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Tiresias: The Ancient Mediterranean Religions Source Database



496
Anon., Acts Of Thomas, 32
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1. Hebrew Bible, Exodus, 11, 7-10 (9th cent. BCE - 3rd cent. BCE)

2. Hebrew Bible, Genesis, 3.1-3.5, 6.1-6.4 (9th cent. BCE - 3rd cent. BCE)

3.1. וַיֹּאמֶר אֶת־קֹלְךָ שָׁמַעְתִּי בַּגָּן וָאִירָא כִּי־עֵירֹם אָנֹכִי וָאֵחָבֵא׃ 3.1. וְהַנָּחָשׁ הָיָה עָרוּם מִכֹּל חַיַּת הַשָּׂדֶה אֲשֶׁר עָשָׂה יְהוָה אֱלֹהִים וַיֹּאמֶר אֶל־הָאִשָּׁה אַף כִּי־אָמַר אֱלֹהִים לֹא תֹאכְלוּ מִכֹּל עֵץ הַגָּן׃ 3.2. וַתֹּאמֶר הָאִשָּׁה אֶל־הַנָּחָשׁ מִפְּרִי עֵץ־הַגָּן נֹאכֵל׃ 3.2. וַיִּקְרָא הָאָדָם שֵׁם אִשְׁתּוֹ חַוָּה כִּי הִוא הָיְתָה אֵם כָּל־חָי׃ 3.3. וּמִפְּרִי הָעֵץ אֲשֶׁר בְּתוֹךְ־הַגָּן אָמַר אֱלֹהִים לֹא תֹאכְלוּ מִמֶּנּוּ וְלֹא תִגְּעוּ בּוֹ פֶּן־תְּמֻתוּן׃ 3.4. וַיֹּאמֶר הַנָּחָשׁ אֶל־הָאִשָּׁה לֹא־מוֹת תְּמֻתוּן׃ 3.5. כִּי יֹדֵעַ אֱלֹהִים כִּי בְּיוֹם אֲכָלְכֶם מִמֶּנּוּ וְנִפְקְחוּ עֵינֵיכֶם וִהְיִיתֶם כֵּאלֹהִים יֹדְעֵי טוֹב וָרָע׃ 6.1. וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃ 6.1. וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃ 6.2. וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃ 6.2. מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃ 6.3. וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃ 6.4. הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃ 3.1. Now the serpent was more subtle than any beast of the field which the LORD God had made. And he said unto the woman: ‘Yea, hath God said: Ye shall not eat of any tree of the garden?’" 3.2. And the woman said unto the serpent: ‘of the fruit of the trees of the garden we may eat;" 3.3. but of the fruit of the tree which is in the midst of the garden, God hath said: Ye shall not eat of it, neither shall ye touch it, lest ye die.’" 3.4. And the serpent said unto the woman: ‘Ye shall not surely die;" 3.5. for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as God, knowing good and evil.’" 6.1. And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them," 6.2. that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose." 6.3. And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’" 6.4. The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown."
3. Homer, Odyssey, 10 (8th cent. BCE - 7th cent. BCE)

4. Anon., 1 Enoch, 10-19, 2, 20-29, 3, 30-36, 4-9, 1 (3rd cent. BCE - 2nd cent. BCE)

1. The words of the blessing of Enoch, wherewith he blessed the elect and righteous, who will be,living in the day of tribulation, when all the wicked and godless are to be removed. And he took up his parable and said -Enoch a righteous man, whose eyes were opened by God, saw the vision of the Holy One in the heavens, which the angels showed me, and from them I heard everything, and from them I understood as I saw, but not for this generation, but for a remote one which is,for to come. Concerning the elect I said, and took up my parable concerning them:The Holy Great One will come forth from His dwelling,,And the eternal God will tread upon the earth, (even) on Mount Sinai, [And appear from His camp] And appear in the strength of His might from the heaven of heavens.,And all shall be smitten with fear And the Watchers shall quake, And great fear and trembling shall seize them unto the ends of the earth.,And the high mountains shall be shaken, And the high hills shall be made low, And shall melt like wax before the flame,And the earth shall be wholly rent in sunder, And all that is upon the earth shall perish, And there shall be a judgement upon all (men).,But with the righteous He will make peace.And will protect the elect, And mercy shall be upon them.And they shall all belong to God, And they shall be prospered, And they shall all be blessed.And He will help them all, And light shall appear unto them, And He will make peace with them'.,And behold! He cometh with ten thousands of His holy ones To execute judgement upon all, And to destroy all the ungodly:And to convict all flesh of all the works of their ungodliness which they have ungodly committed, And of all the hard things which ungodly sinners have spoken against Him.
5. Apollonius of Rhodes, Argonautica, 4.123-4.166 (3rd cent. BCE - 3rd cent. BCE)

