Home About Network of subjects Linked subjects heatmap Book indices included Search by subject Search by reference Browse subjects Browse texts

Tiresias: The Ancient Mediterranean Religions Source Database



10574
Synesius Of Cyrene, Dion, 3.2
NaN


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

11 results
1. Philo of Alexandria, Hypothetica, 11.2-11.3, 11.14-11.17 (1st cent. BCE - 1st cent. CE)

2. Philo of Alexandria, That Every Good Person Is Free, 77, 84, 89-91, 76 (1st cent. BCE - 1st cent. CE)

76. These men, in the first place, live in villages, avoiding all cities on account of the habitual lawlessness of those who inhabit them, well knowing that such a moral disease is contracted from associations with wicked men, just as a real disease might be from an impure atmosphere, and that this would stamp an incurable evil on their souls. of these men, some cultivating the earth, and others devoting themselves to those arts which are the result of peace, benefit both themselves and all those who come in contact with them, not storing up treasures of silver and of gold, nor acquiring vast sections of the earth out of a desire for ample revenues, but providing all things which are requisite for the natural purposes of life;
3. Dio Chrysostom, Orations, 4.30, 11.149, 35.18-35.24, 36.39, 36.41-36.54 (1st cent. CE

4.30.  This human sort, however, is what most people call 'education' — meaning thereby something for children, I suppose — and they have the notion that he who knows the most literature, Persian or Greek or Syrian or Phoenician, and has read the most books is the wisest and best educated person; but again, when people find any knaves or cowards or avaricious men among these, then they say the fact is as insignificant as the individual. The other kind men sometimes call simply education, at other times, 'true manhood' and 'high-mindedness.' 35.18.  For in India, according to the report, there are rivers, not of water as in your land, but one of milk, one of translucent wine, another of honey, and another of olive oil. And these streams spring from hills near by, as if from the breasts of Mother Earth. And also these products are immeasurably superior to those we have both in flavour and in potency. For what we have in our country we gather in scanty measure and with difficulty from certain animals and plants, crushing the fruits of trees and plants and extracting the food of living creatures by milking and by robbing the hive; while the products of India are altogether purer, untainted, methinks, by violence and ruthlessness. Moreover, the rivers flow during one month for the king, and that constitutes his tribute, while for the rest of the year they flow for the people. 35.19.  So every day the Indians assemble with their children and their wives at the springs and river-banks, sporting and laughing as if in expectation of a feast. And by the banks there grows the lotus — a sturdy plant and, one might say, the sweetest of all foods, not, as the lotus in our land, mere fodder for quadrupeds — and also much sesame and parsley, at least as one might judge from the outward similarity of those plants, although for quality they are not to be compared. And that country produces also another seed, a better food than wheat and barley and more wholesome. And it grows in huge calyxes, like those of roses but more fragrant and larger. This plant they eat, both root and fruit, at no expense of labour. 35.20.  And there are many canals which issue from the rivers, some large and some small, mingling with one another and made by man to suit his fancy. And by their aid the Indians convey with ease the fluids I have named, just as we convey the water of our gardens. And there are baths also close by at their disposal, the water of which in the one case is warm and whiter than silver and in the other it is blue from its depth and coldness. In these they swim, women and children together, all of them beautiful. And after the bath, I dare say, reclining in the meadows they sing and hum. 35.21.  And there are in that land meadows of utter beauty and a variety of flowering trees that provide shade from high above, though they bring their fruit within reach of all who wish to pluck it as the branches nod. And the birds charm them by their song, some seated in the meadows, a great flock of them, and some high up among the topmost branches, their notes more tuneful than those of our musical instruments. And a gentle breeze is ever blowing, and the climate is nearly constant throughout the year, and it resembles most closely that of early summer. And what is more, not only is their sky clearer, but also the stars are more numerous and more brilliant. And these people live more than four hundred years, and during all that time they are beautiful and youthful and neither old age nor disease nor poverty is found among them. 35.22.  So wonder­ful and so numerous are these blessings, and yet there are people called Brachmanes who, abandoning those rivers and the people scattered along their banks, turn aside and devote themselves to private speculation and meditation, undertaking amazing physical labours without compulsion and enduring fearful tests of endurance. And it is said that they have one special fountain, the Fountain of Truth, by far the best and most godlike of all, and that those who drink their fill thereof have never been known to lie. Regarding conditions in that land, then, it is a true story that you have heard. For some of those who have been there have vouched for it; though only a few do go there, in pursuit of trade, and they mingle only with the people of the coast. 35.23.  