| 1. Hebrew Bible, Song of Songs, 138 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •mystery cults Found in books: Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 149, 150 |
2. Hebrew Bible, Psalms, None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Keener(2005), First-Second Corinthians, 43| 94.11. "יְהוָה יֹדֵעַ מַחְשְׁבוֹת אָדָם כִּי־הֵמָּה הָבֶל׃", | 94.11. "The LORD knoweth the thoughts of man, That they are vanity.", |
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3. Hebrew Bible, Deuteronomy, 30.20 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •mystery religions/cults Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 299 | 30.20. "to love the LORD thy God, to hearken to His voice, and to cleave unto Him; for that is thy life, and the length of thy days; that thou mayest dwell in the land which the LORD swore unto thy fathers, to Abraham, to Isaac, and to Jacob, to give them.", |
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4. Hebrew Bible, Proverbs, 26.27, 27.21 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •mystery cults Found in books: Keener(2005), First-Second Corinthians, 43| 26.27. "כֹּרֶה־שַּׁחַת בָּהּ יִפֹּל וְגֹלֵל אֶבֶן אֵלָיו תָּשׁוּב׃", 27.21. "מַצְרֵף לַכֶּסֶף וְכוּר לַזָּהָב וְאִישׁ לְפִי מַהֲלָלוֹ׃", | 26.27. "Whoso diggeth a pit shall fall therein; And he that rolleth a stone, it shall return upon him.", 27.21. "The refining pot is for silver, and the furnace for gold, And a man is tried by his praise.", |
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5. Hebrew Bible, Exodus, 8.21 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Keener(2005), First-Second Corinthians, 43| 8.21. "וַיִּקְרָא פַרְעֹה אֶל־מֹשֶׁה וּלְאַהֲרֹן וַיֹּאמֶר לְכוּ זִבְחוּ לֵאלֹהֵיכֶם בָּאָרֶץ׃", | 8.21. "And Pharaoh called for Moses and for Aaron, and said: ‘Go ye, sacrifice to your God in the land.’", |
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| 6. Hebrew Bible, Genesis, 2.8-3.24, 2.24 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Keener(2005), First-Second Corinthians, 239 |
7. Hebrew Bible, Numbers, 12.5-12.8, 28.1-28.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •mystery religions/cults •mystery cult Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 315; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 102| 12.5. "וַיֵּרֶד יְהוָה בְּעַמּוּד עָנָן וַיַּעֲמֹד פֶּתַח הָאֹהֶל וַיִּקְרָא אַהֲרֹן וּמִרְיָם וַיֵּצְאוּ שְׁנֵיהֶם׃", 12.6. "וַיֹּאמֶר שִׁמְעוּ־נָא דְבָרָי אִם־יִהְיֶה נְבִיאֲכֶם יְהוָה בַּמַּרְאָה אֵלָיו אֶתְוַדָּע בַּחֲלוֹם אֲדַבֶּר־בּוֹ׃", 12.7. "לֹא־כֵן עַבְדִּי מֹשֶׁה בְּכָל־בֵּיתִי נֶאֱמָן הוּא׃", 12.8. "פֶּה אֶל־פֶּה אֲדַבֶּר־בּוֹ וּמַרְאֶה וְלֹא בְחִידֹת וּתְמֻנַת יְהוָה יַבִּיט וּמַדּוּעַ לֹא יְרֵאתֶם לְדַבֵּר בְּעַבְדִּי בְמֹשֶׁה׃", 28.1. "עֹלַת שַׁבַּת בְּשַׁבַּתּוֹ עַל־עֹלַת הַתָּמִיד וְנִסְכָּהּ׃", 28.1. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 28.2. "וּמִנְחָתָם סֹלֶת בְּלוּלָה בַשָּׁמֶן שְׁלֹשָׁה עֶשְׂרֹנִים לַפָּר וּשְׁנֵי עֶשְׂרֹנִים לָאַיִל תַּעֲשׂוּ׃", 28.2. "צַו אֶת־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אֶת־קָרְבָּנִי לַחְמִי לְאִשַּׁי רֵיחַ נִיחֹחִי תִּשְׁמְרוּ לְהַקְרִיב לִי בְּמוֹעֲדוֹ׃", 28.3. "וְאָמַרְתָּ לָהֶם זֶה הָאִשֶּׁה אֲשֶׁר תַּקְרִיבוּ לַיהוָה כְּבָשִׂים בְּנֵי־שָׁנָה תְמִימִם שְׁנַיִם לַיּוֹם עֹלָה תָמִיד׃", 28.3. "שְׂעִיר עִזִּים אֶחָד לְכַפֵּר עֲלֵיכֶם׃", 28.4. "אֶת־הַכֶּבֶשׂ אֶחָד תַּעֲשֶׂה בַבֹּקֶר וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם׃", 28.5. "וַעֲשִׂירִית הָאֵיפָה סֹלֶת לְמִנְחָה בְּלוּלָה בְּשֶׁמֶן כָּתִית רְבִיעִת הַהִין׃", 28.6. "עֹלַת תָּמִיד הָעֲשֻׂיָה בְּהַר סִינַי לְרֵיחַ נִיחֹחַ אִשֶּׁה לַיהוָה׃", 28.7. "וְנִסְכּוֹ רְבִיעִת הַהִין לַכֶּבֶשׂ הָאֶחָד בַּקֹּדֶשׁ הַסֵּךְ נֶסֶךְ שֵׁכָר לַיהוָה׃", 28.8. "וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם כְּמִנְחַת הַבֹּקֶר וּכְנִסְכּוֹ תַּעֲשֶׂה אִשֵּׁה רֵיחַ נִיחֹחַ לַיהוָה׃", | 12.5. "And the LORD came down in a pillar of cloud, and stood at the door of the Tent, and called Aaron and Miriam; and they both came forth.", 12.6. "And He said: ‘Hear now My words: if there be a prophet among you, I the LORD do make Myself known unto him in a vision, I do speak with him in a dream.", 12.7. "My servant Moses is not so; he is trusted in all My house;", 12.8. "with him do I speak mouth to mouth, even manifestly, and not in dark speeches; and the similitude of the LORD doth he behold; wherefore then were ye not afraid to speak against My servant, against Moses?’", 28.1. "And the LORD spoke unto Moses, saying:", 28.2. "Command the children of Israel, and say unto them: My food which is presented unto Me for offerings made by fire, of a sweet savour unto Me, shall ye observe to offer unto Me in its due season.", 28.3. "And thou shalt say unto them: This is the offering made by fire which ye shall bring unto the LORD: he-lambs of the first year without blemish, two day by day, for a continual burnt-offering.", 28.4. "The one lamb shalt thou offer in the morning, and the other lamb shalt thou offer at dusk;", 28.5. "and the tenth part of an ephah of fine flour for a meal-offering, mingled with the fourth part of a hin of beaten oil.", 28.6. "It is a continual burnt-offering, which was offered in mount Sinai, for a sweet savour, an offering made by fire unto the LORD.", 28.7. "And the drink-offering thereof shall be the fourth part of a hin for the one lamb; in the holy place shalt thou pour out a drink-offering of strong drink unto the LORD.", 28.8. "And the other lamb shalt thou present at dusk; as the meal-offering of the morning, and as the drink-offering thereof, thou shalt present it, an offering made by fire, of a sweet savour unto the LORD.", |
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8. Hebrew Bible, Job, 5.13, 9.27 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •mystery cults •mystery cults, the language of σωτηρία, absence in Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 218; Keener(2005), First-Second Corinthians, 43| 5.13. "לֹכֵד חֲכָמִים בְּעָרְמָם וַעֲצַת נִפְתָּלִים נִמְהָרָה׃", 9.27. "אִם־אָמְרִי אֶשְׁכְּחָה שִׂיחִי אֶעֶזְבָה פָנַי וְאַבְלִיגָה׃", | 5.13. "He taketh the wise in their own craftiness; And the counsel of the wily is carried headlong.", 9.27. "If I say: ‘I will forget my complaint, I will put off my sad countece, and be of good cheer’,", |
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9. Homeric Hymns, To Aphrodite, 262 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •cabiri and cabiric mystery cults •mystery cults, cabiri and cabiric mystery cults Found in books: Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 334 | 262. Called the gods’ sancta, high up in the air. |
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| 10. Hesiod, Fragments, None (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 15 |
11. Homer, Iliad, 1.314, 1.590-1.594, 4.279, 4.455, 5.902, 6.130-6.140, 6.345-6.348, 6.389, 8.15, 9.363, 9.457, 9.569, 14.296, 15.254, 18.394-18.398, 18.400-18.401, 18.405, 19.161, 22.460, 24.171, 24.347, 24.460 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •mystery cults, charites and •mystery cults, characteristics of •mystery cults, of despoina •mysteries, mystery cults, of palaimon/melikertes •cult, mystery cult •mysteries, mystery cults, bacchic, dionysiac •mysteries, mystery cults,orphic •mystery cult •mysteries, mystery cults •mystery cults, dionysus and •mystery cult / religion •mystery cults, and afterlife in pindar •mystery cults •cabiri and cabiric mystery cults •mystery cults, cabiri and cabiric mystery cults Found in books: Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 15, 16, 17, 18, 19; Bernabe et al. (2013), Redefining Dionysos, 102, 125, 137, 208, 241, 352, 476; Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 46; Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 20; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 233; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 249; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 152; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 179, 238, 297, 333; Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 63; Wolfsdorf (2020), Early Greek Ethics, 603 | 1.314. / and Odysseus of many wiles went on board to take command. So these embarked and sailed over the watery ways; but the son of Atreus bade the people purify themselves. And they purified themselves, and cast the defilement into the sea, and offered to Apollo perfect hecatombs 1.590. / he caught me by the foot and hurled me from the heavenly threshold; the whole day long I was carried headlong, and at sunset I fell in Lemnos, and but little life was in me. There the Sintian folk quickly tended me for my fall. So he spoke, and the goddess, white-armed Hera, smiled, 1.591. / he caught me by the foot and hurled me from the heavenly threshold; the whole day long I was carried headlong, and at sunset I fell in Lemnos, and but little life was in me. There the Sintian folk quickly tended me for my fall. So he spoke, and the goddess, white-armed Hera, smiled, 1.592. / he caught me by the foot and hurled me from the heavenly threshold; the whole day long I was carried headlong, and at sunset I fell in Lemnos, and but little life was in me. There the Sintian folk quickly tended me for my fall. So he spoke, and the goddess, white-armed Hera, smiled, 1.593. / he caught me by the foot and hurled me from the heavenly threshold; the whole day long I was carried headlong, and at sunset I fell in Lemnos, and but little life was in me. There the Sintian folk quickly tended me for my fall. So he spoke, and the goddess, white-armed Hera, smiled, 1.594. / he caught me by the foot and hurled me from the heavenly threshold; the whole day long I was carried headlong, and at sunset I fell in Lemnos, and but little life was in me. There the Sintian folk quickly tended me for my fall. So he spoke, and the goddess, white-armed Hera, smiled, 4.279. / these were arming them for battle, and a cloud of footmen followed with them. Even as when from some place of outlook a goatherd seeth a cloud coming over the face of the deep before the blast of the West Wind, and to him being afar off it seemeth blacker than pitch as it passeth over the face of the deep, and it bringeth a mighty whirlwind; and he shuddereth at sight of it, and driveth his flock beneath a cave; 4.455. / and far off amid the mountains the shepherd heareth the thunder thereof; even so from the joining of these in battle came shouting and toil.Antilochus was first to slay a warrior of the Trojans in full armour, a goodly man amid the foremost fighters, Echepolus, son of Thalysius. Him was he first to smite upon the horn of his helmet with crest of horse-hair, 5.902. / and Paeëon spread thereon simples that slay pain, and healed him; for verily he was in no wise of mortal mould. Even as the juice of the fig speedily maketh to grow thick the white milk that is liquid, but is quickly curdled as a man stirreth it, even so swiftly healed he furious Ares. 6.130. / Nay, for even the son of Dryas, mighty Lycurgus, lived not long, seeing that he strove with heavenly gods—he that on a time drave down over the sacred mount of Nysa the nursing mothers of mad Dionysus; and they all let fall to the ground their wands, smitten with an ox-goad by man-slaying Lycurgus. 6.131. / Nay, for even the son of Dryas, mighty Lycurgus, lived not long, seeing that he strove with heavenly gods—he that on a time drave down over the sacred mount of Nysa the nursing mothers of mad Dionysus; and they all let fall to the ground their wands, smitten with an ox-goad by man-slaying Lycurgus. 6.132. / Nay, for even the son of Dryas, mighty Lycurgus, lived not long, seeing that he strove with heavenly gods—he that on a time drave down over the sacred mount of Nysa the nursing mothers of mad Dionysus; and they all let fall to the ground their wands, smitten with an ox-goad by man-slaying Lycurgus. 6.133. / Nay, for even the son of Dryas, mighty Lycurgus, lived not long, seeing that he strove with heavenly gods—he that on a time drave down over the sacred mount of Nysa the nursing mothers of mad Dionysus; and they all let fall to the ground their wands, smitten with an ox-goad by man-slaying Lycurgus. 6.134. / Nay, for even the son of Dryas, mighty Lycurgus, lived not long, seeing that he strove with heavenly gods—he that on a time drave down over the sacred mount of Nysa the nursing mothers of mad Dionysus; and they all let fall to the ground their wands, smitten with an ox-goad by man-slaying Lycurgus. 6.135. / But Dionysus fled, and plunged beneath the wave of the sea, and Thetis received him in her bosom, filled with dread, for mighty terror gat hold of him at the man's threatenings. Then against Lycurgus did the gods that live at ease wax wroth, and the son of Cronos made him blind; 6.136. / But Dionysus fled, and plunged beneath the wave of the sea, and Thetis received him in her bosom, filled with dread, for mighty terror gat hold of him at the man's threatenings. Then against Lycurgus did the gods that live at ease wax wroth, and the son of Cronos made him blind; 6.137. / But Dionysus fled, and plunged beneath the wave of the sea, and Thetis received him in her bosom, filled with dread, for mighty terror gat hold of him at the man's threatenings. Then against Lycurgus did the gods that live at ease wax wroth, and the son of Cronos made him blind; 6.138. / But Dionysus fled, and plunged beneath the wave of the sea, and Thetis received him in her bosom, filled with dread, for mighty terror gat hold of him at the man's threatenings. Then against Lycurgus did the gods that live at ease wax wroth, and the son of Cronos made him blind; 6.139. / But Dionysus fled, and plunged beneath the wave of the sea, and Thetis received him in her bosom, filled with dread, for mighty terror gat hold of him at the man's threatenings. Then against Lycurgus did the gods that live at ease wax wroth, and the son of Cronos made him blind; 6.140. / and he lived not for long, seeing that he was hated of all the immortal gods. So would not I be minded to fight against the blessed gods. But if thou art of men, who eat the fruit of the field, draw nigh, that thou mayest the sooner enter the toils of destruction. Then spake to him the glorious son of Hippolochus: 6.345. / I would that on the day when first my mother gave me birth an evil storm-wind had borne me away to some mountain or to the wave of the loud-resounding sea, where the wave might have swept me away or ever these things came to pass. Howbeit, seeing the gods thus ordained these ills, 6.346. / I would that on the day when first my mother gave me birth an evil storm-wind had borne me away to some mountain or to the wave of the loud-resounding sea, where the wave might have swept me away or ever these things came to pass. Howbeit, seeing the gods thus ordained these ills, 6.347. / I would that on the day when first my mother gave me birth an evil storm-wind had borne me away to some mountain or to the wave of the loud-resounding sea, where the wave might have swept me away or ever these things came to pass. Howbeit, seeing the gods thus ordained these ills, 6.348. / I would that on the day when first my mother gave me birth an evil storm-wind had borne me away to some mountain or to the wave of the loud-resounding sea, where the wave might have swept me away or ever these things came to pass. Howbeit, seeing the gods thus ordained these ills, 6.389. / fair-tressed Trojan women are seeking to propitiate the dread goddess; but she went to the great wall of Ilios, for that she heard the Trojans were sorely pressed, and great victory rested with the Achaeans. So is she gone in haste to the wall, like one beside herself; and with her the nurse beareth the child. 8.15. / far, far away, where is the deepest gulf beneath the earth, the gates whereof are of iron and the threshold of bronze, as far beneath Hades as heaven is above earth: then shall ye know how far the mightiest am I of all gods. Nay, come, make trial, ye gods, that ye all may know. Make ye fast from heaven a chain of gold, 9.363. / my ships at early dawn sailing over the teeming Hellespont, and on board men right eager to ply the oar; and if so be the great Shaker of the Earth grants me fair voyaging, on the third day shall I reach deep-soiled Phthia. Possessions full many have I that I left on my ill-starred way hither, 9.457. / that never should there sit upon his knees a dear child begotten of me; and the gods fulfilled his curse, even Zeus of the nether world and dread Persephone. Then I took counsel to slay him with the sharp sword, but some one of the immortals stayed mine anger, bringing to my mind 9.569. / By her side lay Meleager nursing his bitter anger, wroth because of his mother's curses; for she prayed instantly to the gods, being grieved for her brother's slaying; and furthermore instantly beat with her hands upon the all-nurturing earth, calling upon Hades and dread Persephone, 14.296. / even as when at the first they had gone to the couch and had dalliance together in love, their dear parents knowing naught thereof. And he stood before her, and spake, and addressed her:Hera, with what desire art thou thus come hither down from Olympus? Lo, thy horses are not at hand, neither thy chariot, whereon thou mightest mount. 15.254. / on the breast with a stone, and made me cease from my furious might? Aye, and I deemed that on this day I should behold the dead and the house of Hades, when I had gasped forth my life. Then spake to him again the lord Apollo, that worketh afar:Be now of good cheer, so mighty a helper hath the son of Cronos 18.394. / a beautiful chair, richly-wrought, and beneath was a footstool for the feet; and she called to Hephaestus, the famed craftsman, and spake to him, saying:Hephaestus, come forth hither; Thetis hath need of thee. And the famous god of the two strong arms answered her:Verily then a dread and honoured goddess is within my halls, 18.395. / even she that saved me when pain was come upon me after I had fallen afar through the will of my shameless mother, that was fain to hide me away by reason of my lameness. Then had I suffered woes in heart, had not Eurynome and Thetis received me into their bosom—Eurynome, daughter of backward-flowing Oceanus. 18.396. / even she that saved me when pain was come upon me after I had fallen afar through the will of my shameless mother, that was fain to hide me away by reason of my lameness. Then had I suffered woes in heart, had not Eurynome and Thetis received me into their bosom—Eurynome, daughter of backward-flowing Oceanus. 18.397. / even she that saved me when pain was come upon me after I had fallen afar through the will of my shameless mother, that was fain to hide me away by reason of my lameness. Then had I suffered woes in heart, had not Eurynome and Thetis received me into their bosom—Eurynome, daughter of backward-flowing Oceanus. 18.398. / even she that saved me when pain was come upon me after I had fallen afar through the will of my shameless mother, that was fain to hide me away by reason of my lameness. Then had I suffered woes in heart, had not Eurynome and Thetis received me into their bosom—Eurynome, daughter of backward-flowing Oceanus. 18.400. / With them then for nine years' space I forged much cunning handiwork, brooches, and spiral arm-bands, and rosettes and necklaces, within their hollow cave; and round about me flowed, murmuring with foam, the stream of Oceanus, a flood unspeakable. Neither did any other know thereof, either of gods or of mortal men, 18.401. / With them then for nine years' space I forged much cunning handiwork, brooches, and spiral arm-bands, and rosettes and necklaces, within their hollow cave; and round about me flowed, murmuring with foam, the stream of Oceanus, a flood unspeakable. Neither did any other know thereof, either of gods or of mortal men, 18.405. / but Thetis knew and Eurynome, even they that saved me. And now is Thetis come to my house; wherefore it verily behoveth me to pay unto fair-tressed Thetis the full price for the saving of my life. But do thou set before her fair entertainment, while I put aside my bellows and all my tools. 19.161. / But bid thou the Achaeans by their swift ships to taste of food and wine; since therein is courage and strength. For there is no man that shall be able the whole day long until set of sun to fight against the foe, fasting the while from food; for though in his heart he be eager for battle, 22.460. / So saying she hasted through the hall with throbbing heart as one beside herself, and with her went her handmaidens. But when she was come to the wall and the throng of men, then on the wall she stopped and looked, and was ware of him as he was dragged before the city; and swift horses 24.171. / softly she uttered her voice, yet trembling gat hold of his himbs:Be of good courage, O Priam, son of Dardanus, and fear thou not at all. Not to forbode any evil to thee am I come hither, but with good intent. I am a messenger to thee from Zeus, who far away though he be, hath exceeding care for thee and pity. 24.347. / With this in his hand the strong Argeiphontes flew, and quickly came to Troy-land and the Hellespont. Then went he his way in the likeness of a young man that is a prince, with the first down upon his lip, in whom the charm of youth is fairest.Now when the others had driven past the great barrow of Ilus, 24.460. / Old sire, I that am come to thee am immortal god, even Hermes; for the Father sent me to guide thee on thy way. But now verily will I go back, neither come within Achilles' sight; good cause for wrath would it be that an immortal god should thus openly be entertained of mortals. |
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| 12. Homer, Odyssey, 5.334-5.335, 6.13-6.41, 6.139-6.140, 6.229-6.235, 7.14-7.17, 7.19-7.79, 7.140, 10.280-10.321, 10.395-10.396, 15.248, 20.63-20.66 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •mysteries, mystery cults, of palaimon/melikertes •cult, mystery cult •mystery cult / religion •cult, mysteries, rituals, foundation •cult, mysteries, rituals, relic •cult, mysteries, rituals, worship Found in books: Bernabe et al. (2013), Redefining Dionysos, 136; Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 19, 20; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 187; Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 63 |
| 13. Eumelus Corinthius, Fragments, None (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 208 |
14. Homeric Hymns, To Demeter, 120, 202-205, 256-257, 268, 278-279, 292-293, 305-306, 368-369, 445-446, 481-482, 486-489, 80, 367 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020), Early Greek Ethics, 598 | 367. Are everlasting. Don’t let this decree |
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15. Homeric Hymns, To Hermes, 551 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •cabiri and cabiric mystery cults •mystery cults, cabiri and cabiric mystery cults Found in books: Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 333 | 551. Who trusts in birds that idly chatter and |
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| 16. Hymn To Dionysus \ In Bacchum, To Dionysus, 26.12-26.13 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •mysteries, mystery cults •mysteries, mystery cults, bacchic, dionysiac Found in books: Bernabe et al. (2013), Redefining Dionysos, 241 |
| 17. Hymn To Dionysus, To Dionysus, 26.12-26.13 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 241 |
18. Hesiod, Works And Days, 156-168, 170-173, 255, 259, 73-74, 169 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020), Early Greek Ethics, 605 | 169. Took others as they crossed to Troy fight |
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19. Hebrew Bible, Judges, 3.9, 3.15, 6.31, 12.3 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •mystery cults •mystery cults, the language of σωτηρία, absence in •mystery cults, possible christian influence on Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 218, 233| 3.9. "וַיִּזְעֲקוּ בְנֵי־יִשְׂרָאֵל אֶל־יְהוָה וַיָּקֶם יְהוָה מוֹשִׁיעַ לִבְנֵי יִשְׂרָאֵל וַיּוֹשִׁיעֵם אֵת עָתְנִיאֵל בֶּן־קְנַז אֲחִי כָלֵב הַקָּטֹן מִמֶּנּוּ׃", 3.15. "וַיִּזְעֲקוּ בְנֵי־יִשְׂרָאֵל אֶל־יְהוָה וַיָּקֶם יְהוָה לָהֶם מוֹשִׁיעַ אֶת־אֵהוּד בֶּן־גֵּרָא בֶּן־הַיְמִינִי אִישׁ אִטֵּר יַד־יְמִינוֹ וַיִּשְׁלְחוּ בְנֵי־יִשְׂרָאֵל בְּיָדוֹ מִנְחָה לְעֶגְלוֹן מֶלֶךְ מוֹאָב׃", 6.31. "וַיֹּאמֶר יוֹאָשׁ לְכֹל אֲשֶׁר־עָמְדוּ עָלָיו הַאַתֶּם תְּרִיבוּן לַבַּעַל אִם־אַתֶּם תּוֹשִׁיעוּן אוֹתוֹ אֲשֶׁר יָרִיב לוֹ יוּמַת עַד־הַבֹּקֶר אִם־אֱלֹהִים הוּא יָרֶב לוֹ כִּי נָתַץ אֶת־מִזְבְּחוֹ׃", 12.3. "וָאֶרְאֶה כִּי־אֵינְךָ מוֹשִׁיע וָאָשִׂימָה נַפְשִׁי בְכַפִּי וָאֶעְבְּרָה אֶל־בְּנֵי עַמּוֹן וַיִּתְּנֵם יְהוָה בְּיָדִי וְלָמָה עֲלִיתֶם אֵלַי הַיּוֹם הַזֶּה לְהִלָּחֶם בִּי׃", | 3.9. "And when the children of Yisra᾽el cried to the Lord, the Lord raised up a deliverer to the children of Yisra᾽el, who delivered them, namely, ῾Otni᾽el the son of Qenaz, Kalev’s younger brother.", 3.15. "But when the children of Yisra᾽el cried to the Lord, the Lord raised them up a deliverer, Ehud the son of Gera, a Binyamini, a left-handed man, and by him the children of Yisra᾽el sent a present to ῾Eglon the king of Mo᾽av.", 6.31. "And Yo᾽ash said to all that stood against him, Will you plead on behalf of Ba῾al? will you save him? he that will plead for him, let him be put to death before morning: if he be a god, let him plead for himself, that his altar has been pulled down.", 12.3. "And when I saw that you delivered me not, I took my life in my hands, and passed over against the children of ῾Ammon; and the Lord delivered them into my hand: why then are you come up to me this day, to fight against me?", |
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20. Hebrew Bible, Jeremiah, 34.17 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •mystery cults Found in books: Keener(2005), First-Second Corinthians, 43| 34.17. "לָכֵן כֹּה־אָמַר יְהוָה אַתֶּם לֹא־שְׁמַעְתֶּם אֵלַי לִקְרֹא דְרוֹר אִישׁ לְאָחִיו וְאִישׁ לְרֵעֵהוּ הִנְנִי קֹרֵא לָכֶם דְּרוֹר נְאֻם־יְהוָה אֶל־הַחֶרֶב אֶל־הַדֶּבֶר וְאֶל־הָרָעָב וְנָתַתִּי אֶתְכֶם לזועה [לְזַעֲוָה] לְכֹל מַמְלְכוֹת הָאָרֶץ׃", | 34.17. "Therefore thus saith the LORD: Ye have not hearkened unto Me, to proclaim liberty, every man to his brother, and every man to his neighbour; behold, I proclaim for you a liberty, saith the LORD, unto the sword, unto the pestilence, and unto the famine; and I will make you a horror unto all the kingdoms of the earth.", |
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21. Hebrew Bible, Isaiah, 26.19, 45.17, 47.14, 60.1 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •mystery (cults) •mystery cults, of dionysus •mystery cults Found in books: Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 258; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 222; Keener(2005), First-Second Corinthians, 43| 26.19. "יִחְיוּ מֵתֶיךָ נְבֵלָתִי יְקוּמוּן הָקִיצוּ וְרַנְּנוּ שֹׁכְנֵי עָפָר כִּי טַל אוֹרֹת טַלֶּךָ וָאָרֶץ רְפָאִים תַּפִּיל׃", 45.17. "יִשְׂרָאֵל נוֹשַׁע בַּיהוָה תְּשׁוּעַת עוֹלָמִים לֹא־תֵבֹשׁוּ וְלֹא־תִכָּלְמוּ עַד־עוֹלְמֵי עַד׃", 47.14. "הִנֵּה הָיוּ כְקַשׁ אֵשׁ שְׂרָפָתַם לֹא־יַצִּילוּ אֶת־נַפְשָׁם מִיַּד לֶהָבָה אֵין־גַּחֶלֶת לַחְמָם אוּר לָשֶׁבֶת נֶגְדּוֹ׃", 60.1. "וּבָנוּ בְנֵי־נֵכָר חֹמֹתַיִךְ וּמַלְכֵיהֶם יְשָׁרְתוּנֶךְ כִּי בְקִצְפִּי הִכִּיתִיךְ וּבִרְצוֹנִי רִחַמְתִּיךְ׃", 60.1. "קוּמִי אוֹרִי כִּי בָא אוֹרֵךְ וּכְבוֹד יְהוָה עָלַיִךְ זָרָח׃", | 26.19. "Thy dead shall live, my dead bodies shall arise— Awake and sing, ye that dwell in the dust— For Thy dew is as the dew of light, And the earth shall bring to life the shades.", 45.17. "O Israel, that art saved by the LORD with an everlasting salvation; Ye shall not be ashamed nor confounded world without end.", 47.14. "Behold, they shall be as stubble; The fire shall burn them; They shall not deliver themselves From the power of the flame; It shall not be a coal to warm at, Nor a fire to sit before.", 60.1. "Arise, shine, for thy light is come, And the glory of the LORD is risen upon thee.", |
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| 22. Hymn To Aphrodite (Homeric Hymn 10), To Aphrodite, 193 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •mysteries, mystery cults •mysteries, mystery cults, bacchic, dionysiac Found in books: Bernabe et al. (2013), Redefining Dionysos, 241 |
23. Hesiod, Theogony, 10, 9, 902, 868 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 233 | 868. From all the other gods for nine years, fated |
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| 24. Alcman, Poems, None (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •mysteries, mystery cults, bacchic, dionysiac Found in books: Bernabe et al. (2013), Redefining Dionysos, 8 |
| 25. Acusilaus, Fragments, 24 (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •chorus, khoros, mystery cult and •citizenship, and religious participation, and mystery cult Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 170 |
| 26. Aeschylus, Fragments, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 171, 335 |
| 27. Aeschylus, Fragments, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 171, 335 |
| 28. Parmenides, Fragments, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •mystery cult Found in books: Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 98 |
29. Aeschylus, Libation-Bearers, 350, 504, 1014 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 121| 1014. νῦν αὐτὸν αἰνῶ, νῦν ἀποιμώζω παρών, | |
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30. Aeschylus, Agamemnon, 1001-1004, 20-21, 919, 925, 918 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 118| 918. καὶ τἄλλα μὴ γυναικὸς ἐν τρόποις ἐμὲ | 918. And for the rest, —-not me, in woman’s fashion, |
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| 31. Heraclitus of Ephesus, Fragments, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 3 |
32. Aeschylus, Persians, 551, 607-693, 550 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 112| 550. Ξέρξης μὲν ἄγαγεν, ποποῖ, | 550. Xerxes led forth (woe!), Xerxes laid low (woe!), Xerxes disposed all things imprudently with his sea-going vessels. Why then was Darius |
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| 33. Pindar, Dithyrambi (Poxy. 1604.), None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 168, 169, 170 |
| 34. Pindar, Fragments, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 116; Wolfsdorf (2020), Early Greek Ethics, 598 |
| 35. Pindar, Olympian Odes, 2.58-2.80, 2.83-2.85, 13.6-13.8 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 191; Wolfsdorf (2020), Early Greek Ethics, 599, 605; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 1 |
| 36. Pindar, Paeanes, 20-21, 18 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 170 |
| 37. Pindar, Pythian Odes, 4.213-4.219 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •mystery cults Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 9 |
38. Aeschylus, Eumenides, 1029-1030, 175-178, 267-275, 538-548, 951-952, 1031 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 133| 1031. τὸ λοιπὸν εὐάνδροισι συμφοραῖς πρέπῃ. Προπομποί | |
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39. Aeschylus, Prometheus Bound, 640, 851 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 441| 851. τέξεις κελαινὸν Ἔπαφον, ὃς καρπώσεται | |
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| 40. Bacchylides, Fragmenta Ex Operibus Incertis, 11 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •chorus, khoros, mystery cult and •citizenship, and religious participation, and mystery cult •identity, general, and (dionysiac) mystery cult Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 169 |
41. Aeschylus, Suppliant Women, 226, 228-232, 413-416, 589, 701-709, 732-733, 227 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020), Early Greek Ethics, 603| 227. πῶς δʼ ἂν γαμῶν ἄκουσαν ἄκοντος πάρα | |
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42. Hebrew Bible, Ezekiel, 2.2, 3.14, 3.24, 4.13, 4.17, 8.3, 11.1, 11.24, 44.15-44.31 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •mystery cults •mystery cult Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 29; Keener(2005), First-Second Corinthians, 239; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 331| 2.2. "וַתָּבֹא בִי רוּחַ כַּאֲשֶׁר דִּבֶּר אֵלַי וַתַּעֲמִדֵנִי עַל־רַגְלָי וָאֶשְׁמַע אֵת מִדַּבֵּר אֵלָי׃", 3.14. "וְרוּחַ נְשָׂאַתְנִי וַתִּקָּחֵנִי וָאֵלֵךְ מַר בַּחֲמַת רוּחִי וְיַד־יְהוָה עָלַי חָזָקָה׃", 3.24. "וַתָּבֹא־בִי רוּחַ וַתַּעֲמִדֵנִי עַל־רַגְלָי וַיְדַבֵּר אֹתִי וַיֹּאמֶר אֵלַי בֹּא הִסָּגֵר בְּתוֹךְ בֵּיתֶךָ׃", 4.13. "וַיֹּאמֶר יְהוָה כָּכָה יֹאכְלוּ בְנֵי־יִשְׂרָאֵל אֶת־לַחְמָם טָמֵא בַּגּוֹיִם אֲשֶׁר אַדִּיחֵם שָׁם׃", 4.17. "לְמַעַן יַחְסְרוּ לֶחֶם וָמָיִם וְנָשַׁמּוּ אִישׁ וְאָחִיו וְנָמַקּוּ בַּעֲוֺנָם׃", 8.3. "וַיִּשְׁלַח תַּבְנִית יָד וַיִּקָּחֵנִי בְּצִיצִת רֹאשִׁי וַתִּשָּׂא אֹתִי רוּחַ בֵּין־הָאָרֶץ וּבֵין הַשָּׁמַיִם וַתָּבֵא אֹתִי יְרוּשָׁלְַמָה בְּמַרְאוֹת אֱלֹהִים אֶל־פֶּתַח שַׁעַר הַפְּנִימִית הַפּוֹנֶה צָפוֹנָה אֲשֶׁר־שָׁם מוֹשַׁב סֵמֶל הַקִּנְאָה הַמַּקְנֶה׃", 11.1. "וַתִּשָּׂא אֹתִי רוּחַ וַתָּבֵא אֹתִי אֶל־שַׁעַר בֵּית־יְהוָה הַקַּדְמוֹנִי הַפּוֹנֶה קָדִימָה וְהִנֵּה בְּפֶתַח הַשַּׁעַר עֶשְׂרִים וַחֲמִשָּׁה אִישׁ וָאֶרְאֶה בְתוֹכָם אֶת־יַאֲזַנְיָה בֶן־עַזֻּר וְאֶת־פְּלַטְיָהוּ בֶן־בְּנָיָהוּ שָׂרֵי הָעָם׃", 11.1. "בַּחֶרֶב תִּפֹּלוּ עַל־גְּבוּל יִשְׂרָאֵל אֶשְׁפּוֹט אֶתְכֶם וִידַעְתֶּם כִּי־אֲנִי יְהוָה׃", 11.24. "וְרוּחַ נְשָׂאַתְנִי וַתְּבִיאֵנִי כַשְׂדִּימָה אֶל־הַגּוֹלָה בַּמַּרְאֶה בְּרוּחַ אֱלֹהִים וַיַּעַל מֵעָלַי הַמַּרְאֶה אֲשֶׁר רָאִיתִי׃", 44.15. "וְהַכֹּהֲנִים הַלְוִיִּם בְּנֵי צָדוֹק אֲשֶׁר שָׁמְרוּ אֶת־מִשְׁמֶרֶת מִקְדָּשִׁי בִּתְעוֹת בְּנֵי־יִשְׂרָאֵל מֵעָלַי הֵמָּה יִקְרְבוּ אֵלַי לְשָׁרְתֵנִי וְעָמְדוּ לְפָנַי לְהַקְרִיב לִי חֵלֶב וָדָם נְאֻם אֲדֹנָי יְהוִה׃", 44.16. "הֵמָּה יָבֹאוּ אֶל־מִקְדָּשִׁי וְהֵמָּה יִקְרְבוּ אֶל־שֻׁלְחָנִי לְשָׁרְתֵנִי וְשָׁמְרוּ אֶת־מִשְׁמַרְתִּי׃", 44.17. "וְהָיָה בְּבוֹאָם אֶל־שַׁעֲרֵי הֶחָצֵר הַפְּנִימִית בִּגְדֵי פִשְׁתִּים יִלְבָּשׁוּ וְלֹא־יַעֲלֶה עֲלֵיהֶם צֶמֶר בְּשָׁרְתָם בְּשַׁעֲרֵי הֶחָצֵר הַפְּנִימִית וָבָיְתָה׃", 44.18. "פַּאֲרֵי פִשְׁתִּים יִהְיוּ עַל־רֹאשָׁם וּמִכְנְסֵי פִשְׁתִּים יִהְיוּ עַל־מָתְנֵיהֶם לֹא יַחְגְּרוּ בַּיָּזַע׃", 44.19. "וּבְצֵאתָם אֶל־הֶחָצֵר הַחִיצוֹנָה אֶל־הֶחָצֵר הַחִיצוֹנָה אֶל־הָעָם יִפְשְׁטוּ אֶת־בִּגְדֵיהֶם אֲשֶׁר־הֵמָּה מְשָׁרְתִם בָּם וְהִנִּיחוּ אוֹתָם בְּלִשְׁכֹת הַקֹּדֶשׁ וְלָבְשׁוּ בְּגָדִים אֲחֵרִים וְלֹא־יְקַדְּשׁוּ אֶת־הָעָם בְּבִגְדֵיהֶם׃", 44.21. "וְיַיִן לֹא־יִשְׁתּוּ כָּל־כֹּהֵן בְּבוֹאָם אֶל־הֶחָצֵר הַפְּנִימִית׃", 44.22. "וְאַלְמָנָה וּגְרוּשָׁה לֹא־יִקְחוּ לָהֶם לְנָשִׁים כִּי אִם־בְּתוּלֹת מִזֶּרַע בֵּית יִשְׂרָאֵל וְהָאַלְמָנָה אֲשֶׁר תִּהְיֶה אַלְמָנָה מִכֹּהֵן יִקָּחוּ׃", 44.23. "וְאֶת־עַמִּי יוֹרוּ בֵּין קֹדֶשׁ לְחֹל וּבֵין־טָמֵא לְטָהוֹר יוֹדִעֻם׃", 44.24. "וְעַל־רִיב הֵמָּה יַעַמְדוּ לשפט [לְמִשְׁפָּט] בְּמִשְׁפָּטַי ושפטהו [יִשְׁפְּטוּהוּ] וְאֶת־תּוֹרֹתַי וְאֶת־חֻקֹּתַי בְּכָל־מוֹעֲדַי יִשְׁמֹרוּ וְאֶת־שַׁבְּתוֹתַי יְקַדֵּשׁוּ׃", 44.25. "וְאֶל־מֵת אָדָם לֹא יָבוֹא לְטָמְאָה כִּי אִם־לְאָב וּלְאֵם וּלְבֵן וּלְבַת לְאָח וּלְאָחוֹת אֲשֶׁר־לֹא־הָיְתָה לְאִישׁ יִטַּמָּאוּ׃", 44.26. "וְאַחֲרֵי טָהֳרָתוֹ שִׁבְעַת יָמִים יִסְפְּרוּ־לוֹ׃", 44.27. "וּבְיוֹם בֹּאוֹ אֶל־הַקֹּדֶשׁ אֶל־הֶחָצֵר הַפְּנִימִית לְשָׁרֵת בַּקֹּדֶשׁ יַקְרִיב חַטָּאתוֹ נְאֻם אֲדֹנָי יְהוִה׃", 44.28. "וְהָיְתָה לָהֶם לְנַחֲלָה אֲנִי נַחֲלָתָם וַאֲחֻזָּה לֹא־תִתְּנוּ לָהֶם בְּיִשְׂרָאֵל אֲנִי אֲחֻזָּתָם׃", 44.29. "הַמִּנְחָה וְהַחַטָּאת וְהָאָשָׁם הֵמָּה יֹאכְלוּם וְכָל־חֵרֶם בְּיִשְׂרָאֵל לָהֶם יִהְיֶה׃", 44.31. "כָּל־נְבֵלָה וּטְרֵפָה מִן־הָעוֹף וּמִן־הַבְּהֵמָה לֹא יֹאכְלוּ הַכֹּהֲנִים׃", | 2.2. "And spirit entered into me when He spoke unto me, and set me upon my feet; and I heard Him that spoke unto me.", 3.14. "So a spirit lifted me up, and took me away; and I went in bitterness, in the heat of my spirit, and the hand of the LORD was strong upon me.", 3.24. "Then spirit entered into me, and set me upon my feet; and He spoke with me, and said unto me: ‘Go, shut thyself within thy house.", 4.13. "And the LORD said: ‘Even thus shall the children of Israel eat their bread unclean, among the nations whither I will drive them.’", 4.17. "that they may want bread and water, and be appalled one with another, and pine away in their iniquity.", 8.3. "And the form of a hand was put forth, and I was taken by a lock of my head; and a spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the gate of the inner court that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy.", 11.1. "Then a spirit lifted me up, and brought me unto the east gate of the LORD’S house, which looketh eastward; and behold at the door of the gate five and twenty men; and I saw in the midst of them Jaazaniah the son of Azzur, and Pelatiah the son of Benaiah, princes of the people.", 11.24. "And a spirit lifted me up, and brought me in the vision by the spirit of God into Chaldea, to them of the captivity. So the vision that I had seen went up from Me.", 44.15. "But the priests the Levites, the sons of Zadok, that kept the charge of My sanctuary when the children of Israel went astray from Me, they shall come near to Me to minister unto Me; and they shall stand before Me to offer unto Me the fat and the blood, saith the Lord GOD;", 44.16. "they shall enter into My sanctuary, and they shall come near to My table, to minister unto Me, and they shall keep My charge.", 44.17. "And it shall be that when they enter in at the gates of the inner court, they shall be clothed with linen garments; and no wool shall come upon them, while they minister in the gates of the inner court, and within.", 44.18. "They shall have linen tires upon their heads, and shall have linen breeches upon their loins; they shall not gird themselves with any thing that causeth sweat.", 44.19. "And when they go forth into the outer court, even into the outer court to the people, they shall put off their garments wherein they minister, and lay them in the holy chambers, and they shall put on other garments, that they sanctify not the people with their garments.", 44.20. "Neither shall they shave their heads, nor suffer their locks to grow long; they shall only poll their heads.", 44.21. "Neither shall any priest drink wine, when they enter into the inner court.", 44.22. "Neither shall they take for their wives a widow, nor her that is put away; but they shall take virgins of the seed of the house of Israel, or a widow that is the widow of a priest.", 44.23. "And they shall teach My people the difference between the holy and the common, and cause them to discern between the unclean and the clean.", 44.24. "And in a controversy they shall stand to judge; according to Mine ordices shall they judge it; and they shall keep My laws and My statutes in all My appointed seasons, and they shall hallow My sabbaths.", 44.25. "And they shall come near no dead person to defile themselves; but for father, or for mother, or for son, or for daughter, for brother, or for sister that hath had no husband, they may defile themselves.", 44.26. "And after he is cleansed, they shall reckon unto him seven days.", 44.27. "And in the day that he goeth into the sanctuary, into the inner court, to minister in the sanctuary, he shall offer his sin-offering, saith the Lord GOD.", 44.28. "And it shall be unto them for an inheritance: I am their inheritance; and ye shall give them no possession in Israel: I am their possession.", 44.29. "The meal-offering, and the sin-offering, and the guilt-offering, they, even they, shall eat; and every devoted thing in Israel shall be theirs.", 44.30. "And the first of all the first-fruits of every thing, and every heave-offering of every thing, of all your offerings, shall be for the priests; ye shall also give unto the priest the first of your dough, to cause a blessing to rest on thy house.", 44.31. "The priests shall not eat of any thing that dieth of itself, or is torn, whether it be fowl or beast.", |
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43. Aeschylus, Seven Against Thebes, 961-962, 964-965, 963 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 112| 963. ἴτω δάκρυ. Ἀντιγόνη | 963. Let the tears come. Antigone |
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| 44. Plato, Critias, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •mystery cult Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 249 |
45. Plato, Cratylus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •mystery cults, orphic •mysteries, mystery cults Found in books: Bernabe et al. (2013), Redefining Dionysos, 396; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 260| 400c. σῆμά τινές φασιν αὐτὸ εἶναι τῆς ψυχῆς, ὡς τεθαμμένης ἐν τῷ νῦν παρόντι· καὶ διότι αὖ τούτῳ σημαίνει ἃ ἂν σημαίνῃ ἡ ψυχή, καὶ ταύτῃ σῆμα ὀρθῶς καλεῖσθαι. δοκοῦσι μέντοι μοι μάλιστα θέσθαι οἱ ἀμφὶ Ὀρφέα τοῦτο τὸ ὄνομα, ὡς δίκην διδούσης τῆς ψυχῆς ὧν δὴ ἕνεκα δίδωσιν, τοῦτον δὲ περίβολον ἔχειν, ἵνα σῴζηται , δεσμωτηρίου εἰκόνα· εἶναι οὖν τῆς ψυχῆς τοῦτο, ὥσπερ αὐτὸ ὀνομάζεται, ἕως ἂν ἐκτείσῃ τὰ ὀφειλόμενα, τὸ σῶμα, καὶ οὐδὲν δεῖν παράγειν οὐδʼ ἓν γράμμα. | 400c. ign ( σῆμα ). But I think it most likely that the Orphic poets gave this name, with the idea that the soul is undergoing punishment for something; they think it has the body as an enclosure to keep it safe, like a prison, and this is, as the name itself denotes, the safe ( σῶμα ) for the soul, until the penalty is paid, and not even a letter needs to be changed. |
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| 46. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 263 |
| 47. Isocrates, Panegyricus, 157 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •mystery cults, eleusinian through aristophanes lens Found in books: Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 243 |
| 48. Isocrates, Busiris, 28 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •mystery cults, stringent purity regulations as a prerequisite for a mystery initiation Found in books: Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 57 |
| 49. Isaeus, Orations, 9.30 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •cults, mysteries •priests, of mystery cults Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 66 |
| 50. Empedocles, Fragments, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 196 |
| 51. Andocides, On The Mysteries, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 3 |
52. Aristophanes, Birds, 1554-1555, 875, 974-981, 983-989, 982 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 63| 982. ὃν ἐγὼ παρὰ τἀπόλλωνος ἐξεγραψάμην: | |
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53. Aristophanes, Women of The Assembly, 1000-1002, 975-978, 980-999, 979 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 113| 979. ̓Αναφλύστιον ζητῶν τιν' ἄνθρωπον. τίνα; | |
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54. Aristophanes, Lysistrata, 1-3, 377-378, 387-388, 4, 842-844, 645 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 102| 645. κᾆτ' ἔχουσα τὸν κροκωτὸν ἄρκτος ἦ Βραυρωνίοις: | |
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| 55. Isocrates, Orations, 13.20, 15.30 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •cults, mysteries Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 64 |
56. Aristophanes, Frogs, 103, 1032, 145-163, 209-267, 285-305, 316, 324, 334-335, 350-352, 354-371, 401, 431-433, 454, 464-480, 52-54, 66, 186 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 165| 186. τίς ἐς τὸ Λήθης πεδίον, ἢ ς' ̓́Ονου πόκας, | |
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57. Aristophanes, The Women Celebrating The Thesmophoria, 973, 345 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 113| 345. ἢ δῶρά τις δίδωσι μοιχῷ γραῦς γυνή, | |
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58. Aristophanes, Wasps, 488, 490-492, 489 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 100| 489. ἤν τε μεῖζον ἤν τ' ἔλαττον πρᾶγμά τις κατηγορῇ, | |
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| 59. Pherecrates, Fragments, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 15 |
| 60. Democritus, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •mystery cult Found in books: Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 92 |
| 61. Cratinus, Fragments, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •mysteries, mystery cults,orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 560 |
| 62. Pherecrates, Fragments, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 15 |
| 63. Cratinus, Fragments, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •mysteries, mystery cults,orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 560 |
64. Plato, Crito, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •mystery cults and rites Found in books: Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 263| 54d. πείσῃ Κρίτων ποιεῖν ἃ λέγει μᾶλλον ἢ ἡμεῖς. | 54d. Be well assured, my dear friend, Crito, that this is what I seem to hear, as the frenzied dervishes of Cybele seem to hear the flutes, and this sound of these words re-echoes within me and prevents my hearing any other words. And be assured that, so far as I now believe, if you argue against these words you will speak in vain. Nevertheless, if you think you can accomplish anything, speak. Crito. No, Socrates, I have nothing to say. |
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| 65. Gorgias of Leontini, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •orphic, see mystery cults Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 313 |
