1. Dio Chrysostom, Orations, 3.50, 12.27, 12.34, 12.55, 36.31-36.32, 36.36-36.37, 36.50 (1st cent. CE
| 3.50. but it is my duty to discuss more carefully the happy and god-given polity at present in force. Now there are many close parallels and striking analogies to this form of government to be found in nature, where herds of cattle and swarms of bees indicate clearly that it is natural for the stronger to govern and care for the weaker. However, there could be no more striking or beautiful illustration than that government of the universe which is under the control of the first and best god. 12.27. Now concerning the nature of the gods in general, and especially that of the ruler of the universe, first and foremost an idea regarding him and a conception of him common to the whole human race, to the Greeks and to the barbarians alike, a conception that is inevitable and innate in every creature endowed with reason, arising in the course of nature without the aid of human teacher and free from the deceit of any expounding priest, has made its way, and it rendered manifest God's kinship with man and furnished many evidences of the truth, which did not suffer the earliest and most ancient men to doze and grow indifferent to them; 36.31. "This doctrine, in brief, aims to harmonize the human race with the divine, and to embrace in a single term everything endowed with reason, finding in reason the only sure and indissoluble foundation for fellowship and justice. For in keeping with that concept the term 'city' would be applied, not, of course, to an organization that has chanced to get mean or petty leaders nor to one which through tyranny or democracy or, in fact, through decarchy or oligarchy or any other similar product of imperfection, is being torn to pieces and made the victim of constant party faction. Nay, term would be applied rather to an organization that is governed by the sanest and noblest form of kingship, to one that is actually under royal goverce in accordance with law, in complete friendship and concord. 36.32. And this, indeed, is precisely what the wisest and eldest ruler and law-giver ordains for all, both mortals and immortals, he who is the leader of all the heaven and lord of all being, himself thus expounding the term and offering his own administration as a pattern of the happy and blessed condition, he whom the divine bards, instructed by the Muses, praise in song and call the 'father of gods and men.' 36.36. And trusting to these poets men erect altars to Zeus the King and, what is more, some do not hesitate even to call him Father in their prayers, believing that there exists some such government and organization of the universe as that. Therefore, from that standpoint at least, it seems to me, they would not hesitate to apply the term 'home of Zeus' to the entire universe â if indeed he is father of all who live in it â yes, by Zeus, and his 'city' too, our Stoic similitude, to suggest the greater office of the god. 36.37. For kingship is a word more appropriate to a city than to a home. For surely men would not apply the term King to him who is over all and then refuse to admit that the whole is governed by a king, nor would they admit that they are governed by a king and then deny that they are members of a state or that there is a kingly administration of the universe. And again, conceding 'administration,' they would not balk at accepting 'city,' or something very like it, as descriptive of that which is administered. 36.50. "According to the Magi, these rare occurrences are viewed by mankind as taking place for their destruction, and not in accord with reason or as a part of the order of the universe, being unaware that they occur quite properly and in keeping with the plan of the preserver and governor of the world. For in reality it is comparable with what happens when a charioteer punishes one of his horses, pulling hard upon the rein or pricking with the goad; and then the horse prances and is thrown into a panic but straightway settles down to its proper gait. "Well then, this is one kind of driving of which they tell, attended by violence but not involving the complete destruction of the universe. |
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2. New Testament, Mark, 2.12, 5.21-5.24, 5.35-5.43, 6.2, 7.32, 7.37, 9.15, 9.27, 10.16, 11.18, 15.5, 16.18 (1st cent. CE - 1st cent. CE)
| 2.12. He arose, and immediately took up the mat, and went out in front of them all; so that they were all amazed, and glorified God, saying, "We never saw anything like this! 5.21. When Jesus had crossed back over in the boat to the other side, a great multitude was gathered to him; and he was by the sea. 5.22. Behold, one of the rulers of the synagogue, Jairus by name, came; and seeing him, he fell at his feet 5.23. and begged him much, saying, "My little daughter is at the point of death. Please come and lay your hands on her, that she may be made healthy, and live. 5.24. He went with him, and a great multitude followed him, and they pressed upon him on all sides. 5.35. While he was still speaking, they came from the synagogue ruler's house saying, "Your daughter is dead. Why bother the Teacher any more? 5.36. But Jesus, when he heard the message spoken, immediately said to the ruler of the synagogue, "Don't be afraid, only believe. 5.37. He allowed no one to follow him, except Peter, James, and John the brother of James. 5.38. He came to the synagogue ruler's house, and he saw an uproar, weeping, and great wailing. 5.39. When he had entered in, he said to them, "Why do you make an uproar and weep? The child is not dead, but is asleep. 5.40. They laughed him to scorn. But he, having put them all out, took the father of the child and her mother and those who were with him, and went in where the child was lying. 5.41. Taking the child by the hand, he said to her, "Talitha cumi;" which means, being interpreted, "Young lady, I tell you, get up. 5.42. Immediately the young lady rose up, and walked, for she was twelve years old. They were amazed with great amazement. 