And that branch of the Indian race is in low repute, and all the others say harsh things of them. It must be admitted that the people of India are more fortunate than you are, but that you are more fortunate than all the others — with the exception of just one more race of mortals, namely, those most rich in gold. And their gold is obtained from ants. These ants are larger than foxes, though in other respects similar to the ants we have. And they burrow in the earth, just as do all other ants. And that which is thrown out by their burrowing is gold, the purest of all gold and the most resplendent. Now there are close to one another a series of what might be called hills of gold dust, and the whole plain is agleam. Therefore it is difficult to look thereon in the sunlight, and many of those who have made the attempt have lost their sight. 35.24.  But the people who live near that land, having traversed the intervening territory (desert land of no great extent) in chariots drawn by horses of greatest speed, arrive at midday, at which time the ants have gone underground; and then these men seize the gold that has been cast forth and flee. And the ants, becoming aware of what has happened, give chase, and, having overtaken their quarry, fight until they either meet their death or kill the foe — for they are the most valiant of all creatures. And so these at any rate know what their gold is worth, and they even die sooner than give it up. 36.39.  "Moreover, there is besides a myth which arouses admiration as sung in secret rites by the Magi, who extol this god of ours as being the perfect and original driver of the most perfect chariot. For the chariot of Helius, they claim, is relatively recent when compared with that of Zeus, though visible to the many because its course is run in full view. Therefore, they say, the chariot of Helius has enjoyed a reputation with all mankind, since the poets, beginning practically with the earliest times, so it would seem, are always telling of its rising and its setting, all in the same manner describing the yoking of the horses and Helius himself mounting his car. 36.41.  And thereafter, so they say, Zoroaster has associated, not with them all, but only with such as are best endowed with regard to the truth, and are best able to understand the god, men whom the Persians have named Magi, that is to say, people who know how to cultivate the divine power, not like the Greeks, who in their ignorance use the term to denote wizards. And all else that those Magi do is in accordance with sacred sayings, and in particular they maintain for Zeus a team of Nisaean horses  â€” and these horses are the finest and largest to be found in Asia — but for Helius they maintain only a single horse. 36.42.  "These Magi narrate their myth, not in the manner of our prophets of the Muses, who merely present each detail with much plausibility, but rather with stubborn insistence upon its truthfulness. For they assert that the universe is constantly being propelled and driven along a single path, as by a charioteer endowed with highest skill and power, and that this movement goes on unceasingly in unceasing cycles of time. And the coursing of Helius and Selenê, according to their account, is the movement of portions of the whole, and for that reason it is more clearly perceived by mankind. And they add that the movement and revolution of the universe as a whole is not perceptible to the majority of mankind, but that, on the contrary, they are ignorant of the magnitude of this contest. 36.43.  "What follows regarding the horses and their driving I really am ashamed to tell in the manner in which the Magi set it forth in their narrative, since they are not very much concerned to secure consistency at all points in their presentation of the picture. In fact, quite possibly I may appear absurd when, in contrast with Greek lays of grace and charm, I chant one that is barbarian; but still I must make the venture. "According to the Magi, that one of the horses which is the highest in the heavens is immeasurably superior in beauty, size, and speed, since it has the outside track and runs the longest course, a horse sacred to Zeus himself. Furthermore, it is a winged creature, brilliant in colour with the brilliance of the purest flame; and in it Helius and Selenê are to be seen as conspicuous signs or marks — like, I fancy, the marks which horses bear here on earth, some crescent-shaped and some of other patterns. 36.44.  And they say that these 'marks' appear to us to be in close array, as it were great sparks of fire darting about in the midst of brilliant light, and yet that each has its own independent motion. Furthermore, the other stars also which are visible through that Horse of Zeus, one and all being natural parts of it, in some instances revolve along with it and have the same motion, and in others follow different tracks. And they add that among men these stars which are associated with the Horse of Zeus have each its own particular name; whereas the rest are treated collectively in groups, distributed so as to form certain figures or patterns. 36.45.  "Well then, the horse that is most brilliant and most spangled with stars and dearest to Zeus himself, being praised by the Magi in their hymns for some such attributes as these, quite properly stands first in sacrifice and worship as being truly first. Next in order after that, in closest contact with the Horse of Zeus, comes one that bears the name of Hera, a horse obedient to the rein and gentle, but far inferior in strength and speed. In colour this horse is of its own nature black, but that portion which receives the light of Helius is regularly bright, whereas where it is in shadow in its revolution it has its own proper colour. 36.46.  