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Tiresias: The Ancient Mediterranean Religions Source Database

Anon., Fragments, 16

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

6 results
1. Hebrew Bible, Deuteronomy, 32.9 (9th cent. BCE - 3rd cent. BCE)

32.9. כִּי חֵלֶק יְהֹוָה עַמּוֹ יַעֲקֹב חֶבֶל נַחֲלָתוֹ׃ 32.9. For the portion of the LORD is His people, Jacob the lot of His inheritance."
2. Hebrew Bible, Amos, 4.13 (8th cent. BCE - 6th cent. BCE)

4.13. כִּי הִנֵּה יוֹצֵר הָרִים וּבֹרֵא רוּחַ וּמַגִּיד לְאָדָם מַה־שֵּׂחוֹ עֹשֵׂה שַׁחַר עֵיפָה וְדֹרֵךְ עַל־בָּמֳתֵי אָרֶץ יְהוָה אֱלֹהֵי־צְבָאוֹת שְׁמוֹ׃ 4.13. For, lo, He that formeth the mountains, and createth the wind, And declareth unto man what is his thought, That maketh the morning darkness, And treadeth upon the high places of the earth; The LORD, the God of hosts, is His name."
3. Homer, Iliad, 21.194-21.197 (8th cent. BCE - 7th cent. BCE)

21.194. /Wherefore as Zeus is mightier than rivers that murmur seaward, so mightier too is the seed of Zeus than the seed of a river. For lo, hard beside thee is a great River, if so be he can avail thee aught; but it may not be that one should fight with Zeus the son of Cronos. With him doth not even king Achelous vie 21.195. /nor the great might of deep-flowing Ocean, from whom all rivers flow and every sea, and all the springs and deep wells; howbeit even he hath fear of the lightning of great Zeus, and his dread thunder, whenso it crasheth from heaven. 21.196. /nor the great might of deep-flowing Ocean, from whom all rivers flow and every sea, and all the springs and deep wells; howbeit even he hath fear of the lightning of great Zeus, and his dread thunder, whenso it crasheth from heaven. 21.197. /nor the great might of deep-flowing Ocean, from whom all rivers flow and every sea, and all the springs and deep wells; howbeit even he hath fear of the lightning of great Zeus, and his dread thunder, whenso it crasheth from heaven.
4. Apuleius, The Golden Ass, 9.21 (2nd cent. CE - 2nd cent. CE)

5. Origen, Against Celsus, 6.22, 6.25 (3rd cent. CE - 3rd cent. CE)

6.22. After this, Celsus, desiring to exhibit his learning in his treatise against us, quotes also certain Persian mysteries, where he says: These things are obscurely hinted at in the accounts of the Persians, and especially in the mysteries of Mithras, which are celebrated among them. For in the latter there is a representation of the two heavenly revolutions - of the movement, viz., of the fixed stars, and of that which take place among the planets, and of the passage of the soul through these. The representation is of the following nature: There is a ladder with lofty gates, and on the top of it an eighth gate. The first gate consists of lead, the second of tin, the third of copper, the fourth of iron, the fifth of a mixture of metals, the sixth of silver, and the seventh of gold. The first gate they assign to Saturn, indicating by the 'lead' the slowness of this star; the second to Venus, comparing her to the splendour and softness of tin; the third to Jupiter, being firm and solid; the fourth to Mercury, for both Mercury and iron are fit to endure all things, and are money-making and laborious; the fifth to Mars, because, being composed of a mixture of metals, it is varied and unequal; the sixth, of silver, to the Moon; the seventh, of gold, to the Sun - thus imitating the different colors of the two latter. He next proceeds to examine the reason of the stars being arranged in this order, which is symbolized by the names of the rest of matter. Musical reasons, moreover, are added or quoted by the Persian theology; and to these, again, he strives to add a second explanation, connected also with musical considerations. But it seems to me, that to quote the language of Celsus upon these matters would be absurd, and similar to what he himself has done, when, in his accusations against Christians and Jews, he quoted, most inappropriately, not only the words of Plato; but, dissatisfied even with these, he adduced in addition the mysteries of the Persian Mithras, and the explanation of them. Now, whatever be the case with regard to these - whether the Persians and those who conduct the mysteries of Mithras give false or true accounts regarding them - why did he select these for quotation, rather than some of the other mysteries, with the explanation of them? For the mysteries of Mithras do not appear to be more famous among the Greeks than those of Eleusis, or than those in Ægina, where individuals are initiated in the rites of Hecate. But if he must introduce barbarian mysteries with their explanation, why not rather those of the Egyptians, which are highly regarded by many, or those of the Cappadocians regarding the Comanian Diana, or those of the Thracians, or even those of the Romans themselves, who initiate the noblest members of their senate? But if he deemed it inappropriate to institute a comparison with any of these, because they furnished no aid in the way of accusing Jews or Christians, why did it not also appear to him inappropriate to adduce the instance of the mysteries of Mithras? 6.25. In this diagram were described ten circles, distinct from each other, but united by one circle, which was said to be the soul of all things, and was called Leviathan. This Leviathan, the Jewish Scriptures say, whatever they mean by the expression, was created by God for a plaything; for we find in the Psalms: In wisdom have You made all things: the earth is full of Your creatures; so is this great and wide sea. There go the ships; small animals with great; there is this dragon, which You have formed to play therein. Instead of the word dragon, the term leviathan is in the Hebrew. This impious diagram, then, said of this leviathan, which is so clearly depreciated by the Psalmist, that it was the soul which had travelled through all things! We observed, also, in the diagram, the being named Behemoth, placed as it were under the lowest circle. The inventor of this accursed diagram had inscribed this leviathan at its circumference and centre, thus placing its name in two separate places. Moreover, Celsus says that the diagram was divided by a thick black line, and this line he asserted was called Gehenna, which is Tartarus. Now as we found that Gehenna was mentioned in the Gospel as a place of punishment, we searched to see whether it is mentioned anywhere in the ancient Scriptures, and especially because the Jews too use the word. And we ascertained that where the valley of the son of Ennom was named in Scripture in the Hebrew, instead of valley, with fundamentally the same meaning, it was termed both the valley of Ennom and also Geenna. And continuing our researches, we find that what was termed Geenna, or the valley of Ennom, was included in the lot of the tribe of Benjamin, in which Jerusalem also was situated. And seeking to ascertain what might be the inference from the heavenly Jerusalem belonging to the lot of Benjamin and the valley of Ennom, we find a certain confirmation of what is said regarding the place of punishment, intended for the purification of such souls as are to be purified by torments, agreeably to the saying: The Lord comes like a refiner's fire, and like fullers' soap: and He shall sit as a refiner and purifier of silver and of gold.
6. Orphic Hymns., Fragments, 14, 243, 31, 12