66. Herodotus, Histories, 2.8.1, 2.29, 2.42, 2.47-2.53, 2.48.10, 2.49.1-2.49.2, 2.61, 2.64, 2.81, 2.81.2, 2.86, 2.122-2.123, 2.132, 2.144-2.146, 2.156, 2.170-2.171, 4.13-4.15, 4.70-4.80, 4.94-4.96, 5.67, 6.16, 6.137-6.138, 8.11, 9.34 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •mystery cults •mysteries, mystery cults •orphic, see mystery cults •mysteries, mystery cults, bacchic, dionysiac •mystery cults, charites and •cabiri and cabiric mystery cults •mystery cults, cabiri and cabiric mystery cults •samothrace, mystery cult •mystery cult •cults, mysteries •crown, in mystery cults •mystery cults, stringent purity regulations as a prerequisite for a mystery initiation •cult, mysteries, rituals, foundation •cult, mysteries, rituals, worshippers •chorus, khoros, mystery cult and •citizenship, and religious participation, and mystery cult •mystery (cults) •identity, general, and (dionysiac) mystery cult Found in books: Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 19; Bernabe et al. (2013), Redefining Dionysos, 75, 148, 252, 253, 352, 424; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 282; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 109; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 92, 98; Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 184; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 169, 170; Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 110, 151; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 57; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 189; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 237, 333, 334; Wolfsdorf (2020), Early Greek Ethics, 599; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 56 | 2.8.1. Beyond and above Heliopolis , Egypt is a narrow land. For it is bounded on the one side by the mountains of Arabia , which run north to south, always running south towards the sea called the Red Sea . In these mountains are the quarries that were hewn out for making the pyramids at Memphis . This way, then, the mountains run, and end in the places of which I have spoken; their greatest width from east to west, as I learned by inquiry, is a two months' journey, and their easternmost boundaries yield frankincense. 2.29. I was unable to learn anything from anyone else, but this much further I did learn by the most extensive investigation that I could make, going as far as the city of Elephantine to look myself, and beyond that by question and hearsay. ,Beyond Elephantine, as one travels inland, the land rises. Here one must pass with the boat roped on both sides as men harness an ox; and if the rope breaks, the boat will be carried away by the strength of the current. ,This part of the river is a four days' journey by boat, and the Nile here is twisty just as the Maeander ; a distance of twelve schoeni must be passed in the foregoing manner. After that, you come to a level plain, where there is an island in the Nile , called Takhompso. ,The country above Elephantine now begins to be inhabited by Ethiopians: half the people of the island are Ethiopians, and half Egyptians. Near the island is a great lake, on whose shores live nomadic Ethiopians. After crossing this, you come to the stream of the Nile , which empties into this lake. ,Then you disembark and journey along the river bank for forty days; for there are sharp projecting rocks in the Nile and many reefs, through which no boat can pass. ,Having traversed this part in forty days as I have said, you take boat again and so travel for twelve days until you come to a great city called Meroe , which is said to be the capital of all Ethiopia . ,The people of the place worship no other gods but Zeus and Dionysus; these they greatly honor, and they have a place of divination sacred to Zeus; they send out armies whenever and wherever this god through his oracle commands them. 2.42. All that have a temple of Zeus of Thebes or are of the Theban district sacrifice goats, but will not touch sheep. ,For no gods are worshipped by all Egyptians in common except Isis and Osiris, who they say is Dionysus; these are worshipped by all alike. Those who have a temple of Mendes or are of the Mendesian district sacrifice sheep, but will not touch goats. ,The Thebans, and those who by the Theban example will not touch sheep, give the following reason for their ordice: they say that Heracles wanted very much to see Zeus and that Zeus did not want to be seen by him, but that finally, when Heracles prayed, Zeus contrived ,to show himself displaying the head and wearing the fleece of a ram which he had flayed and beheaded. It is from this that the Egyptian images of Zeus have a ram's head; and in this, the Egyptians are imitated by the Ammonians, who are colonists from Egypt and Ethiopia and speak a language compounded of the tongues of both countries. ,It was from this, I think, that the Ammonians got their name, too; for the Egyptians call Zeus “Amon”. The Thebans, then, consider rams sacred for this reason, and do not sacrifice them. ,But one day a year, at the festival of Zeus, they cut in pieces and flay a single ram and put the fleece on the image of Zeus, as in the story; then they bring an image of Heracles near it. Having done this, all that are at the temple mourn for the ram, and then bury it in a sacred coffin. 2.47. Swine are held by the Egyptians to be unclean beasts. In the first place, if an Egyptian touches a hog in passing, he goes to the river and dips himself in it, clothed as he is; and in the second place, swineherds, though native born Egyptians, are alone of all men forbidden to enter any Egyptian temple; nor will any give a swineherd his daughter in marriage, nor take a wife from their women; but swineherds intermarry among themselves. ,Nor do the Egyptians think it right to sacrifice swine to any god except the Moon and Dionysus; to these, they sacrifice their swine at the same time, in the same season of full moon; then they eat the meat. The Egyptians have an explanation of why they sacrifice swine at this festival, yet abominate them at others; I know it, but it is not fitting that I relate it. ,But this is how they sacrifice swine to the Moon: the sacrificer lays the end of the tail and the spleen and the caul together and covers them up with all the fat that he finds around the belly, then consigns it all to the fire; as for the rest of the flesh, they eat it at the time of full moon when they sacrifice the victim; but they will not taste it on any other day. Poor men, with but slender means, mold swine out of dough, which they then take and sacrifice. 2.48. To Dionysus, on the evening of his festival, everyone offers a piglet which he kills before his door and then gives to the swineherd who has sold it, for him to take away. ,The rest of the festival of Dionysus is observed by the Egyptians much as it is by the Greeks, except for the dances; but in place of the phallus, they have invented the use of puppets two feet high moved by strings, the male member nodding and nearly as big as the rest of the body, which are carried about the villages by women; a flute-player goes ahead, the women follow behind singing of Dionysus. ,Why the male member is so large and is the only part of the body that moves, there is a sacred legend that explains. 2.49. Now then, it seems to me that Melampus son of Amytheon was not ignorant of but was familiar with this sacrifice. For Melampus was the one who taught the Greeks the name of Dionysus and the way of sacrificing to him and the phallic procession; he did not exactly unveil the subject taking all its details into consideration, for the teachers who came after him made a fuller revelation; but it was from him that the Greeks learned to bear the phallus along in honor of Dionysus, and they got their present practice from his teaching. ,I say, then, that Melampus acquired the prophetic art, being a discerning man, and that, besides many other things which he learned from Egypt , he also taught the Greeks things concerning Dionysus, altering few of them; for I will not say that what is done in Egypt in connection with the god and what is done among the Greeks originated independently: for they would then be of an Hellenic character and not recently introduced. ,Nor again will I say that the Egyptians took either this or any other custom from the Greeks. But I believe that Melampus learned the worship of Dionysus chiefly from Cadmus of Tyre and those who came with Cadmus from Phoenicia to the land now called Boeotia . 2.49.1. Now then, it seems to me that Melampus son of Amytheon was not ignorant of but was familiar with this sacrifice. For Melampus was the one who taught the Greeks the name of Dionysus and the way of sacrificing to him and the phallic procession; he did not exactly unveil the subject taking all its details into consideration, for the teachers who came after him made a fuller revelation; but it was from him that the Greeks learned to bear the phallus along in honor of Dionysus, and they got their present practice from his teaching. 2.49.2. I say, then, that Melampus acquired the prophetic art, being a discerning man, and that, besides many other things which he learned from Egypt , he also taught the Greeks things concerning Dionysus, altering few of them; for I will not say that what is done in Egypt in connection with the god and what is done among the Greeks originated independently: for they would then be of an Hellenic character and not recently introduced. 2.50. In fact, the names of nearly all the gods came to Hellas from Egypt . For I am convinced by inquiry that they have come from foreign parts, and I believe that they came chiefly from Egypt . ,Except the names of Poseidon and the Dioscuri, as I have already said, and Hera, and Hestia, and Themis, and the Graces, and the Nereids, the names of all the gods have always existed in Egypt . I only say what the Egyptians themselves say. The gods whose names they say they do not know were, as I think, named by the Pelasgians, except Poseidon, the knowledge of whom they learned from the Libyans. ,Alone of all nations the Libyans have had among them the name of Poseidon from the beginning, and they have always honored this god. The Egyptians, however, are not accustomed to pay any honors to heroes. 2.51. These customs, then, and others besides, which I shall indicate, were taken by the Greeks from the Egyptians. It was not so with the ithyphallic images of Hermes; the production of these came from the Pelasgians, from whom the Athenians were the first Greeks to take it, and then handed it on to others. ,For the Athenians were then already counted as Greeks when the Pelasgians came to live in the land with them and thereby began to be considered as Greeks. Whoever has been initiated into the rites of the Cabeiri, which the Samothracians learned from the Pelasgians and now practice, understands what my meaning is. ,Samothrace was formerly inhabited by those Pelasgians who came to live among the Athenians, and it is from them that the Samothracians take their rites. ,The Athenians, then, were the first Greeks to make ithyphallic images of Hermes, and they did this because the Pelasgians taught them. The Pelasgians told a certain sacred tale about this, which is set forth in the Samothracian mysteries. 2.52. Formerly, in all their sacrifices, the Pelasgians called upon gods without giving name or appellation to any (I know this, because I was told at Dodona ); for as yet they had not heard of such. They called them gods from the fact that, besides setting everything in order, they maintained all the dispositions. ,Then, after a long while, first they learned the names of the rest of the gods, which came to them from Egypt , and, much later, the name of Dionysus; and presently they asked the oracle at Dodona about the names; for this place of divination, held to be the most ancient in Hellas , was at that time the only one. ,When the Pelasgians, then, asked at Dodona whether they should adopt the names that had come from foreign parts, the oracle told them to use the names. From that time onwards they used the names of the gods in their sacrifices; and the Greeks received these later from the Pelasgians. 2.53. But whence each of the gods came to be, or whether all had always been, and how they appeared in form, they did not know until yesterday or the day before, so to speak; ,for I suppose Hesiod and Homer flourished not more than four hundred years earlier than I; and these are the ones who taught the Greeks the descent of the gods, and gave the gods their names, and determined their spheres and functions, and described their outward forms. ,But the poets who are said to have been earlier than these men were, in my opinion, later. The earlier part of all this is what the priestesses of Dodona tell; the later, that which concerns Hesiod and Homer, is what I myself say. 2.61. This is what they do there; I have already described how they keep the feast of Isis at Busiris. There, after the sacrifice, all the men and women lament, in countless numbers; but it is not pious for me to say who it is for whom they lament. ,Carians who live in Egypt do even more than this, inasmuch as they cut their foreheads with knives; and by this they show that they are foreigners and not Egyptians. 2.64. Furthermore, it was the Egyptians who first made it a matter of religious observance not to have intercourse with women in temples or to enter a temple after such intercourse without washing. Nearly all other peoples are less careful in this matter than are the Egyptians and Greeks, and consider a man to be like any other animal; ,for beasts and birds (they say) are seen to mate both in the temples and in the sacred precincts; now were this displeasing to the god, the beasts would not do so. This is the reason given by others for practices which I, for my part, dislike; 2.81. They wear linen tunics with fringes hanging about the legs, called “calasiris,” and loose white woolen mantles over these. But nothing woolen is brought into temples, or buried with them: that is impious. ,They agree in this with practices called Orphic and Bacchic, but in fact Egyptian and Pythagorean: for it is impious, too, for one partaking of these rites to be buried in woolen wrappings. There is a sacred legend about this. 2.81.2. They agree in this with practices called Orphic and Bacchic, but in fact Egyptian and Pythagorean: for it is impious, too, for one partaking of these rites to be buried in woolen wrappings. There is a sacred legend about this. 2.86. There are men whose sole business this is and who have this special craft. ,When a dead body is brought to them, they show those who brought it wooden models of corpses, painted likenesses; the most perfect way of embalming belongs, they say, to One whose name it would be impious for me to mention in treating such a matter; the second way, which they show, is less perfect than the first, and cheaper; and the third is the least costly of all. Having shown these, they ask those who brought the body in which way they desire to have it prepared. ,Having agreed on a price, the bearers go away, and the workmen, left alone in their place, embalm the body. If they do this in the most perfect way, they first draw out part of the brain through the nostrils with an iron hook, and inject certain drugs into the rest. ,Then, making a cut near the flank with a sharp knife of Ethiopian stone, they take out all the intestines, and clean the belly, rinsing it with palm wine and bruised spices; ,they sew it up again after filling the belly with pure ground myrrh and casia and any other spices, except frankincense. After doing this, they conceal the body for seventy days, embalmed in saltpetre; no longer time is allowed for the embalming; ,and when the seventy days have passed, they wash the body and wrap the whole of it in bandages of fine linen cloth, anointed with gum, which the Egyptians mostly use instead of glue; ,then they give the dead man back to his friends. These make a hollow wooden figure like a man, in which they enclose the corpse, shut it up, and keep it safe in a coffin-chamber, placed erect against a wall. 2.122. They said that later this king went down alive to what the Greeks call Hades and there played dice with Demeter, and after winning some and losing some, came back with a gift from her of a golden hand towel. ,From the descent of Rhampsinitus, when he came back, they said that the Egyptians celebrate a festival, which I know that they celebrate to this day, but whether this is why they celebrate, I cannot say. ,On the day of the festival, the priests weave a cloth and bind it as a headband on the eyes of one of their number, whom they then lead, wearing the cloth, into a road that goes to the temple of Demeter; they themselves go back, but this priest with his eyes bandaged is guided (they say) by two wolves to Demeter's temple, a distance of three miles from the city, and led back again from the temple by the wolves to the same place. 2.123. These Egyptian stories are for the benefit of whoever believes such tales: my rule in this history is that I record what is said by all as I have heard it. The Egyptians say that Demeter and Dionysus are the rulers of the lower world. ,The Egyptians were the first who maintained the following doctrine, too, that the human soul is immortal, and at the death of the body enters into some other living thing then coming to birth; and after passing through all creatures of land, sea, and air, it enters once more into a human body at birth, a cycle which it completes in three thousand years. ,There are Greeks who have used this doctrine, some earlier and some later, as if it were their own; I know their names, but do not record them. 2.132. As for the cow, it is covered with a purple robe, only the head and neck exposed, encrusted with a very thick layer of gold. Between the horns is the golden figure of the sun's orb. ,It does not stand, but kneels; it is as big as a live cow of great size. This image is carried out of the chamber once every year, whenever the Egyptians mourn the god whose name I omit in speaking of these matters: ,then the cow is brought out into the light; for they say that before she died she asked her father, Mycerinus, that she see the sun once a year. 2.144. Thus they showed that all those whose statues stood there had been good men, but quite unlike gods. ,Before these men, they said, the rulers of Egypt were gods, but none had been contemporary with the human priests. of these gods one or another had in succession been supreme; the last of them to rule the country was Osiris' son Horus, whom the Greeks call Apollo; he deposed Typhon, and was the last divine king of Egypt . Osiris is, in the Greek language, Dionysus. 2.145. Among the Greeks, Heracles, Dionysus, and Pan are held to be the youngest of the gods. But in Egypt , Pan is the most ancient of these and is one of the eight gods who are said to be the earliest of all; Heracles belongs to the second dynasty (that of the so-called twelve gods); and Dionysus to the third, which came after the twelve. ,How many years there were between Heracles and the reign of Amasis, I have already shown; Pan is said to be earlier still; the years between Dionysus and Amasis are the fewest, and they are reckoned by the Egyptians at fifteen thousand. ,The Egyptians claim to be sure of all this, since they have reckoned the years and chronicled them in writing. ,Now the Dionysus who was called the son of Semele, daughter of Cadmus, was about sixteen hundred years before my time, and Heracles son of Alcmene about nine hundred years; and Pan the son of Penelope (for according to the Greeks Penelope and Hermes were the parents of Pan) was about eight hundred years before me, and thus of a later date than the Trojan war. 2.146. With regard to these two, Pan and Dionysus, one may follow whatever story one thinks most credible; but I give my own opinion concerning them here. Had Dionysus son of Semele and Pan son of Penelope appeared in Hellas and lived there to old age, like Heracles the son of Amphitryon, it might have been said that they too (like Heracles) were but men, named after the older Pan and Dionysus, the gods of antiquity; ,but as it is, the Greek story has it that no sooner was Dionysus born than Zeus sewed him up in his thigh and carried him away to Nysa in Ethiopia beyond Egypt ; and as for Pan, the Greeks do not know what became of him after his birth. It is therefore plain to me that the Greeks learned the names of these two gods later than the names of all the others, and trace the birth of both to the time when they gained the knowledge. 2.156. Thus, then, the shrine is the most marvellous of all the things that I saw in this temple; but of things of second rank, the most wondrous is the island called Khemmis . ,This lies in a deep and wide lake near the temple at Buto , and the Egyptians say that it floats. I never saw it float, or move at all, and I thought it a marvellous tale, that an island should truly float. ,However that may be, there is a great shrine of Apollo on it, and three altars stand there; many palm trees grow on the island, and other trees too, some yielding fruit and some not. ,This is the story that the Egyptians tell to explain why the island moves: that on this island that did not move before, Leto, one of the eight gods who first came to be, who was living at Buto where this oracle of hers is, taking charge of Apollo from Isis, hid him for safety in this island which is now said to float, when Typhon came hunting through the world, keen to find the son of Osiris. ,Apollo and Artemis were (they say) children of Dionysus and Isis, and Leto was made their nurse and preserver; in Egyptian, Apollo is Horus, Demeter Isis, Artemis Bubastis. ,It was from this legend and no other that Aeschylus son of Euphorion took a notion which is in no poet before him: that Artemis was the daughter of Demeter. For this reason the island was made to float. So they say. 2.170. There is also at Saïs the burial-place of one whose name I think it impious to mention in speaking of such a matter; it is in the temple of Athena, behind and close to the length of the wall of the shrine. ,Moreover, great stone obelisks stand in the precinct; and there is a lake nearby, adorned with a stone margin and made in a complete circle; it is, as it seemed to me, the size of the lake at Delos which they call the Round Pond. 2.171. On this lake they enact by night the story of the god's sufferings, a rite which the Egyptians call the Mysteries. I could say more about this, for I know the truth, but let me preserve a discreet silence. ,Let me preserve a discreet silence, too, concerning that rite of Demeter which the Greeks call date Thesmophoria /date , except as much of it as I am not forbidden to mention. ,The daughters of Danaus were those who brought this rite out of Egypt and taught it to the Pelasgian women; afterwards, when the people of the Peloponnese were driven out by the Dorians, it was lost, except in so far as it was preserved by the Arcadians, the Peloponnesian people which was not driven out but left in its home. 4.13. There is also a story related in a poem by Aristeas son of Caüstrobius, a man of Proconnesus . This Aristeas, possessed by Phoebus, visited the Issedones; beyond these (he said) live the one-eyed Arimaspians, beyond whom are the griffins that guard gold, and beyond these again the Hyperboreans, whose territory reaches to the sea. ,Except for the Hyperboreans, all these nations (and first the Arimaspians) are always at war with their neighbors; the Issedones were pushed from their lands by the Arimaspians, and the Scythians by the Issedones, and the Cimmerians, living by the southern sea, were hard pressed by the Scythians and left their country. Thus Aristeas' story does not agree with the Scythian account about this country. 4.14. Where Aristeas who wrote this came from, I have already said; I will tell the story that I heard about him at Proconnesus and Cyzicus . It is said that this Aristeas, who was as well-born as any of his townsfolk, went into a fuller's shop at Proconnesus and there died; the owner shut his shop and went away to tell the dead man's relatives, ,and the report of Aristeas' death being spread about in the city was disputed by a man of Cyzicus , who had come from the town of Artace, and said that he had met Aristeas going toward Cyzicus and spoken with him. While he argued vehemently, the relatives of the dead man came to the fuller's shop with all that was necessary for burial; ,but when the place was opened, there was no Aristeas there, dead or alive. But in the seventh year after that, Aristeas appeared at Proconnesus and made that poem which the Greeks now call the title Arimaspea /title , after which he vanished once again. 4.15. Such is the tale told in these two towns. But this, I know, happened to the Metapontines in Italy , two hundred and forty years after the second disappearance of Aristeas, as reckoning made at Proconnesus and Metapontum shows me: ,Aristeas, so the Metapontines say, appeared in their country and told them to set up an altar to Apollo, and set beside it a statue bearing the name of Aristeas the Proconnesian; for, he said, Apollo had come to their country alone of all Italian lands, and he—the man who was now Aristeas, but then when he followed the god had been a crow—had come with him. ,After saying this, he vanished. The Metapontines, so they say, sent to Delphi and asked the god what the vision of the man could mean; and the Pythian priestess told them to obey the vision, saying that their fortune would be better. ,They did as instructed. And now there stands beside the image of Apollo a statue bearing the name of Aristeas; a grove of bay-trees surrounds it; the image is set in the marketplace. Let it suffice that I have said this much about Aristeas. 4.70. As for giving sworn pledges to those who are to receive them, this is the Scythian way: they take blood from the parties to the agreement by making a little cut in the body with an awl or a knife, and pour it mixed with wine into a big earthenware bowl, into which they then dip a scimitar and arrows and an axe and a javelin; and when this is done those swearing the agreement, and the most honorable of their followers, drink the blood after solemn curses. 4.71. The burial-places of the kings are in the land of the Gerrhi, which is the end of the navigation of the Borysthenes. Whenever their king has died, the Scythians dig a great four-cornered pit in the ground there; when this is ready, they take up the dead man—his body enclosed in wax, his belly cut open and cleaned and filled with cut marsh-plants and frankincense, and parsley and anise seed, and sewn up again—and transport him on a wagon to another tribe. ,Then those who receive the dead man on his arrival do the same as do the Royal Scythians: that is, they cut off a part of their ears, shave their heads, make cuts around their arms, tear their foreheads and noses, and pierce their left hands with arrows. ,From there, the escorts transport the king's body on the wagon to another of the tribes that they rule, and those to whom they have already come follow them; and having carried the dead man to all in turn, they are at the place of burial, in the country of the Gerrhi, the farthest distant tribe of all under their rule. ,Then, having laid the body on a couch in the tomb, they plant spears on each side of the body and lay wooden planks across them, which they then roof over with braided osiers; in the open space which is left in the tomb they bury one of the king's concubines, his cupbearer, his cook, his groom, his squire, and his messenger, after strangling them, besides horses, and first-fruits of everything else, and golden cups; for the Scythians do not use silver or bronze. ,Having done this, they all build a great barrow of earth, vying eagerly with one another to make this as great as possible. 4.72. After a year has past, they next do as follows. They take the most trusted of the rest of the king's servants (and these are native-born Scythians, for only those whom he tells to do so serve the king, and none of the Scythians have servants bought by money) ,and strangle fifty of these and fifty of their best horses and empty and clean the bellies of them all, fill them with chaff, and sew them up again. ,Then they fasten half of a wheel to two posts, the hollow upward, and the other half to another pair of posts, until many posts thus prepared are planted in the ground, and, after driving thick stakes lengthways through the horses' bodies to their necks, they place the horses up on the wheels ,so that the wheel in front supports the horse's forequarters and the wheel behind takes the weight of the belly by the hindquarters, and the forelegs and hindlegs hang free; and putting bridles and bits in the horses' mouths, they stretch the bridles to the front and fasten them with pegs. ,Then they take each one of the fifty strangled young men and mount him on the horse; their way of doing it is to drive an upright stake through each body passing up alongside the spine to the neck leaving enough of the stake projecting below to be fixed in a hole made in the other stake, which passes through the horse. So having set horsemen of this fashion around the tomb, they ride away. 4.73. This is the way they bury their kings. All other Scythians, when they die, are laid in wagons and carried about among their friends by their nearest of kin; each receives them and entertains the retinue hospitably, setting before the dead man about as much of the fare as he serves to the rest. All but the kings are carried about like this for forty days and then buried. ,After the burial the Scythians cleanse themselves as follows: they anoint and wash their heads and, for their bodies, set up three poles leaning together to a point and cover these over with wool mats; then, in the space so enclosed to the best of their ability, they make a pit in the center beneath the poles and the mats and throw red-hot stones into it. 4.74. They have hemp growing in their country, very like flax, except that the hemp is much thicker and taller. This grows both of itself and also by their cultivation, and the Thracians even make garments of it which are very like linen; no one, unless he were an expert in hemp, could determine whether they were hempen or linen; whoever has never seen hemp before will think the garment linen. 4.75. The Scythians then take the seed of this hemp and, crawling in under the mats, throw it on the red-hot stones, where it smoulders and sends forth such fumes that no Greek vapor-bath could surpass it. ,The Scythians howl in their joy at the vapor-bath. This serves them instead of bathing, for they never wash their bodies with water. ,But their women pound cypress and cedar and frankincense wood on a rough stone, adding water also, and with the thick stuff thus pounded they anoint their bodies and faces, as a result of which not only does a fragrant scent come from them, but when on the second day they take off the ointment, their skin becomes clear and shining. 4.76. But as regards foreign customs, the Scythians (like others) very much shun practising those of any other country, and particularly of Hellas, as was proved in the case of Anacharsis and also of Scyles. ,For when Anacharsis was coming back to the Scythian country after having seen much of the world in his travels and given many examples of his wisdom, he sailed through the Hellespont and put in at Cyzicus; ,where, finding the Cyzicenes celebrating the feast of the Mother of the Gods with great ceremony, he vowed to this same Mother that if he returned to his own country safe and sound he would sacrifice to her as he saw the Cyzicenes doing, and establish a nightly rite of worship. ,So when he came to Scythia, he hid himself in the country called Woodland (which is beside the Race of Achilles, and is all overgrown with every kind of timber); hidden there, Anacharsis celebrated the goddess' ritual with exactness, carrying a small drum and hanging images about himself. ,Then some Scythian saw him doing this and told the king, Saulius; who, coming to the place himself and seeing Anacharsis performing these rites, shot an arrow at him and killed him. And now the Scythians, if they are asked about Anacharsis, say they have no knowledge of him; this is because he left his country for Hellas and followed the customs of strangers. ,But according to what I heard from Tymnes, the deputy for Ariapithes, Anacharsis was an uncle of Idanthyrsus king of Scythia, and he was the son of Gnurus, son of Lycus, son of Spargapithes. Now if Anacharsis was truly of this family, then let him know he was slain by his own brother; for Idanthyrsus was the son of Saulius, and it was Saulius who killed Anacharsis. 4.77. It is true that I have heard another story told by the Peloponnesians; namely, that Anacharsis had been sent by the king of Scythia and had been a student of the ways of Hellas, and after his return told the king who sent him that all Greeks were keen for every kind of learning, except the Lacedaemonians; but that these were the only Greeks who spoke and listened with discretion. ,But this is a tale pointlessly invented by the Greeks themselves; and be this as it may, the man was put to death as I have said. 4.78. This, then, was how Anacharsis fared, owing to his foreign ways and consorting with Greeks; and a great many years afterward, Scyles, son of Ariapithes, suffered a like fate. Scyles was one of the sons born to Ariapithes, king of Scythia; but his mother was of Istria, and not native-born; and she taught him to speak and read Greek. ,As time passed, Ariapithes was treacherously killed by Spargapithes, king of the Agathyrsi, and Scyles inherited the kingship and his father's wife, a Scythian woman whose name was Opoea, and she bore Scyles a son, Oricus. ,So Scyles was king of Scythia; but he was in no way content with the Scythian way of life, and was much more inclined to Greek ways, from the upbringing that he had received. So this is what he would do: he would lead the Scythian army to the city of the Borysthenites (who say that they are Milesians), and when he arrived there would leave his army in the suburb of the city, ,while he himself, entering within the walls and shutting the gates, would take off his Scythian apparel and put on Greek dress; and in it he would go among the townsfolk unattended by spearmen or any others (who would guard the gates, lest any Scythian see him wearing this apparel), and in every way follow the Greek manner of life, and worship the gods according to Greek usage. ,When he had spent a month or more like this, he would put on Scythian dress and leave the city. He did this often; and he built a house in Borysthenes, and married a wife of the people of the country and brought her there. 4.79. But when things had to turn out badly for him, they did so for this reason: he conceived a desire to be initiated into the rites of the Bacchic Dionysus; and when he was about to begin the sacred mysteries, he saw the greatest vision. ,He had in the city of the Borysthenites a spacious house, grand and costly (the same house I just mentioned), all surrounded by sphinxes and griffins worked in white marble; this house was struck by a thunderbolt. And though the house burnt to the ground, Scyles none the less performed the rite to the end. ,Now the Scythians reproach the Greeks for this Bacchic revelling, saying that it is not reasonable to set up a god who leads men to madness. ,So when Scyles had been initiated into the Bacchic rite, some one of the Borysthenites scoffed at the Scythians: “You laugh at us, Scythians, because we play the Bacchant and the god possesses us; but now this deity has possessed your own king, so that he plays the Bacchant and is maddened by the god. If you will not believe me, follow me now and I will show him to you.” ,The leading men among the Scythians followed him, and the Borysthenite brought them up secretly onto a tower; from which, when Scyles passed by with his company of worshippers, they saw him playing the Bacchant; thinking it a great misfortune, they left the city and told the whole army what they had seen. 4.80. After this Scyles rode off to his own place; but the Scythians rebelled against him, setting up his brother Octamasades, son of the daughter of Teres, for their king. ,Scyles, learning what had happened concerning him and the reason why it had happened, fled into Thrace; and when Octamasades heard this he led his army there. But when he was beside the Ister, the Thracians barred his way; and when the armies were about to engage, Sitalces sent this message to Octamasades: ,“Why should we try each other's strength? You are my sister's son, and you have my brother with you; give him back to me, and I will give up your Scyles to you; and let us not endanger our armies.” ,Such was the offer Sitalces sent to him; for Sitalces' brother had fled from him and was with Octamasades. The Scythian agreed to this, and took his brother Scyles, giving up his own uncle to Sitalces. ,Sitalces then took his brother and carried him away, but Octamasades beheaded Scyles on the spot. This is how closely the Scythians guard their customs, and these are the penalties they inflict on those who add foreign customs to their own. 4.94. Their belief in their immortality is as follows: they believe that they do not die, but that one who perishes goes to the deity Salmoxis, or Gebeleïzis, as some of them call him. ,Once every five years they choose one of their people by lot and send him as a messenger to Salmoxis, with instructions to report their needs; and this is how they send him: three lances are held by designated men; others seize the messenger to Salmoxis by his hands and feet, and swing and toss him up on to the spear-points. ,If he is killed by the toss, they believe that the god regards them with favor; but if he is not killed, they blame the messenger himself, considering him a bad man, and send another messenger in place of him. It is while the man still lives that they give him the message. ,Furthermore, when there is thunder and lightning these same Thracians shoot arrows skyward as a threat to the god, believing in no other god but their own. 4.95. I understand from the Greeks who live beside the Hellespont and Pontus, that this Salmoxis was a man who was once a slave in Samos, his master being Pythagoras son of Mnesarchus; ,then, after being freed and gaining great wealth, he returned to his own country. Now the Thracians were a poor and backward people, but this Salmoxis knew Ionian ways and a more advanced way of life than the Thracian; for he had consorted with Greeks, and moreover with one of the greatest Greek teachers, Pythagoras; ,therefore he made a hall, where he entertained and fed the leaders among his countrymen, and taught them that neither he nor his guests nor any of their descendants would ever die, but that they would go to a place where they would live forever and have all good things. ,While he was doing as I have said and teaching this doctrine, he was meanwhile making an underground chamber. When this was finished, he vanished from the sight of the Thracians, and went down into the underground chamber, where he lived for three years, ,while the Thracians wished him back and mourned him for dead; then in the fourth year he appeared to the Thracians, and thus they came to believe what Salmoxis had told them. Such is the Greek story about him. 4.96. Now I neither disbelieve nor entirely believe the tale about Salmoxis and his underground chamber; but I think that he lived many years before Pythagoras; ,and as to whether there was a man called Salmoxis or this is some deity native to the Getae, let the question be dismissed. 5.67. In doing this, to my thinking, this Cleisthenes was imitating his own mother's father, Cleisthenes the tyrant of Sicyon, for Cleisthenes, after going to war with the Argives, made an end of minstrels' contests at Sicyon by reason of the Homeric poems, in which it is the Argives and Argos which are primarily the theme of the songs. Furthermore, he conceived the desire to cast out from the land Adrastus son of Talaus, the hero whose shrine stood then as now in the very marketplace of Sicyon because he was an Argive. ,He went then to Delphi, and asked the oracle if he should cast Adrastus out, but the priestess said in response: “Adrastus is king of Sicyon, and you but a stone thrower.” When the god would not permit him to do as he wished in this matter, he returned home and attempted to devise some plan which might rid him of Adrastus. When he thought he had found one, he sent to Boeotian Thebes saying that he would gladly bring Melanippus son of Astacus into his country, and the Thebans handed him over. ,When Cleisthenes had brought him in, he consecrated a sanctuary for him in the government house itself, where he was established in the greatest possible security. Now the reason why Cleisthenes brought in Melanippus, a thing which I must relate, was that Melanippus was Adrastus' deadliest enemy, for Adrastus had slain his brother Mecisteus and his son-in-law Tydeus. ,Having then designated the precinct for him, Cleisthenes took away all Adrastus' sacrifices and festivals and gave them to Melanippus. The Sicyonians had been accustomed to pay very great honor to Adrastus because the country had once belonged to Polybus, his maternal grandfather, who died without an heir and bequeathed the kingship to him. ,Besides other honors paid to Adrastus by the Sicyonians, they celebrated his lamentable fate with tragic choruses in honor not of Dionysus but of Adrastus. Cleisthenes, however, gave the choruses back to Dionysus and the rest of the worship to Melanippus. 6.16. The Chians escaped to their own country with their remaining ships, but the crews of the Chian ships that were damaged and disabled were pursued and took refuge in Mykale. There the men beached and left their ships, and made their way across the mainland. ,But when the Chians entered the lands of Ephesus on their march, they came by night while the women were celebrating the date Thesmophoria /date ; then the Ephesians, never having heard the story of the Chians and seeing an army invading their country, were fully persuaded that these were robbers come after their women; so they mustered all their force and killed the Chians. 6.137. Miltiades son of Cimon took possession of Lemnos in this way: When the Pelasgians were driven out of Attica by the Athenians, whether justly or unjustly I cannot say, beyond what is told; namely, that Hecataeus the son of Hegesandrus declares in his history that the act was unjust; ,for when the Athenians saw the land under Hymettus, formerly theirs, which they had given to the Pelasgians as a dwelling-place in reward for the wall that had once been built around the acropolis—when the Athenians saw how well this place was tilled which previously had been bad and worthless, they were envious and coveted the land, and so drove the Pelasgians out on this and no other pretext. But the Athenians themselves say that their reason for expelling the Pelasgians was just. ,The Pelasgians set out from their settlement at the foot of Hymettus and wronged the Athenians in this way: Neither the Athenians nor any other Hellenes had servants yet at that time, and their sons and daughters used to go to the Nine Wells for water; and whenever they came, the Pelasgians maltreated them out of mere arrogance and pride. And this was not enough for them; finally they were caught in the act of planning to attack Athens. ,The Athenians were much better men than the Pelasgians, since when they could have killed them, caught plotting as they were, they would not so do, but ordered them out of the country. The Pelasgians departed and took possession of Lemnos, besides other places. This is the Athenian story; the other is told by Hecataeus. 6.138. These Pelasgians dwelt at that time in Lemnos and desired vengeance on the Athenians. Since they well knew the time of the Athenian festivals, they acquired fifty-oared ships and set an ambush for the Athenian women celebrating the festival of Artemis at Brauron. They seized many of the women, then sailed away with them and brought them to Lemnos to be their concubines. ,These women bore more and more children, and they taught their sons the speech of Attica and Athenian manners. These boys would not mix with the sons of the Pelasgian women; if one of them was beaten by one of the others, they would all run to his aid and help each other; these boys even claimed to rule the others, and were much stronger. ,When the Pelasgians perceived this, they took counsel together; it troubled them much in their deliberations to think what the boys would do when they grew to manhood, if they were resolved to help each other against the sons of the lawful wives and attempted to rule them already. ,Thereupon the Pelasgians resolved to kill the sons of the Attic women; they did this, and then killed the boys' mothers also. From this deed and the earlier one which was done by the women when they killed their own husbands who were Thoas' companions, a “Lemnian crime” has been a proverb in Hellas for any deed of cruelty. 8.11. But the Greeks, when the signal was given them, first drew the sterns of their ships together, their prows turned towards the foreigners; then at the second signal they put their hands to the work, despite the fact that they were hemmed in within a narrow space and were fighting face-to-face. ,There they took thirty of the foreigners ships as well as the brother of Gorgus king of Salamis, Philaon son of Chersis, a man of note in the fleet. The first Greek to take an enemy ship was an Athenian, Lycomedes, son of Aeschraeus, and he it was who received the prize for valor. ,They fought that sea-fight with doubtful issue, and nightfall ended the battle; the Greeks sailed back to Artemisium, and the barbarians to Aphetae, after faring far below their hopes in the fight. In that battle Antidorus of Lemnos, the only one of the Greeks siding with the Persian, deserted to the Greeks, and for that the Athenians gave him land in Salamis. 9.34. By so saying he imitated Melampus, in so far as one may compare demands for kingship with those for citizenship. For when the women of Argos had gone mad, and the Argives wanted him to come from Pylos and heal them of that madness, Melampus demanded half of their kingship for his wages. ,This the Argives would not put up with and departed. When, however, the madness spread among their women, they promised what Melampus demanded and were ready to give it to him. Thereupon, seeing their purpose changed, he demanded yet more and said that he would not do their will except if they gave a third of their kingship to his brother Bias; now driven into dire straits, the Argives consented to that also. |
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67. Aristophanes, Peace, 277-278, 374-375 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020), Early Greek Ethics, 600| 375. δεῖ γὰρ μυηθῆναί με πρὶν τεθνηκέναι. | |
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| 68. Plato, Euthydemus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •mystery cults and rites •cult songs, mystery cult Found in books: Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 263; Gianvittorio-Ungar and Schlapbach (2021), Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond, 90, 91 |
69. Aristophanes, Clouds, 140-143, 1476-1477, 431-432, 435, 603, 606, 830-831, 319 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 371| 319. ταῦτ' ἄρ' ἀκούσας' αὐτῶν τὸ φθέγμ' ἡ ψυχή μου πεπότηται, | |
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70. Xenophon, The Education of Cyrus, 3.3.58 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •mystery cults Found in books: Keener(2005), First-Second Corinthians, 43| 3.3.58. ἕως δʼ ἔτι ἔξω βελῶν ἦσαν, παρηγγύα ὁ Κῦρος σύνθημα Ζεὺς σύμμαχος καὶ ἡγεμών. ἐπεὶ δὲ πάλιν ἧκε τὸ σύνθημα ἀνταποδιδόμενον, ἐξῆρχεν αὐτὸς ὁ Κῦρος παιᾶνα τὸν νομιζόμενον· οἱ δὲ θεοσεβῶς πάντες συνεπήχησαν μεγάλῃ τῇ φωνῇ· ἐν τῷ τοιούτῳ γὰρ δὴ οἱ δεισιδαίμονες ἧττον τοὺς ἀνθρώπους φοβοῦνται. | 3.3.58. While they were still out of range, Cyrus passed the watchword, Zeus our Helper and our Guide. And when the watchword came back and was delivered again to him, Cyrus himself began the usual paean, and they all devoutly joined with a loud voice in the singing, for in the performance of such service the God-fearing have less fear of men. |
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71. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 396; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 169| 250b. διὰ τὸ μὴ ἱκανῶς διαισθάνεσθαι. δικαιοσύνης μὲν οὖν καὶ σωφροσύνης καὶ ὅσα ἄλλα τίμια ψυχαῖς οὐκ ἔνεστι φέγγος οὐδὲν ἐν τοῖς τῇδε ὁμοιώμασιν, ἀλλὰ διʼ ἀμυδρῶν ὀργάνων μόγις αὐτῶν καὶ ὀλίγοι ἐπὶ τὰς εἰκόνας ἰόντες θεῶνται τὸ τοῦ εἰκασθέντος γένος· κάλλος δὲ τότʼ ἦν ἰδεῖν λαμπρόν, ὅτε σὺν εὐδαίμονι χορῷ μακαρίαν ὄψιν τε καὶ θέαν, ἑπόμενοι μετὰ μὲν Διὸς ἡμεῖς, ἄλλοι δὲ μετʼ ἄλλου θεῶν, εἶδόν τε καὶ ἐτελοῦντο τῶν τελετῶν ἣν θέμις λέγειν | 250b. Now in the earthly copies of justice and temperance and the other ideas which are precious to souls there is no light, but only a few, approaching the images through the darkling organs of sense, behold in them the nature of that which they imitate, and these few do this with difficulty. But at that former time they saw beauty shining in brightness, when, with a blessed company—we following in the train of Zeus, and others in that of some other god—they saw the blessed sight and vision and were initiated into that which is rightly called |
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| 72. Euripides, Hippolytus, 1290-1293, 1298-1299, 1437, 509-515, 946-957, 25 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 3 |
| 73. Euripides, Hercules Furens, 481-484, 613, 480 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 152 |