Third comes a horse that is sacred to Poseidon, still slower than the second. Regarding this steed the poets have a myth to the effect that its counterpart appeared among men — he whom they call Pegasus, methinks — and they claim that he caused a fountain to burst forth at Corinth by pawing with his hoof. But the fourth is the strangest conception of them all, a horse both firm and immovable, to say nothing of its having no wings, and it is named after Hestia. However, the Magi do not shrink from its portrayal; on the contrary, they state that this steed also is harnessed to the chariot, and yet it remains immovable, champing its adamantine curb. 36.47.  And from all sides the other horses press close to him with their bodies and the pair that are his neighbours swerve toward him abreast, falling upon him, as it were, and crowding him, yet the horse that is farthest off is ever first to round that stationary steed as horses round the turn in the hippodrome."Now for the most part the horses continue in peace and friendship, unharmed by one another. But on one occasion in the past, in the course of a long space of time and many revolutions of the universe, a mighty blast from the first horse fell from on high, and, as might have been expected from such a fiery-tempered steed, inflamed the others, and more especially the last in order; and the fire encompassed not alone its mane, which formed its personal pride, but the whole universe as well. 36.48.  And the Magi say that the Greeks, recording this experience as an isolated occurrence, connect it with the name of Phaethon, since they are unable to criticize the driving of Zeus and are loath to find fault with the coursings of Helius. And so they relate that a younger driver, a mortal son of Helius, desiring a sport that was to prove grievous and disastrous for all mankind, besought his father to let him mount his car and, plunging along in disorderly fashion, consumed with fire everything, both animals and plants, and finally was himself destroyed, being smitten by too power­ful a flame. 36.49.  "Again, when at intervals of several years the horse that is sacred to Poseidon and the Nymphs rebels, having become panic-stricken and agitated beyond his wont, he overwhelms with copious sweat that same steed, since they two are yoke-mates. Accordingly it meets with fate which is the opposite of the disaster previously mentioned, this time being deluged with a mighty flood. And the Magi state that here again the Greeks, through youthful ignorance and faulty memory, record this flood as a single occurrence and claim that Deucalion, who was then king, saved them from complete destruction. 36.50.  "According to the Magi, these rare occurrences are viewed by mankind as taking place for their destruction, and not in accord with reason or as a part of the order of the universe, being unaware that they occur quite properly and in keeping with the plan of the preserver and governor of the world. For in reality it is comparable with what happens when a charioteer punishes one of his horses, pulling hard upon the rein or pricking with the goad; and then the horse prances and is thrown into a panic but straightway settles down to its proper gait. "Well then, this is one kind of driving of which they tell, attended by violence but not involving the complete destruction of the universe. 36.51.  On the other hand, they tell also of a different kind that involves the movement and change of all four horses, one in which they shift among themselves and interchange their forms until all come together into one being, having been overcome by that one which is superior in power. And yet this movement also the Magi dare to liken to the guidance and driving of a chariot, though to do so they need even stranger imagery. For instance, it is as if some magician were to mould horses out of wax, and then, subtracting and scraping off the wax from each, should add a little now to this one and now to that, until finally, having used up all the horses in constructing one from the four, he should fashion a single horse out of all his material. 36.52.  They state, however, that in reality the process to which they refer is not like that of such iimate images, in which the craftsman operates and shifts the material from without, but that instead the transformation is the work of these creatures themselves, just as if they were striving for victory in a contest that is great and real. And they add that the victory and its crown belong of necessity to that horse which is first and best in speed and prowess and general excellence, I mean to that one which we named in the beginning of our account as the special steed of Zeus. 36.53.  For that one, being most valiant of all and fiery by nature, having speedily used up the others — as if, methinks, they were truly made of wax — in no great span of time (though to us it seems endless according to our reckoning) and having appropriated to itself all the substance of them all, appeared much greater and more brilliant than formerly; not through the aid of any other creature, either mortal or immortal, but by itself and its own efforts proving victor in the greatest contest. And, standing tall and proud, rejoicing in its victory, it not only seized the largest possible region but also needed larger space at that time, so great was its strength and its spirit. 36.54.  "Having arrived at that stage in their myth, the Magi are embarrassed in search of a name to describe the nature of the creature of their own invention. For they say that now by this time it is simply the soul of the charioteer and master; or, let us say, merely the intellect and leadership of that soul. (Those, in fact, are the terms we ourselves employ when we honour and reverence the greatest god by noble deeds and pious words).
4. Josephus Flavius, Jewish Antiquities, 13.311, 18.16-18.17, 18.19, 18.21 (1st cent. CE - 1st cent. CE)

