρὸς αὐτόν· ὁ δὲ ἑνὶ ἑκάστῳ αὐτῶν τὰς χεῖρας ἐπιτιθεὶς ἐθεράπευεν αὐτούς. ^4.41 ἐξήρχετο δὲ καὶ δαιμόνια ἀπὸ πολλῶν, κράζοντα καὶ λέγοντα ὅτι Σὺ εἶ ὁ υἱὸς τοῦ θεοῦ· καὶ ἐπιτιμῶν οὐκ εἴα αὐτὰ λαλεῖν, ὅτι ᾔδεισαν τὸν χριστὸν αὐτὸν εἶναι.'' None

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1.5 There was in the days of Herod, the king of Judea, a certain priest named Zacharias, of the priestly division of Abijah. He had a wife of the daughters of Aaron, and her name was Elizabeth. ' "^1.8 Now it happened, while he executed the priest's office before God in the order of his division, " ^3.22 and the Holy Spirit descended in a bodily form as a dove on him; and a voice came out of the sky, saying "You are my beloved Son. In you I am well pleased." ^4.1 Jesus, full of the Holy Spirit, returned from the Jordan, and was led by the Spirit into the wilderness ^4.2 for forty days, being tempted by the devil. He ate nothing in those days. Afterward, when they were completed, he was hungry. ^4.3 The devil said to him, "If you are the Son of God, command this stone to become bread." ^4.5 The devil, leading him up on a high mountain, showed him all the kingdoms of the world in a moment of time. ^4.6 The devil said to him, "I will give you all this authority, and their glory, for it has been delivered to me; and I give it to whomever I want. ^4.7 If you therefore will worship before me, it will all be yours." ^4.9 He led him to Jerusalem, and set him on the pinnacle of the temple, and said to him, "If you are the Son of God, cast yourself down from here, ^4.14 Jesus returned in the power of the Spirit to Galilee, and news about him spread through all the surrounding area. ^4.15 He taught in their synagogues, being glorified by all. ^4.16 He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read. ^4.17 The book of the prophet Isaiah was handed to him. He opened the book, and found the place where it was written, ^4.18 "The Spirit of the Lord is on me, Because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, To proclaim release to the captives, Recovering of sight to the blind, To deliver those who are crushed, ^4.19 And to proclaim the acceptable year of the Lord." ^4.20 He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on him. ^4.21 He began to tell them, "Today, this Scripture has been fulfilled in your hearing." ^4.22 All testified about him, and wondered at the gracious words which proceeded out of his mouth, and they said, "Isn\'t this Joseph\'s son?" ^4.23 He said to them, "Doubtless you will tell me this parable, \'Physician, heal yourself! Whatever we have heard done at Capernaum, do also here in your hometown.\'" ^4.24 He said, "Most assuredly I tell you, no prophet is acceptable in his hometown. ^4.25 But truly I tell you, there were many widows in Israel in the days of Elijah, when the the sky was shut up three years and six months, when a great famine came over all the land. ^4.26 Elijah was sent to none of them, except to Zarephath, in the land of Sidon, to a woman who was a widow. ^4.27 There were many lepers in Israel in the time of Elisha the prophet, yet not one of them was cleansed, except Naaman, the Syrian." ^4.28 They were all filled with wrath in the synagogue, as they heard these things. ^4.29 They rose up, threw him out of the city, and led him to the brow of the hill that their city was built on, that they might throw him off the cliff. ^4.33 In the synagogue there was a man who had a spirit of an unclean demon, and he cried out with a loud voice, ^4.34 saying, "Ah! what have we to do with you, Jesus of Nazareth? Have you come to destroy us? I know you who you are: the Holy One of God!" ^4.35 Jesus rebuked him, saying, "Be silent, and come out of him!" When the demon had thrown him down in their midst, he came out of him, having done him no harm. ^4.36 Amazement came on all, and they spoke together, one with another, saying, "What is this word? For with authority and power he commands the unclean spirits, and they come out!" ^4.37 News about him went out into every place of the surrounding region. ' "^4.38 He rose up from the synagogue, and entered into Simon's house. Simon's mother-in-law was afflicted with a great fever, and they begged him for her. " '^4.39 He stood over her, and rebuked the fever; and it left her. Immediately she rose up and served them. ^4.40 When the sun was setting, all those who had any sick with various diseases brought them to him; and he laid his hands on every one of them, and healed them. ^4.41 Demons also came out from many, crying out, and saying, "You are the Christ, the Son of God!" Rebuking them, he didn\'t allow them to speak, because they knew that he was the Christ. '' None

34. New Testament, Mark, 1.9-1.11, 1.23-1.28, 12.35-12.37 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • David, Davidic origin / descent • Descent, at Jordan • Descent, of Christ • Descent, of Sophia/Wisdom • Descent, of the Spirit on/into Jesus • Descent/Katabasis • Jesus, Kingly/Davidic messiahship/descent • Patriarch, Patriarchate, decline and disappearance

Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 127; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 209; Levine (2005), The Ancient Synagogue, The First Thousand Years, 46; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 179, 264; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 30, 76, 95, 107; Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 288, 294

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1.9 ΚΑΙ ΕΓΕΝΕΤΟ ἐν ἐκείναις ταῖς ἡμέραις ἦλθεν Ἰησοῦς ἀπὸ Ναζαρὲτ τῆς Γαλιλαίας καὶ ἐβαπτίσθη εἰς τὸν Ἰορδάνην ὑπὸ Ἰωάνου. ^1.10 καὶ εὐθὺς ἀναβαίνων ἐκ τοῦ ὕδατος εἶδεν σχιζομένους τοὺς οὐρανοὺς καὶ τὸ πνεῦμα ὡς περιστερὰν καταβαῖνον εἰς αὐτόν· ^1.11 καὶ φωνὴ ἐγένετο ἐκ τῶν οὐρανῶν Σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός, ἐν σοὶ εὐδόκησα. ^1.23 καὶ εὐθὺς ἦν ἐν τῇ συναγωγῇ αὐτῶν ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ, καὶ ἀνέκραξεν ^1.24 λέγων Τί ἡμῖν καὶ σοί, Ἰησοῦ Ναζαρηνέ; ἦλθες ἀπολέσαι ἡμᾶς; οἶδά σε τίς εἶ, ὁ ἅγιος τοῦ θεοῦ. ^1.25 καὶ ἐπετίμησεν αὐτῷ ὁ Ἰησοῦς λέγων Φιμώθητι καὶ ἔξελθε ἐξ αὐτοῦ. ^1.26 καὶ σπαράξαν αὐτὸν τὸ πνεῦμα τὸ ἀκάθαρτον καὶ φωνῆσαν φωνῇ μεγάλῃ ἐξῆλθεν ἐξ αὐτοῦ. καὶ ἐθαμβήθησαν ἅπαντες, ^1.27 ὥστε συνζητεῖν αὐτοὺς λέγοντας Τί ἐστιν τοῦτο; διδαχὴ καινή· κατʼ ἐξουσίαν καὶ τοῖς πνεύμασι τοῖς ἀκαθάρτοις ἐπιτάσσει, καὶ ὑπακούουσιν αὐτῷ. ^1.28 Καὶ ἐξῆλθεν ἡ ἀκοὴ αὐτοῦ εὐθὺς πανταχοῦ εἰς ὅλην την περίχωρον τῆς Γαλιλαίας. ^12.35 Καὶ ἀποκριθεὶς ὁ Ἰησοῦς ἔλεγεν διδάσκων ἐν τῷ ἱερῷ Πῶς λέγουσιν οἱ γραμματεῖς ὅτι ὁ χριστὸς υἱὸς Δαυείδ ἐστιν; ^12.36 αὐτὸς Δαυεὶδ εἶπεν ἐν τῷ πνεύματι τῷ ἁγίῳ Εἶπεν Κύριος τῷ κυρίῳ μου Κάθου ἐκ δεξιῶν μου ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποκάτω τῶν ποδῶν σου· ^12.37 αὐτὸς Δαυεὶδ λέγει αὐτὸν κύριον, καὶ πόθεν αὐτοῦ ἐστὶν υἱός; Καὶ ὁ πολὺς ὄχλος ἤκουεν αὐτοῦ ἡδέως.'' None

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1.9 It happened in those days, that Jesus came from Nazareth of Galilee, and was baptized by John in the Jordan. ^1.10 Immediately coming up from the water, he saw the heavens parting, and the Spirit descending on him like a dove. ^1.11 A voice came out of the sky, "You are my beloved Son, in whom I am well pleased." ^1.23 Immediately there was in their synagogue a man with an unclean spirit, and he cried out, ^1.24 saying, "Ha! What do we have to do with you, Jesus, you Nazarene? Have you come to destroy us? I know you who you are: the Holy One of God!" ^1.25 Jesus rebuked him, saying, "Be quiet, and come out of him!" ^1.26 The unclean spirit, convulsing him and crying with a loud voice, came out of him. ^1.27 They were all amazed, so that they questioned among themselves, saying, "What is this? A new teaching? For with authority he commands even the unclean spirits, and they obey him!" ^1.28 The report of him went out immediately everywhere into all the region of Galilee and its surrounding area. ^12.35 Jesus responded, as he taught in the temple, "How is it that the scribes say that the Christ is the son of David? ' "^12.36 For David himself said in the Holy Spirit, 'The Lord said to my Lord, Sit at my right hand, Until I make your enemies the footstool of your feet.' " '^12.37 Therefore David himself calls him Lord, so how can he be his son?"The common people heard him gladly. '' None

35. New Testament, Matthew, 3.16-3.17, 4.1, 4.8-4.9, 4.23, 5.43-5.45, 22.41-22.46, 26.64, 28.19 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Abraham, descent from • David, Davidic origin / descent • Descent, at Jordan • Descent, of Christ • Descent, of Sophia/Wisdom • Descent, of the Spirit on/into Jesus • Descent/Ascent • Descent/Katabasis • Jesus, Kingly/Davidic messiahship/descent • Patriarch, Patriarchate, decline and disappearance • salvation, as descent from Abraham

Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 85, 183; Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 44; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 127; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 209; Levine (2005), The Ancient Synagogue, The First Thousand Years, 46; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 178, 179, 258, 264; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 30, 32, 35, 58, 67, 96, 97, 107, 167; Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 294

