Tiresias: The Ancient Mediterranean Religions Source Database

496

Anon., Acts Of Thomas, 51-52
nan Now there was a certain youth who had wrought an abominable deed, and he came near and received of the eucharist with his mouth: but his two hands withered up, so that he could no more put them unto his own mouth. And they that were there saw him and told the apostle what had befallen; and the apostle called him and said unto him: Tell me, my child, and be not ashamed, what was it that thou didst and camest hither? for the eucharist of the Lord hath convicted thee. For this gift which passeth among many doth rather heal them that with faith and love draw near thereto, but thee it hath withered away; and that which is come to pass hath not befallen without some effectual cause. And the Youth, being convicted by the eucharist of the Lord, came and tell at the apostle's feet and besought him, saying: I have done an evil deed, yet I thought to do somewhat good. I was enamoured of a woman that dwelleth at an inn without the city, and she also loved me; and when I heard of thee and believed, that thou proclaimest a living God, I came and received of thee the seal with the rest; for thou saidst: Whosoever shall partake in the polluted union, and especially in adultery, he shall not have life with the God whom I preach. Whereas therefore I loved her much, I entreated her and would have persuaded her to become my consort in chastity and pure conversation, which thou also teachest: but she would not. When, therefore, she consented not, I took a sword and slew her: for I could not endure to see her commit adultery with another man.
nan When the apostle heard this he said: O insane union how ruinest thou unto shamelessness! O unrestrained lust, how hast thou stirred up this man to do this! O work of the serpent, how art thou enraged against thine own! And the apostle bade water to be brought to him in a basin; and when the water was brought, he said: Come, ye waters from the living waters, that were sent unto us, the true from the true, the rest that was sent unto us from the rest, the power of salvation that cometh from that power which conquereth all things and subdueth them unto its own will: come and dwell in these waters, that the gift of the Holy Ghost may be perfectly consummated in them. And he said unto the youth: Go, wash thy hands in these waters. And when he had washed they were restored; and the apostle said unto him: Believest thou in our Lord Jesus Christ that he is able to do all things? And he said: Though I be the least, yet I believe. But I committed this deed thinking that I was doing somewhat good: for I besought her as I told thee, but she would not obey me, to keep herself chaste.

Intertexts (texts cited often on the same page as the searched text):

18 results
1. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) 936c. There shall be no beggar in our State; and if anyone attempts to beg, and to collect a livelihood by ceaseless prayers, the market-stewards shall expel him from the market, and the Board of city-stewards from the city, and from any other district he shall be driven across the border by the country-stewards, to the end that the land may be wholly purged of such a creature. If a slave, male or female, do any injury to another man’s goods
2. Cicero, Pro Milone, 49 (2nd cent. BCE - 1st cent. BCE)
3. Asconius Pedianus Quintus, In Milonianam, 32 (1st cent. BCE - 1st cent. CE)
4. Ignatius, To The Magnesians, 8.2 (1st cent. CE - 2nd cent. CE) 8.2. for the divine prophets lived after Christ Jesus. For this cause also they were persecuted, being inspired by His grace to the end that they which are disobedient might be fully persuaded that there is one God who manifested Himself through Jesus Christ His Son, who is His Word that proceeded from silence, who in all things was well-pleasing unto Him that sent Him.