4.123. τὼ δὲ διʼ ἀτραπιτοῖο μεθʼ ἱερὸν ἄλσος ἵκοντο 4.124. φηγὸν ἀπειρεσίην διζημένω, ᾗ ἔπι κῶας 4.125. βέβλητο, νεφέλῃ ἐναλίγκιον, ἥ τʼ ἀνιόντος 4.126. ἠελίου φλογερῇσιν ἐρεύθεται ἀκτίνεσσιν. 4.127. αὐτὰρ ὁ ἀντικρὺ περιμήκεα τείνετο δειρὴν 4.128. ὀξὺς ἀύπνοισιν προϊδὼν ὄφις ὀφθαλμοῖσιν 4.129. νισσομένους, ῥοίζει δὲ πελώριον· ἀμφὶ δὲ μακραὶ 4.130. ἠιόνες ποταμοῖο καὶ ἄσπετον ἴαχεν ἄλσος. 4.131. ἔκλυον οἳ καὶ πολλὸν ἑκὰς Τιτηνίδος Αἴης 4.132. Κολχίδα γῆν ἐνέμοντο παρὰ προχοῇσι Λύκοιο 4.133. ὅς τʼ ἀποκιδνάμενος ποταμοῦ κελάδοντος Ἀράξεω 4.134. Φάσιδι συμφέρεται ἱερὸν ῥόον· οἱ δὲ συνάμφω 4.135. Καυκασίην ἅλαδʼ εἰς ἓν ἐλαυνόμενοι προχέουσιν. 4.136. δείματι δʼ ἐξέγροντο λεχωίδες, ἀμφὶ δὲ παισὶν 4.137. νηπιάχοις, οἵ τέ σφιν ὑπʼ ἀγκαλίδεσσιν ἴαυον 4.138. ῥοίζῳ παλλομένοις χεῖρας βάλον ἀσχαλόωσαι. 4.139. ὡς δʼ ὅτε τυφομένης ὕλης ὕπερ αἰθαλόεσσαι 4.140. καπνοῖο στροφάλιγγες ἀπείριτοι εἱλίσσονται 4.141. ἄλλη δʼ αἶψʼ ἑτέρῃ ἐπιτέλλεται αἰὲν ἐπιπρὸ 4.142. νειόθεν εἰλίγγοισιν ἐπήορος ἐξανιοῦσα· 4.143. ὧς τότε κεῖνο πέλωρον ἀπειρεσίας ἐλέλιξεν 4.144. ῥυμβόνας ἀζαλέῃσιν ἐπηρεφέας φολίδεσσιν. 4.145. τοῖο δʼ ἑλισσομένοιο κατʼ ὄμματα νίσσετο κούρη 4.146. ὕπνον ἀοσσητῆρα, θεῶν ὕπατον, καλέουσα 4.147. ἡδείῃ ἐνοπῇ, θέλξαι τέρας· αὖε δʼ ἄνασσαν 4.148. νυκτιπόλον, χθονίην, εὐαντέα δοῦναι ἐφορμήν. 4.149. εἵπετο δʼ Αἰσονίδης πεφοβημένος, αὐτὰρ ὅγʼ ἤδη 4.150. οἴμῃ θελγόμενος δολιχὴν ἀνελύετʼ ἄκανθαν 4.151. γηγενέος σπείρης, μήκυνε δὲ μυρία κύκλα 4.152. οἷον ὅτε βληχροῖσι κυλινδόμενον πελάγεσσιν 4.153. κῦμα μέλαν κωφόν τε καὶ ἄβρομον· ἀλλὰ καὶ ἔμπης 4.154. ὑψοῦ σμερδαλέην κεφαλὴν μενέαινεν ἀείρας 4.155. ἀμφοτέρους ὀλοῇσι περιπτύξαι γενύεσσιν. 4.156. ἡ δέ μιν ἀρκεύθοιο νέον τετμηότι θαλλῷ 4.157. βάπτουσʼ ἐκ κυκεῶνος ἀκήρατα φάρμακʼ ἀοιδαῖς 4.158. ῥαῖνε κατʼ ὀφθαλμῶν· περί τʼ ἀμφί τε νήριτος ὀδμὴ 4.159. φαρμάκου ὕπνον ἔβαλλε· γένυν δʼ αὐτῇ ἐνὶ χώρῃ 4.160. θῆκεν ἐρεισάμενος· τὰ δʼ ἀπείρονα πολλὸν ὀπίσσω 4.161. κύκλα πολυπρέμνοιο διὲξ ὕλης τετάνυστο. 4.162. ἔνθα δʼ ὁ μὲν χρύσειον ἀπὸ δρυὸς αἴνυτο κῶας 4.163. κούρης κεκλομένης· ἡ δʼ ἔμπεδον ἑστηυῖα 4.164. φαρμάκῳ ἔψηχεν θηρὸς κάρη, εἰσόκε δή μιν 4.165. αὐτὸς ἑὴν ἐπὶ νῆα παλιντροπάασθαι Ἰήσων 4.166. ἤνωγεν, λεῖπεν δὲ πολύσκιον ἄλσος Ἄρηος.
6. Numenius Heracleensis, Fragments, 52 (3rd cent. BCE - 3rd cent. BCE)

7. Josephus Flavius, Jewish Antiquities, 8.42-8.49 (1st cent. CE - 1st cent. CE)

8.42. 5. Now the sagacity and wisdom which God had bestowed on Solomon was so great, that he exceeded the ancients; insomuch that he was no way inferior to the Egyptians, who are said to have been beyond all men in understanding; nay, indeed, it is evident that their sagacity was very much inferior to that of the king’s. 8.42. Accordingly Ahab appears to have been deceived thereby, till he disbelieved those that foretold his defeat; but, by giving credit to such as foretold what was grateful to him, was slain; and his son Ahaziah succeeded him. 8.43. He also excelled and distinguished himself in wisdom above those who were most eminent among the Hebrews at that time for shrewdness; those I mean were Ethan, and Heman, and Chalcol, and Darda, the sons of Mahol. 8.44. He also composed books of odes and songs a thousand and five, of parables and similitudes three thousand; for he spake a parable upon every sort of tree, from the hyssop to the cedar; and in like manner also about beasts, about all sorts of living creatures, whether upon the earth, or in the seas, or in the air; for he was not unacquainted with any of their natures, nor omitted inquiries about them, but described them all like a philosopher, and demonstrated his exquisite knowledge of their several properties. 8.45. God also enabled him to learn that skill which expels demons, which is a science useful and sanative to men. He composed such incantations also by which distempers are alleviated. And he left behind him the manner of using exorcisms, by which they drive away demons, so that they never return; 8.46. and this method of cure is of great force unto this day; for I have seen a certain man of my own country, whose name was Eleazar, releasing people that were demoniacal in the presence of Vespasian, and his sons, and his captains, and the whole multitude of his soldiers. The manner of the cure was this: 8.47. He put a ring that had a root of one of those sorts mentioned by Solomon to the nostrils of the demoniac, after which he drew out the demon through his nostrils; and when the man fell down immediately, he abjured him to return into him no more, making still mention of Solomon, and reciting the incantations which he composed. 8.48. And when Eleazar would persuade and demonstrate to the spectators that he had such a power, he set a little way off a cup or basin full of water, and commanded the demon, as he went out of the man, to overturn it, and thereby to let the spectators know that he had left the man; 8.49. and when this was done, the skill and wisdom of Solomon was shown very manifestly: for which reason it is, that all men may know the vastness of Solomon’s abilities, and how he was beloved of God, and that the extraordinary virtues of every kind with which this king was endowed may not be unknown to any people under the sun for this reason, I say, it is that we have proceeded to speak so largely of these matters.
8. New Testament, Acts, 1.23-1.26, 16.16-16.24 (1st cent. CE - 2nd cent. CE)

1.23. They put forward two, Joseph called Barsabbas, who was surnamed Justus, and Matthias. 1.24. They prayed, and said, "You, Lord, who know the hearts of all men, show which one of these two you have chosen 1.25. to take part in this ministry and apostleship from which Judas fell away, that he might go to his own place. 1.26. They drew lots for them, and the lot fell on Matthias, and he was numbered with the eleven apostles. 16.16. It happened, as we were going to prayer, that a certain girl having a spirit of divination met us, who brought her masters much gain by fortune telling. 16.17. The same, following after Paul and us, cried out, "These men are servants of the Most High God, who proclaim to us the way of salvation! 16.18. This she did for many days. But Paul, becoming greatly annoyed, turned and said to the spirit, "I charge you in the name of Jesus Christ to come out of her!" It came out that very hour. 16.19. But when her masters saw that the hope of their gain was gone, they seized Paul and Silas, and dragged them into the marketplace before the rulers. 16.20. When they had brought them to the magistrates, they said, "These men, being Jews, are agitating our city 16.21. and set forth customs which it is not lawful for us to accept or to observe, being Romans. 16.22. The multitude rose up together against them, and the magistrates tore their clothes off of them, and commanded them to be beaten with rods. 16.23. When they had laid many stripes on them, they threw them into prison, charging the jailer to keep them safely 16.24. who, having received such a charge, threw them into the inner prison, and secured their feet in the stocks.
9. New Testament, Apocalypse, 12.7-12.9 (1st cent. CE - 1st cent. CE)