5.43. He strictly ordered them that no one should know this, and commanded that something should be given to her to eat. 6.2. When the Sabbath had come, he began to teach in the synagogue, and many hearing him were astonished, saying, "Where did this man get these things?" and, "What is the wisdom that is given to this man, that such mighty works come about by his hands? 7.32. They brought to him one who was deaf and had an impediment in his speech. They begged him to lay his hand on him. 7.37. They were astonished beyond measure, saying, "He has done all things well. He makes even the deaf hear, and the mute speak! 9.15. Immediately all the multitude, when they saw him, were greatly amazed, and running to him greeted him. 9.27. But Jesus took him by the hand, and raised him up; and he arose. 10.16. He took them in his arms, and blessed them, laying his hands on them. 11.18. The chief priests and the scribes heard it, and sought how they might destroy him. For they feared him, for all the multitude was astonished at his teaching. 15.5. But Jesus made no further answer, so that Pilate marveled. 16.18. they will take up serpents; and if they drink any deadly thing, it will in no way hurt them; they will lay hands on the sick, and they will recover. |
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3. Aelius Aristides, Orations, 39.1-39.18, 42.1-42.15, 47.7-47.52, 47.54-47.56, 47.65, 48.7, 48.21, 48.24, 48.30-48.33, 48.40, 49.4, 49.13, 49.21, 49.23-49.24, 49.37, 49.39, 49.43, 49.45-49.46, 49.48, 50.1, 50.11, 50.14-50.31, 50.34, 50.38-50.55, 50.57-50.62, 50.64-50.66, 50.69-50.104, 50.106, 51.22, 51.24, 51.31, 51.44-51.45, 51.47, 51.49-51.52, 51.57-51.66 (2nd cent. CE - 2nd cent. CE)
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4. Apuleius, The Golden Ass, 2.4, 8.30, 11.5-11.6, 11.28, 11.30 (2nd cent. CE - 2nd cent. CE)
| 11.5. “Behold, Lucius, I have come! Your weeping and prayers have moved me to succor you. I am she who is the natural mother of all things, mistress and governess of all the elements, the initial progeny of worlds, chief of powers divine, queen of heaven! I am the principal of the celestial gods, the light of the goddesses. At my will the planets of the heavens, the wholesome winds of the seas, and the silences of hell are disposed. My name and my divinity is adored throughout all the world in diverse manners. I am worshipped by various customs and by many names. The Phrygians call me the mother of the gods. The Athenians, Minerva. The Cyprians, Venus. The Cretans, Diana. The Sicilians, Proserpina. The Eleusians, Ceres. Some call me Juno, other Bellona, and yet others Hecate. And principally the Aethiopians who dwell in the Orient, and the Aegyptians who are excellent in all kind of ancient doctrine and by their proper ceremonies are accustomed to worship me, call me Queen Isis. Behold, I have come to take pity of your fortune and tribulation. Behold, I am present to favor and aid you. Leave off your weeping and lamentation, put away all your sorrow. For behold, the day which is ordained by my providence is at hand. Therefore be ready to attend to my command. This day which shall come after this night is dedicated to my service by an eternal religion. My priests and ministers are accustomed, after the tempests of the sea have ceased, to offer in my name a new ship as a first fruit of my navigation. I command you not to profane or despise the sacrifice in any way. 11.6. “The great priest shall carry this day, following in procession by my exhortation, a garland of roses next the rattle in his right hand. Follow my procession amongst the people and, when you come to the priest, make as though you would kiss his hand. But snatch at the roses, whereby I will put away the skin and shape of an ass. This kind of beast I have long abhorred and despised. But above all things beware that you do not doubt or fear any of those things as being hard and difficult to bring to pass. For in the same hour as I have come to you, I have commanded the priest, by a vision, of what he shall do. And all the people by my command shall be compelled to give you place and say nothing! Moreover, do not think that, amongst so fair and joyful ceremonies and in so good a company, any person shall abhor your ill-favored and deformed figure, or that any man shall be so hardy as to blame and reprove your sudden restoration to human shape. They will not conceive any sinister opinion about this deed. And know this for certain: for the rest of your life, until the hour of death, you shall be bound and subject to me! And think it not an injury to be always subject to me, since by my means and benefit you shall become a man. You shall live blessed in this world, you shall live gloriously by my guidance and protection. And when you descend to hell, you shall see me shine in that subterranean place, shining (as you see me now) in the darkness of Acheron, and reigning in the deep profundity of Styx. There you shall worship me as one who has been favorable to you. And if I perceive that you are obedient to my command, an adherent to my religion, and worthy my divine grace, know you that I will prolong your days above the time that the fates have appointed, and the celestial planets have ordained.” 11.28. Thus I was initiated into the religion, but my desire was delayed by reason of my poverty. I had spent a great part of my goods in travel and peregrination, but most of all the cost of living in the city of Rome had dwindled my resources. In the end, being often stirred forward with great trouble of mind, I was forced to sell my robe for a little money which was nevertheless sufficient for all my affairs. Then the priest spoke to me saying, “How is it that for a little pleasure you are not afraid to sell your vestments, yet when you enter into such great ceremonies you fear to fall into poverty? Prepare yourself and abstain from all animal meats, beasts and fish.” In the meantime I frequented the sacrifices of Serapis, which were done in the night. This gave me great comfort to my peregrination, and ministered to me more plentiful living since I gained some money by pleading in the courts in the Latin language. |
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5. Lucian, The Lover of Lies, 10 (2nd cent. CE - 2nd cent. CE)
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