The Ancient Mediterranean Religions Index Database

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Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

graph

All subjects (including unvalidated):

subject	book bibliographic info
hierocles	Brule (2003), Women of Ancient Greece, 171 Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 410, 415 Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 173 Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 377 Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 231, 330, 370 Graver (2007), Stoicism and Emotion, 23 Huttner (2013), Early Christianity in the Lycus Valley, 291, 292, 324 Jedan (2009), Stoic Virtues: Chrysippus and the Religious Character of Stoic Ethics, 100, 146 Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 196 Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 331, 347, 352, 354, 355, 356, 357 Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 476, 490, 495, 496, 498, 509, 564, 566, 718 Maso (2022), CIcero's Philosophy, 133, 134 Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 264, 265 Omeara (2005), Platonopolis: Platonic Political Philosophy in Late Antiquity 24 Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 92, 127 Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 297 Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 133 Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 78, 113 Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 15 Vazques and Ross (2022), Time and Cosmology in Plato and the Platonic Tradition, 203 d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 107
hierocles, according to photius, and plutarch of athens	Schibli (2002), Hierocles of Alexandria, 336
hierocles, according to photius, diction and style	Schibli (2002), Hierocles of Alexandria, 336
hierocles, according to photius, divisions of his work	Schibli (2002), Hierocles of Alexandria, 336
hierocles, according to photius, praise of ammonius	Schibli (2002), Hierocles of Alexandria, 330
hierocles, according to photius, pre-existence teaching erroneous	Schibli (2002), Hierocles of Alexandria, 334
hierocles, advises the imperial conference of	Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 41
hierocles, alexandrian neoplatonist	Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 123
hierocles, assaults christianity	Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 22
hierocles, attacks scripture	Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 25, 246
hierocles, compares christ with apollonius	Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 245
hierocles, defender of paganism	Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 67
hierocles, editions of	Graver (2007), Stoicism and Emotion, 226
hierocles, instigator of the persecution	Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 25
hierocles, neoplatonist	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 190
hierocles, of alabanda	Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 67
hierocles, of alexandria	Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 25, 224 Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 135, 144, 145, 154, 155
hierocles, on obligation to others	Graver (2007), Stoicism and Emotion, 176
hierocles, on social instinct	Graver (2007), Stoicism and Emotion, 175, 176, 250
hierocles, on the psyche	Graver (2007), Stoicism and Emotion, 23, 24, 225
hierocles, philalethes	Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 265
hierocles, polemical argument of	Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 31
hierocles, prefect	de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 177
hierocles, prophecy used during, role of	Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 24
hierocles, relationship with, elagabalus, roman emperor	Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 197
hierocles, sossianus	Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 171
hierocles, stoic	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 146, 244
hierocles, stoic, attachment to self in oikeiōsis	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 251
hierocles, stoic, self embodied vs. self as excluding body	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 251
hierocles, stoicism	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 718
hierocles, the stoic	Tsouni (2019), Antiochus and Peripatetic Ethics, 82, 83, 89, 91, 163, 166, 191
hierocles, use of apollonius of tyana	Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 31
hierocles’, guide, plutarch of athens	Schibli (2002), Hierocles of Alexandria, 336

List of validated texts:

15 validated results for "hierocles"

1. Sophocles, Oedipus The King, 385-395 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aristophanes, on Hierokles and Lampon • Hierocles, • Hierokles

Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 231; Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 258

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385 Creon the trustworthy, Creon, my old friend, has crept upon me by stealth, yearning to overthrow me, and has suborned such a scheming juggler as this, a tricky quack, who has eyes only for profit, but is blind in his art!'³⁸⁶ Creon the trustworthy, Creon, my old friend, has crept upon me by stealth, yearning to overthrow me, and has suborned such a scheming juggler as this, a tricky quack, who has eyes only for profit, but is blind in his art! ³⁹⁰ Come, tell me, where have you proved yourself a seer? Why, when the watchful dog who wove dark song was here, did you say nothing to free the people? Yet the riddle, at least, was not for the first comer to read: there was need of a seer’s help, ³⁹⁵ and you were discovered not to have this art, either from birds, or known from some god. But rather I, Oedipus the ignorant, stopped her, having attained the answer through my wit alone, untaught by birds. It is I whom you are trying to oust, assuming that ' None

2. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristophanes, on Hierokles and Lampon • Hierocles • Hierocles, • Hierokles

Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 231; Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 253, 255, 258; Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 196; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 297

3. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristophanes, on Hierokles and Lampon • Hierocles, • Hierokles

Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 231; Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 255, 258

4. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristophanes, on Hierokles and Lampon • Hierocles • Hierokles

Found in books: Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 253, 255, 258; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 297

5. Diodorus Siculus, Historical Library, 12.10.3-12.10.4 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Hierocles • Hierocles,

Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 231; Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 196

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12.10.3 \xa0And shortly thereafter the city was moved to another site and received another name, its founders being Lampon and Xenocritus; the circumstances of its founding were as follows. The Sybarites who were driven a second time from their native city dispatched ambassadors to Greece, to the Lacedaemonians and Athenians, requesting that they assist their repatriation and take part in the settlement. ^12.10.4 \xa0Now the Lacedaemonians paid no attention to them, but the Athenians promised to join in the enterprise, and they manned ten ships and sent them to the Sybarites under the leadership of Lampon and Xenocritus; they further sent word to the several cities of the Peloponnesus, offering a share in the colony to anyone who wished to take part in it.'' None

6. Plutarch, Pericles, 6.2 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Hierocles • Hierocles,

Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 231; Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 196

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6.2 λέγεται δέ ποτε κριοῦ μονόκερω κεφαλὴν ἐξ ἀγροῦ τῷ Περικλεῖ κομισθῆναι, καὶ Λάμπωνα μὲν τὸν μάντιν, ὡς εἶδε τὸ κέρας ἰσχυρὸν καὶ στερεὸν ἐκ μέσου τοῦ μετώπου πεφυκός, εἰπεῖν ὅτι δυεῖν οὐσῶν ἐν τῇ πόλει δυναστειῶν, τῆς Θουκυδίδου καὶ Περικλέους, εἰς ἕνα περιστήσεται τὸ κράτος παρʼ ᾧ γένοιτο τὸ σημεῖον· τὸν δʼ Ἀναξαγόραν τοῦ κρανίου διακοπέντος ἐπιδεῖξαι τὸν ἐγκέφαλον οὐ πεπληρωκότα τὴν βάσιν, ἀλλʼ ὀξὺν ὥσπερ ὠὸν ἐκ τοῦ παντὸς ἀγγείου συνωλισθηκότα κατὰ τὸν τόπον ἐκεῖνον ὅθεν ἡ ῥίζα τοῦ κέρατος εἶχε τὴν ἀρχήν.'' None

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6.2 A story is told that once on a time the head of a one-horned ram was brought to Pericles from his country-place, and that Lampon the seer, when he saw how the horn grew strong and solid from the middle of the forehead, declared that, whereas there were two powerful parties in the city, that of Thucydides and that of Pericles, the mastery would finally devolve upon one man,—the man to whom this sign had been given. Anaxagoras, however, had the skull cut in two, and showed that the brain had not filled out its position, but had drawn together to a point, like an egg, at that particular spot in the entire cavity where the root of the horn began.'' None

7. Seneca The Younger, Letters, 121.14 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Hierocles

Found in books: Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 352; Maso (2022), CIcero's Philosophy, 134

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121.14 You maintain, do you, says the objector, "that every living thing is at the start adapted to its constitution, but that man\'s constitution is a reasoning one, and hence man is adapted to himself not merely as a living, but as a reasoning, being? For man is dear to himself in respect of that wherein he is a man. How, then, can a child, being not yet gifted with reason, adapt himself to a reasoning constitution?" '' None

8. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Hierocles of Alexandria • Hierocles,

Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 330; Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 144, 154

9. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Hierocles • Hierocles (the Stoic) • Hierocles, Stoic, Attachment to self in oikeiōsis • Hierocles, Stoic, Self embodied vs. self as excluding body • Hierocles, editions of • Hierocles, on the psyche

