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Tiresias: The Ancient Mediterranean Religions Source Database



6775
Ignatius, To The Romans, 1.1


nanForasmuch as in answer to my prayer to God it hath been granted me to see your godly countenances, so that I have obtained even more than I asked; for wearing bonds in Christ Jesus I hope to salute you, if it be the Divine will that I should be counted worthy to reach unto the end;


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

12 results
1. Ignatius, To Polycarp, 7.1 (1st cent. CE - 2nd cent. CE)

7.1. Seeing that the church which is in Antioch of Syria hath peace, as it hath been reported to me, through your prayers, I myself also have been the more comforted since God hath banished my care; if so be I may through suffering attain unto God, that I may be found a disciple through your intercession. 7.1. They therefore that gainsay the good gift of God perish by their questionings. But it were expedient for them to have love, that they may also rise again.
2. Ignatius, To The Philadelphians, 3.2, 3.3, 7.1, 7.1-8.1, 7.2 (1st cent. CE - 2nd cent. CE)

3.2. For as many as are of God and of Jesus Christ, they are with the bishop; and as many as shall repent and enter into the unity of the Church, these also shall be of God, that they may be living after Jesus Christ.
3. Ignatius, To The Ephesians, 1.3, 9.1-9.2, 10.2-10.3 (1st cent. CE - 2nd cent. CE)

1.3. eeing then that in God's name I have received your whole multitude in the person of Onesimus, whose love passeth utterance and who is moreover your bishop [in the flesh] -- and I pray that ye may love him according to Jesus Christ and that ye all may be like him; for blessed is He that granted unto you according to your deserving to have such a bishop: -- 9.1. But I have learned that certain persons passed through you from yonder, bringing evil doctrine; whom ye suffered not to sow seed in you, for ye stopped your ears, so that ye might not receive the seed sown by them; forasmuch as ye are stones of a temple, which were prepared beforehand for a building of God the Father, being hoisted up to the heights through the engine of Jesus Christ, which is the Cross, and using for a rope the Holy Spirit; while your faith is your windlass, and love is the way that leadeth up to God. 9.2. So then ye are all companions in the way, carrying your God and your shrine, your Christ and your holy things, being arrayed from head to foot in the commandments of Jesus Christ. And I too, taking part in the festivity, am permitted by letter to bear you company and to rejoice with you, that ye set not your love on anything after the common life of men, but only on God. 10.2. Against their outbursts of wrath be ye meek; against their proud words be ye humble; against their railings set ye your prayers; against their errors be ye stedfast in the faith; against their fierceness be ye gentle. And be not zealous to imitate them by requital. 10.3. Let us show ourselves their brothers by our forbearance; but let us be zealous to be imitators of the Lord, vying with each other who shall suffer the greater wrong, who shall be defrauded, who shall be set at nought; that no herb of the devil be found in you: but in all purity and temperance abide ye in Christ Jesus, with your flesh and with your spirit.
4. Ignatius, To The Magnesians, 2, 2.1-3.2, 8.1-10.3 (1st cent. CE - 2nd cent. CE)

5. Ignatius, To The Philadelphians, 3.2, 3.3, 7.1, 7.1-8.1, 7.2 (1st cent. CE - 2nd cent. CE)

3.2. For as many as are of God and of Jesus Christ, they are with the bishop; and as many as shall repent and enter into the unity of the Church, these also shall be of God, that they may be living after Jesus Christ.
6. Ignatius, To The Romans, 3.2, 5.2, 6.2, 7.2 (1st cent. CE - 2nd cent. CE)