| 74. Euripides, Children of Heracles, 613 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •orphic, see bacchic, initiation, mystery cults, rites Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 3 |
75. Euripides, Helen, 1307, 1363, 433-434, 716-721, 1362 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 171, 335| 1362. ῥόμβου θ' εἱλισσομένα | |
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| 76. Euripides, Fragments, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 3 |
77. Plato, Statesman, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 86| 287a. μόνον ὡς μακρὰ τὰ λεχθέντα, ἀλλὰ καὶ προσαποφαίνειν οἴεσθαι δεῖν ὡς βραχύτερα ἂν γενόμενα τοὺς συνόντας ἀπηργάζετο διαλεκτικωτέρους καὶ τῆς τῶν ὄντων λόγῳ δηλώσεως εὑρετικωτέρους, τῶν δὲ ἄλλων καὶ πρὸς ἄλλʼ ἄττα ψόγων καὶ ἐπαίνων μηδὲν φροντίζειν μηδὲ τὸ παράπαν ἀκούειν δοκεῖν τῶν τοιούτων λόγων. καὶ τούτων μὲν ἅλις, εἰ καὶ σοὶ ταύτῃ συνδοκεῖ· πρὸς δὲ δὴ τὸν πολιτικὸν | 287a. but he must also show that there is ground for the belief that if they had been briefer they would have made their hearers better dialecticians and quicker to discover through reason the truth of realities. About other people and the praise or blame they direct towards other qualities in discourse, we need not be concerned; we need not even appear to hear them. But enough of this, if you feel about it as I do; so let us go back to the statesman |
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| 78. Euripides, Cretes (Fragmenta Papyracea), 11-15, 9-10 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 239 |
79. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 197, 371| 108a. μὲν γὰρ ἁπλῆν οἶμόν φησιν εἰς Ἅιδου φέρειν, ἡ δ᾽ οὔτε ἁπλῆ οὔτε μία φαίνεταί μοι εἶναι. οὐδὲ γὰρ ἂν ἡγεμόνων ἔδει: οὐ γάρ πού τις ἂν διαμάρτοι οὐδαμόσε μιᾶς ὁδοῦ οὔσης. νῦν δὲ ἔοικε σχίσεις τε καὶ τριόδους πολλὰς ἔχειν: ἀπὸ τῶν θυσιῶν τε καὶ νομίμων τῶν ἐνθάδε τεκμαιρόμενος λέγω. ἡ μὲν οὖν κοσμία τε καὶ φρόνιμος ψυχὴ ἕπεταί τε καὶ οὐκ ἀγνοεῖ τὰ παρόντα: ἡ δ’ ἐπιθυμητικῶς τοῦ σώματος ἔχουσα, ὅπερ ἐν τῷ ἔμπροσθεν εἶπον, περὶ ἐκεῖνο πολὺν | 108a. for he says a simple path leads to the lower world, but I think the path is neither simple nor single, for if it were, there would be no need of guides, since no one could miss the way to any place if there were only one road. But really there seem to be many forks of the road and many windings; this I infer from the rites and ceremonies practiced here on earth. Now the orderly and wise soul follows its guide and understands its circumstances; but the soul that is desirous of the body, as I said before, flits about it, and in the visible world for a long time, |
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| 80. Timotheus of Miletus, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •mysteries, mystery cults, bacchic, dionysiac Found in books: Bernabe et al. (2013), Redefining Dionysos, 8 |
81. Thucydides, The History of The Peloponnesian War, 2.15, 2.68, 3.22, 3.104.3, 4.109, 5.70, 6.27-6.28, 6.60, 8.53.2 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •mystery cults •cult, mysteries, rituals, foundation •cult, mysteries, rituals, relic •cult, mysteries, rituals, worship •mystery cult •samothrace, mystery cult •mystery cults, charites and •mysteries, mystery cults •mysteries, mystery cults,orphic •cabiri and cabiric mystery cults •mystery cults, cabiri and cabiric mystery cults •cults, mysteries Found in books: Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 205; Bernabe et al. (2013), Redefining Dionysos, 255; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 281; Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 143; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 152; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 187; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 237, 333| 3.104.3. ἦν δέ ποτε καὶ τὸ πάλαι μεγάλη ξύνοδος ἐς τὴν Δῆλον τῶν Ἰώνων τε καὶ περικτιόνων νησιωτῶν: ξύν τε γὰρ γυναιξὶ καὶ παισὶν ἐθεώρουν, ὥσπερ νῦν ἐς τὰ Ἐφέσια Ἴωνες, καὶ ἀγὼν ἐποιεῖτο αὐτόθι καὶ γυμνικὸς καὶ μουσικός, χορούς τε ἀνῆγον αἱ πόλεις. 8.53.2. ἀντιλεγόντων δὲ πολλῶν καὶ ἄλλων περὶ τῆς δημοκρατίας καὶ τῶν Ἀλκιβιάδου ἅμα ἐχθρῶν διαβοώντων ὡς δεινὸν εἴη εἰ τοὺς νόμους βιασάμενος κάτεισι, καὶ Εὐμολπιδῶν καὶ Κηρύκων περὶ τῶν μυστικῶν δι’ ἅπερ ἔφυγε μαρτυρομένων καὶ ἐπιθειαζόντων μὴ κατάγειν, ὁ Πείσανδρος παρελθὼν πρὸς πολλὴν ἀντιλογίαν καὶ σχετλιασμὸν ἠρώτα ἕνα ἕκαστον παράγων τῶν ἀντιλεγόντων, εἴ τινα ἐλπίδα ἔχει σωτηρίας τῇ πόλει, Πελοποννησίων ναῦς τε οὐκ ἐλάσσους σφῶν ἐν τῇ θαλάσσῃ ἀντιπρῴρους ἐχόντων καὶ πόλεις ξυμμαχίδας πλείους, βασιλέως τε αὐτοῖς καὶ Τισσαφέρνους χρήματα παρεχόντων, σφίσι τε οὐκέτι ὄντων, εἰ μή τις πείσει βασιλέα μεταστῆναι παρὰ σφᾶς. | 3.104.3. Once upon a time, indeed, there was a great assemblage of the Ionians and the neighboring islanders at Delos , who used to come to the festival, as the Ionians now do to that of Ephesus , and athletic and poetical contests took place there, and the cities brought choirs of dancers. 8.53.2. A number of speakers opposed them on the question of the democracy, the enemies of Alcibiades cried out against the scandal of a restoration to be effected by a violation of the constitution, and the Eumolpidae and Ceryces protested in behalf of the mysteries, the cause of his banishment, and called upon the gods to avert his recall; when Pisander, in the midst of much opposition and abuse, came forward, and taking each of his opponents aside asked him the following question:—In the face of the fact that the Peloponnesians had as many ships as their own confronting them at sea, more cities in alliance with them, and the king and Tissaphernes to supply them with money, of which the Athenians had none left, had he any hope of saving the state, unless some one could induce the king to come over to their side? |
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82. Euripides, Bacchae, 1, 1006-1009, 101, 1010, 102, 1020, 1089, 1107-1108, 111, 1114-1147, 1153, 116-117, 1177-1179, 118, 1180-1189, 119, 1190-1249, 125, 1250-1259, 126, 1260-1269, 127, 1270-1279, 128, 1280-1289, 129, 1290-1300, 138-139, 142-143, 156, 172, 195-196, 2, 20-21, 214, 216-219, 22, 220-232, 243, 260-264, 268-271, 274-285, 3, 306, 325-326, 332, 359, 366, 370-389, 39, 390-399, 4, 40, 400-409, 41, 410-419, 42, 420-431, 45, 466, 470-473, 475, 477, 491, 5, 500-502, 511-514, 526-529, 585, 605, 608-609, 616-632, 642, 67-68, 686-688, 692-694, 697-698, 704-711, 72, 724-727, 73-76, 768, 77, 772, 794-797, 800, 810, 848, 850-854, 857, 861, 912-913, 918-924, 941-948, 968-969, 990, 997-998, 474 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 321, 459; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 3| 474. οὐ θέμις ἀκοῦσαί σʼ, ἔστι δʼ ἄξιʼ εἰδέναι. Πενθεύς | |
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83. Xenophon, Memoirs, 1.4.15 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •religion passim, mystery cults, initiation Found in books: Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 38| 1.4.15. ὅταν πέμπωσιν, ὥσπερ σὺ φὴς πέμπειν αὐτούς, συμβούλους ὅ τι χρὴ ποιεῖν καὶ μὴ ποιεῖν. ὅταν δὲ Ἀθηναίοις, ἔφη, πυνθανομένοις τι διὰ μαντικῆς φράζωσιν, οὐ καὶ σοὶ δοκεῖς φράζειν αὐτούς, οὐδʼ ὅταν τοῖς Ἕλλησι τέρατα πέμποντες προσημαίνωσιν, οὐδʼ ὅταν πᾶσιν ἀνθρώποις, ἀλλὰ μόνον σὲ ἐξαιροῦντες ἐν ἀμελείᾳ κατατίθενται; | 1.4.15. I will believe when they send counsellors, as you declare they do, saying, Do this, avoid that. But when the Athenians inquire of them by divination and they reply, do you not suppose that to you, too, the answer is given? Or when they send portents for warning to the Greeks, or to all the world? Are you their one exception, the only one consigned to neglect? |
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84. Hebrew Bible, Zechariah, 13.9 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •mystery cults Found in books: Keener(2005), First-Second Corinthians, 43| 13.9. "וְהֵבֵאתִי אֶת־הַשְּׁלִשִׁית בָּאֵשׁ וּצְרַפְתִּים כִּצְרֹף אֶת־הַכֶּסֶף וּבְחַנְתִּים כִּבְחֹן אֶת־הַזָּהָב הוּא יִקְרָא בִשְׁמִי וַאֲנִי אֶעֱנֶה אֹתוֹ אָמַרְתִּי עַמִּי הוּא וְהוּא יֹאמַר יְהוָה אֱלֹהָי׃", | 13.9. "And I will bring the third part through the fire, And will refine them as silver is refined, And will try them as gold is tried; They shall call on My name, And I will answer them; I will say: ‘It is My people’, And they shall say: ‘The LORD is my God.’", |
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85. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 314| 90c. φρονεῖν μὲν ἀθάνατα καὶ θεῖα, ἄνπερ ἀληθείας ἐφάπτηται, πᾶσα ἀνάγκη που, καθʼ ὅσον δʼ αὖ μετασχεῖν ἀνθρωπίνῃ φύσει ἀθανασίας ἐνδέχεται, τούτου μηδὲν μέρος ἀπολείπειν, ἅτε δὲ ἀεὶ θεραπεύοντα τὸ θεῖον ἔχοντά τε αὐτὸν εὖ κεκοσμημένον τὸν δαίμονα σύνοικον ἑαυτῷ, διαφερόντως εὐδαίμονα εἶναι. θεραπεία δὲ δὴ παντὶ παντὸς μία, τὰς οἰκείας ἑκάστῳ τροφὰς καὶ κινήσεις ἀποδιδόναι. τῷ δʼ ἐν ἡμῖν θείῳ συγγενεῖς εἰσιν κινήσεις αἱ τοῦ παντὸς διανοήσεις | 90c. must necessarily and inevitably think thoughts that are immortal and divine, if so be that he lays hold on truth, and in so far as it is possible for human nature to partake of immortality, he must fall short thereof in no degree; and inasmuch as he is for ever tending his divine part and duly magnifying that daemon who dwells along with him, he must be supremely blessed. And the way of tendance of every part by every man is one—namely, to supply each with its own congenial food and motion; and for the divine part within us the congenial motion |
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86. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Jedan (2009), Stoic Virtues: Chrysippus and the Religious Character of Stoic Ethics, 110| 176a. λαβόντος ὀρθῶς ὑμνῆσαι θεῶν τε καὶ ἀνδρῶν εὐδαιμόνων βίον ἀληθῆ . ΘΕΟ. εἰ πάντας, ὦ Σώκρατες, πείθοις ἃ λέγεις ὥσπερ ἐμέ, πλείων ἂν εἰρήνη καὶ κακὰ ἐλάττω κατʼ ἀνθρώπους εἴη. ΣΩ. ἀλλʼ οὔτʼ ἀπολέσθαι τὰ κακὰ δυνατόν, ὦ Θεόδωρε— ὑπεναντίον γάρ τι τῷ ἀγαθῷ ἀεὶ εἶναι ἀνάγκη—οὔτʼ ἐν θεοῖς αὐτὰ ἱδρῦσθαι, τὴν δὲ θνητὴν φύσιν καὶ τόνδε τὸν τόπον περιπολεῖ ἐξ ἀνάγκης. διὸ καὶ πειρᾶσθαι χρὴ ἐνθένδε | 176a. THEO. If, Socrates, you could persuade all men of the truth of what you say as you do me, there would be more peace and fewer evils among mankind. SOC. But it is impossible that evils should be done away with, Theodorus, for there must always be something opposed to the good; and they cannot have their place among the gods, but must inevitably hover about mortal nature and this earth. Therefore we ought to try to escape from earth to the dwelling of the gods as quickly as we can; |
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87. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 397; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 1| 218b. Ἐρυξιμάχους, Παυσανίας, Ἀριστοδήμους τε καὶ Ἀριστοφάνας· Σωκράτη δὲ αὐτὸν τί δεῖ λέγειν, καὶ ὅσοι ἄλλοι; πάντες γὰρ κεκοινωνήκατε τῆς φιλοσόφου μανίας τε καὶ βακχείας—διὸ πάντες ἀκούσεσθε· συγγνώσεσθε γὰρ τοῖς τε τότε πραχθεῖσι καὶ τοῖς νῦν λεγομένοις. οἱ δὲ οἰκέται, καὶ εἴ τις ἄλλος ἐστὶν βέβηλός τε καὶ ἄγροικος, πύλας πάνυ μεγάλας τοῖς ὠσὶν ἐπίθεσθε. | 218b. a Pausanias, an Aristodemus, and an Aristophanes—I need not mention Socrates himself—and all the rest of them; every one of you has had his share of philosophic frenzy and transport, so all of you shall hear. You shall stand up alike for what then was done and for what now is spoken. But the domestics, and all else profane and clownish, must clap the heaviest of doors upon their ears. |
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88. Plato, Sophist, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 397| 216c. γὰρ ἐγὼ τοὺς φιλοσόφους τοιούτους προσαγορεύω. ΣΩ. καὶ καλῶς γε, ὦ φίλε. τοῦτο μέντοι κινδυνεύει τὸ γένος οὐ πολύ τι ῥᾷον ὡς ἔπος εἰπεῖν εἶναι διακρίνειν ἢ τὸ τοῦ θεοῦ· πάνυ γὰρ ἇνδρες οὗτοι παντοῖοι φανταζόμενοι διὰ τὴν τῶν ἄλλων ἄγνοιαν ἐπιστρωφῶσι πόληας Hom. Od. 17.485-7 , οἱ μὴ πλαστῶς ἀλλʼ ὄντως φιλόσοφοι, καθορῶντες ὑψόθεν τὸν τῶν κάτω βίον, καὶ τοῖς μὲν δοκοῦσιν εἶναι τοῦ μηδενὸς τίμιοι , τοῖς δʼ ἄξιοι τοῦ παντός· καὶ τοτὲ μὲν πολιτικοὶ | 216c. I certainly do think he is divine, for I give that epithet to all philosophers. Soc. And rightly, my friend. However, I fancy it is not much easier, if I may say so, to recognize this class, than that of the gods. For these men—I mean those who are not feignedly but really philosophers—appear disguised in all sorts of shapes, thanks to the ignorance of the rest of mankind, and visit the cities, Hom. Od. 17.485-7 beholding from above the life of those below, and they seem to some to be of no worth and to others to be worth everything. And sometimes they appear disguised as statesmen |
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| 89. Plato, Protagoras, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Jedan (2009), Stoic Virtues: Chrysippus and the Religious Character of Stoic Ethics, 110 |
| 90. Euripides, Ion, 126, 550-554, 714-719, 211 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 250 |
91. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 29; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 10, 14, 278| 364e. λοιβῇ τε κνίσῃ τε παρατρωπῶσʼ ἄνθρωποι λισσόμενοι, ὅτε κέν τις ὑπερβήῃ καὶ ἁμάρτῃ. Hom. Il. 9.497 βίβλων δὲ ὅμαδον παρέχονται Μουσαίου καὶ Ὀρφέως, Σελήνης τε καὶ Μουσῶν ἐκγόνων, ὥς φασι, καθʼ ἃς θυηπολοῦσιν, πείθοντες οὐ μόνον ἰδιώτας ἀλλὰ καὶ πόλεις, ὡς ἄρα λύσεις τε καὶ καθαρμοὶ ἀδικημάτων διὰ θυσιῶν καὶ | 364e. And incense and libation turn their wills Praying, whenever they have sinned and made transgression. Hom. Il. 9.497 And they produce a bushel of books of Musaeus and Orpheus, the offspring of the Moon and of the Muses, as they affirm, and these books they use in their ritual, and make not only ordinary men but states believe that there really are remissions of sins and purifications for deeds of injustice, by means of sacrifice and pleasant sport for the living, |
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| 92. Sophocles, Oedipus At Colonus, 1050-1051, 55-56, 626, 1049 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 212 |
| 93. Xenophon, Hellenica, 1.4.5, 1.4.12-1.4.13 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •cults, mysteries •mysteries, mystery cults •mysteries, mystery cults,orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 255; Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 64 |
| 94. Xenophon, The Cavalry General, 3.2 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •mystery cult, eleusinian Found in books: Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 167 |
| 95. Xenophon, Apology, 19, 11 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 151 |
96. Xenophon, The Persian Expedition, 1.2.13, 6.3.22 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •orphic, see mystery cults •cults, mysteries •priests, of mystery cults Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 113; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 265| 1.2.13. ἐντεῦθεν δὲ ἐλαύνει σταθμοὺς δύο παρασάγγας δέκα εἰς Θύμβριον, πόλιν οἰκουμένην. ἐνταῦθα ἦν παρὰ τὴν ὁδὸν κρήνη ἡ Μίδου καλουμένη τοῦ Φρυγῶν βασιλέως, ἐφʼ ᾗ λέγεται Μίδας τὸν Σάτυρον θηρεῦσαι οἴνῳ κεράσας αὐτήν. 6.3.22. Τιμασίων δὲ καὶ οἱ ἱππεῖς ἔχοντες τοὺς ἡγεμόνας καὶ προελαύνοντες ἐλάνθανον αὑτοὺς ἐπὶ τῷ λόφῳ γενόμενοι ἔνθα ἐπολιορκοῦντο οἱ Ἕλληνες. καὶ οὐχ ὁρῶσιν οὔτε φίλιον στράτευμα οὔτε πολέμιον (καὶ ταῦτα ἀπαγγέλλουσι πρὸς τὸν Ξενοφῶντα καὶ τὸ στράτευμα), γρᾴδια δὲ καὶ γερόντια καὶ πρόβατα ὀλίγα καὶ βοῦς καταλελειμμένους. | 6.3.22. And Timasion and the horsemen, riding on ahead with the guides, found themselves without knowing it upon the hill where the Greeks had been besieged. They could see no army, however, either friendly or hostile (and this fact they reported back to Xenophon and the main body), but only some wretched old men and women and a few sheep and cattle that had been left behind. |
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97. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •pagan allegory, mysteries/cults Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 90| 497c. ΚΑΛ. Ἐρώτα δὴ σὺ τὰ σμικρά τε καὶ στενὰ ταῦτα, ἐπείπερ Γοργίᾳ δοκεῖ οὕτως. ΣΩ. εὐδαίμων εἶ, ὦ Καλλίκλεις, ὅτι τὰ μεγάλα μεμύησαι πρὶν τὰ σμικρά· ἐγὼ δʼ οὐκ ᾤμην θεμιτὸν εἶναι. ὅθεν οὖν ἀπέλιπες ἀποκρίνου, εἰ οὐχ ἅμα παύεται διψῶν ἕκαστος ἡμῶν καὶ ἡδόμενος. ΚΑΛ. φημί. ΣΩ. οὐκοῦν καὶ πεινῶν καὶ τῶν ἄλλων ἐπιθυμιῶν καὶ ἡδονῶν ἅμα παύεται; ΚΑΛ. ἔστι ταῦτα. ΣΩ. οὐκοῦν καὶ τῶν λυπῶν | 497c. Call. Well then, proceed with those little cramped questions of yours, since Gorgias is so minded. Soc. You are fortunate, Callicles, in having been initiated into the Great Mysteries before the Little: I did not think that was the proper thing. So go on answering where you left off—as to whether each of us does not cease to feel thirst and pleasure at the same time. Call. I grant it. Soc. And so, with hunger and the rest, does he cease to feel the desires and pleasures at the same time? Call. That is so. Soc. And also ceases to feel the pains and pleasures at the same time? |
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| 98. Plato, Hipparchus, 228-229 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 335 |
| 99. Plato, Ion, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 263 |
| 100. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 278 |
| 101. Sophocles Iunior, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 3 |
102. Plato, Meno, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 277| 81a. ΜΕΝ. οὐκοῦν καλῶς σοι δοκεῖ λέγεσθαι ὁ λόγος οὗτος, ὦ Σώκρατες; ΣΩ. οὐκ ἔμοιγε. ΜΕΝ. ἔχεις λέγειν ὅπῃ; ΣΩ. ἔγωγε· ἀκήκοα γὰρ ἀνδρῶν τε καὶ γυναικῶν σοφῶν περὶ τὰ θεῖα πράγματα— ΜΕΝ. τίνα λόγον λεγόντων; ΣΩ. ἀληθῆ, ἔμοιγε δοκεῖν, καὶ καλόν. ΜΕΝ. τίνα τοῦτον, καὶ τίνες οἱ λέγοντες; ΣΩ. οἱ μὲν λέγοντές εἰσι τῶν ἱερέων τε καὶ τῶν ἱερειῶν ὅσοις μεμέληκε περὶ ὧν μεταχειρίζονται λόγον οἵοις τʼ εἶναι | 81a. Men. Now does it seem to you to be a good argument, Socrates? Soc. It does not. Men. Can you explain how not? Soc. I can; for I have heard from wise men and women who told of things divine that— Men. What was it they said ? Soc. Something true, as I thought, and admirable. Men. What was it? And who were the speakers? Soc. They were certain priests and priestesses who have studied so as to be able to give a reasoned account of their ministry; and Pindar also |
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103. Plato, Menexenus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •mysteries, mystery cults Found in books: Bernabe et al. (2013), Redefining Dionysos, 254| 238b. ἐκγόνοις· θρεψαμένη δὲ καὶ αὐξήσασα πρὸς ἥβην ἄρχοντας καὶ διδασκάλους αὐτῶν θεοὺς ἐπηγάγετο· ὧν τὰ μὲν ὀνόματα πρέπει ἐν τῷ τοιῷδε ἐᾶν—ἴσμεν γάρ—οἳ τὸν βίον ἡμῶν κατεσκεύασαν πρός τε τὴν καθʼ ἡμέραν δίαιταν, τέχνας πρώτους παιδευσάμενοι, καὶ πρὸς τὴν ὑπὲρ τῆς χώρας φυλακὴν ὅπλων κτῆσίν τε καὶ χρῆσιν διδαξάμενοι. | 238b. he introduced gods to be their governors and tutors; the names of whom it behoves us to pass over in this discourse, since we know them; and they set in order our mode of life, not only in respect of daily business, by instructing us before all others in the arts, but also in respect of the guardianship of our country, by teaching us how to acquire and handle arms. |
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| 104. Euripides, Suppliant Women, 54 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •mystery cult, (re)birth in Found in books: Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 212 |
| 105. Euripides, Phoenician Women, 344-346, 348-349, 347 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 152 |
| 106. Euripides, Iphigenia Among The Taurians, 1216, 818-819, 1218 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 99 |
| 107. Sophocles, Fragments, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 3 |
| 108. Sophocles, Electra, 1224-1229, 1285-1287, 1312-1315, 1354-1355, 1489-1490, 278-285, 62-66, 1356 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 211 |
109. Hebrew Bible, Ecclesiastes, 1.2, 17.24 (5th cent. BCE - 2nd cent. BCE) Tagged with subjects: •pagan allegory, mysteries/cults •mystery cult Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 204; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 87| 1.2. "הֲבֵל הֲבָלִים אָמַר קֹהֶלֶת הֲבֵל הֲבָלִים הַכֹּל הָבֶל׃", | 1.2. "Vanity of vanities, saith Koheleth; Vanity of vanities, all is vanity.", |
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| 110. Sophocles, Ajax, 394-395, 648, 650-652, 670-676, 682-683, 685-688, 693, 713, 649 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 219 |
| 111. Sophocles, Antigone, 1125-1128, 1149-1152, 153-154, 189-190, 152 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 171, 335 |
| 112. Menander, Samia, , 124 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: nan nan |
| 113. Theophrastus, Characters, 6.3, 9.5, 10.6, 10.9, 13.10, 16.1-16.12, 18.3, 21.10, 27.8 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •cults, mysteries •priests, of mystery cults •orphic, see mystery cults •mystery cults, orphic •mystery cults •orphic, see bacchic, initiation, mystery cults, rites Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 49; Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 68, 106, 108; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 254, 259; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 275, 277, 278, 279 |
| 114. Theocritus, Idylls, 2, 26 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 102 |
| 115. Callimachus, Aetia, 3.75.8-3.75.9 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •mystery cults Found in books: Keener(2005), First-Second Corinthians, 239 |
| 116. Alexis, Fragments, None (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •mysteries, mystery cults, bacchic, dionysiac Found in books: Bernabe et al. (2013), Redefining Dionysos, 15 |
| 117. Cratinus Iunior, Fragments, None (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •mysteries, mystery cults,orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 560 |
| 118. Clearchus Comicus, Fragments, None (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •orphic, see mystery cults Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 264 |
| 119. Clearchus of Soli, Fragments, None (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •orphic, see mystery cults Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 264 |
| 120. Theophrastus, Research On Plants, 6.1.4 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •crown, in mystery cults •cults, mysteries Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 110 |
| 121. Demosthenes, On The Crown, 259 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •mystery cult Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 204 |
| 122. Callimachus, Fragments, None (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •mysteries, mystery cults Found in books: Bernabe et al. (2013), Redefining Dionysos, 111 |
123. Aratus Solensis, Phaenomena, 286-298, 407-434, 757-819, 821-891, 820 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 208| 820. ἠελίῳ καὶ μᾶλλον ἐοικότα σήματα κεῖται, | |
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| 124. Dinarchus, Or., 1.15 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •cults, mysteries •priests, of mystery cults Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 68 |
| 125. Aristotle, Politics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 105 |
| 126. Aristotle, Poetics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •cult songs, mystery cult •mystery cults Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 30; Gianvittorio-Ungar and Schlapbach (2021), Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond, 91 |
| 127. Aristotle, Fragments, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020), Early Greek Ethics, 9 |
| 128. Timotheus Comicus, Fragments, None (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •mysteries, mystery cults, bacchic, dionysiac Found in books: Bernabe et al. (2013), Redefining Dionysos, 8 |
| 129. Philochorus, Fragments, None (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 66 |
| 130. Aristotle, Respiration, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020), Early Greek Ethics, 9 |
131. Apollonius of Rhodes, Argonautica, 1.917-1.918 (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •samothrace, mystery cult Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 282, 283| 1.917. ἀρρήτους ἀγανῇσι τελεσφορίῃσι θέμιστας 1.918. σωότεροι κρυόεσσαν ὑπεὶρ ἅλα ναυτίλλοιντο. | |
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132. Anon., 1 Enoch, 38.3, 39.3, 48.9, 49.4, 71.1-71.6 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •mystery cults Found in books: Keener(2005), First-Second Corinthians, 43, 239 | 38.3. When the secrets of the righteous shall be revealed and the sinners judged, And the godless driven from the presence of the righteous and elect, 39.3. And in those days a whirlwind carried me off from the earth, And set me down at the end of the heavens. 49.4. And he shall judge the secret things, And none shall be able to utter a lying word before him; For he is the Elect One before the Lord of Spirits according to His good pleasure. 71.1. And it came to pass after this that my spirit was translated And it ascended into the heavens: And I saw the holy sons of God. They were stepping on flames of fire: Their garments were white [and their raiment], And their faces shone like snow. 71.1. And with them the Head of Days, His head white and pure as wool, And His raiment indescribable. 71.2. And I saw two streams of fire, And the light of that fire shone like hyacinth, And I fell on my face before the Lord of Spirits. 71.3. And the angel Michael [one of the archangels] seized me by my right hand, And lifted me up and led me forth into all the secrets, And he showed me all the secrets of righteousness. 71.4. And he showed me all the secrets of the ends of the heaven, And all the chambers of all the stars, and all the luminaries, Whence they proceed before the face of the holy ones. 71.5. And he translated my spirit into the heaven of heavens, And I saw there as it were a structure built of crystals, And between those crystals tongues of living fire. 71.6. And my spirit saw the girdle which girt that house of fire, And on its four sides were streams full of living fire, And they girt that house. |
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| 133. Alexis, Fragments, 168 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •cults, mysteries •priests, of mystery cults Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 113 |
| 134. Eudoxus Rhodius, Fragments, None (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •mystery cults, stringent purity regulations as a prerequisite for a mystery initiation Found in books: Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 57 |
| 135. Chrysippus, Fragments, 3.139 (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •mystery cult Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 204 |
| 136. Herodas, Mimes, 8.16, 8.40, 8.67, 8.69-8.70 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 50, 51 |
| 137. Plautus, Menaechmi, 835-856, 858-871, 857 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 212 |
| 138. Plautus, Mercator, 9.172-9.183 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •mystery cults Found in books: Keener(2005), First-Second Corinthians, 239 |
| 139. Anon., Testament of Job, 49-50, 48 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 470 |
| 140. Dead Sea Scrolls, Damascus Covenant, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Keener(2005), First-Second Corinthians, 43 |
141. Moschus, Europa, 154 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •mysteries, mystery cults •mysteries, mystery cults, bacchic, dionysiac Found in books: Bernabe et al. (2013), Redefining Dionysos, 241| 154. ‘θάρσει παρθενική, μὴ δείδιθι πόντιον οἶδμα. | |
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| 142. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Keener(2005), First-Second Corinthians, 43 |
| 143. Dead Sea Scrolls, 4Q511, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •mystery cults Found in books: Keener(2005), First-Second Corinthians, 43 |
144. Septuagint, Wisdom of Solomon, 4.11, 13, 13.1, 13.2, 13.3, 13.4, 13.5, 13.6, 13.7, 13.8, 13.9, 13.10-14.11, 14, 14.12, 14.13, 14.14, 14.15, 14.16, 14.17, 14.18, 14.19, 14.20, 14.21, 14.22, 14.23, 14.24, 14.25, 14.26, 14.27, 14.28, 14.29, 14.30, 14.31, 15 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Keener(2005), First-Second Corinthians, 239 | 4.11. He was caught up lest evil change his understanding or guile deceive his soul." |
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| 145. Dead Sea Scrolls, Community Rule, 8.5-8.9, 9.6 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •mystery cults Found in books: Keener(2005), First-Second Corinthians, 43 |
146. Cicero, Tusculan Disputations, 1.114 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •orphic, see mystery cults Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 265| 1.114. simili precatione praec. X (12 prec. V) Trophonius et Agamedes usi dicuntur; qui cum Apollini apolloni G apollin o K 1 Delphis templum exaedificavissent, exedificavissent RK (-et) venerantes verantes V 1 deum petiverunt mercedem mercedem V non parvam quidem operis et laboris sui: nihil certi, sed quod esset optimum homini. quibus Apollo se id daturum ostendit post eius diei die die K 1 diem tertium; qui ut inluxit, mortui sunt reperti. iudicavisse deum dicunt, et eum quidem deum, cui reliqui dii concessissent, ut praeter ceteros divinaret. adfertur etiam de Sileno fabella quaedam; qui cum a Mida captus esset, hoc ei muneris pro sua missione dedisse scribitur: docuisse regem non nasci homini longe optimum esse, proximum autem quam primum mori. | |
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| 147. Cicero, Pro S. Roscio Amerino, 1.2 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •mystery cults Found in books: Keener(2005), First-Second Corinthians, 26 |
| 148. Eratosthenes, Catasterismi, 24 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •mystery cult Found in books: Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 74 |
149. Septuagint, 2 Maccabees, 6.4 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •artemis, goddess and cult, mysteries Found in books: Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 276 | 6.4. For the temple was filled with debauchery and reveling by the Gentiles, who dallied with harlots and had intercourse with women within the sacred precincts, and besides brought in things for sacrifice that were unfit.' |
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150. Cicero, On Duties, 1.107-1.125 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •cult, mysteries, rituals, foundation Found in books: Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 197| 1.107. Intellegendum etiam cst duabus quasi nos a natura indutos esse personis; quarum una communis est ex eo, quod omnes participes sumus rationis praestantiaeque eius, qua antecellimus bestiis, a qua omne honestum decorumque trahitur, et ex qua ratio inveniendi officii exquiritur, altera autem, quae proprie singulis est tributa. Ut enim in corporibus magnae dissimilitudines sunt (alios videmus velocitate ad cursum, alios viribus ad luctandum valere, itemque in formis aliis dignitatem inesse, aliis venustatem), sic in animis exsistunt maiores etiam varietates. 1.108. Erat in L. Crasso, in L. Philippo multus lepos, maior etiam magisque de industria in C. Caesare L. filio; at isdem temporibus in M. Scauro et in M. Druso adulescente singularis severitas, in C. Laelio multa hilaritas, in eius familiari Scipione ambitio maior, vita tristior. De Graecis autem dulcem et facetum festivique sermonis atque in omni oratione simulatorem, quem ei)/rwna Graeci nominarunt, Socratem accepimus, contra Pythagoram et Periclem summam auctoritatem consecutos sine ulla hilaritate. Callidum Hannibalem ex Poenorum, ex nostris ducibus Q. Maximum accepimus, facile celare, tacere, dissimulare, insidiari, praeripere hostium consilia. In quo genere Graeci Themistoclem et Pheraeum Iasonem ceteris anteponunt; in primisque versutum et callidum factum Solonis, qui, quo et tutior eius vita esset et plus aliquanto rei publicae prodesset, furere se simulavit. 1.109. Sunt his alii multum dispares, simplices et aperti. qui nihil ex occulto, nihil de insidiis agendum putant, veritatis cultores, fraudis inimici, itemque alii, qui quidvis perpetiantur, cuivis deserviant, dum, quod velint, consequantur, ut Sullam et M. Crassum videbamus. Quo in genere versutissimum et patientissimum Lacedaemonium Lysandrum accepimus, contraque Callicratidam, qui praefectus classis proximus post Lysandrum fuit; itemque in sermonibus alium quemque, quamvis praepotens sit, efficere, ut unus de multis esse videatur; quod in Catulo, et in patre et in filio, itemque in Q. Mucio ° Mancia vidimus. Audivi ex maioribus natu hoc idem fuisse in P. Scipione Nasica, contraque patrem eius, illum qui Ti. Gracchi conatus perditos vindicavit, nullam comitatem habuisse sermonis ne Xenocratem quidem, severissimum philosophorum, ob eamque rem ipsam magnum et clarum fuisse. Innumerabiles aliae dissimilitudines sunt naturae morumque, minime tamen vituperandorum. 1.110. Admodum autem tenenda sunt sua cuique non vitiosa, sed tamen propria, quo facilius decorum illud, quod quaerimus, retineatur. Sic enim est faciendum, ut contra universam naturam nihil contendamus, ea tamen conservata propriam nostram sequamur, ut, etiamsi sint alia graviora atque meliora, tamen nos studia nostra nostrae naturae regula metiamur; neque enim attinet naturae repugnare nec quicquam sequi, quod assequi non queas. Ex quo magis emergit, quale sit decorum illud, ideo quia nihil decet invita Minerva, ut aiunt, id est adversante et repugte natura. 1.111. Omnino si quicquam est decorum, nihil est profecto magis quam aequabilitas cum universae vitae, tum singularum actionum, quam conservare non possis, si aliorum naturam imitans omittas tuam. Ut enim sermone eo debemus uti, qui innatus est nobis, ne, ut quidam, Graeca verba inculcantes iure optimo rideamur, sic in actiones omnemque vitam nullam discrepantiam conferre debemus. 1.112. Atque haec differentia naturarum tantam habet vim, ut non numquam mortem sibi ipse consciscere alius debeat, alius in eadem causa non debeat. Num enim alia in causa M. Cato fuit, alia ceteri, qui se in Africa Caesari tradiderunt? Atqui ceteris forsitan vitio datum esset, si se interemissent, propterea quod lenior eorum vita et mores fuerant faciliores, Catoni cum incredibilem tribuisset natura gravitatem eamque ipse perpetua constantia roboravisset semperque in proposito susceptoque consilio permansisset, moriendum potius quam tyranni vultus aspiciendus fuit. 1.113. Quam multa passus est Ulixes in illo errore diuturno, cum et mulieribus, si Circe et Calypso mulieres appellandae sunt, inserviret et in omni sermone omnibus affabilem et iucundum esse se vellet! domi vero etiam contumelias servorun ancillarumque pertulit, ut ad id aliquando, quod cupiebat, veniret. At Aiax, quo animo traditur, milies oppetere mortem quam illa perpeti maluisset. Quae contemplantes expendere oportebit, quid quisque habeat sui, eaque moderari nee velle experiri, quam se aliena deceant; id enim maxime quemque decet, quod est cuiusque maxime suum. 1.114. Suum quisque igitur noscat ingenium acremque se et bonorum et vitiorum suorum iudicem praebeat, ne scaenici plus quam nos videantur habere prudentiae. Illi enim non optimas, sed sibi accommodatissimas fabulas eligunt; qui voce freti sunt, Epigonos Medumque, qui gestu, Melanippam, Clytemnestram, semper Rupilius, quem ego memini, Antiopam, non saepe Aesopus Aiacem. Ergo histrio hoc videbit in scaena, non videbit sapiens vir in vita? Ad quas igitur res aptissimi erimus, in iis potissimum elaborabimus; sin aliquando necessitas nos ad ea detruserit, quae nostri ingenii non erunt, omnis adhibenda erit cura, meditatio, diligentia, ut ea si non decore, at quam minime indecore facere possimus; nec tam est enitendum, ut bona, quae nobis data non sint, sequamur, quam ut vitia fugiamus. 1.115. Ac duabus iis personis, quas supra dixi, tertia adiungitur, quam casus aliqui aut tempus imponit; quarta etiam, quam nobismet ipsi iudicio nostro accommodamus. Nam regna, imperia, nobilitas, honores, divitiae, opes eaque, quae sunt his contraria, in casu sita temporibus gubertur; ipsi autem gerere quam personam velimus, a nostra voluntate proficiscitur. Itaque se alii ad philosophiam, alii ad ius civile, alii ad eloquentiam applicant, ipsarumque virtutum in alia alius mavult excellere. 1.116. Quorum vero patres aut maiores aliqua gloria praestiterunt, ii student plerumque eodem in genere laudis excellere, ut Q. Mucius P. f. in iure civili, Pauli filius Africanus in re militari. Quidam autem ad eas laudes, quas a patribus acceperunt, addunt aliquam suam, ut hic idem Africanus eloquentia cumulavit bellicam gloriam; quod idem fecit Timotheus Cononis filius, qui cum belli laude non inferior fuisset quam pater, ad eam laudem doctrinae et ingenii gloriam adiecit. Fit autem interdum, ut non nulli omissa imitatione maiorum suum quoddam institutum consequantur, maximeque in eo plerumque elaborant ii, qui magna sibi proponunt obscuris orti maioribus. 1.117. Haec igitur omnia, cum quaerimus, quid deceat, complecti animo et cogitatione debemus; in primis autem constituendum est, quos nos et quales esse velimus et in quo genere vitae, quae deliberatio est omnium difficillima. Ineunte enim adulescentia, cum est maxima imbecillitas consilii, tur id sibi quisque genus aetatis degendae constituit, quod maxime adamavit; itaque ante implicatur aliquo certo genere cursuque vivendi, quam potuit, quod optimum esset, iudicare. 1.118. Nam quodHerculem Prodicus dicit, ut est apud Xenophontem, cum primum pubesceret, quod tempus a natura ad deligendum, quam quisque viam vivendi sit ingressurus, datum est, exisse in solitudinem atque ibi sedentem diu secum multumque dubitasse, cum duas cerneret vias, unam Voluptatis, alteram Virtutis, utram ingredi melius esset, hoc Herculi Iovis satu edito potuit fortasse contingere, nobis non item, qui imitamur, quos cuique visum est, atque ad eorum studia institutaque impellimur; plerumque autem parentium praeceptis imbuti ad eorum consuetudinem moremque deducimur; alii multitudinis iudicio feruntur, quaeque maiori parti pulcherrima videntur, ea maxime exoptant; non nulli tamen sive felicitate quadam sive bonitate naturae sine parentium disciplina rectam vitae secuti sunt viam. 1.119. Illud autem maxime rarum genus est eorum, qui aut excellenti ingenii magnitudine aut praeclara eruditione atque doctrina aut utraque re ornati spatium etiam deliberandi habuerunt, quem potissimum vitae cursum sequi vellent; in qua deliberatione ad suam cuiusque naturam consilium est omne revocandum. Nam cum in omnibus, quae aguntur, ex eo, quo modo quisque natus est, ut supra dictum est, quid deceat, exquirimus, tum in tota vita constituenda multo est ei rei cura maior adhibenda, ut constare in perpetuitate vitae possimus nobismet ipsis nec in ullo officio claudicare. 1.120. Ad hanc autem rationem quoniam maximam vim natura habet, fortuna proximam, utriusque omnino habenda ratio est in deligendo genere vitae, sed naturae magis; multo enim et firmior est et constantior, ut fortuna non numquam tamquam ipsa mortalis cum immortali natura pugnare videatur. Qui igitur ad naturae suae non vitiosae genus consilium vivendi omne contulerit, is constantiam teneat (id enim maxime decet), nisi forte se intellexerit errasse in deligendo genere vitae. Quod si acciderit (potest autem accidere), facienda morum institutorumque mutatio est. Eam mutationem si tempora adiuvabunt, facilius commodiusque faciemus; sin minus, sensim erit pedetemptimque facienda, ut amicitias, quae minus delectent et minus probentur, magis decere censent sapientes sensim diluere quam repente praecidere. 1.121. Commutato autem genere vitae omni ratione curandum est, ut id bono consilio fecisse videamur. Sed quoniam paulo ante dictum est imitandos esse maiores, primum illud exceptum sit, ne vitia sint imitanda, deinde si natura non feret, ut quaedam imitari posit (ut superioris filius Africani, qui hunc Paulo natum adoptavit, propter infirmitatem valetudinis non tam potuit patris similis esse, quam ille fuerat sui); si igitur non poterit sive causas defensitare sive populum contionibus tenere sive bella gerere, illa tamen praestare debebit, quae erunt in ipsius potestate, iustitiam, fidem, liberalitatem, modestiam, temperantiam, quo minus ab eo id, quod desit, requiratur. Optima autem hereditas a patribus traditur liberis omnique patrimonio praestantior gloria virtutis rerumque gestarum, cui dedecori esse nefas et vitium iudicandum est. 1.122. Et quoniam officia non eadem disparibus aetatibus tribuuntur aliaque sunt iuvenum, alia seniorum, aliquid etiam de hac distinctione dicendum est. Est igitur adulescentis maiores natu vereri exque iis deligere optimos et probatissimos, quorum consilio atque auctoritate nitatur; ineuntis enim aetatis inscitia senum constituenda et regenda prudentia est. Maxime autem haec aetas a libidinibus arcenda est exercendaque in labore patientiaque et animi et corporis, ut eorum et in bellicis et in civilibus officiis vigeat industria. Atque etiam cum relaxare animos et dare se iucunditati volent, caveant intemperantiam, meminerint verecundiae, quod erit facilius, si ne in eius modi quidem rebus maiores natu nolent interesse. 1.123. Senibus autem labores corporis minuendi, exercitationes animi etiam augendae videntur; danda vero opera, ut et amicos et iuventutem et maxime rem publicam consilio et prudentia quam plurimum adiuvent. Nihil autem magis cavendum est senectuti, quam ne languori se desidiaeque dedat; luxuria vero cum omni aetati turpis, tum senectuti foedissima est; sin autem etiam libidinum intemperantia accessit, duplex malum est, quod et ipsa senectus dedecus concipit et facit adulescentium impudentioren intemperantiarn. 1.124. Ac ne illud quidem alienum est, de magistratuum, de privatorum, de civium, de peregrinorum officiis dicere. Est igitur proprium munus magistratus intellegere se gerere personam civitatis debereque eius dignitatem et decus sustinere, servare leges, iura discribere, ea fidei suae commissa meminisse. Privatum autem oportet aequo et pari cum civibus iure vivere neque summissum et abiectum neque se efferentem, tum in re publica ea velle, quae tranquilla et honesta sint; talem enim solemus et sentire bonum civem et dicere. 1.125. Peregrini autem atque incolae officium est nihil praeter suum negotium agere, niihil de alio anquirere minimeque esse in aliena re publica curiosum. Ita fere officia reperientur, cum quaeretur, quid deceat, et quid aptum sit personis, temporibus, aetatibus. Nihil est autem, quod tam deceat, quam in omni re gerenda consilioque capiendo servare constantiam. | 1.107. We must realize also that we are invested by Nature with two characters, as it were: one of these is universal, arising from the fact of our being all alike endowed with reason and with that superiority which lifts us above the brute. From this all morality and propriety are derived, and upon it depends the rational method of ascertaining our duty. The other character is the one that is assigned to individuals in particular. In the matter of physical endowment there are great differences: some, we see, excel in speed for the race, others in strength for wrestling; so in point of personal appearance, some have stateliness, others comeliness. 1.108. Diversities of character are greater still. Lucius Crassus and Lucius Philippus had a large fund of wit; Gaius Caesar, Lucius's son, had a still richer fund and employed it with more studied purpose. Contemporary with them, Marcus Scaurus and Marcus Drusus, the younger, were examples of unusual seriousness; Gaius Laelius, of unbounded jollity; while his intimate friend, Scipio, cherished more serious ideals and lived a more austere life. Among the Greeks, history tells us, Socrates was fascinating and witty, a genial conversationalist; he was what the Greeks call εἴÏÏν in every conversation, pretending to need information and professing admiration for the wisdom of his companion. Pythagoras and Pericles, on the other hand, reached the heights of influence and power without any seasoning of mirthfulness. We read that Hannibal, among the Carthaginian generals, and Quintus Maximus, among our own, were shrewd and ready at concealing their plans, covering up their tracks, disguising their movements, laying stratagems, forestalling the enemy's designs. In these qualities the Greeks rank Themistocles and Jason of Pherae above all others. Especially crafty and shrewd was the device of Solon, who, to make his own life safer and at the same time to do a considerably larger service for his country, feigned insanity. 1.109. Then there are others, quite different from these, straightforward and open, who think that nothing should be done by underhand means or treachery. They are lovers of truth, haters of fraud. There are others still who will stoop to anything, truckle to anybody, if only they may gain their ends. Such, we saw, were Sulla and Marcus Crassus. The most crafty and most persevering man of this type was Lysander of Sparta, we are told; of the opposite type was Callicratidas, who succeeded Lysander as admiral of the fleet. So we find that another, no matter how eminent he may be, will condescend in social intercourse to make himself appear but a very ordinary person. Such graciousness of manner we have seen in the case of Catulus â both father and son â and also of Quintus Mucius Mancia. I have heard from my elders that Publius Scipio Nasica was another master of this art; but his father, on the other hand â the man who punished Tiberius Gracchus for his nefarious undertakings â had no such gracious manner in social intercourse [. . .], and because of that very fact he rose to greatness and fame. Countless other dissimilarities exist in natures and characters, and they are not in the least to be criticized. 1.110. Everybody, however, must resolutely hold fast to his own peculiar gifts, in so far as they are peculiar only and not vicious, in order that propriety, which is the object of our inquiry, may the more easily be secured. For we must so act as not to oppose the universal laws of human nature, but, while safeguarding those, to follow the bent of our own particular nature; and even if other careers should be better and nobler, we may still regulate our own pursuits by the standard of our own nature. For it is of no avail to fight against one's nature or to aim at what is impossible of attainment. From this fact the nature of that propriety defined above comes into still clearer light, inasmuch as nothing is proper that "goes against the grain," as the saying is â that is, if it is in direct opposition to one's natural genius. 1.111. If there is any such thing as propriety at all, it can be nothing more than uniform consistency in the course of our life as a whole and all its individual actions. And this uniform consistency one could not maintain by copying the personal traits of others and eliminating one's own. For as we ought to employ our mother-tongue, lest, like certain people who are continually dragging in Greek words, we draw well-deserved ridicule upon ourselves, so we ought not to introduce anything foreign into our actions or our life in general. 