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3.16 βαπτισθεὶς δὲ ὁ Ἰησοῦς εὐθὺς ἀνέβη ἀπὸ τοῦ ὕδατος· ^3.17 καὶ ἰδοὺ ἠνεῴχθησαν οἱ οὐρανοί, καὶ εἶδεν πνεῦμα θεοῦ καταβαῖνον ὡσεὶ περιστερὰν ἐρχόμενον ἐπʼ αὐτόν· καὶ ἰδοὺ φωνὴ ἐκ τῶν οὐρανῶν λέγουσα Οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα. ^4.1 Τότε ὁ Ἰησοῦς ἀνήχθη εἰς τὴν ἔρημον ὑπὸ τοῦ πνεύματος, πειρασθῆναι ὑπὸ τοῦ διαβόλου. ^4.8 Πάλιν παραλαμβάνει αὐτὸν ὁ διάβολος εἰς ὄρος ὑψηλὸν λίαν, καὶ δείκνυσιν αὐτῷ πάσας τὰς βασιλείας τοῦ κόσμου καὶ τὴν δόξαν αὐτῶν, ^4.9 καὶ εἶπεν αὐτῷ Ταῦτά σοι πάντα δώσω ἐὰν πεσὼν προσκυνήσῃς μοι. ^4.23 Καὶ περιῆγεν ἐν ὅλῃ τῇ Γαλιλαίᾳ, διδάσκων ἐν ταῖς συναγωγαῖς αὐτῶν καὶ κηρύσσων τὸ εὐαγγέλιον τῆς βασιλείας καὶ θεραπεύων πᾶσαν νόσον καὶ πᾶσαν μαλακίαν ἐν τῷ λαῷ. ^5.43 Ἠκούσατε ὅτι ἐρρέθη Ἀγαπήσεις τὸν πλησίον σου καὶ μισήσεις τὸν ἐχθρόν σου. ^5.44 Ἐγὼ δὲ λέγω ὑμῖν, ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ προσεύχεσθε ὑπὲρ τῶν διωκόντων ὑμᾶς· ^5.45 ὅπως γένησθε υἱοὶ τοῦ πατρὸς ὑμῶν τοῦ ἐν οὐρανοῖς, ὅτι τὸν ἥλιον αὐτοῦ ἀνατέλλει ἐπὶ πονηροὺς καὶ ἀγαθοὺς καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους. ^22.41 Συνηγμένων δὲ τῶν Φαρισαίων ἐπηρώτησεν αὐτοὺς ὁ Ἰησοῦς λέγων ^22.42 Τί ὑμῖν δοκεῖ περὶ τοῦ χριστοῦ; τίνος υἱός ἐστιν; λέγουσιν αὐτῷ Τοῦ Δαυείδ. ^22.43 λέγει αὐτοῖς Πῶς οὖν Δαυεὶδ ἐν πνεύματι καλεῖ αὐτὸν κύριον λέγων ^22.44 Εἶπεν Κύριος τῷ κυρίῳ μου Κάθου ἐκ δεξιῶν μου ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποκάτω τῶν ποδῶν σου; ^22.45 εἰ οὖν Δαυεὶδ καλεῖ αὐτὸν κύριον, πῶς υἱὸς αὐτοῦ ἐστίν; ^22.46 καὶ οὐδεὶς ἐδύνατο ἀποκριθῆναι αὐτῷ λόγον, οὐδὲ ἐτόλμησέν τις ἀπʼ ἐκείνης τῆς ἡμέρας ἐπερωτῆσαι αὐτὸν οὐκέτι. ^26.64 λέγει αὐτῷ ὁ Ἰησοῦς Σὺ εἶπας· πλὴν λέγω ὑμῖν, ἀπʼ ἄρτι ὄψεσθε τὸν υἱὸν τοῦ ἀνθρώπου καθήμενον ἐκ δεξιῶν τῆς δυνάμεως καὶ ἐρχόμενον ἐπὶ τῶν νεφελῶν τοῦ οὐρανοῦ. ^28.19 πορευθέντες οὖν μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος,' ' None

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3.16 Jesus, when he was baptized, went up directly from the water: and behold, the heavens were opened to him. He saw the Spirit of God descending as a dove, and coming on him. ^3.17 Behold, a voice out of the heavens said, "This is my beloved Son, with whom I am well pleased." ^4.1 Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. ^4.8 Again, the devil took him to an exceedingly high mountain, and showed him all the kingdoms of the world, and their glory. ^4.9 He said to him, "I will give you all of these things, if you will fall down and worship me." ^4.23 Jesus went about in all Galilee, teaching in their synagogues, preaching the gospel of the kingdom, and healing every disease and every sickness among the people. ^5.43 "You have heard that it was said, \'You shall love your neighbor, and hate your enemy.\ '^5.44 But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you, ^5.45 that you may be sons of your Father who is in heaven. For he makes his sun to rise on the evil and the good, and sends rain on the just and the unjust. ^22.41 Now while the Pharisees were gathered together, Jesus asked them a question, ^22.42 saying, "What do you think of the Christ? Whose son is he?"They said to him, "of David." ^22.43 He said to them, "How then does David in the Spirit call him Lord, saying, ' "^22.44 'The Lord said to my Lord, Sit on my right hand, Until I make your enemies a footstool for your feet?' " '^22.45 "If then David calls him Lord, how is he his son?" ^22.46 No one was able to answer him a word, neither dared any man from that day forth ask him any more questions. ^26.64 Jesus said to him, "You have said it. Nevertheless, I tell you, henceforth you will see the Son of Man sitting at the right hand of Power, and coming on the clouds of the sky." ^28.19 Go, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, ' ' None

36. Tacitus, Annals, 1.10, 1.62.2, 2.50.2, 3.55, 3.55.4, 3.64.3, 3.71.2, 4.1.1-4.1.2, 4.16, 4.16.4, 4.57.1, 4.64.1, 4.74.2, 11.11.1, 11.26.1-11.26.3, 12.8.1, 12.43, 12.43.1, 12.64.1, 13.17.2, 13.58, 14.12.2, 14.15.1, 14.22.4, 15.23.2, 15.44.1-15.44.2, 15.44.5, 16.16.2 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • decline • decline, and recovery • decline, historical • decline, historical, moral decline • decline, of Rome • decline, of luxury • decline, of morals • decline, of religion • decline, of senate • memory, cultic, decline and

Found in books: Crabb (2020), Luke/Acts and the End of History, 77, 274; Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 145, 151, 160, 161, 162, 163, 164, 184, 186, 190, 192, 193, 194, 195, 196, 197, 199, 200, 201, 205, 210, 213, 220; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 67, 97, 139, 170, 171, 181, 218, 223, 235, 245, 247, 249, 252, 288, 290, 291, 292, 308, 313, 321, 353; Viglietti and Gildenhard (2020), Divination, Prediction and the End of the Roman Republic, 85, 360, 365

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3.55 Auditis Caesaris litteris remissa aedilibus talis cura; luxusque mensae a fine Actiaci belli ad ea arma quis Servius Galba rerum adeptus est per annos centum pro- fusis sumptibus exerciti paulatim exolevere. causas eius mutationis quaerere libet. dites olim familiae nobilium aut claritudine insignes studio magnificentiae prolabebantur. nam etiam tum plebem socios regna colere et coli licitum; ut quisque opibus domo paratu speciosus per nomen et clientelas inlustrior habebatur. postquam caedibus saevitum et magnitudo famae exitio erat, ceteri ad sapientiora convertere. simul novi homines e municipiis et coloniis atque etiam provinciis in senatum crebro adsumpti domesticam parsimoniam intulerunt, et quamquam fortuna vel industria plerique pecuniosam ad senectam pervenirent, mansit tamen prior animus. sed praecipuus adstricti moris auctor Vespasianus fuit, antiquo ipse cultu victuque. obsequium inde in principem et aemulandi amor validior quam poena ex legibus et metus. nisi forte rebus cunctis inest quidam velut orbis, ut quem ad modum temporum vices ita morum vertantur; nec omnia apud priores meliora, sed nostra quoque aetas multa laudis et artium imitanda posteris tulit. verum haec nobis in maiores certamina ex honesto maneant. ^4.16 Sub idem tempus de flamine Diali in locum Servi Maluginensis defuncti legendo, simul roganda nova lege disseruit Caesar. nam patricios confarreatis parentibus genitos tres simul nominari, ex quis unus legeretur, vetusto more; neque adesse, ut olim, eam copiam, omissa confarreandi adsuetudine aut inter paucos retenta (pluresque eius rei causas adferebat, potissimam penes incuriam virorum feminarumque; accedere ipsius caerimoniae difficultates quae consulto vitarentur) et quoniam exiret e iure patrio qui id flamonium apisceretur quaeque in manum flaminis conveniret. ita medendum senatus decreto aut lege, sicut Augustus quaedam ex horrida illa antiquitate ad praesentem usum flexisset. igitur tractatis religionibus placitum instituto flaminum nihil demutari: sed lata lex qua flaminica Dialis sacrorum causa in potestate viri, cetera promisco feminarum iure ageret. et filius Maluginensis patri suffectus. utque glisceret dignatio sacerdotum atque ipsis promptior animus foret ad capessendas caerimonias decretum Corneliae virgini, quae in locum Scantiae capiebatur, sestertium viciens, et quotiens Augusta theatrum introisset ut sedes inter Vestalium consideret. ^12.43 Multa eo anno prodigia evenere. insessum diris avibus Capitolium, crebris terrae motibus prorutae domus, ac dum latius metuitur, trepidatione vulgi invalidus quisque obtriti; frugum quoque egestas et orta ex eo fames in prodigium accipiebatur. nec occulti tantum questus, sed iura reddentem Claudium circumvasere clamoribus turbidis, pulsumque in extremam fori partem vi urgebant, donec militum globo infensos perrupit. quindecim dierum alimenta urbi, non amplius superfuisse constitit, magnaque deum benignitate et modestia hiemis rebus extremis subventum. at hercule olim Italia legionibus longinquas in provincias commeatus portabat, nec nunc infecunditate laboratur, sed Africam potius et Aegyptum exercemus, navibusque et casibus vita populi Romani permissa est. ^13.58 Eodem anno Ruminalem arborem in comitio, quae octingentos et triginta ante annos Remi Romulique infantiam texerat, mortuis ramalibus et arescente trunco deminutam prodigii loco habitum est, donec in novos fetus revivesceret.' ' None