Subjects of this text:

subject book bibliographic info
derveni papyrus de Jáuregui (2010) 192, 302, 305
egypt de Jáuregui (2010) 192, 305
fate (εἱμαρμένη),hermetics on Brouwer and Vimercati (2020) 177
gnostic/ gnosticism de Jáuregui (2010) 192, 309
gnostics/gnosticism,on matter (ὕλη) Brouwer and Vimercati (2020) 177
gnostics/gnosticism,on possibility (τὸ δυνατόν) Brouwer and Vimercati (2020) 177
gnostics/gnosticism Brouwer and Vimercati (2020) 177
gnōsis,knowledge (γνῶσις) Brouwer and Vimercati (2020) 177
gods,hermetics on Brouwer and Vimercati (2020) 177
gregory of nyssa,and gnosticism Brouwer and Vimercati (2020) 177
gregory of nyssa,hermetics/hermetism/hermetic corpus Brouwer and Vimercati (2020) 177
gregory of nyssa,on fate (εἱμαρμένη) Brouwer and Vimercati (2020) 177
gregory of nyssa,on gnōsis,knowledge (γνῶσις) Brouwer and Vimercati (2020) 177
gregory of nyssa,on gods Brouwer and Vimercati (2020) 177
gregory of nyssa,on providence (πρόνοια) Brouwer and Vimercati (2020) 177
matter (ὕλη),gnostics on Brouwer and Vimercati (2020) 177
mithraism de Jáuregui (2010) 309
monotheism de Jáuregui (2010) 192
music de Jáuregui (2010) 309
nomos de Jáuregui (2010) 309
oaths de Jáuregui (2010) 305
oracles (chaldean) de Jáuregui (2010) 192
oracles (sibylline) de Jáuregui (2010) 192
phanes / protogonos de Jáuregui (2010) 192
plagiarism de Jáuregui (2010) 192
plato / (neo-)platonism de Jáuregui (2010) 302, 305, 309, 315
pneuma de Jáuregui (2010) 302
possibility,possible (δυνατόν),gnostics on Brouwer and Vimercati (2020) 177
rhapsodies de Jáuregui (2010) 302, 309, 315
sibyl de Jáuregui (2010) 192
stoicism de Jáuregui (2010) 192
sun de Jáuregui (2010) 305
syncretism de Jáuregui (2010) 192
theogonies de Jáuregui (2010) 302, 305
voluntary (ἑκών,ἑκούσιος,voluntarius),gnostics on' Brouwer and Vimercati (2020) 177
zeus de Jáuregui (2010) 192, 302, 305, 309, 315