Tiresias: The Ancient Mediterranean Religions Source Database

10395

Socrates Scholasticus, Ecclesiastical History, 7.13

nan About this same time it happened that the Jewish inhabitants were driven out of Alexandria by Cyril the bishop on the following account. The Alexandrian public is more delighted with tumult than any other people: and if at any time it should find a pretext, breaks forth into the most intolerable excesses; for it never ceases from its turbulence without bloodshed. It happened on the present occasion that a disturbance arose among the populace, not from a cause of any serious importance, but out of an evil that has become very popular in almost all cities, viz. a fondness for dancing exhibitions. In consequence of the Jews being disengaged from business on the Sabbath, and spending their time, not in hearing the Law, but in theatrical amusements, dancers usually collect great crowds on that day, and disorder is almost invariably produced. And although this was in some degree controlled by the governor of Alexandria, nevertheless the Jews continued opposing these measures. And although they are always hostile toward the Christians they were roused to still greater opposition against them on account of the dancers. When therefore Orestes the prefect was publishing an edict - for so they are accustomed to call public notices - in the theatre for the regulation of the shows, some of the bishop Cyril's party were present to learn the nature of the orders about to be issued. There was among them a certain Hierax, a teacher of the rudimental branches of literature, and one who was a very enthusiastic listener of the bishop Cyril's sermons, and made himself conspicuous by his forwardness in applauding. When the Jews observed this person in the theatre, they immediately cried out that he had come there for no other purpose than to excite sedition among the people. Now Orestes had long regarded with jealousy the growing power of the bishops, because they encroached on the jurisdiction of the authorities appointed by the emperor, especially as Cyril wished to set spies over his proceedings; he therefore ordered Hierax to be seized, and publicly subjected him to the torture in the theatre. Cyril, on being informed of this, sent for the principal Jews, and threatened them with the utmost severities unless they desisted from their molestation of the Christians. The Jewish populace on hearing these menaces, instead of suppressing their violence, only became more furious, and were led to form conspiracies for the destruction of the Christians; one of these was of so desperate a character as to cause their entire expulsion from Alexandria; this I shall now describe. Having agreed that each one of them should wear a ring on his finger made of the bark of a palm branch, for the sake of mutual recognition, they determined to make a nightly attack on the Christians. They therefore sent persons into the streets to raise an outcry that the church named after Alexander was on fire. Thus many Christians on hearing this ran out, some from one direction and some from another, in great anxiety to save their church. The Jews immediately fell upon and slew them; readily distinguishing each other by their rings. At daybreak the authors of this atrocity could not be concealed: and Cyril, accompanied by an immense crowd of people, going to their synagogues- for so they call their house of prayer- took them away from them, and drove the Jews out of the city, permitting the multitude to plunder their goods. Thus the Jews who had inhabited the city from the time of Alexander the Macedonian were expelled from it, stripped of all they possessed, and dispersed some in one direction and some in another. One of them, a physician named Adamantius, fled to Atticus bishop of Constantinople, and professing Christianity, some time afterwards returned to Alexandria and fixed his residence there. But Orestes the governor of Alexandria was filled with great indignation at these transactions, and was excessively grieved that a city of such magnitude should have been suddenly bereft of so large a portion of its population; he therefore at once communicated the whole affair to the emperor. Cyril also wrote to him, describing the outrageous conduct of the Jews; and in the meanwhile sent persons to Orestes who should mediate concerning a reconciliation: for this the people had urged him to do. And when Orestes refused to listen to friendly advances, Cyril extended toward him the book of gospels, believing that respect for religion would induce him to lay aside his resentment. When, however, even this had no pacific effect on the prefect, but he persisted in implacable hostility against the bishop, the following event afterwards occurred.