5. Mishnah, Yevamot, 16.7 (1st cent. CE - 3rd cent. CE) 16.7. Rabbi Akiva said: When I went down to Nehardea to intercalate the year, I met Nehemiah of Bet D’li who said to me, “I heard that in the land of Israel no one, permits a [married] woman to marry again on the evidence of one witness, except Rabbi Judah ben Bava”. “That is so”, I told him. He said to me, “Tell them in my name: ‘You know that this country is in confusion because of marauders. I have received a tradition from Rabban Gamaliel the Elder: that they allow a [married] woman to remarry on the evidence of one witness’”. And when I came and recounted the conversation in the presence of Rabban Gamaliel he rejoiced at my words and exclaimed, “We have found a match for Rabbi Judah ben Bava!” As a result of this talk Rabban Gamaliel remembered that some men were once killed at Tel Arza, and that Rabban Gamaliel the Elder had allowed their wives to marry again on the evidence of one witness, and the law was established that they allow a woman to marry again on the evidence of one witness, and on the testimony of one [who states that he has heard] from another witness, from a slave, from a woman or from a female slave. Rabbi Eliezer and Rabbi Joshua say: a woman is not be allowed to remarry on the evidence of one witness. Rabbi Akiva ruled: [a woman is not allowed to marry again] on the evidence of a woman, on that of a slave, on that of a female slave or on that of relatives. They said to him: It once happened that a number of Levites went to Tsoar, the city of palms, and one of them became ill on the way, and they left him in an inn. When they returned they asked the [female] innkeeper, “Where is our friend?” And she replied, “He is dead and I buried him”, and they allowed his wife to remarry. Should not then a priest’s wife [be believed at least as much] as an innkeeper!” He answered them: When she will [give such evidence] as the innkeeper [gave] she will be believed, for the innkeeper had brought out to them [the dead man’s] staff, his bag and the Torah scroll which he had with him."
6. New Testament, 1 Corinthians, 8.7-8.13 (1st cent. CE - 1st cent. CE) 8.7. However, that knowledgeisn't in all men. But some, with consciousness of the idol until now,eat as of a thing sacrificed to an idol, and their conscience, beingweak, is defiled. 8.8. But food will not commend us to God. Forneither, if we don't eat, are we the worse; nor, if we eat, are we thebetter. 8.9. But be careful that by no means does this liberty ofyours become a stumbling block to the weak. 8.10. For if a man seesyou who have knowledge sitting in an idol's temple, won't hisconscience, if he is weak, be emboldened to eat things sacrificed toidols? 8.11. And through your knowledge, he who is weak perishes, thebrother for whose sake Christ died. 8.12. Thus, sinning against thebrothers, and wounding their conscience when it is weak, you sinagainst Christ. 8.13. Therefore, if food causes my brother to stumble,I will eat no meat forevermore, that I don't cause my brother tostumble.
7. New Testament, 1 Timothy, 2.14, 4.4-4.5 (1st cent. CE - 1st cent. CE) 2.14. Adam wasn't deceived, but the woman, being deceived, has fallen into disobedience; 4.4. For every creature of God is good, and nothing is to be rejected, if it is received with thanksgiving. 4.5. For it is sanctified through the word of God and prayer.
8. New Testament, James, 5.14-5.15 (1st cent. CE - 1st cent. CE) 5.14. Is any among you sick? Let him call for the elders of the assembly, and let them pray over him, anointing him with oil in the name of the Lord 5.15. and the prayer of faith will heal him who is sick, and the Lord will raise him up. If he has committed sins, he will be forgiven.
9. Achilles Tatius, The Adventures of Leucippe And Cleitophon, 7.3 (2nd cent. CE - 2nd cent. CE)
10. Anon., Acts of Thomas, 121, 133, 144, 15, 152, 158, 20, 27-29, 32, 49-50, 52-57, 84-85, 87-88, 94, 12 (2nd cent. CE - 3rd cent. CE) 12. Remember, my children, what my brother spake unto you and what he delivered before you: and know this, that if ye abstain from this foul intercourse, ye become holy temples, pure, being quit of impulses and pains, seen and unseen, and ye will acquire no cares of life or of children, whose end is destruction: and if indeed ye get many children, for their sakes ye become grasping and covetous, stripping orphans and overreaching widows, and by so doing subject yourselves to grievous punishments. For the more part of children become useless oppressed of devils, some openly and some invisibly, for they become either lunatic or half withered or blind or deaf or dumb or paralytic or foolish; and if they be sound, again they will be vain, doing useless or abominable acts, for they will be caught either in adultery or murder or theft or fornication, and by all these will ye be afflicted. But if ye be persuaded and keep your souls chaste before God, there will come unto you living children whom these blemishes touch not, and ye shall be without care, leading a tranquil life without grief or anxiety, looking to receive that incorruptible and true marriage, and ye shall be therein groomsmen entering into that bride-chamber which is full of immortality and light.
