Tiresias: The Ancient Mediterranean Religions Source Database

9313

Philostratus The Athenian, Life Of Apollonius, 4.19

τὰς δὲ ̓Αθήνησι διατριβὰς πλείστας μὲν ὁ Δάμις γενέσθαι φησὶ τῷ ἀνδρί, γράψαι δὲ οὐ πάσας, ἀλλὰ τὰς ἀναγκαίας τε καὶ περὶ μεγάλων σπουδασθείσας. τὴν μὲν δὴ πρώτην διάλεξιν, ἐπειδὴ φιλοθύτας τοὺς ̓Αθηναίους εἶδεν, ὑπὲρ ἱερῶν διελέξατο, καὶ ὡς ἄν τις ἐς τὸ ἑκάστῳ τῶν θεῶν οἰκεῖον καὶ πηνίκα δὲ τῆς ἡμέρας τε καὶ νυκτὸς ἢ θύοι ἢ σπένδοι ἢ εὔχοιτο, καὶ βιβλίῳ ̓Απολλωνίου προστυχεῖν ἐστιν, ἐν ᾧ ταῦτα τῇ ἑαυτοῦ φωνῇ ἐκδιδάσκει. διῆλθε δὲ ταῦτα ̓Αθήνησι πρῶτον μὲν ὑπὲρ σοφίας αὑτοῦ τε κἀκείνων, εἶτ' ἐλέγχων τὸν ἱεροφάντην δι' ἃ βλασφήμως τε καὶ ἀμαθῶς εἶπε: τίς γὰρ ἔτι ᾠήθη τὰ δαιμόνια μὴ καθαρὸν εἶναι τὸν φιλοσοφοῦντα, ὅπως οἱ θεοὶ θεραπευτέοι; Many were the discourses which according to Damis the sage delivered at Athens; though he did not write down all of them, but only the more indispensable ones in which he handled great subjects. He took for the topic of his first discourse the matter of rite and ceremonies, and this because he saw that the Athenians were much addicted to sacrifices; and in it he explained how a religious man could best adapt his sacrifice, his libations, or prayers to any particular divinity, and at what hours of day and night he ought to offer them. And it is possible to obtain a book of Apollonius, in which he gives instructions in his own words. But Athens he discussed these topics with a view to improving his own wisdom and that of others in the first place, and in the second of convincing the hierophant of blasphemy and ignorance in the remarks he had made; for who could continue to regard as one impure in his religion a man who taught philosophically how the worship of the gods is to be conducted?

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

6 results
1. Plato, Letters, 7 (5th cent. BCE - 4th cent. BCE)
2. Cicero, Letters To His Friends, 4.5 (2nd cent. BCE - 1st cent. BCE)
3. New Testament, Acts, 16.18, 17.16, 17.22-17.23 (1st cent. CE - 2nd cent. CE) 16.18. This she did for many days. But Paul, becoming greatly annoyed, turned and said to the spirit, "I charge you in the name of Jesus Christ to come out of her!" It came out that very hour. 17.16. Now while Paul waited for them at Athens, his spirit was provoked within him as he saw the city full of idols. 17.22. Paul stood in the midst of the Areopagus, and said, "You men of Athens, I perceive that you are very religious in all things. 17.23. For as I passed along, and observed the objects of your worship, I found also an altar with this inscription: 'TO AN UNKNOWN GOD.' What therefore you worship in ignorance, this I announce to you.