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

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1. Hebrew Bible, Genesis, 25.27 (9th cent. BCE - 3rd cent. BCE) 25.27. וַיִּגְדְּלוּ הַנְּעָרִים וַיְהִי עֵשָׂו אִישׁ יֹדֵעַ צַיִד אִישׁ שָׂדֶה וְיַעֲקֹב אִישׁ תָּם יֹשֵׁב אֹהָלִים׃ 25.27. And the boys grew; and Esau was a cunning hunter, a man of the field; and Jacob was a quiet man, dwelling in tents."
2. Philo of Alexandria, On The Eternity of The World, 49 (1st cent. BCE - missingth cent. CE) 49. for how could it be said that he who had suffered no mutilation whatever, namely Theon, was taken off, and that Dion, who had lost a foot, was not injured? Very appropriately, he will reply, for Dion, who had had his foot cut off, falls back upon the original imperfection of Theon, and there cannot be two specific differences in the same subject, therefore it follows of necessity that Dion must remain, and that Theon must be taken off-- "So are we slain by arrows winged With our own Feathers," as the tragic poet says. For any one, copying the form of this argument and adapting it to the entire world, may prove in the clearest manner that providence itself is liable to corruption.
3. Philo of Alexandria, On The Preliminary Studies, 62 (1st cent. BCE - missingth cent. CE) 62. And Moses bears witness to this, when he says that "Jacob was a man without artifice, dwelling in a House;" so that he who is contrary to him, must necessarily be destitute of a house, the companion of invention, and of things made, and of fabulous nonsense, or rather be himself a theatre and a fable. XIII.
4. Philo of Alexandria, Against Flaccus, 20, 19 (1st cent. BCE - missingth cent. CE) 19. but they, for they persisted in their ill-will, being reconciled with him only in words and in appearance, but in their actions and in their hearts they bore him incurable enmity, and though only pretending a genuine friendship towards him, like actors in a theatre, they drew him over wholly to their side; and so the governor became a subject, and the subjects became the governor, advancing the most unprofitable opinions, and immediately confirming and insisting upon them;
5. Philo of Alexandria, On The Embassy To Gaius, 368, 204 (1st cent. BCE - missingth cent. CE) 204. and in fact all those who go on the stage selling themselves to the spectators, and to the theatres, are not lovers of temperance and modesty, but rather of the most extreme shamelessness and indecency. "On this account Apelles was taken into the rank of a fellow counsellor of the emperor, that Gaius might have an adviser with whom he might indulge in mocking jests, and with whom he might sing, passing over all considerations of the general welfare of the state, as if everything in every quarter of the globe was enjoying profound peace and tranquillity under the laws.
6. Philo of Alexandria, That Every Good Person Is Free, 101-104, 141, 19, 99-100 (1st cent. BCE - missingth cent. CE) 100. Again, do not you see this same virtuous man himself, that even when he is sold he does not appear to be a servant, but he strikes all who behold him with awe, as not being merely free, but as even being about to prove the master of him who has purchased him?
7. Tosefta, Oholot, 4.2 (1st cent. CE - 2nd cent. CE)