11. Anon., Acts of Peter, 2 (2nd cent. CE - 3rd cent. CE)
12. Apuleius, The Golden Ass, 1.9 (2nd cent. CE - 2nd cent. CE)
13. Hippolytus, Apostolic Tradition, 35 (2nd cent. CE - 3rd cent. CE)
14. Anon., Protevangelium of James, 8.2, 20.1 (3rd cent. CE - 3rd cent. CE)
15. Cyprian, The Lapsed, 16-17, 2, 25, 15 (3rd cent. CE - 3rd cent. CE)
16. Cyprian, On The Lord'S Prayer, 18 (3rd cent. CE - 3rd cent. CE)
17. Origen, Against Celsus, 8.30-8.31 (3rd cent. CE - 3rd cent. CE) 8.30. For that which is offered to idols is sacrificed to demons, and a man of God must not join the table of demons. As to things strangled, we are forbidden by Scripture to partake of them, because the blood is still in them; and blood, especially the odour arising from blood, is said to be the food of demons. Perhaps, then, if we were to eat of strangled animals, we might have such spirits feeding along with us. And the reason which forbids the use of strangled animals for food is also applicable to the use of blood. And it may not be amiss, as bearing on this point, to recall a beautiful saying in the writings of Sextus, which is known to most Christians: The eating of animals, says he, is a matter of indifference; but to abstain from them is more agreeable to reason. It is not, therefore, simply an account of some traditions of our fathers that we refrain from eating victims offered to those called gods or heroes or demons, but for other reasons, some of which I have here mentioned. It is not to be supposed, however, that we are to abstain from the flesh of animals in the same way as we are bound to abstain from all race and wickedness: we are indeed to abstain not only from the flesh of animals, but from all other kinds of food, if we cannot partake of them without incurring evil, and the consequences of evil. For we are to avoid eating for gluttony, or for the mere gratification of the appetite, without regard to the health and sustece of the body. We do not believe that souls pass from one body to another, and that they may descend so low as to enter the bodies of the brutes. If we abstain at times from eating the flesh of animals, it is evidently, therefore, not for the same reason as Pythagoras; for it is the reasonable soul alone that we honour, and we commit its bodily organs with due honours to the grave. For it is not right that the dwelling-place of the rational soul should be cast aside anywhere without honour, like the carcasses of brute beasts; and so much the more when we believe that the respect paid to the body redounds to the honour of the person who received from God a soul which has nobly employed the organs of the body in which it resided. In regard to the question, How are the dead raised up, and with what body do they come? we have already answered it briefly, as our purpose required. 8.31. Celsus afterwards states what is adduced by Jews and Christians alike in defense of abstinence from idol sacrifices, namely, that it is wrong for those who have dedicated themselves to the Most High God to eat with demons. What he brings forward against this view, we have already seen. In our opinion, a man can only be said to eat and drink with demons when he eats the flesh of what are called sacred victims, and when he drinks the wine poured out to the honour of the demons. But Celsus thinks that we cannot eat bread or drink wine in any way whatever, or taste fruits, or even take a draught of water, without eating and drinking with demons. He adds also, that the air which we breathe is received from demons, and that not an animal can breathe without receiving the air from the demons who are set over the air. If any one wishes to defend this statement of Celsus, let him show that it is not the divine angels of god, but demons, the whole race of whom are bad, that have been appointed to communicate all those blessings which have been mentioned. We indeed also maintain with regard not only to the fruits of the earth, but to every flowing stream and every breath of air that the ground brings forth those things which are said to grow up naturally - that the water springs in fountains, and refreshes the earth with running streams - that the air is kept pure, and supports the life of those who breathe it, only in consequence of the agency and control of certain beings whom we may call invisible husbandmen and guardians; but we deny that those invisible agents are demons. And if we might speak boldly, we would say that if demons have any share at all in these things, to them belong famine, blasting of the vine and fruit trees, pestilence among men and beasts: all these are the proper occupations of demons, who in the capacity of public executioners receive power at certain times to carry out the divine judgments, for the restoration of those who have plunged headlong into wickedness, or for the trial and discipline of the souls of the wise. For those who through all their afflictions preserve their piety pure and unimpaired, show their true character to all spectators, whether visible or invisible, who behold them; while those who are otherwise minded, yet conceal their wickedness, when they have their true character exposed by misfortunes, become manifest to themselves as well as to those whom we may also call spectators.