12.7. There was war in the sky. Michael and his angels made war on the dragon. The dragon and his angels made war. 12.8. They didn't prevail, neither was a place found for him any more in heaven. 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.
10. New Testament, John, 3.14-3.15 (1st cent. CE - 1st cent. CE)

3.14. As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up 3.15. that whoever believes in him should not perish, but have eternal life.
11. New Testament, Mark, 5.1-5.10 (1st cent. CE - 1st cent. CE)

5.1. They came to the other side of the sea, into the country of the Gadarenes. 5.2. When he had come out of the boat, immediately there met him out of the tombs a man with an unclean spirit 5.3. who had his dwelling in the tombs. Nobody could bind him any more, not even with chains 5.4. because he had been often bound with fetters and chains, and the chains had been torn apart by him, and the fetters broken in pieces. Nobody had the strength to tame him. 5.5. Always, night and day, in the tombs and in the mountains, he was crying out, and cutting himself with stones. 5.6. When he saw Jesus from afar, he ran and bowed down to him 5.7. and crying out with a loud voice, he said, "What have I to do with you, Jesus, you Son of the Most High God? I adjure you by God, don't torment me. 5.8. For he said to him, "Come out of the man, you unclean spirit! 5.9. He asked him, "What is your name?"He said to him, "My name is Legion, for we are many. 5.10. He begged him much that he would not send them away out of the country.
12. New Testament, Matthew, 26.14-26.16 (1st cent. CE - 1st cent. CE)

26.14. Then one of the twelve, who was called Judas Iscariot, went to the chief priests 26.15. and said, "What are you willing to give me, that I should deliver him to you?" They weighed out for him thirty pieces of silver. 26.16. From that time he sought opportunity to betray him.
13. Anon., The Acts of John, 61, 71-86, 60 (2nd cent. CE - 3rd cent. CE)

60. Now on the first day we arrived at a deserted inn, and when we were at a loss for a bed for John, we saw a droll matter. There was one bedstead lying somewhere there without coverings, whereon we spread the cloaks which we were wearing, and we prayed him to lie down upon it and rest, while the rest of us all slept upon the floor. But he when he lay down was troubled by the bugs, and as they continued to become yet more troublesome to him, when it was now about the middle of the night, in the hearing of us all he said to them: I say unto you, O bugs, behave yourselves, one and all, and leave your abode for this night and remain quiet in one place, and keep your distance from the servants of God. And as we laughed, and went on talking for some time, John addressed himself to sleep; and we, talking low, gave him no disturbance (or, thanks to him we were not disturbed).
14. Anon., Acts of Thomas, 144, 15, 25, 28-31, 33-34, 36-37, 39, 4, 44, 47, 51-52, 54-55, 7, 72, 76-77, 80, 84-85, 87-88, 94, 10 (2nd cent. CE - 3rd cent. CE)

10. And the apostle stood, and began to pray and to speak thus: My Lord and MY God, that travellest with thy servants, that guidest and correctest them that believe in thee, the refuge and rest of the oppressed, the hope of the poor and ransomer of captives, the physician of the souls that lie sick and saviour of all creation, that givest life unto the world and strengthenest souls; thou knowest things to come, and by our means accomplishest them: thou Lord art he that revealeth hidden mysteries and maketh manifest words that are secret: thou Lord art the planter of the good tree, and of thine hands are all good works engendered: thou Lord art he that art in all things and passest through all, and art set in all thy works and manifested in the working of them all. Jesus Christ, Son of compassion and perfect saviour, Christ, Son of the living God, the undaunted power that hast overthrown the enemy, and the voice that was heard of the rulers, and made all their powers to quake, the ambassador that wast sent from the height and camest down even unto hell, who didst open the doors and bring up thence them that for many ages were shut up in the treasury of darkness, and showedst them the way that leadeth up unto the height: l beseech thee, Lord Jesu, and offer unto thee supplication for these young persons, that thou wouldest do for them the things that shall help them and be expedient and profitable for them. And he laid his hands on them and said: The Lord shall be with you, and left them in that place and departed.
15. Anon., Acts of John, 61, 71-86, 60 (2nd cent. CE - 3rd cent. CE)

60. Now on the first day we arrived at a deserted inn, and when we were at a loss for a bed for John, we saw a droll matter. There was one bedstead lying somewhere there without coverings, whereon we spread the cloaks which we were wearing, and we prayed him to lie down upon it and rest, while the rest of us all slept upon the floor. But he when he lay down was troubled by the bugs, and as they continued to become yet more troublesome to him, when it was now about the middle of the night, in the hearing of us all he said to them: I say unto you, O bugs, behave yourselves, one and all, and leave your abode for this night and remain quiet in one place, and keep your distance from the servants of God. And as we laughed, and went on talking for some time, John addressed himself to sleep; and we, talking low, gave him no disturbance (or, thanks to him we were not disturbed).
16. Anon., Acts of Philip, 8.4 (2nd cent. CE - 3rd cent. CE)