Found in books: Graver (2007), Stoicism and Emotion, 23, 24, 226; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 251; Tsouni (2019), Antiochus and Peripatetic Ethics, 83

10. Diogenes Laertius, Lives of The Philosophers, 7.85 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Hierocles • Hierocles (the Stoic) • Hierocles, on social instinct

Found in books: Graver (2007), Stoicism and Emotion, 250; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 352; Tsouni (2019), Antiochus and Peripatetic Ethics, 82

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7.85 An animal's first impulse, say the Stoics, is to self-preservation, because nature from the outset endears it to itself, as Chrysippus affirms in the first book of his work On Ends: his words are, The dearest thing to every animal is its own constitution and its consciousness thereof; for it was not likely that nature should estrange the living thing from itself or that she should leave the creature she has made without either estrangement from or affection for its own constitution. We are forced then to conclude that nature in constituting the animal made it near and dear to itself; for so it comes to repel all that is injurious and give free access to all that is serviceable or akin to it."" None

11. Eusebius of Caesarea, Ecclesiastical History, 8.4.3 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Hierocles, advises the imperial conference of • Life of Apollonius of Tyana, Philostratus, use by Sossianus Hierocles • Sossianus Hierocles, encouraged Great Persecution • Sossianus Hierocles, life • Sossianus Hierocles, writings

Found in books: Esler (2000), The Early Christian World, 848; Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 41

sup>
8.4.3 For when the commander, whoever he was, began to persecute the soldiers, separating into tribes and purging those who were enrolled in the army, giving them the choice either by obeying to receive the honor which belonged to them, or on the other hand to be deprived of it if they disobeyed the command, a great many soldiers of Christ's kingdom, without hesitation, instantly preferred the confession of him to the seeming glory and prosperity which they were enjoying."" None

12. Lactantius, Divine Institutes, 5.2, 5.2.13, 5.2.17 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Hierocles • Hierocles, Sossianus • Hierocles, advises the imperial conference of • Hierokles, author of a work against Christians • Life of Apollonius of Tyana, Philostratus, use by Sossianus Hierocles • Sossianus Hierocles, encouraged Great Persecution • Sossianus Hierocles, life • Sossianus Hierocles, writings

Found in books: Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 109; Esler (2000), The Early Christian World, 848; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 497; Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 41, 78; Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 171