1.112. Indeed, such diversity of character carries with it so great significance that suicide may be for one man a duty, for another [under the same circumstances] a crime. Did Marcus Cato find himself in one predicament, and were the others, who surrendered to Caesar in Africa, in another? And yet, perhaps, they would have been condemned, if they had taken their lives; for their mode of life had been less austere and their characters more pliable. But Cato had been endowed by nature with an austerity beyond belief, and he himself had strengthened it by unswerving consistency and had remained ever true to his purpose and fixed resolve; and it was for him to die rather than to look upon the face of a tyrant. 1.113. How much Ulysses endured on those long wanderings, when he submitted to the service even of women (if Circe and Calypso may be called women) and strove in every word to be courteous and complaisant to all! And, arrived at home, he brooked even the insults of his men-servants and maidservants, in order to attain in the end the object of his desire. But Ajax, with the temper he is represented as having, would have chosen to meet death a thousand times rather than suffer such indignities! If we take this into consideration, we shall see that it is each man's duty to weigh well what are his own peculiar traits of character, to regulate these properly, and not to wish to try how another man's would suit him. For the more peculiarly his own a man's character is, the better it fits him. 1.114. Everyone, therefore, should make a proper estimate of his own natural ability and show himself a critical judge of his own merits and defects; in this respect we should not let actors display more practical wisdom than we have. They select, not the best plays, but the ones best suited to their talents. Those who rely most upon the quality of their voice take the Epigoni and the Medus; those who place more stress upon the action choose the Melanippa and the Clytaemnestra; Rupilius, whom I remember, always played in the Antiope, Aesopus rarely in the Ajax. Shall a player have regard to this in choosing his rôle upon the stage, and a wise man fail to do so in selecting his part in life? We shall, therefore, work to the best advantage in that rôle to which we are best adapted. But if at some time stress of circumstances shall thrust us aside into some uncongenial part, we must devote to it all possible thought, practice, and pains, that we may be able to perform it, if not with propriety, at least with as little impropriety as possible; and we need not strive so hard to attain to points of excellence that have not been vouchsafed to us as to correct the faults we have. 1.115. To the two above-mentioned characters is added a third, which some chance or some circumstance imposes, and a fourth also, which we assume by our own deliberate choice. Regal powers and military commands, nobility of birth and political office, wealth and influence, and their opposites depend upon chance and are, therefore, controlled by circumstances. But what rôle we ourselves may choose to sustain is decided by our own free choice. And so some turn to philosophy, others to the civil law, and still others to oratory, while in case of the virtues themselves one man prefers to excel in one, another in another. 1.116. They, whose fathers or forefathers have achieved distinction in some particular field, often strive to attain eminence in the same department of service: for example, Quintus, the son of Publius Mucius, in the law; Africanus, the son of Paulus, in the army. And to that distinction which they have severally inherited from their fathers some have added lustre of their own; for example, that same Africanus, who crowned his inherited military glory with his own eloquence. Timotheus, Conon's son, did the same: he proved himself not inferior to his father in military renown and added to that distinction the glory of culture and intellectual power. It happens sometimes, too, that a man declines to follow in the footsteps of his fathers and pursues a vocation of his own. And in such callings those very frequently achieve signal success who, though sprung from humble parentage, have set their aims high. 1.117. All these questions, therefore, we ought to bear thoughtfully in mind, when we inquire into the nature of propriety; but above all we must decide who and what manner of men we wish to be and what calling in life we would follow; and this is the most difficult problem in the world. For it is in the years of early youth, when our judgement is most immature, that each of us decides that his calling in life shall be that to which he has taken a special liking. And thus he becomes engaged in some particular calling and career in life, before he is fit to decide intelligently what is best for him. 1.118. For we cannot all have the experience of Hercules, as we find it in the words of Prodicus in Xenophon; "When Hercules was just coming into youth's estate (the time which Nature has appointed unto every man for choosing the path of life on which he would enter), he went out into a desert place. And as he saw two paths, the path of Pleasure and the path of Virtue, he sat down and debated long and earnestly which one it were better for him to take." This might, perhaps, happen to a Hercules, "scion of the seed of Jove"; but it cannot well happen to us; for we copy each the model he fancies, and we are constrained to adopt their pursuits and vocations. But usually, we are so imbued with the teachings of our parents, that we fall irresistibly into their manners and customs. Others drift with the current of popular opinion and make especial choice of those callings which the majority find most attractive. Some, however, as the result either of some happy fortune or of natural ability, enter upon the right path of life, without parental guidance. 1.119. There is one class of people that is very rarely met with: it is composed of those who are endowed with marked natural ability, or exceptional advantages of education and culture, or both, and who also have time to consider carefully what career in life they prefer to follow; and in this deliberation the decision must turn wholly upon each individual's natural bent. For we try to find out from each one's native disposition, as was said above, just what is proper for him; and this we require not only in case of each individual act but also in ordering the whole course of one's life; and this last is a matter to which still greater care must be given, in order that we may be true to ourselves throughout all our lives and not falter in the discharge of any duty. 1.120. But since the most powerful influence in the choice of a career is exerted by Nature, and the next most powerful by Fortune, we must, of course, take account of them both in deciding upon our calling in life; but, of the two, Nature claims the more attention. For Nature is so much more stable and steadfast, that for Fortune to come into conflict with Nature seems like a combat between a mortal and a goddess. If, therefore, he has conformed his whole plan of life to the kind of nature that is his (that is, his better nature), let him go on with it consistently â for that is the essence of Propriety â unless, perchance, he should discover that he has made a mistake in choosing his life work. If this should happen (and it can easily happen), he must change his vocation and mode of life. If circumstances favour such change, it will be effected with greater ease and convenience. If not, it must be made gradually, step by step, just as, when friendships become no longer pleasing or desirable, it is more proper (so wise men think) to undo the bond little by little than to sever it at a stroke. 1.121. And when we have once changed our calling in life, we must take all possible care to make it clear that we have done so with good reason. But whereas I said a moment ago that we have to follow in the steps of our fathers, let me make the following exceptions: first, we need not imitate their faults; second, we need not imitate certain other things, if our nature does not permit such imitation; for example, the son of the elder Africanus (that Scipio who adopted the younger Africanus, the son of Paulus) could not on account of ill-health be so much like his father as Africanus had been like his. If, then, a man is unable to conduct cases at the bar or to hold the people spell-bound with his eloquence or to conduct wars, still it will be his duty to practise these other virtues, which are within his reach â justice, good faith, generosity, temperance, self-control â that his deficiencies in other respects may be less conspicuous. The noblest heritage, however, that is handed down from fathers to children, and one more precious than any inherited wealth, is a reputation for virtue and worthy deeds; and to dishonour this must be branded as a sin and a shame. 1.122. Since, too, the duties that properly belong to different times of life are not the same, but some belong to the young, others to those more advanced in years, a word must be said on this distinction also. It is, then, the duty of a young man to show deference to his elders and to attach himself to the best and most approved of them, so as to receive the benefit of their counsel and influence. For the inexperience of youth requires the practical wisdom of age to strengthen and direct it. And this time of life is above all to be protected against sensuality and trained to toil and endurance of both mind and body, so as to be strong for active duty in military and civil service. And even when they wish to relax their minds and give themselves up to enjoyment they should beware of excesses and bear in mind the rules of modesty. And this will be easier, if the young are not unwilling to have their elders join them even in their pleasures. 1.123. The old, on the other hand, should, it seems, have their physical labours reduced; their mental activities should be actually increased. They should endeavour, too, by means of their counsel and practical wisdom to be of as much service as possible to their friends and to the young, and above all to the state. But there is nothing against which old age has to be more on its guard than against surrendering to feebleness and idleness, while luxury, a vice in any time of life, is in old age especially scandalous. But if excess in sensual indulgence is added to luxurious living, it is a twofold evil; for old age not only disgraces itself; it also serves to make the excesses of the young more shameless. 1.124. At this point it is not at all irrelevant to discuss the duties of magistrates, of private individuals, [of native citizens,] and of foreigners. It is, then, peculiarly the place of a magistrate to bear in mind that he represents the state and that it is his duty to uphold its honour and its dignity, to enforce the law, to dispense to all their constitutional rights, and to remember that all this has been committed to him as a sacred trust. The private individual ought first, in private relations, to live on fair and equal terms with his fellow-citizens, with a spirit neither servile and grovelling nor yet domineering; and second, in matters pertaining to the state, to labour for her peace and honour; for such a man we are accustomed to esteem and call a good citizen. 1.125. As for the foreigner or the resident alien, it is his duty to attend strictly to his own concerns, not to pry into other people's business, and under no condition to meddle in the politics of a country not his own. In this way I think we shall have a fairly clear view of our duties when the question arises what is proper and what is appropriate to each character, circumstance, and age. But there is nothing so essentially proper as to maintain consistency in the performance of every act and in the conception of every plan. |
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151. Cicero, On The Nature of The Gods, 1.4, 1.118-1.119, 2.5, 2.7-2.15, 3.23.58 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •religion passim, mystery cults, initiation •mysteries, mystery cults,orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 560; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 38, 45 | 1.4. and in all probability the disappearance of piety towards the gods will entail the disappearance of loyalty and social union among men as well, and of justice itself, the queen of all the virtues. There are however other philosophers, and those of eminence and note, who believe that the whole world is ruled and governed by divine intelligence and reason; and not this only, but also that the gods' providence watches over the life of men; for they think that the cornº and other fruits of the earth, and also the weather and the seasons and the changes of the atmosphere by which all the products of the soil are ripened and matured, are the gift of the immortal gods to the human race; and they adduce a number of things, which will be recounted in the books that compose the present treatise, that are of such a nature as almost to appear to have been expressly constructed by the immortal gods for the use of man. This view was controverted at great length by Carneades, in such a manner as to arouse in persons of active mind a keen desire to discover the truth. 1.118. Take again those who have asserted that the entire notion of the immortal gods is a fiction invented by wise men in the interest of the state, to the end that those whom reason was powerless to control might be led in the path of duty by religion; surely this view was absolutely and entirely destructive of religion. Or Prodicus of Ceos,',WIDTH,)" onmouseout="nd();" º who said that the gods were personifications of things beneficial to the life of man — pray what religion was left by his theory? 1.119. Or those who teach that brave or famous or powerful men have been deified after death, and that it is these who are the real objects of the worship, prayers and adoration which we are accustomed to offer — are not they entirely devoid of all sense of religion? This theory was chiefly developed by Euhemerus, who was translated and imitated especially by our poet Ennius. Yet Euhemerus describes the death and burial of certain gods; are we then to think of him as upholding religion, or rather as utterly and entirely destroying it? I say nothing of the holy and awe‑inspiring sanctuary of Eleusis, Where tribes from earth's remotest confines seek Initiation, and I pass over Samothrace and those occult mysteries Which throngs of worshippers at dead of night In forest coverts deep do celebrate at Lemnos, since such mysteries when interpreted and rationalized prove to have more to do with natural science than with theology. 2.5. how is the latter fact more evident than the former? Nothing but the presence in our minds of a firmly grasped concept of the deity could account for the stability and permanence of our belief in him, a belief which is only strengthened by the passage of the ages and grows more deeply rooted with each successive generation of mankind. In every other case we see that fictitious and unfounded opinions have dwindled away with lapse of time. Who believes that the Hippocentaur or the Chimaera ever existed? Where can you find an old wife senseless enough to be afraid of the monsters of the lower world that were once believed in? The years obliterate the inventions of the imagination, but confirm the judgements of nature. "Hence both in our own nation and among all others reverence for the gods and respect for religion grow continually stronger and more profound. 2.7. "Again, prophecies and premonitions of future events cannot but be taken as proofs that the future may appear or be foretold as a warning or portended or predicted to mankind — hence the very words 'apparition,' 'warning,' 'portent,' 'prodigy.' Even if we think that the stories of Mopsus, Tiresias, Amphiaraus, Calchas and Helenus are mere baseless fictions of romance (though their powers of divination would not even have been incorporated in the legends had they been entirely repugt to fact), shall not even the instances from our own native history teach us to acknowledge the divine power? shall we be unmoved by the story of the recklessness of Publius Claudius in the first Punic War? Claudius merely in jest mocked at the gods: when the chickens on being released from their cage refused to feed, he ordered them to be thrown into the water, so that as they would not eat they might drink; but the joke cost the jester himself many tears and the Roman people a great disaster, for the fleet was severely defeated. Moreover did not his colleague Junius during the same war lose his fleet in a storm after failing to comply with the auspices? In consequence of these disasters Claudius was tried and condemned for high treason and Junius committed suicide. 2.8. Caelius writes that Gaius Flaminius after ignoring the claims of religion fell at the battle of Trasimene, when a serious blow was inflicted on the state. The fate of these men may serve to indicate that our empire was won by those commanders who obeyed the dictates of religion. Moreover if we care to compare our national characteristics with those of foreign peoples, we shall find that, while in all other respects we are only the equals or even the inferiors of others, yet in the sense of religion, that is, in reverence for the gods, we are far superior. 2.9. Or are we to make light of the famous augural staff of Attus Navius, wherewith he marked out the vineyard into sections for the purpose of discovering the pig? I would agree that we might do so, had not King Hostilius fought great and glorious wars under the guidance of Attus's augury. But owing to the carelessness of our nobility the augural lore has been forgotten, and the reality of the auspices has fallen into contempt, only the outward show being retained; and in consequence highly important departments of public administration, and in particular the conduct of wars upon which the safety of the state depends, are carried on without any auspices at all; no taking of omens when crossing rivers, none when lights flash from the points of the javelins, none when men are called to arms (owing to which wills made on active service have gone out of existence, since our generals only enter on their military command when they have laid down their augural powers). 2.10. But among our ancestors religion was so powerful that some commanders actually offered themselves as victims to the immortal gods on behalf of the state, veiling their heads and formally vowing themselves to death. I could quote numerous passages from the Sibylline prophecies and from the oracles of soothsayers in confirmation of facts that no one really ought to question. Why, in the consulship of Publius Scipio and Gaius Figulus both our Roman augural lore and that of the Etruscan soothsayers were confirmed by the evidence of actual fact. Tiberius Gracchus, then consul for the second time, was holding the election of his successors. The first returning officer in the very act of reporting the persons named as elected suddenly fell dead. Gracchus nevertheless proceeded with the election. Perceiving that the scruples of the public had been aroused by the occurrence, he referred the matter to the Senate. The Senate voted that it be referred 'to the customary officials.' Soothsayers were sent for, and pronounced that the returning officer for the elections had not been in order. 2.11. Thereupon Gracchus, so my father used to tell me, burst into a rage. 'How now?' he cried, 'was I not in order? I put the names to the vote as consul, as augur, and with auspices taken. Who are you, Tuscan barbarians, to know the Roman constitution, and to be able to lay down the law as to our elections?' And accordingly he then sent them about their business. Afterwards however he sent a dispatch from his province to the College of Augurs to say that while reading the sacred books it had come to his mind that there had been an irregularity when he took Scipio's park as the site for his augural tent, for he had subsequently entered the city bounds to hold a meeting of the Senate and when crossing the bounds again on his return had forgotten to take the auspices; and that therefore the consuls had not been duly elected. The College of Augurs referred the matter to the senate; the Senate decided that the consuls must resign; they did so. What more striking instances can we demand? A man of the greatest wisdom and I may say unrivalled distinction of character preferred to make public confession of an offence that he might have concealed rather than that the stain of impiety should cling to the commonwealth; the consuls preferred to retire on the spot from the highest office of the state rather than hold it for one moment of time in violation of religion. 2.12. The augur's office is one of high dignity; surely the soothsayer's art also is divinely inspired. Is not one who considers these and countless similar facts compelled to admit that the gods exist? If there be persons who interpret the will of certain beings, it follows that those beings must themselves exist; but there are persons who interpret the will of the gods; therefore we must admit that the gods exist. But perhaps it may be argued that not all prophecies come true. Nor do all sick persons get well, but that does not prove that there is no art of medicine. Signs of future events are manifested by the gods; men may have mistaken these signs, but the fault lay with man's powers of inference, not with the divine nature. "Hence the main issue is agreed among all men of all nations, inasmuch as all have engraved in their minds an innate belief that the gods exist. 2.13. As to their nature there are various opinions, but their existence nobody denies. Indeed our master Cleanthes gave four reasons to account for the formation in men's minds of their ideas of the gods. He put first the argument of which I spoke just now, the one arising from our foreknowledge of future events; second, the one drawn from the magnitude of the benefits which we derive from our temperate climate, from the earth's fertility, and from a vast abundance of other blessings; 2.14. third, the awe inspired by lightning, storms, rain, snow, hail, floods, pestilences, earthquakes and occasionally subterranean rumblings, showers of stones and raindrops the colour of blood, also landslips and chasms suddenly opening in the ground, also unnatural monstrosities human and animal, and also the appearance of meteoric lights and what are called by the Greeks 'comets,' and in our language 'long-haired stars,' such as recently during the Octavian War appeared as harbingers of dire disasters, and the doubling of the sun, which my father told me had happened in the consulship of Tuditanus and Aquilius, the year in which the light was quenched of Publius Africanus, that second sun of Rome: all of which alarming portents have suggested to mankind the idea of the existence of some celestial and divine power. 2.15. And the fourth and most potent cause of the belief he said was the uniform motion and revolution of the heavens, and the varied groupings and ordered beauty of the sun, moon and stars, the very sight of which was in itself enough to prove that these things are not the mere effect of chance. When a man goes into a house, a wrestling-school or a public assembly and observes in all that goes on arrangement, regularity and system, he cannot possibly suppose that these things come about without a cause: he realizes that there is someone who presides and controls. Far more therefore with the vast movements and phases of the heavenly bodies, and these ordered processes of a multitude of enormous masses of matter, which throughout the countless ages of the infinite past have never in the smallest degree played false, is he compelled to infer that these mighty world-motions are regulated by some Mind. |
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| 152. Cicero, On Laws, 2.37 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •cults, mysteries •priests, of mystery cults Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 107 |
153. Cicero, On Divination, 1.64, 1.78, 2.66 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •orphic, see mystery cults Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 265, 408| 1.64. Divinare autem morientes illo etiam exemplo confirmat Posidonius, quod adfert, Rhodium quendam morientem sex aequales nominasse et dixisse, qui primus eorum, qui secundus, qui deinde deinceps moriturus esset. Sed tribus modis censet deorum adpulsu homines somniare, uno, quod provideat animus ipse per sese, quippe qui deorum cognatione teneatur, altero, quod plenus ae+r sit inmortalium animorum, in quibus tamquam insignitae notae veritatis appareant, tertio, quod ipsi di cum dormientibus conloquantur. Idque, ut modo dixi, facilius evenit adpropinquante morte, ut animi futura augurentur. 1.78. Magnum illud etiam, quod addidit Coelius, eo tempore ipso, cum hoc calamitosum proelium fieret, tantos terrae motus in Liguribus, Gallia compluribusque insulis totaque in Italia factos esse, ut multa oppida conruerint, multis locis labes factae sint terraeque desederint fluminaque in contrarias partes fluxerint atque in amnes mare influxerit. Fiunt certae divinationum coniecturae a peritis. Midae illi Phrygi, cum puer esset, dormienti formicae in os tritici grana congesserunt. Divitissumum fore praedictum est; quod evenit. At Platoni cum in cunis parvulo dormienti apes in labellis consedissent, responsum est singulari illum suavitate orationis fore. Ita futura eloquentia provisa in infante est. 2.66. Atque haec ostentorum genera mirabile nihil habent; quae cum facta sunt, tum ad coniecturam aliqua interpretatione revocantur, ut illa tritici grana in os pueri Midae congesta aut apes, quas dixisti in labris Platonis consedisse pueri, non tam mirabilia sint quam coniecta belle; quae tamen vel ipsa falsa esse vel ea, quae praedicta sunt, fortuito cecidisse potuerunt. De ipso Roscio potest illud quidem esse falsum, ut circumligatus fuerit angui, sed ut in cunis fuerit anguis, non tam est mirum, in Solonio praesertim, ubi ad focum angues nundinari solent. Nam quod haruspices responderint nihil illo clarius, nihil nobilius fore, miror deos immortales histrioni futuro claritatem ostendisse, nullam ostendisse Africano. | 1.64. Moreover, proof of the power of dying men to prophesy is also given by Posidonius in his well-known account of a certain Rhodian, who, when on his death-bed, named six men of equal age and foretold which of them would die first, which second, and so on. Now Posidonius holds the view that there are three ways in which men dream as the result of divine impulse: first, the soul is clairvoyant of itself because of its kinship with the gods; second, the air is full of immortal souls, already clearly stamped, as it were, with the marks of truth; and third, the gods in person converse with men when they are asleep. And, as I said just now, it is when death is at hand that men most readily discern signs of the future. 1.78. Coelius has added the further notable fact that, at the very time this disastrous battle was going on, earthquakes of such violence occurred in Liguria, in Gaul, on several islands, and in every part of Italy, that a large number of towns were destroyed, landslips took place in many regions, the earth sank, rivers flowed upstream, and the sea invaded their channels.[36] Trustworthy conjectures in divining are made by experts. For instance, when Midas, the famous king of Phrygia, was a child, ants filled his mouth with grains of wheat as he slept. It was predicted that he would be a very wealthy man; and so it turned out. Again, while Plato was an infant, asleep in his cradle, bees settled on his lips and this was interpreted to mean that he would have a rare sweetness of speech. Hence in his infancy his future eloquence was foreseen. 2.66. There is nothing remarkable about the so‑called portents of the kind just mentioned; but after they have happened they are brought within the field of prophecy by some interpretation Take, for example, your stories of the grains of wheat heaped into the mouth of Midas when a boy, and of the bees which settled on the lips of Plato, when he was a child — they are more remarkable as guesses than as real prophecies. Besides, the incidents may have been fictitious; if not, then the fulfilment of the prophecy may have been accidental. As to that incident about Roscius it may, of course, be untrue that a snake coiled itself around him; but it is not so surprising that a snake was in his cradle — especially in Solonium where snakes are attracted in large numbers by the heat of the fireplaces. As to your statement that the soothsayers prophesied a career of unrivalled brilliancy for Roscius, it is a strange thing to me that the immortal gods foretold the glory of a future actor and did not foretell that of Africanus! |
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| 154. Cicero, Cato, 13 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •cult, mysteries, rituals, foundation Found in books: Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 198 |
155. Septuagint, 3 Maccabees, 1.9, 1.12, 2.28-2.31, 3.21, 3.25, 4.6, 4.16, 5.5-5.6, 5.11, 5.27-5.31, 5.40-5.43, 6.27, 6.30-6.34, 7.4-7.15 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 454, 456, 457, 459 | 1.9. After he had arrived in Jerusalem, he offered sacrifice to the supreme God and made thank-offerings and did what was fitting for the holy place. Then, upon entering the place and being impressed by its excellence and its beauty, 1.12. Even after the law had been read to him, he did not cease to maintain that he ought to enter, saying, "Even if those men are deprived of this honor, I ought not to be." 2.28. "None of those who do not sacrifice shall enter their sanctuaries, and all Jews shall be subjected to a registration involving poll tax and to the status of slaves. Those who object to this are to be taken by force and put to death; 2.29. those who are registered are also to be branded on their bodies by fire with the ivy-leaf symbol of Dionysus, and they shall also be reduced to their former limited status." 2.30. In order that he might not appear to be an enemy to all, he inscribed below: "But if any of them prefer to join those who have been initiated into the mysteries, they shall have equal citizenship with the Alexandrians." 2.31. Now some, however, with an obvious abhorrence of the price to be exacted for maintaining the religion of their city, readily gave themselves up, since they expected to enhance their reputation by their future association with the king. 3.21. Among other things, we made known to all our amnesty toward their compatriots here, both because of their alliance with us and the myriad affairs liberally entrusted to them from the beginning; and we ventured to make a change, by deciding both to deem them worthy of Alexandrian citizenship and to make them participants in our regular religious rites. 3.25. Therefore we have given orders that, as soon as this letter shall arrive, you are to send to us those who live among you, together with their wives and children, with insulting and harsh treatment, and bound securely with iron fetters, to suffer the sure and shameful death that befits enemies. 4.6. And young women who had just entered the bridal chamber to share married life exchanged joy for wailing, their myrrh-perfumed hair sprinkled with ashes, and were carried away unveiled, all together raising a lament instead of a wedding song, as they were torn by the harsh treatment of the heathen. 4.16. The king was greatly and continually filled with joy, organizing feasts in honor of all his idols, with a mind alienated from truth and with a profane mouth, praising speechless things that are not able even to communicate or to come to one's help, and uttering improper words against the supreme God. 5.5. The servants in charge of the Jews went out in the evening and bound the hands of the wretched people and arranged for their continued custody through the night, convinced that the whole nation would experience its final destruction. 5.6. For to the Gentiles it appeared that the Jews were left without any aid, 5.11. But the Lord sent upon the king a portion of sleep, that beneficence which from the beginning, night and day, is bestowed by him who grants it to whomever he wishes. 5.27. But he, upon receiving the report and being struck by the unusual invitation to come out -- since he had been completely overcome by incomprehension -- inquired what the matter was for which this had been so zealously completed for him. 5.28. This was the act of God who rules over all things, for he had implanted in the king's mind a forgetfulness of the things he had previously devised. 5.29. Then Hermon and all the king's friends pointed out that the beasts and the armed forces were ready, "O king, according to your eager purpose." 5.30. But at these words he was filled with an overpowering wrath, because by the providence of God his whole mind had been deranged in regard to these matters; and with a threatening look he said, 5.31. "Were your parents or children present, I would have prepared them to be a rich feast for the savage beasts instead of the Jews, who give me no ground for complaint and have exhibited to an extraordinary degree a full and firm loyalty to my ancestors. 5.40. "O king, how long will you try us, as though we are idiots, ordering now for a third time that they be destroyed, and again revoking your decree in the matter? 5.41. As a result the city is in a tumult because of its expectation; it is crowded with masses of people, and also in constant danger of being plundered." 5.42. Upon this the king, a Phalaris in everything and filled with madness, took no account of the changes of mind which had come about within him for the protection of the Jews, and he firmly swore an irrevocable oath that he would send them to death without delay, mangled by the knees and feet of the beasts, 5.43. and would also march against Judea and rapidly level it to the ground with fire and spear, and by burning to the ground the temple inaccessible to him would quickly render it forever empty of those who offered sacrifices there. 6.27. Loose and untie their unjust bonds! Send them back to their homes in peace, begging pardon for your former actions! 6.30. Then the king, when he had returned to the city, summoned the official in charge of the revenues and ordered him to provide to the Jews both wines and everything else needed for a festival of seven days, deciding that they should celebrate their rescue with all joyfulness in that same place in which they had expected to meet their destruction. 6.31. Accordingly those disgracefully treated and near to death, or rather, who stood at its gates, arranged for a banquet of deliverance instead of a bitter and lamentable death, and full of joy they apportioned to celebrants the place which had been prepared for their destruction and burial. 6.32. They ceased their chanting of dirges and took up the song of their fathers, praising God, their Savior and worker of wonders. Putting an end to all mourning and wailing, they formed choruses as a sign of peaceful joy. 6.33. Likewise also the king, after convening a great banquet to celebrate these events, gave thanks to heaven unceasingly and lavishly for the unexpected rescue which he had experienced. 6.34. And those who had previously believed that the Jews would be destroyed and become food for birds, and had joyfully registered them, groaned as they themselves were overcome by disgrace, and their fire-breathing boldness was ignominiously quenched. 7.4. for they declared that our government would never be firmly established until this was accomplished, because of the ill-will which these people had toward all nations. 7.5. They also led them out with harsh treatment as slaves, or rather as traitors, and, girding themselves with a cruelty more savage than that of Scythian custom, they tried without any inquiry or examination to put them to death. 7.6. But we very severely threatened them for these acts, and in accordance with the clemency which we have toward all men we barely spared their lives. Since we have come to realize that the God of heaven surely defends the Jews, always taking their part as a father does for his children, 7.7. and since we have taken into account the friendly and firm goodwill which they had toward us and our ancestors, we justly have acquitted them of every charge of whatever kind. 7.8. We also have ordered each and every one to return to his own home, with no one in any place doing them harm at all or reproaching them for the irrational things that have happened. 7.9. For you should know that if we devise any evil against them or cause them any grief at all, we always shall have not man but the Ruler over every power, the Most High God, in everything and inescapably as an antagonist to avenge such acts. Farewell." 7.10. Upon receiving this letter the Jews did not immediately hurry to make their departure, but they requested of the king that at their own hands those of the Jewish nation who had willfully transgressed against the holy God and the law of God should receive the punishment they deserved. 7.11. For they declared that those who for the belly's sake had transgressed the divine commandments would never be favorably disposed toward the king's government. 7.12. The king then, admitting and approving the truth of what they said, granted them a general license so that freely and without royal authority or supervision they might destroy those everywhere in his kingdom who had transgressed the law of God. 7.13. When they had applauded him in fitting manner, their priests and the whole multitude shouted the Hallelujah and joyfully departed. 7.14. And so on their way they punished and put to a public and shameful death any whom they met of their fellow-countrymen who had become defiled. 7.15. In that day they put to death more than three hundred men; and they kept the day as a joyful festival, since they had destroyed the profaners. |
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156. Septuagint, Ecclesiasticus (Siracides), 27.25-27.27 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •mystery cults Found in books: Keener(2005), First-Second Corinthians, 43 | 27.25. Whoever throws a stone straight up throws it on his own head;and a treacherous blow opens up wounds. 27.26. He who digs a pit will fall into it,and he who sets a snare will be caught in it. 27.27. If a man does evil, it will roll back upon him,and he will not know where it came from. |
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| 157. Dead Sea Scrolls, Purities 4Q274, 44.18.30 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •mystery cults Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 152 |
158. Hebrew Bible, Daniel, 2.18-2.19, 2.27-2.30, 2.47 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •mystery (cults) Found in books: Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 267| 2.18. "וְרַחֲמִין לְמִבְעֵא מִן־קֳדָם אֱלָהּ שְׁמַיָּא עַל־רָזָה דְּנָה דִּי לָא יְהֹבְדוּן דָּנִיֵּאל וְחַבְרוֹהִי עִם־שְׁאָר חַכִּימֵי בָבֶל׃", 2.19. "אֱדַיִן לְדָנִיֵּאל בְּחֶזְוָא דִי־לֵילְיָא רָזָה גֲלִי אֱדַיִן דָּנִיֵּאל בָּרִךְ לֶאֱלָהּ שְׁמַיָּא׃", 2.27. "עָנֵה דָנִיֵּאל קֳדָם מַלְכָּא וְאָמַר רָזָה דִּי־מַלְכָּא שָׁאֵל לָא חַכִּימִין אָשְׁפִין חַרְטֻמִּין גָּזְרִין יָכְלִין לְהַחֲוָיָה לְמַלְכָּא׃", 2.28. "בְּרַם אִיתַי אֱלָהּ בִּשְׁמַיָּא גָּלֵא רָזִין וְהוֹדַע לְמַלְכָּא נְבוּכַדְנֶצַּר מָה דִּי לֶהֱוֵא בְּאַחֲרִית יוֹמַיָּא חֶלְמָךְ וְחֶזְוֵי רֵאשָׁךְ עַל־מִשְׁכְּבָךְ דְּנָה הוּא׃", 2.29. "אַנְתְּה מַלְכָּא רַעְיוֹנָךְ עַל־מִשְׁכְּבָךְ סְלִקוּ מָה דִּי לֶהֱוֵא אַחֲרֵי דְנָה וְגָלֵא רָזַיָּא הוֹדְעָךְ מָה־דִי לֶהֱוֵא׃", 2.47. "עָנֵה מַלְכָּא לְדָנִיֵּאל וְאָמַר מִן־קְשֹׁט דִּי אֱלָהֲכוֹן הוּא אֱלָהּ אֱלָהִין וּמָרֵא מַלְכִין וְגָלֵה רָזִין דִּי יְכֵלְתָּ לְמִגְלֵא רָזָה דְנָה׃", | 2.18. "that they might ask mercy of the God of heaven concerning this secret; that Daniel and his companions should not perish with the rest of the wise men of Babylon.", 2.19. "Then was the secret revealed unto Daniel in a vision of the night. Then Daniel blessed the God of heaven.", 2.27. "Daniel answered before the king, and said: ‘The secret which the king hath asked can neither wise men, enchanters, magicians, nor astrologers, declare unto the king;", 2.28. "but there is a God in heaven that revealeth secrets, and He hath made known to the king Nebuchadnezzar what shall be in the end of days. Thy dream, and the visions of thy head upon thy bed, are these:", 2.29. "as for thee, O king, thy thoughts came [into thy mind] upon thy bed, what should come to pass hereafter; and He that revealeth secrets hath made known to thee what shall come to pass.", 2.30. "But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but to the intent that the interpretation may be made known to the king, and that thou mayest know the thoughts of thy heart.", 2.47. "The king spoke unto Daniel, and said: ‘of a truth it is, that your God is the God of gods, and the Lord of kings, and a revealer of secrets, seeing thou hast been able to reveal this secret.’", |
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| 159. Anon., Testament of Levi, 3, 2 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Keener(2005), First-Second Corinthians, 239 |
| 160. Cicero, Republic, 1.25.39 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •mystery cults Found in books: O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 106 |
| 161. Cicero, In Verrem, 2.1.26.66 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •mystery cults Found in books: Keener(2005), First-Second Corinthians, 97 |
| 162. Philo of Alexandria, Allegorical Interpretation, 2.30, 3.100-3.102 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •orphic, see bacchic, initiation, mystery cults, rites •orphic, see mystery cults •mystery cult Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 103; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 409 |
163. Dionysius of Halycarnassus, Roman Antiquities, None (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 165 | 8.52.4. And if there is in very truth a place which will receive men's souls when released from the body, it is not that subterranean and gloomy place where, men say, the unhappy dwell, that will receive mine, nor the region called the Plain of Lethe, but the pure ether high up in the heavens, where, as report has it, those who are sprung from the gods dwell, enjoying a happy and a blessed life; and to them my soul will relate your piety and the acts of kindness with which you honoured her, and will ever ask the gods to requite you with glorious rewards. |
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| 164. Philo of Alexandria, On The Embassy To Gaius, 3.101 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 315 |
165. Philo of Alexandria, On The Life of Abraham, 52-53, 70 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 407 | 70. The man who had been bred up in this doctrine, and who for a long time had studied the philosophy of the Chaldaeans, as if suddenly awakening from a deep slumber and opening the eye of the soul, and beginning to perceive a pure ray of light instead of profound darkness, followed the light, and saw what he had never see before, a certain governor and director of the world standing above it, and guiding his own work in a salutary manner, and exerting his care and power in behalf of all those parts of it which are worthy of divine superintendence. |
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| 166. Philo of Alexandria, Questions On Genesis, 2.41 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •pagan allegory, mysteries/cults Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 95 |
| 167. Horace, Ars Poetica, 391-393 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 80 |
| 168. Horace, Odes, 3.2.25-3.2.26, 13.1-13.4 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •mystery cults •mystery religions/cults Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 314; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 155; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 108 |
| 169. Horace, Letters, 5.52 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •mystery cults Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 108 |
| 170. Hyginus, Astronomica, 2.5 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •mysteries, mystery cults, bacchic, dionysiac Found in books: Bernabe et al. (2013), Redefining Dionysos, 8 |
| 171. Hyginus, Fabulae (Genealogiae), 138, 251, 274, 191 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 264 |
172. Philo of Alexandria, Who Is The Heir, 299 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •mystery cult Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 204 | 299. for the first number is that into which it is not possible to receive any idea of either good or evil, since the soul is as yet destitute of all impressions; and the second is that in which we indulge in a rapid course of the passions; and the third is that in which we are healed, repelling the infections of disease, and at last ceasing to feel the evil vigour of the passions; the fourth is that in which we acquire complete and perfect health and vigour, when rejecting what is bad we appear to endeavor to apply to what is good, which previously was not in our power. LX. |
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173. Diodorus Siculus, Historical Library, 1.11-1.12, 1.11.2, 1.17.2-1.17.3, 1.18.1-1.18.2, 1.20.5-1.20.6, 1.22.7, 1.23.2, 1.62.6, 1.96, 1.96.5, 3.62, 3.62.2, 3.63.1-3.63.2, 3.64.6-3.64.7, 3.65.7, 3.74.1, 3.74.6, 4.3.2-4.3.3, 4.4.5, 4.5.1-4.5.2, 4.25.4, 4.26.1, 4.43.1-4.43.2, 4.48.5-4.48.7, 4.49.6, 5.5.1, 5.49.3-5.49.6, 5.73.2, 5.75.4, 6.1, 10.9.6, 15.29.2 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 284; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 91, 217 | 4.48.7. And, in general, he addressed all the Argonauts by name and told them that because of the prayers of Orpheus he had appeared in accordance with a Providence of the gods and was showing forth to them what was destined to take place; and he counselled them, accordingly, that so soon as they touched land they should pay their vows to the gods through the intervention of whom they had twice already been saved. |
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| 174. Philo of Alexandria, That The Worse Attacks The Better, 139, 175, 63, 176 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Keener(2005), First-Second Corinthians, 239 |
175. Philo of Alexandria, That Every Good Person Is Free, 2 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •pythagoreanism xxv, and mystery cults Found in books: Wolfsdorf (2020), Early Greek Ethics, 9 | 2. Now it is said, that the most sacred sect of the Pythagoreans, among many other excellent doctrines, taught this one also, that it was not well to proceed by the plain ordinary roads, not meaning to urge us to talk among precipices (for it was not their object to weary our feet with labour), but intimating, by a figurative mode of speech, that we ought not, either in respect of our words or actions, to use only such as are ordinary and unchanged; |
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| 176. Propertius, Elegies, 3.18.14, 4.9 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •mysteries, mystery cults, bacchic, dionysiac •orphic, see mystery cults Found in books: Bernabe et al. (2013), Redefining Dionysos, 8; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 263 |
| 177. Philo of Alexandria, Questions On Exodus, 2.7, 2.51 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •mystery religions/cults Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 299, 315 |