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1.10 \xa0On the other side it was argued that "filial duty and the critical position of the state had been used merely as a cloak: come to facts, and it was from the lust of dominion that he excited the veterans by his bounties, levied an army while yet a stripling and a subject, subdued the legions of a consul, and affected a leaning to the Pompeian side. Then, following his usurpation by senatorial decree of the symbols and powers of the praetorship, had come the deaths of Hirtius and Pansa, â\x80\x94 whether they perished by the enemy\'s sword, or Pansa by poison sprinkled on his wound, and Hirtius by the hands of his own soldiery, with the Caesar to plan the treason. At all events, he had possessed himself of both their armies, wrung a consulate from the unwilling senate, and turned against the commonwealth the arms which he had received for the quelling of Antony. The proscription of citizens and the assignments of land had been approved not even by those who executed them. Grant that Cassius and the Bruti were sacrificed to inherited enmities â\x80\x94 though the moral law required that private hatreds should give way to public utility â\x80\x94 yet Pompey was betrayed by the simulacrum of a peace, Lepidus by the shadow of a friendship: then Antony, lured by the Tarentine and Brundisian treaties and a marriage with his sister, had paid with life the penalty of that delusive connexion. After that there had been undoubtedly peace, but peace with bloodshed â\x80\x94 the disasters of Lollius and of Varus, the execution at Rome of a Varro, an Egnatius, an Iullus." His domestic adventures were not spared; the abduction of Nero\'s wife, and the farcical questions to the pontiffs, whether, with a child conceived but not yet born, she could legally wed; the debaucheries of Vedius Pollio; and, lastly, Livia, â\x80\x94 as a mother, a curse to the realm; as a stepmother, a curse to the house of the Caesars. "He had left small room for the worship of heaven, when he claimed to be himself adored in temples and in the image of godhead by flamens and by priests! Even in the adoption of Tiberius to succeed him, his motive had been neither personal affection nor regard for the state: he had read the pride and cruelty of his heart, and had sought to heighten his own glory by the vilest of contrasts." For Augustus, a\xa0few years earlier, when requesting the Fathers to renew the grant of the tribunician power to Tiberius, had in the course of the speech, complimentary as it was, let fall a\xa0few remarks on his demeanour, dress, and habits which were offered as an apology and designed for reproaches. However, his funeral ran the ordinary course; and a decree followed, endowing him a temple and divine rites. < ^1.62.2 \xa0And so, six years after the fatal field, a Roman army, present on the ground, buried the bones of the three legions; and no man knew whether he consigned to earth the remains of a stranger or a kinsman, but all thought of all as friends and members of one family, and, with anger rising against the enemy, mourned at once and hated. At the erection of the funeral-mound the Caesar laid the first sod, paying a dear tribute to the departed, and associating himself with the grief of those around him. But Tiberius disapproved, possibly because he put an invidious construction on all acts of Germanicus, possibly because he held that the sight of the unburied dead must have given the army less alacrity for battle and more respect for the enemy, while a commander, invested with the augurate and administering the most venerable rites of religion, ought to have avoided all contact with a funeral ceremony. < ^2.50.2 \xa0Meanwhile, the law of treason was coming to its strength; and Appuleia Varilla, the niece of Augustus\' sister, was summoned by an informer to answer a charge under the statute, on the ground that she had insulted the deified Augustus, as well as Tiberius and his mother, by her scandalous conversations, and had sullied her connection with the Caesar by the crime of adultery. The adultery, it was decided, was sufficiently covered by the Julian Law; and as to the charge of treason, the emperor requested that a distinction should be drawn, conviction to follow, should she have said anything tantamount to sacrilege against Augustus: remarks levelled at himself he did not wish to be made the subject of inquiry. To the consul\'s question: "What was his opinion of the reprehensible statements she was alleged to have made about his mother" he gave no answer; but at the next meeting of the senate he asked, in her name also, that no one should be held legally accountable for words uttered against her in any circumstances whatever. After freeing Appuleius from the operation of the statute, he deprecated the heavier penalty for adultery, and suggested that in accordance with the old-world precedents she might be handed to her relatives and removed to a point beyond the two-hundredth milestone. Her lover, Manlius, was banned from residence in Italy or Africa. <' "^3.55.4 \xa0When the Caesar's epistle had been read, the aediles were exempted from such a task; and spendthrift epicureanism, after being practised with extravagant prodigality throughout the century between the close of the Actian War and the struggle which placed Servius Galba on the throne, went gradually out of vogue. The causes of that change may well be investigated. Formerly aristocratic families of wealth or outstanding distinction were apt to be led to their downfall by a passion for magnificence. For it was still legitimate to court or be courted by the populace, by the provincials, by dependent princes; and the more handsome the fortune, the palace, the establishment of a man, the more imposing his reputation and his clientÃ¨le. After the merciless executions, when greatness of fame was death, the survivors turned to wiser paths. At the same time, the self-made men, repeatedly drafted into the senate from the municipalities and the colonies, and even from the provinces, introduced the plain-living habits of their own hearths; and although by good fortune or industry very many arrived at an old age of affluence, yet their prepossessions persisted to the end. But the main promoter of the stricter code was Vespasian, himself of the old school in his person and table. Thenceforward, deference to the sovereign and the love of emulating him proved more powerful than legal sanctions and deterrents. Or should we rather say there is a kind of cycle in all things â\x80\x94 moral as well as seasonal revolutions? Nor, indeed, were all things better in the old time before us; but our own age too has produced much in the sphere of true nobility and much in that of art which posterity well may imitate. In any case, may the honourable competition of our present with our past long remain!" ^3.55 \xa0When the Caesar's epistle had been read, the aediles were exempted from such a task; and spendthrift epicureanism, after being practised with extravagant prodigality throughout the century between the close of the Actian War and the struggle which placed Servius Galba on the throne, went gradually out of vogue. The causes of that change may well be investigated. Formerly aristocratic families of wealth or outstanding distinction were apt to be led to their downfall by a passion for magnificence. For it was still legitimate to court or be courted by the populace, by the provincials, by dependent princes; and the more handsome the fortune, the palace, the establishment of a man, the more imposing his reputation and his clientÃ¨le. After the merciless executions, when greatness of fame was death, the survivors turned to wiser paths. At the same time, the self-made men, repeatedly drafted into the senate from the municipalities and the colonies, and even from the provinces, introduced the plain-living habits of their own hearths; and although by good fortune or industry very many arrived at an old age of affluence, yet their prepossessions persisted to the end. But the main promoter of the stricter code was Vespasian, himself of the old school in his person and table. Thenceforward, deference to the sovereign and the love of emulating him proved more powerful than legal sanctions and deterrents. Or should we rather say there is a kind of cycle in all things â\x80\x94 moral as well as seasonal revolutions? Nor, indeed, were all things better in the old time before us; but our own age too has produced much in the sphere of true nobility and much in that of art which posterity well may imitate. In any case, may the honourable competition of our present with our past long remain!" "^3.64.3 \xa0About the same time, a serious illness of Julia Augusta made it necessary for the emperor to hasten his return to the capital, the harmony between mother and son being still genuine, or their hatred concealed: for a little earlier, Julia, in dedicating an effigy to the deified Augustus not far from the theatre of Marcellus, had placed Tiberius\' name after her own in the inscription; and it was believed that, taking the act as a derogation from the imperial dignity, he had locked it in his breast with grave and veiled displeasure. Now, however, the senate gave orders for a solemn intercession and the celebration of the Great Games â\x80\x94 the latter to be exhibited by the pontiffs, the augurs, and the Fifteen, assisted by the Seven and by the Augustal fraternities. Lucius Apronius had moved that the Fetials should also preside at the Games. The Caesar opposed, drawing a distinction between the prerogatives of the various priesthoods, adducing precedents, and pointing out that "the Fetials had never had that degree of dignity, while the Augustals had only been admitted among the others because theirs was a special priesthood of the house for which the intercession was being offered." <' "^3.71.2 \xa0A\xa0problem in religion now presented itself: in what temple were the knights to lodge the offering vowed, in connection with Augusta's illness, to Equestrian Fortune? For though shrines to Fortune were plentiful in the city, none carried the epithet in question. It was found that there was a temple of the name at Antium, and that all sacred rites in the country towns of Italy, with all places of worship and divine images, were subject to the jurisdiction and authority of Rome. At Antium, accordingly, the gift was placed. And since points of religion were under consideration, the Caesar produced his recently deferred answer to the Flamen Dialis, Servius Maluginensis; and read a pontifical decree, according to which the Flamen, whenever attacked by illness, might at the discretion of the supreme pontiff absent himself for more than two nights, so long as it was not on days of public sacrifice nor oftener than twice in one year. The ruling thus laid down in the principate of Augustus showed that a\xa0year's absence and a provincial governorship were not for the flamens of Jupiter. Attention was also called to a precedent set by the supreme pontiff, Lucius Metellus; who had vetoed the departure of the Flamen, Aulus Postumius. Asia, therefore, was allotted to the consular next in seniority to Maluginensis. <" ^4.1.1 \xa0The consulate of Gaius Asinius and Gaius Antistius was to Tiberius the ninth year of public order and of domestic felicity (for he counted the death of Germanicus among his blessings), when suddenly fortune disturbed the peace and he became either a tyrant himself or the source of power to the tyrannous. The starting-point and the cause were to be found in Aelius Sejanus, prefect of the praetorian cohorts. of his influence I\xa0spoke above: now I\xa0shall unfold his origin, his character, and the crime by which he strove to seize on empire. Born at Vulsinii to the Roman knight Seius Strabo, he became in early youth a follower of Gaius Caesar, grandson of the deified Augustus; not without a rumour that he had disposed of his virtue at a price to Apicius, a rich man and a prodigal. Before long, by his multifarious arts, he bound Tiberius fast: so much so that a man inscrutable to others became to Sejanus alone unguarded and unreserved; and the less by subtlety (in fact, he was beaten in the end by the selfsame arts) than by the anger of Heaven against that Roman realm for whose equal damnation he flourished and fell. He was a man hardy by constitution, fearless by temperament; skilled to conceal himself and to incriminate his neighbour; cringing at once and insolent; orderly and modest to outward view, at heart possessed by a towering ambition, which impelled him at whiles to lavishness and luxury, but oftener to industry and vigilance â\x80\x94 qualities not less noxious when assumed for the winning of a throne. ^4.1.2 \xa0The consulate of Gaius Asinius and Gaius Antistius was to Tiberius the ninth year of public order and of domestic felicity (for he counted the death of Germanicus among his blessings), when suddenly fortune disturbed the peace and he became either a tyrant himself or the source of power to the tyrannous. The starting-point and the cause were to be found in Aelius Sejanus, prefect of the praetorian cohorts. of his influence I\xa0spoke above: now I\xa0shall unfold his origin, his character, and the crime by which he strove to seize on empire. Born at Vulsinii to the Roman knight Seius Strabo, he became in early youth a follower of Gaius Caesar, grandson of the deified Augustus; not without a rumour that he had disposed of his virtue at a price to Apicius, a rich man and a prodigal. Before long, by his multifarious arts, he bound Tiberius fast: so much so that a man inscrutable to others became to Sejanus alone unguarded and unreserved; and the less by subtlety (in fact, he was beaten in the end by the selfsame arts) than by the anger of Heaven against that Roman realm for whose equal damnation he flourished and fell. He was a man hardy by constitution, fearless by temperament; skilled to conceal himself and to incriminate his neighbour; cringing at once and insolent; orderly and modest to outward view, at heart possessed by a towering ambition, which impelled him at whiles to lavishness and luxury, but oftener to industry and vigilance â\x80\x94 qualities not less noxious when assumed for the winning of a throne. < ^4.16.4 \xa0Nearly at the same date, the Caesar spoke on the need of choosing a flamen of Jupiter, to replace the late Servius Maluginensis, and of also passing new legislation. "Three patricians," he pointed out, "children of parents wedded \'by cake and spelt,\' were nominated simultaneously; and on one of them the selection fell. The system was old-fashioned, nor was there now as formerly the requisite supply of candidates, since the habit of marrying by the ancient ritual had been dropped, or was retained in few families." â\x80\x94 Here he offered several explanations of the fact, the principal one being the indifference of both sexes, though there was also a deliberate avoidance of the difficulties of the ceremony itself. â\x80\x94 ".\xa0.\xa0.