4. Philostratus The Athenian, Life of Apollonius, 1.1, 3.41, 4.17-4.18, 4.20-4.22, 4.27, 6.3 (2nd cent. CE - missingth cent. CE) 1.1. The votaries of Pythagoras of Samos have this story to tell of him, that he was not an Ionian at all, but that, once on a time in Troy, he had been Euphorbus, and that he had come to life after death, but had died as the songs of Homer relate. And they say that he declined to wear apparel made from dead animal products and, to guard his purity, abstained from all flesh diet, and from the offering of animals in sacrifice. For that he would not stain the altars with blood; nay, rather the honey-cake and frankincense and the hymn of praise, these they say were the offerings made to the Gods by this man, who realized that they welcome such tribute more than they do the hecatombs and the knife laid upon the sacrificial basket. For they say that he had of a certainty social intercourse with the gods, and learnt from them the conditions under which they take pleasure in men or are disgusted, and on this intercourse he based his account of nature. For he said that, whereas other men only make conjectures about divinity and make guesses that contradict one another concerning it, — in his own case he said that Apollo had come to him acknowledging that he was the god in person; and that Athena and the Muses and other gods, whose forms and names men did not yet know, had also consorted with him though without making such acknowledgment. And the followers of Pythagoras accepted as law any decisions communicated by him, and honored him as an emissary from Zeus, but imposed, out of respect for their divine character, a ritual silence on themselves. For many were the divine and ineffable secrets which they had heard, but which it was difficult for any to keep who had not previously learnt that silence also is a mode of speech.Moreover they declare that Empedocles of Acragas had trodden this way of wisdom when he wrote the lineRejoice ye, for I am unto you an immortal God, and no more mortal.And this also:For erewhile, I already became both girl and boy.And the story that he made at Olympia a bull of pastry and sacrificed it to the god also shows that he approved of the sentiments of Pythagoras. And there is much else that they tell of those sages who observe the rule of Pythagoras; but I must not now enter upon such points, but hurry on to the work which I have set myself to complete. 3.41. BOTH Apollonius and Damis then took part in the interviews devoted to abstract discussions; not so with the conversations devoted to occult themes, in which they pondered the nature of astronomy or divination, and considered the problem of foreknowledge, and handled the problems of sacrifice and of the invocations in which the gods take pleasure. In these Damis says that Apollonius alone partook of the philosophic discussion together with Iarchas, and that Apollonius embodied the results in four books concerning the divination by the stars, a work which Moeragenes has mentioned. And Damis says that he composed a work on the way to offer sacrifice to the several gods in a manner pleasing to them. Not only then do I regard the work on the science of the stars and the whole subject of such divination as transcending human nature, but I do not even know if anyone has these gifts; but I found the treatise on sacrifices in several cities, and in the houses of several learned men; moreover, if anyone should translate [ 1] it, he would find it to be a grave and dignified composition, and one that rings of the author's personality. And Damis says thatIarchas gave seven rings to Apollonius named after the seven stars, and that Apollonius wore each of these in turn on the day of the week which bore its name. 4.17. So much for the conversation on board; but having sailed into the Piraeus at the season of the mysteries, when the Athenians keep the most crowded of Hellenic festivals, he went post haste up from the ship into the city; but as he went forward, he fell in with quite a number of students of philosophy on their way down to Phaleron. Some of them were stripped and enjoying the heat, for in autumn the sun is hot upon the Athenians; and others were studying books, and some were rehearsing their speeches, and others were disputing. But no one passed him by, for they all guessed that it was Apollonius, and they turned and thronged around him and welcomed him warmly; and ten youths in a body met him and holding up their hands to the Acropolis, they cried: By Athena yonder, we were on the point of going down to the Piraeus there to take ship to Ionia in order to visit you. And he welcomed them and said how much he congratulated them on their study of philosophy. 4.18. It was then the day of the Epidaurian festival, at which it is still customary for the Athenians to hold the initiation at a second sacrifice after both proclamation and victims have been offered; and this custom was instituted in honor of Asclepius, because they still initiated him when on one occasion he arrived from Epidaurus too late for the mysteries. Now most people neglected the initiation and hung around Apollonius, and thought more of doing that than of being perfected in their religion before they went home; but Apollonius said that he would join them later on, and urged them to attend at once to the rites of the religion, for that he himself would be initiated. But the hierophant was not disposed to admit him to the rites, for he said that he would never initiate a wizard and charlatan, nor open the Eleusinian rite to a man who dabbled in impure rites. Thereupon Apollonius, fully equal to the occasion, said: You have not yet mentioned the chief of my offense, which is that knowing, as I do, more about the initiatory rite than you do yourself, I have nevertheless come for initiation to you, as if you were wiser than I am. The bystanders applauded these words, and deemed that he had answered with vigor and like himself; and thereupon the hierophant, since he saw that his exclusion of Apollonius was not by any means popular with the crowd, changed his tone and said: Be thou initiated, for thou seemest to be some wise man who has come here. But Apollonius replied: I will be initiated at another time, and it is so and so, mentioning a name, who will initiate me. Herein he showed his gift of prevision, for he glanced at the hierophant who succeeded the one he addressed, and presided over the sanctuary four years later. 