13.311. But here one may take occasion to wonder at one Judas, who was of the sect of the Essenes, and who never missed the truth in his predictions; for this man, when he saw Antigonus passing by the temple, cried out to his companions and friends, who abode with him as his scholars, in order to learn the art of foretelling things to come? 18.16. 4. But the doctrine of the Sadducees is this: That souls die with the bodies; nor do they regard the observation of any thing besides what the law enjoins them; for they think it an instance of virtue to dispute with those teachers of philosophy whom they frequent: 18.16. o she undertook to repay it. Accordingly, Alexander paid them five talents at Alexandria, and promised to pay them the rest of that sum at Dicearchia [Puteoli]; and this he did out of the fear he was in that Agrippa would soon spend it. So this Cypros set her husband free, and dismissed him to go on with his navigation to Italy, while she and her children departed for Judea. 18.17. but this doctrine is received but by a few, yet by those still of the greatest dignity. But they are able to do almost nothing of themselves; for when they become magistrates, as they are unwillingly and by force sometimes obliged to be, they addict themselves to the notions of the Pharisees, because the multitude would not otherwise bear them. 18.17. for he did not admit ambassadors quickly, and no successors were despatched away to governors or procurators of the provinces that had been formerly sent, unless they were dead; whence it was that he was so negligent in hearing the causes of prisoners; 18.19. and when they send what they have dedicated to God into the temple, they do not offer sacrifices because they have more pure lustrations of their own; on which account they are excluded from the common court of the temple, but offer their sacrifices themselves; yet is their course of life better than that of other men; and they entirely addict themselves to husbandry. 18.19. But when Caesar had gone round the hippodrome, he found Agrippa standing: “For certain,” said he, “Macro, this is the man I meant to have bound;” and when he still asked, “Which of these is to be bound?” he said “Agrippa.” 18.21. and neither marry wives, nor are desirous to keep servants; as thinking the latter tempts men to be unjust, and the former gives the handle to domestic quarrels; but as they live by themselves, they minister one to another. 18.21. that it turned greatly to the advantage of his son among all; and, among others, the soldiery were so peculiarly affected to him, that they reckoned it an eligible thing, if need were, to die themselves, if he might but attain to the government.
5. Josephus Flavius, Jewish War, 1.78, 2.120-2.121, 2.129, 2.137-2.145, 2.150-2.151, 2.160-2.161, 2.164-2.166 (1st cent. CE - 1st cent. CE)