17. Hippolytus, Refutation of All Heresies, 5.15 (2nd cent. CE - 3rd cent. CE)

5.15. These are the statements which the patrons of the Sethian doctrines make, as far as it is possible to declare in a few words. Their system, however, is made up (of tenets) from natural (philosophers), and of expressions uttered in reference to different other subjects; and transferring (the sense of) these to the Eternal Logos, they explain them as we have declared. But they assert likewise that Moses confirms their doctrine when he says, Darkness, and mist, and tempest. These, (the Sethian) says, are the three principles (of our system); or when he states that three were born in paradise - Adam, Eve, the serpent; or when he speaks of three (persons, namely) Cain, Abel, Seth; and again of three (others)- Shem, Ham, Japheth; or when he mentions three patriarchs - Abraham, Isaac, Jacob; or when he speaks of the existence of three days before sun and moon; or when he mentions three laws- prohibitory, permissive, and adjudicatory of punishment. Now, a prohibitory law is as follows: of every tree that is in paradise you may freely eat; but of the tree of the knowledge of good and evil you may not eat. But in the passage, Come forth from your land and from your kindred, and hither into a land which I shall show you, this law, he says, is permissive; for one who is so disposed may depart, and one who is not so disposed may remain. But a law adjudicatory of punishment is that which makes the following declaration: You shall not commit adultery, you shall not kill, you shall not steal; for a penalty is awarded to each of these acts of wickedness. The entire system of their doctrine, however, is (derived) from the ancient theologians Musaeus, and Linus, and Orpheus, who elucidates especially the ceremonies of initiation, as well as the mysteries themselves. For their doctrine concerning the womb is also the tenet of Orpheus; and the (idea of the) navel, which is harmony, is (to be found) with the same symbolism attached to it in the Bacchanalian orgies of Orpheus. But prior to the observance of the mystic rite of Celeus, and Triptolemus, and Ceres, and Proserpine, and Bacchus in Eleusis, these orgies have been celebrated and handed down to men in Phlium of Attica. For antecedent to the Eleusinian mysteries, there are (enacted) in Phlium the orgies of her denominated the Great (Mother). There is, however, a portico in this (city), and on the portico is inscribed a representation, (visible) up to the present day, of all the words which are spoken (on such occasions). Many, then, of the words inscribed upon that portico are those respecting which Plutarch institutes discussions in his ten books against Empedocles. And in the greater number of these books is also drawn the representation of a certain aged man, grey-haired, winged, having his pudendum erectum, pursuing a retreating woman of azure color. And over the aged man is the inscription phaos ruentes, and over the woman pereeµphicola . But phaos ruentes appears to be the light (which exists), according to the doctrine of the Sethians, and phicola the darkish water; while the space in the midst of these seems to be a harmony constituted from the spirit that is placed between. The name, however, of phaos ruentes manifests, as they allege, the flow from above of the light downwards. Wherefore one may reasonably assert that the Sethians celebrate rites among themselves, very closely bordering upon those orgies of the Great (Mother which are observed among) the Phliasians. And the poet likewise seems to bear his testimony to this triple division, when he remarks, And all things have been triply divided, and everything obtains its (proper) distinction; that is, each member of the threefold division has obtained (a particular) capacity. But now, as regards the tenet that the subjacent water below, which is dark, ought, because the light has set (over it), to convey upwards and receive the spark borne clown from (the light) itself; in the assertion of this tenet. I say, the all-wise Sethians appear to derive (their opinion) from Homer: - By earth I swore, and yon broad Heaven above, And Stygian stream beneath, the weightiest oath of solemn power, to bind the blessed gods. That is, according to Homer, the gods suppose water to be loathsome and horrible. Now, similar to this is the doctrine of the Sethians, which affirms (water) to be formidable to the mind.
18. Irenaeus, Refutation of All Heresies, 1.30.5, 1.30.7-1.30.9, 1.30.15, 5.12-5.18 (2nd cent. CE - 3rd cent. CE)

