Tiresias: The Ancient Mediterranean Religions Source Database

496

Anon., Acts Of Thomas, 52-57
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.
nan And the apostle said to him: Come, let us go unto the inn where thou didst commit this deed. And the youth went before the apostle in the way, and when they came to the inn they found her Lying dead. And the apostle when he saw her was sorry, for she was a comely girl. And he commanded her to be brought into the midst of the inn: and they laid her on a bed and brought her forth and set her down in the midst of the court of the inn. And the apostle laid his hand upon her and began to say: Jesu, who always showest thyself unto us; for this is thy will, that we should at all times seek thee, and thyself hast given us this power, to ask and to receive, and hast not only permitted this, but hast taught us to pray: who art not seen of our bodily eyes, but art never hidden from the eyes of our soul, and in thine aspect art concealed, but in thy works art manifested unto us: and in thy many acts we have known thee so far as we are able, and thyself hast given us thy gifts without measure, saying: Ask and it shall be given unto you, seek and ye shall find, knock and it shall be opened unto you: we beseech thee, therefore, having the fear (suspicion) of our sins; and we ask of thee, not riches, not gold, not silver, not possessions, not aught else of the things which come of the earth and return again unto the earth; but this we ask of thee and entreat, that in thine holy name thou wouldest raise up the woman that lieth here, by thy power, to the glory and faith of them that stand by.
nan And he said unto the youth (Syr. ' Stretch thy mind towards our Lord,' and he signed him with the cross), having signed (sealed) him: Go and take hold on her hand and say unto her: I with my hands slew thee with iron, and with my hands in the faith of Jesus I raise thee up. So the youth went to her and stood by her, saying: I have believed in thee, Christ Jesu. And he looked unto Judas Thomas the apostle and said to him: Pray for me that my Lord may come to my help, whom I also call upon. And he laid his hand upon her hand and said: Come, Lord Jesu Christ: unto her grant thou life and unto me the earnest of faith in thee. And straightway as he drew her hand she sprang up and sat up, looking upon the great company that stood by. And she saw the apostle also standing over against her, and leaving the bed she leapt forth and fell at his feet and caught hold on his raiment, saying: I beseech thee, my lord where is that other that was with thee, who left me not to remain in that fearful and cruel place, but delivered me unto thee, saying: Take thou this woman, that she may be made perfect, and hereafter be gathered into her place?
nan And the apostle said unto her: Relate unto us where thou hast been. And she answered: Dost thou who wast with me and unto whom I was delivered desire to hear? And she began to say: [This description of hell-torments is largely derived from the Apocalypse of Peter] A man took me who was hateful to look upon altogether black, and his raiment exceedingly foul, and took me away to a place wherein were many pits (chasms), and a great stench and hateful odour issued thence. And he caused me to look into every pit, and I saw in the (first) pit flaming fire, and wheels of fire ran round there, and souls were hanged upon those wheels, and were dashed (broken) against each other; and very great crying and howling was there, and there was none to deliver. And that man said to me: These souls are of thy tribe, and when the number of their days is accomplished (lit. in the days of the number) they are (were) delivered unto torment and affliction, and then are others brought in in their stead, and likewise these into another place. These are they that have reversed the intercourse of male and female. And I looked and saw infants heaped one upon another and struggling with each other as they lay on them. And he answered and said to me: These are the children of those others, and therefore are they set here for a testimony against them. (Syr. omits this clause of the children, and lengthens and dilutes the preceding speech.)
nan And he took me unto another pit, and I stooped and looked and saw mire and worms welling up, and souls wallowing there, and a great gnashing of teeth was heard thence from them. And that man said unto me: These are the souls of women which forsook their husbands and committed adultery with others, and are brought into this torment. Another pit he showed me whereinto I stooped and looked and saw souls hanging, some by the tongue, some by the hair, some by the hands, and some head downward by the feet, and tormented (smoked) with smoke and brimstone; concerning whom that man that was with me answered me: The souls which are hanged by the tongue are slanderers, that uttered Lying and shameful words, and were not ashamed, and they that are hanged by the hair are unblushing ones which had no modesty and went about in the world bareheaded; and they that are hanged by the hands, these are they that took away and stole other men's goods, and never gave aught to the needy nor helped the afflicted, but did so, desiring to take all, and had no thought at all of justice or of the law; and they that hang upside down by the feet, these are they that lightly and readily ran in evil ways and disorderly paths, not visiting the sick nor escorting them that depart this life, and therefore each and every soul receiveth that which was done by it. (Syr. omits almost the whole section.)
nan Again he took me and showed me a cave exceeding dark, breathing out a great stench, and many souls were looking out desiring to get somewhat of the air, but their keepers suffered them not to look forth. And he that was with me said: This is the prison of those souls which thou sawest: for when they have fulfilled their torments for that which each did, thereafter do others succeed them: and there be some that are wholly consumed and (some, Syr.) that are delivered over unto other torments. And they that kept the souls which were in the dark cave said unto the man that had taken me: Give her unto us that we may bring her in unto the rest until the time cometh for her to be delivered unto torment. But he answered them: I give her not unto you, for I fear him that delivered her to me: for I was not charged to leave her here, but I take her back with me until I shall receive order concerning her. And he took me and brought me unto another place wherein were men being sharply tormented (Syr. where men were). And he that was like unto thee took me and delivered me to thee, saying thus to thee: Take her, for she is one of the sheep that have gone astray. And I was taken by thee, and now am I before thee. I beseech thee, therefore, and supplicate that I may not depart unto those places of punishment which I have seen.

