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Tiresias: The Ancient Mediterranean Religions Source Database



5664
Eusebius Of Caesarea, Preparation For The Gospel, 9.27
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Intertexts (texts cited often on the same page as the searched text):

16 results
1. Hebrew Bible, Genesis, 1.28, 25.3-25.4 (9th cent. BCE - 3rd cent. BCE)

1.28. וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל־חַיָּה הָרֹמֶשֶׂת עַל־הָאָרֶץ׃ 25.3. וַיֹּאמֶר עֵשָׂו אֶל־יַעֲקֹב הַלְעִיטֵנִי נָא מִן־הָאָדֹם הָאָדֹם הַזֶּה כִּי עָיֵף אָנֹכִי עַל־כֵּן קָרָא־שְׁמוֹ אֱדוֹם׃ 25.3. וְיָקְשָׁן יָלַד אֶת־שְׁבָא וְאֶת־דְּדָן וּבְנֵי דְדָן הָיוּ אַשּׁוּרִם וּלְטוּשִׁים וּלְאֻמִּים׃ 25.4. וּבְנֵי מִדְיָן עֵיפָה וָעֵפֶר וַחֲנֹךְ וַאֲבִידָע וְאֶלְדָּעָה כָּל־אֵלֶּה בְּנֵי קְטוּרָה׃ 1.28. And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’" 25.3. And Jokshan begot Sheba, and Dedan. And the sons of Dedan were Asshurim, and Letushim, and Leummim." 25.4. And the sons of Midian: Ephah, and Epher, and Hanoch, and Abida, and Eldaah. All these were the children of Keturah."
2. Hebrew Bible, Psalms, 33.6 (9th cent. BCE - 3rd cent. BCE)

33.6. בִּדְבַר יְהוָה שָׁמַיִם נַעֲשׂוּ וּבְרוּחַ פִּיו כָּל־צְבָאָם׃ 33.6. By the word of the LORD were the heavens made; And all the host of them by the breath of His mouth."
3. Herodotus, Histories, 2.82 (5th cent. BCE - 5th cent. BCE)

2.82. Other things originating with the Egyptians are these. Each month and day belong to one of the gods, and according to the day of one's birth are determined how one will fare and how one will end and what one will be like; those Greeks occupied with poetry exploit this. ,More portents have been discovered by them than by all other peoples; when a portent occurs, they take note of the outcome and write it down; and if something of a like kind happens again, they think it will have a like result.
4. Hecataeus Abderita, Fragments, None (4th cent. BCE - 3rd cent. BCE)

5. Hecataeus Abderita, Fragments, None (4th cent. BCE - 3rd cent. BCE)

6. Septuagint, Ecclesiasticus (Siracides), 43.5 (2nd cent. BCE - 2nd cent. BCE)

7. Anon., Sibylline Oracles, 3 (1st cent. BCE - 5th cent. CE)

8. Diodorus Siculus, Historical Library, 1.96.2 (1st cent. BCE - 1st cent. BCE)

1.96.2.  For the priests of Egypt recount from the records of their sacred books that they were visited in early times by Orpheus, Musaeus, Melampus, and Daedalus, also by the poet Homer and Lycurgus of Sparta, later by Solon of Athens and the philosopher Plato, and that there also came Pythagoras of Samos and the mathematician Eudoxus, as well as Democritus of Abdera and Oenopides of Chios.
9. Plutarch, On Isis And Osiris, None (1st cent. CE - 2nd cent. CE)

354d. thinks that the meaning "concealed" or "concealment" lies in this word. Hecataeus of Abdera, however, says that the Egyptians use this expression one to another whenever they call to anyone, for the word is a form of address. When they, therefore, address the supreme god, whom they believe to be the same as the Universe, as if he were invisible and concealed, and implore him to make himself visible and manifest to them, they use the word "Amoun"; so great, then, was the circumspection of the Egyptians in their wisdom touching all that had to do with the gods. Witness to this also are the wisest of the Greeks:
10. Athenagoras, Apology Or Embassy For The Christians, 28 (2nd cent. CE - 2nd cent. CE)