178. Philo of Alexandria, On The Life of Moses, 2.69 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •mystery religions/cults Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 315 | 2.69. And this last thing, indeed, he had despised for a long time, and almost from the first moment that he began to prophesy and to feel a divine inspiration, thinking that it was proper that he should at all times be ready to give his whole attention to the commands of God. And how he neglected all meat and drink for forty days together, evidently because he had more excellent food than that in those contemplations with which he was inspired from above from heaven, by which also he was improved in the first instance in his mind, and, secondly, in his body, through his soul, increasing in strength and health both of body and soul, so that those who saw him afterwards could not believe that he was the same person. |
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179. Philo of Alexandria, On Curses, 30, 43-44 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 103 | 44. Having, therefore, thus distinguished the indications intended to be afforded by the name of Enoch, let us now proceed in regular order to the name of Methuselah; and this name is interpreted, a sending forth of death. Now there are two meanings contained in this word; one, that according to which death is sent to any one, and the other, that according to which it is sent away from any one. He, therefore, to whom it is sent, immediately dies, but he, from whom it is sent, lives and survives. |
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180. Philo of Alexandria, On The Special Laws, 1.298, 2.103 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •orphic, see mystery cults •orphic, see bacchic, initiation, mystery cults, rites Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 408, 409 | 1.298. The third, which is a reason of the very greatest importance, is this. Since we are not only well treated while we are awake, but also when we are asleep, inasmuch as the mighty God gives sleep as a great assistance to the human race, for the benefit of both their bodies and souls, of their bodies as being by it relieved of the labours of the day, and of their souls as being lightened by it of all their cares, and being restored to themselves after all the disorder and confusion caused by the outward senses, and as being then enabled to retire within and commune with themselves, the law has very properly thought fit to make a distinction of the actions of thanksgiving, so that sacrifices may be made on behalf of those who are awake by means of the victims which are offered, and on behalf of those who are asleep, and of those who are benefited by sleep, by the lighting of the sacred candles.LV. 2.103. This long interval between sleeping and waking nature has allotted to men, that they may by turns labour diligently and by turns rest, so as to have all the parts of their bodies more ready for action, and more active and powerful.XXI. |
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181. Philo of Alexandria, On The Cherubim, 27, 48-49, 84 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 102 | 84. And let us now consider with what magnificent fitness and with what divine majesty he speaks of these things. Let us consider the expression, "All things are mine," and "all things" mean as he says, "gifts, and offerings, and fruits of labour, which, on watching carefully, he will bring to me on the days of my Festivals." Showing, very manifestly, that of all existing things some are thought worthy of moderate grace which is called an offering, and some of that higher grace which is called by the appropriate name of a free gift. And these things again are of such a nature that they are able, not only to bring forth virtues as their fruit, but that good fruit and eatable does actually pervade the whole of them, by which alone the soul of him who loves contemplation is supported; 84. That being which is the most beautiful, and the most beneficial to human life, and suitable to rational nature, swears not itself, because truth on every point is so innate within him that his bare word is accounted an oath. Next to not swearing at all, the second best thing is to keep one's oath; for by the mere fact of swearing at all, the swearer shows that there is some suspicion of his not being trustworthy. |
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| 182. Philo of Alexandria, On The Decalogue, 96-98 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 95 |
183. Philo of Alexandria, On Drunkenness, 111, 204 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 408 | 204. For it was not likely that in his state he could clearly and distinctly comprehend either sleep or waking, or a stationary position or motion; but when he appears to have come to an opinion in the best manner, then above all other times is he found to be most foolish, since his affairs then come to an end, by no means resembling that which was expected; |
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| 184. Cicero, Academica Posteriora, 1.2.7 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •mystery cults Found in books: O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 127 |
185. Philo of Alexandria, On The Migration of Abraham, 34-37, 222 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 409 | 222. So that never, O my mind, do thou become effeminate and yield; but even if any thing does appear difficult to be discovered by contemplation, still opening the seeing faculties that are in thyself, look inwards and investigate existing things more accurately, and never close the eyes whether intentionally or unintentionally; for sleep is a blind thing as wakefulness is a sharp-sighted thing. And it is well to be content if by assiduity in investigation it is granted to thee to arrive at a correct conception of the objects of thy search. |
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186. Ovid, Metamorphoses, 6.139-6.140, 6.488, 10.83-10.85, 11.85, 11.89-11.93, 11.174, 14.312-14.434 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 468; Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 19; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 264, 265, 348| 6.139. Post ea discedens sucis Hecateidos herbae 6.140. sparsit; et extemplo tristi medicamine tactae 6.488. regales epulae mensis et Bacchus in auro 10.83. Ille etiam Thracum populis fuit auctor amorem 10.84. in teneros transferre mares citraque iuventam 10.85. aetatis breve ver et primos carpere flores. 11.85. Nec satis hoc Baccho est: ipsos quoque deserit agros 11.89. Hunc adsueta cohors satyri bacchaeque frequentant, 11.90. at Silenus abest: titubantem annisque meroque 11.91. ruricolae cepere Phryges vinctumque coronis 11.92. ad regem duxere Midan, cui Thracius Orpheus 11.93. orgia tradiderat cum Cecropio Eumolpo. 11.174. unius sermone Midae; nec Delius aures 14.312. Cum duce namque meo Circe dum sola moratur, 14.313. illa mihi niveo factum de marmore signum 14.314. ostendit iuvenale, gerens in vertice picum, 14.315. aede sacra positum multisque insigne coronis. 14.316. Quis foret et quare sacra coleretur in aede, 14.317. cur hanc ferret avem, quaerenti et scire volenti 14.318. “accipe” ait “Macareu, dominaeque potentia quae sit 14.319. hinc quoque disce meae: tu dictis adice mentem! 14.320. Picus in Ausoniis, proles Saturnia terris 14.321. rex fuit, utilium bello studiosus equorum; 14.322. forma viro, quam cernis, erat: licet ipse decorem 14.323. adspicias fictaque probes ab imagine veram. 14.324. Par animus formae; nec adhuc spectasse per annos 14.325. quinquennem poterat Graia quater Elide pugnam. 14.326. Ille suos dryadas Latiis in montibus ortas 14.327. verterat in vultus, illum fontana petebant 14.328. numina, naiades, quas Albula, quasque Numici, 14.329. quas Anienis aquae cursuque brevissimus Almo 14.330. Narve tulit praeceps et opacae Farfarus umbrae, 14.331. quaeque colunt Scythicae stagnum nemorale Dianae 14.332. finitimosque lacus; spretis tamen omnibus unam 14.333. ille colit nymphen, quam quondam in colle Palati 14.334. dicitur Ionio peperisse Venilia Iano. 14.335. Haec ubi nubilibus primum maturuit annis, 14.336. praeposito cunctis Laurenti tradita Pico est, 14.337. rara quidem facie, sed rarior arte canendi, 14.338. unde Canens dicta est: silvas et saxa movere 14.339. et mulcere feras et flumina longa morari 14.340. ore suo volucresque vagas retinere solebat. 14.341. Quae dum feminea modulatur carmina voce, 14.342. exierat tecto Laurentes Picus in agros, 14.343. indigenas fixurus apros, tergumque premebat 14.344. acris equi, laevaque hastilia bina ferebat, 14.345. poeniceam fulvo chlamydem contractus ab auro. 14.346. Venerat in silvas et filia Solis easdem, 14.347. utque novas legeret fecundis collibus herbas, 14.348. nomine dicta suo Circaea reliquerat arva. 14.349. Quae simul ac iuvenem, virgultis abdita, vidit, 14.350. obstipuit: cecidere manu, quas legerat, herbae, 14.351. flammaque per totas visa est errare medullas. 14.352. Ut primum valido mentem conlegit ab aestu, 14.353. quid cuperet, fassura fuit: ne posset adire, 14.354. cursus equi fecit circumfususque satelles. 14.355. “Non” ait “effugies, vento rapiare licebit, 14.356. si modo me novi, si non evanuit omnis 14.357. herbarum virtus et non mea carmina fallunt.” 14.358. Dixit et effigiem, nullo cum corpore, falsi 14.359. finxit apri praeterque oculos transcurrere regis 14.360. iussit et in densum trabibus nemus ire videri, 14.361. plurima qua silva est et equo loca pervia non sunt. 14.362. Haud mora: continuo praedae petit inscius umbram 14.363. Picus equique celer spumantia terga relinquit 14.364. spemque sequens vanam silva pedes errat in alta. 14.365. Concipit illa preces et verba precantia dicit 14.366. ignotosque deos ignoto carmine adorat, 14.367. quo solet et niveae vultum confundere Lunae 14.368. et patrio capiti bibulas subtexere nubes. 14.369. Tum quoque cantato densetur carmine caelum, 14.370. et nebulas exhalat humus, caecisque vagantur 14.371. limitibus comites, et abest custodia regis. 14.372. Nacta locum tempusque “per, o, tua lumina” dixit, 14.373. “quae mea ceperunt, perque hanc, pulcherrime, formam, 14.374. quae facit, ut supplex tibi sim dea, consule nostris 14.375. ignibus et socerum, qui pervidet omnia, Solem 14.376. accipe, nec durus Titanida despice Circen!” 14.377. Dixerat. Ille ferox ipsamque precesque relinquit 14.378. et “quaecumque es” ait, “non sum tuus: altera captum 14.379. me tenet et teneat per longum, comprecor, aevum! 14.380. Nec venere externa socialia foedera laedam, 14.381. dum mihi Ianigenam servabunt fata Canentem!” 14.382. Saepe retemptatis precibus Titania frustra 14.383. “non impune feres, neque” ait “reddere Canenti, 14.384. laesaque quid faciat, quid amans, quid femina disces.” 14.385. rebus, ait, sed amans et laesa et femina Circe. 14.386. Tum bis ad occasum, bis se convertit ad ortus, 14.387. ter iuvenem baculo tetigit, tria carmina dixit. 14.388. Ille fugit, sed se solito velocius ipse 14.389. currere miratur: pennas in corpore vidit, 14.390. seque novam subito Latiis accedere silvis 14.391. indignatus avem duro fera robora rostro 14.392. figit et iratus longis dat vulnera ramis. 14.393. Purpureum chlamydis pennae traxere colorem, 14.394. fibula quod fuerat vestemque momorderat aurum, 14.395. pluma fit, et fulvo cervix praecingitur auro, 14.396. nec quicquam antiquum Pico nisi nomina restat. 14.397. Interea comites, clamato saepe per agros 14.398. nequiquam Pico nullaque in parte reperto, 14.399. inveniunt Circen (nam iam tenuaverat auras 14.400. passaque erat nebulas ventis ac sole recludi) 14.401. criminibusque premunt veris regemque reposcunt 14.402. vimque ferunt saevisque parant incessere telis. 14.403. Illa nocens spargit virus sucosque veneni 14.404. et Noctem noctisque deos Ereboque chaoque 14.405. convocat et longis Hecaten ululatibus orat: 14.406. exsiluere loco (dictu mirabile) silvae, 14.407. ingemuitque solum, vicinaque palluit arbor, 14.408. sparsaque sanguineis maduerunt pabula guttis, 14.409. et lapides visi mugitus edere raucos, 14.410. et latrare canes et humus serpentibus atris 14.411. squalere et tenues animae volitare videntur. 14.412. Attonitum monstris vulgus pavet: illa paventis 14.413. ora venenata tetigit mirantia virga, 14.414. cuius ab attactu variarum monstra ferarum 14.415. in iuvenes veniunt: nulli sua mansit imago. 14.416. Sparserat occiduus Tartessia litora Phoebus, 14.417. et frustra coniunx oculis animoque Canentis 14.418. exspectatus erat: famuli populusque per omnes 14.419. discurrunt silvas atque obvia lumina portant; 14.420. nec satis est nymphae flere et lacerare capillos 14.421. et dare plangorem (facit et tamen omnia) seque 14.422. proripit ac Latios errat vesana per agros. 14.423. Sex illam noctes, tetidem redeuntia solis 14.424. lumina viderunt inopem somnique cibique 14.425. per iuga, per valles, qua fors ducebat, euntem. 14.426. Ultimus adspexit Thybris luctuque viaque 14.427. fessam et iam longa ponentem corpora ripa. 14.428. Illic cum lacrimis ipso modulata dolore 14.429. verba sono tenui maerens fundebat, ut olim 14.430. carmina iam moriens canit exequialia cygnus. 14.431. Luctibus extremis teneras liquefacta medullas 14.432. tabuit inque leves paulatim evanuit auras; 14.433. fama tamen signata loco est, quem rite Canentem 14.434. nomine de nymphae veteres dixere Camenae.” | |
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| 187. Catullus, Poems, 64.260, 64.391 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •orphic, see bacchic, initiation, mystery cults, rites •mysteries, mystery cults, bacchic, dionysiac Found in books: Bernabe et al. (2013), Redefining Dionysos, 8; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 3 |
| 188. Ovid, Ibis, 345-346 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 197 |
189. Philo of Alexandria, On The Contemplative Life, 21-25, 27-39, 64-90, 26 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 103; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 409 | 26. Therefore they always retain an imperishable recollection of God, so that not even in their dreams is any other object ever presented to their eyes except the beauty of the divine virtues and of the divine powers. Therefore many persons speak in their sleep, divulging and publishing the celebrated doctrines of the sacred philosophy. |
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190. Philo of Alexandria, On The Creation of The World, 15-21, 23-35, 22 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 105 | 22. For the substance was of itself destitute of arrangement, of quality, of animation, of distinctive character, and full of all disorder and confusion; and it received a change and transformation to what is opposite to this condition, and most excellent, being invested with order, quality, animation, resemblance, identity, arrangement, harmony, and everything which belongs to the more excellent idea. VI. |
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191. Ovid, Fasti, 4.313-4.330, 6.650-6.700, 6.812 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •orphic, see mystery cults •mysteria/mystery cults •mysteria/mystery cults, imperial mysteries Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 18; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 263, 264| 4.313. haec ubi castarum processit ab agmine matrum 4.314. et manibus puram fluminis hausit aquam, 4.315. ter caput inrorat, ter tollit in aethera palmas ( 4.316. quicumque aspiciunt, mente carere putant) 4.317. summissoque genu voltus in imagine divae 4.318. figit et hos edit crine iacente sonos: 4.319. ‘supplicis, alma, tuae, genetrix fecunda deorum, 4.320. accipe sub certa condicione preces. 4.321. casta negor. si tu damnas, meruisse fatebor; 4.322. morte luam poenas iudice victa dea. 4.323. sed si crimen abest, tu nostrae pignora vitae 4.324. re dabis et castas casta sequere manus.’ 4.325. dixit et exiguo funem conamine traxit ( 4.326. mira, sed et scaena testificata loquar): 4.327. mota dea est sequiturque ducem laudatque sequendo: 4.328. index laetitiae fertur ad astra sonus, 4.329. fluminis ad flexum veniunt (Tiberina priores 4.330. atria dixerunt), unde sinister abit. 6.650. Idibus Invicto sunt data templa Iovi. 6.651. et iam Quinquatrus iubeor narrare minores. 6.652. nunc ades o coeptis, flava Minerva, meis. 6.653. ‘cur vagus incedit tota tibicen in urbe? 6.654. quid sibi personae, quid stola longa volunt?’ 6.655. sic ego. sic posita Tritonia cuspide dixit: ( 6.656. possim utinam doctae verba referre deae!) 6.657. ‘temporibus veterum tibicinis usus avorum 6.658. magnus et in magno semper honore fuit. 6.659. cantabat fanis, cantabat tibia ludis, 6.660. cantabat maestis tibia funeribus: 6.661. dulcis erat mercede labor, tempusque secutum, 6.662. quod subito gratae frangeret artis opus ...1 6.663. adde quod aedilis, pompam qui funeris irent, 6.664. artifices solos iusserat esse decem. 6.665. exilio mutant urbem Tiburque recedunt. 6.666. exilium quodam tempore Tibur erat! 6.667. quaeritur in scaena cava tibia, quaeritur aris: 6.668. ducit supremos naenia nulla toros, 6.669. servierat quidam, quantolibet ordine dignus, 6.670. Tibure, sed longo tempore liber erat. 6.671. rure dapes parat ille suo turbamque canoram 6.672. convocat; ad festas convenit illa dapes. 6.673. nox erat, et vinis oculique animique natabant, 6.674. cum praecomposito nuntius ore venit, 6.675. atque ita quid cessas convivia solvere? dixit 6.676. auctor vindictae nam venit ecce tuae.’ 6.677. nec mora, convivae valido titubantia vino 6.678. membra movent: dubii stantque labantque pedes, 6.679. at dominus 1 discedite ‘ait plaustroque morantes 6.680. sustulit: in plaustro scirpea lata fuit. 6.681. alliciunt somnos tempus motusque merumque, 6.682. potaque se Tibur turba redire putat. 6.683. iamque per Esquilias Romanam intraverat urbem. 6.684. et mane in medio plaustra fuere foro. 6.685. Plautius, ut posset specie numeroque senatum 6.686. fallere, personis imperat ora tegi, 6.687. admiscetque alios et, ut hunc tibicina coetum 6.688. augeat, in longis vestibus esse iubet; 6.689. sic reduces bene posse tegi, ne forte notentur 6.690. contra collegae iussa redisse sui. 6.691. res placuit, cultuque novo licet Idibus uti 6.692. et canere ad veteres verba iocosa modos.’ 6.693. haec ubi perdocuit, superest mihi discere dixi 6.694. cur sit Quinquatrus illa vocata dies. 6.695. Martius inquit ‘agit tali mea nomine festa, 6.696. estque sub inventis haec quoque turba meis. 6.697. prima, terebrato per rara foramina buxo 6.698. ut daret, effeci, tibia longa sonos, 6.699. vox placuit: faciem liquidis referentibus undis 6.700. vidi virgineas intumuisse genas. 6.812. annuit Alcides increpuitque lyram. | 4.313. Now, when she’d stepped from the line of chaste women, 4.314. Taking pure river water in her hands, she wetted her head 4.315. Three times, three times lifted her palms to the sky, 4.316. (Everyone watching her thought she’d lost her mind) 4.317. Then, kneeling, fixed her eyes on the goddess’s statue, 4.318. And, with loosened hair, uttered these words: 4.319. “ Kind and fruitful Mother of the Gods, accept 4.320. A suppliant’s prayers, on this one condition: 4.321. They deny I’m chaste: let me be guilty if you condemn me: 4.322. Convicted by a goddess I’ll pay for it with my life. 4.323. But if I’m free of guilt, grant a pledge of my innocence 4.324. By your action: and, chaste, give way to my chaste hands.” 4.325. She spoke: then gave a slight pull at the rope, 4.326. (A wonder, but the sacred drama attests what I say): 4.327. The goddess stirred, followed, and, following, approved her: 4.328. Witness the sound of jubilation carried to the stars. 4.329. They came to a bend in the river (called of old 4.330. The Halls of Tiber): there the stream turns left, ascending. 6.650. When the adviser himself does as he advises. 6.651. The next day has no features worth your noting. 6.652. On the Ides a temple was dedicated to Unconquered Jove. 6.653. Now I must tell of the lesser Quinquatrus. 6.654. Help my efforts, yellow-haired Minerva. 6.655. ‘Why does the flautist wander widely through the City? 6.656. Why the masks? Why the long robes?’ So I spoke, 6.657. And so Tritonia, laying down her spear, answered me. 6.658. (Would I could relay the learned goddess’ very words!): 6.659. ‘Flautists were much employed in your fathers’ days, 6.660. And they were always held in high honour. 6.661. The flute was played in shrines, and at the games, 6.662. And it was played at mournful funerals too: 6.663. The effort was sweetened by reward. But a time came 6.664. That suddenly ended the practice of that pleasant art. 6.665. The aedile ordered there should be no more than ten 6.666. Musicians accompanying funeral processions. 6.667. The flute-players went into exile at Tibur. 6.668. Once Tibur itself was a place of exile! 6.669. The hollow flute was missed in the theatre, at the altars: 6.670. No dirge accompanied the funeral bier. 6.671. There was one who had been a slave, at Tibur, 6.672. But had long been freed, worthy of any rank. 6.673. He prepared a rural banquet and invited the tuneful 6.674. Throng: they gathered to the festive table. 6.675. It was night: their minds and vision were thick with wine, 6.676. When a messenger arrived with a concocted tale, 6.677. Saying to the freedman: “Dissolve the feast, quickly! 6.678. See, here’s your old master coming with his rod.” 6.679. The guests rapidly stirred their limbs, reeling about 6.680. With strong wine, staggering on shaky legs. 6.681. But the master cried: “Away with you!” and packed 6.682. The laggards into a wagon lined with rushes. 6.683. The hour, the motion, and the wine, brought on sleep, 6.684. And the drunken crowd dreamed they were off to Tibur. 6.685. Now they re-entered Rome through the Esquiline, 6.686. And at dawn the cart stood in the middle of the Forum. 6.687. To deceive the Senate as to their class and number, 6.688. Plautius ordered their faces covered with masks: 6.689. And introduced others, wearing long garments, 6.690. So that female flautists could be added to the crew: 6.691. And their return best hidden, in case they were censured 6.692. For coming back contrary to their guilds’ orders. 6.693. The ruse succeeded, and they’re allowed their new costume, 6.694. On the Ides, singing merry words to the ancient tunes.’ 6.695. When she’d instructed me, I said: ‘It only remain 6.696. For me to learn why the day’s called the Quinquatrus.’ 6.697. She replied: ‘There’s my festival of that name in March, 6.698. And that guild is one of my creations. 6.699. I first produced the music of the long flute, 6.700. By piercing boxwood with spaced holes. 6.812. O ornament, O lady worthy of that sacred house!’ |
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| 192. Philo of Alexandria, On Planting, 148 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •mysteries, mystery cults, bacchic, dionysiac Found in books: Bernabe et al. (2013), Redefining Dionysos, 173 |
193. Ovid, Amores, 3.2.43-3.2.62 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •mysteria/mystery cults, isiac mysteries Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 378| 3.2.43. Sed iam pompa venit — linguis animisque favete! 3.2.44. Tempus adest plausus — aurea pompa venit. 3.2.45. Prima loco fertur passis Victoria pinnis — 3.2.46. Huc ades et meus hic fac, dea, vincat amor! 3.2.47. Plaudite Neptuno, nimium qui creditis undis! 3.2.48. Nil mihi cum pelago; me mea terra capit. 3.2.49. Plaude tuo Marti, miles! nos odimus arma; 3.2.50. Pax iuvat et media pace repertus amor. 3.2.51. Auguribus Phoebus, Phoebe vetibus adsit! 3.2.52. Artifices in te verte, Minerva, manus! 3.2.53. Ruricolae, Cereri teneroque adsurgite Baccho! 3.2.54. Pollucem pugiles, Castora placet eques! 3.2.55. Nos tibi, blanda Venus, puerisque potentibus arcu 3.2.56. Plaudimus; inceptis adnue, diva, meis 3.2.57. Daque novae mentem dominae! patiatur amari! 3.2.58. Adnuit et motu signa secunda dedit. 3.2.59. Quod dea promisit, promittas ipsa, rogamus; 3.2.60. Pace loquar Veneris, tu dea maior eris. 3.2.61. Per tibi tot iuro testes pompamque deorum, 3.2.62. Te dominam nobis tempus in omne peti! | |
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| 194. Nicolaus of Damascus, Fragments, None (1st cent. BCE - missingth cent. CE) Tagged with subjects: •orphic, see mystery cults Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 264 |
195. Lucretius Carus, On The Nature of Things, 2.631, 2.641-2.643, 3.911-3.1075, 4.1168 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •mysteria/mystery cults •mystery cult •mysteries, mystery cults Found in books: Bernabe et al. (2013), Redefining Dionysos, 110; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 99; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 382| 2.631. ludunt in numerumque exultant sanguine laeti 2.641. aut quia significant divam praedicere ut armis 2.642. ac virtute velint patriam defendere terram 2.643. praesidioque parent decorique parentibus esse. 3.911. cur quisquam aeterno possit tabescere luctu. 3.912. Hoc etiam faciunt ubi discubuere tenentque 3.913. pocula saepe homines et inumbrant ora coronis, 3.914. ex animo ut dicant: 'brevis hic est fructus homullis; 3.915. iam fuerit neque post umquam revocare licebit.' 3.916. tam quam in morte mali cum primis hoc sit eorum, 3.917. quod sitis exurat miseros atque arida torrat, 3.918. aut aliae cuius desiderium insideat rei. 3.919. nec sibi enim quisquam tum se vitamque requiret, 3.920. cum pariter mens et corpus sopita quiescunt; 3.921. nam licet aeternum per nos sic esse soporem, 3.922. nec desiderium nostri nos adficit ullum, 3.923. et tamen haud quaquam nostros tunc illa per artus 3.924. longe ab sensiferis primordia motibus errant, 3.925. cum correptus homo ex somno se colligit ipse. 3.926. multo igitur mortem minus ad nos esse putandumst, 3.927. si minus esse potest quam quod nihil esse videmus; 3.928. maior enim turbae disiectus materiai 3.929. consequitur leto nec quisquam expergitus extat, 3.930. frigida quem semel est vitai pausa secuta. 3.931. Denique si vocem rerum natura repente. 3.932. mittat et hoc alicui nostrum sic increpet ipsa: 3.933. 'quid tibi tanto operest, mortalis, quod nimis aegris 3.934. luctibus indulges? quid mortem congemis ac fles? 3.935. nam si grata fuit tibi vita ante acta priorque 3.936. et non omnia pertusum congesta quasi in vas 3.937. commoda perfluxere atque ingrata interiere; 3.938. cur non ut plenus vitae conviva recedis 3.939. aequo animoque capis securam, stulte, quietem? 3.940. sin ea quae fructus cumque es periere profusa 3.941. vitaque in offensost, cur amplius addere quaeris, 3.942. rursum quod pereat male et ingratum occidat omne, 3.943. non potius vitae finem facis atque laboris? 3.944. nam tibi praeterea quod machiner inveniamque, 3.945. quod placeat, nihil est; eadem sunt omnia semper. 3.946. si tibi non annis corpus iam marcet et artus 3.947. confecti languent, eadem tamen omnia restant, 3.948. omnia si perges vivendo vincere saecla, 3.949. atque etiam potius, si numquam sis moriturus', 3.950. quid respondemus, nisi iustam intendere litem 3.951. naturam et veram verbis exponere causam? 3.952. grandior hic vero si iam seniorque queratur 3.953. atque obitum lamentetur miser amplius aequo, 3.954. non merito inclamet magis et voce increpet acri: 3.955. 'aufer abhinc lacrimas, baratre, et compesce querellas. 3.956. omnia perfunctus vitai praemia marces; 3.957. sed quia semper aves quod abest, praesentia temnis, 3.958. inperfecta tibi elapsast ingrataque vita, 3.959. et nec opiti mors ad caput adstitit ante 3.960. quam satur ac plenus possis discedere rerum. 3.961. nunc aliena tua tamen aetate omnia mitte 3.962. aequo animoque, age dum, magnis concede necessis?' 3.963. iure, ut opinor, agat, iure increpet inciletque; 3.964. cedit enim rerum novitate extrusa vetustas 3.965. semper, et ex aliis aliud reparare necessest. 3.966. Nec quisquam in barathrum nec Tartara deditur atra; 3.967. materies opus est, ut crescant postera saecla; 3.968. quae tamen omnia te vita perfuncta sequentur; 3.969. nec minus ergo ante haec quam tu cecidere cadentque. 3.970. sic alid ex alio numquam desistet oriri 3.971. vitaque mancipio nulli datur, omnibus usu. 3.972. respice item quam nil ad nos ante acta vetustas 3.973. temporis aeterni fuerit, quam nascimur ante. 3.974. hoc igitur speculum nobis natura futuri 3.975. temporis exponit post mortem denique nostram. 3.976. numquid ibi horribile apparet, num triste videtur 3.977. quicquam, non omni somno securius exstat? 3.978. Atque ea ni mirum quae cumque Acherunte profundo 3.979. prodita sunt esse, in vita sunt omnia nobis. 3.980. nec miser inpendens magnum timet aere aëre saxum 3.981. Tantalus, ut famast, cassa formidine torpens; 3.982. sed magis in vita divom metus urget iis 3.983. mortalis casumque timent quem cuique ferat fors. 3.984. nec Tityon volucres ineunt Acherunte iacentem 3.985. nec quod sub magno scrutentur pectore quicquam 3.986. perpetuam aetatem possunt reperire profecto. 3.987. quam libet immani proiectu corporis exstet, 3.988. qui non sola novem dispessis iugera membris 3.989. optineat, sed qui terrai totius orbem, 3.990. non tamen aeternum poterit perferre dolorem 3.991. nec praebere cibum proprio de corpore semper. 3.992. sed Tityos nobis hic est, in amore iacentem 3.993. quem volucres lacerant atque exest anxius angor 3.994. aut alia quavis scindunt cuppedine curae. 3.995. Sisyphus in vita quoque nobis ante oculos est, 3.996. qui petere a populo fasces saevasque secures 3.997. imbibit et semper victus tristisque recedit. 3.998. nam petere imperium, quod iest nec datur umquam, 3.999. atque in eo semper durum sufferre laborem, 3.1000. hoc est adverso nixantem trudere monte 3.1001. saxum, quod tamen e summo iam vertice rusum 3.1002. volvitur et plani raptim petit aequora campi. 3.1003. deinde animi ingratam naturam pascere semper 3.1004. atque explere bonis rebus satiareque numquam, 3.1005. quod faciunt nobis annorum tempora, circum 3.1006. cum redeunt fetusque ferunt variosque lepores, 3.1007. nec tamen explemur vitai fructibus umquam, 3.1008. hoc, ut opinor, id est, aevo florente puellas 3.1009. quod memorant laticem pertusum congerere in vas, 3.1010. quod tamen expleri nulla ratione potestur. 3.1011. Cerberus et Furiae iam vero et lucis egestas, 3.1012. Tartarus horriferos eructans faucibus aestus! 3.1013. qui neque sunt usquam nec possunt esse profecto; 3.1014. sed metus in vita poenarum pro male factis 3.1015. est insignibus insignis scelerisque luela, 3.1016. carcer et horribilis de saxo iactus deorsum, 3.1017. verbera carnifices robur pix lammina taedae; 3.1018. quae tamen etsi absunt, at mens sibi conscia factis 3.1019. praemetuens adhibet stimulos torretque flagellis, 3.1020. nec videt interea qui terminus esse malorum 3.1021. possit nec quae sit poenarum denique finis, 3.1022. atque eadem metuit magis haec ne in morte gravescant. 3.1023. hic Acherusia fit stultorum denique vita. 3.1024. Hoc etiam tibi tute interdum dicere possis. 3.1025. 'lumina sis oculis etiam bonus Ancus reliquit, 3.1026. qui melior multis quam tu fuit, improbe, rebus. 3.1027. inde alii multi reges rerumque potentes 3.1028. occiderunt, magnis qui gentibus imperitarunt. 3.1029. ille quoque ipse, viam qui quondam per mare magnum 3.1030. stravit iterque dedit legionibus ire per altum 3.1031. ac pedibus salsas docuit super ire lucunas 3.1032. et contempsit equis insultans murmura ponti, 3.1033. lumine adempto animam moribundo corpore fudit. 3.1034. Scipiadas, belli fulmen, Carthaginis horror, 3.1035. ossa dedit terrae proinde ac famul infimus esset. 3.1036. adde repertores doctrinarum atque leporum, 3.1037. adde Heliconiadum comites; quorum unus Homerus 3.1038. sceptra potitus eadem aliis sopitus quietest. 3.1039. denique Democritum post quam matura vetustas 3.1040. admonuit memores motus languescere mentis, 3.1041. sponte sua leto caput obvius optulit ipse. 3.1042. ipse Epicurus obit decurso lumine vitae, 3.1043. qui genus humanum ingenio superavit et omnis 3.1044. restinxit stellas exortus ut aetherius sol. 3.1045. tu vero dubitabis et indignabere obire? 3.1046. mortua cui vita est prope iam vivo atque videnti, 3.1047. qui somno partem maiorem conteris aevi, 3.1048. et viligans stertis nec somnia cernere cessas 3.1049. sollicitamque geris cassa formidine mentem 3.1050. nec reperire potes tibi quid sit saepe mali, cum 3.1051. ebrius urgeris multis miser undique curis 3.1052. atque animo incerto fluitans errore vagaris.' 3.1053. Si possent homines, proinde ac sentire videntur 3.1054. pondus inesse animo, quod se gravitate fatiget, 3.1055. e quibus id fiat causis quoque noscere et unde 3.1056. tanta mali tam quam moles in pectore constet, 3.1057. haut ita vitam agerent, ut nunc plerumque videmus 3.1058. quid sibi quisque velit nescire et quaerere semper, 3.1059. commutare locum, quasi onus deponere possit. 3.1060. exit saepe foras magnis ex aedibus ille, 3.1061. esse domi quem pertaesumst, subitoque revertit , 3.1062. quippe foris nihilo melius qui sentiat esse. 3.1063. currit agens mannos ad villam praecipitanter 3.1064. auxilium tectis quasi ferre ardentibus instans; 3.1065. oscitat extemplo, tetigit cum limina villae, 3.1066. aut abit in somnum gravis atque oblivia quaerit, 3.1067. aut etiam properans urbem petit atque revisit. 3.1068. hoc se quisque modo fugit, at quem scilicet, ut fit, 3.1069. effugere haut potis est: ingratius haeret et odit 3.1070. propterea, morbi quia causam non tenet aeger; 3.1071. quam bene si videat, iam rebus quisque relictis 3.1072. naturam primum studeat cognoscere rerum, 3.1073. temporis aeterni quoniam, non unius horae, 3.1074. ambigitur status, in quo sit mortalibus omnis 3.1075. aetas, post mortem quae restat cumque manendo. 4.1168. at nimia et mammosa Ceres est ipsa ab Iaccho, | |
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| 196. Conon, Fragments, None (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 339 |
| 197. Philo of Alexandria, On The Posterity of Cain, 6.17-6.20 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 85 |
| 198. Philo of Alexandria, Plant., 148 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •mysteries, mystery cults, bacchic, dionysiac Found in books: Bernabe et al. (2013), Redefining Dionysos, 173 |
199. Philo of Alexandria, On The Sacrifices of Cain And Abel, 62 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •mystery cult Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 102 | 62. In reference to which, those persons appear to me to have come to a right decision who have been initiated in the lesser mysteries before learning anything of these greater ones. "For they baked their flour which they brought out of Egypt, baking secret cakes of unleavened Bread." That is to say, they dealt with the untameable and savage passions, softening them with reason as they would knead bread; fore they did not divulge the manner of their kneading and improving it, as it was derived from some divine system of preparation; but they treasured it up in their secret stores, not being elated at the knowledge of the mystery, but yielding and being lowly as to their boasting. XVII. |
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| 200. Philo of Alexandria, On Sobriety, 5 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •orphic, see bacchic, initiation, mystery cults, rites •orphic, see mystery cults Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 409 |
201. Philo of Alexandria, On Dreams, 1.1, 1.167-1.168, 3.1-3.6 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •orphic, see bacchic, initiation, mystery cults, rites •orphic, see mystery cults •mystery religions/cults Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 299; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 409 | 1.1. The treatise before this one has contained our opinions on those visions sent from heaven which are classed under the first species; in reference to which subject we delivered our opinion that the Deity sent the appearances which are beheld by man in dreams in accordance with the suggestions of his own nature. But in this treatise we will, to the best of our power, describe those dreams which come under the second species. 1.167. is it not then worth while to examine into the cause of this difference? Undoubtedly it is; let us then in a careful manner apply ourselves to the consideration of the cause. Philosophers say that virtue exists among men, either by nature, or by practice, or by learning. On which account the sacred scriptures represent the three founders of the nation of the Israelites as wise men; not indeed originally endowed with the same kind of wisdom, but arriving rapidly at the same end. 1.168. For the eldest of them, Abraham, had instruction for his guide in the road which conducted him to virtue; as we shall show in another treatise to the best of our power. And Isaac, who is the middle one of the three, had a self-taught and self-instructed nature. And Jacob, the third, arrived at this point by industry and practice, in accordance with which were his labours of wrestling and contention. |
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| 202. Ovid, Epistulae Ex Ponto, 3.1.161-3.1.164 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •mysteria/mystery cults, eleusis Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 224 |
| 203. Livy, History, 9.30.5, 39.8.6-39.8.7 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 18 |
204. Josephus Flavius, Jewish Antiquities, 1.37, 18.65-18.80 (1st cent. CE - 1st cent. CE) Tagged with subjects: •mystery cults Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 24; Keener(2005), First-Second Corinthians, 239 | 1.37. 3. Moses says further, that God planted a paradise in the east, flourishing with all sorts of trees; and that among them was the tree of life, and another of knowledge, whereby was to be known what was good and evil; 18.65. 4. About the same time also another sad calamity put the Jews into disorder, and certain shameful practices happened about the temple of Isis that was at Rome. I will now first take notice of the wicked attempt about the temple of Isis, and will then give an account of the Jewish affairs. 18.66. There was at Rome a woman whose name was Paulina; one who, on account of the dignity of her ancestors, and by the regular conduct of a virtuous life, had a great reputation: she was also very rich; and although she was of a beautiful countece, and in that flower of her age wherein women are the most gay, yet did she lead a life of great modesty. She was married to Saturninus, one that was every way answerable to her in an excellent character. 18.67. Decius Mundus fell in love with this woman, who was a man very high in the equestrian order; and as she was of too great dignity to be caught by presents, and had already rejected them, though they had been sent in great abundance, he was still more inflamed with love to her, insomuch that he promised to give her two hundred thousand Attic drachmae for one night’s lodging; 18.68. and when this would not prevail upon her, and he was not able to bear this misfortune in his amours, he thought it the best way to famish himself to death for want of food, on account of Paulina’s sad refusal; and he determined with himself to die after such a manner, and he went on with his purpose accordingly. 18.69. Now Mundus had a freed-woman, who had been made free by his father, whose name was Ide, one skillful in all sorts of mischief. This woman was very much grieved at the young man’s resolution to kill himself, (for he did not conceal his intentions to destroy himself from others,) and came to him, and encouraged him by her discourse, and made him to hope, by some promises she gave him, that he might obtain a night’s lodging with Paulina; 18.70. and when he joyfully hearkened to her entreaty, she said she wanted no more than fifty thousand drachmae for the entrapping of the woman. So when she had encouraged the young man, and gotten as much money as she required, she did not take the same methods as had been taken before, because she perceived that the woman was by no means to be tempted by money; but as she knew that she was very much given to the worship of the goddess Isis, she devised the following stratagem: 18.71. She went to some of Isis’s priests, and upon the strongest assurances [of concealment], she persuaded them by words, but chiefly by the offer of money, of twenty-five thousand drachmae in hand, and as much more when the thing had taken effect; and told them the passion of the young man, and persuaded them to use all means possible to beguile the woman. 18.72. So they were drawn in to promise so to do, by that large sum of gold they were to have. Accordingly, the oldest of them went immediately to Paulina; and upon his admittance, he desired to speak with her by herself. When that was granted him, he told her that he was sent by the god Anubis, who was fallen in love with her, and enjoined her to come to him. 18.73. Upon this she took the message very kindly, and valued herself greatly upon this condescension of Anubis, and told her husband that she had a message sent her, and was to sup and lie with Anubis; so he agreed to her acceptance of the offer, as fully satisfied with the chastity of his wife. 18.74. Accordingly, she went to the temple, and after she had supped there, and it was the hour to go to sleep, the priest shut the doors of the temple, when, in the holy part of it, the lights were also put out. Then did Mundus leap out, (for he was hidden therein,) and did not fail of enjoying her, who was at his service all the night long, as supposing he was the god; 18.75. and when he was gone away, which was before those priests who knew nothing of this stratagem were stirring, Paulina came early to her husband, and told him how the god Anubis had appeared to her. Among her friends, also, she declared how great a value she put upon this favor, 18.76. who partly disbelieved the thing, when they reflected on its nature, and partly were amazed at it, as having no pretense for not believing it, when they considered the modesty and the dignity of the person. 18.77. But now, on the third day after what had been done, Mundus met Paulina, and said, “Nay, Paulina, thou hast saved me two hundred thousand drachmae, which sum thou sightest have added to thy own family; yet hast thou not failed to be at my service in the manner I invited thee. As for the reproaches thou hast laid upon Mundus, I value not the business of names; but I rejoice in the pleasure I reaped by what I did, while I took to myself the name of Anubis.” 18.78. When he had said this, he went his way. But now she began to come to the sense of the grossness of what she had done, and rent her garments, and told her husband of the horrid nature of this wicked contrivance, and prayed him not to neglect to assist her in this case. So he discovered the fact to the emperor; 18.79. whereupon Tiberius inquired into the matter thoroughly by examining the priests about it, and ordered them to be crucified, as well as Ide, who was the occasion of their perdition, and who had contrived the whole matter, which was so injurious to the woman. He also demolished the temple of Isis, and gave order that her statue should be thrown into the river Tiber; 18.80. while he only banished Mundus, but did no more to him, because he supposed that what crime he had committed was done out of the passion of love. And these were the circumstances which concerned the temple of Isis, and the injuries occasioned by her priests. I now return to the relation of what happened about this time to the Jews at Rome, as I formerly told you I would. |
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205. Josephus Flavius, Against Apion, 2.267 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cults, mysteries •priests, of mystery cults •mysteries, mystery cults Found in books: Bernabe et al. (2013), Redefining Dionysos, 318; Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 66 | 2.267. Nor need we at all wonder that they thus treated such considerable men, when they did not spare even women also; for they very lately slew a certain priestess, because she was accused by somebody that she initiated people into the worship of strange gods, it having been forbidden so to do by one of their laws; and a capital punishment had been decreed to such as introduced a strange god; |
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| 206. Josephus Flavius, Life, 382, 388 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Keener(2005), First-Second Corinthians, 26 |
| 207. Juvenal, Satires, 6.67-6.70, 7.82-7.87 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •mysteries, mystery cults, bacchic, dionysiac Found in books: Bernabe et al. (2013), Redefining Dionysos, 194 |
208. Quintilian, Institutes of Oratory, 1.12.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •mystery cults Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 108 | 1.12.15. Why did Plato bear away the palm in all these branches of knowledge which in my opinion the future orator should learn? I answer, because he was not merely content with the teaching which Athens was able to provide or even with that of the Pythagoreans whom he visited in Italy, but even approached the priests of Egypt and made himself thoroughly acquainted with all their secret lore. |
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| 209. Martial, Epigrams, 6.71.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •mithras, cult of, and rebirth, and father of the mysteries Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 292 |
210. Plutarch, Alexander The Great, 2.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 282; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 262| 2.2. ἡ μὲν οὖν νύμφη, πρὸ τῆς νυκτός ᾗ συνείρχθησαν εἰς τὸν θάλαμον, ἔδοξε βροντῆς γενομένης ἐμπεσεῖν αὐτῆς τῇ γαστρὶ κεραυνόν, ἐκ δὲ τῆς πληγῆς πολὺ πῦρ ἀναφθέν, εἶτα ῥηγνύμενον εἰς φλόγας πάντῃ φερομένας διαλυθῆναι. ὁ δὲ Φίλιππος ὑστέρῳ χρόνῳ μετὰ τὸν γάμον εἶδεν ὄναρ αὑτὸν ἐπιβάλλοντα σφραγῖδα τῇ γαστρὶ τῆς γυναικός· ἡ δὲ γλυφὴ τῆς σφραγῖδος, ὡς ᾤετο, λέοντος εἶχεν εἰκόνα. | 2.2. Well, then, the night before that on which the marriage was consummated, the bride dreamed that there was a peal of thunder and that a thunder-bolt fell upon her womb, and that thereby much fire was kindled, which broke into flames that travelled all about, and then was extinguished. At a later time, too, after the marriage, Philip dreamed that he was putting a seal upon his wife’s womb; and the device of the seal, as he thought, was the figure of a lion. |
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| 211. Plutarch, Mark Antony, 24 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •mysteries (cultic) Found in books: Black, Thomas, and Thompson (2022), Ephesos as a Religious Center under the Principate. 45 |
212. Plutarch, Sayings of The Spartans, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 49; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 152; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 254; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 275| 20.6. ὅτε δὲ εἰς Ἀρκαδίαν ἐνέβαλε, πυθόμενος βοηθεῖν αὐτοῖς Ἠλείους ἐπέστειλεν αὐτοῖς Ἀρχίδαμος Ἠλείοις· καλὸν ἡσυχία. ἡσυχία ] ἁσυχία Valckenarius | 20.6. When he invaded Arcadia, he learned that the Eleans were supporting the Arcadians, and so he sent this letter to them: Archidamus to the Eleans. Quiet is a good thing. The saying is attributed to Periander by Diogenes Laertius, i. 97. |
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213. Plutarch, Aristides, 20.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •mystery cults Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 152| 20.6. τὴν δʼ Εὔκλειαν οἱ μὲν πολλοὶ καὶ καλοῦσι καὶ νομίζουσιν Ἄρτεμιν, ἔνιοι δέ φασιν Ἡρακλέους μὲν θυγατέρα καὶ Μυρτοῦς γενέσθαι, τῆς Μενοιτίου μὲν θυγατρός, Πατρόκλου δʼ ἀδελφῆς, τελευτήσασαν δὲ παρθένον ἔχειν παρά τε Βοιωτοῖς καὶ Λοκροῖς τιμάς. βωμὸς γὰρ αὐτῇ καὶ ἄγαλμα κατὰ πᾶσαν ἀγορὰν ἵδρυται, καὶ προθύουσιν αἵ τε γαμούμεναι καὶ οἱ γαμοῦντες. | 20.6. |