4.20. Now while he was discussing the question of libations, there chanced to be present in his audience a young dandy who bore so evil a reputation for licentiousness that his conduct had long been the subject of coarse street-corner songs. His home was Corcyra, and he traced his pedigree to Alcinous the Phaeacian who entertained Odysseus. Apollonius then was talking about libations, and was urging them not to drink out of a particular cup, but to reserve it for the gods, without ever touching it or drinking out of it. But when he also urged them to have handles on the cup, and to pour the libation over the handle, because that is the part at which men are least likely to drink, the youth burst out into loud and coarse laughter, and quite drowned his voice. Then Apollonius looked up and said: It is not yourself that perpetrates this insult, but the demon, who drives you without your knowing it. And in fact the youth was, without knowing it, possessed by a devil; for he would laugh at things that no one else laughed at, and then would fall to weeping for no reason at all, and he would talk and sing to himself. Now most people thought that it was boisterous humor of youth which led him into excesses; but he was really the mouthpiece of a devil, though it only seemed a drunken frolic in which on that occasion he was indulging. Now, when Apollonius gazed on him, the ghost in him began to utter cries of fear and rage, such as one hears from people who are being branded or racked; and the ghost swore that he would leave the you man alone and never take possession of any man again. But Apollonius addressed him with anger, as a master might a shifty, rascally, and shameless slave and so on, and he ordered him to quit the young man and show by a visible sign that he had done so. I will throw down yonder statue, said the devil, and pointed to one of the images which were there in the Royal Stoa, for there it was that the scene took place. But when the statue began by moving gently, and then fell down, it would defy anyone to describe the hubbub which arose thereat and the way they clapped their hand with wonder. But the young man rubbed his eyes as if he had just woke up, and he looked towards the rays of the sun, and assumed a modest aspect, as all had their attention concentrated on him; for he no longer showed himself licentious, nor did he stare madly about, but he had returned to his own self, as thoroughly as if he had been treated with drugs; and he gave up his dainty dress and summery garments and the rest of his sybaritic way of life, and he fell in love with the austerity of philosophers, and donned their cloak, and stripping off his old self modeled his life and future upon that of Apollonius. 4.21. And he is said to have rebuked the Athenians for their conduct of the festival of Dionysus, which they hold at the season of the month Anthesterion. For when he saw them flocking to the theater he imagined that the were going to listen to solos and compositions in the way of processional and rhythmic hymns, such as are sung in comedies and tragedies; but when he heard them dancing lascivious jigs to the rondos of a pipe, and in the midst of the sacred epic of Orpheus striking attitudes as the Hours, or as nymphs, or as bacchants, he set himself to rebuke their proceedings and said: Stop dancing away the reputations of the victors of Salamis as well as of many other good men deported this life. For if indeed this were a Lacedaemonian form of dance, I would say, “Bravo, soldiers; for you are training yourselves for war, and I will join in your dance'; but as it is a soft dance and one of effeminate tendency, what am I to say of your national trophies? Not as monuments of shame to the Medians or Persians, but to your own shame they will have been raised, should you degenerate so much from those who set them up. And what do you mean by your saffron robes and your purple and scarlet raiment? For surely the Acharnians never dressed themselves up in this way, nor ever the knights of Colonus rode in such garb. A woman commanded a ship from Caria and sailed against you with Xerxes, and about her there was nothing womanly, but she wore the garb and armor of a man; but you are softer than the women of Xerxes' day, and you are dressing yourselves up to your own despite, old and young and striplings alike, all those who of old flocked to the shrine of Agraulus in order to swear to die in battle on behalf of the fatherland. And now it seems that the same people are ready to swear to become bacchants and don the thyrsus in behalf of their country; and no one bears a helmet, but disguised as female harlequins, to use the phrase of Euripides, they shine in shame alone. Nay more, I hear that you turn yourselves into winds, and wave your skirts, and pretend that you are ships bellying their sails aloft. But surely you might at least have some respect for the winds that were your allies and once blew mightily to protect you, instead of turning Boreas who was your patron, and who of all the winds is the most masculine, into a woman; for Boreas would never have become the lover of Oreithya, if he had seen her executing, like you, a skirt dance. 4.22. He also corrected the following abuse at Athens. The Athenians ran in crowds to the theater beneath the Acropolis to witness human slaughter, and the passion for such sports was stronger there than it is in Corinth today; for they would buy for large sums adulterers and fornicators and burglars and cut-purses and kidnappers and such-like rabble, and then they took them and armed them and set them to fight with one another. Apollonius then attacked these practices, and when the Athenians invited him to attend their assembly, he refused to enter a place so impure and reeking with gore. And this he said in an epistle to them; he said that he was surprised that the goddess had not already quitted the Acropolis, when you shed such blood under her eyes. For I suspect that presently, when you are conducting the pan-Athenaic procession, you will no longer be content with bull, but will be sacrificing hecatombs of men to the goddess. And thou, O Dionysus, dost thou after such bloodshed frequent their theater? And do the wise among the Athenians pour libations to thee there? Nay do thou depart, O Dionysus. Holier and purer is thy Cithaeron.Such were the more serious of the subjects which I have found he treated of at that time in Athens in his philosophical discourses. 