sup>

5.2.17 Therefore, because there have been wanting among us suitable and skilful teachers, who might vigorously and sharply refute public errors, and who might defend the whole cause of truth with elegance and copiousness, this very want incited some to venture to write against the truth, which was unknown to them. I pass by those who in former times in vain assailed it. When I was teaching rhetorical learning in Bithynia, having been called there, and it had happened that at the same time the temple of God was overthrown, there were living at the same place two men who insulted the truth as it lay prostrate and overthrown, I know not whether with greater arrogance or harshness: the one of whom professed himself the high priest of philosophy; but he was so addicted to vice, that, though a teacher of abstinence, he was not less inflamed with avarice than with lusts; so extravagant in his manner of living, that though in his school he was the maintainer of virtue, the praiser of parsimony and poverty, he dined less sumptuously in a palace than at his own house. Nevertheless he sheltered his vices by his hair and his cloak, and (that which is the greatest screen ) by his riches; and that he might increase these, he used to penetrate with wonderful effort to the friendships of the judges; and he suddenly attached them to himself by the authority of a fictitious name, not only that he might make a traffic of their decisions, but also that he might by this influence hinder his neighbours, whom he was driving from their homes and lands, from the recovery of their property. This man, in truth, who overthrew his own arguments by his character, or censured his own character by his arguments, a weighty censor and most keen accuser against himself, at the very same time in which a righteous people were impiously assailed, vomited forth three books against the Christian religion and name; professing, above all things, that it was the office of a philosopher to remedy the errors of men, and to recall them to the true way, that is, to the worship of the gods, by whose power and majesty, as he said, the world is governed; and not to permit that inexperienced men should be enticed by the frauds of any, lest their simplicity should be a prey and sustece to crafty men. Therefore he said that he had undertaken this office, worthy of philosophy, that he might hold out to those who do not see the light of wisdom, not only that they may return to a healthy state of mind, having undertaken the worship of the gods, but also that, having laid aside their pertinacious obstinacy, they may avoid tortures of the body, nor wish in vain to endure cruel lacerations of their limbs. But that it might be evident on what account he had laboriously worked out that task, he broke out profusely into praises of the princes, whose piety and foresight, as he himself indeed said, had been distinguished both in other matters, and especially in defending the religious rites of the gods; that he had, in short, consulted the interests of men, in order that, impious and foolish superstition having been restrained, all men might have leisure for lawful sacred rites, and might experience the gods propitious to them. But when he wished to weaken the grounds of that religion against which he was pleading, he appeared senseless, vain, and ridiculous; because that weighty adviser of the advantage of others was ignorant not only what to oppose, but even what to speak. For if any of our religion were present, although they were silent on account of the time, nevertheless in their mind they derided him; since they saw a man professing that he would enlighten others, when he himself was blind; that he would recall others from error, when he himself was ignorant where to plant his feet; that he would instruct others to the truth, of which he himself had never seen even a spark at any time; inasmuch as he who was a professor of wisdom, endeavoured to overthrow wisdom. All, however, censured this, that he undertook this work at that time in particular, in which odious cruelty raged. O philosopher, a flatterer, and a time-server! But this man was despised, as his vanity deserved; for he did not gain the popularity which he hoped for, and the glory which he eagerly sought for was changed into censure and blame. Another wrote the same subject with more bitterness, who was then of the number of the judges, and who was especially the adviser of enacting persecution; and not contented with this crime, he also pursued with writings those whom he had persecuted. For he composed two books, not against the Christians, lest he might appear to assail them in a hostile manner but to the Christians, that he might be thought to consult for them with humanity and kindness. And in these writings he endeavoured so to prove the falsehood of sacred Scripture, as though it were altogether contradictory to itself; for he expounded some chapters which seemed to be at variance with themselves, enumerating so many and such secret things, that he sometimes appears to have been one of the same sect. But if this was so, what Demosthenes will be able to defend from the charge of impiety him who became the betrayer of the religion to which he had given his assent, and of the faith the name of which he had assumed, and of the mystery which he had received, unless it happened by chance that the sacred writings fell into his hands? What rashness was it, therefore, to dare to destroy that which no one explained to him! It was well that he either learned nothing or understood nothing. For contradiction is as far removed from the sacred writings as he was removed from faith and truth. He chiefly, however, assailed Paul and Peter, and the other disciples, as disseminators of deceit, whom at the same time he testified to have been unskilled and unlearned. For he says that some of them made gain by the craft of fishermen, as though he took it ill that some Aristophanes or Aristarchus did not devise that subject. ^5.2 Therefore, because there have been wanting among us suitable and skilful teachers, who might vigorously and sharply refute public errors, and who might defend the whole cause of truth with elegance and copiousness, this very want incited some to venture to write against the truth, which was unknown to them. I pass by those who in former times in vain assailed it. When I was teaching rhetorical learning in Bithynia, having been called there, and it had happened that at the same time the temple of God was overthrown, there were living at the same place two men who insulted the truth as