8. Anon., Genesis Rabba, 65.22 (2nd cent. CE - 5th cent. CE) 65.22. וְלֹא הִכִּירוֹ (בראשית כז, כג), בְּשָׁעָה שֶׁהָיוּ רְשָׁעִים עוֹמְדִים מִמֶּנּוּ לֹא הִכִּירוֹ. (בראשית כז, כו): וַיֹּאמֶר גְּשָׁה נָּא וּשְׁקָה לִּי, אָמַר לוֹ אַתְּ נוֹשְׁקֵנִי בַּקְּבוּרָה וְאֵין אַחֵר נוֹשְׁקֵנִי בַּקְּבוּרָה. (בראשית כז, כז): וַיִּגַּשׁ וַיִּשַּׁק לוֹ וַיָּרַח אֶת רֵיחַ בְּגָדָיו, אָמַר רַבִּי יוֹחָנָן אֵין לְךָ דָּבָר שֶׁרֵיחוֹ קָשֶׁה מִן הַשֶּׁטֶף הַזֶּה שֶׁל עִזִּים וְאַתְּ אֲמַרְתְּ וַיָּרַח אֶת רֵיחַ בְּגָדָיו וַיְבָרֲכֵהוּ, אֶלָּא בְּשָׁעָה שֶׁנִּכְנַס אָבִינוּ יַעֲקֹב אֵצֶל אָבִיו נִכְנְסָה עִמּוֹ גַּן עֵדֶן, הֲדָא הוּא דַּאֲמַר לֵיהּ (בראשית כז, כז): רְאֵה רֵיחַ בְּנִי כְּרֵיחַ שָׂדֶה, וּבְשָׁעָה שֶׁנִּכְנַס עֵשָׂו אֵצֶל אָבִיו נִכְנְסָה עִמּוֹ גֵּיהִנֹּם, הֵיאךְ מָה דְאַתְּ אָמַר (משלי יא, ב): בָּא זָדוֹן וַיָּבֹא קָלוֹן. דָּבָר אַחֵר, וַיָּרַח אֶת רֵיחַ בְּגָדָיו וַיְבָרֲכֵהוּ, כְּגוֹן יוֹסֵף מְשִׁיתָא וְיָקוּם אִישׁ צְרוֹרוֹת. יוֹסֵף מְשִׁיתָא, בְּשָׁעָה שֶׁבִּקְּשׁוּ שׂוֹנְאִים לְהִכָּנֵס לְהַר הַבַּיִת אָמְרוּ יִכָּנֵס מֵהֶם וּבָהֶם תְּחִלָּה, אֲמָרִין לֵיהּ עוּל וּמַה דְּאַתְּ מַפִּיק דִּידָךְ, נִכְנַס וְהוֹצִיא מְנוֹרָה שֶׁל זָהָב, אָמְרוּ לוֹ אֵין דַּרְכּוֹ שֶׁל הֶדְיוֹט לְהִשְׁתַּמֵּשׁ בָּזוֹ, אֶלָּא עוּל זְמַן תִּנְיָנוּת וּמַה דְּאַתְּ מַפִּיק דִּידָךְ, וְלֹא קִבֵּל עָלָיו. אָמַר רַבִּי פִּינְחָס נָתְנוּ לוֹ מֶכֶס שָׁלשׁ שָׁנִים, וְלֹא קִבֵּל עָלָיו, אָמַר לֹא דַּיִּי שֶׁהִכְעַסְתִּי לֵאלֹהַי פַּעַם אַחַת אֶלָּא שֶׁאַכְעִיסֶנּוּ פַּעַם שְׁנִיָּה. מֶה עָשׂוּ לוֹ נָתְנוּ אוֹתוֹ בַּחֲמוֹר שֶׁל חָרָשִׁים וְהָיוּ מְנַסְּרִים בּוֹ, הָיָה מְצַוֵּחַ וְאוֹמֵר וַוי אוֹי אוֹי שֶׁהִכְעַסְתִּי לְבוֹרְאִי. וְיָקוּם אִישׁ צְרוֹרוֹת הָיָה בֶּן אֲחוֹתוֹ שֶׁל רַבִּי יוֹסֵי בֶּן יוֹעֶזֶר אִישׁ צְרֵידָה, וַהֲוָה רָכֵיב סוּסְיָא בְּשַׁבְּתָא אֲזַל קוֹמֵי שָׁרִיתָא לְמִצְטַבָּלָא, אֲמַר לֵיהּ חֲמֵי סוּסִי דְּאַרְכְּבִי מָרִי וַחֲמֵי סוּסָךָ דְּאַרְכְּבֵךְ מָרָךְ. אָמַר לוֹ אִם כָּךְ לְמַכְעִיסָיו קַל וָחֹמֶר לְעוֹשֵׂי רְצוֹנוֹ, אָמַר לוֹ עָשָׂה אָדָם רְצוֹנוֹ יוֹתֵר מִמְּךָ, אָמַר לוֹ וְאִם כָּךְ לְעוֹשֵׂי רְצוֹנוֹ קַל וָחֹמֶר לְמַכְעִיסָיו. נִכְנַס בּוֹ הַדָּבָר כְּאֶרֶס שֶׁל עַכְנָא, הָלַךְ וְקִיֵּם בְּעַצְמוֹ אַרְבַּע מִיתוֹת בֵּית דִּין, סְקִילָה, שְׂרֵפָה, הֶרֶג וְחֶנֶק, מֶה עָשָׂה, הֵבִיא קוֹרָה נְעָצָהּ בָּאָרֶץ וְקָשַׁר בָּהּ נִימָא וְעָרַךְ הָעֵצִים וְהִקִּיפָן גָּדֵר שֶׁל אֲבָנִים, וְעָשָׂה מְדוּרָה לְפָנֶיהָ וְנָעַץ אֶת הַחֶרֶב בָּאֶמְצַע וְהִצִּית הָאוּר תַּחַת הָעֵצִים מִתַּחַת הָאֲבָנִים, וְנִתְלָה בַּקּוֹרָה וְנֶחְנַק, קִדְּמַתּוֹ הָאֵשׁ, נִפְסְקָה הַנִּימָה, נָפַל לָאֵשׁ, קִדְּמַתּוֹ חֶרֶב וְנָפַל עָלָיו גָּדֵר וְנִשְׂרַף. נִתְנַמְנֵם יוֹסֵי בֶּן יוֹעֶזֶר אִישׁ צְרֵידָה וְרָאָה מִטָּתוֹ פָּרְחָה בָּאֲוִיר, אָמַר בְּשָׁעָה קַלָּה קְדָמַנִּי זֶה לְגַן עֵדֶן.
9. Palestinian Talmud, Sukkah, None (2nd cent. CE - 5th cent. CE)
10. Tertullian, Apology, 18.8 (2nd cent. CE - 3rd cent. CE)
11. Rufinus of Aquileia, In Suam Et Eusebii Caesariensis Latinam Ab Eo Factam Historiam, 11.22-11.23 (4th cent. CE - 5th cent. CE)