3.2. Only pray that I may have power within and without, so that I may not only say it but also desire it; that I may not only be called a Christian, but also be found one. For if I shall be found so, then can I also be called one, and be faithful then, when I am no more visible to the world. 5.2. May I have joy of the beasts that have been prepared for me; and I pray that I may find them prompt; nay I will entice them that they may devour me promptly, not as they have done to some, refusing to touch them through fear. Yea though of themselves they should not be willing while I am ready, I myself will force them to it. 6.2. Bear with me, brethren. Do not hinder me from living; do not desire my death. Bestow not on the world one who desireth to be God's, neither allure him with material things. Suffer me to receive the pure light. When I am come thither, then shall I be a man. 7.2. Let not envy have a home in you. Even though I myself, when I am with you, should beseech you, obey me not; but rather give credence to these things which I write to you. [For] I write to you in the midst of life, yet lusting after death. My lust hath been crucified, and there is no fire of material longing in me, but only water living +and speaking+ in me, saying within me, Come to the Father.
7. Ignatius, To The Smyrnaeans, 4.1, 8.1 (1st cent. CE - 2nd cent. CE)

8. Ignatius, To The Trallians, 3.1 (1st cent. CE - 2nd cent. CE)

3.1. In like manner let all men respect the deacons as Jesus Christ, even as they should respect the bishop as being a type of the Father and the presbyters as the council of God and as the college of Apostles. Apart from these there is not even the name of a church.
9. New Testament, Acts, 15.30 (1st cent. CE - 2nd cent. CE)

15.30. So, when they were sent off, they came to Antioch. Having gathered the multitude together, they delivered the letter.
10. Quintilian, Institutes of Oratory, 11.3.84-11.3.124 (1st cent. CE - 1st cent. CE)