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| 214. Plutarch, Julius Caesar, 10, 9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 261 |
| 215. Plutarch, Advice To Bride And Groom, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •mystery cults Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 152 |
| 216. Plutarch, Letter of Condolence To Apollonius, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 407 |
| 217. Plutarch, Consolation To His Wife, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 262 |
218. Plutarch, On Being A Busybody, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •mystery cult Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 204 | 515d. but if that is impossible, it is best at least to interchange and readjust them in some way other, turning or shifting them about. Such a malady of the mind, to take the first instance, is curiosity, which is a desire to learn the troubles of others, a disease which is thought to be free from neither envy nor malice: Why do you look so sharp on others' ills, Maligt man, yet overlook your own? Shift your curiosity from things without and turn it inwards; if you enjoy dealing with the recital of troubles, you have much occupation at home: Great as the water flowing down Alizon, Many as the leaves around the oak, so great a quantity of transgressions will you find your own life, |
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| 219. Plutarch, On The Obsolescence of Oracles, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 237 |
| 220. Plutarch, On The E At Delphi, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 19 |
221. Plutarch, On Isis And Osiris, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020), Early Greek Ethics, 9 | 354e. Solon, Thales, Plato, Eudoxus, Pythagoras, who came to Egypt and consorted with the priests; and in this number some would include Lycurgus also. Eudoxus, they say, received instruction from Chonuphis of Memphis, Solon from Sonchis of Saïs, and Pythagoras from Oenuphis of Heliopolis. Pythagoras, it seems, |
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222. Plutarch, Alcibiades, 22.3-22.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 263| 22.3. τὴν μὲν οὖν εἰσαγγελίαν οὕτως ἔχουσαν ἀναγράφουσι· Θεσσαλὸς Κίμωνος Λακιάδης Ἀλκιβιάδην Κλεινίου Σκαμβωνίδην εἰσήγγειλεν ἀδικεῖν περὶ τὼ θεώ, τὴν Δήμητραν καὶ τὴν Κόρην, ἀπομιμούμενον τὰ μυστήρια καὶ δεικνύοντα τοῖς αὑτοῦ ἑταίροις ἐν τῇ οἰκίᾳ τῇ ἑαυτοῦ, ἔχοντα στολὴν οἵανπερ ὁ ἱεροφάντης ὁ ἱεροφάντης with CM a : ἱεροφάντης. ἔχων δεικνύει τὰ ἱερά, καὶ ὀνομάζοντα αὑτὸν μὲν ἱεροφάντην, Πουλυτίωνα δὲ δᾳδοῦχον, κήρυκα δὲ Θεόδωρον Φηγαιᾶ, τοὺς δʼ ἄλλους ἑταίρους μύστας προσαγορεύοντα καὶ ἐπόπτας παρὰ τὰ νόμιμα καὶ τὰ καθεστηκότα ὑπό τε Εὐμολπιδῶν καὶ Κηρύκων καὶ τῶν ἱερέων τῶν ἐξ Ἐλευσῖνος. 22.4. ἐρήμην δʼ αὐτοῦ καταγνόντες καὶ τὰ χρήματα δημεύσαντες ἔτι καταρᾶσθαι προσεψηφίσαντο πάντας ἱερεῖς καὶ ἱερείας, ὧν μόνην φασὶ Θεανὼ τὴν Μένωνος Ἀγραυλῆθεν ἀντειπεῖν πρὸς τὸ ψήφισμα, φάσκουσαν εὐχῶν, οὐ καταρῶν ἱέρειαν γεγονέναι. | 22.3. His impeachment is on record, and runs as follows: Thessalus, son of Cimon, of the deme Laciadae, impeaches Alcibiades, son of Cleinias, of the deme Scambonidae, for committing crime against the goddesses of Eleusis, Demeter and Cora, by mimicking the mysteries and showing them forth to his companions in his own house, wearing a robe such as the High Priest wears when he shows forth the sacred secrets to the initiates, and calling himself High Priest, Pulytion Torch-bearer, and Theodorus, of the deme Phegaea, Herald, and hailing the rest of his companions as Mystae and Epoptae, contrary to the laws and institutions of the Eumolpidae, Heralds, and Priests of Eleusis. 22.4. His case went by default, his property was confiscated, and besides that, it was also decreed that his name should be publicly cursed by all priests and priestesses. Theano, the daughter of Menon, of the deme Agraule, they say, was the only one who refused to obey this decree. She declared that she was a praying, not a cursing priestess. |
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| 223. Plutarch, On The Proverbs of Alexander, 1.16 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •crown, in mystery cults •cults, mysteries Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 111 |
224. Plutarch, Demetrius, 14.6, 23.4-23.6, 27.10 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cults, mysteries •priests, of mystery cults Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 66, 86, 113| 23.4. καίτοι τὸν ἀδελφὸν αὐτοῦ Φίλιππον αἰσθόμενός ποτε ὁ πατὴρ ἐν οἰκίᾳ καταλύοντα τρεῖς ἐχούσῃ νέας γυναῖκας, πρὸς ἐκεῖνον μὲν οὐδὲν ἐφθέγξατο, παρόντος δὲ ἐκείνου, τὸν σταθμοδότην μεταπεμψάμενος, οὗτος, εἶπεν, οὐκ ἐξάξεις μου τὸν υἱὸν ἐκ τῆς στενοχωρίας; | 23.4. |
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225. Plutarch, Demosthenes, 14.6, 23.4-23.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cults, mysteries •priests, of mystery cults Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 66, 86| 23.4. ὅτε καὶ τὸν περὶ τῶν προβάτων λόγον ὁ Δημοσθένης προσῆψε τῷ δήμῳ, ἃ προσῆψε ἃ Graux with M a : ὡς . τοῖς λύκοις τοὺς κύνας ἐξέδωκε, διηγησάμενος αὑτὸν μὲν εἴκασε καὶ τοὺς σὺν αὐτῷ κυσὶν ὑπὲρ τοῦ δήμου μαχομένοις, Ἀλέξανδρον δὲ τὸν Μακεδόνα μονόλυκον προσηγόρευσεν. ἔτι δʼ, ὥσπερ, ἔφη, τοὺς ἐμπόρους ὁρῶμεν, ὅταν ἐν τρυβλίῳ δεῖγμα περιφέρωσι, διʼ ὀλίγων πυρῶν τοὺς πολλοὺς πιπράσκοντας, οὕτως ἐν ἡμῖν λανθάνετε πάντας αὑτοὺς συνεκδιδόντες. 23.5. ταῦτα μὲν οὖν Ἀριστόβουλος ὁ Κασσανδρεὺς ἱστόρηκε. βουλευομένων δὲ τῶν Ἀθηναίων καὶ διαπορούντων, ὁ Δημάδης λαβὼν πέντε τάλαντα παρὰ τῶν ἀνδρῶν ὡμολόγησε πρεσβεύσειν καὶ δεήσεσθαι τοῦ βασιλέως ὑπὲρ αὐτῶν, εἴτε τῇ φιλίᾳ πιστεύων, εἴτε προσδοκῶν μεστὸν εὑρήσειν ὥσπερ λέοντα φόνου κεκορεσμένον. ἔπεισε δʼ οὖν καὶ παρῃτήσατο τοὺς ἄνδρας ὁ Δημάδης, καὶ διήλλαξεν αὐτῷ τὴν πόλιν. | 23.4. 23.5. |
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| 226. Plutarch, Fragments, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 29; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 215 |
| 227. Plutarch, Fragments, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 29 |
| 228. Plutarch, Marius, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cult, mysteries, rituals, foundation •cult, mysteries, rituals, worshippers Found in books: Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 202 |
| 229. Plutarch, Moralia, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 371 |
| 230. Plutarch, It Is Impossible To Live Pleasantly In The Manner of Epicurus, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 102 |
| 231. Plutarch, Numa Pompilius, 14 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •pythagoreanism xxv, and mystery cults Found in books: Wolfsdorf (2020), Early Greek Ethics, 9 |
| 232. Plutarch, Greek Questions, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 169 |
| 233. Plutarch, Roman Questions, 55 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •mysteria/mystery cults •mysteria/mystery cults, imperial mysteries Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 18 |
| 234. Plutarch, Table Talk, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 3 |
| 235. Plutarch, Themistocles, 15 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •mysteries, mystery cults, bacchic, dionysiac Found in books: Bernabe et al. (2013), Redefining Dionysos, 75 |
| 236. Plutarch, On Hearing, 23 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •religion passim, mystery cults, initiation Found in books: Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 45 |
| 237. Martial, Epigrams, 6.57, 6.71.1, 12.28 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cult, mysteries, rituals, foundation •cult, mysteries, rituals, worshippers •mithras, cult of, and rebirth, and father of the mysteries Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 292; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 202 |
| 238. Plutarch, Greek And Roman Questions, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 111 |
| 239. Anon., The Shepherd, 93.1-93.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •mystery cult Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 344 |
240. Mishnah, Avot, 2.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •mystery cults Found in books: Keener(2005), First-Second Corinthians, 43| 2.7. "הוּא הָיָה אוֹמֵר, מַרְבֶּה בָשָׂר, מַרְבֶּה רִמָּה. מַרְבֶּה נְכָסִים, מַרְבֶּה דְאָגָה. מַרְבֶּה נָשִׁים, מַרְבֶּה כְשָׁפִים. מַרְבֶּה שְׁפָחוֹת, מַרְבֶּה זִמָּה. מַרְבֶּה עֲבָדִים, מַרְבֶּה גָזֵל. מַרְבֶּה תוֹרָה, מַרְבֶּה חַיִּים. מַרְבֶּה יְשִׁיבָה, מַרְבֶּה חָכְמָה. מַרְבֶּה עֵצָה, מַרְבֶּה תְבוּנָה. מַרְבֶּה צְדָקָה, מַרְבֶּה שָׁלוֹם. קָנָה שֵׁם טוֹב, קָנָה לְעַצְמוֹ. קָנָה לוֹ דִבְרֵי תוֹרָה, קָנָה לוֹ חַיֵּי הָעוֹלָם הַבָּא:", | 2.7. "He used to say: The more flesh, the more worms; The more property, the more anxiety; The more wives, the more witchcraft; The more female slaves, the more lewdness; The more slaves, the more robbery; [But] the more Torah, the more life; The more sitting [in the company of scholars], the more wisdom; The more counsel, the more understanding; The more charity, the more peace. If one acquires a good name, he has acquired something for himself; If one acquires for himself knowledge of torah, he has acquired life in the world to come.", |
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| 241. Musonius Rufus, Dissertationum A Lucio Digestarum Reliquiae, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Keener(2005), First-Second Corinthians, 26 |
242. New Testament, 1 Peter, 2.5, 4.4, 5.20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •mystery cults •artemis, goddess and cult, mysteries •mystery cults, of dionysus Found in books: Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 276; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 222; Keener(2005), First-Second Corinthians, 43| 2.5. καὶ αὐτοὶ ὡς λίθοι ζῶντες οἰκοδομεῖσθε οἶκος πνευματικὸς εἰς ἱεράτευμα ἅγιον, ἀνενέγκαι πνευματικὰς θυσίας εὐπροσδέκτους θεῷ διὰ Ἰησοῦ Χριστοῦ· 4.4. ἐν ᾧ ξενίζονται μὴ συντρεχόντων ὑμῶν εἰς τὴν αὐτὴν τῆς ἀσωτίας ἀνάχυσιν, βλασφημοῦντες· | 2.5. You also, as living stones, are built up as a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ. 4.4. They think it is strange that you don't run with them into the same excess of riot, blaspheming: |
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243. New Testament, 1 Corinthians, 2.1, 2.7-2.8, 4.1, 4.9, 8.7, 9.20-9.21, 13.2, 13.10, 13.12, 14.2, 15.40-15.43, 15.51 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 267, 270; Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 186; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 101; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 326, 327, 328; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 87, 91| 2.1. Κἀγὼ ἐλθὼν πρὸς ὑμᾶς, ἀδελφοί, ἦλθον οὐ καθʼ ὑπεροχὴν λόγου ἢ σοφίας καταγγέλλων ὑμῖν τὸ μυστήριον τοῦ θεοῦ, 2.7. ἀλλὰ λαλοῦμεν θεοῦ σοφίαν ἐν μυστηρίῳ, τὴν ἀποκεκρυμμένην, ἣν προώρισεν ὁ θεὸς πρὸ τῶν αἰώνων εἰς δόξαν ἡμῶν· 2.8. ἣν οὐδεὶς τῶν ἀρχόντων τοῦ αἰῶνος τούτου ἔγνωκεν, εἰ γὰρ ἔγνωσαν, οὐκ ἂν τὸν κύριον τῆς δόξης ἐσταύρωσαν· 4.1. Οὕτως ἡμᾶς λογιζέσθω ἄνθρωπος ὡς ὑπηρέτας Χριστοῦ καὶ οἰκονόμους μυστηρίων θεοῦ. 4.9. δοκῶ γάρ, ὁ θεὸς ἡμᾶς τοὺς ἀποστόλους ἐσχάτους ἀπέδειξεν ὡς ἐπιθανατίους, ὅτι θέατρον ἐγενήθημεν τῷ κόσμῳ καὶ ἀγγέλοις καὶ ἀνθρώποις. 8.7. τινὲς δὲ τῇ συνηθείᾳ ἕως ἄρτι τοῦ εἰδώλου ὡς εἰδωλόθυτον ἐσθίουσιν, καὶ ἡ συνείδησις αὐτῶν ἀσθενὴς οὖσα μολύνεται. 9.20. καὶ ἐγενόμην τοῖς Ἰουδαίοις ὡς Ἰουδαῖος, ἵνα Ἰουδαίους κερδήσω· τοῖς ὑπὸ νόμον ὡς ὑπὸ νόμον, μὴ ὢν αὐτὸς ὑπὸ νόμον, ἵνα τοὺς ὑπὸ νόμον κερδήσω· 9.21. τοῖς ἀνόμοις ὡς ἄνομος, μὴ ὢν ἄνομος θεοῦ ἀλλʼ ἔννομος Χριστοῦ, ἵνα κερδανῶ τοὺς ἀνόμους· 13.2. κἂν ἔχω προφητείαν καὶ εἰδῶ τὰ μυστήρια πάντα καὶ πᾶσαν τὴν γνῶσιν, κἂν ἔχω πᾶσαν τὴν πίστιν ὥστε ὄρη μεθιστάνειν, ἀγάπην δὲ μὴ ἔχω, οὐθέν εἰμι. 13.10. ὅταν δὲ ἔλθῃ τὸ τέλειον, τὸ ἐκ μέρους καταργηθήσεται. 13.12. βλέπομεν γὰρ ἄρτι διʼ ἐσόπτρου ἐν αἰνίγματι, τότε δὲ πρόσωπον πρὸς πρόσωπον· ἄρτι γινώσκω ἐκ μέρους, τότε δὲ ἐπιγνώσομαι καθὼς καὶ ἐπεγνώσθην. 14.2. ὁ γὰρ λαλῶν γλώσσῃ οὐκ ἀνθρώποις λαλεῖ ἀλλὰ θεῷ, οὐδεὶς γὰρ ἀκούει, πνεύματι δὲ λαλεῖ μυστήρια· 15.40. καὶ σώματα ἐπουράνια, καὶ σώματα ἐπίγεια· ἀλλὰ ἑτέρα μὲν ἡ τῶν ἐπουρανίων δόξα, ἑτέρα δὲ ἡ τῶν ἐπιγείων. 15.41. ἄλλη δόξα ἡλίου, καὶ ἄλλη δόξα σελήνης, καὶ ἄλλη δόξα ἀστέρων, ἀστὴρ γὰρ ἀστέρος διαφέρει ἐν δόξῃ. 15.42. οὕτως καὶ ἡ ἀνάστασις τῶν νεκρῶν. 15.43. σπείρεται ἐν φθορᾷ, ἐγείρεται ἐν ἀφθαρσίᾳ· σπείρεται ἐν ἀτιμίᾳ, ἐγείρεται ἐν δόξῃ· σπείρεται ἐν ἀσθενείᾳ, ἐγείρεται ἐν δυνάμει· 15.51. ἰδοὺ μυστήριον ὑμῖν λέγω· πάντες οὐ κοιμηθησόμεθα πάντες δὲ ἀλλαγησόμεθα, | 2.1. When I came to you, brothers, I didn't come with excellence ofspeech or of wisdom, proclaiming to you the testimony of God. 2.7. But we speak God's wisdom in amystery, the wisdom that has been hidden, which God foreordained beforethe worlds to our glory, 2.8. which none of the rulers of this worldhas known. For had they known it, they wouldn't have crucified the Lordof glory. 4.1. So let a man think of us as Christ's servants, and stewards ofGod's mysteries. 4.9. For,I think that God has displayed us, the apostles, last of all, like mensentenced to death. For we are made a spectacle to the world, both toangels and men. 8.7. However, that knowledgeisn't in all men. But some, with consciousness of the idol until now,eat as of a thing sacrificed to an idol, and their conscience, beingweak, is defiled. 9.20. To the Jews I became as a Jew, that I might gain Jews; to thosewho are under the law, as under the law, that I might gain those whoare under the law; 9.21. to those who are without law, as without law(not being without law toward God, but under law toward Christ), that Imight win those who are without law. 13.2. If I have the gift of prophecy, and know all mysteries and allknowledge; and if I have all faith, so as to remove mountains, butdon't have love, I am nothing. 13.10. but when thatwhich is complete has come, then that which is partial will be doneaway with. 13.12. For now we see in a mirror, dimly, butthen face to face. Now I know in part, but then I will know fully, evenas I was also fully known. 14.2. For he who speaks in anotherlanguage speaks not to men, but to God; for no one understands; but inthe Spirit he speaks mysteries. 15.40. There are also celestial bodies, andterrestrial bodies; but the glory of the celestial differs from that ofthe terrestrial. 15.41. There is one glory of the sun, another gloryof the moon, and another glory of the stars; for one star differs fromanother star in glory. 15.42. So also is the resurrection of the dead.It is sown in corruption; it is raised in incorruption. 15.43. It issown in dishonor; it is raised in glory. It is sown in weakness; it israised in power. 15.51. Behold, I tell you a mystery. We will not all sleep, but wewill all be changed, |
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244. New Testament, 1 Thessalonians, 5.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •artemis, goddess and cult, mysteries Found in books: Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 276| 5.7. οἱ γὰρ καθεύδοντες νυκτὸς καθεύδουσιν, καὶ οἱ μεθυσκόμενοι νυκτὸς μεθύουσιν· | 5.7. For those who sleep, sleep in the night, and those who are drunken are drunken in the night. |
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245. New Testament, 1 Timothy, 2.13, 3.8-3.9, 3.16, 5.8, 5.23 (1st cent. CE - 1st cent. CE) Tagged with subjects: •mystery cults, of dionysus •artemis, goddess and cult, mysteries •mystery (cults) Found in books: Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 238, 267, 275; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 222| 2.13. Ἀδὰμ γὰρ πρῶτος ἐπλάσθη, εἶτα Εὕα· 3.8. Διακόνους ὡσαύτως σεμνούς, μὴ διλόγους, μὴ οἴνῳ πολλῷ προσέχοντας, μὴ αἰσχροκερδεῖς, 3.9. ἔχοντας τὸ μυστήριον τῆς πίστεως ἐν καθαρᾷ συνειδήσει. 3.16. καὶ ὁμολογουμένως μέγα ἐστὶν τὸ τῆς εὐσεβείας μυστήριον· 5.8. εἰ δέ τις τῶν ἰδίων καὶ μάλιστα οἰκείων οὐ προνοεῖ, τὴν πίστιν ἤρνηται καὶ ἔστιν ἀπίστου χείρων. 5.23. Μηκέτι ὑδροπότει, ἀλλὰ οἴνῳ ὀλίγῳ χρῶ διὰ τὸν στόμαχον καὶ τὰς πυκνάς σου ἀσθενείας. | 2.13. For Adam was first formed, then Eve. 3.8. Deacons, in the same way, must be reverent, not double-tongued, not addicted to much wine, not greedy for money; 3.9. holding the mystery of the faith in a pure conscience. 3.16. Without controversy, the mystery of godliness is great: God was revealed in the flesh, Justified in the spirit, Seen by angels, Preached among the nations, Believed on in the world, And received up in glory. 5.8. But if anyone doesn't provide for his own, and especially his own household, he has denied the faith, and is worse than an unbeliever. 5.23. Be no longer a drinker of water only, but use a little wine for your stomach's sake and your frequent infirmities. |
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246. New Testament, 2 Peter, 1.9, 2.22 (1st cent. CE - 1st cent. CE) Tagged with subjects: •mystery cults, of dionysus •pagan allegory, mysteries/cults Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 222; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 87| 1.9. ᾧ γὰρ μὴ πάρεστιν ταῦτα, τυφλός ἐστιν μυωπάζων, λήθην λαβὼν τοῦ καθαρισμοῦ τῶν πάλαι αὐτοῦ ἁμαρτιῶν. 2.22. συμβέβηκεν αὐτοῖς τὸ τῆς ἀληθοῦς παροιμίαςΚύων ἐπιστρέψας ἐπὶ τὸ ἴδιον ἐξέραμα,καί Ὗς λουσαμένη εἰς κυλισμὸν βορβόρου. | 1.9. For he who lacks these things is blind, seeing only what is near, having forgotten the cleansing from his old sins. 2.22. But it has happened to them according to the true proverb, "The dog turns to his own vomit again," and "the sow that had washed to wallowing in the mire." |
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247. New Testament, 2 Thessalonians, 2.7, 5.8-5.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •mystery (cults) •mystery cults, of dionysus Found in books: Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 267; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 222| 2.7. τὸ γὰρ μυστήριον ἤδη ἐνεργεῖται τῆς ἀνομίας· μόνον ὁ κατέχων ἄρτι ἕως ἐκ μέσου γένηται. | 2.7. For the mystery of lawlessness already works. Only there is one who restrains now, until he is taken out of the way. |
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248. New Testament, 2 Timothy, 3.15, 4.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •mystery cults, of dionysus Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 222| 3.15. καὶ ὅτι ἀπὸ βρέφους ἱερὰ γράμματα οἶδας, τὰ δυνάμενά σε σοφίσαι εἰς σωτηρίαν διὰ πίστεως τῆς ἐν Χριστῷ Ἰησοῦ· 4.10. Δημᾶς γάρ με ἐγκατέλειπεν ἀγαπήσας τὸν νῦν αἰῶνα, καὶ ἐπορεύθη εἰς Θεσσαλονίκην, Κρήσκης εἰς Γαλατίαν, Τίτος εἰς Δαλματίαν· | 3.15. From infancy, you have known the sacred writings which are able to make you wise for salvation through faith, which is in Christ Jesus. 4.10. for Demas left me, having loved this present world, and went to Thessalonica; Crescens to Galatia, and Titus to Dalmatia. |
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249. New Testament, Acts, 1.6-1.8, 2.42, 2.46, 5.31, 5.39, 6.14, 9.1-9.16, 11.1, 11.3, 11.17, 11.28, 14.8-14.20, 15.5, 16.9, 16.30-16.31, 18.5-18.8, 19.27, 21.21 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •mystery cult •mystery cults •mystery cults, of dionysus •artemis, goddess and cult, mysteries Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 47; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 174, 313; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 222; Keener(2005), First-Second Corinthians, 3, 26, 97; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 35, 218, 314, 322, 330, 331, 470| 1.6. οἱ μὲν οὖν συνελθόντες ἠρώτων αὐτὸν λέγοντες Κύριε, εἰ ἐν τῷ χρόνῳ τούτῳ ἀποκαθιστάνεις τὴν βασιλείαν τῷ Ἰσραήλ; 1.7. εἶπεν πρὸς αὐτούς Οὐχ ὑμῶν ἐστὶν γνῶναι χρόνους ἢ καιροὺς οὓς ὁ πατὴρ ἔθετο ἐν τῇ ἰδίᾳ ἐξουσίᾳ, 1.8. ἀλλὰ λήμψεσθε δύναμιν ἐπελθόντος τοῦ ἁγίου πνεύματος ἐφʼ ὑμᾶς, καὶ ἔσεσθέ μου μάρτυρες ἔν τε Ἰερουσαλὴμ καὶ [ἐν] πάσῃ τῇ Ἰουδαίᾳ καὶ Σαμαρίᾳ καὶ ἕως ἐσχάτου τῆς γῆς. 2.42. ἦσαν δὲ προσκαρτεροῦντες τῇ διδαχῇ τῶν ἀποστόλων καὶ τῇ κοινωνίᾳ, τῇ κλάσει τοῦ ἄρτου καὶ ταῖς προσευχαῖς. 2.46. καθʼ ἡμέραν τε προσκαρτεροῦντες ὁμοθυμαδὸν ἐν τῷ ἱερῷ, κλῶντές τε κατʼ οἶκον ἄρτον, μετελάμβανον τροφῆς ἐν ἀγαλλιάσει καὶ ἀφελότητι καρδίας, 5.31. τοῦτον ὁ θεὸς ἀρχηγὸν καὶ σωτῆρα ὕψωσεν τῇ δεξιᾷ αὐτοῦ, [τοῦ] δοῦναι μετάνοιαν τῷ Ἰσραὴλ καὶ ἄφεσιν ἁμαρτιῶν· 5.39. εἰ δὲ ἐκ θεοῦ ἐστίν, οὐ δυνήσεσθε καταλῦσαι αὐτούς·̓ μή ποτε καὶ θεομάχοι εὑρεθῆτε. 6.14. ἀκηκόαμεν γὰρ αὐτοῦ λέγοντος ὅτι Ἰησοῦς ὁ Ναζωραῖος οὗτος καταλύσει τὸν τόπον τοῦτον καὶ ἀλλάξει τὰ ἔθη ἃ παρέδωκεν ἡμῖν Μωυσῆς. 9.1. Ὁ δὲ Σαῦλος, ἔτι ἐνπνέων ἀπειλῆς καὶ φόνου εἰς τοὺς μαθητὰς τοῦ κυρίου, 9.2. προσελθὼν τῷ ἀρχιερεῖ ᾐτήσατο παρʼ αὐτοῦ ἐπιστολὰς εἰς Δαμασκὸν πρὸς τὰς συναγωγάς, ὅπως ἐάν τινας εὕρῃ τῆς ὁδοῦ ὄντας, ἄνδρας τε καὶ γυναῖκας, δεδεμένους ἀγάγῃ εἰς Ἰερουσαλήμ. 9.3. Ἐν δὲ τῷ πορεύεσθαι ἐγένετο αὐτὸν ἐγγίζειν τῇ Δαμασκῷ, ἐξέφνης τε αὐτὸν περιήστραψεν φῶς ἐκ τοῦ οὐρανοῦ, 9.4. καὶ πεσὼν ἐπὶ τὴν γῆν ἤκουσεν φωνὴν λέγουσαν αὐτῷ Σαούλ Σαούλ, τί με διώκεις; 9.5. εἶπεν δέ Τίς εἶ, κύριε; ὁ δέ Ἐγώ εἰμι Ἰησοῦς ὃν σὺ διώκεις· 9.6. ἀλλὰ ἀνάστηθι καὶ εἴσελθε εἰς τὴν πόλιν, καὶ λαληθήσεταί σοι ὅτι σε δεῖ ποιεῖν. 9.7. οἱ δὲ ἄνδρες οἱ συνοδεύοντες αὐτῷ ἱστήκεισαν ἐνεοί, ἀκούοντες μὲν τῆς φωνῆς μηδένα δὲ θεωροῦντες. 9.8. ἠγέρθη δὲ Σαῦλος ἀπὸ τῆς γῆς, ἀνεῳγμένων δὲ τῶν ὀφθαλμῶν αὐτοῦ οὐδὲν ἔβλεπεν· χειραγωγοῦντες δὲ αὐτὸν εἰσήγαγον εἰς Δαμασκόν. 9.9. καὶ ἦν ἡμέρας τρεῖς μὴ βλέπων, καὶ οὐκ ἔφαγεν οὐδὲ ἔπιεν. 9.10. Ἦν δέ τις μαθητὴς ἐν Δαμασκῷ ὀνόματι Ἁνανίας, καὶ εἶπεν πρὸς αὐτὸν ἐν ὁράματι ὁ κύριος Ἁνανία. ὁ δὲ εἶπεν Ἰδοὺ ἐγώ, κύριε. 9.11. ὁ δὲ κύριος πρὸς αὐτόν Ἀνάστα πορεύθητι ἐπὶ τὴν ῥύμην τὴν καλουμένην Εὐθεῖαν καὶ ζήτησον ἐν οἰκίᾳ Ἰούδα Σαῦλον ὀνόματι Ταρσέα, ἰδοὺ γὰρ προσεύχεται, 9.12. καὶ εἶδεν ἄνδρα [ἐν ὁράματι] Ἁνανίαν ὀνόματι εἰσελθόντα καὶ ἐπιθέντα αὐτῷ [τὰς] χεῖρας ὅπως ἀναβλέψῃ. 9.13. ἀπεκρίθη δὲ Ἁνανίας Κύριε, ἤκουσα ἀπὸ πολλῶν περὶ τοῦ ἀνδρὸς τούτου, ὅσα κακὰ τοῖς ἁγίοις σου ἐποίησεν ἐν Ἰερουσαλήμ· 9.14. καὶ ὧδε ἔχει ἐξουσίαν παρὰ τῶν ἀρχιερέων δῆσαι πάντας τοὺς ἐπικαλουμένους τὸ ὄνομά σου. 9.15. εἶπεν δὲ πρὸς αὐτὸν ὁ κύριος Πορεύου, ὅτι σκεῦος ἐκλογῆς ἐστίν μοι οὗτος τοῦ βαστάσαι τὸ ὄνομά μου ἐνώπιον [τῶν] ἐθνῶν τε καὶ βασιλέων υἱῶν τε Ἰσραήλ, 9.16. ἐγὼ γὰρ ὑποδείξω αὐτῷ ὅσα δεῖ αὐτὸν ὑπὲρ τοῦ ὀνόματός μου παθεῖν. 11.1. Ἤκουσαν δὲ οἱ ἀπόστολοι καὶ οἱ ἀδελφοὶ οἱ ὄντες κατὰ τὴν Ἰουδαίαν ὅτι καὶ τὰ ἔθνη ἐδέξαντο τὸν λόγον τοῦ θεοῦ. 11.3. λέγοντες ὅτι εἰσῆλθεν πρὸς ἄνδρας ἀκροβυστίαν ἔχοντας καὶ συνέφαγεν αὐτοῖς. 11.17. εἰ οὖν τὴν ἴσην δωρεὰν ἔδωκεν αὐτοῖς ὁ θεὸς ὡς καὶ ἡμῖν πιστεύσασιν ἐπὶ τὸν κύριον Ἰησοῦν Χριστόν, ἐγὼ τίς ἤμην δυνατὸς κωλῦσαι τὸν θεόν; 11.28. ἀναστὰς δὲ εἷς ἐξ αὐτῶν ὀνόματι Ἄγαβος ἐσήμαινεν διὰ τοῦ πνεύματος λιμὸν μεγάλην μέλλειν ἔσεσθαι ἐφʼ ὅλην τὴν οἰκουμένην· ἥτις ἐγένετο ἐπὶ Κλαυδίου. 14.8. Καί τις ἀνὴρ ἀδύνατος ἐν Λύστροις τοῖς ποσὶν ἐκάθητο, χωλὸς ἐκ κοιλίας μητρὸς αὐτοῦ, ὃς οὐδέποτε περιεπάτησεν. 14.9. οὗτος ἤκουεν τοῦ Παύλου λαλοῦντος· ὃς ἀτενίσας αὐτῷ καὶ ἰδὼν ὅτι ἔχει πίστιν τοῦ σωθῆναι εἶπεν μεγάλῃ φωνῇ 14.10. Ἀνάστηθι ἐπὶ τοὺς πόδας σου ὀρθός· καὶ ἥλατο καὶ περιεπάτει. 14.11. οἵ τε ὄχλοι ἰδόντες ὃ ἐποίησεν Παῦλος ἐπῆραν τὴν φωνὴν αὐτῶν Λυκαονιστὶ λέγοντες Οἱ θεοὶ ὁμοιωθέντες ἀνθρώποις κατέβησαν πρὸς ἡμᾶς, 14.12. ἐκάλουν τε τὸν Βαρνάβαν Δία, τὸν δὲ Παῦλον Ἑρμῆν ἐπειδὴ αὐτὸς ἦν ὁ ἡγούμενος τοῦ λόγου. 14.13. ὅ τε ἱερεὺς τοῦ Διὸς τοῦ ὄντος πρὸ τῆς πόλεως ταύρους καὶ στέμματα ἐπὶ τοὺς πυλῶνας ἐνέγκας σὺν τοῖς ὄχλοις ἤθελεν θύειν. 14.14. ἀκούσαντες δὲ οἱ ἀπόστολοι Βαρνάβας καὶ Παῦλος, διαρρήξαντες τὰ ἱμάτια ἑαυτῶν ἐξεπήδησαν εἰς τὸν ὄχλον, κράζοντες 14.15. καὶ λέγοντες Ἄνδρες, τί ταῦτα ποιεῖτε; καὶ ἡμεῖς ὁμοιοπαθεῖς ἐσμ ὑμῖν ἄνθρωποι, εὐαγγελιζόμενοι ὑμᾶς ἀπὸ τούτων τῶν ματαίων ἐπιστρέφειν ἐπὶ θεὸν ζῶντα ὃς ἐποίησεν τὸν οὐρανὸν καὶ τὴν γῆν καὶ τὴν θάλασσαν καὶ πάντα τὰ ἐν αὐτοῖς· 14.16. ὃς ἐν ταῖς παρῳχημέναις γενεαῖς εἴασεν πάντα τὰ ἔθνη πορεύεσθαι ταῖς ὁδοῖς αὐτῶν· 14.17. καίτοι οὐκ ἀμάρτυρον αὑτὸν ἀφῆκεν ἀγαθουργῶν, οὐρανόθεν ὑμῖν ὑετοὺς διδοὺς καὶ καιροὺς καρποφόρους, ἐμπιπλῶν τροφῆς καὶ εὐφροσύνης τὰς καρδίας ὑμῶν. 14.18. καὶ ταῦτα λέγοντες μόλις κατέπαυσαν τοὺς ὄχλους τοῦ μὴ θύειν αὐτοῖς. 14.19. Ἐπῆλθαν δὲ ἀπὸ Ἀντιοχείας καὶ Ἰκονίου Ἰουδαῖοι, καὶ πείσαντες τοὺς ὄχλους καὶ λιθάσαντες τὸν Παῦλον ἔσυρον ἔξω τῆς πόλεως, νομίζοντες αὐτὸν τεθνηκέναι. 14.20. κυκλωσάντων δὲ τῶν μαθητῶν αὐτὸν ἀναστὰς εἰσῆλθεν εἰς τὴν πόλιν. καὶ τῇ ἐπαύριον ἐξῆλθεν σὺν τῷ Βαρνάβᾳ εἰς Δέρβην. 15.5. Ἐξανέστησαν δέ τινες τῶν ἀπὸ τῆς αἱρέσεως τῶν Φαρισαίων πεπιστευκότες, λέγοντες ὅτι δεῖ περιτέμνειν αὐτοὺς παραγγέλλειν τε τηρεῖν τὸν νόμον Μωυσέως. 16.9. καὶ ὅραμα διὰ νυκτὸς τῷ Παύλῳ ὤφθη, ἀνὴρ Μακεδών τις ἦν ἑστὼς καὶ παρακαλῶν αὐτὸν καὶ λέγων Διαβὰς εἰς Μακεδονίαν βοήθησον ἡμῖν. 16.30. καὶ προαγαγὼν αὐτοὺς ἔξω ἔφη Κύριοι, τί με δεῖ ποιεῖν ἵνα σωθῶ; 16.31. οἱ δὲ εἶπαν Πίστευσον ἐπὶ τὸν κύριον Ἰησοῦν, καὶ σωθήσῃ σὺ καὶ ὁ οἶκός σου. 18.5. Ὡς δὲ κατῆλθον ἀπὸ τῆς Μακεδονίας ὅ τε Σίλας καὶ ὁ Τιμόθεος, συνείχετο τῷ λόγῳ ὁ Παῦλος, διαμαρτυρόμενος τοῖς Ἰουδαίοις εἶναι τὸν χριστὸν Ἰησοῦν. 18.6. ἀντιτασσομένων δὲ αὐτῶν καὶ βλασφημούντων ἐκτιναξάμενος τὰ ἱμάτια εἶπεν πρὸς αὐτούς Τὸ αἷμα ὑμῶν ἐπὶ τὴν κεφαλὴν ὑμῶν· καθαρὸς ἐγώ· ἀπὸ τοῦ νῦν εἰς τὰ ἔθνη πορεύσομαι. 18.7. καὶ μεταβὰς ἐκεῖθεν ἦλθεν εἰς οἰκίαν τινὸς ὀνόματι Τιτίου Ἰούστου σεβομένου τὸν θεόν, οὗ ἡ οἰκία ἦν συνομοροῦσα τῇ συναγωγῇ. 18.8. Κρίσπος δὲ ὁ ἀρχισυνάγωγος ἐπίστευσεν τῷ κυρίῳ σὺν ὅλῳ τῷ οἴκῳ αὐτοῦ, καὶ πολλοὶ τῶν Κορινθίων ἀκούοντες ἐπίστευον καὶ ἐβαπτίζοντο. 19.27. οὐ μόνον δὲ τοῦτο κινδυνεύει ἡμῖν τὸ μέρος εἰς ἀπελεγμὸν ἐλθεῖν, ἀλλὰ καὶ τὸ τῆς μεγάλης θεᾶς Ἀρτέμιδος ἱερὸν εἰς οὐθὲν λογισθῆναι, μέλλειν τε καὶ καθαιρεῖσθαι τῆς μεγαλειότητος αὐτῆς, ἣν ὅλη [ἡ] Ἀσία καὶ [ἡ] οἰκουμένη σέβεται. 21.21. κατηχήθησαν δὲ περὶ σοῦ ὅτι ἀποστασίαν διδάσκεις ἀπὸ Μωυσέως τοὺς κατὰ τὰ ἔθνη πάντας Ἰουδαίους, λέγων μὴ περιτέμνειν αὐτοὺς τὰ τέκνα μηδὲ τοῖς ἔθεσιν περιπατεῖν. | 1.6. Therefore, when they had come together, they asked him, "Lord, are you now restoring the kingdom to Israel?" 1.7. He said to them, "It isn't for you to know times or seasons which the Father has set within His own authority. 1.8. But you will receive power when the Holy Spirit has come on you. You will be witnesses to me in Jerusalem, in all Judea and Samaria, and to the uttermost parts of the earth." 2.42. They continued steadfastly in the apostles' teaching and fellowship, in the breaking of bread, and prayer. 2.46. Day by day, continuing steadfastly with one accord in the temple, and breaking bread at home, they took their food with gladness and singleness of heart, 5.31. God exalted him with his right hand to be a Prince and a Savior, to give repentance to Israel, and remission of sins. 5.39. But if it is of God, you will not be able to overthrow it, and you would be found even to be fighting against God!" 6.14. For we have heard him say that this Jesus of Nazareth will destroy this place, and will change the customs which Moses delivered to us." 9.1. But Saul, still breathing threats and slaughter against the disciples of the Lord, went to the high priest, 9.2. and asked for letters from him to the synagogues of Damascus, that if he found any who were of the Way, whether men or women, he might bring them bound to Jerusalem. 9.3. As he traveled, it happened that he got close to Damascus, and suddenly a light from the sky shone around him. 9.4. He fell on the earth, and heard a voice saying to him, "Saul, Saul, why do you persecute me?" 9.5. He said, "Who are you, Lord?"The Lord said, "I am Jesus, whom you are persecuting. 9.6. But rise up, and enter into the city, and you will be told what you must do." 9.7. The men who traveled with him stood speechless, hearing the voice, but seeing no one. 9.8. Saul arose from the ground, and when his eyes were opened, he saw no one. They led him by the hand, and brought him into Damascus. 9.9. He was without sight for three days, and neither ate nor drank. 9.10. Now there was a certain disciple at Damascus named Aias. The Lord said to him in a vision, "Aias!"He said, "Behold, it's me, Lord." 9.11. The Lord said to him, "Arise, and go to the street which is called Straight, and inquire in the house of Judas for one named Saul, a man of Tarsus. For behold, he is praying, 9.12. and in a vision he has seen a man named Aias coming in, and laying his hands on him, that he might receive his sight." 9.13. But Aias answered, "Lord, I have heard from many about this man, how much evil he did to your saints at Jerusalem. 9.14. Here he has authority from the chief priests to bind all who call on your name." 9.15. But the Lord said to him, "Go your way, for he is my chosen vessel to bear my name before the nations and kings, and the children of Israel. 9.16. For I will show him how many things he must suffer for my name's sake." 11.1. Now the apostles and the brothers who were in Judea heard that the Gentiles had also received the word of God. 11.3. saying, "You went in to uncircumcised men, and ate with them!" 11.17. If then God gave to them the same gift as us, when we believed in the Lord Jesus Christ, who was I, that I could withstand God?" 11.28. One of them named Agabus stood up, and indicated by the Spirit that there should be a great famine over all the world, which also happened in the days of Claudius. 14.8. At Lystra a certain man sat, impotent in his feet, a cripple from his mother's womb, who never had walked. 14.9. He was listening to Paul speaking, who, fastening eyes on him, and seeing that he had faith to be made whole, 14.10. said with a loud voice, "Stand upright on your feet!" He leaped up and walked. 14.11. When the multitude saw what Paul had done, they lifted up their voice, saying in the language of Lycaonia, "The gods have come down to us in the likeness of men!" 14.12. They called Barnabas "Jupiter," and Paul "Mercury," because he was the chief speaker. 14.13. The priest of Jupiter, whose temple was in front of their city, brought oxen and garlands to the gates, and would have made a sacrifice with the multitudes. 14.14. But when the apostles, Barnabas and Paul, heard of it, they tore their clothes, and sprang into the multitude, crying out, 14.15. "Men, why are you doing these things? We also are men of like passions with you, and bring you good news, that you should turn from these vain things to the living God, who made the sky and the earth and the sea, and all that is in them; 14.16. who in the generations gone by allowed all the nations to walk in their own ways. 14.17. Yet he didn't leave himself without witness, in that he did good and gave you rains from the sky and fruitful seasons, filling our hearts with food and gladness." 14.18. Even saying these things, they hardly stopped the multitudes from making a sacrifice to them. 14.19. But some Jews from Antioch and Iconium came there, and having persuaded the multitudes, they stoned Paul, and dragged him out of the city, supposing that he was dead. 14.20. But as the disciples stood around him, he rose up, and entered into the city. On the next day he went out with Barnabas to Derbe. 15.5. But some of the sect of the Pharisees who believed rose up, saying, "It is necessary to circumcise them, and to charge them to keep the law of Moses." 16.9. A vision appeared to Paul in the night. There was a man of Macedonia standing, begging him, and saying, "Come over into Macedonia and help us." 16.30. and brought them out and said, "Sirs, what must I do to be saved?" 16.31. They said, "Believe in the Lord Jesus Christ, and you will be saved, you and your household." 18.5. But when Silas and Timothy came down from Macedonia, Paul was compelled by the Spirit, testifying to the Jews that Jesus was the Christ. 18.6. When they opposed him and blasphemed, he shook out his clothing and said to them, "Your blood be on your own heads! I am clean. From now on, I will go to the Gentiles!" 18.7. He departed there, and went into the house of a certain man named Justus, one who worshiped God, whose house was next door to the synagogue. 18.8. Crispus, the ruler of the synagogue, believed in the Lord with all his house. Many of the Corinthians, hearing, believed and were baptized. 19.27. Not only is there danger that this our trade come into disrepute, but also that the temple of the great goddess Artemis will be counted as nothing, and her majesty destroyed, whom all Asia and the world worships." 21.21. They have been informed about you, that you teach all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children neither to walk after the customs. |
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250. New Testament, Apocalypse, 1.20, 10.7, 17.5, 17.7, 22.18-22.19 (1st cent. CE - 1st cent. CE) Tagged with subjects: •mystery (cults) •mystery cults Found in books: Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 267; Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 191| 1.20. τὸ μυστήριον τῶν ἑπτὰ ἀστέρων οὓς εἶδες ἐπὶ τῆς δεξιᾶς μου, καὶ τὰς ἑπτὰ λυχνίας τὰς χρυσᾶς· οἱ ἑπτὰ ἀστέρες ἄγγελοι τῶν ἑπτὰ ἐκκλησιῶν εἰσίν, καὶ αἱ λυχνίαι αἱἑπτὰ ἑπτὰ ἐκκλησίαι εἰσίν. 10.7. ἀλλʼ ἐν ταῖς ἡμέραις τῆς φωνῆς τοῦ ἑβδόμου ἀγγέλου, ὅταν μέλλῃ σαλπίζειν, καὶ ἐτελέσθητὸ μυστήριον τοῦ θεοῦ,ὡς εὐηγγέλισεντοὺς ἑαυτοῦ δούλους τοὺς προφήτας. 17.5. καὶ ἐπὶ τὸ μέτωπον αὐτῆς ὄνομα γεγραμμένον, μυστήριον, ΒΑΒΥΛΩΝ Η ΜΕΓΑΛΗ, Η ΜΗΤΗΡ ΤΩΝ ΠΟΡΝΩΝ ΚΑΙ ΤΩΝ ΒΔΕΛΥΓΜΑΤΩΝ ΤΗΣ ΓΗΣ. 17.7. Καὶ ἐθαύμασα ἰδὼν αὐτὴν θαῦμα μέγα· καὶ εἶπέν μοι ὁ ἄγγελος Διὰ τί ἐθαύμασας; ἐγὼ ἐρῶ σοι τὸ μυστήριον τῆς γυναικὸς καὶ τοῦ θηρίου τοῦ βαστάζοντος αὐτήν, τοῦ ἔχοντος τὰς ἑπτὰ κεφαλὰς καὶ τὰ δέκα κέρατα. 22.18. Μαρτυρῶ ἐγὼ παντὶ τῷ ἀκούοντιτοὺς λόγουςτῆς προφητείας τοῦ βιβλίου τούτου· ἐάν τιςἐπιθῇ ἐπ̓αὐτά, ἐπιθήσει ὁ θεὸςἐπʼ αὐτὸντὰς πληγὰς τὰς γεγραμμένας ἐν τῷ βιβλίῳ τούτῳ· 22.19. καὶ ἐάν τιςἀφέλῃ ἀπὸτῶν λόγων τοῦ βιβλίου τῆς προφητείας ταύτης, ἀφελεῖ ὁ θεὸς τὸ μέρος αὐτοῦ ἀπὸτοῦ ξύλου τῆς ζωῆςκαὶ ἐκ τῆς πόλεως τῆς ἁγίας, τῶν γεγραμμένων ἐν τῷ βιβλίῳ τούτῳ. | 1.20. the mystery of the seven stars which you saw in my right hand, and the seven golden lampstands. The seven stars are the angels of the seven assemblies. The seven lampstands are seven assemblies. 10.7. but in the days of the voice of the seventh angel, when he is about to sound, then the mystery of God is finished, as he declared to his servants, the prophets. 17.5. And on her forehead a name was written, "MYSTERY, BABYLON THE GREAT, THE MOTHER OF THE PROSTITUTES AND OF THE ABOMINATIONS OF THE EARTH." 17.7. The angel said to me, "Why do you wonder? I will tell you the mystery of the woman, and of the beast that carries her, which has the seven heads and the ten horns. 22.18. I testify to everyone who hears the words of the prophecy of this book, if anyone adds to them, may God add to him the plagues which are written in this book. 22.19. If anyone takes away from the words of the book of this prophecy, may God take away his part from the tree of life, and out of the holy city, which are written in this book. |
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251. New Testament, James, 1.21.1, 2.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •mystery cults, of dionysus Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 222| 2.14. Τί ὄφελος, ἀδελφοί μου, ἐὰν πίστιν λέγῃ τις ἔχειν ἔργα δὲ μὴ ἔχῃ; | 2.14. What good is it, my brothers, if a man says he has faith, but has no works? Can that faith save him? |
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| 252. Pliny The Elder, Natural History, 8.4, 28.3.11, 36.23.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •mysteries, mystery cults, bacchic, dionysiac •mysteria/mystery cults •mysteria/mystery cults, imperial mysteries Found in books: Bernabe et al. (2013), Redefining Dionysos, 8, 459; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 18 |
| 253. New Testament, Jude, 5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •mystery cults, of dionysus Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 222 |
254. New Testament, Ephesians, 1.9-1.10, 1.17, 1.20-1.23, 2.5-2.6, 2.11-2.22, 3.2-3.10, 3.15, 4.8-4.10, 5.2, 5.8-5.15, 5.18-5.19, 5.26-5.27, 5.29, 5.32, 6.10-6.20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •artemis, goddess and cult, mysteries •mystery (cults) •mystery cults, of dionysus •mystery cults Found in books: Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 41, 56, 197, 237, 238, 250, 258, 261, 262, 267, 268, 270, 272, 275, 276, 306, 313; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 222; Keener(2005), First-Second Corinthians, 43| 1.9. ἧς ἐπερίσσευσεν εἰς ἡμᾶς ἐν πάσῃ σοφίᾳ καὶ φρονήσει γνωρίσας ἡμῖν τὸ μυστήριον τοῦ θελήματος αὐτοῦ, κατὰ τὴν εὐδοκίαν αὐτοῦ ἣν προέθετο ἐν αὐτῷ 1.10. εἰς οἰκονομίαν τοῦ πληρώματος τῶν καιρῶν, ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ χριστῷ, τὰ ἐπὶ τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς· ἐν αὐτῷ, 1.17. ἵνα ὁ θεὸς τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ πατὴρ τῆς δόξης, δῴη ὑμῖν πνεῦμα σοφίας καὶ ἀποκαλύψεως ἐν ἐπιγνώσει αὐτοῦ, 1.20. ἣν ἐνήργηκεν ἐν τῷ χριστῷ ἐγείρας αὐτὸν ἐκ νεκρῶν, καὶ καθίσας ἐν δεξιᾷ αὐτοῦ ἐν τοῖς ἐπουρανίοις 1.21. ὑπεράνω πάσης ἀρχῆς καὶ ἐξουσίας καὶ δυνάμεως καὶ κυριότητος καὶ παντὸς ὀνόματος ὀνομαζομένου οὐ μόνον ἐν τῷ αἰῶνι τούτῳ ἀλλὰ καὶ ἐν τῷ μέλλοντι· 1.22. καὶ πάντα ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ, καὶ αὐτὸν ἔδωκεν κεφαλὴν ὑπὲρ πάντα τῇ ἐκκλησίᾳ, 1.23. ἥτις ἐστὶν τὸ σῶμα αὐτοῦ, τὸ πλήρωμα τοῦ τὰ πάντα ἐν πᾶσιν πληρουμένου. 2.5. καὶ ὄντας ἡμᾶς νεκροὺς τοῖς παραπτώμασιν συνεζωοποίησεν τῷ χριστῷ,— χάριτί ἐστε σεσωσμένοι, καὶ 2.6. — συνήγειρεν καὶ συνεκάθισεν ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ Ἰησοῦ, 2.11. Διὸ μνημονεύετε ὅτι ποτὲ ὑμεῖς τὰ ἔθνη ἐν σαρκί, οἱ λεγόμενοι ἀκροβυστία ὑπὸ τῆς λεγομένης περιτομῆς ἐν σαρκὶ χειροποιήτου, 2.12. — ὅτι ἦτε τῷ καιρῷ ἐκείνῳ χωρὶς Χριστοῦ, ἀπηλλοτριωμένοι τῆς πολιτείας τοῦ Ἰσραὴλ καὶ ξένοι τῶν διαθηκῶν τῆς ἐπαγγελίας, ἐλπίδα μὴ ἔχοντες καὶ ἄθεοι ἐν τῷ κόσμῳ. 2.13. νυνὶ δὲ ἐν Χριστῷ Ἰησοῦ ὑμεῖς οἵ ποτε ὄντες μακρὰν ἐγενήθητε ἐγγὺς ἐν τῷ αἵματι τοῦ χριστοῦ. 2.14. Αὐτὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν, ὁ ποιήσας τὰ ἀμφότερα ἓν καὶ τὸ μεσότοιχον τοῦ φραγμοῦ λύσας, τὴν ἔχθραν 2.15. ἐν τῇ σαρκὶ αὐτοῦ, τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν καταργήσας, ἵνα τοὺς δύο κτίσῃ ἐν αὑτῷ εἰς ἕνα καινὸν ἄνθρωπον ποιῶν εἰρήνην, 2.16. καὶ ἀποκαταλλάξῃ τοὺς ἀμφοτέρους ἐν ἑνὶ σώματι τῷ θεῷ διὰ τοῦ σταυροῦ ἀποκτείνας τὴν ἔχθραν ἐν αὐτῷ· 2.17. καὶ ἐλθὼν εὐηγγελίσατο εἰρήνην ὑμῖν τοῖς μακρὰν καὶ εἰρήνην τοῖς ἐγγύς· 2.18. ὅτι διʼ αὐτοῦ ἔχομεν τὴν προσαγωγὴν οἱ ἀμφότεροι ἐν ἑνὶ πνεύματι πρὸς τὸν πατέρα. 2.19. Ἄρα οὖν οὐκέτι ἐστὲ ξένοι καὶ πάροικοι, ἀλλὰ ἐστὲ συνπολῖται τῶν ἁγίων καὶ οἰκεῖοι τοῦ θεοῦ, 2.20. ἐποικοδομηθέντες ἐπὶ τῷ θεμελίῳ τῶν ἀποστόλων καὶ προφητῶν, ὄντος ἀκρογωνιαίου αὐτοῦ Χριστοῦ Ἰησοῦ, 2.21. ἐν ᾧ πᾶσα οἰκοδομὴ συναρμολογουμένη αὔξει εἰς ναὸν ἅγιον ἐν κυρίῳ, 2.22. ἐν ᾧ καὶ ὑμεῖς συνοικοδομεῖσθε εἰς κατοικητήριον τοῦ θεοῦ ἐν πνεύματι. 3.2. εἴ γε ἠκούσατε τὴν οἰκονομίαν τῆς χάριτος τοῦ θεοῦ τῆς δοθείσης μοι εἰς ὑμᾶς, 3.3. [ὅτι] κατὰ ἀποκάλυψιν ἐγνωρίσθη μοι τὸ μυστήριον, καθὼς προέγραψα ἐν ὀλίγῳ, 3.4. πρὸς ὃ δύνασθε ἀναγινώσκοντες νοῆσαι τὴν σύνεσίν μου ἐν τῷ μυστηρίῳ τοῦ χριστοῦ, 3.5. ὃ ἑτέραις γενεαῖς οὐκ ἐγνωρίσθη τοῖς υἱοῖς τῶν ἀνθρώπων ὡς νῦν ἀπεκαλύφθη τοῖς ἁγίοις ἀποστόλοις αὐτοῦ καὶ προφήταις ἐν πνεύματι, 3.6. εἶναι τὰ ἔθνη συνκληρονόμα καὶ σύνσωμα καὶ συνμέτοχα τῆς ἐπαγγελίας ἐν Χριστῷ Ἰησοῦ διὰ τοῦ εὐαγγελίου, 3.7. οὗ ἐγενήθην διάκονος κατὰ τὴν δωρεὰν τῆς χάριτος τοῦ θεοῦ τῆς δοθείσης μοι κατὰ τὴν ἐνέργειαν τῆς δυνάμεως αὐτοῦ — 3.8. ἐμοὶ τῷ ἐλαχιστοτέρῳ πάντων ἁγίων ἐδόθη ἡ χάρις αὕτη — τοῖς ἔθνεσιν εὐαγγελίσασθαι τὸ ἀνεξιχνίαστον πλοῦτος τοῦ χριστοῦ, 3.9. καὶ φωτίσαι τίς ἡ οἰκονομία τοῦ μυστηρίου τοῦ ἀποκεκρυμμένου ἀπὸ τῶν αἰώνων ἐν τῷ θεῷ τῷ τὰ πάντα κτίσαντι, 3.10. ἵνα γνωρισθῇ νῦν ταῖς ἀρχαῖς καὶ ταῖς ἐξουσίαις ἐν τοῖς ἐπουρανίοις διὰ τῆς ἐκκλησίας ἡ πολυποίκιλος σοφία τοῦ θεοῦ, 3.15. ἐξ οὗ πᾶσα πατριὰ ἐν οὐρανοῖς καὶ ἐπὶ γῆς ὀνομάζεται, 4.8. διὸ λέγει Ἀναβὰς εἰς ὕψος ᾐχμαλώτευσεν αἰχμαλωσίαν, [καὶ] ἔδωκεν δόματα τοῖς ἀνθρώποις. 4.9. τὸ δέ Ἀνέβη τί ἐστιν εἰ μὴ ὅτι καὶ κατέβη εἰς τὰ κατώτερα μέρη τῆς γῆς; 4.10. ὁ καταβὰς αὐτός ἐστιν καὶ ὁ ἀναβὰς ὑπεράνω πάντων τῶν οὐρανῶν, ἵνα πληρώσῃ τὰ πάντα. 5.2. καθὼς καὶ ὁ χριστὸς ἠγάπησεν ὑμᾶς καὶ παρέδωκεν ἑαυτὸν ὑπὲρ ὑμῶν προσφορὰν καὶ θυσίαν τῷ θεῷ εἰς ὀσμὴν εὐωδίας. 5.8. ἦτε γάρ ποτε σκότος, νῦν δὲ φῶς ἐν κυρίῳ· 5.9. ὡς τέκνα φωτὸς περιπατεῖτε, ὁ γὰρ καρπὸς τοῦ φωτὸς ἐν πάσῃ ἀγαθωσύνῃ καὶ δικαιοσύνῃ καὶ ἀληθείᾳ, 5.10. δοκιμάζοντες τί ἐστιν εὐάρεστον τῷ κυρίῳ· 5.11. καὶ μὴ συνκοινωνεῖτε τοῖς ἔργοις τοῖς ἀκάρποις τοῦ σκότους, μᾶλλον δὲ καὶ ἐλέγχετε, 5.12. τὰ γὰρ κρυφῇ γινόμενα ὑπʼ αὐτῶν αἰσχρόν ἐστιν καὶ λέγειν· 5.13. τὰ δὲ πάντα ἐλεγχόμενα ὑπὸ τοῦ φωτὸς φανεροῦται, πᾶν γὰρ τὸ φανερούμενον φῶς ἐστίν. 5.14. διὸ λέγει Ἔγειρε, ὁ καθεύδων, καὶ ἀνάστα ἐκ τῶν νεκρῶν, καὶ ἐπιφαύσει σοι ὁ χριστός. 5.15. Βλέπετε οὖν ἀκριβῶς πῶς περιπατεῖτε, μὴ ὡς ἄσοφοι ἀλλʼ ὡς σοφοί, 5.18. καὶ μὴ μεθύσκεσθε οἴνῳ, ἐν ᾧ ἐστὶν ἀσωτία, ἀλλὰ πληροῦσθε ἐν πνεύματι, 5.19. λαλοῦντες ἑαυτοῖς ψαλμοῖς καὶ ὕμνοις καὶ ᾠδαῖς πνευματικαῖς, ᾁδοντες καὶ ψάλλοντες τῇ καρδίᾳ ὑμῶν τῷ κυρίῳ, 5.26. ἵνα αὐτὴν ἁγιάσῃ καθαρίσας τῷ λουτρῷ τοῦ ὕδατος ἐν ῥήματι, 5.27. ἵνα παραστήσῃ αὐτὸς ἑαυτῷ ἔνδοξον τὴν ἐκκλησίαν, μὴ ἔχουσαν σπίλον ἢ ῥυτίδα ἤ τι τῶν τοιούτων, ἀλλʼ ἵνα ᾖ ἁγία καὶ ἄμωμος. 5.29. οὐδεὶς γάρ ποτε τὴν ἑαυτοῦ σάρκα ἐμίσησεν, ἀλλὰ ἐκτρέφει καὶ θάλπει αὐτήν, καθὼς καὶ ὁ χριστὸς τὴν ἐκκλησίαν, 5.32. τὸ μυστήριον τοῦτο μέγα ἐστίν, ἐγὼ δὲ λέγω εἰς Χριστὸν καὶ [εἰς] τὴν ἐκκλησίαν. 6.10. Τοῦ λοιποῦ ἐνδυναμοῦσθε ἐν κυρίῳ καὶ ἐν τῷ κράτει τῆς ἰσχύος αὐτοῦ. 6.11. ἐνδύσασθε τὴν πανοπλίαν τοῦ θεοῦ πρὸς τὸ δύνασθαι ὑμᾶς στῆναι πρὸς τὰς μεθοδίας τοῦ διαβόλου· 6.12. ὅτι οὐκ ἔστιν ἡμῖν ἡ πάλη πρὸς αἷμα καὶ σάρκα, ἀλλὰ πρὸς τὰς ἀρχάς, πρὸς τὰς ἐξουσίας, πρὸς τοὺς κοσμοκράτορας τοῦ σκότους τούτου, πρὸς τὰ πνευματικὰ τῆς πονηρίας ἐν τοῖς ἐπουρανίοις. 6.13. διὰ τοῦτο ἀναλάβετε τὴν πανοπλίαν τοῦ θεοῦ, ἵνα δυνηθῆτε ἀντιστῆναι ἐν τῇ ἡμέρᾳ τῇ πονηρᾷ καὶ ἅπαντα κατεργασάμενοι στῆναι. 6.14. στῆτε οὖν περιζωσάμενοι τὴν ὀσφὺν ὑμῶν ἐν ἀληθεία, καὶ ἐνδυσάμενοι τὸν θώρακα τῆς δικαιοσύνης, 6.15. καὶ ὑποδησάμενοι τους πόδας ἐν ἑτοιμασίᾳ τοῦ εὐαγγελίου τῆς εἰρήνης, 6.16. ἐν πᾶσιν ἀναλαβόντες τὸν θυρεὸν τῆς πίστεως, ἐν ᾧ δυνήσεσθε πάντα τὰ βέλη τοῦ πονηροῦ [τὰ] πεπυρωμένα σβέσαι· 6.17. καὶ τὴν περικεφαλαίαν τοῦ σωτηρίου δέξασθε, καὶ τὴν μάχαιραν τοῦ πνεύματος, 6.18. ὅ ἐστιν ῥῆμα θεοῦ, διὰ πάσης προσευχῆς καὶ δεήσεως, προσευχόμενοι ἐν παντὶ καιρῷ ἐν πνεύματι, καὶ εἰς αὐτὸ ἀγρυπνοῦντες ἐν πάσῃ προσκαρτερήσει καὶ δεήσει περὶ πάντων τῶν ἁγίων, 6.19. καὶ ὑπὲρ ἐμοῦ, ἵνα μοι δοθῇ λόγος ἐν ἀνοίξει τοῦ στόματός μου, ἐν παρρησίᾳ γνωρίσαι τὸ μυστήριον [τοῦ εὐαγγελίου] ὑπὲρ οὗ πρεσβεύω ἐν ἁλύσει, 6.20. ἵνα ἐν αὐτῷ παρρησιάσωμαι ὡς δεῖ με λαλῆσαι. | 1.9. making known to us the mystery of his will, according to his good pleasure which he purposed in him 1.10. to an administration of the fullness of the times, to sum up all things in Christ, the things in the heavens, and the things on the earth, in him; 1.17. that the God of our Lord Jesus Christ, the Father of glory, may give to you a spirit of wisdom and revelation in the knowledge of him; 1.20. which he worked in Christ, when he raised him from the dead, and made him to sit at his right hand in the heavenly places, 1.21. far above all rule, and authority, and power, and dominion, and every name that is named, not only in this world, but also in that which is to come. 1.22. He put all things in subjection under his feet, and gave him to be head over all things for the assembly, 1.23. which is his body, the fullness of him who fills all in all. 2.5. even when we were dead through our trespasses, made us alive together with Christ (by grace you have been saved), 2.6. and raised us up with him, and made us to sit with him in the heavenly places in Christ Jesus, 2.11. Therefore remember that once you, the Gentiles in the flesh, who are called "uncircumcision" by that which is called "circumcision," (in the flesh, made by hands); 2.12. that you were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covets of the promise, having no hope and without God in the world. 2.13. But now in Christ Jesus you who once were far off are made near in the blood of Christ. 2.14. For he is our peace, who made both one, and broke down the middle wall of partition, 2.15. having abolished in the flesh the hostility, the law of commandments contained in ordices, that he might create in himself one new man of the two, making peace; 2.16. and might reconcile them both in one body to God through the cross, having killed the hostility thereby. 2.17. He came and preached peace to you who were far off and to those who were near. 2.18. For through him we both have our access in one Spirit to the Father. 2.19. So then you are no longer strangers and sojourners, but you are fellow citizens with the saints, and of the household of God, 2.20. being built on the foundation of the apostles and prophets, Christ Jesus himself being the chief cornerstone; 2.21. in whom the whole building, fitted together, grows into a holy temple in the Lord; 2.22. in whom you also are built together for a habitation of God in the Spirit. 3.2. if it is so that you have heard of the administration of that grace of God which was given me toward you; 3.3. how that by revelation the mystery was made known to me, as I wrote before in few words, 3.4. by which, when you read, you can perceive my understanding in the mystery of Christ; 3.5. which in other generations was not made known to the sons of men, as it has now been revealed to his holy apostles and prophets in the Spirit; 3.6. that the Gentiles are fellow heirs, and fellow members of the body, and fellow partakers of his promise in Christ Jesus through the gospel, 3.7. whereof I was made a servant, according to the gift of that grace of God which was given me according to the working of his power. 3.8. To me, the very least of all saints, was this grace given, to preach to the Gentiles the unsearchable riches of Christ, 3.9. and to make all men see what is the administration of the mystery which for ages has been hidden in God, who created all things through Jesus Christ; 3.10. to the intent that now through the assembly the manifold wisdom of God might be made known to the principalities and the powers in the heavenly places, 3.15. from whom every family in heaven and on earth is named, 4.8. Therefore he says, "When he ascended on high, he led captivity captive, and gave gifts to men." 4.9. Now this, "He ascended," what is it but that he also first descended into the lower parts of the earth? 4.10. He who descended is the one who also ascended far above all the heavens, that he might fill all things. 5.2. Walk in love, even as Christ also loved you, and gave himself up for us, an offering and a sacrifice to God for a sweet-smelling fragrance. 5.8. For you were once darkness, but are now light in the Lord. Walk as children of light, 5.9. for the fruit of the Spirit is in all goodness and righteousness and truth, 5.10. proving what is well-pleasing to the Lord. 5.11. Have no fellowship with the unfruitful works of darkness, but rather even reprove them. 5.12. For the things which are done by them in secret, it is a shame even to speak of. 5.13. But all things, when they are reproved, are revealed by the light, for everything that is revealed is light. 5.14. Therefore he says, "Awake, you who sleep, and arise from the dead, and Christ will shine on you." 5.15. Therefore watch carefully how you walk, not as unwise, but as wise; 5.18. Don't be drunken with wine, in which is dissipation, but be filled with the Spirit, 5.19. speaking to one another in psalms, hymns, and spiritual songs; singing, and singing praises in your heart to the Lord; 5.26. that he might sanctify it, having cleansed it by the washing of water with the word, 5.27. that he might present the assembly to himself gloriously, not having spot or wrinkle or any such thing; but that it should be holy and without blemish. 5.29. For no man ever hated his own flesh; but nourishes and cherishes it, even as the Lord also does the assembly; 5.32. This mystery is great, but I speak concerning Christ and of the assembly. 6.10. Finally, be strong in the Lord, and in the strength of his might. 6.11. Put on the whole armor of God, that you may be able to stand against the wiles of the devil. 6.12. For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world's rulers of the darkness of this age, and against the spiritual hosts of wickedness in the heavenly places. 6.13. Therefore, put on the whole armor of God, that you may be able to withstand in the evil day, and, having done all, to stand. 6.14. Stand therefore, having the utility belt of truth buckled around your waist, and having put on the breastplate of righteousness, 6.15. and having fitted your feet with the preparation of the gospel of peace; 6.16. above all, taking up the shield of faith, with which you will be able to quench all the fiery darts of the evil one. 6.17. And take the helmet of salvation, and the sword of the Spirit, which is the word of God; 6.18. with all prayer and requests, praying at all times in the Spirit, and being watchful to this end in all perseverance and requests for all the saints: 6.19. on my behalf, that utterance may be given to me in opening my mouth, to make known with boldness the mystery of the gospel, 6.20. for which I am an ambassador in chains; that in it I may speak boldly, as I ought to speak. |