12. Socrates Scholasticus, Ecclesiastical History, 5.16-5.17, 7.14-7.15 (4th cent. CE - 5th cent. CE) 5.16. At the solicitation of Theophilus bishop of Alexandria the emperor issued an order at this time for the demolition of the heathen temples in that city; commanding also that it should be put in execution under the direction of Theophilus. Seizing this opportunity, Theophilus exerted himself to the utmost to expose the pagan mysteries to contempt. And to begin with, he caused the Mithreum to be cleaned out, and exhibited to public view the tokens of its bloody mysteries. Then he destroyed the Serapeum, and the bloody rights of the Mithreum he publicly caricatured; the Serapeum also he showed full of extravagant superstitions, and he had the phalli of Priapus carried through the midst of the forum. The pagans of Alexandria, and especially the professors of philosophy, were unable to repress their rage at this exposure, and exceeded in revengeful ferocity their outrages on a former occasion: for with one accord, at a preconcerted signal, they rushed impetuously upon the Christians, and murdered every one they could lay hands on. The Christians also made an attempt to resist the assailants, and so the mischief was the more augmented. This desperate affray was prolonged until satiety of bloodshed put an end to it. Then it was discovered that very few of the heathens had been killed, but a great number of Christians; while the number of wounded on each side was almost innumerable. Fear then possessed the pagans on account of what was done, as they considered the emperor's displeasure. For having done what seemed good in their own eyes, and by their bloodshed having quenched their courage, some fled in one direction, some in another, and many quitting Alexandria, dispersed themselves in various cities. Among these were the two grammarians Helladius and Ammonius, whose pupil I was in my youth at Constantinople. Helladius was said to be the priest of Jupiter, and Ammonius of Simius. Thus this disturbance having been terminated, the governor of Alexandria, and the commander-in-chief of the troops in Egypt, assisted Theophilus in demolishing the heathen temples. These were therefore razed to the ground, and the images of their gods molten into pots and other convenient utensils for the use of the Alexandrian church; for the emperor had instructed Theophilus to distribute them for the relief of the poor. All the images were accordingly broken to pieces, except one statue of the god before mentioned, which Theophilus preserved and set up in a public place; 'Lest,' said he, 'at a future time the heathens should deny that they had ever worshipped such gods.' This action gave great umbrage to Ammonius the grammarian in particular, who to my knowledge was accustomed to say that 'the religion of the Gentiles was grossly abused in that that single statue was not also molten, but preserved, in order to render that religion ridiculous.' Helladius however boasted in the presence of some that he had slain in that desperate onset nine men with his own hand. Such were the doings at Alexandria at that time. 5.17. When the Temple of Serapis was torn down and laid bare, there were found in it, engraven on stones, certain characters which they call hieroglyphics, having the forms of crosses. Both the Christians and pagans on seeing them, appropriated and applied them to their respective religions: for the Christians who affirm that the cross is the sign of Christ's saving passion, claimed this character as peculiarly theirs; but the pagans alleged that it might appertain to Christ and Serapis in common; 'for,' said they, 'it symbolizes one thing to Christians and another to heathens.' Whilst