1.78. 5. And truly anyone would be surprised at Judas upon this occasion. He was of the sect of the Essenes, and had never failed or deceived men in his predictions before. Now, this man saw Antigonus as he was passing along by the temple, and cried out to his acquaintance (they were not a few who attended upon him as his scholars) 2.121. They do not absolutely deny the fitness of marriage, and the succession of mankind thereby continued; but they guard against the lascivious behavior of women, and are persuaded that none of them preserve their fidelity to one man. 2.129. After this every one of them are sent away by their curators, to exercise some of those arts wherein they are skilled, in which they labor with great diligence till the fifth hour. After which they assemble themselves together again into one place; and when they have clothed themselves in white veils, they then bathe their bodies in cold water. And after this purification is over, they every one meet together in an apartment of their own, into which it is not permitted to any of another sect to enter; while they go, after a pure manner, into the dining-room, as into a certain holy temple 2.137. 7. But now, if anyone hath a mind to come over to their sect, he is not immediately admitted, but he is prescribed the same method of living which they use, for a year, while he continues excluded; and they give him also a small hatchet, and the fore-mentioned girdle, and the white garment. 2.138. And when he hath given evidence, during that time, that he can observe their continence, he approaches nearer to their way of living, and is made a partaker of the waters of purification; yet is he not even now admitted to live with them; for after this demonstration of his fortitude, his temper is tried two more years; and if he appear to be worthy, they then admit him into their society. 2.139. And before he is allowed to touch their common food, he is obliged to take tremendous oaths, that, in the first place, he will exercise piety towards God, and then that he will observe justice towards men, and that he will do no harm to any one, either of his own accord, or by the command of others; that he will always hate the wicked, and be assistant to the righteous; 2.141. that he will be perpetually a lover of truth, and propose to himself to reprove those that tell lies; that he will keep his hands clear from theft, and his soul from unlawful gains; and that he will neither conceal anything from those of his own sect, nor discover any of their doctrines to others, no, not though anyone should compel him so to do at the hazard of his life. 2.142. Moreover, he swears to communicate their doctrines to no one any otherwise than as he received them himself; that he will abstain from robbery, and will equally preserve the books belonging to their sect, and the names of the angels [or messengers]. These are the oaths by which they secure their proselytes to themselves. 2.143. 8. But for those that are caught in any heinous sins, they cast them out of their society; and he who is thus separated from them does often die after a miserable manner; for as he is bound by the oath he hath taken, and by the customs he hath been engaged in, he is not at liberty to partake of that food that he meets with elsewhere, but is forced to eat grass, and to famish his body with hunger, till he perish; 2.144. for which reason they receive many of them again when they are at their last gasp, out of compassion to them, as thinking the miseries they have endured till they came to the very brink of death to be a sufficient punishment for the sins they had been guilty of. 2.145. 9. But in the judgments they exercise they are most accurate and just, nor do they pass sentence by the votes of a court that is fewer than a hundred. And as to what is once determined by that number, it is unalterable. What they most of all honor, after God himself, is the name of their legislator [Moses], whom, if anyone blaspheme, he is punished capitally. 2.151. They are long-lived also, insomuch that many of them live above a hundred years, by means of the simplicity of their diet; nay, as I think, by means of the regular course of life they observe also. They condemn the miseries of life, and are above pain, by the generosity of their mind. And as for death, if it will be for their glory, they esteem it better than living always; 2.161. However, they try their spouses for three years; and if they find that they have their natural purgations thrice, as trials that they are likely to be fruitful, they then actually marry them. But they do not use to accompany with their wives when they are with child, as a demonstration that they do not marry out of regard to pleasure, but for the sake of posterity. Now the women go into the baths with some of their garments on, as the men do with somewhat girded about them. And these are the customs of this order of Essenes. 2.164. But the Sadducees are those that compose the second order, and take away fate entirely, and suppose that God is not concerned in our doing or not doing what is evil; 2.165. and they say, that to act what is good, or what is evil, is at men’s own choice, and that the one or the other belongs so to every one, that they may act as they please. They also take away the belief of the immortal duration of the soul, and the punishments and rewards in Hades. 2.166. Moreover, the Pharisees are friendly to one another, and are for the exercise of concord, and regard for the public; but the behavior of the Sadducees one towards another is in some degree wild, and their conversation with those that are of their own party is as barbarous as if they were strangers to them. And this is what I had to say concerning the philosophic sects among the Jews.
6. Mishnah, Hagigah, 2.6-2.7 (1st cent. CE - 3rd cent. CE)