it lay prostrate and overthrown, I know not whether with greater arrogance or harshness: the one of whom professed himself the high priest of philosophy; but he was so addicted to vice, that, though a teacher of abstinence, he was not less inflamed with avarice than with lusts; so extravagant in his manner of living, that though in his school he was the maintainer of virtue, the praiser of parsimony and poverty, he dined less sumptuously in a palace than at his own house. Nevertheless he sheltered his vices by his hair and his cloak, and (that which is the greatest screen ) by his riches; and that he might increase these, he used to penetrate with wonderful effort to the friendships of the judges; and he suddenly attached them to himself by the authority of a fictitious name, not only that he might make a traffic of their decisions, but also that he might by this influence hinder his neighbours, whom he was driving from their homes and lands, from the recovery of their property. This man, in truth, who overthrew his own arguments by his character, or censured his own character by his arguments, a weighty censor and most keen accuser against himself, at the very same time in which a righteous people were impiously assailed, vomited forth three books against the Christian religion and name; professing, above all things, that it was the office of a philosopher to remedy the errors of men, and to recall them to the true way, that is, to the worship of the gods, by whose power and majesty, as he said, the world is governed; and not to permit that inexperienced men should be enticed by the frauds of any, lest their simplicity should be a prey and sustece to crafty men. Therefore he said that he had undertaken this office, worthy of philosophy, that he might hold out to those who do not see the light of wisdom, not only that they may return to a healthy state of mind, having undertaken the worship of the gods, but also that, having laid aside their pertinacious obstinacy, they may avoid tortures of the body, nor wish in vain to endure cruel lacerations of their limbs. But that it might be evident on what account he had laboriously worked out that task, he broke out profusely into praises of the princes, whose piety and foresight, as he himself indeed said, had been distinguished both in other matters, and especially in defending the religious rites of the gods; that he had, in short, consulted the interests of men, in order that, impious and foolish superstition having been restrained, all men might have leisure for lawful sacred rites, and might experience the gods propitious to them. But when he wished to weaken the grounds of that religion against which he was pleading, he appeared senseless, vain, and ridiculous; because that weighty adviser of the advantage of others was ignorant not only what to oppose, but even what to speak. For if any of our religion were present, although they were silent on account of the time, nevertheless in their mind they derided him; since they saw a man professing that he would enlighten others, when he himself was blind; that he would recall others from error, when he himself was ignorant where to plant his feet; that he would instruct others to the truth, of which he himself had never seen even a spark at any time; inasmuch as he who was a professor of wisdom, endeavoured to overthrow wisdom. All, however, censured this, that he undertook this work at that time in particular, in which odious cruelty raged. O philosopher, a flatterer, and a time-server! But this man was despised, as his vanity deserved; for he did not gain the popularity which he hoped for, and the glory which he eagerly sought for was changed into censure and blame. Another wrote the same subject with more bitterness, who was then of the number of the judges, and who was especially the adviser of enacting persecution; and not contented with this crime, he also pursued with writings those whom he had persecuted. For he composed two books, not against the Christians, lest he might appear to assail them in a hostile manner but to the Christians, that he might be thought to consult for them with humanity and kindness. And in these writings he endeavoured so to prove the falsehood of sacred Scripture, as though it were altogether contradictory to itself; for he expounded some chapters which seemed to be at variance with themselves, enumerating so many and such secret things, that he sometimes appears to have been one of the same sect. But if this was so, what Demosthenes will be able to defend from the charge of impiety him who became the betrayer of the religion to which he had given his assent, and of the faith the name of which he had assumed, and of the mystery which he had received, unless it happened by chance that the sacred writings fell into his hands? What rashness was it, therefore, to dare to destroy that which no one explained to him! It was well that he either learned nothing or understood nothing. For contradiction is as far removed from the sacred writings as he was removed from faith and truth. He chiefly, however, assailed Paul and Peter, and the other disciples, as disseminators of deceit, whom at the same time he testified to have been unskilled and unlearned. For he says that some of them made gain by the craft of fishermen, as though he took it ill that some Aristophanes or Aristarchus did not devise that subject. ' None

13. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Hierocles, attacks scripture • Hierocles, instigator of the persecution • Life of Apollonius of Tyana, Philostratus, use by Sossianus Hierocles • Sossianus Hierocles, encouraged Great Persecution • Sossianus Hierocles, life • Sossianus Hierocles, writings

Found in books: Esler (2000), The Early Christian World, 848, 849; Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 25, 246

14. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Hierocles, advises the imperial conference of • Life of Apollonius of Tyana, Philostratus, use by Sossianus Hierocles • Sossianus Hierocles, encouraged Great Persecution • Sossianus Hierocles, life • Sossianus Hierocles, writings • prophecy used during, role of Hierocles

Found in books: Esler (2000), The Early Christian World, 848; Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 24, 41

15. None, None, nan
Tagged with subjects: • Hierocles • Hierocles,

Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 231; Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 196

Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

Tiresias: The Ancient Mediterranean Religions Source Database