this point was controverted among them, some of the heathen converts to Christianity, who were conversant with these hieroglyphic characters, interpreted the form of a cross and said that it signifies 'Life to come.' This the Christians exultingly laid hold of, as decidedly favorable to their religion. But after other hieroglyphics had been deciphered containing a prediction that 'When the cross should appear,'- for this was 'life to come,'- 'the Temple of Serapis would be destroyed,' a very great number of the pagans embraced Christianity, and confessing their sins, were baptized. Such are the reports I have heard respecting the discovery of this symbol in form of a cross. But I cannot imagine that the Egyptian priests foreknew the things concerning Christ, when they engraved the figure of a cross. For if 'the advent' of our Saviour into the world 'was a mystery hid from ages and from generations,' as the apostle declares; and if the devil himself, the prince of wickedness, knew nothing of it, his ministers, the Egyptian priests, are likely to have been still more ignorant of the matter; but Providence doubtless purposed that in the enquiry concerning this character, there should something take place analogous to what happened heretofore at the preaching of Paul. For he, made wise by the Divine Spirit, employed a similar method in relation to the Athenians, Acts 17:23 and brought over many of them to the faith, when on reading the inscription on one of their altars, he accommodated and applied it to his own discourse. Unless indeed any one should say, that the Word of God wrought in the Egyptian priests, as it did on Balaam Numbers xxiv and Caiaphas; John 11:51 for these men uttered prophecies of good things in spite of themselves. This will suffice on the subject. 7.14. Some of the monks inhabiting the mountains of Nitria, of a very fiery disposition, whom Theophilus some time before had unjustly armed against Dioscorus and his brethren, being again transported with an ardent zeal, resolved to fight in behalf of Cyril. About five hundred of them therefore quitting their monasteries, came into the city; and meeting the prefect in his chariot, they called him a pagan idolater, and applied to him many other abusive epithets. He supposing this to be a snare laid for him by Cyril, exclaimed that he was a Christian, and had been baptized by Atticus the bishop at Constantinople. As they gave but little heed to his protestations, and a certain one of them named Ammonius threw a stone at Orestes which struck him on the head and covered him with the blood that flowed from the wound, all the guards with a few exceptions fled, plunging into the crowd, some in one direction and some in another, fearing to be stoned to death. Meanwhile the populace of Alexandria ran to the rescue of the governor, and put the rest of the monks to flight; but having secured Ammonius they delivered him up to the prefect. He immediately put him publicly to the torture, which was inflicted with such severity that he died under the effects of it: and not long after he gave an account to the emperors of what had taken place. Cyril also on the other hand forwarded his statement of the matter to the emperor: and causing the body of Ammonius to be deposited in a certain church, he gave him the new