5.12. This is the diversified wisdom of the Peratic heresy, which it is difficult to declare in its entirety, so intricate is it on account of its seeming to consist of the astrological art.' As far forth, then, as this is possible, we shall briefly explain the whole force of this (heresy). In order, however, that we may by a compendious statement elucidate the entire doctrine of these persons, it appears expedient to subjoin the following observations. According to them, the universe is Father, Son, (and) Matter; (but) each of these three has endless capacities in itself. Intermediate, then, between the Matter and the Father sits the Son, the Word, the Serpent, always being in motion towards the unmoved Father, and (towards) Matter itself in motion. And at one time he is turned towards the Father, and receives the powers into his own person; but at another time takes up these powers, and is turned towards Matter. And Matter, (though) devoid of attribute, and being unfashioned, moulds (into itself) forms from the Son which the Son moulded from the Father. But the Son derives shape from the Father after a mode ineffable, and unspeakable, and unchangeable; (that is,) in such a manner as Moses says that tire colors of the conceived (cattle) flowed from the rods which were fixed in the drinking-troughs. And in like manner, again, that capacities flowed also from the Son into Matter, similarly to the power in reference to conception which came from the rods upon the conceived (cattle). And the difference of colors, and the dissimilarity which flowed from the rods through the waters upon the sheep, is, he says, the difference of corruptible and incorruptible generation. As, however, one who paints from nature, though he takes nothing away from animals, transfers by his pencil all forms to the canvas; so the Son, by a power which belongs to himself, transfers paternal marks from the Father into Matter. All the paternal marks are here, and there are not any more. For if any one, he says, of those (beings) which are here will have strength to perceive that he is a paternal mark transferred hither from above, (and that he is) incarnate - just as by the conception resulting from the rod a something white is produced - he is of the same substance altogether with the Father in heaven, and returns there. If, however, he may not happen upon this doctrine, neither will he understand the necessity of generation, just as an abortion born at night will perish at night. When, therefore, he says, the Saviour observes, your Father which is in heaven, he alludes to that one from whom the Son deriving his characteristics has transferred them hither. When, however, (Jesus) remarks, Your father is a murderer from the beginning, he alludes to the Ruler and Demiurge of matter, who, appropriating the marks delivered from the Son, generated him here who from the beginning was a murderer, for his work causes corruption and death. No one, then, he says, can be saved or return (into heaven) without the Son, and the Son is the Serpent. For as he brought down from above the paternal marks, so again he carries up from thence those marks roused from a dormant condition and rendered paternal characteristics, substantial ones from the unsubstantial Being, transferring them hither from thence. This, he says, is what is spoken: I am the door. And he transfers (those marks), he says, to those who close the eyelid, as the naphtha drawing the fire in every direction towards itself; nay rather, as the magnet (attracting) the iron and not anything else, or just as the backbone of the sea falcon, the gold and nothing else, or as the chaff is led by the amber. In this manner, he says, is the portrayed, perfect, and con-substantial genus drawn again from the world by the Serpent; nor does he (attract) anything else, as it has been sent down by him. For a proof of this, they adduce the anatomy of the brain, assimilating, from the fact of its immobility, the brain itself to the Father, and the cerebellum to the Son, because of its being moved and being of the form of (the head of) a serpent. And they allege that this (cerebellum), by an ineffable and inscrutable process, attracts through the pineal gland the spiritual and life-giving substance emanating from the vaulted chamber (in which the brain is embedded). And on receiving this, the cerebellum in an ineffable manner imparts the ideas, just as the Son does, to matter; or, in other words, the seeds and the genera of the things produced according to the flesh flow along into the spinal marrow. Employing this exemplar, (the heretics) seem to adroitly introduce their secret mysteries, which are delivered in silence. Now it would be impious for us to declare these; yet it is easy to form an idea of them, by reason of the many statements that have been made. 5.13. But since I consider that I have plainly explained the Peratic heresy, and by many (arguments) have rendered evident (a system that hitherto) has always escaped notice, and is altogether a tissue of fable, and one that disguises its own peculiar venom, it seems expedient to advance no further statement beyond those already put forward; for the opinions propounded by (the heretics) themselves are sufficient for their own condemnation. 5.14. Let us then see what the Sithians affirm. To these it appears that there are three definite principles of the universe, and that each of these principles possesses infinite powers. And when they speak of powers let him that hears take into account that they make this statement. Everything whatsoever you discern by an act of intelligence, or also omit (to discern) as not being understood, this by nature is fitted to become each of the principles, as in the human soul every art whatsoever which is made the subject of instruction. Just for instance, he says, this child will be a musician, having waited the requisite time for (acquiring a knowledge of) the harp; or a geometrician, (having previously undergone the necessary study for acquiring a knowledge) of geometry; (or) a grammarian, (after having sufficiently studied) grammar; (or) a workman, (having acquired a practical acquaintance) with a handicraftsman's business; and to one brought into contact with the rest of the arts a similar occurrence will take place. Now of principles, he says, the substances are light and darkness; and of these, spirit is intermediate without admixture. The spirit, however, is that which has its appointed place in the midst of darkness which is below, and light which is above. It is not spirit as a current of wind, or some gentle breeze that can be felt; but, as it were, some odour of ointment or of incense formed out of a compound. (It is) a subtle power, that insinuates itself by means of some impulsive quality in a fragrance, which is inconceivable and better than could be expressed by words. Since, however, light is above and darkness below, and spirit is intermediate in such a way as stated between these; and since light is so constituted, that, like a ray of the sun, it shines from above upon the underlying darkness; and again, since the fragrance of the spirit, holding an intermediate place, is extended and carried in every direction, as in the case of incense-offerings placed upon fire, we detect the fragrance that is being wafted in every direction: when, I say, there is a power of this description belonging unto the principles which are classified under three divisions, the power of spirit and light simultaneously exists in the darkness that is situated underneath them. But the darkness is a terrible water, into which light is absorbed and translated into a nature of the same description with spirit. The darkness, however, is not devoid of intelligence, but altogether reflective, and is conscious that, where the light has been abstracted from the darkness, the darkness remains isolated, invisible, obscure, impotent, inoperative, (and) feeble. Wherefore it is constrained, by all its reflection and understanding, to collect into itself the lustre and scintillation of light with the fragrance of the spirit. And it is possible to behold an image of the nature of these in the human countece; for instance, the pupil of the eye, dark from the subjacent humours, (but) illuminated with spirit. As, then, the darkness seeks after the splendour, that it may keep in bondage the spark, and may have perceptive power, so the light and spirit seek after the power that belongs to themselves, and strive to uprear, and towards each other to carry up their intermingled powers into the dark and formidable water lying underneath. But all the powers of the three originating principles, which are as regards number indefinitely infinite, are each according to its own substance reflective and intelligent, unnumbered in multitude. And since what are reflective and intelligent are numberless in multitude, while they continue by themselves, they are all at rest. If, however, power approaches power, the dissimilarity of (what is set in) juxtaposition produces a certain motion and energy, which are formed from the motion resulting from the concourse effected by the juxtaposition of the coalescing powers. For the concourse of the powers ensues, just like any mark of a seal that is impressed by means of the concourse correspondingly with (the seal) which prints the figure on the substances that are brought up (into contact with it). Since, therefore, the powers of the three principles are infinite in number, and from infinite powers (arise) infinite concourses, images of infinite seals are necessarily produced. These images, therefore, are the forms of the different sorts of animals. From the first great concourse, then, of the three principles, ensues a certain great form, a seal of heaven and earth. The heaven and the earth have a figure similar to the womb, having a navel in the midst; and if, he says, any one is desirous of bringing this figure under the organ of vision, let him artfully scrutinize the pregt womb of whatsoever animal he wishes, and he will discover an image of the heaven and the earth, and of the things which in the midst of all are unalterably situated underneath. (And so it is, that the first great concourse of the three principles) has produced such a figure of heaven and earth as is similar to a womb after the first coition. But, again, in the midst of the heaven and the earth have been generated infinite concourses of powers. And each concourse did not effect and fashion anything else than a seal of heaven and earth similar to a womb. But, again, in the earth, from the infinite seals are produced infinite crowds of various animals. But into all this infinity of the different animals under heaven is diffused and distributed, along with the light, the fragrance of the Spirit from above. From the water, therefore, has been produced a first-begotten originating principle, viz., wind, (which is) violent and boisterous, and a cause of all generation. For producing a sort of ferment in the waters, (the wind) uplifts waves out of the waters; and the motion of the waves, just as when some impulsive power of pregcy is the origin of the production of a man or mind, is caused when (the ocean), excited by the impulsive power of spirit, is propelled forward. When, however, this wave that has been raised out of the water by the wind, and rendered pregt in its nature, has within itself obtained the power, possessed by the female, of generation, it holds together the light scattered from above along with the fragrance of the spirit - that is, mind moulded in the different species. And this (light) is a perfect God, who from the unbegotten radiance above, and from the spirit, is borne down into human nature as into a temple, by the impulsive power of Nature, and by the motion of wind. And it is produced from water being commingled and blended with bodies as if it were a salt of existent things, and a light of darkness. And it struggles to be released from bodies, and is not able to find liberation and an egress for itself For a very diminutive spark, a severed splinter from above like the ray of a star, has been mingled in the much compounded waters of many (existences), as, says he, (David) remarks in a psalm. Every thought, then, and solicitude actuating the supernal light is as to how and in what manner mind may be liberated, by the death of the depraved and dark body, from the Father that is below, which is the wind that with noise and tumult uplifted the waves, and who generated a perfect mind his own Son; not, however, being his peculiar (offspring) substantially. For he was a ray (sent down) from above, from that perfect light, (and) was overpowered in the dark, and formidable, and bitter, and defiled water; and he is a luminous spirit borne down over the water. When, therefore, the waves that have been upreared from the waters have received within themselves the power of generation possessed by females, they contain, as a certain womb, in different species, the infused radiance, so as that it is visible in the case of all animals. But the wind, at the same time fierce and formidable, whirling along, is, in respect of its hissing sound, like a serpent. First, then, from the wind - that is, from the serpent - has resulted the originating principle of generation in the manner declared, all things having simultaneously received the principle of generation. After, then, the light and the spirit had been received, he says, into the polluted and baneful (and) disordered womb, the serpent - the wind of the darkness, the first-begotten of the waters - enters within and produces man, and the impure womb neither loves nor recognises any other form. The perfect Word of supernal light being therefore assimilated (in form) to the beast, (that is,) the serpent, entered into the defiled womb, having deceived (the womb) through the similitude of the beast itself, in order that (the Word) may loose the chains that encircle the perfect mind which has been begotten amidst impurity of womb by the primal offspring of water, (namely,) serpent, wind, (and) beast. This, he says, is the form of the servant, and this the necessity of the Word of God coming down into the womb of a virgin. But he says it is not sufficient that the Perfect Man, the Word, has entered into the womb of a virgin, and loosed the pangs which were in that darkness. Nay, more than this was requisite; for after his entrance into the foul mysteries of the womb, he was washed, and drank of the cup of life-giving bubbling water. And it was altogether needful that he should drink who was about to strip off the servile form, and assume celestial raiment. 