28. But it is perhaps necessary, in accordance with what has already been adduced, to say a little about their names. Herodotus, then, and Alexander the son of Philip, in his letter to his mother (and each of them is said to have conversed with the priests at Heliopolis, and Memphis, and Thebes), affirm that they learned from them that the gods had been men. Herodotus speaks thus: of such a nature were, they said, the beings represented by these images, they were very far indeed from being gods. However, in the times anterior to them it was otherwise; then Egypt had gods for its rulers, who dwelt upon the earth with men, one being always supreme above the rest. The last of these was Horus the son of Osiris, called by the Greeks Apollo. He deposed Typhon, and ruled over Egypt as its last god-king. Osiris is named Dionysus (Bacchus) by the Greeks. Almost all the names of the gods came into Greece from Egypt. Apollo was the son of Dionysus and Isis, as Herodotus likewise affirms: According to the Egyptians, Apollo and Diana are the children of Bacchus and Isis; while Latona is their nurse and their preserver. These beings of heavenly origin they had for their first kings: partly from ignorance of the true worship of the Deity, partly from gratitude for their government, they esteemed them as gods together with their wives. The male cattle, if clean, and the male calves, are used for sacrifice by the Egyptians universally; but the females, they are not allowed to sacrifice, since they are sacred to Isis. The statue of this goddess has the form of a woman but with horns like a cow, resembling those of the Greek representations of Io. And who can be more deserving of credit in making these statements, than those who in family succession son from father, received not only the priesthood, but also the history? For it is not likely that the priests, who make it their business to commend the idols to men's reverence, would assert falsely that they were men. If Herodotus alone had said that the Egyptians spoke in their histories of the gods as of men, when he says, What they told me concerning their religion it is not my intention to repeat, except only the names of their deities, things of very trifling importance, it would behoove us not to credit even Herodotus as being a fabulist. But as Alexander and Hermes surnamed Trismegistus, who shares with them in the attribute of eternity, and innumerable others, not to name them individually, [declare the same], no room is left even for doubt that they, being kings, were esteemed gods. That they were men, the most learned of the Egyptians also testify, who, while saying that ether, earth, sun, moon, are gods, regard the rest as mortal men, and the temples as their sepulchres. Apollodorus, too, asserts the same thing in his treatise concerning the gods. But Herodotus calls even their sufferings mysteries. The ceremonies at the feast of Isis in the city of Busiris have been already spoken of. It is there that the whole multitude, both of men and women, many thousands in number, beat themselves at the close of the sacrifice in honour of a god whose name a religious scruple forbids me to mention. If they are gods, they are also immortal; but if people are beaten for them, and their sufferings are mysteries, they are men, as Herodotus himself says: Here, too, in this same precinct of Minerva at Saïs, is the burial-place of one whom I think it not right to mention in such a connection. It stands behind the temple against the back wall, which it entirely covers. There are also some large stone obelisks in the enclosure, and there is a lake near them, adorned with an edging of stone. In form it is circular, and in size, as it seemed to me, about equal to the lake at Delos called the Hoop. On this lake it is that the Egyptians represent by night his sufferings whose name I refrain from mentioning, and this representation they call their mysteries. And not only is the sepulchre of Osiris shown, but also his embalming: When a body is brought to them, they show the bearer various models of corpses made in wood, and painted so as to resemble nature. The most perfect is said to be after the manner of him whom I do not think it religious to name in connection with such a matter.
11. Clement of Alexandria, Exhortation To The Greeks, 2.24 (2nd cent. CE - 3rd cent. CE)

12. Clement of Alexandria, Miscellanies, 1.23 (2nd cent. CE - 3rd cent. CE)

13. Tatian, Oration To The Greeks, 39 (2nd cent. CE - 2nd cent. CE)

14. Eusebius of Caesarea, Preparation For The Gospel, 3.1, 9.17-9.19, 9.22-9.23, 9.25, 9.29, 9.35, 9.37-9.38 (3rd cent. CE - 4th cent. CE)

15. Ocellus, On The Nature of The Universe, 46, 45

16. Orphic Hymns., Fragments, 378, 377



Subjects of this text:

subject book bibliographic info
abraham van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 26
alexander polyhistor Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 44
alexandria deJauregui, Orphism and Christianity in Late Antiquity (2010), 111, 225
artapanus Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 26
celsus deJauregui, Orphism and Christianity in Late Antiquity (2010), 233
conversion deJauregui, Orphism and Christianity in Late Antiquity (2010), 233
covenant van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 14
creation, building blocks of Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 26
creation, by divine speech Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 26
creation, language and Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 26
creation, story in genesis Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 26
david van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 26
de universi natura (ocellus lucanus) Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 44
dionysus deJauregui, Orphism and Christianity in Late Antiquity (2010), 233
divine name Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 26
divine names, automatic power of Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 26
divine names, creative power of Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 26
divine names, rabbinic interpretation of Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 26
divine speech, creative power of Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 26
egypt deJauregui, Orphism and Christianity in Late Antiquity (2010), 111, 225; van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 14
ethnic boundary making model, equalization van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 26
ethnic boundary making model, legalized discrimination van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 26
ethnic boundary making model, normative inversion van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 26
ethnicity (common features), culture van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 14
ethnicity (common features), solidarity van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 14
euhemerism deJauregui, Orphism and Christianity in Late Antiquity (2010), 233
hermeticism deJauregui, Orphism and Christianity in Late Antiquity (2010), 111, 225, 233
jerusalem van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 14, 26
jews, in hellenistic period Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 44
judaism, hellenstic views of Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 44
judaism deJauregui, Orphism and Christianity in Late Antiquity (2010), 111
magic deJauregui, Orphism and Christianity in Late Antiquity (2010), 225
moses Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 26; deJauregui, Orphism and Christianity in Late Antiquity (2010), 111, 225, 233; van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 26
mt. gerizim van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 26
musaeus deJauregui, Orphism and Christianity in Late Antiquity (2010), 111, 225, 233
ocellus lucanus Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 44
oracles (sibylline) deJauregui, Orphism and Christianity in Late Antiquity (2010), 111, 233
peri ioudaion (alexander polyhistor)' Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 44
plato / (neo-)platonism deJauregui, Orphism and Christianity in Late Antiquity (2010), 225
pythagoras / (neo-)pythagoreanism deJauregui, Orphism and Christianity in Late Antiquity (2010), 225
rites deJauregui, Orphism and Christianity in Late Antiquity (2010), 225
rome van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 14
samaritans van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 26
sibyl deJauregui, Orphism and Christianity in Late Antiquity (2010), 111, 233
targums Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 26
temple van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 14
torah van Maaren, The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE (2022) 14
zeus deJauregui, Orphism and Christianity in Late Antiquity (2010), 111, 225, 233