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255. New Testament, Galatians, 3.1, 6.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •mystery cults •mystery (cults) Found in books: Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 238; Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 186| 3.1. Ὦ ἀνόητοι Γαλάται, τίς ὑμᾶς ἐβάσκανεν, οἷς κατʼ ὀφθαλμοὺς Ἰησοῦς Χριστὸς προεγράφη ἐσταυρωμένος; 6.10. Ἄρα οὖν ὡς καιρὸν ἔχωμεν, ἐργαζώμεθα τὸ ἀγαθὸν πρὸς πάντας, μάλιστα δὲ πρὸς τοὺς οἰκείους τῆς πίστεως. | 3.1. Foolish Galatians, who has bewitched you not to obey thetruth, before whose eyes Jesus Christ was openly set forth among you as crucified? 6.10. So then, as we have opportunity, let's do whatis good toward all men, and especially toward those who are of thehousehold of the faith. |
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256. New Testament, Hebrews, 5.9, 7.25, 12.23 (1st cent. CE - 1st cent. CE) Tagged with subjects: •mystery cults, of dionysus •mystery cults Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 222; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 94| 5.9. καὶ τελειωθεὶς ἐγένετο πᾶσιν τοῖς ὑπακούουσιν αὐτῷ αἴτιος σωτηρίας αἰωνίου, 7.25. ὅθεν καὶ σώζειν εἰς τὸ παντελὲς δύναται τοὺς προσερχομένους διʼ αὐτοῦ τῷ θεῷ, πάντοτε ζῶν εἰς τὸ ἐντυγχάνειν ὑπὲρ αὐτῶν. 12.23. καὶ ἐκκλησίᾳ πρωτοτόκων ἀπογεγραμμένων ἐν οὐρανοῖς, καὶ κριτῇ θεῷ πάντων, καὶ πνεύμασι δικαίων τετελειωμένων, | 5.9. Having been made perfect, he became to all of those who obey him the author of eternal salvation, 7.25. Therefore he is also able to save to the uttermost those who draw near to God through him, seeing he ever lives to make intercession for them. 12.23. to the general assembly and assembly of the firstborn who are enrolled in heaven, to God the Judge of all, to the spirits of just men made perfect, |
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257. New Testament, Philippians, 1.15, 3.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •mystery cults •mystery cult Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 47; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 94| 1.15. τινὲς δὲ καὶ διʼ εὐδοκίαν τὸν χριστὸν κηρύσσουσιν· 3.5. περιτομῇ ὀκταήμερος, ἐκ γένους Ἰσραήλ, φυλῆς Βενιαμείν, Ἐβραῖος ἐξ Ἐβραίων, κατὰ νόμον Φαρισαῖος, | 1.15. Some indeed preach Christ even out of envy and strife, and some also out of good will. 3.5. circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; concerning the law, a Pharisee; |
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258. New Testament, Romans, 1.18, 1.19, 1.20, 1.21, 1.22, 1.23, 1.24, 1.25, 1.26, 1.27, 1.28, 1.29, 1.30, 1.31, 1.32, 3, 3.7-4.5, 3.18, 4, 5, 5.9, 6, 6.3, 6.4, 6.5, 7.18, 7.19, 7.20, 7.21, 7.22, 7.25, 7.26, 7.27, 7.28, 7.29, 7.30, 7.31, 7.32, 7.33, 7.34, 7.35, 7.36, 7.37, 7.38, 8, 8.26, 9.5, 11, 11.25, 12.13, 14.21, 15, 16.23, 16.25, 16.26 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Keener(2005), First-Second Corinthians, 239| 8.26. Ὡσαύτως δὲ καὶ τὸ πνεῦμα συναντιλαμβάνεται τῇ ἀσθενείᾳ ἡμῶν· τὸ γὰρ τί προσευξώμεθα καθὸ δεῖ οὐκ οἴδαμεν, ἀλλὰ αὐτὸ τὸ πνεῦμα ὑπερεντυγχάνει στεναγμοῖς ἀλαλήτοις, | 8.26. In the same way, the Spirit also helps our weaknesses, for we don't know how to pray as we ought. But the Spirit himself makes intercession for us with groanings which can't be uttered. |
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259. New Testament, Titus, 1.6, 2.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •artemis, goddess and cult, mysteries Found in books: Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 275, 276| 1.6. εἴ τίς ἐστιν ἀνέγκλητος, μιᾶς γυναικὸς ἀνήρ, τέκνα ἔχων πιστά, μὴ ἐν κατηγορίᾳ ἀσωτίας ἢ ἀνυπότακτα. 2.3. πρεσβύτιδας ὡσαύτως ἐν καταστήματι ἱεροπρεπεῖς, μὴ διαβόλους μηδὲ οἴνῳ πολλῷ δεδουλωμένας, καλοδιδασκάλους, | 1.6. if anyone is blameless, the husband of one wife, having children who believe, who are not accused of loose or unruly behavior. 2.3. and that older women likewise be reverent in behavior, not slanderers nor enslaved to much wine, teachers of that which is good; |
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260. New Testament, John, 1.3, 4.21-4.24, 14.6, 15.1-15.8, 17.21 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 468; Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 437; Keener(2005), First-Second Corinthians, 43; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 89, 91| 1.3. πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν. 4.21. λέγει αὐτῇ ὁ Ἰησοῦς Πίστευέ μοι, γύναι, ὅτι ἔρχεται ὥρα ὅτε οὔτε ἐν τῷ ὄρει τούτῳ οὔτε ἐν Ἰεροσολύμοις προσκυνήσετε τῷ πατρί. 4.22. ὑμεῖς προσκυνεῖτε ὃ οὐκ οἴδατε, ἡμεῖς προσκυνοῦμεν ὃ οἴδαμεν, ὅτι ἡ σωτηρία ἐκ τῶν Ἰουδαίων ἐστίν· 4.23. ἀλλὰ ἔρχεται ὥρα καὶ νῦν ἐστίν, ὅτε οἱ ἀληθινοὶ προσκυνηταὶ προσκυνήσουσιν τῷ πατρὶ ἐν πνεύματι καὶ ἀληθείᾳ, καὶ γὰρ ὁ πατὴρ τοιούτους ζητεῖ τοὺς προσκυνοῦντας αὐτόν· 4.24. πνεῦμα ὁ θεός, καὶ τοὺς προσκυνοῦντας αὐτὸν ἐν πνεύματι καὶ ἀληθείᾳ δεῖ προσκυνεῖν. 14.6. λέγει αὐτῷ Ἰησοῦς Ἐγώ εἰμι ἡ ὁδὸς καὶ ἡ ἀλήθεια καὶ ἡ ζωή· οὐδεὶς ἔρχεται πρὸς τὸν πατέρα εἰ μὴ διʼ ἐμοῦ. 15.1. Ἐγώ εἰμι ἡ ἄμπελος ἡ ἀληθινή, καὶ ὁ πατήρ μου ὁ γεωργός ἐστιν· 15.2. πᾶν κλῆμα ἐν ἐμοὶ μὴ φέρον καρπὸν αἴρει αὐτό, καὶ πᾶν τὸ καρπὸν φέρον καθαίρει αὐτὸ ἵνα καρπὸν πλείονα φέρῃ. 15.3. ἤδη ὑμεῖς καθαροί ἐστε διὰ τὸν λόγον ὃν λελάληκα ὑμῖν· 15.4. μείνατε ἐν ἐμοί, κἀγὼ ἐν ὑμῖν. καθὼς τὸ κλῆμα οὐ δύναται καρπὸν φέρειν ἀφʼ ἑαυτοῦ ἐὰν μὴ μένῃ ἐν τῇ ἀμπέλῳ, οὕτως οὐδὲ ὑμεῖς ἐὰν μὴ ἐν ἐμοὶ μένητε. ἐγώ εἰμι ἡ ἄμπελος, ὑμεῖς τὰ κλήματα. 15.5. ὁ μένων ἐν ἐμοὶ κἀγὼ ἐν αὐτῷ οὗτος φέρει καρπὸν πολύν, ὅτι χωρὶς ἐμοῦ οὐ δύνασθε ποιεῖν οὐδέν. 15.6. ἐὰν μή τις μένῃ ἐν ἐμοί, ἐβλήθη ἔξω ὡς τὸ κλῆμα καὶ ἐξηράνθη, καὶ συνάγουσιν αὐτὰ καὶ εἰς τὸ πῦρ βάλλουσιν καὶ καίεται. 15.7. Ἐὰν μείνητε ἐν ἐμοὶ καὶ τὰ ῥήματά μου ἐν ὑμῖν μείνῃ, ὃ ἐὰν θέλητε αἰτήσασθε καὶ γενήσεται ὑμῖν· 15.8. ἐν τούτῳ ἐδοξάσθη ὁ πατήρ μου ἵνα καρπὸν πολὺν φέρητε καὶ γένησθε ἐμοὶ μαθηταί. 17.21. ἵνα πάντες ἓν ὦσιν, καθὼς σύ, πατήρ, ἐν ἐμοὶ κἀγὼ ἐν σοί, ἵνα καὶ αὐτοὶ ἐν ἡμῖν ὦσιν, ἵνα ὁ κόσμος πιστεύῃ ὅτι σύ με ἀπέστειλας. | 1.3. All things were made through him. Without him was not anything made that has been made. 4.21. Jesus said to her, "Woman, believe me, the hour comes, when neither in this mountain, nor in Jerusalem, will you worship the Father. 4.22. You worship that which you don't know. We worship that which we know; for salvation is from the Jews. 4.23. But the hour comes, and now is, when the true worshippers will worship the Father in spirit and truth, for the Father seeks such to be his worshippers. 4.24. God is spirit, and those who worship him must worship in spirit and truth." 14.6. Jesus said to him, "I am the way, the truth, and the life. No one comes to the Father, except through me. 15.1. "I am the true vine, and my Father is the farmer. 15.2. Every branch in me that doesn't bear fruit, he takes away. Every branch that bears fruit, he prunes, that it may bear more fruit. 15.3. You are already pruned clean because of the word which I have spoken to you. 15.4. Remain in me, and I in you. As the branch can't bear fruit by itself, unless it remains in the vine, so neither can you, unless you remain in me. 15.5. I am the vine. You are the branches. He who remains in me, and I in him, the same bears much fruit, for apart from me you can do nothing. 15.6. If a man doesn't remain in me, he is thrown out as a branch, and is withered; and they gather them, throw them into the fire, and they are burned. 15.7. If you remain in me, and my words remain in you, you will ask whatever you desire, and it will be done to you. 15.8. "In this is my Father glorified, that you bear much fruit; and so you will be my disciples. 17.21. that they may all be one; even as you, Father, are in me, and I in you, that they also may be one in us; that the world may believe that you sent me. |
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261. New Testament, Luke, 1.35, 1.77, 7.31-7.32, 7.49-7.50, 8.10, 8.48, 8.50, 11.14, 12.45, 15.13, 16.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •mystery cult •mystery religions/cults •mystery cults, of dionysus •cult songs, mystery cult •mystery (cults) •mysteries, mystery cults, bacchic, dionysiac •mysteries, mystery cults,orphic •artemis, goddess and cult, mysteries Found in books: Bernabe et al. (2013), Redefining Dionysos, 476; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 15; Gianvittorio-Ungar and Schlapbach (2021), Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond, 96; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 267, 276; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 222; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 35| 1.35. καὶ ἀποκριθεὶς ὁ ἄγγελος εἶπεν αὐτῇ Πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σέ, καὶ δύναμις Ὑψίστου ἐπισκιάσει σοι· διὸ καὶ τὸ γεννώμενον ἅγιον κληθήσεται, υἱὸς θεοῦ· 1.77. τοῦ δοῦναι γνῶσιν σωτηρίας τῷ λαῷ αὐτοῦ ἐν ἀφέσει ἁμαρτιῶν αὐτῶν, 7.31. Τίνι οὖν ὁμοιώσω τοὺς ἀνθρώπους τῆς γενεᾶς ταύτης, καὶ τίνι εἰσὶν 7.32. ὅμοιοι; ὅμοιοί εἰσιν παιδίοις τοῖς ἐν ἀγορᾷ καθημένοις καὶ προσφωνοῦσιν ἀλλήλοις, ἃ λέγει Ηὐλήσαμεν ὑμῖν καὶ οὐκ ὠρχήσασθε· ἐθρηνήσαμεν καὶ οὐκ ἐκλαύσατε· 7.49. καὶ ἤρξαντο οἱ συνανακείμενοι λέγειν ἐν ἑαυτοῖς Τίς οὗτός ἐστιν ὃς καὶ ἁμαρτίας ἀφίησιν; 7.50. εἶπεν δὲ πρὸς τὴν γυναῖκα Ἡ πίστις σου σέσωκέν σε· πορεύου εἰς εἰρήνην. 8.10. ὁ δὲ εἶπεν Ὑμῖν δέδοται γνῶναι τὰ μυστήρια τῆς βασιλείας τοῦ θεοῦ, τοῖς δὲ λοιποῖς ἐν παραβολαῖς, ἵνα βλέποντες μὴ βλέπωσιν καὶ ἀκούοντες μὴ συνίωσιν. 8.48. ὁ δὲ εἶπεν αὐτῇ Θυγάτηρ, ἡ πίστις σου σέσωκέν σε· πορεύου εἰς εἰρήνην. 8.50. ὁ δὲ Ἰησοῦς ἀκούσας ἀπεκρίθη αὐτῷ Μὴ φοβοῦ, μόνον πίστευσον, καὶ σωθήσεται. 11.14. Καὶ ἦν ἐκβάλλων δαιμόνιον κωφόν· ἐγένετο δὲ τοῦ δαιμονίου ἐξελθόντος ἐλάλησεν ὁ κωφός. Καὶ ἐθαύμασαν οἱ ὄχλοι· 12.45. ἐὰν δὲ εἴπῃ ὁ δοῦλος ἐκεῖνος ἐν τῇ καρδίᾳ αὐτοῦ Χρονίζει ὁ κύριός μου ἔρχεσθαι, καὶ ἄρξηται τύπτειν τοὺς παῖδας καὶ τὰς παιδίσκας, ἐσθίειν τε καὶ πίνειν καὶ μεθύσκεσθαι, 15.13. καὶ μετʼ οὐ πολλὰς ἡμέρας συναγαγὼν πάντα ὁ νεώτερος υἱὸς ἀπεδήμησεν εἰς χώραν μακράν, καὶ ἐκεῖ διεσκόρπισεν τὴν οὐσίαν αὐτοῦ ζῶν ἀσώτως. 16.16. Ὁ νόμος καὶ οἱ προφῆται μέχρι Ἰωάνου· ἀπὸ τότε ἡ βασιλεία τοῦ θεοῦ εὐαγγελίζεται καὶ πᾶς εἰς αὐτὴν βιάζεται. | 1.35. The angel answered her, "The Holy Spirit will come on you, and the power of the Most High will overshadow you. Therefore also the holy one who is born from you will be called the Son of God. 1.77. To give knowledge of salvation to his people by the remission of their sins, 7.31. The Lord said, "To what then will I liken the people of this generation? What are they like? 7.32. They are like children who sit in the marketplace, and call one to another, saying, 'We piped to you, and you didn't dance. We mourned, and you didn't weep.' 7.49. Those who sat at the table with him began to say to themselves, "Who is this who even forgives sins?" 7.50. He said to the woman, "Your faith has saved you. Go in peace." 8.10. He said, "To you it is given to know the mysteries of the Kingdom of God, but to the rest in parables; that 'seeing they may not see, and hearing they may not understand.' 8.48. He said to her, "Daughter, cheer up. Your faith has made you well. Go in peace." 8.50. But Jesus hearing it, answered him, "Don't be afraid. Only believe, and she will be healed." 11.14. He was casting out a demon, and it was mute. It happened, when the demon had gone out, the mute man spoke; and the multitudes marveled. 12.45. But if that servant says in his heart, 'My lord delays his coming,' and begins to beat the menservants and the maidservants, and to eat and drink, and to be drunken, 15.13. Not many days after, the younger son gathered all of this together and took his journey into a far country. There he wasted his property with riotous living. 16.16. The law and the prophets were until John. From that time the gospel of the Kingdom of God is preached, and everyone is forcing his way into it. |
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262. New Testament, Mark, 4.11, 7.35, 9.17, 14.12, 14.22-14.26, 14.32-14.41, 15.4, 16.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •mystery (cults) •mysteries, mystery cults, bacchic, dionysiac •mysteries, mystery cults,orphic •mystery cults •cult songs, mystery cult Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 23; Bernabe et al. (2013), Redefining Dionysos, 476; Gianvittorio-Ungar and Schlapbach (2021), Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond, 96; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 267; Keener(2005), First-Second Corinthians, 97, 239| 4.11. καὶ ἔλεγεν αὐτοῖς Ὑμῖν τὸ μυστήριον δέδοται τῆς βασιλείας τοῦ θεοῦ· ἐκείνοις δὲ τοῖς ἔξω ἐν παραβολαῖς τὰ πάντα γίνεται, 7.35. καὶ ἠνοίγησαν αὐτοῦ αἱ ἀκοαί, καὶ ἐλύθη ὁ δεσμὸς τῆς γλώσσης αὐτῷ, καὶ ἐλάλει ὀρθῶς· 9.17. καὶ ἀπεκρίθη αὐτῷ εἷς ἐκ τοῦ ὄχλου Διδάσκαλε, ἤνεγκα τὸν υἱόν μου πρὸς σέ, ἔχοντα πνεῦμα ἄλαλον· 14.12. Καὶ τῇ πρώτῃ ἡμέρᾳ τῶν ἀζύμων, ὅτε τὸ πάσχα ἔθυον, λέγουσιν αὐτῷ οἱ μαθηταὶ αὐτοῦ Ποῦ θέλεις ἀπελθόντες ἑτοιμάσωμεν ἵνα φάγῃς τὸ πάσχα; 14.22. Καὶ ἐσθιόντων αὐτῶν λαβὼν ἄρτον εὐλογήσας ἔκλασεν καὶ ἔδωκεν αὐτοῖς καὶ εἶπεν Λάβετε, τοῦτό ἐστιν τὸ σῶμά μου. 14.23. καὶ λαβὼν ποτήριον εὐχαριστήσας ἔδωκεν αὐτοῖς, καὶ ἔπιον ἐξ αὐτοῦ πάντες. 14.24. καὶ εἶπεν αὐτοῖς Τοῦτό ἐστιν τὸ αἷμά μου τῆς διαθήκης τὸ ἐκχυννόμενον ὑπὲρ πολλῶν· 14.25. ἀμὴν λέγω ὑμῖν ὅτι οὐκέτι οὐ μὴ πίω ἐκ τοῦ γενήματος τῆς ἀμπέλου ἕως τῆς ἡμέρας ἐκείνης ὅταν αὐτὸ πίνω καινὸν ἐν τῇ βασιλείᾳ τοῦ θεοῦ. 14.26. Καὶ ὑμνήσαντες ἐξῆλθον εἰς τὸ Ὄρος τῶν Ἐλαιῶν. 14.32. Καὶ ἔρχονται εἰς χωρίον οὗ τὸ ὄνομα Γεθσημανεί, καὶ λέγει τοῖς μαθηταῖς αὐτοῦ Καθίσατε ὧδε ἕως προσεύξωμαι. 14.33. καὶ παραλαμβάνει τὸν Πέτρον καὶ τὸν Ἰάκωβον καὶ τὸν Ἰωάνην μετʼ αὐτοῦ, καὶ ἤρξατο ἐκθαμβεῖσθαι καὶ ἀδημονεῖν, 14.34. καὶ λέγει αὐτοῖς Περίλυπός ἐστιν ἡ ψυχή μου ἕως θανάτου· μείνατε ὧδε καὶ γρηγορεῖτε. 14.35. καὶ προελθὼν μικρὸν ἔπιπτεν ἐπὶ τῆς γῆς, καὶ προσηύχετο ἵνα εἰ δυνατόν ἐστιν παρέλθῃ ἀπʼ αὐτοῦ ἡ ὥρα, 14.36. καὶ ἔλεγεν Ἀββά ὁ πατήρ, πάντα δυνατά σοι· παρένεγκε τὸ ποτήριον τοῦτο ἀπʼ ἐμοῦ· ἀλλʼ οὐ τί ἐγὼ θέλω ἀλλὰ τί σύ. 14.37. καὶ ἔρχεται καὶ εὑρίσκει αὐτοὺς καθεύδοντας, καὶ λέγει τῷ Πέτρῳ Σίμων, καθεύδεις; οὐκ ἴσχυσας μίαν ὥραν γρηγορῆσαι; 14.38. γρηγορεῖτε καὶ προσεύχεσθε, ἵνα μὴ ἔλθητε εἰς πειρασμόν· τὸ μὲν πνεῦμα πρόθυμον ἡ δὲ σὰρξ ἀσθενής. 14.39. καὶ πάλιν ἀπελθὼν προσηύξατο [τὸν αὐτὸν λόγον εἰπών]. 14.40. καὶ πάλιν ἐλθὼν εὗρεν αὐτοὺς καθεύδοντας, ἦσαν γὰρ αὐτῶν οἱ ὀφθαλμοὶ καταβαρυνόμενοι, καὶ οὐκ ᾔδεισαν τί ἀποκριθῶσιν αὐτῷ. 14.41. καὶ ἔρχεται τὸ τρίτον καὶ λέγει αὐτοῖς Καθεύδετε [τὸ] λοιπὸν καὶ ἀναπαύεσθε· ἀπέχει· ἦλθεν ἡ ὥρα, ἰδοὺ παραδίδοται ὁ υἱὸς τοῦ ἀνθρώπου εἰς τὰς χεῖρας τῶν ἁμαρτωλῶν. 15.4. ὁ δὲ Πειλᾶτος πάλιν ἐπηρώτα αὐτὸν [λέγων] Οὐκ ἀποκρίνῃ οὐδέν; ἴδε πόσα σου κατηγοροῦσιν. 16.1. Καὶ διαγενομένου τοῦ σαββάτου [ἡ] Μαρία ἡ Μαγδαληνὴ καὶ Μαρία ἡ [τοῦ] Ἰακώβου καὶ Σαλώμη ἠγόρασαν ἀρώματα ἱνα ἐλθοῦσαι ἀλείψωσιν αὐτόν. | 4.11. He said to them, "To you is given the mystery of the Kingdom of God, but to those who are outside, all things are done in parables, 7.35. Immediately his ears were opened, and the impediment of his tongue was loosed, and he spoke clearly. 9.17. One of the multitude answered, "Teacher, I brought to you my son, who has a mute spirit; 14.12. On the first day of unleavened bread, when they sacrificed the Passover, his disciples asked him, "Where do you want us to go and make ready that you may eat the Passover?" 14.22. As they were eating, Jesus took bread, and when he had blessed, he broke it, and gave to them, and said, "Take, eat. This is my body." 14.23. He took the cup, and when he had given thanks, he gave to them. They all drank of it. 14.24. He said to them, "This is my blood of the new covet, which is poured out for many. 14.25. Most assuredly I tell you, I will no more drink of the fruit of the vine, until that day when I drink it anew in the Kingdom of God." 14.26. When they had sung a hymn, they went out to the Mount of Olives. 14.32. They came to a place which was named Gethsemane. He said to his disciples, "Sit here, while I pray." 14.33. He took with him Peter, James, and John, and began to be greatly troubled and distressed. 14.34. He said to them, "My soul is exceedingly sorrowful, even to death. Stay here, and watch." 14.35. He went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass away from him. 14.36. He said, "Abba, Father, all things are possible to you. Please remove this cup from me. However, not what I desire, but what you desire." 14.37. He came and found them sleeping, and said to Peter, "Simon, are you sleeping? Couldn't you watch one hour? 14.38. Watch and pray, that you not enter into temptation. The spirit indeed is willing, but the flesh is weak." 14.39. Again he went away, and prayed, saying the same words. 14.40. Again he returned, and found them sleeping, for their eyes were very heavy, and they didn't know what to answer him. 14.41. He came the third time, and said to them, "Sleep on now, and take your rest. It is enough. The hour has come. Behold, the Son of Man is betrayed into the hands of sinners. 15.4. Pilate again asked him, "Have you no answer? See how many things they testify against you!" 16.1. When the Sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, bought spices, that they might come and anoint him. |
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263. New Testament, Matthew, 1.21, 5.29-5.30, 7.6, 7.21-7.27, 9.32-9.33, 10.27, 11.16-11.17, 12.22-12.23, 13.11, 13.13, 15.30-15.31, 18.8-18.9, 19.11-19.12, 26.30 (1st cent. CE - 1st cent. CE) Tagged with subjects: •mystery cults, of dionysus •mystery cults •pagan allegory, mysteries/cults •mysteries, mystery cults, bacchic, dionysiac •mysteries, mystery cults,orphic •cult songs, mystery cult •mystery (cults) Found in books: Bernabe et al. (2013), Redefining Dionysos, 476; Gianvittorio-Ungar and Schlapbach (2021), Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond, 96; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 267; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 222; Keener(2005), First-Second Corinthians, 43; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 64; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 87, 88| 1.21. τέξεται δὲ υἱὸν καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν, αὐτὸς γὰρ σώσει τὸν λαὸν αὐτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτῶν. 5.29. εἰ δὲ ὁ ὀφθαλμός σου ὁ δεξιὸς σκανδαλίζει σε, ἔξελε αὐτὸν καὶ βάλε ἀπὸ σοῦ, συμφέρει γάρ σοι ἵνα ἀπόληται ἓν τῶν μελῶν σου καὶ μὴ ὅλον τὸ σῶμά σου βληθῇ εἰς γέενναν· 5.30. καὶ εἰ ἡ δεξιά σου χεὶρ σκανδαλίζει σε, ἔκκοψον αὐτὴν καὶ βάλε ἀπὸ σοῦ, συμφέρει γάρ σοι ἵνα ἀπόληται ἓν τῶν μελῶν σου καὶ μὴ ὅλον τὸ σῶμά σου εἰς γέενναν ἀπέλθῃ. 7.6. Μὴ δῶτε τὸ ἅγιον τοῖς κυσίν, μηδὲ βάλητε τοὺς μαργαρίτας ὑμῶν ἔμπροσθεν τῶν χοίρων, μή ποτε καταπατήσουσιν αὐτοὺς ἐν τοῖς ποσὶν αὐτῶν καὶ στραφέντες ῥήξωσιν ὑμᾶς. 7.21. Οὐ πᾶς ὁ λέγων μοι Κύριε κύριε εἰσελεύσεται εἰς τὴν βασιλείαν τῶν οὐρανῶν, ἀλλʼ ὁ ποιῶν τὸ θέλημα τοῦ πατρός μου τοῦ ἐν τοῖς οὐρανοῖς. 7.22. πολλοὶ ἐροῦσίν μοι ἐν ἐκείνῃ τῇ ἡμέρᾳ Κύριε κύριε, οὐ τῷ σῷ ὀνόματι ἐπροφητεύσαμεν, καὶ τῷ σῷ ὀνόματι δαιμόνια ἐξεβάλομεν, καὶ τῷ σῷ ὀνόματι δυνάμεις πολλὰς ἐποιήσαμεν; 7.23. καὶ τότε ὁμολογήσω αὐτοῖς ὅτι Οὐδέποτε ἔγνων ὑμᾶς· ἀποχωρεῖτε ἀπʼ ἐμοῦ οἱ ἐργαζόμενοι τὴν ἀνομίαν. 7.24. Πᾶς οὖν ὅστις ἀκούει μου τοὺς λόγους [τούτους] καὶ ποιεῖ αὐτούς, ὁμοιωθήσεται ἀνδρὶ φρονίμῳ, ὅστις ᾠκοδόμησεν αὐτοῦ τὴν οἰκίαν ἐπὶ τὴν πέτραν. 7.25. καὶ κατέβη ἡ βροχὴ καὶ ἦλθαν οἱ ποταμοὶ καὶ ἔπνευσαν οἱ ἄνεμοι καὶ προσέπεσαν τῇ οἰκίᾳ ἐκείνῃ, καὶ οὐκ ἔπεσεν, τεθεμελίωτο γὰρ ἐπὶ τὴν πέτραν. 7.26. Καὶ πᾶς ὁ ἀκούων μου τοὺς λόγους τούτους καὶ μὴ ποιῶν αὐτοὺς ὁμοιωθήσεται ἀνδρὶ μωρῷ, ὅστις ᾠκοδόμησεν αὐτοῦ τὴν οἰκίαν ἐπὶ τὴν ἄμμον. 7.27. καὶ κατέβη ἡ βροχὴ καὶ ἦλθαν οἱ ποταμοὶ καὶ ἔπνευσαν οἱ ἄνεμοι καὶ προσέκοψαν τῇ οἰκίᾳ ἐκείνῃ, καὶ ἔπεσεν, καὶ ἦν ἡ πτῶσις αὐτῆς μεγάλη. 9.32. Αὐτῶν δὲ ἐξερχομένων ἰδοὺ προσήνεγκαν αὐτῷ κωφὸν δαιμονιζόμενον· 9.33. καὶ ἐκβληθέντος τοῦ δαιμονίου ἐλάλησεν ὁ κωφός. καὶ ἐθαύμασαν οἱ ὄχλοι λέγοντες Οὐδέποτε ἐφάνη οὕτως ἐν τῷ Ἰσραήλ. 10.27. ὃ λέγω ὑμῖν ἐν τῇ σκοτίᾳ, εἴπατε ἐν τῷ φωτί· καὶ ὃ εἰς τὸ οὖς ἀκούετε, κηρύξατε ἐπὶ τῶν δωμάτων. 11.16. Τίνι δὲ ὁμοιώσω τὴν γενεὰν ταύτην; ὁμοία ἐστὶν παιδίοις καθημένοις ἐν ταῖς ἀγοραῖς ὓ προσφωνοῦντα τοῖς ἑτέροις 11.17. λέγουσιν Ηὐλήσαμεν ὑμῖν καὶ οὐκ ὠρχήσασθε· ἐθρηνήσαμεν καὶ οὐκ ἐκόψασθε· 12.22. Τότε προσήνεγκαν αὐτῷ δαιμονιζόμενον τυφλὸν καὶ κωφόν· καὶ ἐθεράπευσεν αὐτόν, ὥστε τὸν κωφὸν λαλεῖν καὶ βλέπειν. 12.23. Καὶ ἐξίσταντο πάντες οἱ ὄχλοι καὶ ἔλεγον Μήτι οὗτός ἐστιν ὁ υἱὸς Δαυείδ; 13.11. ὁ δὲ ἀποκριθεὶς εἶπεν ὅτι Ὑμῖν δέδοται γνῶναι τὰ μυστήρια τῆς βασιλείας τῶν οὐρανῶν, ἐκείνοις δὲ οὐ δέδοται. 13.13. διὰ τοῦτο ἐν παραβολαῖς αὐτοῖς λαλῶ, ὅτι βλέποντες οὐ βλέπουσιν καὶ ἀκούοντες οὐκ ἀκούουσιν οὐδὲ συνίουσιν· 15.30. καὶ προσῆλθον αὐτῷ ὄχλοι πολλοὶ ἔχοντες μεθʼ ἑαυτῶν χωλούς, κυλλούς, τυφλούς, κωφούς, καὶ ἑτέρους πολλούς, καὶ ἔριψαν αὐτοὺς παρὰ τοὺς πόδας αὐτοῦ, καὶ ἐθεράπευσεν αὐτούς· 15.31. ὥστε τὸν ὄχλον θαυμάσαι βλέποντας κωφοὺς λαλοῦντας καὶ χωλοὺς περιπατοῦντας καὶ τυφλοὺς βλέποντας· καὶ ἐδόξασαν τὸν θεὸν Ἰσραήλ. 18.8. Εἰ δὲ ἡ χείρ σου ἢ ὁ πούς σου σκανδαλίζει σε, ἔκκοψον αὐτὸν καὶ βάλε ἀπὸ σοῦ· καλόν σοί ἐστιν εἰσελθεῖν εἰς τὴν ζωὴν κυλλὸν ἢ χωλόν, ἢ δύο χεῖρας ἢ δύο πόδας ἔχοντα βληθῆναι εἰς τὸ πῦρ τὸ αἰώνιον. 18.9. καὶ εἰ ὁ ὀφθαλμός σου σκανδαλίζει σε, ἔξελε αὐτὸν καὶ βάλε ἀπὸ σοῦ· καλόν σοί ἐστιν μονόφθαλμον εἰς τὴν ζωὴν εἰσελθεῖν, ἢ δύο ὀφθαλμοὺς ἔχοντα βληθῆναι εἰς τὴν γέενναν τοῦ πυρός. 19.11. ὁ δὲ εἶπεν αὐτοῖς Οὐ πάντες χωροῦσι τὸν λόγον, ἀλλʼ οἷς δέδοται. 19.12. εἰσὶν γὰρ εὐνοῦχοι οἵτινες ἐκ κοιλίας μητρὸς ἐγεννήθησαν οὕτως, καὶ εἰσὶν εὐνοῦχοι οἵτινες εὐνουχίσθησαν ὑπὸ τῶν ἀνθρώπων, καὶ εἰσὶν εὐνοῦχοι οἵτινες εὐνούχισαν ἑαυτοὺς διὰ τὴν βασιλείαν τῶν οὐρανῶν. ὁ δυνάμενος χωρεῖν χωρείτω. 26.30. Καὶ ὑμνήσαντες ἐξῆλθον εἰς τὸ Ὄρος τῶν Ἐλαιῶν. | 1.21. She shall bring forth a son. You shall call his name Jesus, for it is he who shall save his people from their sins." 5.29. If your right eye causes you to stumble, pluck it out and throw it away from you. For it is profitable for you that one of your members should perish, than for your whole body to be cast into Gehenna. 5.30. If your right hand causes you to stumble, cut it off, and throw it away from you: for it is profitable for you that one of your members should perish, and not your whole body be thrown into Gehenna. 7.6. "Don't give that which is holy to the dogs, neither throw your pearls before the pigs, lest perhaps they trample them under their feet, and turn and tear you to pieces. 7.21. Not everyone who says to me, 'Lord, Lord,' will enter into the Kingdom of Heaven; but he who does the will of my Father who is in heaven. 7.22. Many will tell me in that day, 'Lord, Lord, didn't we prophesy in your name, in your name cast out demons, and in your name do many mighty works?' 7.23. Then I will tell them, 'I never knew you. Depart from me, you who work iniquity.' 7.24. "Everyone therefore who hears these words of mine, and does them, I will liken him to a wise man, who built his house on a rock. 7.25. The rain came down, the floods came, and the winds blew, and beat on that house; and it didn't fall, for it was founded on the rock. 7.26. Everyone who hears these words of mine, and doesn't do them will be like a foolish man, who built his house on the sand. 7.27. The rain came down, the floods came, and the winds blew, and beat on that house; and it fell -- and great was its fall." 9.32. As they went out, behold, a mute man who was demon possessed was brought to him. 9.33. When the demon was cast out, the mute man spoke. The multitudes marveled, saying, "Nothing like this has ever been seen in Israel!" 10.27. What I tell you in the darkness, speak in the light; and what you hear whispered in the ear, proclaim on the housetops. 11.16. "But to what shall I compare this generation? It is like children sitting in the marketplaces, who call to their companions 11.17. and say, 'We played the flute for you, and you didn't dance. We mourned for you, and you didn't lament.' 12.22. Then one possessed by a demon, blind and mute, was brought to him and he healed him, so that the blind and mute man both spoke and saw. 12.23. All the multitudes were amazed, and said, "Can this be the son of David?" 13.11. He answered them, "To you it is given to know the mysteries of the Kingdom of Heaven, but it is not given to them. 13.13. Therefore I speak to them in parables, because seeing they don't see, and hearing, they don't hear, neither do they understand. 15.30. Great multitudes came to him, having with them the lame, blind, mute, maimed, and many others, and they put them down at his feet. He healed them, 15.31. so that the multitude wondered when they saw the mute speaking, injured whole, lame walking, and blind seeing -- and they glorified the God of Israel. 18.8. If your hand or your foot causes you to stumble, cut it off, and cast it from you. It is better for you to enter into life maimed or crippled, rather than having two hands or two feet to be cast into the eternal fire. 18.9. If your eye causes you to stumble, pluck it out, and cast it from you. It is better for you to enter into life with one eye, rather than having two eyes to be cast into the Gehenna of fire. 19.11. But he said to them, "Not all men can receive this saying, but those to whom it is given. 19.12. For there are eunuchs who were born that way from their mother's womb, and there are eunuchs who were made eunuchs by men; and there are eunuchs who made themselves eunuchs for the Kingdom of Heaven's sake. He who is able to receive it, let him receive it." 26.30. When they had sung a hymn, they went out to the Mount of Olives. |
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| 264. Petronius Arbiter, Satyricon, 109.8-109.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cult, mysteries, rituals, foundation •cult, mysteries, rituals, public/private •cult, mysteries, rituals, worshippers Found in books: Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 202, 236 |
| 265. Anon., The Life of Adam And Eve, 25.3 (1st cent. CE - 5th cent. CE) Tagged with subjects: •mystery cults Found in books: Keener(2005), First-Second Corinthians, 239 |
266. New Testament, Colossians, 1.26-1.27, 2.2, 3.11, 3.16, 4.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •artemis, goddess and cult, mysteries •mystery (cults) •mystery cults, religion Found in books: Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 437; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 267, 268, 270, 272, 275| 1.26. τὸ μυστήριον τὸ ἀποκεκρυμμένον ἀπὸ τῶν αἰώνων καὶ ἀπὸ τῶν γενεῶν, — νῦν δὲ ἐφανερώθη τοῖς ἁγίοις αὐτοῦ, 1.27. οἷς ἠθέλησεν ὁ θεὸς γνωρίσαι τί τὸ πλοῦτος τῆς δόξης τοῦ μυστηρίου τούτου ἐν τοῖς ἔθνεσιν, ὅ ἐστιν Χριστὸς ἐν ὑμῖν, ἡ ἐλπὶς τῆς δόξης· 2.2. ἵνα παρακληθῶσιν αἱ καρδίαι αὐτῶν, συνβιβασθέντες ἐν ἀγάπῃ καὶ εἰς πᾶν πλοῦτος τῆς πληροφορίας τῆς συνέσεως, εἰς ἐπίγνωσιν τοῦ μυστηρίου τοῦ θεοῦ, Χριστοῦ, 3.11. ὅπου οὐκ ἔνι Ἕλλην καὶ Ἰουδαῖος, περιτομὴ καὶ ἀκροβυστία, βάρβαρος, Σκύθης, δοῦλος, ἐλεύθερος, ἀλλὰ πάντα καὶ ἐν πᾶσιν Χριστός. 3.16. ὁ λόγος τοῦ χριστοῦ ἐνοικείτω ἐν ὑμῖν πλουσίως ἐν πάσῃ σοφίᾳ· διδάσκοντες καὶ νουθετοῦντες ἑαυτοὺς ψαλμοῖς, ὕμνοις, ᾠδαῖς πνευματικαῖς ἐν χάριτι, ᾁδοντες ἐν ταῖς καρδίαις ὑμῶν τῷ θεῷ· 4.3. προσευχόμενοι ἅμα καὶ περὶ ἡμῶν, ἵνα ὁ θεὸς ἀνοίξῃ ἡμῖν θύραν τοῦ λόγου, λαλῆσαι τὸ μυστήριον τοῦ χριστοῦ, διʼ ὃ καὶ δέδεμαι, | 1.26. the mystery which has been hidden for ages and generations. But now it has been revealed to his saints, 1.27. to whom God was pleased to make known what are the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory; 2.2. that their hearts may be comforted, they being knit together in love, and gaining all riches of the full assurance of understanding, that they may know the mystery of God, both of the Father and of Christ, 3.11. where there can't be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondservant, freeman; but Christ is all, and in all. 3.16. Let the word of Christ dwell in you richly; in all wisdom teaching and admonishing one another with psalms, hymns, and spiritual songs, singing with grace in your heart to the Lord. 4.3. praying together for us also, that God may open to us a door for the word, to speak the mystery of Christ, for which I am also in bonds; |
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| 267. Gorgias Atheniensis, Fragments, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •orphic, see mystery cults Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 313 |
| 268. Ps.-Philo, Biblical Antiquities, 11.15, 12.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •mystery religions/cults Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 315 |
| 269. Anon., 2 Baruch, 51.11, 83.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •mystery cults Found in books: Keener(2005), First-Second Corinthians, 43, 239 |
| 270. Suetonius, Claudius, 22, 32 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Keener(2005), First-Second Corinthians, 97 |
| 271. Suetonius, Augustus, 32.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •mystery cult Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 331 |
| 272. Statius, Thebais, 12.133, 12.792 (1st cent. CE - 1st cent. CE) Tagged with subjects: •mystery cults •mysteries, mystery cults, bacchic, dionysiac Found in books: Bernabe et al. (2013), Redefining Dionysos, 8; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 108 |
| 273. Statius, Achilleis, 1.823-1.840 (1st cent. CE - 1st cent. CE) Tagged with subjects: •mystery (mysteries), cults Found in books: Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 120 |
| 274. Epictetus, Discourses, 1.19.2-1.19.6, 4.4.6-4.4.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •mystery cults •mystery cult Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 204; Keener(2005), First-Second Corinthians, 26 |
| 275. Silius Italicus, Punica, 12.283-12.284 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •mystery cults Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 102 |
276. Clement of Rome, 1 Clement, 36.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •mystery religions/cults Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 314| 36.2. διὰ τούτου ἀτενίζομεν a)teni/twmen A "lat us fir our gaze." εἰς τὰ ὕψη τῶν οὐρανῶν, διὰ τούτου ἐνοπτριζόμεθα τὴν ἄμωμον καὶ ὑπερτάτην ὄψιν αὐτοῦ, διὰ τούτου ἠνεῴχθησαν ἡμῶν οἱ ὀφθαλμοὶ τῆς καρδίας, διὰ τούτου ἡ ἀσύνετος καὶ ἐσκοτωμένη διάνοια ἡμῶν ἀναθάλλει εἰς τὸ φῶς, διὰ τούτου ἠθέλησεν ὁ δεσπότης τῆς ἀθανάτου γνώσεως ἡμᾶς γεύσασθαι, ὃς Heb. 1, 3, 4 ὦν ἀπαύγασμα τῆς μεγαλωσύνης αὐτοῦ, τοσούτῳ μείζων ἐστὶν ἀγγέλων, ὅσῳ διαφορώτερον ὄνομα Heb. 1, 7; Pa 104, 4 κεκληρονόμηκεν. | |
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| 277. Suetonius, Nero, 34.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •mystery cults Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 30 |
278. Tosefta, Hagigah, 2.3-2.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •mystery cults Found in books: Keener(2005), First-Second Corinthians, 239| 2.3. "כל המסתכל בארבעה דברים ראוי לו [כאלו לא] בא לעולם מה למעלה מה למטה מה לפנים ומה לאחור [יכול] קודם למעשה בראשית תלמוד לומר (דברים ד) למן היום אשר ברא אלהים אדם על הארץ יכול [עד שלא נבראו סדרי תקופות תלמוד לומר (שם) ולמקצה השמים ועד קצה השמים מה תלמוד לומר למן היום אשר ברא אלהים אדם על הארץ מן היום אשר ברא אלהים אדם על הארץ אתה דורש ואי אתה דורש] מה למעלה מה למטה מה היה ומה עתיד להיות.", 2.4. "מימיהן לא נחלקו אלא על הסמיכה חמשה זוגות הן שלשה מזוגות הראשונים שאמרו [שלא] לסמוך ושנים מזוגות האחרונים שאמרו לסמוך [שלשה] היו נשיאים ושנים [מהן] אבות בית דין דברי רבי מאיר [רבי יהודה אומר שמעון בן שטח נשיא] יהודה בן טבאי אב ב\"ד אמר רבי יוסי בתחלה לא היתה מחלוקת בישראל אלא בית דין של שבעים ואחד [היה] בלשכת הגזית [ושאר] בתי דינים של עשרים ושלשה [היו בעיירות ארץ ישראל ושני בתי דינים של שלשה שלשה היו בירושלים אחד בהר הבית ואחד בחיל] נצרך אחד מהם הולך אצל בית דין שבעירו אין בית דין הולך אצל בית דין הסמוך לעירו [אם] שמעו אמרו להם אם לאו הוא ומופלא שבהן באין לבית דין שבהר הבית [אם] שמעו אמרו להם ואם לאו הוא ומופלא שבהם באין לבית דין [שבחיל אם שמעו אמרו להם אם לאו אלו ואלו באין לבית דין] שבלשכת הגזית ובית דין שבלשכת הגזית אע\"פ שהוא של שבעים ואחד אין פחות מעשרים ושלשה נצרך אחד מהם לצאת רואה אם יש שם עשרים ושלשה יוצא ואם לאו אין יוצא עד שיהו שם עשרים ושלשה היו יושבין מתמיד של שחר עד תמיד של בין הערבים ובשבתות ובימים טובים נכנסין לבית המדרש שבהר הבית [נשאלה הלכה] אם שמעו אמרו להם ואם לאו עומדין במנין אם רבו המטמאין טימאו אם רבו המטהרין טיהרו משם הלכה יוצא רווחת בישראל משרבו תלמידי שמאי והלל שלא שמשו כל צרכן [הרבו] מחלוקת בישראל [ונעשו כשתי תורות ומשם היו יושבין ובודקין] כל מי שהוא חכם [ועניו] ושפוי וירא חטא ופרקו טוב [ורוח] הבריות נוחה הימנו [עושין אותו] דיין בעירו משנעשה דיין בעירו מעלין ומושיבין אותו בהר הבית ומשם מעלין ומושיבין אותו בחיל ומשם מעלין ומושיבין אותו בלשכת הגזית ושם יושבין ובודקין יחסי כהונה ויחסי לויה כהן שנמצא בו פסול לובש שחורין ומתעטף שחורין יוצא והולך לו ושלא נמצא בו פסול לובש לבנים ומתעטף לבנים נכנס ומשמש עם אחיו הכהנים ויום טוב היו עושין שלא נמצא פסול בזרעו של אהרן ומביא עשירית האיפה משלו ועובדה בידו אף על פי שאין המשמר שלו אחד כהן גדול ואחד כהן הדיוט שעבדו עד שלא הביאו עשירית האיפה שלהן עבודתן כשרה.", | 2.4. "In their days they only argued about laying of hands. There were five pairs. three of the first pairs said not to lay on hands and two of the other pairs said to lay on hands. Three were Nesi'im (princes) and two (of them) were the heads of courts. The words of R. Meir. R. Judah said Simon ben Shetah was Nasi (prince) and Judah ben Tabbai the head of the court....Said R. Yose: Originally there were no arguments in Israel. Rather, a 71 member court sat in the chamber of hewn stone and other courts of 23 existed in the cities of Erez Yisrael. And two courts of 3 apiece were in Jerusalem, one on the temple mount and one in Hayil. When one of them was necessary [a person] goes to the court in his city. No court (in his city)--[the person] goes to the court near his city. If they heard, they say to him; if not, he and their most distinguished member go to the court on the temple mount. If they heard, they say to him; if not, he and their most distinguished member go to the court in Hayil. If they heard they say to him; if not these and these arrive at the court in the chamber of hewn stone (And the court of the chamber of hewn stone even though it is 71, it can never have less than 23. If one of them needs to leave, he sees if there will be 23 he may leave; if not, he may not leave until there are 23. They would sit from the offering of the morning sacrifice until the offering of the afternoon sacrifice. And on sabbaths and Holidays they would enter the Beit Midrash on the temple mount.) If they heard they say to them, and if not, they establish a quorum and take a roll. If the majority says impure it is impure. If the majority says pure it is pure. From there the Halakhah (law) goes out widespread in Israel. When there increased the students of Shammai and Hillel who did not properly apprentice, conflict increased in Israel and it became as though there were two Torahs. And for there they would sit and inspect. Whoever was wise and humble and abundant and sin-fearing and mature and getting along with other people they make him a judge in his city. After being made a judge in his city they could elevate and set him on the temple mount and from there they could elevate and seat him in Hayil and from there they can elevate and seat him in the chamber of hewn stone and from there they sit and inspect the lineages of the priests and levites. A priest in whom has been found a blemish wears black and wraps in black, exits and leaves. One in whom not a blemish is found wears white and wraps in white, enters and serves with his brothers the priests. They would make a holiday that not a blemish was found among the children of Aaron. And he would bring a tenth of an Eifah of his own flour and do the service with his own hands even though it is not his priestly shift. A high priest and a regular priest who served before bringing their tenth of an Eifah their service is acceptable. " |
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279. Apollodorus, Bibliotheca, 1.9.12, 2.2.2, 2.5.1-2.5.2, 3.4.3, 3.5.1-3.5.3, 3.82, 3.86, 3.129, 9.2, 9.19 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •mysteries, mystery cults, bacchic, dionysiac •mysteries, mystery cults, at andania •chorus, khoros, mystery cult and •citizenship, and religious participation, and mystery cult •identity, general, and (dionysiac) mystery cult •cult, mysteries, rituals, foundation •cult, mysteries, rituals, relic •cult, mysteries, rituals, worship Found in books: Bernabe et al. (2013), Redefining Dionysos, 8, 15, 52; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 100; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 169; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 187| 1.9.12. Βίας δὲ 3 -- ἐμνηστεύετο Πηρὼ τὴν Νηλέως· ὁ δὲ πολλῶν αὐτῷ μνηστευομένων τὴν θυγατέρα δώσειν ἔφη τῷ τὰς Φυλάκου 1 -- βόας κομίσαντι αὐτῷ. αὗται δὲ ἦσαν ἐν Φυλάκῃ, καὶ κύων ἐφύλασσεν αὐτὰς οὗ οὔτε ἄνθρωπος οὔτε θηρίον πέλας ἐλθεῖν ἠδύνατο. ταύτας ἀδυνατῶν Βίας τὰς βόας κλέψαι παρεκάλει τὸν ἀδελφὸν συλλαβέσθαι. Μελάμπους δὲ ὑπέσχετο, καὶ προεῖπεν ὅτι φωραθήσεται κλέπτων καὶ δεθεὶς ἐνιαυτὸν οὕτω τὰς βόας λήψεται. μετὰ δὲ τὴν ὑπόσχεσιν εἰς Φυλάκην ἀπῄει καί, καθάπερ προεῖπε, φωραθεὶς ἐπὶ τῇ κλοπῇ δέσμιος 2 -- ἐν οἰκήματι ἐφυλάσσετο. λειπομένου δὲ τοῦ ἐνιαυτοῦ βραχέος χρόνου, τῶν κατὰ τὸ κρυφαῖον 3 -- τῆς στέγης σκωλήκων ἀκούει, τοῦ μὲν ἐρωτῶντος πόσον ἤδη μέρος τοῦ δοκοῦ διαβέβρωται, τῶν δὲ ἀποκρινομένων 4 -- λοιπὸν ἐλάχιστον εἶναι. καὶ ταχέως ἐκέλευσεν αὑτὸν εἰς ἕτερον οἴκημα μεταγαγεῖν, γενομένου δὲ τούτου μετʼ οὐ πολὺ συνέπεσε τὸ οἴκημα. θαυμάσας δὲ Φύλακος, καὶ μαθὼν ὅτι ἐστὶ μάντις ἄριστος, λύσας παρεκάλεσεν εἰπεῖν ὅπως αὐτοῦ τῷ παιδὶ Ἰφίκλῳ παῖδες γένωνται. ὁ δὲ ὑπέσχετο ἐφʼ ᾧ τὰς βόας λήψεται. καὶ καταθύσας ταύρους δύο καὶ μελίσας τοὺς οἰωνοὺς προσεκαλέσατο· παραγενομένου δὲ αἰγυπιοῦ, παρὰ τούτου μανθάνει δὴ ὅτι Φύλακός ποτε κριοὺς τέμνων ἐπὶ τῶν αἰδοίων 5 -- παρὰ τῷ Ἰφίκλῳ τὴν μάχαιραν ᾑμαγμένην ἔτι κατέθετο, δείσαντος δὲ τοῦ παιδὸς καὶ φυγόντος αὖθις κατὰ τῆς ἱερᾶς δρυὸς αὐτὴν ἔπηξε, καὶ ταύτην ἀμφιτροχάσας 1 -- ἐκάλυψεν ὁ φλοιός. ἔλεγεν οὖν, εὑρεθείσης τῆς μαχαίρας εἰ ξύων τὸν ἰὸν ἐπὶ ἡμέρας δέκα Ἰφίκλῳ δῷ πιεῖν, παῖδα γεννήσειν. ταῦτα μαθὼν παρʼ αἰγυπιοῦ Μελάμπους τὴν μὲν μάχαιραν εὗρε, τῷ δὲ Ἰφίκλῳ τὸν ἰὸν ξύσας ἐπὶ ἡμέρας δέκα δέδωκε πιεῖν, καὶ παῖς αὐτῷ Ποδάρκης ἐγένετο. τὰς δὲ βόας εἰς Πύλον ἤλασε, καὶ τῷ ἀδελφῷ τὴν Νηλέως θυγατέρα λαβὼν ἔδωκε. καὶ μέχρι μέν τινος ἐν Μεσσήνῃ κατῴκει, ὡς δὲ τὰς ἐν Ἄργει γυναῖκας ἐξέμηνε Διόνυσος, ἐπὶ 2 -- μέρει τῆς 3 -- βασιλείας ἰασάμενος αὐτὰς ἐκεῖ μετὰ Βίαντος κατῴκησε. 2.2.2. καὶ γίνεται Ἀκρισίῳ μὲν ἐξ Εὐρυδίκης τῆς Λακεδαίμονος Δανάη, Προίτῳ δὲ ἐκ Σθενεβοίας Λυσίππη καὶ Ἰφινόη καὶ Ἰφιάνασσα. αὗται δὲ ὡς ἐτελειώθησαν, ἐμάνησαν, ὡς μὲν Ἡσίοδός φησιν, ὅτι τὰς Διονύσου τελετὰς οὐ κατεδέχοντο, ὡς δὲ Ἀκουσίλαος λέγει, διότι τὸ τῆς Ἥρας ξόανον ἐξηυτέλισαν. γενόμεναι δὲ ἐμμανεῖς ἐπλανῶντο ἀνὰ τὴν Ἀργείαν ἅπασαν, αὖθις δὲ τὴν Ἀρκαδίαν καὶ τὴν Πελοπόννησον 1 -- διελθοῦσαι μετʼ ἀκοσμίας ἁπάσης διὰ τῆς ἐρημίας ἐτρόχαζον. Μελάμπους δὲ ὁ Ἀμυθάονος καὶ Εἰδομένης τῆς Ἄβαντος, μάντις ὢν καὶ τὴν διὰ φαρμάκων καὶ καθαρμῶν θεραπείαν πρῶτος εὑρηκώς, ὑπισχνεῖται θεραπεύειν τὰς παρθένους, εἰ λάβοι τὸ τρίτον μέρος τῆς δυναστείας. οὐκ ἐπιτρέποντος δὲ Προίτου θεραπεύειν ἐπὶ μισθοῖς τηλικούτοις, ἔτι μᾶλλον ἐμαίνοντο αἱ παρθένοι καὶ προσέτι μετὰ τούτων αἱ λοιπαὶ γυναῖκες· καὶ γὰρ αὗται τὰς οἰκίας ἀπολιποῦσαι τοὺς ἰδίους ἀπώλλυον παῖδας καὶ εἰς τὴν ἐρημίαν ἐφοίτων. προβαινούσης δὲ ἐπὶ πλεῖστον τῆς συμφορᾶς, τοὺς αἰτηθέντας μισθοὺς ὁ Προῖτος ἐδίδου. ὁ δὲ ὑπέσχετο θεραπεύειν ὅταν ἕτερον τοσοῦτον τῆς γῆς ὁ ἀδελφὸς αὐτοῦ λάβῃ Βίας. Προῖτος δὲ εὐλαβηθεὶς μὴ βραδυνούσης τῆς θεραπείας αἰτηθείη καὶ πλεῖον, θεραπεύειν συνεχώρησεν ἐπὶ τούτοις. Μελάμπους δὲ παραλαβὼν τοὺς δυνατωτάτους τῶν νεανιῶν μετʼ ἀλαλαγμοῦ καί τινος ἐνθέου χορείας ἐκ τῶν ὀρῶν αὐτὰς εἰς Σικυῶνα συνεδίωξε. κατὰ δὲ τὸν διωγμὸν ἡ πρεσβυτάτη τῶν θυγατέρων Ἰφινόη μετήλλαξεν· ταῖς δὲ λοιπαῖς τυχούσαις καθαρμῶν σωφρονῆσαι συνέβη. καὶ ταύτας μὲν ἐξέδοτο Προῖτος Μελάμποδι καὶ Βίαντι, παῖδα δʼ ὕστερον ἐγέννησε Μεγαπένθην. 2.5.1. τοῦτο ἀκούσας ὁ Ἡρακλῆς εἰς Τίρυνθα ἦλθε, καὶ τὸ προσταττόμενον ὑπὸ Εὐρυσθέως ἐτέλει. πρῶτον μὲν οὖν ἐπέταξεν αὐτῷ τοῦ Νεμέου λέοντος τὴν δορὰν κομίζειν· τοῦτο δὲ ζῷον ἦν ἄτρωτον, ἐκ Τυφῶνος γεγεννημένον. 2 -- πορευόμενος οὖν ἐπὶ τὸν λέοντα ἦλθεν εἰς Κλεωνάς, καὶ ξενίζεται παρὰ ἀνδρὶ χερνήτῃ Μολόρχῳ. καὶ θύειν ἱερεῖον θέλοντι εἰς ἡμέραν ἔφη τηρεῖν τριακοστήν, καὶ ἂν μὲν ἀπὸ τῆς θήρας σῶος ἐπανέλθῃ, Διὶ σωτῆρι θύειν, ἐὰν δὲ ἀποθάνῃ, τότε ὡς 3 -- ἥρωι ἐναγίζειν. εἰς δὲ τὴν Νεμέαν ἀφικόμενος καὶ τὸν λέοντα μαστεύσας ἐτόξευσε τὸ πρῶτον· ὡς δὲ ἔμαθεν ἄτρωτον ὄντα, ἀνατεινάμενος τὸ ῥόπαλον ἐδίωκε. συμφυγόντος δὲ εἰς ἀμφίστομον 1 -- σπήλαιον αὐτοῦ τὴν ἑτέραν ἐνῳκοδόμησεν 2 -- εἴσοδον, διὰ δὲ τῆς ἑτέρας ἐπεισῆλθε τῷ θηρίῳ, καὶ περιθεὶς τὴν χεῖρα τῷ τραχήλῳ κατέσχεν ἄγχων ἕως ἔπνιξε, καὶ θέμενος ἐπὶ τῶν ὤμων ἐκόμιζεν εἰς Κλεωνάς. 3 -- καταλαβὼν δὲ τὸν Μόλορχον ἐν τῇ τελευταίᾳ τῶν ἡμερῶν ὡς νεκρῷ μέλλοντα τὸ ἱερεῖον ἐναγίζειν, σωτῆρι θύσας Διὶ ἦγεν εἰς Μυκήνας τὸν λέοντα. Εὐρυσθεὺς δὲ καταπλαγεὶς 4 -- αὐτοῦ τὴν ἀνδρείαν ἀπεῖπε τὸ λοιπὸν 5 -- αὐτῷ εἰς τὴν πόλιν εἰσιέναι, δεικνύειν δὲ πρὸ τῶν πυλῶν ἐκέλευε τοὺς ἄθλους. φασὶ δὲ ὅτι δείσας καὶ πίθον ἑαυτῷ χαλκοῦν εἰσκρυβῆναι ὑπὸ γῆν 6 -- κατεσκεύασε, καὶ πέμπων κήρυκα Κοπρέα Πέλοπος τοῦ Ἠλείου ἐπέταττε τοὺς ἄθλους. οὗτος δὲ Ἴφιτον κτείνας, φυγὼν εἰς Μυκήνας καὶ τυχὼν παρʼ Εὐρυσθέως καθαρσίων ἐκεῖ κατῴκει. 2.5.2. δεύτερον δὲ ἆθλον ἐπέταξεν αὐτῷ τὴν Λερναίαν ὕδραν κτεῖναι· αὕτη δὲ ἐν τῷ τῆς Λέρνης ἕλει ἐκτραφεῖσα ἐξέβαινεν εἰς τὸ πεδίον καὶ τά τε βοσκήματα καὶ τὴν χώραν διέφθειρεν. εἶχε δὲ ἡ ὕδρα ὑπερμέγεθες σῶμα, κεφαλὰς ἔχον ἐννέα, τὰς μὲν ὀκτὼ θνητάς, τὴν δὲ μέσην ἀθάνατον. ἐπιβὰς οὖν ἅρματος, ἡνιοχοῦντος Ἰολάου, παρεγένετο εἰς τὴν Λέρνην, καὶ τοὺς μὲν ἵππους ἔστησε, τὴν δὲ ὕδραν εὑρὼν ἔν τινι λόφῳ 1 -- παρὰ τὰς πηγὰς τῆς Ἀμυμώνης, ὅπου ὁ φωλεὸς αὐτῆς ὑπῆρχε, βάλλων βέλεσι πεπυρωμένοις ἠνάγκασεν ἐξελθεῖν, ἐκβαίνουσαν δὲ αὐτὴν κρατήσας κατεῖχεν. ἡ δὲ θατέρῳ 2 -- τῶν ποδῶν ἐνείχετο 3 -- περιπλακεῖσα. τῷ ῥοπάλῳ δὲ τὰς κεφαλὰς κόπτων οὐδὲν ἀνύειν ἠδύνατο· 4 -- μιᾶς γὰρ κοπτομένης κεφαλῆς δύο ἀνεφύοντο. ἐπεβοήθει δὲ καρκίνος τῇ ὕδρᾳ ὑπερμεγέθης, δάκνων τὸν πόδα. διὸ τοῦτον ἀποκτείνας ἐπεκαλέσατο καὶ αὐτὸς βοηθὸν τὸν Ἰόλαον, ὃς μέρος τι καταπρήσας τῆς ἐγγὺς ὕλης τοῖς δαλοῖς ἐπικαίων τὰς ἀνατολὰς τῶν κεφαλῶν ἐκώλυεν ἀνιέναι. καὶ 5 -- τοῦτον τὸν τρόπον τῶν ἀναφυομένων κεφαλῶν περιγενόμενος, τὴν ἀθάνατον ἀποκόψας κατώρυξε καὶ βαρεῖαν ἐπέθηκε πέτραν, παρὰ τὴν ὁδὸν τὴν φέρουσαν διὰ Λέρνης εἰς Ἐλαιοῦντα 6 -- τὸ δὲ σῶμα τῆς ὕδρας ἀνασχίσας τῇ χολῇ τοὺς ὀιστοὺς ἔβαψεν. Εὐρυσθεὺς δὲ ἔφη μὴ δεῖν καταριθμῆσαι τοῦτον 7 -- ἐν τοῖς δέκα 8 -- τὸν ἆθλον· οὐ γὰρ μόνος ἀλλὰ καὶ μετὰ Ἰολάου τῆς ὕδρας περιεγένετο. 3.4.3. Σεμέλης δὲ Ζεὺς ἐρασθεὶς Ἥρας κρύφα συνευνάζεται. ἡ δὲ ἐξαπατηθεῖσα ὑπὸ Ἥρας, κατανεύσαντος αὐτῇ Διὸς πᾶν τὸ αἰτηθὲν ποιήσειν, αἰτεῖται τοιοῦτον αὐτὸν ἐλθεῖν οἷος ἦλθε μνηστευόμενος Ἥραν. Ζεὺς δὲ μὴ δυνάμενος ἀνανεῦσαι παραγίνεται εἰς τὸν θάλαμον αὐτῆς ἐφʼ ἅρματος ἀστραπαῖς ὁμοῦ καὶ βρονταῖς, καὶ κεραυνὸν ἵησιν. Σεμέλης δὲ διὰ τὸν φόβον ἐκλιπούσης, ἑξαμηνιαῖον τὸ βρέφος ἐξαμβλωθὲν ἐκ τοῦ πυρὸς ἁρπάσας ἐνέρραψε τῷ μηρῷ. ἀποθανούσης δὲ Σεμέλης, αἱ λοιπαὶ Κάδμου θυγατέρες διήνεγκαν λόγον, συνηυνῆσθαι θνητῷ τινι Σεμέλην καὶ καταψεύσασθαι Διός, καὶ ὅτι 1 -- διὰ τοῦτο ἐκεραυνώθη. κατὰ δὲ τὸν χρόνον τὸν καθήκοντα Διόνυσον γεννᾷ Ζεὺς λύσας τὰ ῥάμματα, καὶ δίδωσιν Ἑρμῇ. ὁ δὲ κομίζει πρὸς Ἰνὼ καὶ Ἀθάμαντα καὶ πείθει τρέφειν ὡς κόρην. ἀγανακτήσασα δὲ Ἥρα μανίαν αὐτοῖς ἐνέβαλε, καὶ Ἀθάμας μὲν τὸν πρεσβύτερον παῖδα Λέαρχον ὡς ἔλαφον θηρεύσας ἀπέκτεινεν, Ἰνὼ δὲ τὸν Μελικέρτην εἰς πεπυρωμένον λέβητα ῥίψασα, εἶτα βαστάσασα μετὰ νεκροῦ τοῦ παιδὸς ἥλατο κατὰ βυθοῦ. 1 -- καὶ Λευκοθέα μὲν αὐτὴν καλεῖται, Παλαίμων δὲ ὁ παῖς, οὕτως ὀνομασθέντες ὑπὸ τῶν πλεόντων· τοῖς χειμαζομένοις γὰρ βοηθοῦσιν. ἐτέθη δὲ ἐπὶ Μελικέρτῃ ὁ 2 -- ἀγὼν τῶν Ἰσθμίων, Σισύφου θέντος. Διόνυσον δὲ Ζεὺς εἰς ἔριφον ἀλλάξας τὸν Ἥρας θυμὸν ἔκλεψε, καὶ λαβὼν αὐτὸν Ἑρμῆς πρὸς νύμφας ἐκόμισεν ἐν Νύσῃ κατοικούσας τῆς Ἀσίας, ἃς ὕστερον Ζεὺς καταστερίσας ὠνόμασεν Ὑάδας. 3.5.1. Διόνυσος δὲ εὑρετὴς ἀμπέλου γενόμενος, Ἥρας μανίαν αὐτῷ ἐμβαλούσης περιπλανᾶται Αἴγυπτόν τε καὶ Συρίαν. καὶ τὸ μὲν πρῶτον Πρωτεὺς αὐτὸν ὑποδέχεται βασιλεὺς Αἰγυπτίων, αὖθις δὲ εἰς Κύβελα τῆς Φρυγίας ἀφικνεῖται, κἀκεῖ καθαρθεὶς ὑπὸ Ῥέας καὶ τὰς τελετὰς ἐκμαθών, καὶ λαβὼν παρʼ ἐκείνης τὴν στολήν, ἐπὶ Ἰνδοὺς 1 -- διὰ τῆς Θράκης ἠπείγετο. Λυκοῦργος δὲ παῖς Δρύαντος, Ἠδωνῶν βασιλεύων, οἳ Στρυμόνα ποταμὸν παροικοῦσι, πρῶτος ὑβρίσας ἐξέβαλεν αὐτόν. καὶ Διόνυσος μὲν εἰς θάλασσαν πρὸς Θέτιν τὴν Νηρέως κατέφυγε, Βάκχαι δὲ ἐγένοντο αἰχμάλωτοι καὶ τὸ συνεπόμενον Σατύρων πλῆθος αὐτῷ. αὖθις δὲ αἱ Βάκχαι ἐλύθησαν ἐξαίφνης, Λυκούργῳ δὲ μανίαν ἐνεποίησε 2 -- Διόνυσος. ὁ δὲ μεμηνὼς Δρύαντα τὸν παῖδα, ἀμπέλου νομίζων κλῆμα κόπτειν, πελέκει πλήξας ἀπέκτεινε, καὶ ἀκρωτηριάσας αὐτὸν ἐσωφρόνησε. 1 -- τῆς δὲ γῆς ἀκάρπου μενούσης, ἔχρησεν ὁ θεὸς καρποφορήσειν αὐτήν, ἂν θανατωθῇ Λυκοῦργος. Ἠδωνοὶ δὲ ἀκούσαντες εἰς τὸ Παγγαῖον αὐτὸν ἀπαγαγόντες ὄρος ἔδησαν, κἀκεῖ κατὰ Διονύσου βούλησιν ὑπὸ ἵππων διαφθαρεὶς ἀπέθανε. 3.5.2. διελθὼν δὲ Θρᾴκην καὶ τὴν Ἰνδικὴν ἅπασαν, στήλας ἐκεῖ στήσας 1 -- ἧκεν εἰς Θήβας, καὶ τὰς γυναῖκας ἠνάγκασε καταλιπούσας τὰς οἰκίας βακχεύειν ἐν τῷ Κιθαιρῶνι. Πενθεὺς δὲ γεννηθεὶς ἐξ Ἀγαυῆς Ἐχίονι, παρὰ Κάδμου εἰληφὼς τὴν βασιλείαν, διεκώλυε ταῦτα γίνεσθαι, καὶ παραγενόμενος εἰς Κιθαιρῶνα τῶν Βακχῶν κατάσκοπος ὑπὸ τῆς μητρὸς Ἀγαυῆς κατὰ μανίαν ἐμελίσθη· ἐνόμισε γὰρ αὐτὸν θηρίον εἶναι. δείξας δὲ Θηβαίοις ὅτι θεός ἐστιν, ἧκεν εἰς Ἄργος, κἀκεῖ 2 -- πάλιν οὐ τιμώντων αὐτὸν ἐξέμηνε τὰς γυναῖκας. αἱ δὲ ἐν τοῖς ὄρεσι τοὺς ἐπιμαστιδίους ἔχουσαι 3 -- παῖδας τὰς σάρκας αὐτῶν ἐσιτοῦντο. 3.5.3. βουλόμενος δὲ ἀπὸ τῆς Ἰκαρίας εἰς Νάξον διακομισθῆναι, Τυρρηνῶν λῃστρικὴν ἐμισθώσατο τριήρη. οἱ δὲ αὐτὸν ἐνθέμενοι Νάξον μὲν παρέπλεον, ἠπείγοντο δὲ εἰς τὴν Ἀσίαν ἀπεμπολήσοντες. ὁ δὲ τὸν μὲν ἱστὸν 4 -- καὶ τὰς κώπας ἐποίησεν ὄφεις, τὸ δὲ σκάφος ἔπλησε κισσοῦ καὶ βοῆς αὐλῶν· οἱ δὲ ἐμμανεῖς γενόμενοι κατὰ τῆς θαλάττης ἔφυγον καὶ ἐγένοντο δελφῖνες. ὣς δὲ 1 -- αὐτὸν θεὸν ἄνθρωποι ἐτίμων, ὁ δὲ ἀναγαγὼν ἐξ Ἅιδου τὴν μητέρα, καὶ προσαγορεύσας Θυώνην, μετʼ αὐτῆς εἰς οὐρανὸν ἀνῆλθεν. | |