\xa0and since both the man obtaining this priesthood and the woman passing into the marital control of a flamen were automatically withdrawn from paternal jurisdiction. Consequently, a remedy must be applied either by a senatorial resolution or by special law, precisely as Augustus had modified several relics of the rough old world to suit the needs of the present." It was decided, then, after a discussion of the religious points, that no change should be made in the constitution of the flamenship; but a law was carried, that the flamen\'s wife, though under her husband\'s tutelage in respect of her sacred duties, should otherwise stand upon the same legal footing as any ordinary woman. Maluginensis\' son was elected in the room of his father; and to enhance the dignity of the priests and increase their readiness to perform the ritual of the various cults, two million sesterces were voted to the Virgin Cornelia, who was being appointed to succeed Scantia; while Augusta, whenever she entered the theatre, was to take her place among the seats reserved for the Vestals. <' "^4.16 \xa0Nearly at the same date, the Caesar spoke on the need of choosing a flamen of Jupiter, to replace the late Servius Maluginensis, and of also passing new legislation. "Three patricians," he pointed out, "children of parents wedded \'by cake and spelt,\' were nominated simultaneously; and on one of them the selection fell. The system was old-fashioned, nor was there now as formerly the requisite supply of candidates, since the habit of marrying by the ancient ritual had been dropped, or was retained in few families." â\x80\x94 Here he offered several explanations of the fact, the principal one being the indifference of both sexes, though there was also a deliberate avoidance of the difficulties of the ceremony itself. â\x80\x94 ".\xa0.\xa0.\xa0and since both the man obtaining this priesthood and the woman passing into the marital control of a flamen were automatically withdrawn from paternal jurisdiction. Consequently, a remedy must be applied either by a senatorial resolution or by special law, precisely as Augustus had modified several relics of the rough old world to suit the needs of the present." It was decided, then, after a discussion of the religious points, that no change should be made in the constitution of the flamenship; but a law was carried, that the flamen\'s wife, though under her husband\'s tutelage in respect of her sacred duties, should otherwise stand upon the same legal footing as any ordinary woman. Maluginensis\' son was elected in the room of his father; and to enhance the dignity of the priests and increase their readiness to perform the ritual of the various cults, two million sesterces were voted to the Virgin Cornelia, who was being appointed to succeed Scantia; while Augusta, whenever she entered the theatre, was to take her place among the seats reserved for the Vestals. < ^4.57.1 \xa0Meanwhile, after long meditating and often deferring his plan, the Caesar at length departed for Campania, ostensibly to consecrate one temple to Jupiter at Capua and one to Augustus at Nola, but in the settled resolve to fix his abode far from Rome. As to the motive for his withdrawal, though I\xa0have followed the majority of historians in referring it to the intrigues of Sejanus, yet in view of the fact that his isolation remained equally complete for six consecutive years after Sejanus' execution, I\xa0am often tempted to doubt whether it could not with greater truth be ascribed to an impulse of his own, to find an inconspicuous home for the cruelty and lust which his acts proclaimed to the world. There were those who believed that in his old age he had become sensitive also to his outward appearances. For he possessed a tall, round-shouldered, and abnormally slender figure, a head without a trace of hair, and an ulcerous face generally variegated with plasters; while, in the seclusion of Rhodes, he had acquired the habit of avoiding company and taking his pleasures by stealth. The statement is also made that he was driven into exile by the imperious temper of his mother, whose partnership in his power he could not tolerate, while it was impossible to cut adrift one from whom he held that power in fee. For Augustus had hesitated whether to place Germanicus, his sister's grandson and the theme of all men's praise, at the head of the Roman realm, but, overborne by the entreaties of his wife, had introduced Germanicus into the family of Tiberius, and Tiberius into his own: a\xa0benefit which the old empress kept recalling and reclaiming." ^4.64.1 \xa0The disaster had not yet faded from memory, when a fierce outbreak of fire affected the city to an unusual degree by burning down the Caelian Hill. "It was a fatal year, and the sovereign\'s decision to absent himself had been adopted under an evil star" â\x80\x94 so men began to remark, converting, as is the habit of the crowd, the fortuitous into the culpable, when the Caesar checked the critics by a distribution of money in proportion to loss sustained. Thanks were returned to him; in the senate, by the noble; in the streets, by the voice of the people: for without respect of persons, and without the intercession of relatives, he had aided with his liberality even unknown sufferers whom he had himself encouraged to apply. Proposals were added that the Caelian Hill should for the future be known as the Augustan, since, with all around on fire, the one thing to remain unscathed had been a bust of Tiberius in the house of the senator Junius. "The same," it was said, "had happened formerly to Claudia Quinta; whose statue, twice escaped from the fury of the flames, our ancestors had dedicated in the temple of the Mother of the Gods. The Claudian race was sacrosanct and acceptable to Heaven, and additional solemnity should be given to the ground on which the gods had shown so notable an honour to the sovereign." ^4.74.2 \xa0Thus the Frisian name won celebrity in Germany; while Tiberius, rather than entrust anyone with the conduct of the war, suppressed our losses. The senate, too, had other anxieties than a question of national dishonour on the confines of the empire: an internal panic had preoccupied all minds, and the antidote was being sought in sycophancy. Thus, although their opinion was being taken on totally unrelated subjects, they voted an altar of Mercy and an altar of Friendship with statues of the Caesar and Sejanus on either hand, and with reiterated petitions conjured the pair to vouchsafe themselves to sight. Neither of them, however, came down so far as Rome or the neighbourhood of Rome: it was deemed enough to emerge from their isle and present themselves to view on the nearest shore of Campania. To Campania went senators and knights, with a large part of the populace, their anxieties centred round Sejanus; access to whom had grown harder, and had therefore to be procured by interest and by a partnership in his designs. It was evident enough that his arrogance was increased by the sight of this repulsive servility so openly exhibited. At Rome, movement is the rule, and the extent of the city leaves it uncertain upon what errand the passer-by is bent: there, littering without distinction the plain or the beach, they suffered day and night alike the patronage or the insolence of his janitors, until that privilege, too, was vetoed, and they retraced their steps to the capital\xa0â\x80\x94 those whom he had honoured neither by word nor by look, in fear and trembling; a\xa0few, over whom hung the fatal issue of that infelicitous friendship, with misplaced cheerfulness of heart. <' "^11.11.1 \xa0Under the same consulate, eight hundred years from the foundation of Rome, sixty-four from their presentation by Augustus, came a performance of the Secular Games. The calculations employed by the two princes I\xa0omit, as they have been sufficiently explained in the books which I\xa0have devoted to the reign of Domitian. For he too exhibited Secular Games, and, as the holder of a quindecimviral priesthood and as praetor at the time, I\xa0followed them with more than usual care: a\xa0fact which I\xa0recall not in vanity, but because from of old this responsibility has rested with the Fifteen, and because it was to magistrates in especial that the task fell of discharging the duties connected with the religious ceremonies. During the presence of Claudius at the Circensian Games, when a cavalcade of boys from the great families opened the mimic battle of Troy, among them being the emperor's son, Britannicus, and Lucius Domitius, â\x80\x94 soon to be adopted as heir to the throne and to the designation of Nero, â\x80\x94 the livelier applause given by the populace to Domitius was accepted as prophetic. Also there was a common tale that serpents had watched over his infancy like warders: a\xa0fable retouched to resemble foreign miracles, since Nero â\x80\x94 certainly not given to self-depreciation â\x80\x94 used to say that only a single snake had been noticed in his bedroom." ^11.26.1 \xa0By now the ease of adultery had cloyed on Messalina and she was drifting towards untried debaucheries, when Silius himself, blinded by his fate, or convinced perhaps that the antidote to impending danger was actual danger, began to press for the mask to be dropped:â\x80\x94 "They were not reduced to waiting upon the emperor\'s old age: deliberation was innocuous only to the innocent; detected guilt must borrow help from hardihood. They had associates with the same motives for fear. He himself was celibate, childless, prepared for wedlock and to adopt Britannicus. Messalina would retain her power unaltered, with the addition of a mind at ease, could they but forestall Claudius, who, if slow to guard against treachery, was prompt to anger." She took his phrases with a coolness due, not to any tenderness for her husband, but to a misgiving that Silius, with no heights left to scale, might spurn his paramour and come to appreciate at its just value a crime sanctioned in the hour of danger. Yet, for the sake of that transcendent infamy which constitutes the last delight of the profligate, she coveted the name of wife; and, waiting only till Claudius left for Ostia to hold a sacrifice, she celebrated the full solemnities of marriage. ^11.26.2 \xa0By now the ease of adultery had cloyed on Messalina and she was drifting towards untried debaucheries, when Silius himself, blinded by his fate, or convinced perhaps that the antidote to impending danger was actual danger, began to press for the mask to be dropped:â\x80\x94 "They were not reduced to waiting upon the emperor\'s old age: deliberation was innocuous only to the innocent; detected guilt must borrow help from hardihood. They had associates with the same motives for fear. He himself was celibate, childless, prepared for wedlock and to adopt Britannicus. Messalina would retain her power unaltered, with the addition of a mind at ease, could they but forestall Claudius, who, if slow to guard against treachery, was prompt to anger." She took his phrases with a coolness due, not to any tenderness for her husband, but to a misgiving that Silius, with no heights left to scale, might spurn his paramour and come to appreciate at its just value a crime sanctioned in the hour of danger. Yet, for the sake of that transcendent infamy which constitutes the last delight of the profligate, she coveted the name of wife; and, waiting only till Claudius left for Ostia to hold a sacrifice, she celebrated the full solemnities of marriage. < ^12.8.1 \xa0On the wedding-day Silanus committed suicide; whether he had preserved his hope of life till then, or whether the date was deliberately chosen to increase the odium of his death. His sister Calvina was expelled from Italy. Claudius, in addition, prescribed sacrifices in accordance with the legislation of King Tullus, and expiatory ceremonies to be carried out by the pontiffs in the grove of Diana; universal derision being excited by this choice of a period in which to unearth the penalties and purifications of incest. Agrippina, on the other hand, not to owe her reputation entirely to crime, procured a remission of banishment for Annaeus Seneca, along with a praetorship: his literary fame, she conceived, would make the act popular with the nation; while she was anxious to gain so distinguished a tutor for Domitius in his transit from boyhood to adolescence, and to profit by his advice in their designs upon the throne. For the belief was that Seneca was attached to Agrippina by the memory of her kindness and embittered against Claudius by resentment of his injury. ^12.43.1 \xa0Many prodigies occurred during the year. Ominous birds took their seat on the Capitol; houses were overturned by repeated shocks of earthquake, and, as the panic spread, the weak were trampled underfoot in the trepidation of the crowd. A\xa0shortage of corn, again, and the famine which resulted, were construed as a supernatural warning. Nor were the complaints always whispered. Claudius, sitting in judgement, was surrounded by a wildly clamorous mob, and, driven into the farthest corner of the Forum, was there subjected to violent pressure, until, with the help of a body of troops, he forced a way through the hostile throng. It was established that the capital had provisions for fifteen days, no more; and the crisis was relieved only by the especial grace of the gods and the mildness of the winter. And yet, Heaven knows, in the past, Italy exported supplies for the legions into remote provinces; nor is sterility the trouble now, but we cultivate Africa and Egypt by preference, and the life of the Roman nation has been staked upon cargo-boats and accidents. ^12.43 \xa0Many prodigies occurred during the year. Ominous birds took their seat on the Capitol; houses were overturned by repeated shocks of earthquake, and, as the panic spread, the weak were trampled underfoot in the trepidation of the crowd. A\xa0shortage of corn, again, and the famine which resulted, were construed as a supernatural warning. Nor were the complaints always whispered. Claudius, sitting in judgement, was surrounded by a wildly clamorous mob, and, driven into the farthest corner of the Forum, was there subjected to violent pressure, until, with the help of a body of troops, he forced a way through the hostile throng. It was established that the capital had provisions for fifteen days, no more; and the crisis was relieved only by the especial grace of the gods and the mildness of the winter. And yet, Heaven knows, in the past, Italy exported supplies for the legions into remote provinces; nor is sterility the trouble now, but we cultivate Africa and Egypt by preference, and the life of the Roman nation has been staked upon cargo-boats and accidents. < ^12.64.1 \xa0In the consulate of Marcus Asinius and Manius Acilius, it was made apparent by a sequence of prodigies that a change of conditions for the worse was foreshadowed. Fire from heaven played round the standards and tents of the soldiers; a\xa0swarm of bees settled on the pediment of the Capitol; it was stated that hermaphrodites had been born, and that a pig had been produced with the talons of a hawk. It was counted among the portents that each of the magistracies found its numbers diminished, since a quaestor, an aedile, and a tribune, together with a praetor and a consul, had died within a\xa0few months. But especial terror was felt by Agrippina. Disquieted by a remark let fall by Claudius in his cups, that it was his destiny first to suffer and finally to punish the infamy of his wives, she determined to act â\x80\x94 and speedily. First, however, she destroyed Domitia Lepida on a feminine quarrel. For, as the daughter of the younger Antonia, the grand-niece of Augustus, the first cousin once removed of Agrippina, and also the sister of her former husband Gnaeus Domitius, Lepida regarded her family distinctions as equal to those of the princess. In looks, age, and fortune there was little between the pair; and since each was as unchaste, as disreputable, and as violent as the other, their competition in the vices was not less keen than in such advantages as they had received from the kindness of fortune. But the fiercest struggle was on the question whether the domit influence with Nero was to be his aunt or his mother: for Lepida was endeavouring to captivate his youthful mind by a smooth tongue and an open hand, while on the other side Agrippina stood grim and menacing, capable of presenting her son with an empire but not of tolerating him as emperor. ^13.17.2 \xa0The same night saw the murder of Britannicus and his pyre, the funeral apparatus â\x80\x94 modest