11.3.84.  In continuous and flowing passages a most becoming gesture is slightly to extend the arm with shoulders well thrown back and the fingers opening as the hand moves forward. But when we have to speak in specially rich or impressive style, as, for example, in the passage saxa atque solitudines voci respondent, the arm will be thrown out in a stately sidelong sweep and the words will, as it were, expand in unison with the gesture. 11.3.85.  As for the hands, without which all action would be crippled and enfeebled, it is scarcely possible to describe the variety of their motions, since they are almost as expressive as words. For other portions of the body may help the speaker, whereas the hands may almost be said to speak. 11.3.86.  Do we not use them to demand, promise, summon, dismiss, threaten, supplicate, express aversion or fear, question or deny? Do we not employ them to indicate joy, sorrow, hesitation, confession, penitence, measure, quantity, number and time? 11.3.87.  Have they not power to excite and prohibit, to express approval, wonder or shame? Do they not take the place of adverbs and pronouns when we point at places and things? In fact, though the peoples and nations of the earth speak a multitude of tongues, they share in common the universal language of the hands. 11.3.88.  The gestures of which I have thus far spoken are such as naturally proceed from us simultaneously with our words. But there are others which indicate things by means of mimicry. For example, you may suggest a sick man by mimicking the gesture of a doctor feeling the pulse, or a harpist by a movement of the hands as though they were plucking the strings. But this is a type of gesture which should be rigorously avoided in pleading. 11.3.89.  For the orator should be as unlike a dancer as possible, and his gesture should be adapted rather to his thought than to his actual words, a practice which was indeed once upon a time even adopted by the more dignified performers on the stage. I should, therefore, permit him to direct his hand towards his body to indicate that he is speaking of himself, or to point it at some one else to whom he is alluding, together with other similar gestures which I need not mention. But, on the other hand, I would not allow him to use his hands to imitate attitudes or to illustrate anything he may chance to say. 11.3.90.  And this rule applies not merely to the hands, but to all gesture and to the voice as well. For in delivering the period stetit soleatus praetor populi Romani, it would be wrong to imitate Verres leaning on his mistress, or in uttering the phrase caedebatur in medio foro Messanae to make the side writhe, as it does when quivering beneath the lash, or to utter shrieks, such as are extorted by pain. 11.3.91.  For even comic actors seem to me to commit a gross offence against the canons of their art when, if they have in the course of some narrative to quote either the words of an old man (as, for example, in the prologue to the Hydria), or of a woman (as in the Georgus), they utter them in a tremulous or a treble voice, notwithstanding the fact that they are playing the part of a young man. So true is it that certain forms of imitation may be a blemish even in those whose art consists in imitation. 11.3.92.  One of the commonest of all the gestures consists in placing the middle finger against the thumb and extending the remaining three: it is suitable to the exordium, the hand being moved forward with an easy motion a little distance both to right and left, while the head and shoulders gradually follow the direction of the gesture. It is also useful in the statement of facts, but in that case the hand must be moved with firmness and a little further forward, while, if we are reproaching or refuting our adversary, the same movement may be employed with some vehemence and energy, since such passages permit of greater freedom of extension. 11.3.93.  On the other hand, this same gesture is often directed sideways towards the left shoulder: this is a mistake, although it is a still worse fault to thrust the arm across the chest and gesticulate with the elbow. The middle and third fingers are also sometimes turned under the thumb, producing a still more forcible effect than the gesture previously described, but not well adapted for use in the exordium or statement of facts. 11.3.94.  But when three fingers are doubled under the thumb, the finger, which Cicero says that Crassus used to such effect, is extended. It is used in denunciation and in indication (whence its name of index finger), while if it be slightly dropped after the hand has been raised toward the shoulder, it signifies affirmation, and if pointed as it were face downwards toward the ground, it expresses insistence. 11.3.95.  Again, if its top joint is lightly gripped on either side, with the two outer fingers slightly curved, the little finger rather less than the third, we shall have a gesture well suited for argument. But for this purpose the same gesture is rendered more emphatic by holding the middle joint of the finger and contracting the last two fingers still further to match the lower position of the middle finger and thumb. 11.3.96.  The following gesture is admirably adapted to accompany modest language: the thumb and the next three fingers are gently converged to a point and the hand is carried to the neighbourhood of the mouth or chest, then relaxed palm downwards and slightly advanced. 11.3.97.  It was with this gesture that I believe Demosthenes to have commenced the timid and subdued exordium of his speech in defence of Ctesiphon, and it was, I think, in such a position that Cicero held his hand, when he said, "if I have any talent, though I am conscious how little it is." Slightly greater freedom may be given to the gesture by pointing the fingers down and drawing the hand in towards the body and then opening it somewhat more rapidly in the opposite direction, so that it seems as though it were delivering our words to the audience. 11.3.98.  Sometimes we may hold the first two fingers apart without, however, inserting the thumb between them, the remaining two pointing inwards, while even the two former must not be fully extended. 11.3.99.  Sometimes, again, the third and little finger may be pressed in to the palm near the base of the thumb, which in its turn is pressed against the middle joints of the first and middle fingers; at others the little finger is sometimes drooped obliquely, or the four fingers may be relaxed rather than extended and the thumb slanted inwards: this last gesture is well adapted to pointing to one side or marking the different points which we are making, the hand being carried palm-upwards to the left and swept back to the right face-downwards. 11.3.100.  The following short gestures are also employed: the hand may be slightly hollowed as it is when persons are making a vow, and then moved slightly to and fro, the shoulders swaying gently in unison: this is adapted to passages where we speak with restraint and almost with timidity. Wonder is best expressed as follows: the hand turns slightly upwards and the fingers are brought in to the palm, one after the other, beginning with the little finger; the hand is then opened and turned round by a reversal of this motion. 11.3.101.  There are various methods of expressing interrogation; but, as a rule, we do so by a turn of the hand, the arrangement of the fingers being indifferent. If the first finger touch the middle of the right-hand edge of the thumb-nail with its extremity, the other fingers being relaxed, we shall have a graceful gesture well suited to express approval or to accompany statements of facts, and to mark the distinction between our different points. 11.3.102.  There is another gesture not unlike the preceding, in which the remaining three fingers are folded: it is much employed by the Greeks both for the left hand and the right, in rounding off their enthymemes, detail by detail. A gentle movement of the hand expresses promise or assent, a more violent movement suggests exhortation or sometimes praise. There is also that familiar gesture by which we drive home our words, consisting in the rapid opening and shutting of the hand: but this is a commander rather than an artistic gesture. 11.3.103.  Again, there is the somewhat unusual gesture in which the hand is hollowed and raised well above the shoulder with a motion suggestive of exhortation. The tremulous motion now generally adopted by foreign schools is, however, fit only for the stage. I do not know why some persons disapprove of the movement of the fingers, with their tops converging, towards the mouth. For we do this when we are slightly surprised, and at times also employ it to express fear or entreaty when we are seized with sudden indignation. 11.3.104.  Further, we sometimes clench the hand and press it to our breast when we are expressing regret or anger, an occasion when it is not unbecoming even to force the voice through the teeth in phrases such "What shall I do now?" "What would you do?" To point at something with the thumb turned back is a gesture which is in general use, but is not, in my opinion, becoming to an orator. 11.3.105.  