appellation of Thaumasius, ordering him to be enrolled among the martyrs, and eulogizing his magimity in church as that of one who had fallen in a conflict in defense of piety. But the more sober-minded, although Christians, did not accept Cyril's prejudiced estimate of him; for they well knew that he had suffered the punishment due to his rashness, and that he had not lost his life under the torture because he would not deny Christ. And Cyril himself being conscious of this, suffered the recollection of the circumstance to be gradually obliterated by silence. But the animosity between Cyril and Orestes did not by any means subside at this point, but was kindled afresh by an occurrence similar to the preceding. 7.15. There was a woman at Alexandria named Hypatia, daughter of the philosopher Theon, who made such attainments in literature and science, as to far surpass all the philosophers of her own time. Having succeeded to the school of Plato and Plotinus, she explained the principles of philosophy to her auditors, many of whom came from a distance to receive her instructions. On account of the self-possession and ease of manner, which she had acquired in consequence of the cultivation of her mind, she not unfrequently appeared in public in presence of the magistrates. Neither did she feel abashed in coming to an assembly of men. For all men on account of her extraordinary dignity and virtue admired her the more. Yet even she fell a victim to the political jealousy which at that time prevailed. For as she had frequent interviews with Orestes, it was calumniously reported among the Christian populace, that it was she who prevented Orestes from being reconciled to the bishop. Some of them therefore, hurried away by a fierce and bigoted zeal, whose ringleader was a reader named Peter, waylaid her returning home, and dragging her from her carriage, they took her to the church called C sareum, where they completely stripped her, and then murdered her with tiles. After tearing her body in pieces, they took her mangled limbs to a place called Cinaron, and there burnt them. This affair brought not the least opprobrium, not only upon Cyril, but also upon the whole Alexandrian church. And surely nothing can be farther from the spirit of Christianity than the allowance of massacres, fights, and transactions of that sort. This happened in the month of March during Lent, in the fourth year of Cyril's episcopate, under the tenth consulate of Honorius, and the sixth of Theodosius.
13. Theodosius Ii Emperor of Rome, Theodosian Code, 16.5.15 (5th cent. CE - 5th cent. CE)
14. Anon., Esther Rabbah, 1.3 1.3. אֲחַשְׁוֵרוֹשׁ רַבִּי לֵוִי וְרַבָּנָן, רַבִּי לֵוִי אָמַר אֲחַשְׁוֵרוֹשׁ הוּא אַרְתַּחְשַׁשְׂתָּא. וְרַבָּנָן אָמְרֵי אֲחַשְׁוֵרוֹשׁ, שֶׁכָּל מִי שֶׁזּוֹכְרוֹ חוֹשֵׁשׁ אֶת רֹאשׁוֹ. לָמָּה קְרָאוֹ הַכָּתוּב אַרְתַּחְשַׁשְׂתָּא, שֶׁהָיָה מַרְתִּיחַ וְתָשׁ. אֲחַשְׁוֵרוֹשׁ, רַבִּי יִצְחָק וְרַבָּנִין, רַבִּי יִצְחָק אָמַר אֲחַשְׁוֵרוֹשׁ שֶׁבָּאוּ כָּל הַצָּרוֹת בְּיָמָיו, שֶׁנֶּאֱמַר: אֵבֶל גָּדוֹל לַיְּהוּדִים. הוּא אֲחַשְׁוֵרוֹשׁ, שֶׁבָּאוּ כָּל הַטּוֹבוֹת בְּיָמָיו, שֶׁנֶּאֱמַר: שִׂמְחָה וְשָׂשׂוֹן לַיְּהוּדִים מִשְׁתֶּה וְיוֹם טוֹב. רַבָּנָן אָמְרֵי אֲחַשְׁוֵרוֹשׁ עַד שֶׁלֹא נִכְנְסָה אֶסְתֵּר אֶצְלוֹ, הוּא אֲחַשְׁוֵרוֹשׁ, מִשֶּׁנִּכְנְסָה אֶסְתֵּר אֶצְלוֹ לֹא הָיָה בּוֹעֵל נִדּוֹת.