5.15. These are the statements which the patrons of the Sethian doctrines make, as far as it is possible to declare in a few words. Their system, however, is made up (of tenets) from natural (philosophers), and of expressions uttered in reference to different other subjects; and transferring (the sense of) these to the Eternal Logos, they explain them as we have declared. But they assert likewise that Moses confirms their doctrine when he says, Darkness, and mist, and tempest. These, (the Sethian) says, are the three principles (of our system); or when he states that three were born in paradise - Adam, Eve, the serpent; or when he speaks of three (persons, namely) Cain, Abel, Seth; and again of three (others)- Shem, Ham, Japheth; or when he mentions three patriarchs - Abraham, Isaac, Jacob; or when he speaks of the existence of three days before sun and moon; or when he mentions three laws- prohibitory, permissive, and adjudicatory of punishment. Now, a prohibitory law is as follows: of every tree that is in paradise you may freely eat; but of the tree of the knowledge of good and evil you may not eat. But in the passage, Come forth from your land and from your kindred, and hither into a land which I shall show you, this law, he says, is permissive; for one who is so disposed may depart, and one who is not so disposed may remain. But a law adjudicatory of punishment is that which makes the following declaration: You shall not commit adultery, you shall not kill, you shall not steal; for a penalty is awarded to each of these acts of wickedness. The entire system of their doctrine, however, is (derived) from the ancient theologians Musaeus, and Linus, and Orpheus, who elucidates especially the ceremonies of initiation, as well as the mysteries themselves. For their doctrine concerning the womb is also the tenet of Orpheus; and the (idea of the) navel, which is harmony, is (to be found) with the same symbolism attached to it in the Bacchanalian orgies of Orpheus. But prior to the observance of the mystic rite of Celeus, and Triptolemus, and Ceres, and Proserpine, and Bacchus in Eleusis, these orgies have been celebrated and handed down to men in Phlium of Attica. For antecedent to the Eleusinian mysteries, there are (enacted) in Phlium the orgies of her denominated the Great (Mother). There is, however, a portico in this (city), and on the portico is inscribed a representation, (visible) up to the present day, of all the words which are spoken (on such occasions). Many, then, of the words inscribed upon that portico are those respecting which Plutarch institutes discussions in his ten books against Empedocles. And in the greater number of these books is also drawn the representation of a certain aged man, grey-haired, winged, having his pudendum erectum, pursuing a retreating woman of azure color. And over the aged man is the inscription phaos ruentes, and over the woman pereeµphicola . But phaos ruentes appears to be the light (which exists), according to the doctrine of the Sethians, and phicola the darkish water; while the space in the midst of these seems to be a harmony constituted from the spirit that is placed between. The name, however, of phaos ruentes manifests, as they allege, the flow from above of the light downwards. Wherefore one may reasonably assert that the Sethians celebrate rites among themselves, very closely bordering upon those orgies of the Great (Mother which are observed among) the Phliasians. And the poet likewise seems to bear his testimony to this triple division, when he remarks, And all things have been triply divided, and everything obtains its (proper) distinction; that is, each member of the threefold division has obtained (a particular) capacity. But now, as regards the tenet that the subjacent water below, which is dark, ought, because the light has set (over it), to convey upwards and receive the spark borne clown from (the light) itself; in the assertion of this tenet. I say, the all-wise Sethians appear to derive (their opinion) from Homer: - By earth I swore, and yon broad Heaven above, And Stygian stream beneath, the weightiest oath of solemn power, to bind the blessed gods. That is, according to Homer, the gods suppose water to be loathsome and horrible. Now, similar to this is the doctrine of the Sethians, which affirms (water) to be formidable to the mind. 5.16. These, and other assertions similar to these, are made (by the Sethians) in their interminable commentaries. They, however, persuade their disciples to become conversant with the theory respecting composition and mixture. But this theory has formed a subject of meditation to many, but (among others) also to Andronicus the Peripatetic. The Sethians, then, affirm that the theory concerning composition and mixture is constituted according to the following method: The luminous ray from above is intermingled, and the very diminutive spark is delicately blended in the dark waters beneath; and (both of these) become united, and are formed into one compound mass, just as a single savour (results) from the mixture of many incense-offerings in the fire, and (just as) an adept, by having a test in an acute sense of smell, ought to be able from the single odour of the incense to distinguish accurately each (ingredient) of the incense-offerings that have been mingled in the fire - whether, for example, storax, and myrrh, and frankincense, or whatever other (ingredient) may be mixed (in the incense). They, however, employ also other examples, saying both that brass is mixed with gold, and that some art has been discovered which separates the brass from the gold. And, in like manner, if tin or brass, or any substance homogeneous with it, be discovered mixed with silver, these likewise, by some art superior to that of mixing, are distinguished. But already some one also distinguishes water mingled with wine. So, say they, though all things are commingled, they are capable of being separated. Nay, but, he says, derive the same lesson from the case of animals. For when the animal is dead, each of its parts is separated; and when dissolution takes place, the animal in this way vanishes. This is, he says, what has been spoken: I came not to send peace on the earth, but a sword, - that is, the division and separation of the things that have been commingled. For each of the things that have been commingled is separated and divided when it reaches its proper place. For as there is one place of mixture for all animals, so also has there been established one (locality) of separation. And, he says, no one is aware of this (place), save we alone that have been born again, spiritual, not carnal, whose citizenship is in heaven above. In this manner insinuating themselves, they corrupt their pupils, partly by misusing the words spoken (by themselves), while they wickedly pervert, to serve any purpose they wish, what has been admirably said (in Scripture); and partly by concealing their nefarious conduct, by means of whatever comparisons they please. All these things, then, he says, that have been com-mingled, possess, as has been declared, their own particular place, and hurry towards their own peculiar (substances), as iron towards the magnet, and the chaff to the vicinity of amber, and the gold to the spur of the sea falcon. In like manner, the ray of light which has been com-mingled with the water, having obtained from discipline and instruction its own proper locality, hastens towards the Logos that comes from above in servile form; and along with the Logos exists as a logos in that place where the Logos is still: (the light, I say, hastens to the Logos with greater speed) than the iron towards the magnet. And that these things, he says, are so, and that all things that have been commingled are separated in their proper places, learn. There is among the Persians in a city Ampa, near the river Tills, a well; and near the well, at the top, has been constructed a certain reservoir, supplied with three outlets; and when one pumps from this well, and draws off some of its contents in a vessel, what is thus pumped out of the well, whatever it is at all, he pours into the reservoir hard by. And when what is thus infused reaches the outlets, and when what is taken up (out of each outlet) in a single vessel is examined, a separation is observed to have taken place. And in the first of the outlets is exhibited a concretion of salt, and in the second of asphalt, and in the third of oil; and the oil is black, just as, he says, Herodotus also narrates, and it yields a heavy smell, and the Persians call this rhadinace. The similitude of the well is, say the Sethians, more sufficient for the demonstration of their proposition than all the statements that have been previously made. 5.17. The opinion of the Sethians appears to us to have been sufficiently elucidated. If, however, any one is desirous of learning the entire doctrine according to them, let him read a book inscribed Paraphrase of Seth; for all their secret tenets he will find deposited there. But since we have explained the opinions entertained by the Sethians, let us see also what are the doctrines advanced by Justinus. 5.18. Justinus was entirely opposed to the teaching of the holy Scriptures, and moreover to the written or oral teaching of the blessed evangelists, according as the Logos was accustomed to instruct His disciples, saying, Go not into the way of the Gentiles; and this signifies that they should not attend to the futile doctrine of the Gentiles. This (heretic) endeavours to lead on his hearers into an acknowledgment of prodigies detailed by the Gentiles, and of doctrines inculcated by them. And he narrates, word for word, legendary accounts prevalent among the Greeks, and does not previously teach or deliver his perfect mystery, unless he has bound his dupe by an oath. Then he brings forward (these) fables for the purpose of persuasion, in order that they who are conversant with the incalculable trifling of these books may have some consolation in the details of these legends. Thus it happens as when in like manner one making a long journey deems it expedient, on having fallen in with an inn, to take repose. And so it is that, when once more they are induced to turn towards studying the diffuse doctrine of these lectures, they may not abhor them while they, undergoing instruction unnecessarily prolix, rush stupified into the transgression devised by (Justinus); and previously he binds his followers with horrible oaths, neither to publish nor abjure these doctrines, and forces upon them an acknowledgment (of their truth). And in this manner he delivers the mysteries impiously discovered by himself, partly, according to the statements previously made, availing himself of the Hellenic legends, and partly of those pretended books which, to some extent, bear a resemblance to the foresaid heresies. For all, forced together by one spirit, are drawn into one profound abyss of pollution, inculcating the same tenets, and detailing the same legends, each after a different method. All those, however, style themselves Gnostics in this peculiar sense, that they alone themselves have imbibed the marvellous knowledge of the Perfect and Good (Being).
19. Lucian, The Lover of Lies, 16 (2nd cent. CE - 2nd cent. CE)