2.6. If he immersed for unconsecrated [food], and was presumed to be fit to eat unconsecrated [food], he is prohibited from [eating second] tithe. If he immersed for [second] tithe, and was presumed to be fit to eat [second] tithe, he is prohibited from [eating] terumah. If he immersed for terumah, and was presumed to be fit to eat terumah, he is prohibited from [eating] holy things. If he immersed for holy things, and was presumed to be fit to eat holy things he is prohibited from [touching the waters of] purification. If one immersed for something possessing a stricter [degree of holiness], one is permitted [to have contact with] something possessing a lighter [degree of holiness]. If he immersed but without special intention, it is as though he had not immersed." 2.7. The garments of an am haaretz possess midras-impurity for Pharisees. The garments of Pharisees possess midras-impurity for those who eat terumah. The garments of those who eat terumah possess midras-impurity for [those who eat] sacred things. The garments of [those who eat] sacred things possess midras-impurity for [those who occupy themselves with the waters of] purification. Yose ben Yoezer was the most pious in the priesthood, yet his apron was [considered to possess] midras-impurity for [those who ate] sacred things. Yoha ben Gudgada all his life used to eat [unconsecrated food] in accordance with the purity required for sacred things, yet his apron was [considered to possess] midras-impurity for [those who occupied themselves with the water of] purification."
7. Mishnah, Sotah, 3.4 (1st cent. CE - 3rd cent. CE)