enough â\x80\x94 having been provided in advance. Still, his ashes were buried in the Field of Mars, under such a tempest of rain that the crowd believed it to foreshadow the anger of the gods against a crime which, even among men, was condoned by the many who took into account the ancient instances of brotherly hatred and the fact that autocracy knows no partnership. The assertion is made by many contemporary authors that, for days before the murder, the worst of all outrages had been offered by Nero to the boyish years of Britannicus: in which case, it ceases to be possible to regard his death as either premature or cruel, though it was amid the sanctities of the table, without even a respite allowed in which to embrace his sister, and under the eyes of his enemy, that the hurried doom fell on this last scion of the Claudian house, upon whom lust had done its unclean work before the poison. The hastiness of the funeral was vindicated in an edict of the Caesar, who called to mind that "it was a national tradition to withdraw these untimely obsequies from the public gaze and not to detain it by panegyrics and processions. However, now that he had lost the aid of his brother, not only were his remaining hopes centred in the state, but the senate and people themselves must so much the more cherish their prince as the one survivor of a family born to the heights of power." < ^13.58 \xa0In the same year, the tree in the Comitium, known as the Ruminalis, which eight hundred and thirty years earlier had sheltered the infancy of Remus and Romulus, through the death of its boughs and the withering of its stem, reached a stage of decrepitude which was regarded as a portent, until it renewed its verdure in fresh shoots.' "^14.12.2 \xa0However, with a notable spirit of emulation among the magnates, decrees were drawn up: thanksgivings were to be held at all appropriate shrines; the festival of Minerva, on which the conspiracy had been brought to light, was to be celebrated with annual games; a\xa0golden statue of the goddess, with an effigy of the emperor by her side, was to be erected in the curia, and Agrippina's birthday included among the inauspicious dates. Earlier sycophancies Thrasea Paetus had usually allowed to pass, either in silence or with a curt assent: this time he walked out of the senate, creating a source of danger for himself, but implanting no germ of independence in his colleagues. Portents, also, frequent and futile made their appearance: a\xa0woman gave birth to a serpent, another was killed by a thunderbolt in the embraces of her husband; the sun, again, was suddenly obscured, and the fourteen regions of the capital were struck by lightning â\x80\x94 events which so little marked the concern of the gods that Nero continued for years to come his empire and his crimes. However, to aggravate the feeling against his mother, and to furnish evidence that his own mildness had increased with her removal, he restored to their native soil two women of high rank, Junia and Calpurnia, along with the ex-praetors Valerius Capito and Licinius Gabolus â\x80\x94 all of them formerly banished by Agrippina. He sanctioned the return, even, of the ashes of Lollia Paulina, and the erection of a tomb: Iturius and Calvisius, whom he had himself relegated some little while before, he now released from the penalty. As to Silana, she had died a natural death at Tarentum, to which she had retraced her way, when Agrippina, by whose enmity she had fallen, was beginning to totter or to relent. <" ^14.15.1 \xa0Reluctant, however, as yet to expose his dishonour on a public stage, he instituted the soâ\x80\x91called Juvenile Games, for which a crowd of volunteers enrolled themselves. Neither rank, nor age, nor an official career debarred a man from practising the art of a Greek or a Latin mummer, down to attitudes and melodies never meant for the male sex. Even women of distinction studied indecent parts; and in the grove with which Augustus fringed his Naval Lagoon, little trysting-places and drinking-dens sprang up, and every incentive to voluptuousness was exposed for sale. Distributions of coin, too, were made, for the respectable man to expend under compulsion and the prodigal from vainglory. Hence debauchery and scandal throve; nor to our morals, corrupted long before, has anything contributed more of uncleanness than that herd of reprobates. Even in the decent walks of life, purity is hard to keep: far less could chastity or modesty or any vestige of integrity survive in that competition of the vices. â\x80\x94 Last of all to tread the stage was the sovereign himself, scrupulously testing his lyre and striking a\xa0few preliminary notes to the trainers at his side. A\xa0cohort of the guards had been added to the audience â\x80\x94 centurions and tribunes; Burrus, also, with his sigh and his word of praise. Now, too, for the first time was enrolled the company of Roman knights known as the Augustiani; conspicuously youthful and robust; wanton in some cases by nature; in others, through dreams of power. Days and nights they thundered applause, bestowed the epithets reserved for deity upon the imperial form and voice, and lived in a repute and honour, which might have been earned by virtue. ^14.22.4 \xa0Meanwhile, a comet blazed into view â\x80\x94 in the opinion of the crowd, an apparition boding change to monarchies. Hence, as though Nero were already dethroned, men began to inquire on whom the next choice should fall; and the name in all mouths was that of Rubellius Plautus, who, on the mother\'s side, drew his nobility from the Julian house. Personally, he cherished the views of an older generation: his bearing was austere, his domestic life being pure and secluded; and the retirement which his fears led him to seek had only brought him an accession of fame. The rumours gained strength from the interpretation â\x80\x94 suggested by equal credulity â\x80\x94 which was placed upon a flash of light. Because, while Nero dined by the Simbruine lakes in the villa known as the Sublaqueum, the banquet had been struck and the table shivered; and because the accident had occurred on the confines of Tibur, the town from which Plautus derived his origin on the father\'s side, a belief spread that he was the candidate marked out by the will of deity; and he found numerous supporters in the class of men who nurse the eager and generally delusive ambition to be the earliest parasites of a new and precarious power. Nero, therefore, perturbed by the reports, drew up a letter to Plautus, advising him "to consult the peace of the capital and extricate himself from the scandal-mongers: he had family estates in Asia, where he could enjoy his youth in safety and quiet." To Asia, accordingly, he retired with his wife Antistia and a\xa0few of his intimate friends. About the same date, Nero\'s passion for extravagance brought him some disrepute and danger: he had entered and swum in the sources of the stream which Quintus Marcius conveyed to Rome; and it was considered that by bathing there he had profaned the sacred waters and the holiness of the site. The divine anger was confirmed by a grave illness which followed. < ^15.23.2 \xa0In the consulate of Memmius Regulus and Verginius Rufus, Nero greeted a daughter, presented to him by Poppaea, with more than human joy, named the child Augusta, and bestowed the same title on Poppaea. The scene of her delivery was the colony of Antium, where the sovereign himself had seen the light. The senate had already commended the travail of Poppaea to the care of Heaven and formulated vows in the name of the state: they were now multiplied and paid. Public thanksgivings were added, and a Temple of Fertility was decreed, together with a contest on the model of the Actian festival; while golden effigies of the Two Fortunes were to be placed on the throne of Capitoline Jove, and, as the Julian race had its Circus Games at Bovillae, so at Antium should the Claudian and Domitian houses. But all was transitory, as the infant died in less than four months. Then fresh forms of adulation made their appearance, and she was voted the honour of deification, a place in the pulvinar, a temple, and a priest. The emperor, too, showed himself as incontinent in sorrow as in joy. It was noted that when the entire senate streamed towards Antium shortly after the birth, Thrasea, who was forbidden to attend, received the affront, prophetic of his impending slaughter, without emotion. Shortly afterwards, they say, came a remark of the Caesar, in which he boasted to Seneca that he was reconciled to Thrasea; and Seneca congratulated the Caesar: an incident which increased the fame, and the dangers, of those eminent men. <' "^15.44.1 \xa0So far, the precautions taken were suggested by human prudence: now means were sought for appeasing deity, and application was made to the Sibylline books; at the injunction of which public prayers were offered to Vulcan, Ceres, and Proserpine, while Juno was propitiated by the matrons, first in the Capitol, then at the nearest point of the sea-shore, where water was drawn for sprinkling the temple and image of the goddess. Ritual banquets and all-night vigils were celebrated by women in the married state. But neither human help, nor imperial munificence, nor all the modes of placating Heaven, could stifle scandal or dispel the belief that the fire had taken place by order. Therefore, to scotch the rumour, Nero substituted as culprits, and punished with the utmost refinements of cruelty, a class of men, loathed for their vices, whom the crowd styled Christians. Christus, the founder of the name, had undergone the death penalty in the reign of Tiberius, by sentence of the procurator Pontius Pilatus, and the pernicious superstition was checked for a moment, only to break out once more, not merely in Judaea, the home of the disease, but in the capital itself, where all things horrible or shameful in the world collect and find a vogue. First, then, the confessed members of the sect were arrested; next, on their disclosures, vast numbers were convicted, not so much on the count of arson as for hatred of the human race. And derision accompanied their end: they were covered with wild beasts' skins and torn to death by dogs; or they were fastened on crosses, and, when daylight failed were burned to serve as lamps by night. Nero had offered his Gardens for the spectacle, and gave an exhibition in his Circus, mixing with the crowd in the habit of a charioteer, or mounted on his car. Hence, in spite of a guilt which had earned the most exemplary punishment, there arose a sentiment of pity, due to the impression that they were being sacrificed not for the welfare of the state but to the ferocity of a single man." "^15.44.2 \xa0So far, the precautions taken were suggested by human prudence: now means were sought for appeasing deity, and application was made to the Sibylline books; at the injunction of which public prayers were offered to Vulcan, Ceres, and Proserpine, while Juno was propitiated by the matrons, first in the Capitol, then at the nearest point of the sea-shore, where water was drawn for sprinkling the temple and image of the goddess. Ritual banquets and all-night vigils were celebrated by women in the married state. But neither human help, nor imperial munificence, nor all the modes of placating Heaven, could stifle scandal or dispel the belief that the fire had taken place by order. Therefore, to scotch the rumour, Nero substituted as culprits, and punished with the utmost refinements of cruelty, a class of men, loathed for their vices, whom the crowd styled Christians. Christus, the founder of the name, had undergone the death penalty in the reign of Tiberius, by sentence of the procurator Pontius Pilatus, and the pernicious superstition was checked for a moment, only to break out once more, not merely in Judaea, the home of the disease, but in the capital itself, where all things horrible or shameful in the world collect and find a vogue. First, then, the confessed members of the sect were arrested; next, on their disclosures, vast numbers were convicted, not so much on the count of arson as for hatred of the human race. And derision accompanied their end: they were covered with wild beasts' skins and torn to death by dogs; or they were fastened on crosses, and, when daylight failed were burned to serve as lamps by night. Nero had offered his Gardens for the spectacle, and gave an exhibition in his Circus, mixing with the crowd in the habit of a charioteer, or mounted on his car. Hence, in spite of a guilt which had earned the most exemplary punishment, there arose a sentiment of pity, due to the impression that they were being sacrificed not for the welfare of the state but to the ferocity of a single man. <" "^15.44.5 \xa0So far, the precautions taken were suggested by human prudence: now means were sought for appeasing deity, and application was made to the Sibylline books; at the injunction of which public prayers were offered to Vulcan, Ceres, and Proserpine, while Juno was propitiated by the matrons, first in the Capitol, then at the nearest point of the sea-shore, where water was drawn for sprinkling the temple and image of the goddess. Ritual banquets and all-night vigils were celebrated by women in the married state. But neither human help, nor imperial munificence, nor all the modes of placating Heaven, could stifle scandal or dispel the belief that the fire had taken place by order. Therefore, to scotch the rumour, Nero substituted as culprits, and punished with the utmost refinements of cruelty, a class of men, loathed for their vices, whom the crowd styled Christians. Christus, the founder of the name, had undergone the death penalty in the reign of Tiberius, by sentence of the procurator Pontius Pilatus, and the pernicious superstition was checked for a moment, only to break out once more, not merely in Judaea, the home of the disease, but in the capital itself, where all things horrible or shameful in the world collect and find a vogue. First, then, the confessed members of the sect were arrested; next, on their disclosures, vast numbers were convicted, not so much on the count of arson as for hatred of the human race. And derision accompanied their end: they were covered with wild beasts' skins and torn to death by dogs; or they were fastened on crosses, and, when daylight failed were burned to serve as lamps by night. Nero had offered his Gardens for the spectacle, and gave an exhibition in his Circus, mixing with the crowd in the habit of a charioteer, or mounted on his car. Hence, in spite of a guilt which had earned the most exemplary punishment, there arose a sentiment of pity, due to the impression that they were being sacrificed not for the welfare of the state but to the ferocity of a single man. <" ^16.16.2 \xa0Even had\xa0I been narrating campaigns abroad and lives laid down for the commonwealth, and narrating them with the same uniformity of incident, I\xa0should myself have lost appetite for the task, and I\xa0should expect the tedium of others, repelled by the tale of Roman deaths, honourable perhaps, but tragic and continuous. As it is, this slave-like patience and the profusion of blood wasted at home weary the mind and oppress it with melancholy. The one concession I\xa0would ask from those who shall study these records is that they would permit me not to hate the men who died with so little spirit! It was the anger of Heaven against the Roman realm â\x80\x94 an anger which you cannot, as in the case of beaten armies or captured towns, mention once and for all and proceed upon your way. Let us make this concession to the memory of the nobly born: that, as in the last rites they are distinguished from the vulgar dead, so, when history records their end, each shall receive and keep his special mention. <'' None