20. Numenius of Apamea, Fragments, 52 (2nd cent. CE - 2nd cent. CE)

21. Numenius of Apamea, Fragments, 52 (2nd cent. CE - 2nd cent. CE)

22. Philostratus The Athenian, Life of Apollonius, 3.38, 4.18 (2nd cent. CE

3.38. THIS discussion was interrupted by the appearance among the sages of the messenger bringing in certain Indians who were in want of succor. And he brought forward a poor woman who interceded in behalf of her child, who was, she said, a boy of sixteen years of age, but had been for two years possessed by a devil. Now the character of the devil was that of a mocker and a liar. Here one of the sages asked, why she said this, and she replied: This child of mine is extremely good-looking, and therefore the devil is amorous of him and will not allow him to retain his reason, nor will he permit him to go to school, or to learn archery, nor even to remain at home, but drives him out into desert places. And the boy does not even retain his own voice, but speaks in a deep hollow tone, as men do; and he looks at you with other eyes rather than with his own. As for myself I weep over all this and I tear my cheeks, and I rebuke my son so far as I well may; but he does not know me. And I made my mind to repair hither, indeed I planned to do so a year ago; only the demon discovered himself using my child as a mask, and what he told me was this, that he was the ghost of man, who fell long ago in battle, but that at death he was passionately attached to his wife. Now he had been dead for only three days when his wife insulted their union by marrying another man, and the consequence was that he had come to detest the love of women, and had transferred himself wholly into this boy. But he promised, if I would only not denounce him to yourselves, to endow the child with many noble blessings. As for myself, I was influenced by these promises; but he has put me off and off for such a long time now, that he has got sole control of my household, yet has no honest or true intentions. Here the sage asked afresh, if the boy was at hand; and she said not, for, although she had done all she could to get him to come with her, the demon had threatened her with steep places and precipices and declared that he would kill her son, in case, she added, I haled him hither for trial. Take courage, said the sage, for he will not slay him when he has read this. And so saying he drew a letter out of his bosom and gave it to the woman; and the letter, it appears, was addressed to the ghost and contained threats of an alarming kind. 4.18. It was then the day of the Epidaurian festival, at which it is still customary for the Athenians to hold the initiation at a second sacrifice after both proclamation and victims have been offered; and this custom was instituted in honor of Asclepius, because they still initiated him when on one occasion he arrived from Epidaurus too late for the mysteries. Now most people neglected the initiation and hung around Apollonius, and thought more of doing that than of being perfected in their religion before they went home; but Apollonius said that he would join them later on, and urged them to attend at once to the rites of the religion, for that he himself would be initiated. But the hierophant was not disposed to admit him to the rites, for he said that he would never initiate a wizard and charlatan, nor open the Eleusinian rite to a man who dabbled in impure rites. Thereupon Apollonius, fully equal to the occasion, said: You have not yet mentioned the chief of my offense, which is that knowing, as I do, more about the initiatory rite than you do yourself, I have nevertheless come for initiation to you, as if you were wiser than I am. The bystanders applauded these words, and deemed that he had answered with vigor and like himself; and thereupon the hierophant, since he saw that his exclusion of Apollonius was not by any means popular with the crowd, changed his tone and said: Be thou initiated, for thou seemest to be some wise man who has come here. But Apollonius replied: I will be initiated at another time, and it is so and so, mentioning a name, who will initiate me. Herein he showed his gift of prevision, for he glanced at the hierophant who succeeded the one he addressed, and presided over the sanctuary four years later.
23. Origen, Against Celsus, 6.25 (3rd cent. CE - 3rd cent. CE)