3.4. She had barely finished drinking when her face turns yellow, her eyes protrude and her veins swell. And [those who see her] exclaim, “Remove her! Remove her, so that the temple-court should not be defiled”. If she had merit, it [causes the water] to suspend its effect upon her. Some merit suspends the effect for one year, some merit suspends the effects for two years, and some merit suspends the effect for three years. Hence Ben Azzai said: a person must teach his daughter Torah, so that if she has to drink [the water of bitterness], she should know that the merit suspends its effect. Rabbi Eliezer says: whoever teaches his daughter Torah teaches her lasciviousness. Rabbi Joshua says: a woman prefers one kav (of food) and sexual indulgence to nine kav and sexual separation. He used to say, a foolish pietist, a cunning wicked person, a female separatist, and the blows of separatists bring destruction upon the world."
8. Mishnah, Toharot, 4.12 (1st cent. CE - 3rd cent. CE)

4.12. \"A condition of doubt concerning non-sacred food\"--this refers to the cleanness practiced by Pharisees. \"A condition of doubt concerning a sheretz\" –according [to their condition at] the time they are found. \"A condition of doubt concerning negaim\" it is deemed clean in the beginning before it had been determined to be unclean, but after it had been determined to be unclean, a condition of doubt is deemed unclean. \"A condition of doubt concerning a nazirite vow\" [in such a condition of doubt he] is permitted [all that is forbidden to a nazirite]. \"A condition of doubt concerning first-borns\" whether they are human firstborn or firstborn of cattle, whether the firstborn of an unclean beast or a clean one, for the one who wishes to extract from his fellow bears the burden of proof."
9. Mishnah, Yadayim, 4.6 (1st cent. CE - 3rd cent. CE)