37. Tacitus, Histories, 1.16.2, 2.91.1 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Decline • decline, historical • decline, historical, moral decline • decline, of religion • memory, cultic, decline and

Found in books: Crabb (2020), Luke/Acts and the End of History, 77; Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 161, 176; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 211; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 291

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2.91.1 \xa0A\xa0city which found a meaning in everything naturally regarded as an evil omen the fact that on becoming pontifex maximus Vitellius issued a proclamation concerning public religious ceremonies on the eighteenth of July, a\xa0day which for centuries had been held to be a\xa0day of ill-omen because of the disasters suffered at the Cremera and Allia: thus, wholly ignorant of law both divine and human, his freedmen and courtiers as stupid as himself, he lived as if among a set of drunkards. Yet at the time of the consular elections he canvassed with his candidates like an ordinary citizen; he eagerly caught at every murmur of the lowest orders in the theatre where he merely looked on, but in the circus he openly favoured his colours. All this no doubt gave pleasure and would have won him popularity, if it had been prompted by virtue; but as it was, the memory of his former life made men regard these acts as unbecoming and base. He frequently came to the senate, even when the senators were discussing trivial matters. Once it happened that Helvidius Priscus, being then praetor-elect, expressed a view which was opposed to his wishes. Vitellius was at first excited, but he did nothing more than call the tribunes of the people to support his authority that had been slighted. Later, when his friends, fearing that his anger might be deep-seated, tried to calm him, he replied that it was nothing strange for two senators to hold different views in the state; indeed he had usually opposed even Thrasea. Many regarded this impudent comparison as absurd; others were pleased with the very fact that he had selected, not one of the most influential, but Thrasea, to serve as a model of true glory.' ' None

38. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Decline • authority,, pagan sources, decline of non-intellectual authority in • oral-traditional authority,, decline of, in pagan sources

Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 189; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 99

39. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • decline of eloquence, Seneca the Younger on • oratory, decline of

Found in books: Keeline (2018), The Cambridge Companion to Cicero's Philosophy, 240, 241; König and Whitton (2018), Roman Literature under Nerva, Trajan and Hadrian: Literary Interactions, AD 96–138 40

40. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • decline • moral decline

Found in books: Keane (2015), Juvenal and the Satiric Emotions, 156; Viglietti and Gildenhard (2020), Divination, Prediction and the End of the Roman Republic, 34

41. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Abraham, the patriarch, descent from • Descent

Found in books: Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 226; Levison (2023), The Greek Life of Adam and Eve. 609

42. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Petronius, and the decline of art • Pliny the Elder, on decline of art • Vitruvius, on decline of art • authentic versus copy, decline of • decline

Found in books: Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 84; Viglietti and Gildenhard (2020), Divination, Prediction and the End of the Roman Republic, 34

43. Anon., Genesis Rabba, 39.14 (2nd cent. CE - 5th cent. CE)
Tagged with subjects: • Abraham, descent from • descent from Abraham

Found in books: Kattan Gribetz et al. (2016), Genesis Rabbah in Text and Context. 117; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 77

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39.14 וְאֶת הַנֶּפֶשׁ אֲשֶׁר עָשׂוּ בְחָרָן (בראשית יב, ה), אָמַר רַבִּי אֶלְעָזָר בַּר זִמְרָא אִם מִתְכַּנְסִין כָּל בָּאֵי הָעוֹלָם לִבְרֹא אֲפִלּוּ יַתּוּשׁ אֶחָד אֵינָן יְכוֹלִין לִזְרֹק בּוֹ נְשָׁמָה, וְאַתְּ אָמַר וְאֶת הַנֶּפֶשׁ אֲשֶׁר עָשׂוּ, אֶלָּא אֵלּוּ הַגֵּרִים שֶׁגִּיְּרוּ, וְאִם כֵּן שֶׁגִּיְּרוּ לָמָּה אֲשֶׁר עָשׂוּ, אֶלָּא לְלַמֶּדְךָ שֶׁכָּל מִי שֶׁהוּא מְקָרֵב אֶת הָעוֹבֵד כּוֹכָבִים וּמְגַיְּרוֹ כְּאִלּוּ בְּרָאוֹ. וְיֹאמַר אֲשֶׁר עָשָׂה, לָמָּה נֶאֱמַר אֲשֶׁר עָשׂוּ, אָמַר רַב הוּנָא אַבְרָהָם הָיָה מְגַיֵּר אֶת הָאֲנָשִׁים וְשָׂרָה מְגַיֶּרֶת אֶת הַנָּשִׁים.'' None

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39.14 "“And the souls that they had made in Haran.” Said Rabbi Elazar ben Zimra: Even if every creature on earth conspired to create (out of nothing) even one mosquito, they could not give it a soul--and you say “the souls that they had made.” Therefore (they must be) they must be those who lived with them and converted. And it it meant “converted” why did it say “made?” In order to teach you that each one who brings an idol worshipper and converts him, it is as though he created him. And why did it say “that they made” rather than “that he made?” Said Rav Huna: Abraham would convert the men, and Sarah would convert the women. ", '' None

44. Cassius Dio, Roman History, 57.18.5, 60.5.2 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Decline • decline, of religion • memory, cultic, decline and

Found in books: Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 182; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 16, 17; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 181, 245

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57.18.5 \xa0It ran:"When thrice three hundred revolving years have run their course, Civil strife upon Rome destruction shall bring, and the folly, too, of Sybaris .\xa0.\xa0." Tiberius, now, denounced these verses as spurious and made an investigation of all the books that contained any prophecies, rejecting some as worthless and retaining others as genuine. ^60.5.2 \xa0His grandmother Livia he not only honoured with equestrian contests but also deified; and he set up a statue to her in the temple of Augustus, charging the Vestal Virgins with the duty of offering the proper sacrifices, and he ordered that women should use her name in taking oaths.'' None

45. Clement of Alexandria, Excerpts From Theodotus, 26.1, 43.4 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Descent, of Savior • Descent/Ascent • descent

Found in books: Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 51, 53; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 219, 220; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 179

sup>16 Now the Dove also appeared as a body when it made its descent upon the flesh of the Logos – the Dove, which some call the Holy Spirit, but the followers of Basilides call the Servant, while the followers of Valentinus call it the Spirit of the Father's thought."^26.1 The visible part of Jesus was Wisdom and the Church of the superior seeds and he put it on through the flesh, as Theodotus says; but the invisible part is the Name, which is the Only- Begotten Son. Thus when he says 'I am the door,' he means that you, who are of the superior seed, shall come up to the boundary where I am. And when he enters in, the seed also enters with him into the Pleroma, brought together and brought in through the door." "^43.4 So they say that those on the right knew the names of Jesus and Christ even before the Advent, but they did not know the power of the sign. And when the Spirit gave all power, and the Pleroma united in praise, he is sent forth, 'as the angel of the counsel' and becomes the head of the whole after the Father. 'For all things were created by him, things visible and invisible, thrones, dominions, kingdoms, divinities, services. So God also exalted him and gave him a name which is above every name that every knee should bow and every tongue confess that Jesus Christ, the Saviour, is the Lord of Glory. He who ascended also descended. That he ascended, what does it imply but that he descended? He it is who descended into the lower parts of the earth and ascended above the heavens.'" "" None

46. Irenaeus, Refutation of All Heresies, 1.1.1, 1.2.5, 1.29, 1.29.4 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Descent, of Christ • Descent, of Protennoia • Descent, of Sophia/Wisdom • Descent, of the Spirit on/into Jesus • Descent/Ascent • descent

Found in books: Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 44, 50, 166; Estes (2020), The Tree of Life, 253; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 34, 176, 178