18. Porphyry, On Abstinence, 2.42 (3rd cent. CE - 4th cent. CE) 2.42. 42.For they are full of every kind of imagination, and are sufficiently qualified to deceive, through effects of a prodigious nature; and through these, unhappy men procure philtres, and amatory allurements. For all intemperance, and hope of possessing wealth and renown, and especially deception, exist through these, since falsehood is allied to these malevolent beings; for they wish to he considered as Gods, and the power which presides over them is ambitious to appear to be the greatest God. These are they that rejoice in libations, and the savour of sacrifices, through which their pneumatic vehicle is fattened; for this vehicle lives through vapours and exhalations, and the life of it is various through various exhalations. It is likewise corroborated by the savour of blood and flesh. SPAN

Subjects of this text:

subject	book bibliographic info
abraham, isaac, and jacob/patriarchs	Allison, 4 Baruch (2018) 198
abraham	Allison, 4 Baruch (2018) 198
achilles tatius	Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 240
acts of andrew	McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 191
acts of paul and thecla, r(r)esurrection	Bremmer, Magic and Martyrs in Early Christianity: Collected Essays (2017) 172
acts of peter, rufina	Bremmer, Magic and Martyrs in Early Christianity: Collected Essays (2017) 172
acts of thomas, women	Bremmer, Magic and Martyrs in Early Christianity: Collected Essays (2017) 172
acts of thomas	Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 240, 246; McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 115, 191, 192
adam	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 200
adultery	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 143, 161
agape	McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 191
altar	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 143
angel	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 200
apocryphal acts	McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 191, 192
baptism	McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 115, 191
birth	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 200
body as temple	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 161, 200
bread	McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 115, 191, 192
carinus	Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 246
carus	Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 246
christianity	Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 246
cicero, de divinatione	Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 240
cicero, de inventione	Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 240
cicero, pro milone	Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 240
clodius	Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 240
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
community, borders of	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 143
criminality	Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 246
danger	Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 240
darkness	Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 246
demons	McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 191, 192
discernment	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 143
dreams	Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 240
eucharist, of bread alone	McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 115, 192
eucharist, of bread and water	McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 115, 191, 192
eucharist	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 143, 200
eucharistia/eucharist, with milk and honey	McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 115
fasting	McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 191, 192
fire	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 200
gospels	McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 115
health, and purity	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 161
herbs	McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 192
holy spirit	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 200
hostels	Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 240, 246
inns	Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 240, 246
jesus	McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 192
knowledge	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 161
lucian	Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 246
magic	Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 246
marriage	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 161
mary	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 200
meals, communal, purity requirements for	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 143
menstruation	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 200
meroe	Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 246
milk, and honey	McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 115
miracles	Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 246
murder	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 143
numerian	Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 246
oil	McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 115, 191
prayer	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 143
pregnancy	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 200
priests	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 200
revenge	Allison, 4 Baruch (2018) 198
robbers	Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 240
sacred and profane	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 143
sacrifice, criticism/avoidance of	McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 191
sacrifice, cuisine of	McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 191
sacrifice	McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 191
safety	Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 240
salt	McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 115, 191, 192
satan	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 143
serpent	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 200
sex	Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 246
sexual relations abstinence from	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 161
sexual relations in second- and third-century christian sources	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 161
sophrosune (moderation)	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 161
transgression	Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 246
travel	Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 240, 246
vegetables	McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 115
vinegar	McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 192
virginity	Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 1167
virgins in christianity	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 161, 200
water'	McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 115
water	McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 191
women	Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 246