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

3 results
1. 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."
2. Anon., Acts of Thomas, 15, 28, 32, 51, 53-57, 84-85, 87-88, 94, 144 (2nd cent. CE - 3rd cent. CE) 144. And having fulfilled these sayings, he arose and prayed thus: our Father, which art in heaven: hallowed be thy name: Thy kingdom come: Thy will be done, as in heaven so upon earth: [GIVE the of Syr. day, bread constant us] and forgive us our debts as we also have forgiven our debtors. And lead us not into temptation, but deliver us from the evil one. My Lord and God, hope and confidence and teacher, thou hast taught me to pray thus, behold, I pray this prayer and fulfil thy commandment: be thou with me unto the end; thou art he that from childhood hast sown life in me and kept me from corruption; thou art he that hast brought me unto the poverty of this world, and exhorted me unto the true riches; thou art he that hast made me known unto myself and showed me that I am thine; and I have kept myself pure from woman, that that which thou requirest be not found in defilement. [At the words 'My Lord and God' begins the double text, represented on the one hand by the MS. U and on the other by the Paris MS. P, and three (partly four) others. These insert the prayer after ch. 167. Their text, I believe, may be the original Greek. I follow it here, repeating the first paragraph.] (144) My Lord and God, my hope and my confidence and my teacher, that hast implanted courage in me, thou didst teach me to pray thus; behold, I pray thy prayer and bring thy will to fulfilment: be thou with me unto the end. Thou art he that from my youth up didst give me patience in temptation and [SOW in] me life and preserve me from corruption; thou art he that didst bring me into the poverty of this world and fill me with the true riches; thou art he that didst show me that I was thine: wherefore I was never joined unto a wife, that the temple worthy of thee might not be found in pollution.
3. Apuleius, The Golden Ass, 1.9 (2nd cent. CE - 2nd cent. CE)

Subjects of this text:

subject	book bibliographic info
abimelech/ebed-melech, sleep of	Allison, 4 Baruch (2018) 252
abimelech/ebed-melech	Allison, 4 Baruch (2018) 252
achilles tatius	Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 240
acts of thomas	Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 240, 246
adultery	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 161
baptism	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 117
body and soul	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 117
body as temple	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 161
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
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
dogs	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 117
dreams	Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 240
health, and purity	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 161
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
knowledge	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 161
life after death	Allison, 4 Baruch (2018) 252
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
meroe	Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 246
miracles	Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 246
numerian	Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 246
penance, penitence	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 117
repentance	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 117
rest (eschatological)	Allison, 4 Baruch (2018) 252
resurrection	Allison, 4 Baruch (2018) 252
righteousness/the righteous/the just	Allison, 4 Baruch (2018) 252
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) 117
safety	Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 240
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
sitting (posture)	Allison, 4 Baruch (2018) 252
sixty-six years	Allison, 4 Baruch (2018) 252
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
virgins in christianity	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 161
water types of'	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 117
women	Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 246