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Tiresias: The Ancient Mediterranean Religions Source Database



5596
Eunapius, Lives Of The Philosophers, 457


nanFor the courtiers framed a conspiracy against the emperors and put forward some private oracle of their own (it is not everyone who can understand what I mean), and when some obscure oracular utterance was given they referred it to Maximus, without admitting to him their real aim, but as though he himself had given forth and reported the oracle, and they desired to learn its meaning more clearly. For it had been made manifest at that time that Maximus alone knew the purposes of the gods, however obscurely they might be conveyed to other men. Accordingly, by putting his mind on the oracle and closely observing what it said, he quickly saw the hidden sense of the words, that is, the truth itself, and he revealed it more truly than an oracle, namely that they had ruined both him who published it, meaning himself, and all men besides, added he, not only those who knew of their plot; but he declared that many more would be unjustly chastised. Moreover from the inmost shrine, as it were, he announced: "After the general and multiform slaughter of all men, in which we shall be the victims of the massacre, the emperor will die a strange death, and will not be given burial or the honour of a tomb." Thus indeed it came to pass, as I have described more fully in my Universal History. For presently the conspirators who had banded together were arrested, and while they were being dragged to prison from all directions and beheaded, like hens at some festival or banquet to entertain the whole populace, Maximus too was dragged away with them, and so came to Antioch where the emperor was staying at the time.


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

5 results
1. Anon., Qohelet Rabba, 2.8 (2nd cent. CE - 5th cent. CE)

2. Anon., Genesis Rabba, 63 (2nd cent. CE - 5th cent. CE)

3. Papyri, Papyri Graecae Magicae, 13.634-13.639, 13.709-13.715 (3rd cent. CE - 4th cent. CE)

4. Augustine, The City of God, 21.10 (4th cent. CE - 5th cent. CE)

21.10. Here arises the question: If the fire is not to be immaterial, analogous to the pain of the soul, but material, burning by contact, so that bodies may be tormented in it, how can evil spirits be punished in it? For it is undoubtedly the same fire which is to serve for the punishment of men and of devils, according to the words of Christ: Depart from me, you cursed, into everlasting fire, prepared for the devil and his angels; Matthew 25:41 unless, perhaps, as learned men have thought, the devils have a kind of body made of that dense and humid air which we feel strikes us when the wind is blowing. And if this kind of substance could not be affected by fire, it could not burn when heated in the baths. For in order to burn, it is first burned, and affects other things as itself is affected. But if any one maintains that the devils have no bodies, this is not a matter either to be laboriously investigated, or to be debated with keenness. For why may we not assert that even immaterial spirits may, in some extraordinary way, yet really be pained by the punishment of material fire, if the spirits of men, which also are certainly immaterial, are both now contained in material members of the body, and in the world to come shall be indissolubly united to their own bodies? Therefore, though the devils have no bodies, yet their spirits, that is, the devils themselves, shall be brought into thorough contact with the material fires, to be tormented by them; not that the fires themselves with which they are brought into contact shall be animated by their connection with these spirits, and become animals composed of body and spirit, but, as I said, this junction will be effected in a wonderful and ineffable way, so that they shall receive pain from the fires, but give no life to them. And, in truth, this other mode of union, by which bodies and spirits are bound together and become animals, is thoroughly marvellous, and beyond the comprehension of man, though this it is which is man. I would indeed say that these spirits will burn without any body of their own, as that rich man was burning in hell when he exclaimed, I am tormented in this flame, Luke 16:24 were I not aware that it is aptly said in reply, that that flame was of the same nature as the eyes he raised and fixed on Lazarus, as the tongue on which he entreated that a little cooling water might be dropped, or as the finger of Lazarus, with which he asked that this might be done - all of which took place where souls exist without bodies. Thus, therefore, both that flame in which he burned and that drop he begged were immaterial, and resembled the visions of sleepers or persons in an ecstasy, to whom immaterial objects appear in a bodily form. For the man himself who is in such a state, though it be in spirit only, not in body, yet sees himself so like to his own body that he cannot discern any difference whatever. But that hell, which also is called a lake of fire and brimstone, Revelation 20:10 will be material fire, and will torment the bodies of the damned, whether men or devils - the solid bodies of the one, aerial bodies of the others; or if only men have bodies as well as souls, yet the evil spirits, though without bodies, shall be so connected with the bodily fires as to receive pain without imparting life. One fire certainly shall be the lot of both, for thus the truth has declared.
5. Eunapius, Lives of The Philosophers, 459, 458 (4th cent. CE - 5th cent. CE)



Subjects of this text:

subject book bibliographic info
admission fees, anxieties Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 243
admission fees, dangers in Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 243
admission fees, fire hazards Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 243
apollonius Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 370
asia minor Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 243
astrology Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 370
augustine Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 370; Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 243
christians Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 243
daimons Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 370
demons Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 243
domes Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 243
eros Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 370
eunapius Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 370
exorcism Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 370
fire Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 243
funerals Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 370
greek language Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 243
hierocles Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 370
horoscopes Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 370
iamblichus Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 370
interior and structure, licentious atmosphere Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 243
jews, neighbors Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 243
judaism, and graeco-roman culture Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 243
latin Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 243
magic, miracles, and magicians Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 243
matrons Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 243
maziqim Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 243
miletus Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 243
nymphs Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 243
palestine (syria palaestina) Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 243
porphyry Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 370; Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 243
purification Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 370
qohelet rabbah Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 243
rabbinic midrash Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 243
salvation Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 370
slave Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 370
soul Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 370
spirits Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 243
systasis Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 370
theurgy Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 370
water Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 243
ḥanina, r.' Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 243