Motion is generally divided into six kinds, but circular motion must be regarded as a seventh. The latter alone is faulty when applied to gesture. The remaining motions — that is, forward, to right or left and up or down — all have their significance, but the gesture is never directed to what lies behind us, though we do at times throw the hand back. 11.3.106.  The best effect is produced by letting the motion of the hand start from the left and end on the right, but this must be done gently, the hand sinking to rest and avoiding all appearance of giving a blow, although at the end of a sentence it may sometimes be allowed to drop, but must be quickly raised again: or it may occasionally, when we desire to express wonder or dissent, spring back with a rapid motion. In this connexion the earlier instructors in the art of gesture rightly added that the movement of the hand should begin and end with the thought that is expressed. Otherwise the gesture will anticipate or lag behind the voice, both of which produce an unpleasing effect. 11.3.107.  Some, through excess of subtlety, have erroneously prescribed that there should be an interval of three words between each movement; but this rule is never observed, nor can it be. These persons, however, were desirous that there should be some standard of speed or slowness (a most rational desire), with a view to avoid prolonged inactivity on the part of the hands as well as the opposite fault, into which so many fall, of breaking up the natural flow of their delivery by continual motion. 11.3.108.  There is another still more common error, which is less easy of detection. Language possesses certain imperceptible stresses, indeed we might almost call them feet, to which the gesture of most speakers conforms. Thus there will be one movement at novum crimen, another at Gai Caesar, a third at et ante hanc diem, a fourth at non auditum, a fifth at propinquus meus, a sixth at ad te and others at Quintus Tubero and detulit. 11.3.109.  From this springs a further error, namely, that young men, when writing out their speeches, devise all their gesture in advance and consider as they compose how the hand is to fall at each particular point. A further unfortunate result is that the movement of the hand, which should end on the right, frequently finishes on the left. 11.3.110.  It is therefore better, in view of the fact that all speech falls into a number of brief clauses, at the end of which we can take breath, if necessary, to arrange our gesture to suit these occasions. For example, the words novum crimen, Gaius Caesar, in a sense form a phrase complete in itself, since they are followed by a conjunction, while the next words, et ante hanc diem non auditum, are also sufficiently self-contained. To these phrases the motions of the hand must be conformed, before the speech has passed beyond the calmness of tone on which it opens. 11.3.111.  But when increasing warmth of feeling has fired the orator, the gesture will become more frequent, in keeping with the impetus of the speech. Some places are best suited by a rapid, and others by a restrained delivery. In the one case we pass rapidly one, fire a volley of arguments and hurry upon our way; in the other, we drive home our points, force them on the hearer and implant them in his mind. But the slower the delivery, the greater its emotional power: thus Roscius was rapid and Aesopus weighty in his delivery, because the former was a comic and the latter a tragic actor. 11.3.112.  The same rule applies to the movements. Consequently on the stage young men and old, soldiers and married women all walk sedately, while slaves, maidservants, parasites and fishermen are more lively in their movements. But instructors in the art of gesture will not permit the hand to be raised above the level of the eyes or lowered beneath that of the breast; since it is thought there are grave blemish to lift it to the top of the head or lower it to the lower portions of the belly. 11.3.113.  It may be moved to the left within the limits of the shoulder, but no further without loss of decorum. On the other hand, when, to express our aversion, we thrust our hand out to the left, the left shoulder must be brought forward in unison with the head, which will incline to the right. 11.3.114.  It is never correct to employ the left hand alone in gesture, though it will often conform its motion to that of the right, as, for example, when we are counting our arguments on the fingers, or turn the palms of the hands to the left to express our horror of something 11.3.115.  or thrust them out in front or spread them out to right and left, or lower them in apology or supplication (though the gesture is not the same in these two cases), or raise them in adoration, or stretch them out in demonstration or invocation, as in the passage, "Ye hills and groves of Alba," or in the passage from Gracchus: "Whither, alas! shall I turn me? To the Capitol? Nay, it is wet with my brother's blood. To my home?" etc. 11.3.116.  For in such passages greater emotional effect is produce if both hands co-operate, short gestures being best adapted to matters of small importance and themes of a gentle or melancholy character, and longer gestures to subjects of importance or themes calling for joy or horror. 11.3.117.  It is desirable also that I should mention the faults in the use of the hands, into which even experienced pleaders are liable to fall. As for the gesture of demanding a cup, threatening a flogging, or indicating the number 500 by crooking the thumb, all of which are recorded by writers on the subject, I have never seen them employed even by uneducated rustics. 11.3.118.  But I know that it is of frequent occurrence for a speaker to expose his side by stretching his arm too far, to be afraid in one case of extend eu his hand beyond the folds of his cloak, and in another to stretch it as far as it will go, to raise it to the roof, or by swinging it repeatedly over his left shoulder to deliver such a rain of blows to the rear that it is scarcely safe to stand behind him, or to make a circular sweep to the left, or by casting our his hand at random to strike the standers-by or to flap both elbows against his sides. 11.3.119.  There are others, again, whose hands are sluggish or tremulous or inclined to saw the air; sometimes, too, the fingers are crooked and brought down with a run from the top of the head, or tossed up into the air with the hand turned palm upwards. There is also a gesture, which consists in inclining the head to the right shoulder, stretching out the arm from the ear and extending the hand with the thumb turned down. This is a special favourite with those who boast that they speak "with uplifted hand. 11.3.120.  To these latter we may add those speakers who hurl quivering epigrams with their fingers or denounce with the hand upraised, or rise on tiptoe, whenever they say something of which they are specially proud. This last proceeding may at times be adopted by itself, but they convert it into a blemish by simultaneously raising one or even two fingers as high as they can reach, or heaving up both hands as if they were carrying something. 11.3.121.  In addition to these faults, there are those which spring not from nature, but from nervousness, such as struggling desperately with our lips when they refuse to open, making inarticulate sounds, as though something were sticking in our throat, when our memory fails us, or our thoughts will not come at our call; rubbing the end of our nose, walking up and down in the midst of an unfinished sentence, stopping suddenly and courting applause by silence, with many other tricks which it would take too long to detail, since everybody has his own particular faults. 11.3.122.  We must take care not to protrude the chest or stomach, since such an attitude arches back, and all bending backwards is unsightly. The flanks must conform to the gesture; for the motion of the entire body contributes to the effect: indeed, Cicero holds that the body is more expressive than even the hands. For in the de Orator he says, "There must be no quick movements of the fingers, but the orator should control himself by the poise of the whole trunk and by a manly inclination of the side. 11.3.123.  Slapping the thigh, which Cleon is said to have been the first to introduce at Athens, is in general use and is becoming as a mark of indignation, while it also excites the audience. Cicero regrets its absence in Calidius, "There was no striking of the forehead," he complains, "nor of the thigh." With regard to the forehead I must beg leave to differ from him: for it is a purely theatrical trick even to clap the hands or to beat the breast. 11.3.124.  It is only on rare occasions, too, that it is becoming to touch the breast with the finger-tips of the hollowed hand, when, for example, we address ourselves or speak words of exhortation, reproach or commiseration. But if we ever do employ this gesture, it will not be unbecoming to pull back the toga at the same time. As regards the feet, we need to be careful about our gait and the attitudes in which we stand. To stand with the right foot advanced or to thrust forward the same foot and hand are alike unsightly.
11. Anon., Marytrdom of Polycarp, 9.2, 12.1, 14.1 (2nd cent. CE - 2nd cent. CE)