15. John of Nicou, Pg, 84.95-84.98
16. Septuagint, 4 Maccabees, 13-16, 18, 2-7, 1
17. Sozomenus, Ecclesiastical History, 7.15.2-7.15.6

Subjects of this text:

subject	book bibliographic info
agapitus	Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 400
alexander (iii) the great	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 363
alexandria,anti-jewish riot	Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 187
alexandria,delta quarter	Rizzi (2010), Hadrian and the Christians, 126
alexandria,great synagogue	Rizzi (2010), Hadrian and the Christians, 126
alexandria,jewish quarter	Rizzi (2010), Hadrian and the Christians, 126
alexandria,jews expelled from	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 196
alexandria,jews of	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 363
alexandria,judaism in	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 196
alexandria,library	Rizzi (2010), Hadrian and the Christians, 126
alexandria,serapeum	Rizzi (2010), Hadrian and the Christians, 126
alexandria	Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 187; Rizzi (2010), Hadrian and the Christians, 126
ancient synagogue,and remains of the dead	Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 256
ancient synagogue,greco-roman and christian literary sources	Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 244
ancient synagogue,jews of alexandria spending sabbaths not in synagogue	Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 244
anthimus	Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 400
arians	Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 306
asceticism,and violence	Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 306
bishop	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 250
bishops	Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 400
chalcedon,council of	Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 400
chalcedonian	Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 306
christians	Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 187
clementine homilies	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 363
constantinople	Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 400
cyril of alexandria,alexandrian jews and	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 196
cyril of alexandria	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 196; Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 400; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 363
egypt	Rizzi (2010), Hadrian and the Christians, 126
esau	Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 187
flaccus	Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 187
hellenistic drama	Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 187
heresy/heretical/heretics	Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 400
hormisdas	Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 400
jacob	Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 187
jerusalem (zion),temple	Rizzi (2010), Hadrian and the Christians, 126
jerusalem (zion)	Rizzi (2010), Hadrian and the Christians, 126
jews,forced conversion of	Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 39
jews,violence of christians against	Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 39
jews (jewish people),malleable identity of	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 196
john of ephesus	Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 400
john of nikiu	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 196
john scholasticus	Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 400
judaea (judea),refugees from	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 363
judaea (judea)	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 363
justin i	Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 400
justinian	Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 400
library	Rizzi (2010), Hadrian and the Christians, 126
library of alexandria	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 250
magic	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 250
magic trials (in antioch)	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 250
magicians	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 250
manuscripts	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 250
messianism in egypt	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 363
miaphysite	Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 306
monasticism,monks	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 250
monasticism/monastic life	Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 306
monks	Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 306, 400
museion	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 250
myth,jewish critique of	Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 187
nicaeans	Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 306
orestes	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 196; Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 400
orthodoxy	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 196
papyri,greek	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 363
persecution/persecutions	Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 400
ptolemy ii philadelphus,egyptian king	Rizzi (2010), Hadrian and the Christians, 126
roman empire,cyril and	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 196
rome	Rizzi (2010), Hadrian and the Christians, 126
sabbath,rituals and practices	Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 256
sabbath	Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 256
science	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 250
serapis,egyptian god	Rizzi (2010), Hadrian and the Christians, 126
severus of antioch	Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 400
shimon bar-yoḥai	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 363
socrates	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 196
socrates (christian)	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 363
synagogues,converted to churches	Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 39
synagogues,destruction of	Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 39
syria	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 363
talmud,palestinian	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 363
teachers	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 250
temple destruction	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 250
tertullian,christian apologist	Rizzi (2010), Hadrian and the Christians, 126
theater,jewish	Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 187
tiberius ii	Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 400
tibur,hadrians villa,canopus	Rizzi (2010), Hadrian and the Christians, 126
tibur,hadrians villa,piazza doro	Rizzi (2010), Hadrian and the Christians, 126
trajan,jewish revolts under	Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 363
trajan,roman emperor	Rizzi (2010), Hadrian and the Christians, 126
violence,direct'	Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 306
violence,of christians against jews and their synagogues	Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 39