4.27. Thecareer of our sage in Olympia was as follows: when Apollonius was on his way up to Olympia, some envoys of the Lacedaemonians met him and asked him to visit their city; there seemed, however, to be no appearance of Sparta about them, for they conducted themselves in a very effeminate manner and reeked of luxury. And seeing them to have smooth legs, and sleek hair, and that they did not even wear beards, nay were even dressed in soft raiment, he sent such a letter to the Ephors that the latter issued a public proclamation and forbade the use of pitch plasters in the baths [ 1], and drove out of the city the men who professed to rejuvenate dandies [ 2], and they restored the ancient regime in every respect. The consequence was that the wrestling grounds were filled once more with the youth, and the jousts and the common meals were restored, and Lacedaemon became once more like herself. And when he learned that they had set their house in order, he sent them an epistle from Olympia, briefer than any cipher dispatch of ancient Sparta; and it ran as follows: —Apollonius to the Ephors sends salutation.It is the duty of men not to fall into sin, but of noble men, to recognize that they are doing so. 6.3. With such conversations, the occasions providing as usual the topics he talked about, he turned his steps towards Memnon; an Egyptian showed them the way, of whom Damis gives the following account: Timasion was the name of this stripling, who was just emerging from boyhood, and was now in the prime of life and strength. He had a stepmother who had fallen in love with him; and when he rejected her overtures, she set upon him and by way of spiting him had poisoned his father's mind against him, condescending to a lower intrigue than ever Phaedra had done, for she accused him of being effeminate, and of finding his pleasure in pederasts rather than in women. He had accordingly abandoned Naucratis, for it was there that all this happened, and was living in the neighborhood of Memphis; and he had acquired and manned a boat of his own and was plying as a waterman on the Nile. He then, was going down the river when he saw Apollonius sailing up it; and he concluded that the crew consisted of wise men, because he judged them by the cloaks they wore and the books they were hard at work studying. So he asked them whether they would allow one who was so passionately fond of wisdom as himself to share their voyage; and Apollonius said: This youth is wise, my friends, so let him be granted his request. And he further related the story about his stepmother to those of his companions who were nearest to him in a low tone while the stripling was still sailing towards them. But when the ships were alongside of one another, Timasion stepped out of his boat, and after addressing a word or two to his pilot, about the cargo in his own boat, he greeted the company. Apollonius then ordered him to sit down under his eyes, and said: You stripling of Egypt, for you seem to be one of the natives, tell me what you have done of evil or what of good; for in the one case you shall be forgiven by me, in consideration of your youth; but in the other you shall reap my commendation and become a fellow-student of philosophy with me and with these gentlemen. Then noticing that Timasion blushed and checked his impulse to speak, and hesitated whether to say or not what he had been going to say, he pressed his question and repeated it, just as if he had no foreknowledge of the youth at his command. Then Timasion plucked up courage and said: O Heavens, how shall I describe myself? for I am not a bad boy, and yet I do not know whether I ought to be considered a good one, for there is no particular merit in having abstained from wrong. But Apollonius cried: Bravo, my boy, you answer me just as if you were a sage from India; for this was just the sentiment of the divine Iarchas. But tell me how you came to form these opinions, and how long ago; for it strikes me that you have been on your guard against some sin. The youth then began to tell them of his stepmother's infatuation for himself, and of how he had rejected her advances; and when he did so, there was a shout in recognition of the divine inspiration under which Apollonius had foretold these details. Timasion, however, caught them up and said: Most excellent people, what is the matter with you? for my story is one which calls as little for your admiration, I think, as for your ridicule. But Damis said: It was not that we were admiring, but something else which you don't know about yet. As for you, my boy, we praise you because you think that you did nothing very remarkable. And Apollonius said: Do you sacrifice to Aphrodite, my boy? And Timasion answered: Yes, by Zeus, every day; for I consider that this goddess has great influence in human and divine affairs. Thereat Apollonius was delighted beyond measure, and cried: Let us, gentlemen, vote a crown to him for his continence rather than to Hippolytus the son of Theseus, for the latter insulted Aphrodite; and that perhaps is why he never fell a victim to the tender passion, and why love never ran riot in his soul; but he was allotted an austere and unbending nature. But our friend here admits that he is devoted to the goddess, and yet did not respond to his stepmother's guilty overtures, but went away in terror of the goddess herself, in case he were not on his guard against another's evil passions; and the mere aversion to any one of the gods, such as Hippolytus entertained in regard to Aphrodite, I do not class as a form of sobriety; for it is a much greater proof of wisdom and sobriety to speak well of the gods, especially at Athens, where altars are set up in honor even of unknown gods. So great was the interest which he took in Timasion. Nevertheless he called him Hippolytus for the eyes with which he looked at his stepmother. It seemed also that he was a young man who was particular about his person and enhanced its charms by attention to athletic exercises.