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1.1.1 THEY maintain, then, that in the invisible and ineffable heights above there exists a certain perfect, pre-existent AEon, whom they call Proarche, Propator, and Bythus, and describe as being invisible and incomprehensible. Eternal and unbegotten, he remained throughout innumerable cycles of ages in profound serenity and quiescence. There existed along with him Ennoea, whom they also call Charis and Sige. At last this Bythus determined to send forth from himself the beginning of all things, and deposited this production (which he had resolved to bring forth) in his contemporary Sige, even as seed is deposited in the womb. She then, having received this seed, and becoming pregt, gave birth to Nous, who was both similar and equal to him who had produced him, and was alone capable of comprehending his father's greatness. This Nous they call also Monogenes, and Father, and the Beginning of all Things. Along with him was also produced Aletheia; and these four constituted the first and first-begotten Pythagorean Tetrad, which they also denominate the root of all things. For there are first Bythus and Sige, and then Nous and Aletheia. And Monogenes, perceiving for what purpose he had been produced, also himself sent forth Logos and Zoe, being the father of all those who were to come after him, and the beginning and fashioning of the entire Pleroma. By the conjunction of Logos and Zoo were brought forth Anthropos and Ecclesia; and thus was formed the first-begotten Ogdoad, the root and substance of all things, called among them by four names, viz., Bythus, and Nous, and Logos, and Anthropos. For each of these is masculo-feminine, as follows: Propator was united by a conjunction with his Ennoea; then Monogenes, that is Nous, with Aletheia; Logos with Zoe, and Anthropos with Ecclesia." "^1.2.5 After this substance had been placed outside of the Pleroma of the AEons, and its mother restored to her proper conjunction, they tell us that Monogenes, acting in accordance with the prudent forethought of the Father, gave origin to another conjugal pair, namely Christ and the Holy Spirit (lest any of the AEons should fall into a calamity similar to that of Sophia), for the purpose of fortifying and strengthening the Pleroma, and who at the same time completed the number of the AEons. Christ then instructed them as to the nature of their conjunction, and taught them that those who possessed a comprehension of the Unbegotten were sufficient for themselves. He also announced among them what related to the knowledge of the Father,--namely, that he cannot be understood or comprehended, nor so much as seen or heard, except in so far as he is known by Monogenes only. And the reason why the rest of the AEons possess perpetual existence is found in that part of the Father's nature which is incomprehensible; but the reason of their origin and formation was situated in that which may be comprehended regarding him, that is, in the Son. Christ, then, who had just been produced, effected these things among them." ^1.29.4 Next they maintain, that from the first angel, who stands by the side of Monogenes, the Holy Spirit has been sent forth, whom they also term Sophia and Prunicus. He then, perceiving that all the others had consorts, while he himself was destitute of one, searched after a being to whom he might be united; and not finding one, he exerted and extended himself to the uttermost and looked down into the lower regions, in the expectation of there finding a consort; and still not meeting with one, he leaped forth from his place in a state of great impatience, which had come upon him because he had made his attempt without the good-will of his father. Afterwards, under the influence of simplicity and kindness, he produced a work in which were to be found ignorance and audacity. This work of his they declare to be Protarchontes, the former of this lower creation. But they relate that a mighty power carried him away from his mother, and that he settled far away from her in the lower regions, and formed the firmament of heaven, in which also they affirm that he dwells. And in his ignorance he formed those powers which are inferior to himself--angels, and firmaments, and all things earthly. They affirm that he, being united to Authadia (audacity), produced Kakia (wickedness), Zelos (emulation), Phthonos (envy), Erinnys (fury), and Epithymia (lust). When these were generated, the mother Sophia deeply grieved, fled away, departed into the upper regions, and became the last of the Ogdoad, reckoning it downwards. On her thus departing, he imagined he was the only being in existence; and on this account declared, "I am a jealous God, and besides me there is no one." Such are the falsehoods which these people invent.' " None

47. Justin, Dialogue With Trypho, 45, 92, 141 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • David, Davidic origin / descent • angelic descent, and anti-pagan polemics • angelic descent, and origins of evil • authority,, Christian sources, decline of non-intellectual authority in • oral-traditional authority,, decline of, in early Christian sources • prophetic or revelatory authority,, decline of, in Christian sources

Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 174; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 160, 174; Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 284, 288

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45 Trypho: If I seem to interrupt these matters, which you say must be investigated, yet the question which I mean to put is urgent. Allow me first. Justin: Ask whatever you please, as it occurs to you; and I shall endeavour, after questions and answers, to resume and complete the discourse. Trypho: Tell me, then, shall those who lived according to the law given by Moses, live in the same manner with Jacob, Enoch, and Noah, in the resurrection of the dead, or not? Justin: When I quoted, sir, the words spoken by Ezekiel, that 'even if Noah and Daniel and Jacob were to beg sons and daughters, the request would not be granted them,' but that each one, that is to say, shall be saved by his own righteousness, I said also, that those who regulated their lives by the law of Moses would in like manner be saved. For what in the law of Moses is naturally good, and pious, and righteous, and has been prescribed to be done by those who obey it; and what was appointed to be performed by reason of the hardness of the people's hearts; was similarly recorded, and done also by those who were under the law. Since those who did that which is universally, naturally, and eternally good are pleasing to God, they shall be saved through this Christ in the resurrection equally with those righteous men who were before them, namely Noah, and Enoch, and Jacob, and whoever else there be, along with those who have known this Christ, Son of God, who was before the morning star and the moon, and submitted to become incarnate, and be born of this virgin of the family of David, in order that, by this dispensation, the serpent that sinned from the beginning, and the angels like him, may be destroyed, and that death may be contemned, and for ever quit, at the second coming of the Christ Himself, those who believe in Him and live acceptably - and be no more: when some are sent to be punished unceasingly into judgment and condemnation of fire; but others shall exist in freedom from suffering, from corruption, and from grief, and in immortality. " "¹⁴¹ Free-will in men and angels Justin: But that you may not have a pretext for saying that Christ must have been crucified, and that those who transgressed must have been among your nation, and that the matter could not have been otherwise, I said briefly by anticipation, that God, wishing men and angels to follow His will, resolved to create them free to do righteousness; possessing reason, that they may know by whom they are created, and through whom they, not existing formerly, do now exist; and with a law that they should be judged by Him, if they do anything contrary to right reason: and of ourselves we, men and angels, shall be convicted of having acted sinfully, unless we repent beforehand. But if the word of God foretells that some angels and men shall be certainly punished, it did so because it foreknew that they would be unchangeably wicked, but not because God had created them so. So that if they repent, all who wish for it can obtain mercy from God: and the Scripture foretells that they shall be blessed, saying, 'Blessed is the man to whom the Lord imputes not sin;' that is, having repented of his sins, that he may receive remission of them from God; and not as you deceive yourselves, and some others who resemble you in this, who say, that even though they be sinners, but know God, the Lord will not impute sin to them. We have as proof of this the one fall of David, which happened through his boasting, which was forgiven then when he so mourned and wept, as it is written. But if even to such a man no remission was granted before repentance, and only when this great king, and anointed one, and prophet, mourned and conducted himself so, how can the impure and utterly abandoned, if they weep not, and mourn not, and repent not, entertain the hope that the Lord will not impute to them sin? And this one fall of David, in the matter of Uriah's wife, proves, sirs, that the patriarchs had many wives, not to commit fornication, but that a certain dispensation and all mysteries might be accomplished by them; since, if it were allowable to take any wife, or as many wives as one chooses, and how he chooses, which the men of your nation do over all the earth, wherever they sojourn, or wherever they have been sent, taking women under the name of marriage, much more would David have been permitted to do this. When I had said this, dearest Marcus Pompeius, I came to an end." " None

48. None, None, nan (2nd cent. CE - missingth cent. CE)
Tagged with subjects: • oratory, decline and revival

Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 24, 25; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 24, 25

49. Diogenes Laertius, Lives of The Philosophers, 7.57 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Descent, of Christ • Descent, of Protennoia • Descent/Ascent

Found in books: Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 175; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 260

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7.57 Seven of the letters are vowels, a, e, ē i, o, u, ō, and six are mutes, b, g, d, k, p, t. There is a difference between voice and speech; because, while voice may include mere noise, speech is always articulate. Speech again differs from a sentence or statement, because the latter always signifies something, whereas a spoken word, as for example βλίτυρι, may be unintelligible – which a sentence never is. And to frame a sentence is more than mere utterance, for while vocal sounds are uttered, things are meant, that is, are matters of discourse.'' None

50. Origen, Against Celsus, 6.21-6.22 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Descent, of the soul • Descent/Ascent • descent • ethos and world view, soul, descent and ascent of

Found in books: Beck (2006), The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun, 83, 84, 114; Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 452; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 245, 248; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 123

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6.21 The Scriptures which are current in the Churches of God do not speak of seven heavens, or of any definite number at all, but they do appear to teach the existence of heavens, whether that means the spheres of those bodies which the Greeks call planets, or something more mysterious. Celsus, too, agreeably to the opinion of Plato, asserts that souls can make their way to and from the earth through the planets; while Moses, our most ancient prophet, says that a divine vision was presented to the view of our prophet Jacob, - a ladder stretching to heaven, and the angels of God ascending and descending upon it, and the Lord supported upon its top - obscurely pointing, by this matter of the ladder, either to the same truths which Plato had in view, or to something greater than these. On this subject Philo has composed a treatise which deserves the thoughtful and intelligent investigation of all lovers of truth. ' "^6.22 After this, Celsus, desiring to exhibit his learning in his treatise against us, quotes also certain Persian mysteries, where he says: These things are obscurely hinted at in the accounts of the Persians, and especially in the mysteries of Mithras, which are celebrated among them. For in the latter there is a representation of the two heavenly revolutions - of the movement, viz., of the fixed stars, and of that which take place among the planets, and of the passage of the soul through these. The representation is of the following nature: There is a ladder with lofty gates, and on the top of it an eighth gate. The first gate consists of lead, the second of tin, the third of copper, the fourth of iron, the fifth of a mixture of metals, the sixth of silver, and the seventh of gold. The first gate they assign to Saturn, indicating by the 'lead' the slowness of this star; the second to Venus, comparing her to the splendour and softness of tin; the third to Jupiter, being firm and solid; the fourth to Mercury, for both Mercury and iron are fit to endure all things, and are money-making and laborious; the fifth to Mars, because, being composed of a mixture of metals, it is varied and unequal; the sixth, of silver, to the Moon; the seventh, of gold, to the Sun - thus imitating the different colors of the two latter. He next proceeds to examine the reason of the stars being arranged in this order, which is symbolized by the names of the rest of matter. Musical reasons, moreover, are added or quoted by the Persian theology; and to these, again, he strives to add a second explanation, connected also with musical considerations. But it seems to me, that to quote the language of Celsus upon these matters would be absurd, and similar to what he himself has done, when, in his accusations against Christians and Jews, he quoted, most inappropriately, not only the words of Plato; but, dissatisfied even with these, he adduced in addition the mysteries of the Persian Mithras, and the explanation of them. Now, whatever be the case with regard to these - whether the Persians and those who conduct the mysteries of Mithras give false or true accounts regarding them - why did he select these for quotation, rather than some of the other mysteries, with the explanation of them? For the mysteries of Mithras do not appear to be more famous among the Greeks than those of Eleusis, or than those in Ægina, where individuals are initiated in the rites of Hecate. But if he must introduce barbarian mysteries with their explanation, why not rather those of the Egyptians, which are highly regarded by many, or those of the Cappadocians regarding the Comanian Diana, or those of the Thracians, or even those of the Romans themselves, who initiate the noblest members of their senate? But if he deemed it inappropriate to institute a comparison with any of these, because they furnished no aid in the way of accusing Jews or Christians, why did it not also appear to him inappropriate to adduce the instance of the mysteries of Mithras? "' None