6.25. In this diagram were described ten circles, distinct from each other, but united by one circle, which was said to be the soul of all things, and was called Leviathan. This Leviathan, the Jewish Scriptures say, whatever they mean by the expression, was created by God for a plaything; for we find in the Psalms: In wisdom have You made all things: the earth is full of Your creatures; so is this great and wide sea. There go the ships; small animals with great; there is this dragon, which You have formed to play therein. Instead of the word dragon, the term leviathan is in the Hebrew. This impious diagram, then, said of this leviathan, which is so clearly depreciated by the Psalmist, that it was the soul which had travelled through all things! We observed, also, in the diagram, the being named Behemoth, placed as it were under the lowest circle. The inventor of this accursed diagram had inscribed this leviathan at its circumference and centre, thus placing its name in two separate places. Moreover, Celsus says that the diagram was divided by a thick black line, and this line he asserted was called Gehenna, which is Tartarus. Now as we found that Gehenna was mentioned in the Gospel as a place of punishment, we searched to see whether it is mentioned anywhere in the ancient Scriptures, and especially because the Jews too use the word. And we ascertained that where the valley of the son of Ennom was named in Scripture in the Hebrew, instead of valley, with fundamentally the same meaning, it was termed both the valley of Ennom and also Geenna. And continuing our researches, we find that what was termed Geenna, or the valley of Ennom, was included in the lot of the tribe of Benjamin, in which Jerusalem also was situated. And seeking to ascertain what might be the inference from the heavenly Jerusalem belonging to the lot of Benjamin and the valley of Ennom, we find a certain confirmation of what is said regarding the place of punishment, intended for the purification of such souls as are to be purified by torments, agreeably to the saying: The Lord comes like a refiner's fire, and like fullers' soap: and He shall sit as a refiner and purifier of silver and of gold.
24. Papyri, Papyri Graecae Magicae, 4.3007-4.3086 (3rd cent. CE - 4th cent. CE)



Subjects of this text:

subject book bibliographic info
abyss Schaaf, Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World (2019) 41, 50
achilles Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
acts of thomas Ramelli, The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena (2013) 80; Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 381
adam Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 162; Schaaf, Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World (2019) 43
adultery Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 161
aegina Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
allegory/allegorical Schaaf, Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World (2019) 41
ammon, st Schaaf, Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World (2019) 50
andrew, st Schaaf, Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World (2019) 43, 50
andrew (apostle) Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
angel Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 162
angels, evil, fallen, or impure Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
anger Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 162
apocalypse of peter Ramelli, The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena (2013) 80
apocalypses Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 209
apocrypha Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
apostles, and liturgies Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
asclepius Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 381
bartholomew, st Schaaf, Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World (2019) 41
beliar Schaaf, Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World (2019) 41
body and soul Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 162
body as temple Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 161, 162
cain Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
callimachus Schaaf, Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World (2019) 41
caluppan, st Schaaf, Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World (2019) 43
cannibalism Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
characters Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
christ, see also jesus Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 67, 98
christology, snake Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 98
clement of metz, st Schaaf, Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World (2019) 44
clothing dirty Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 161
clothing removal of Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 161
colchis Schaaf, Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World (2019) 44
courage Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
creator archons, archons Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 67
creator archons, devil Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 67
creator archons, serpent Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 67
cross Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
danger Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
death, of humans Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
death, of ialdabaoth/samael Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 67
demons/demonology Schaaf, Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World (2019) 43, 44
demons and sexual sin Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 162
desire (epithumia) Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 162
devil Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 98
devil see also satan Schaaf, Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World (2019) 41
dragon, see also serpent Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 98
drusiana Schaaf, Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World (2019) 41
eden Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220; Schaaf, Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World (2019) 43, 44
eleazar Schaaf, Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World (2019) 43
ennoia Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 67, 98
eucharist, power of Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
eve Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220; Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 67; Schaaf, Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World (2019) 43
evil, destruction of Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
exorcism Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 162; Schaaf, Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World (2019) 43, 44
eyes, cutting out Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
fortunatus Schaaf, Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World (2019) 41
gerasa Schaaf, Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World (2019) 43
gospel of peter Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 381
grace Ramelli, The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena (2013) 80
hades Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 381
hammath tiberius (synagogue), hands, laying of Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
health, and purity Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 161
heart (καρδία) Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
hebdomad, see also week Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 67
hell Ramelli, The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena (2013) 80
homer Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
ialdabaoth Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 67
india Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220; Schaaf, Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World (2019) 41, 43, 50
jesus, descent into hell Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 381
jesus / christ Schaaf, Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World (2019) 41, 43, 44
journeys Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
judas Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
judgement Ramelli, The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena (2013) 80
knowledge Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 161
legion Schaaf, Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World (2019) 43
logos, serpent/draco Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 98
logos, world soul Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 98
magic Schaaf, Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World (2019) 44
mariamne Schaaf, Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World (2019) 43
marriage Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 161, 162
mars Schaaf, Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World (2019) 50
matthias (apostle) Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
medea Schaaf, Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World (2019) 44
mercy Ramelli, The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena (2013) 80
metamorphosis in greek myths Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 209, 213
metz Schaaf, Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World (2019) 43, 44
mind Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 209, 213
moses Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 98; Schaaf, Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World (2019) 43
myrmidonia Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
naasseni Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 98
nag hammadi Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 209
numenius Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 98
odysseus Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
ophianoi Schaaf, Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World (2019) 43
original sin Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 162
orpheus, orphic Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 67
ouroboros Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 67, 98
paradise Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 67, 98; Schaaf, Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World (2019) 43
paul, st Schaaf, Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World (2019) 43
paul Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 209, 213
peratics Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 67, 98
peter Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 209, 213
pharaoh Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
philip, st Schaaf, Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World (2019) 43, 50
philip Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 213
philippi Schaaf, Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World (2019) 43
platonic, platonism, middle Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 98
plot Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
prayers, liturgical Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
prayers, silent Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
prison Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
punishment retributive Ramelli, The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena (2013) 80
pythagorean Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 98
repentance Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 162
revelation Schaaf, Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World (2019) 41; Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 209
rome Schaaf, Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World (2019) 41
samson of dol, st Schaaf, Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World (2019) 41, 50
satan Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220; Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 162
satan see also devil Schaaf, Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World (2019) 41
scythia Schaaf, Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World (2019) 43, 50
serpent, christ Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 98
serpent, creator Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 67
serpent, devil/in paradise Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 67, 98
serpent, of moses Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 98
serpent, other Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 67, 98
serpent, ouroboros Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 67, 98
serpent, sophia Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 67
serpent, world soul Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 67, 98
serpent, worship Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 98
serpent Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 162
sethians, sethianism Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 67, 98
sex Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
sexual relations abstinence from Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 161, 162
sexual relations in second- and third-century christian sources Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 161, 162
sight Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
sign (σφραγίς, signo) Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
singing, of psalms Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
snake Schaaf, Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World (2019) 43, 44, 50
snakes Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
solomon Schaaf, Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World (2019) 43
sophia, see also prunicus, wisdom, zoe Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 67
sophrosune (moderation) Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 161
soul, return/restoration of Ramelli, The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena (2013) 80
soul, world Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 67, 98
soul Ramelli, The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena (2013) 80
spirit, cosmic/primordial/archontic Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 67, 98
syria Schaaf, Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World (2019) 43, 50
temptations Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
thessalian/thessalians Schaaf, Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World (2019) 44
thessalonica Schaaf, Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World (2019) 43, 50
thomas Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 209, 213
tortures Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 209
tribula Schaaf, Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World (2019) 44
troy Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
venom/venomous Schaaf, Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World (2019) 41, 43, 44, 50
victoria, st Schaaf, Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World (2019) 44
virgins in christianity' Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 161
virgins in christianity Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 162
water, primeval Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 67
women, and sex Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220
zeus Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 220