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
eunapius	Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 238 Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 6, 7, 71, 73, 119, 123, 124, 125, 126, 128, 132, 133, 142, 146, 165, 343 Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 288, 295 Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 370, 371 Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 248 Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 19, 32, 33, 38, 50, 51 Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 72, 74, 75 Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 10, 18, 19, 20, 157, 159, 160, 161, 162, 164, 169, 173, 174, 228, 231, 234, 235, 236, 237, 238, 239, 240, 243, 244, 245, 247, 252, 253, 254, 255 Van Nuffelen (2012), Orosius and the Rhetoric of History, 78
eunapius, historian	Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 147, 302, 339, 342
eunapius, iamblichus, according to	Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 293, 295
eunapius, lives of the philosophers	Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 109
eunapius, of sardis	Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 31, 32, 33, 37, 43, 46 Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 125
eunapius, of sardis, and themistius	Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 296, 298
eunapius, of sardis, as critic of christianity	Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 291, 292, 293, 298, 299
eunapius, of sardis, as interpreter of julian’s life	Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 211, 212, 291, 292, 296, 300
eunapius, of sardis, lives of the philosophers and sophists	Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 291, 292, 293, 294, 295, 296, 297, 298, 299, 300
eunapius, of sardis, on constantine	Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 292, 293, 294
eunapius, of sardis, on recusatio	Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 295, 296, 297, 298, 299, 300
eunapius, of sardis, prescriptiveness of	Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 294, 295, 296, 297, 298, 299, 300
eunapius, of sardis, universal history	Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 172, 211, 212
eunapius, porphyry, according to	Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 293, 295

List of validated texts:

8 validated results for "eunapius"

1. Socrates Scholasticus, Ecclesiastical History, 4.26.6, 5.16 (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Eunapius • Eunapius (historian) • Eunapius of Sardis

Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 133; Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 288, 295; Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 342; Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 31