9.2. 2 Therefore when he was brought forward the Pro-Consul asked him if he were Polycarp, and when he admitted it he tried to persuade him to deny, saying: "Respect your age," and so forth, as they are accustomed to say: "Swear by the genius of Caesar, repent, say: `Away with the Atheists'"; but Polycarp, with a stern countece looked on all the crowd of lawless heathen in the arena, and waving his hand at them, he groaned and looked up to heaven and said: "Away with the Atheists. 12.1. 1 And with these and many other words he was filled with courage and joy, and his face was full of grace so that it not only did not fall with trouble at the things said to him, but that the Pro-Consul, on the other hand, was astounded and sent his herald into the midst of the arena to announce three times: "Polycarp has confessed that he is a Christian. 14.1. 1 So they did not nail him, but bound him, and he put his hands behind him and was bound, as a noble ram out of a great flock, for an oblation, a whole burnt offering made ready and acceptable to God; and he looked up to heaven and said: "O Lord God Almighty, Father of thy beloved and blessed Child, Jesus Christ, through Whom we have received full knowledge of thee, the God of Angels and powers, and of all creation, and of the whole family of the righteous, who live before thee!
12. Philostratus The Athenian, Lives of The Sophists, 528, 537, 563, 595, 487 (2nd cent. CE



Subjects of this text:

subject book bibliographic info
addressee Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 185
antioch Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 165; Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 185
asia minor Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 185
authenticity Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 165; Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 185
beast Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 165
biography (lives) Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 231
bishop Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 165
body, face Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 231
body, hand Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 231
character Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 231
clothing Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 231
collection of letters Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 185
commentarii Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 165
community Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 185
composition Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 185
disciple Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 165
domitian Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 165
emperor, emperor cult Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 165
ephesus Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 185
epistolary genre, epistolary conventions Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 185
epistolary genre, epistolary form Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 185
ethics, morality Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 231
europa Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 185
eusebius of caesarea Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 185
execution Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 165
grace Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 231
ignatius, and church identity Bird and Harrower, The Cambridge Companion to the Apostolic Fathers (2021) 218
ignatius, and church order Bird and Harrower, The Cambridge Companion to the Apostolic Fathers (2021) 218
ignatius, and concord Bird and Harrower, The Cambridge Companion to the Apostolic Fathers (2021) 218
ignatius of antioch Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 185
ignatius of antioch (martyr) Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 165
king, emperor, marcus aurelius Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 231
love Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 165
manuscript Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 185
martyrdom, martyr, desire Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 165
martyrdom, martyr, sacrifice Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 165
martyrdom Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 231
neapolis Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 185
order of letters Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 185
parthians Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 165
paul (apostle) Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 185
persecution Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 165
philippi Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 185
philosophy Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 231
physiognomy Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 231
polycarpe (martyr, martyrdom of) Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 165
prescript Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 185
recension Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 185
relics Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 165
rhetoric, gesture Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 231
rhetoric, irony Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 231
rhetoric, second sophistic Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 231
rhetoric Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 185
rhetorics, rhetoric Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 165
rome Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 165; Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 185
sacrifice, sacrificial Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 165
sender Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 185
smyrna Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 185; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 231
story Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 165
trajan Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 165
transmission (of text) Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 185
travel Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 185
trial Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 165
troas Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 185
unity/disunity' Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 185