4.6. The Sadducees say: we complain against you, Pharisees, because you say that the Holy Scriptures defile the hands, but the books of Homer do not defile the hands. Rabban Yoha ben Zakkai said: Have we nothing against the Pharisees but this? Behold they say that the bones of a donkey are clean, yet the bones of Yoha the high priest are unclean. They said to him: according to the affection for them, so is their impurity, so that nobody should make spoons out of the bones of his father or mother. He said to them: so also are the Holy Scriptures according to the affection for them, so is their uncleanness. The books of Homer which are not precious do not defile the hands."
10. New Testament, Mark, 3.6, 8.15, 12.23 (1st cent. CE - 1st cent. CE)

3.6. The Pharisees went out, and immediately conspired with the Herodians against him, how they might destroy him. 8.15. He charged them, saying, "Take heed: beware of the yeast of the Pharisees and the yeast of Herod. 12.23. In the resurrection, when they rise, whose wife will she be of them? For the seven had her as a wife.
11. Justin, Dialogue With Trypho, 80.3-80.4 (2nd cent. CE - 2nd cent. CE)



Subjects of this text:

subject book bibliographic info
asia Fleury and Schmidt, Perceptions of the Second Sophistic and Its Times - Regards sur la Seconde Sophistique et son époque(2010) 107
audience Fleury and Schmidt, Perceptions of the Second Sophistic and Its Times - Regards sur la Seconde Sophistique et son époque(2010) 107
barbaroi Fleury and Schmidt, Perceptions of the Second Sophistic and Its Times - Regards sur la Seconde Sophistique et son époque(2010) 107
ben ezra synagogue, cairo Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 273
ben sira Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 273
cairo genizah Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 273
celibacy, and essenes Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 197
de vaux, r. Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 273
dead sea and area, dead water term, usage of Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 144
dead sea and the essenes Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 196
dead sea scrolls, and the genizah theory Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 273
dead sea scrolls, cave location, possible reasons for Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 273
dead sea scrolls, connections between Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 273
dead sea scrolls, dead sea scrolls and essene connections Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 273
del medico, h. Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 273
dio chrysostom, and sodom and gomorra Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 144
dio chrysostom, and synesiuss dio Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 115, 144
dio chrysostom, dio chrysostoms essenes Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 144
dio chrysostom Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 144
dio chrysostoms essenes, as ideal stoic polis/city Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 197
dio chrysostoms essenes, happy virtuous lifestyle of Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 144
dio chrysostomus Fleury and Schmidt, Perceptions of the Second Sophistic and Its Times - Regards sur la Seconde Sophistique et son époque(2010) 107
document burial and preservation, and scroll cemeteries Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 273
document burial and preservation, and shemot (gods name) Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 273
driver, g. r. Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 273
en gedi, in pliny Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 196
essenes, and notion of purity Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 115
essenes, as a marginalized group Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 115
essenes, as separate school of legal interpretation Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 115, 196
essenes, historically verifiable essene features Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 196, 197
genizah, and the dead sea scrolls Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 273
graecia Fleury and Schmidt, Perceptions of the Second Sophistic and Its Times - Regards sur la Seconde Sophistique et son époque(2010) 107
guerres médiques Fleury and Schmidt, Perceptions of the Second Sophistic and Its Times - Regards sur la Seconde Sophistique et son époque(2010) 107
herod the great Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 115
herodians, use of term, identification with the essenes Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 196
héros, exploits Fleury and Schmidt, Perceptions of the Second Sophistic and Its Times - Regards sur la Seconde Sophistique et son époque(2010) 107
india Fleury and Schmidt, Perceptions of the Second Sophistic and Its Times - Regards sur la Seconde Sophistique et son époque(2010) 107
irony (rhetorical) Fleury and Schmidt, Perceptions of the Second Sophistic and Its Times - Regards sur la Seconde Sophistique et son époque(2010) 107
jerusalem, essene gate in Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 196
jesus of nazareth Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 115
jewish law/legal schools, and the hakhamim (sages) Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 197
jewish law/legal schools, essenes as separate Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 196, 197
jewish law/legal schools Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 196
jewish revolts against romans (66-73 ce) Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 273
josephus essenes, admission and lifestyle Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 196, 197
josephus essenes, and agriculture Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 196
josephus essenes, and celibacy Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 197
josephus essenes, and women Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 197
josephus essenes, daily routine and meals Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 115, 197
josephus essenes, judaism of Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 115
josephus essenes, legal system Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 197
josephus essenes, marriage and children Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 197
josephus essenes, name of Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 196
josephus essenes, number of Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 196
josephus essenes, oaths of commitment Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 197
josephus essenes, purity and purification rituals Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 115, 197
josephus essenes, temple practices Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 196
josephus essenes, wealth and communality Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 197
judaea, region of, and purity practices Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 115
judaea, region of, and synagogues Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 115
judaea, region of, sabbath, rules of Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 197
justin martyr Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 197
kamesar, a. Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 144
littérature/literature Fleury and Schmidt, Perceptions of the Second Sophistic and Its Times - Regards sur la Seconde Sophistique et son époque(2010) 107
lucianus Fleury and Schmidt, Perceptions of the Second Sophistic and Its Times - Regards sur la Seconde Sophistique et son époque(2010) 107
mareotis, lake, characterization of the herodians Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 196
mareotis, lake, essene identity and Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 197
mareotis, lake, mark, gospel of Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 115
matthew, gospel of, herodians, use of term in Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 197
medi Fleury and Schmidt, Perceptions of the Second Sophistic and Its Times - Regards sur la Seconde Sophistique et son époque(2010) 107
moses, as lawgiver Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 196
myth(es) Fleury and Schmidt, Perceptions of the Second Sophistic and Its Times - Regards sur la Seconde Sophistique et son époque(2010) 107
paideia Fleury and Schmidt, Perceptions of the Second Sophistic and Its Times - Regards sur la Seconde Sophistique et son époque(2010) 107
past (greek) Fleury and Schmidt, Perceptions of the Second Sophistic and Its Times - Regards sur la Seconde Sophistique et son époque(2010) 107
persicum bellum Fleury and Schmidt, Perceptions of the Second Sophistic and Its Times - Regards sur la Seconde Sophistique et son époque(2010) 107
perushim, essenes link with Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 197
pharisees Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 196
philos essenes, and communality Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 196, 197
philos essenes, and mosaic law Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 196, 197
philos essenes, and women Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 197
philos essenes, as aged mature men Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 197
philos essenes, lifestyle of Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 196
philos essenes, name origin, analysis of Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 196
philos essenes, synagogue usage of Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 115
philostratus, synesius criticism of Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 144
philostratus Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 144
phrygia Fleury and Schmidt, Perceptions of the Second Sophistic and Its Times - Regards sur la Seconde Sophistique et son époque(2010) 107
plinys essenes, celibacy of Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 197
purity and purification rituals, and the essenes Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 196, 197
purity and purification rituals, in josephus' Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 115
purity and purification rituals, in josephus Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 197
purity and purification rituals Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 115
qumran, excavations at Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 273
sadducees (tsedukim/tseduqim), josephus portrayal of Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 115
sadducees (tsedukim/tseduqim) Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 196
sagesse (dorigine divine) Fleury and Schmidt, Perceptions of the Second Sophistic and Its Times - Regards sur la Seconde Sophistique et son époque(2010) 107
schechter, s. Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 273
sodom and gomorra, in dio chrysostom Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 144
sukenik, e. Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 273
synesius of crete, philostratus, critique of Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 144
synesius of crete, presentation of dios essenes Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 144, 197
temple, the, and jewish schools of law Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 196
temple and essene practices, teaching in Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 196
treu, k. Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 144
zoroastrisme Fleury and Schmidt, Perceptions of the Second Sophistic and Its Times - Regards sur la Seconde Sophistique et son époque(2010) 107
éloge Fleury and Schmidt, Perceptions of the Second Sophistic and Its Times - Regards sur la Seconde Sophistique et son époque(2010) 107