4.26 Now Providence opposed Didymus to the Arians at Alexandria. But for the purpose of confuting them in other cities, it raised up Basil of C sarea and Gregory of Nazianzus; concerning these it will be reasonable to give a brief account in this place. Indeed the universally prevalent memory of the men would be enough as a token of their fame; and the extent of their knowledge is sufficiently perceptible in their writings. Since, however, the exercise of their talents was of great service to the Church, tending in a high degree to the maintece of the catholic faith, the nature of my history obliges me to take particular notice of these two persons. If any one should compare Basil and Gregory with one another, and consider the life, morals, and virtues of each, he would find it difficult to decide to which of them he ought to assign the pre-eminence: so equally did they both appear to excel, whether you regard the rectitude of their conduct, or their deep acquaintance with Greek literature and the sacred Scriptures. In their youth they were pupils at Athens of Himerius and Proh resius, the most celebrated sophists of that age: subsequently they frequented the school of Libanius at Antioch in Syria, where they cultivated rhetoric to the utmost. Having been deemed worthy of the profession of sophistry, they were urged by many of their friends to enter the profession of teaching eloquence; others would have persuaded them to practice law: but despising both these pursuits, they abandoned their former studies, and embraced the monastic life. Having had some slight taste of philosophical science from him who then taught it at Antioch, they procured Origen's works, and drew from them the right interpretation of the sacred Scriptures; for the fame of Origen was very great and widespread throughout the whole world at that time; after a careful perusal of the writings of that great man, they contended against the Arians with manifest advantage. And when the defenders of Arianism quoted the same author in confirmation, as they imagined, of their own views, these two confuted them, and clearly proved that their opponents did not at all understand the reasoning of Origen. Indeed, although Eunomius, who was then their champion, and many others on the side of the Arians were considered men of great eloquence, yet whenever they attempted to enter into controversy with Gregory and Basil, they appeared in comparison with them ignorant and illiterate. Basil being ordained to the office of deacon, was by Meletius, bishop of Antioch, from that rank elevated to the bishopric of C sarea in Cappadocia, which was his native country. Thither he therefore hastened, fearing lest these Arian dogmas should have infected the provinces of Pontus; and in order to counteract them, he founded several monasteries, diligently instructed the people in his own doctrines, and confirmed the faith of those whose minds were wavering. Gregory being constituted bishop of Nazianzus, a small city of Cappadocia over which his own father had before presided, pursued a course similar to that which Basil took; for he went through the various cities, and strengthened the weak in faith. To Constantinople in particular he made frequent visits, and by his ministrations there, comforted and assured the orthodox believers, wherefore a short time after, by the suffrage of many bishops, he was made bishop of the church at Constantinople. When intelligence of the proceedings of these two zealous and devoted men reached the ears of the emperor Valens, he immediately ordered Basil to be brought from C sarea to Antioch; where being arraigned before the tribunal of the prefect, that functionary asked him 'why he would not embrace the emperor's faith?' Basil with much boldness condemned the errors of that creed which his sovereign counteced, and vindicated the doctrine of the homoousion: and when the prefect threatened him with death, 'Would,' said Basil, 'that I might be released from the bonds of the body for the truth's sake.' The prefect having exhorted him to reconsider the matter more seriously, Basil is reported to have said, 'I am the same today that I shall be tomorrow: but I wish that you had not changed yourself.' At that time, therefore, Basil remained in custody throughout the day. It happened, however, not long afterwards that Galates, the emperor's infant son, was attacked with a dangerous malady, so that the physicians despaired of his recovery; when the empress Dominica, his mother, assured the emperor that she had been greatly disquieted in her dreams by fearful visions, which led her to believe that the child's illness was a chastisement on account of the ill treatment of the bishop. The emperor after a little reflection sent for Basil, and in order to prove his faith said to him, 'If the doctrine you maintain is the truth, pray that my son may not die. If your majesty should believe as I do,' replied Basil, 'and the church should be unified, the child shall live.' To these conditions the emperor would not agree: 'God's will concerning the child will be done then,' said Basil; as Basil said this the emperor ordered him to be dismissed; the child, however, died shortly after. Such is an epitome of the history of these distinguished ecclesiastics, both of whom have left us many admirable works, some of which Rufinus says he has translated into Latin. Basil had two brothers, Peter and Gregory; the former of whom adopted Basil's monastic mode of life; while the latter emulated his eloquence in teaching, and completed after his death Basil's treatise on the Six Days' Work, which had been left unfinished. He also pronounced at Constantinople the funeral oration of Meletius, bishop of Antioch; and many other orations of his are still extant. "^5.16 At the solicitation of Theophilus bishop of Alexandria the emperor issued an order at this time for the demolition of the heathen temples in that city; commanding also that it should be put in execution under the direction of Theophilus. Seizing this opportunity, Theophilus exerted himself to the utmost to expose the pagan mysteries to contempt. And to begin with, he caused the Mithreum to be cleaned out, and exhibited to public view the tokens of its bloody mysteries. Then he destroyed the Serapeum, and the bloody rights of the Mithreum he publicly caricatured; the Serapeum also he showed full of extravagant superstitions, and he had the phalli of Priapus carried through the midst of the forum. The pagans of Alexandria, and especially the professors of philosophy, were unable to repress their rage at this exposure, and exceeded in revengeful ferocity their outrages on a former occasion: for with one accord, at a preconcerted signal, they rushed impetuously upon the Christians, and murdered every one they could lay hands on. The Christians also made an attempt to resist the assailants, and so the mischief was the more augmented. This desperate affray was prolonged until satiety of bloodshed put an end to it. Then it was discovered that very few of the heathens had been killed, but a great number of Christians; while the number of wounded on each side was almost innumerable. Fear then possessed the pagans on account of what was done, as they considered the emperor's displeasure. For having done what seemed good in their own eyes, and by their bloodshed having quenched their courage, some fled in one direction, some in another, and many quitting Alexandria, dispersed themselves in various cities. Among these were the two grammarians Helladius and Ammonius, whose pupil I was in my youth at Constantinople. Helladius was said to be the priest of Jupiter, and Ammonius of Simius. Thus this disturbance having been terminated, the governor of Alexandria, and the commander-in-chief of the troops in Egypt, assisted Theophilus in demolishing the heathen temples. These were therefore razed to the ground, and the images of their gods molten into pots and other convenient utensils for the use of the Alexandrian church; for the emperor had instructed Theophilus to distribute them for the relief of the poor. All the images were accordingly broken to pieces, except one statue of the god before mentioned, which Theophilus preserved and set up in a public place; 'Lest,' said he, 'at a future time the heathens should deny that they had ever worshipped such gods.' This action gave great umbrage to Ammonius the grammarian in particular, who to my knowledge was accustomed to say that 'the religion of the Gentiles was grossly abused in that that single statue was not also molten, but preserved, in order to render that religion ridiculous.' Helladius however boasted in the presence of some that he had slain in that desperate onset nine men with his own hand. Such were the doings at Alexandria at that time. " "" None

2. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Eunapius • Eunapius (historian)

Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 288; Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 302

3. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Eunapius • Eunapius of Sardis, Lives of the Philosophers and Sophists • Eunapius of Sardis, and Themistius • Eunapius of Sardis, as critic of Christianity • Eunapius of Sardis, on Constantine • Eunapius of Sardis, on recusatio • Eunapius of Sardis, prescriptiveness of • Eunapius, • Iamblichus, according to Eunapius • Porphyry, according to Eunapius

Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 370, 371; Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 293, 294, 295, 298, 299; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 75

4. None, None, nan (4th cent. CE - 4th cent. CE)
Tagged with subjects: • Eunapius • Eunapius of Sardis

Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 123; Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 32; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 161, 162

5. None, None, nan (4th cent. CE - 4th cent. CE)
Tagged with subjects: • Eunapius

Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 123; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 162

6. None, None, nan (4th cent. CE - 4th cent. CE)
Tagged with subjects: • Eunapius

Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 119, 123; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 157, 159, 162

7. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Eunapius

Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 7, 165; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 18, 253

8. None, None, nan
Tagged with subjects: • Eunapius • Eunapius of Sardis

Found in books: Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 33; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 173

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

For a list of book indices included, see here.

Tiresias: The Ancient Mediterranean Religions Source Database