51. Porphyry, On Abstinence, 4.16 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Descent, of the soul • Descent/Ascent

Found in books: Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 452; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 248

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4.16 16.Among the Persians, indeed, those who are wise in divine concerns, and worship divinity, are called Magi; for this is the signification of Magus, in the Persian tongue. But so great and so venerable are these men thought to be by the Persians, that Darius, the son of Hystaspes, had among other things this engraved on his tomb, that he had been the master of the Magi. They are likewise divided into three genera, as we are informed by Eubulus, who wrote the history of Mithra, in a treatise consisting of many books. In this work he says, that the first and most learned class of the Magi neither eat nor slay any thing animated, but adhere to the ancient abstinence from animals. The second class use some animals indeed for food, but do not slay any that are tame. Nor do those of the third class, similarly with other men, lay their hands on all animals. For the dogma with all of them which ranks as the first is this, that there is a transmigration of souls; and this they also appear to indicate in the mysteries of Mithra. For in these mysteries, obscurely signifying our having something in common with brutes, they are accustomed to call us by the names of different animals. Thus they denominate the males who participate in the same mysteries lions, but the females lionesses, and those who are ministrant to these rites crows. With respect to their fathers also, they adopt the same mode. For these are denominated by them eagles and hawks. And he who is initiated in the Leontic mysteries, is invested with all-various forms of animals 16; of which particulars, Pallas, in his treatise concerning Mithra, assigning the cause, says, that it is the common opinion that these things are to be referred to the circle of the zodiac, but that truly and accurately speaking, they obscurely signify some thing pertaining to human souls, which, according to the Persians, are invested with bodies of all-various forms. For the Latins also, says Eubulus, call some men, in their tongue, boars and scorpions, lizards, and blackbirds. After the same manner likewise the Persians denominate the Gods the demiurgic causes of these: for they call Diana a she-wolf; but the sun, a bull, a lion, a |128 dragon, and a hawk; and Hecate, a horse, a bull, a lioness, and a dog. But most theologists say that the name of Proserpine (&' None

52. Porphyry, On The Cave of The Nymphs, 6, 23, 29 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Descent, of the soul • Descent/Ascent • ethos and world view, soul, descent and ascent of

Found in books: Beck (2006), The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun, 16, 17, 24, 41, 42, 43, 44, 83, 84, 86, 102, 111, 259; Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 16, 25, 26, 448, 453, 454; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 245

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6 This world, then, is sacred and pleasant to souls wno nave now proceeded into nature, and to natal daemons, though it is essentially dark and obscure; from which some have suspected that souls also are of an obscure nature and essentially consist of air. Hence a cavern, which is both pleasant and dark, will be appropriately consecrated to souls on the earth, conformably to its similitude to the world, in which, as in the greatest of all temples, souls reside. To the nymphs likewise, who preside over waters, a cavern, in which there are perpetually flowing streams, is adapted. Let, therefore, this present cavern be consecrated to souls, and among the more partial powers, to nymphs that preside over streams and fountains, and who, on this account, are called fontal and naiades. Waat, therefore, are the different symbols, some of which are adapted to souls, but others to the aquatic powers, in order that we may apprehend that this cavern is consecrated in common to |19 both? Let the stony bowls, then, and the amphorae be symbols of the aquatic nymphs. For these are, indeed, the symbols of Bacchus, but their composition is fictile, i.e., consists of baked earth, and these are friendly to the vine, the gift of God; since the fruit of the vine is brought to a proper maturity by the celestial fire of the sun. But the stony bowls and amphorae are in the most eminent degree adapted to the nymphs who preside over the water that flows from rocks. And to souls that descend into generation and are occupied in corporeal energies, what symbol can be more appropriate than those instruments pertaining to weaving? Hence, also, the poet ventures to say, "that on these, the nymphs weave purple webs, admirable to the view." For the formation of the flesh is on and about the bones, which in the bodies of animals resemble stones. Hence these instruments of weaving consist of stone, and not of any other matter. But the purple webs will evidently be the flesh which is woven from the blood. For purple woollen garments are tinged from blood. and wool is dyed from animal juice. The generation of flesh, also, is through and from blood. Add, too, that |20 the body is a garment with which the soul is invested, a thing wonderful to the sight, whether this refers to the composition of the soul, or contributes to the colligation of the soul (to the whole of a visible essence). Thus, also, Proserpine, who is the inspective guardian of everything produced from seed, is represented by Orpheus as weaving a web (note 7), and the heavens are called by the ancients a veil, in consequence of being,as it were, the vestment of the celestial Gods. ' ' None

53. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Descent, of Christ • Descent, of Sophia/Wisdom • Descent, of Wisdom (Sophia) • Descent, of the spirit/breath into Adam • descent

Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 35; Estes (2020), The Tree of Life, 257; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 70, 144, 145, 253

54. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Descent • Descent, of Christ • Descent, of Pronoia • Descent, of Pronoia/Protennoia • Descent, of Protennoia • Descent, of Seth/Illuminator • Descent, of Wisdom (Sophia) • Descent/Ascent

Found in books: Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 166, 171, 173, 174, 175; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 25, 26, 27, 29, 35, 36; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 256, 259, 260, 269

55. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Descent, of soul, partial • Descent/Ascent

Found in books: Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 194; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 336

56. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • decline • decline, moral • health, in constant decline

Found in books: Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 185; Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 80

57. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Augustine, notes Porphyrys purpose for the souls descent • Augustine, shows Porphyrys purpose for the souls descent • Descent, of soul • Descent, of soul, partial • descent/descending • soul, descent

Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 411, 418, 504, 597; Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 55, 354, 408; Schibli (2002), Hierocles of Alexandria, 295; Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 289

58. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • Descent, of soul • descent of appetite, see appetite into body (embodiment) • descent of human soul from heaven

Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 597; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 51, 131, 133, 134, 262

59. Anon., 4 Ezra, 7.36, 7.43-7.44
Tagged with subjects: • Descent • Descent, Adam (’s body), of • Descent, God, of • Jesus, descent into Hell • decline, historical

Found in books: Crabb (2020), Luke/Acts and the End of History, 108; Levison (2023), The Greek Life of Adam and Eve. 901; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 389

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7.36 Then the pit of torment shall appear, and opposite it shall be the place of rest; and the furnace of hell shall be disclosed, and opposite it the paradise of delight. ^7.43 For it will last for about a week of years. ^7.44 This is my judgment and its prescribed order; and to you alone have I shown these things."'' None

60. Vergil, Aeneis, 1.278, 6.605, 6.608-6.624, 8.702-8.703
Tagged with subjects: • Decline • Descent/Ascent • Descents, catalogues of sinners • Descents, of Heracles • Propertius, on the decline of Rome • decline, historical

Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 317; Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 167; Crabb (2020), Luke/Acts and the End of History, 83; Isaac (2004), The invention of racism in classical antiquity, 314; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 57, 92

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6.605 regifico luxu; Furiarum maxima iuxta ^6.608 Hic, quibus invisi fratres, dum vita manebat, ^6.609 pulsatusve parens, et fraus innexa clienti, ^6.610 aut qui divitiis soli incubuere repertis, ^6.611 nec partem posuere suis (quae maxima turba est), ^6.612 quique ob adulterium caesi, quique arma secuti ^6.613 impia nec veriti dominorum fallere dextras, ^6.614 inclusi poenam exspectant. Ne quaere doceri ^6.616 Saxum ingens volvunt alii, radiisque rotarum ^6.617 districti pendent; sedet, aeternumque sedebit, ^6.618 infelix Theseus; Phlegyasque miserrimus omnis ^6.619 admonet, et magna testatur voce per umbras: ^6.620 Discite iustitiam moniti, et non temnere divos. ^6.621 Vendidit hic auro patriam, dominumque potentem ^6.622 imposuit; fixit leges pretio atque refixit; ^6.623 hic thalamum invasit natae vetitosque hymenaeos; ^6.624 ausi omnes immane nefas, ausoque potiti. ^8.702 et scissa gaudens vadit Discordia palla, ^8.703 quam cum sanguineo sequitur Bellona flagello.' ' None

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6.605 Would soothe her angry soul. But on the ground ^6.608 Were changeless flint or carved in Parian stone. ^6.609 Then, after pause, away in wrath she fled, ^6.610 And refuge took within the cool, dark grove, ^6.611 Where her first spouse, Sichaeus, with her tears ^6.612 Mingled his own in mutual love and true. ^6.613 Aeneas, none the less, her guiltless woe ^6.614 With anguish knew, watched with dimmed eyes her way, ^6.616 But now his destined way he must be gone; ^6.617 Now the last regions round the travellers lie, ^6.618 Where famous warriors in the darkness dwell: ^6.619 Here Tydeus comes in view, with far-renowned ^6.620 Parthenopaeus and Adrastus pale; ^6.621 Here mourned in upper air with many a moan, ^6.622 In battle fallen, the Dardanidae, ^6.623 Whose long defile Aeneas groans to see: ^6.624 Glaucus and Medon and Thersilochus, ^8.702 a thunder-peal and flash of quivering fire ^8.703 tumultuous broke, as if the world would fall, ' ' None

61. Vergil, Georgics, 4.463-4.465, 4.467-4.469
Tagged with subjects: • Descents, catalogues of sinners • Descents, first person account • Descents, of Heracles • Descents, of Odysseus • Descents, of Orpheus • Orpheus and Eurydice, descent into underworld • Ovid, pose of decline

Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 316; Fielding (2017), Transformations of Ovid in Late Antiquity. 129; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 93

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4.463 atque Getae atque Hebrus et Actias Orithyia. ^4.464 Ipse cava solans aegrum testudine amorem ^4.465 te, dulcis coniunx, te solo in litore secum, ^4.467 Taenarias etiam fauces, alta ostia Ditis, ^4.468 et caligantem nigra formidine lucum ^4.469 ingressus manesque adiit regemque tremendum'' None

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4.463 A pathway for his footsteps; but the wave ^4.464 Arched mountain-wise closed round him, and within ^4.465 Its mighty bosom welcomed, and let speed' "^4.467 of wonder gazing on his mother's hall" '^4.468 And watery kingdom and cave-prisoned pool ^4.469 And echoing groves, he went, and, stunned by that'' None

62. None, None, nan
Tagged with subjects: • Decline • descent/descending

Found in books: Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 147; Schibli (2002), Hierocles of Alexandria, 295

63. None, None, nan
Tagged with subjects: • Descent, of soul • descent of appetite, see appetite into body (embodiment)

Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 538; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 218

64. None, None, nan
Tagged with subjects: • Descent, of the soul • Descent, of the spirit/breath into Adam • Jesus, descent into Hell

Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 70, 248; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 388

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Tiresias: The Ancient Mediterranean Religions Source Database