5. Himerius, Orations, 65 (4th cent. CE - 4th cent. CE)
6. Libanius, Orations, 1.19, 1.21 (4th cent. CE - 4th cent. CE)

Subjects of this text:

subject	book bibliographic info
acropolis	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 86
acropolis (athens)	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 26
acropolis of athens	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 5, 86
aegae	Demoen and Praet (2009), Theios Sophistes: Essays on Flavius Philostratus' Vita Apollonii, 326
aelius aristides	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 26
aesop	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 163
altar	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 26
antioch	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 163
apollonius of tyana	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 86; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 26, 61, 69
areopagus	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 5; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 26, 61
aristides of athens	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 86
asceticism	Demoen and Praet (2009), Theios Sophistes: Essays on Flavius Philostratus' Vita Apollonii, 326
athena	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 26
athenagoras	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 86
athens	Demoen and Praet (2009), Theios Sophistes: Essays on Flavius Philostratus' Vita Apollonii, 339
augustine	Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 284
autobiography	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 26, 163
christianity	Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 284
christianity / christians	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 26
christians,martyrs	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 5
church fathers	Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 284
city,‚learning city	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 163
classical period	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 163
conversion,conversion to christianity	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 26
creaghan,john s.	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 5
dionysia	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 69
education	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 26
eleusinia	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 61
elite	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 61
elliger,winfried	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 5
empedocles	Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 284
exegesis	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 26
exorcism	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 69
frantz,alison	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 5
gladiatorial games	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 69
gods,athena	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 86
gods	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 5
hagiography	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 26
harnack,adolf von	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 5
hellenismos / hellenic	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 69
hierophant,eleusis	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 26, 61, 69
himerius	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 163
holy man	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 26
homeric motifs	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 26, 163
inscriptions,funerary	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 5
lamps	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 5
libation	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 61
lives of philosophers	Demoen and Praet (2009), Theios Sophistes: Essays on Flavius Philostratus' Vita Apollonii, 339
magic(ian),see also goäs/goäteia	Demoen and Praet (2009), Theios Sophistes: Essays on Flavius Philostratus' Vita Apollonii, 326
marinus of neapolis	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 26
miracles	Demoen and Praet (2009), Theios Sophistes: Essays on Flavius Philostratus' Vita Apollonii, 339
mysteries,eleusinian	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 86
mysteries,eleusinian mysteries	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 69
new testament	Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 284
nicaea/nicaean orthodoxy	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 5
pagan,athenians	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 5
pagan,city	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 5
pagan / paganism	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 26
past	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 26, 69
paul'	Demoen and Praet (2009), Theios Sophistes: Essays on Flavius Philostratus' Vita Apollonii, 339
paul	Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 284; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 26, 61
paul (apostle)	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 5, 86
phaleron (φάληρον),modern neo phaliro (νέο φάληρο)	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 86
philosophers,epicurean	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 5
philosophers,stoic	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 5
philosophy	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 86
philostratus	Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 284; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 26, 61, 69, 163
piraeus (πειραιάς,ancient πειραιεύς)	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 86
plato	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 26
platonism / platonic	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 26
polytheism	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 86
porphyry	Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 284
prayer	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 61
prayers	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 86
priest/priestess	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 61
proclus (neoplatonist)	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 26
prophet / prophecy	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 61
ps.-dionysius areopagita	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 26
ramsay,william m.	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 5
raubitschek,a.e.	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 5
rhetoric	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 163
sacrifice	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 26, 61
school,rhetorical schools	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 163
school,rivalry between schools	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 163
sophist	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 163
soul,ascent of the soul	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 26
space,literary construction of space	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 26
space,mental mapping of space	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 163
sparta	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 69
student,student life	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 163
symbol,symbolic construction of athens	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 26
syria	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 26
teacher	Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 163
trombley,frank r.	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 5