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| 280. Seneca The Younger, Oedipus, 418 (1st cent. CE - 1st cent. CE) Tagged with subjects: •mysteries, mystery cults, bacchic, dionysiac Found in books: Bernabe et al. (2013), Redefining Dionysos, 15 |
| 281. Suetonius, Iulius, 45.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cult, mysteries, rituals, foundation •cult, mysteries, rituals, worshippers Found in books: Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 202 |
| 282. Seneca The Younger, Letters, 90.28 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Gianvittorio-Ungar and Schlapbach (2021), Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond, 92 |
| 283. Seneca The Younger, On Leisure, 17.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •mysteries, mystery cults Found in books: Bernabe et al. (2013), Redefining Dionysos, 50 |
| 284. Seneca The Younger, De Beneficiis, 1.3.4-1.3.5, 2.4.3, 2.24.1, 2.30.1-2.30.2, 3.8.2-3.8.3, 4.4.2, 6.34.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •religion passim, mystery cults, initiation •cult, mysteries, rituals, public/private Found in books: Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 289, 290, 292, 293; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 232 |
| 285. Apollonius of Tyana, Letters, 66 (1st cent. CE - 1st cent. CE) Tagged with subjects: •mystery cults Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 33 |
| 286. Cornutus, De Natura Deorum, 30, 58, 35 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 84 |
287. Tacitus, Annals, 1.6.3, 2.36.1, 2.53.2, 2.54.2-2.54.3, 2.59.1, 2.59.3, 6.21.1, 11.36.1, 12.47.2, 16.19 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •mystery cults •mysteries, mystery cults, bacchic, dionysiac •mystery (mysteries), cults Found in books: Bernabe et al. (2013), Redefining Dionysos, 194; Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 244; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 102, 108| 16.19. Forte illis diebus Campaniam petiverat Caesar, et Cumas usque progressus Petronius illic attinebatur; nec tulit ultra timoris aut spei moras. neque tamen praeceps vitam expulit, sed incisas venas, ut libitum, obligatas aperire rursum et adloqui amicos, non per seria aut quibus gloriam constantiae peteret. audiebatque referentis nihil de immortalitate animae et sapientium placitis, sed levia carmina et facilis versus. servorum alios largitione, quosdam verberibus adfecit. iniit epulas, somno indulsit, ut quamquam coacta mors fortuitae similis esset. ne codicillis quidem, quod plerique pereuntium, Neronem aut Tigellinum aut quem alium potentium adulatus est, sed flagitia principis sub nominibus exoletorum feminarumque et novitatem cuiusque stupri perscripsit atque obsignata misit Neroni. fregitque anulum ne mox usui esset ad facienda pericula. | 16.19. In those days, as it chanced, the Caesar had migrated to Campania; and Petronius, after proceeding as far as Cumae, was being there detained in custody. He declined to tolerate further the delays of fear or hope; yet still did not hurry to take his life, but caused his already severed arteries to be bound up to meet his whim, then opened them once more, and began to converse with his friends, in no grave strain and with no view to the fame of a stout-hearted ending. He listened to them as they rehearsed, not discourses upon the immortality of the soul or the doctrines of philosophy, but light songs and frivolous verses. Some of his slaves tasted of his bounty, a few of the lash. He took his place at dinner, and drowsed a little, so that death, if compulsory, should at least resemble nature. Not even in his will did he follow the routine of suicide by flattering Nero or Tigellinus or another of the mighty, but â prefixing the names of the various catamites and women â detailed the imperial debauches and the novel features of each act of lust, and sent the document under seal to Nero. His signet-ring he broke, lest it should render dangerous service later. |
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| 288. Artemidorus, Oneirocritica, 1.18, 2.35 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cult, mysteries, rituals, foundation •cult, mysteries, rituals, worshippers •mysteria/mystery cults •mysteria/mystery cults, imperial mysteries Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 194; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 202 |
289. Arrian, Anabasis of Alexander, 1.10.6, 2.3 (1st cent. CE - missingth cent. CE) Tagged with subjects: •cults, mysteries •orphic, see mystery cults Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 86; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 265| 1.10.6. Ἀθηναῖοι δὲ τοὺς μὲν ἄνδρας οὐκ ἐξέδοσαν, πρεσβεύονται δὲ αὖθις παρὰ Ἀλέξανδρον, ἀφεῖναι δεόμενοι τὴν ὀργὴν τοῖς ἐξαιτηθεῖσι· καὶ Ἀλέξανδρος ἀφῆκε, τυχὸν μὲν αἰδοῖ τῆς πόλεως, τυχὸν δὲ σπουδῇ τοῦ ἐς τὴν Ἀσίαν στόλου, οὐκ ἐθέλων οὐδὲν ὕποπτον ἐν τοῖς Ἕλλησιν ὑπολείπεσθαι. Χαρίδημον μέντοι μόνον τῶν ἐξαιτηθέντων τε καὶ οὐ δοθέντων φεύγειν ἐκέλευσε· καὶ φεύγει Χαρίδημος ἐς τὴν Ἀσίαν παρὰ βασιλέα Δαρεῖον. | |
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| 290. Tacitus, Germania (De Origine Et Situ Germanorum), 18.2, 40.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •mystery cults Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 108 |
291. Tacitus, Histories, 1.4.2, 1.50, 5.9.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •mystery cults •cult, mysteries, rituals, public/private Found in books: Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 236; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 108 | 1.50. Rome was in a state of excitement and horror-stricken not only at the recent outrageous crime, but also at the thought of Otho's former character. Now it was terrified in addition by news with regard to Vitellius, which had been suppressed before Galba's death, so that the citizens believed that only the army of Upper Germany had mutinied. Then the thought that two men, the worst in the world for their shamelessness, indolence, and profligacy, had been apparently chosen by fate to ruin the empire, caused open grief not only to the senators and knights who had some share and interest in the state, but even to the common people. Their talk was no longer of the recent horrors of a bloody peace, but they recalled memories of the civil wars and spoke of the many times the city had been captured by Roman armies, of the devastation of Italy, of the plundering of the provinces, of Pharsalia, Philippi, Perusia, and Mutina, names notorious for public disaster. They said that the world had been well-nigh overturned, even when the principate was the prize of honest men; but yet the empire had remained when Julius Caesar won, and had likewise remained when Augustus won; the republic would have remained if Pompey and Brutus had been successful; but now â should they go to the temples to pray for an Otho or a Vitellius? Prayers for either would be impious and vows for either detestable when, in the struggle between the two, the only thing of which men were certain was that the victor would be the worse. There were some who had forebodings of Vespasian and the armies in the East, and yet although Vespasian was a better man than Otho or Vitellius, they shuddered at another war and another massacre. Indeed Vespasian's reputation was uncertain; he, unlike all his predecessors, was the only emperor who was changed for the better by his office. |
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| 292. Xenophon of Ephesus, The Ephesian Story of Anthica And Habrocomes, 1.8.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •mystery cults Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 152 |
293. Dio Chrysostom, Orations, 4.90, 12.33-12.34 (1st cent. CE - missingth cent. CE) Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 29; Gianvittorio-Ungar and Schlapbach (2021), Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond, 93 | 4.90. or else we might follow the practice of some of those who deal with initiations and rites of purification, who appease the wrath of Hecate and undertake to make a person sound, and then before the cleansing process, as I understand, set forth and point to the many and various visions that, as they claim, the goddess sends when angry. 12.33. So it is very much the same as if anyone were to place a man, a Greek or a barbarian, in some mystic shrine of extraordinary beauty and size to be initiated, where he would see many mystic sights and hear many mystic voices, where light and darkness would appear to him alternately, and a thousand other things would occur; and further, if it should be just as in the rite called enthronement, where the inducting priests are wont to seat the novices and then dance round and round them â pray, is it likely that the man in this situation would be no whit moved in his mind and would not suspect that all which was taking place was the result of a more than wise intention and preparation, even if he belonged to the most remote and nameless barbarians and had no guide and interpreter at his side â provided, of course, that he had the mind of a human being? 12.34. Or rather, is this not impossible? impossible too that the whole human race, which is receiving the complete and truly perfect initiation, not in a little building erected by the Athenians for the reception of a small company, but in this universe, a varied and cunningly wrought creation, in which countless marvels appear at every moment, and where, furthermore, the rites are being performed, not by human beings who are of no higher order than the initiates themselves, but by immortal gods who are initiating mortal men, and night and day both in sunlight and under the stars are â if we may dare to use the term â literally dancing around them forever â is it possible to suppose, I repeat, that of all these things his senses told him nothing, or that he gained no faintest inkling of them, and especially when the leader of the choir was in charge of the whole spectacle and directing the entire heaven and universe, even as a skilful pilot commands a ship that has been perfectly furnished and lacks nothing? |
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| 294. Quintilian, Institutio Oratoria, 83.9, 102.29, 113.20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •mystery cults Found in books: Keener(2005), First-Second Corinthians, 26, 43 |
| 295. Seneca The Younger, Dialogi, 1.5.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •mystery cults Found in books: Keener(2005), First-Second Corinthians, 43 |
| 296. Aelius Aristidesto Plato, To Plato In Defense of Oratory, 336-338 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Keener(2005), First-Second Corinthians, 26 |
| 297. Aelius Aristides, To Plato: In Defense of Oratory, 336-338 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Keener(2005), First-Second Corinthians, 26 |
| 298. Clement of Alexandria, Miscellanies, 1.1-1.9, 1.1.2-1.1.3, 1.1.11, 1.2.21, 1.5.31, 1.21, 1.23.156, 2.1.1, 2.6.25, 2.12.54, 5.11.70-5.11.71, 5.70.5, 6.3.28, 6.7-6.8, 6.15.124-6.15.125, 6.15.127-6.15.128 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •pagan allegory, mysteries/cults •christian(s)/ity, and mystery cult •pythagoreanism xxv, and mystery cults •mystery cults Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 29; Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 70; Wolfsdorf (2020), Early Greek Ethics, 9; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 95, 105, 149 |
| 299. Lucian, The Ignorant Book-Collector, 14 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •cult, mysteries, rituals, relic Found in books: Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 186 |
| 300. Clement of Alexandria, Christ The Educator, (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •pagan allegory, mysteries/cults Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 92, 149 |
| 301. Censorinus, De Die Natali, 2.1-2.3, 2.5 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •mysteria/mystery cults, eleusis Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 224 |
| 302. Celsus Platonic Philosopher, Alethes Logos, 3.59 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •mystery cults Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 132 |
303. Irenaeus, Refutation of All Heresies, 5.8.39-5.8.40, 5.9.8, 5.15 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •orphic, see bacchic, initiation, mystery cults, rites •orphic, see mystery cults Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 262, 266 | 5.15. These are the statements which the patrons of the Sethian doctrines make, as far as it is possible to declare in a few words. Their system, however, is made up (of tenets) from natural (philosophers), and of expressions uttered in reference to different other subjects; and transferring (the sense of) these to the Eternal Logos, they explain them as we have declared. But they assert likewise that Moses confirms their doctrine when he says, Darkness, and mist, and tempest. These, (the Sethian) says, are the three principles (of our system); or when he states that three were born in paradise - Adam, Eve, the serpent; or when he speaks of three (persons, namely) Cain, Abel, Seth; and again of three (others)- Shem, Ham, Japheth; or when he mentions three patriarchs - Abraham, Isaac, Jacob; or when he speaks of the existence of three days before sun and moon; or when he mentions three laws- prohibitory, permissive, and adjudicatory of punishment. Now, a prohibitory law is as follows: of every tree that is in paradise you may freely eat; but of the tree of the knowledge of good and evil you may not eat. But in the passage, Come forth from your land and from your kindred, and hither into a land which I shall show you, this law, he says, is permissive; for one who is so disposed may depart, and one who is not so disposed may remain. But a law adjudicatory of punishment is that which makes the following declaration: You shall not commit adultery, you shall not kill, you shall not steal; for a penalty is awarded to each of these acts of wickedness. The entire system of their doctrine, however, is (derived) from the ancient theologians Musaeus, and Linus, and Orpheus, who elucidates especially the ceremonies of initiation, as well as the mysteries themselves. For their doctrine concerning the womb is also the tenet of Orpheus; and the (idea of the) navel, which is harmony, is (to be found) with the same symbolism attached to it in the Bacchanalian orgies of Orpheus. But prior to the observance of the mystic rite of Celeus, and Triptolemus, and Ceres, and Proserpine, and Bacchus in Eleusis, these orgies have been celebrated and handed down to men in Phlium of Attica. For antecedent to the Eleusinian mysteries, there are (enacted) in Phlium the orgies of her denominated the Great (Mother). There is, however, a portico in this (city), and on the portico is inscribed a representation, (visible) up to the present day, of all the words which are spoken (on such occasions). Many, then, of the words inscribed upon that portico are those respecting which Plutarch institutes discussions in his ten books against Empedocles. And in the greater number of these books is also drawn the representation of a certain aged man, grey-haired, winged, having his pudendum erectum, pursuing a retreating woman of azure color. And over the aged man is the inscription phaos ruentes, and over the woman pereeµphicola . But phaos ruentes appears to be the light (which exists), according to the doctrine of the Sethians, and phicola the darkish water; while the space in the midst of these seems to be a harmony constituted from the spirit that is placed between. The name, however, of phaos ruentes manifests, as they allege, the flow from above of the light downwards. Wherefore one may reasonably assert that the Sethians celebrate rites among themselves, very closely bordering upon those orgies of the Great (Mother which are observed among) the Phliasians. And the poet likewise seems to bear his testimony to this triple division, when he remarks, And all things have been triply divided, and everything obtains its (proper) distinction; that is, each member of the threefold division has obtained (a particular) capacity. But now, as regards the tenet that the subjacent water below, which is dark, ought, because the light has set (over it), to convey upwards and receive the spark borne clown from (the light) itself; in the assertion of this tenet. I say, the all-wise Sethians appear to derive (their opinion) from Homer: - By earth I swore, and yon broad Heaven above, And Stygian stream beneath, the weightiest oath of solemn power, to bind the blessed gods. That is, according to Homer, the gods suppose water to be loathsome and horrible. Now, similar to this is the doctrine of the Sethians, which affirms (water) to be formidable to the mind. |
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| 304. Aelian, Letters, 1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •mystery cults Found in books: Keener(2005), First-Second Corinthians, 239 |
305. Hippolytus, Refutation of All Heresies, 5.8.39-5.8.40, 5.9.8, 5.15, 6.27.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •orphic, see bacchic, initiation, mystery cults, rites •orphic, see mystery cults •pythagoreanism xxv, and mystery cults Found in books: Wolfsdorf (2020), Early Greek Ethics, 9; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 262, 266 | 5.15. These are the statements which the patrons of the Sethian doctrines make, as far as it is possible to declare in a few words. Their system, however, is made up (of tenets) from natural (philosophers), and of expressions uttered in reference to different other subjects; and transferring (the sense of) these to the Eternal Logos, they explain them as we have declared. But they assert likewise that Moses confirms their doctrine when he says, Darkness, and mist, and tempest. These, (the Sethian) says, are the three principles (of our system); or when he states that three were born in paradise - Adam, Eve, the serpent; or when he speaks of three (persons, namely) Cain, Abel, Seth; and again of three (others)- Shem, Ham, Japheth; or when he mentions three patriarchs - Abraham, Isaac, Jacob; or when he speaks of the existence of three days before sun and moon; or when he mentions three laws- prohibitory, permissive, and adjudicatory of punishment. Now, a prohibitory law is as follows: of every tree that is in paradise you may freely eat; but of the tree of the knowledge of good and evil you may not eat. But in the passage, Come forth from your land and from your kindred, and hither into a land which I shall show you, this law, he says, is permissive; for one who is so disposed may depart, and one who is not so disposed may remain. But a law adjudicatory of punishment is that which makes the following declaration: You shall not commit adultery, you shall not kill, you shall not steal; for a penalty is awarded to each of these acts of wickedness. The entire system of their doctrine, however, is (derived) from the ancient theologians Musaeus, and Linus, and Orpheus, who elucidates especially the ceremonies of initiation, as well as the mysteries themselves. For their doctrine concerning the womb is also the tenet of Orpheus; and the (idea of the) navel, which is harmony, is (to be found) with the same symbolism attached to it in the Bacchanalian orgies of Orpheus. But prior to the observance of the mystic rite of Celeus, and Triptolemus, and Ceres, and Proserpine, and Bacchus in Eleusis, these orgies have been celebrated and handed down to men in Phlium of Attica. For antecedent to the Eleusinian mysteries, there are (enacted) in Phlium the orgies of her denominated the Great (Mother). There is, however, a portico in this (city), and on the portico is inscribed a representation, (visible) up to the present day, of all the words which are spoken (on such occasions). Many, then, of the words inscribed upon that portico are those respecting which Plutarch institutes discussions in his ten books against Empedocles. And in the greater number of these books is also drawn the representation of a certain aged man, grey-haired, winged, having his pudendum erectum, pursuing a retreating woman of azure color. And over the aged man is the inscription phaos ruentes, and over the woman pereeµphicola . But phaos ruentes appears to be the light (which exists), according to the doctrine of the Sethians, and phicola the darkish water; while the space in the midst of these seems to be a harmony constituted from the spirit that is placed between. The name, however, of phaos ruentes manifests, as they allege, the flow from above of the light downwards. Wherefore one may reasonably assert that the Sethians celebrate rites among themselves, very closely bordering upon those orgies of the Great (Mother which are observed among) the Phliasians. And the poet likewise seems to bear his testimony to this triple division, when he remarks, And all things have been triply divided, and everything obtains its (proper) distinction; that is, each member of the threefold division has obtained (a particular) capacity. But now, as regards the tenet that the subjacent water below, which is dark, ought, because the light has set (over it), to convey upwards and receive the spark borne clown from (the light) itself; in the assertion of this tenet. I say, the all-wise Sethians appear to derive (their opinion) from Homer: - By earth I swore, and yon broad Heaven above, And Stygian stream beneath, the weightiest oath of solemn power, to bind the blessed gods. That is, according to Homer, the gods suppose water to be loathsome and horrible. Now, similar to this is the doctrine of the Sethians, which affirms (water) to be formidable to the mind. |
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306. Pausanias, Description of Greece, 1.4.4-1.4.5, 1.17.3, 1.20.3, 1.21.1-1.21.2, 1.27.1, 1.31.4, 1.34.3, 1.40.6, 2.7.5-2.7.6, 2.11.7, 2.14.1-2.14.2, 2.16.6, 2.18.4-2.18.5, 2.20.3, 2.20.5, 2.22.1, 2.25.9, 2.30.2, 2.31.5, 2.34.12, 2.37.5, 3.13.9, 3.15.8, 3.18.3, 4.3.10, 4.20.3-4.20.4, 4.21.2, 4.23.10, 4.26.3, 4.26.6-4.26.8, 4.33.5, 5.5.10, 5.14.2, 5.17.7, 6.11.5-6.11.9, 6.26.1-6.26.2, 7.5.1-7.5.3, 7.20.9, 8.14.11, 8.37.5, 8.37.9, 8.47.6, 8.54.5, 9.5.8, 9.20.4-9.20.5, 9.23.3-9.23.4, 9.24.2, 9.30.9-9.30.11, 9.35.3, 9.39-9.40, 9.39.7, 10.1.11, 10.4.3, 10.6.4, 10.10.4, 10.16, 10.24.6, 10.32.2, 10.32.7 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 96| 8.37.9. ταύτην μάλιστα θεῶν σέβουσιν οἱ Ἀρκάδες τὴν Δέσποιναν, θυγατέρα δὲ αὐτὴν Ποσειδῶνός φασιν εἶναι καὶ Δήμητρος. ἐπίκλησις ἐς τοὺς πολλούς ἐστιν αὐτῇ Δέσποινα, καθάπερ καὶ τὴν ἐκ Διὸς Κόρην ἐπονομάζουσιν, ἰδίᾳ δέ ἐστιν ὄνομα Περσεφόνη, καθὰ Ὅμηρος καὶ ἔτι πρότερον Πάμφως ἐποίησαν· τῆς δὲ Δεσποίνης τὸ ὄνομα ἔδεισα ἐς τοὺς ἀτελέστους γράφειν. | 8.37.9. This Mistress the Arcadians worship more than any other god, declaring that she is a daughter of Poseidon and Demeter. Mistress is her surname among the many, just as they surname Demeter's daughter by Zeus the Maid. But whereas the real name of the Maid is Persephone, as Homer See Hom. Od. 10.491 , and Hom. Il. 9.457 , Hom. Il. 9.569 . and Pamphos before him say in their poems, the real name of the Mistress I am afraid to write to the uninitiated. |
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| 307. Athenaeus, The Learned Banquet, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 264 |
| 308. Aelian, Varia Historia, 3.18, 4.17, 11.12 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •orphic, see mystery cults •pythagoreanism xxv, and mystery cults •cults, mysteries •priests, of mystery cults Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 113; Wolfsdorf (2020), Early Greek Ethics, 9; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 265 |
| 309. Aristides Quintilianus, On Music, 3.25 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •mystery cult, dionysiac •cult songs, mystery cult Found in books: Gianvittorio-Ungar and Schlapbach (2021), Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond, 91; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 372 |
| 310. Philostratus The Athenian, On Heroes, 28.8-28.14 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •mystery cult Found in books: Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 73 |
| 311. Clement of Alexandria, Exhortation To The Greeks, 1.2.3-1.2.4, 2.12-2.23, 2.12.2, 2.13.2-2.13.3, 2.16.2, 2.17.2, 2.18.1-2.18.2, 2.21.1, 2.22.1, 2.30.7, 4.49.1, 7.74.7, 10.108, 12.119 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 102, 110, 111; Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 51, 52; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 133, 418; Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 108; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 94; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 187; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 114; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 115, 265; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 80, 95, 149 |
312. Cassius Dio, Roman History, 41.4.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •mystery cult Found in books: Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 99 | 41.4.1. When Caesar was informed of this, he came to (Opens in another window)')" onMouseOut="nd();" Ariminum, then for the first time overstepping the confines of his own province, and after assembling his soldiers he ordered Curio and the others who had come with him to relate to them what had been done. After this was over he further aroused them by adding such words as the occasion demanded. |
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313. Anon., The Acts of John, 100-102, 94-95, 97-99, 96 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Gianvittorio-Ungar and Schlapbach (2021), Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond, 95, 96, 97, 98, 99, 100, 101, 102 | 96. Now answer thou (or as thou respondest) unto my dancing. Behold thyself in me who speak, and seeing what I do, keep silence about my mysteries. Thou that dancest, perceive what I do, for thine is this passion of the manhood, which I am about to suffer. For thou couldest not at all have understood what thou sufferest if I had not been sent unto thee, as the word of the Father. Thou that sawest what I suffer sawest me as suffering, and seeing it thou didst not abide but wert wholly moved, moved to make wise. Thou hast me as a bed, rest upon me. Who I am, thou shalt know when I depart. What now I am seen to be, that I am not. Thou shalt see when thou comest. If thou hadst known how to suffer, thou wouldest have been able not to suffer. Learn thou to suffer, and thou shalt be able not to suffer. What thou knowest not, I myself will teach thee. Thy God am I, not the God of the traitor. I would keep tune with holy souls. In me know thou the word of wisdom. Again with me say thou: Glory be to thee, Father; glory to thee, Word; glory to thee, Holy Ghost. And if thou wouldst know concerning me, what I was, know that with a word did I deceive all things and I was no whit deceived. I have leaped: but do thou understand the whole, and having understood it, say: Glory be to thee, Father. Amen. |
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| 314. Justin, Second Apology, 12.5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •pagan allegory, mysteries/cults Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 95 |
| 315. Aelian, Nature of Animals, 8.12 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •cults, mysteries Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 108 |
| 316. Marcus Aurelius Emperor of Rome, Meditations, 27.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •mystery cults Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 30 |
317. Anon., Acts of John, 100-102, 94, 96-99, 95 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Gianvittorio-Ungar and Schlapbach (2021), Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond, 95, 96, 97, 98, 99, 100, 101, 102 | 95. Now whereas (or wherefore) we give thanks, I say: I would be saved, and I would save. Amen. I would be loosed, and I would loose. Amen. I would be wounded, and I would wound. Amen. I would be born, and I would bear. Amen. I would eat, and I would be eaten. Amen. I would hear, and I would be heard. Amen. I would be thought, being wholly thought. Amen. I would be washed, and I would wash. Amen. Grace danceth. I would pipe; dance ye all. Amen. I would mourn: lament ye all. Amen. The number Eight (lit. one ogdoad) singeth praise with us. Amen. The number Twelve danceth on high. Amen. The Whole on high hath part in our dancing. Amen. Whoso danceth not, knoweth not what cometh to pass. Amen. I would flee, and I would stay. Amen. I would adorn, and I would be adorned. Amen. I would be united, and I would unite. Amen. A house I have not, and I have houses. Amen. A place I have not, and I have places. Amen. A temple I have not, and I have temples. Amen. A lamp am I to thee that beholdest me. Amen. A mirror am I to thee that perceivest me. Amen. A door am I to thee that knockest at me. Amen. A way am I to thee a wayfarer. . |
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| 318. Lucian, A True Story, None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •mystery cults Found in books: Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 191 |
| 319. Lucian, The Carousal, Or The Lapiths, 13.8, 14.12, 16.6 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •cult, mysteries, rituals, worship Found in books: Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 182 |
| 320. Lucian, Conversation With Cronus, 2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •orphic, see mystery cults Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 120 |
| 321. Lucian, The Lover of Lies, 18-20 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 186 |
| 322. Lucian, Zeus Rants, 42 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •cult, mysteries, rituals, foundation •cult, mysteries, rituals, worshippers Found in books: Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 189 |
| 323. Lucian, Dialogues of The Dead, 13.2-13.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •cult, mysteries, rituals, relic Found in books: Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 186 |
| 324. Lucian, Parliament of The Gods, 12, 8-9, 13 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 187 |
| 325. Justin, First Apology, 1.66, 26.2-26.4, 61.13, 66.4 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 25; Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 791; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 179; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 161 |
| 326. Lucian, The Syrian Goddess, 1.8, 3.5-3.6 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •cult, mysteries, rituals, foundation •cult, mysteries, rituals, worship Found in books: Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 176, 180 |
| 327. Lucian, The Passing of Peregrinus, 6.1-6.2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 157, 176, 188 |
| 328. Lucian, On Mourning, 5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •orphic, see bacchic, initiation, mystery cults, rites Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 165 |
| 329. Lucian, Slander, 17 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •cult, mysteries, rituals, foundation •cult, mysteries, rituals, relic •cult, mysteries, rituals, worship Found in books: Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 187 |
| 330. Lucian, The Double Indictment, 20.37 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 176 |
| 331. Lucian, Apology, 12 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •cult, mysteries, rituals, foundation Found in books: Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 176 |
| 332. Lucian, Alexander The False Prophet, 13-15, 23, 3, 39-42, 47, 59, 6, 60, 9, 38 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 194, 202; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 159 |
| 333. Anon., Sifre Deuteronomy, 357.6.6 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •mystery cults Found in books: Keener(2005), First-Second Corinthians, 239 |
| 334. Anon., Sifra, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •mystery cults Found in books: Keener(2005), First-Second Corinthians, 239 |
335. Philostratus The Athenian, Life of Apollonius, 6.27 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •orphic, see mystery cults Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 265| 6.27. καταλύσαντες δὲ μετὰ τοὺς καταρράκτας ἐν κώμῃ τῆς Αἰθιοπίας οὐ μεγάλῃ ἐδείπνουν μὲν περὶ ἑσπέραν ἐγκαταμιγνύντες σπουδὴν παιδιᾷ, βοῆς δὲ ἀθρόας τῶν ἐν τῇ κώμῃ γυναικῶν ἤκουσαν ἐπικελευομένων ἀλλήλαις ἑλεῖν καὶ διῶξαι, παρεκάλουν δὲ καὶ τοὺς αὑτῶν ἄνδρας ἐς κοινωνίαν τοῦ ἔργου, οἱ δ' ἁρπασάμενοι ξύλα καὶ λίθους καὶ ὅ τι ἐς χεῖρας ἑκάστῳ ἔλθοι, ξυνεκάλουν ὥσπερ ἀδικούμενοι τοὺς γάμους. ἐπεφοίτα δὲ ἄρα τῇ κώμῃ δέκατον ἤδη μῆνα σατύρου φάσμα λυττῶν ἐπὶ τὰ γύναια, καὶ δύο ἀπεκτονέναι σφῶν ἐλέγετο, ὧν μάλιστα ἐδόκει ἐρᾶν. ἐκπλαγέντων οὖν τῶν ἑταίρων “μὴ δέδιτε,” εἶπεν ὁ ̓Απολλώνιος “ὑβρίζει γάρ τις ἐνταῦθα σάτυρος.” “νὴ Δί',” ἔφη ὁ Νεῖλος “ὅν γε ἡμεῖς οἱ Γυμνοὶ χρόνῳ ἤδη ὑβρίζοντα μήπω μετεστήσαμεν τοῦ σκιρτᾶν.” “ἀλλ' ἔστιν” εἶπεν “ἐπὶ τοὺς ὑβριστὰς τούτους φάρμακον, ᾧ λέγεται Μίδας ποτὲ χρήσασθαι: μετεῖχε μὲν γὰρ τοῦ τῶν σατύρων γένους ὁ Μίδας οὗτος, ὡς ἐδήλου τὰ ὦτα, σάτυρος δὲ ἐπ' αὐτὸν εἷς κατὰ τὸ ξυγγενὲς ἐκώμαζε τὰ τοῦ Μίδου διαβάλλων ὦτα, καὶ οὐ μόνον ᾅδων, ἀλλὰ καὶ αὐλῶν τούτω, ὁ δ', οἶμαι, τῆς μητρὸς ἀκηκοώς, ὅτι σάτυρος οἴνῳ θηρευθείς, ἐπειδὰν ἐς ὕπνον καταπέσῃ, σωφρονεῖ καὶ διαλλάττεται, κρήνην τὴν οὖσαν αὐτῷ περὶ τὰ βασίλεια κεράσας οἴνῳ ἐπαφῆκεν αὐτῇ τὸν σάτυρον, ὁ δὲ ἔπιέ τε καὶ ἥλω. καὶ ὅτι μὴ ψεύδεται ὁ λόγος, ἴωμεν παρὰ τὸν κωμάρχην, καὶ ἢν ἔχωσιν οἱ κωμῆται οἶνον, κεράσωμεν αὐτὸν τῷ σατύρῳ, καὶ ταὐτὰ τῷ Μίδου πείσεται.” ἔδοξε ταῦτα καὶ ἀμφορέας Αἰγυπτίους τέτταρας οἰνοχοήσας ἐς ληνόν, ἀφ' ἧς ἔπινε τὰ ἐν τῇ κώμῃ πρόβατα, ἐκάλει τὸν σάτυρον ἀφανῶς τι ἐπιπλήττων, ὁ δὲ οὔπω μὲν ἑωρᾶτο, ὑπεδίδου δὲ ὁ οἶνος, ὥσπερ πινόμενος: ἐπεὶ δὲ ἐξεπόθη “σπεισώμεθα” ἔφη “τῷ σατύρῳ, καθεύδει γάρ.” καὶ εἰπὼν ταῦτα ἡγεῖτο τοῖς κωμήταις ἐς Νυμφῶν ἄντρον, πλέθρον οὔπω ἀπέχον τῆς κώμης, ἐν ᾧ καθεύδοντα δείξας αὐτὸν ἀπέχεσθαι εἶπε τοῦ παίειν ἢ λοιδορεῖσθαί οἱ, “πέπαυται γὰρ τῶν ἀνοήτων.” τοῦτο μὲν δὴ τοιοῦτον ̓Απολλωνίου, μὰ Δί', οὐχὶ ὁδοῦ πάρεργον, ἀλλὰ παρόδου ἔργον, κἂν ἐντύχῃ τις ἐπιστολῇ τοῦ ἀνδρός, ἣν πρὸς μειράκιον ὑβρίζον γράφων καὶ σάτυρον δαίμονα σωφρονίσαι φησὶν ἐν Αἰθιοπίᾳ, μεμνῆσθαι χρὴ τοῦ λόγου τούτου. σατύρους δὲ εἶναί τε καὶ ἐρωτικῶν ἅπτεσθαι μὴ ἀπιστῶμεν: οἶδα γὰρ κατὰ τὴν Λῆμνον τῶν ἐμαυτοῦ τινα ἰσηλίκων, οὗ τῇ μητρὶ ἐλέγετο τις ἐπιφοιτᾶν σάτυρος, ὡς εἰκὸς ἦν τῇ ἱστορίᾳ ταύτῃ, νεβρίδα γὰρ ξυμφυᾶ ἐῴκει ἐνημμένῳ κατὰ τὸν νῶτον, ἧς οἱ ποδεῶνες οἱ πρῶτοι ξυνειληφότες τὴν δέρην περὶ τὸ στέρνον αὐτῷ ἀφήπτοντο. ἀλλὰ μὴ πλείω ὑπὲρ τούτων, οὔτε γὰρ ἡ πεῖρα ἀπιστητέα οὔτε ἐγώ. | 6.27. After passing the cataracts they halted in a village of the Ethiopians of no great size, and they were dining, towards the evening, mingling in their conversation the grave with the gay, when all on a sudden they heard the women of the village screaming and calling to one another to join in the pursuit and catch the thing; and they also summoned their husbands to help them in the matter. And the latter caught up sticks and stones and anything which came handy, and called upon one another to avenge the insult to their wives. And it appears that for ten months the ghost of a satyr had been haunting the village, who was mad after the women and was said to have killed two of them to whom he was supposed to be specially attached. The companions, then, of Apollonius were frightened out of their wits till Apollonius said: You need not be afraid, for it's only a satyr that is running amuck here. Yes, by Zeus, said Nilus, it's the one that we naked sages have found insulting us for a long time past and we could never stop his jumps and leaps. But, said Apollonius, I have a remedy against these hell-hounds, which Midas is said once to have employed; for Midas himself had some of the blood of satyrs in his veins, as was clear from the shape of his ears; and a satyr once, trespassing on his kinship with Midas, made merry at the expense of his ears, not only singing about them, but piping about them. Well, Midas, I understand, had heard from his mother that when a satyr is overcome by wine he falls asleep, and at such times comes to his senses and will make friends with you; so he mixed wine which he had in his palace in a fountain and let the satyr get at it, and the latter drank it up and was overcome. And to show that the story is true, let us go to the head man of the village, and if the villagers have any wine, we will mix it with water for the satyr and he will share the fate of Midas' satyr. They thought it a good plan, so he poured four Egyptian jars of wine into the trough out of which the village cattle drank, and then called the satyr by means of some secret rebuke or threat; and though as yet the latter was not visible, the wine sensibly diminished as if it was being drunk up. And when it was quite finished, Apollonius said: Let us make peace with the satyr, for he is fast asleep. And with these words he led the villagers to the cave of the nymphs, which was not quite a furlong away from the village; and he showed them a satyr lying fast asleep in it, but he told them not to hit him or abuse him, For, he said, his nonsense is stopped for ever. Such was this exploit of Apollonius, and, by heavens, we may call it not an incidental work in passing, but a masterwork of his passing by [ 1]; and if you read the sage's epistle, in which he wrote to an insolent young man that he had sobered even a satyr demon in Ethiopia, you will perforce call to mind the above story. But we must not disbelieve that satyrs both exist and are susceptible to the passion of love; for I knew a youth of my own age in Lemnos whose mother was said to be visited by a satyr, as he well might to judge by this story; for he was represented as wearing in his back a fawn-skin that exactly fitted him, the front paws of which were drawn around his neck and fastened over his chest. But I must not go further into this subject; but, anyhow, credit is due as much to experience of facts as it is to myself. |
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336. Justin, Dialogue With Trypho, 1.8, 11.5, 35.5-35.6 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •mystery cult •cult, mysteries, rituals, worshippers •pagan allegory, mysteries/cults Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 411; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 121; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 95 | 8. Justin: When he had spoken these and many other things, which there is no time for mentioning at present, he went away, bidding me attend to them; and I have not seen him since. But straightway a flame was kindled in my soul; and a love of the prophets, and of those men who are friends of Christ, possessed me; and while revolving his words in my mind, I found this philosophy alone to be safe and profitable. Thus, and for this reason, I am a philosopher. Moreover, I would wish that all, making a resolution similar to my own, do not keep themselves away from the words of the Saviour. For they possess a terrible power in themselves, and are sufficient to inspire those who turn aside from the path of rectitude with awe; while the sweetest rest is afforded those who make a diligent practice of them. If, then, you have any concern for yourself, and if you are eagerly looking for salvation, and if you believe in God, you may- since you are not indifferent to the matter - become acquainted with the Christ of God, and, after being initiated, live a happy life. When I had said this, my beloved friends those who were with Trypho laughed; but Trypho just smiled and said: Trypho: I approve of your other remarks, and admire the eagerness with which you study divine things; but it were better for you still to abide in the philosophy of Plato, or of some other man, cultivating endurance, self-control, and moderation, rather than be deceived by false words, and follow the opinions of men of no reputation. For if you remain in that mode of philosophy, and live blamelessly, a hope of a better destiny were left to you; but when you have forsaken God, and reposed confidence in man, what safety still awaits you? If, then, you are willing to listen to me (for I have already considered you a friend), first be circumcised, then observe what ordices have been enacted with respect to the Sabbath, and the feasts, and the new moons of God; and, in a word, do all things which have been written in the law: and then perhaps you shall obtain mercy from God. But Christ - if He has indeed been born, and exists anywhere - is unknown, and does not even know Himself, and has no power until Elias come to anoint Him, and make Him manifest to all. And you, having accepted a groundless report, invent a Christ for yourselves, and for his sake are inconsiderately perishing. |
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| 337. Lucian, The Dance, 39, 15 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 169 |
338. Philostratus The Athenian, Lives of The Sophists, 2.9 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •cult, mystery cult Found in books: Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 63| 2.9. ̓Αριστείδην δὲ τὸν εἴτε Εὐδαίμονος εἴτε Εὐδαίμονα ̓Αδριανοὶ μὲν ἤνεγκαν, οἱ δὲ ̓Αδριανοὶ πόλις οὐ μεγάλη ἐν Μυσοῖς, ̓Αθῆναι δὲ ἤσκησαν κατὰ τὴν ̔Ηρώδου ἀκμὴν καὶ τὸ ἐν τῇ ̓Ασίᾳ Πέργαμον κατὰ τὴν ̓Αριστοκλέους γλῶτταν. νοσώδης δὲ ἐκ μειρακίου γενόμενος οὐκ ἠμέλησε τοῦ πονεῖν. τὴν μὲν οὖν ἰδέαν τῆς νόσου καὶ ὅτι τὰ νεῦρα αὐτῷ ἐπεφρίκει, ἐν ̔Ιεροῖς βιβλίοις αὐτὸς φράζει, τὰ δὲ βιβλία ταῦτα ἐφημερίδων ἐπέχει τινὰ αὐτῷ λόγον, αἱ δὲ ἐφημερίδες ἀγαθαὶ διδάσκαλοι τοῦ περὶ παντὸς εὖ διαλέγεσθαι. ἐπὶ δὲ τὸ σχεδιάζειν μὴ ἑπομένης αὐτῷ τῆς φύσεως ἀκριβείας ἐπεμελήθη καὶ πρὸς τοὺς παλαιοὺς ἐβλεψεν ἱκανῶς τε τῷ γονίμῳ ἴσχυσε κουφολογίαν ἐξελὼν τοῦ λόγου. ἀποδημίαι δὲ ̓Αριστείδου οὐ πολλαί, οὔτε γὰρ ἐς χάριν τῶν πολλῶν διελέγετο οὔτε ἐκράτει χολῆς ἐπὶ τοὺς μὴ ξὺν ἐπαίνῳ ἀκροωμένους, ἃ δέ γε ἐπῆλθεν ἔθνη, ̓Ιταλοί τέ εἰσι καὶ ̔Ελλὰς καὶ ἡ πρὸς τῷ Δέλτα κατῳκημένη Αἴγυπτος, οἳ χαλκοῦν ἔστησαν αὐτὸν ἐπὶ τῆς κατὰ τὴν Σμύρναν ἀγορᾶς. οἰκιστὴν δὲ καὶ τὸν ̓Αριστείδην τῆς Σμύρνης εἰπεῖν οὐκ ἀλαζὼν ἔπαινος, ἀλλὰ δικαιότατός τε καὶ ἀληθέστατος: τὴν γὰρ πόλιν ταύτην ἀφανισθεῖσαν ὑπὸ σεισμῶν τε καὶ χασμάτων οὕτω τι ὠλοφύρατο πρὸς τὸν Μάρκον, ὡς τῇ μὲν ἄλλῃ μονῳδίᾳ θαμὰ ἐπιστενάξαι τὸν βασιλέα, ἐπὶ δὲ τῷ “ζέφυροι δὲ ἐρήμην καταπνέουσι” καὶ δάκρυα τῷ βιβλίῳ ἐπιστάξαι τὸν βασιλέα ξυνοικίαν τε τῇ πόλει ἐκ τῶν τοῦ ̓Αριστείδου ἐνδοσίμων νεῦσαι. ἐτύγχανε δὲ καὶ ξυγγεγονὼς ἤδη τῷ Μάρκῳ ὁ ̓Αριστείδης ἐν ̓Ιωνίᾳ, ὡς γὰρ τοῦ ̓Εφεσίου Δαμιανοῦ ἤκουον, ἐπεδήμει μὲν ὁ αὐτοκράτωρ ἤδη τῇ Σμύρνῃ τρίτην ἡμέραν, τὸν δὲ ̓Αριστείδην οὔπω γιγνώσκων ἤρετο τοὺς Κυντιλίους, μὴ ἐν τῷ τῶν ἀσπαζομένων ὁμίλῳ παρεωραμένος αὐτῷ ὁ ἀνὴρ εἴη, οἱ δὲ οὐδὲ αὐτοὶ ἔφασαν ἑωρακέναι αὐτόν, οὐ γὰρ ἂν παρεῖναι τὸ μὴ οὐ ξυστῆσαι, καὶ ἀφίκοντο τῆς ὑστεραίας τὸν ̓Αριστείδην ἄμφω δορυφοροῦντες. προσειπὼν δὲ αὐτὸν ὁ αὐτοκράτωρ “διὰ τί σε” ἔφη “βραδέως εἴδομεν”; καὶ ὁ ̓Αριστείδης “θεώρημα”, ἔφη “ὦ βασιλεῦ, ἠσχόλει, γνώμη δὲ θεωροῦσά τι μὴ ἀποκρεμαννύσθω οὗ ζητεῖ.” ὑπερησθεὶς δὲ ὁ αὐτοκράτωρ τῷ ἤθει τἀνδρὸς ὡς ἁπλοικωτάτῳ τε καὶ σχολικωτάτῳ “πότε” ἔφη “ἀκροάσομαί σου”; καὶ ὁ ̓Αριστείδης “τήμερον” εἶπεν “πρόβαλε καὶ αὔριον ἀκροῶ: οὐ γὰρ ἐσμὲν τῶν ἐμούντων, ἀλλὰ τῶν ἀκριβούντων. ἐξέστω δέ, ὦ βασιλεῦ, καὶ τοὺς γνωρίμους παρεῖναι τῇ ἀκροάσει.” “ἐξέστω” ἦ δ' ὁ Μάρκος, “δημοτικὸν γάρ.” εἰπόντος δὲ τοῦ ̓Αριστείδου “δεδόσθω δὲ αὐτοῖς, ὦ βασιλεῦ, καὶ βοᾶν καὶ κροτεῖν, ὁπόσον δύνανται”, μειδιάσας ὁ αὐτοκράτωρ “τοῦτο” ἔφη “ἐπὶ σοὶ κεῖται.” οὐκ ἔγραψα τὴν μελετηθεῖσαν ὑπόθεσιν, ἐπειδὴ ἄλλοι ἄλλην φασίν, ἐκεῖνό γε μὴν πρὸς πάντων ὁμολογεῖται, τὸν ̓Αριστείδην ἀρίστῃ φορᾷ ἐπὶ τοῦ Μάρκου χρήσασθαι πόρρωθεν τῇ Σμύρνῃ ἑτοιμαζούσης τῆς τύχης τὸ δι' ἀνδρὸς τοιούτου δὴ ἀνοικισθῆναι. καὶ οὐ φημὶ ταῦτα, ὡς οὐχὶ καὶ τοῦ βασιλέως ἀνοικίσαντος ἂν ἀπολωλυῖαν πόλιν, ἣν οὖσαν ἐθαύμασεν, ἀλλ' ὅτι αἱ βασίλειοί τε καὶ θεσπέσιοι φύσεις, ἢν προσεγείρῃ αὐτὰς ξυμβουλία καὶ λόγος, ἀναλάμπουσι μᾶλλον καὶ πρὸς τὸ ποιεῖν εὖ ξὺν ὁρμῇ φέρονται. Δαμιανοῦ κἀκεῖνα ἤκουον, τὸν σοφιστὴν τοῦτον διαβάλλειν μὲν τοὺς αὐτοσχεδίους ἐν ταῖς διαλέξεσι, θαυμάζειν δὲ οὕτω τὸ σχεδιάζειν, ὡς καὶ ἰδίᾳ ἐκπονεῖν αὐτὸ ἐν δωματίῳ ἑαυτόν καθειργνύντα, ἐξεπόνει δὲ κῶλον ἐκ κώλου καὶ νόημα ἐκ νοήματος ἐπανακυκλῶν. τουτὶ δὲ ἡγώμεθα μασωμένου μᾶλλον ἢ ἐσθίοντος, αὐτοσχέδιος γὰρ γλώττης εὐροούσης ἀγώνισμα. κατηγοροῦσι δὲ τοῦ ̓Αριστείδου τινὲς ὡς εὐτελὲς εἰπόντος προοίμιον ἐπὶ τῶν μισθοφόρων τῶν ἀπαιτουμένων τὴν γῆν, ἄρξασθαι γὰρ δὴ αὐτὸν τῆς ὑποθέσεως ταύτης ὧδε: “οὐ παύσονται οὗτοι οἱ ἄνθρωποι παρέχοντες ἡμῖν πράγματα.” λαμβάνονται δέ τινες καὶ ἀκμῆς τοῦ ἀνδρὸς ἐπὶ τοῦ παραιτουμένου τὸν τειχισμὸν τῆς Λακεδαίμονος, εἴρηται δὲ ὧδε: “μὴ γὰρ δὴ ἐν τείχει ἐπιπτήξαιμεν ὀρτύγων ἀναψάμενοι φύσιν.” λαμβάνονται καὶ παροιμίας ὡς ταπεινῶς προσερριμμένης, ἐπιδιαβάλλων γὰρ τὸν ̓Αλέξανδρον ὡς πατρῴζοντα τὴν ἐν τοῖς πράγμασι δεινότητα τοῦ πατρὸς ἔφη τὸ παιδίον εἶναι. οἱ αὐτοὶ κατηγοροῦσι καὶ σκώμματος, ἐπειδὴ τοὺς ̓Αριμασποὺς τοὺς μονομμάτους ἔφη ξυγγενεῖς εἶναι τοῦ Φιλίππου, ὥσπερ τοῦ Δημοσθένους ἀπολελογημένου τοῖς ̔́Ελλησιν ὑπὲρ τοῦ τραγικοῦ πιθήκου καὶ τοῦ ἀρουραίου Οἰνομάου. ἀλλὰ μὴ ἐκ τούτων τὸν ̓Αριστείδην, δηλούτω δὲ αὐτὸν ὅ τε ̓Ισοκράτης ὁ τοὺς ̓Αθηναίους ἐξάγων τῆς θαλάττης καὶ ὁ ἐπιτιμῶν τῷ Καλλιξείνῳ ἐπὶ τῷ μὴ θάπτειν τοὺς δέκα καὶ οἱ βουλευόμενοι περὶ τῶν ἐν Σικελίᾳ καὶ ὁ μὴ λαβὼν Αἰσχίνης παρὰ τοῦ Κερσοβλέπτου τὸν σῖτον καὶ οἱ παραιτούμενοι τὰς σπονδὰς μετὰ τὸ κτεῖναι τὰ γένη, ἐν ᾗ μάλιστα ὑποθέσεων ἀναδιδάσκει ἡμᾶς, πῶς ἄν τις ἀσφαλῶς κεκινδυνευμένας τε καὶ τραγικὰς ἐννοίας μεταχειρίσαιτο. καὶ πλείους ἑτέρας ὑποθέσεις οἶδα εὐπαιδευσίαν ἐνδεικνυμένας τοῦ ἀνδρὸς τούτου καὶ ἰσχὺν καὶ ἦθος, ἀφ' ὧν μᾶλλον αὐτὸν θεωρητέον, ἢ εἰ που καὶ παρέπτυσέ τι ἐς φιλοτιμίαν ἐκπεσών. καὶ τεχνικώτατος δὲ σοφιστῶν ὁ ̓Αριστείδης ἐγένετο καὶ πολὺς ἐν θεωρήμασι, ὅθεν καὶ τοῦ σχεδιάζειν ἀπηνέχθη, τὸ γὰρ κατὰ θεωρίαν βούλεσθαι προάγειν πάντα ἀσχολεῖ τὴν γνώμην καὶ ἀπαλλάττει τοῦ ἑτοίμου. ἀποθανεῖν δὲ τὸν ̓Αριστείδην οἱ μὲν οἴκοι γράφουσιν, οἱ δὲ ἐν ̓Ιωνίᾳ ἔτη βιώσαντα οἱ μὲν ἑξήκοντά φασιν, οἱ δὲ ἀγχοῦ τῶν ἑβδομήκοντα. | |
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| 339. Maximus of Tyre, Dialexeis, 10.2-10.3, 38.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •mystery cults Found in books: Keener(2005), First-Second Corinthians, 239 |
| 340. Apuleius, Apology, 26.1-26.2, 40.3, 54.5, 55.8-55.9 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •cult, mysteries, rituals, worship •cult, mysteries, rituals, “oriental” •cult, mysteries, rituals, public/private •mystery (mysteries), cults •mystery cult / religion Found in books: Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 111; Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 44; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 164, 235, 239 |
341. Tertullian, On The Crown, 15 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •christian(s)/ity, and mystery cult Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 70 | 15. Keep for God His own property untainted; He will crown it if He choose. Nay, then, He does even choose. He calls us to it. To him who conquers He says, I will give a crown of life. Be you, too, faithful unto death, and fight you, too, the good fight, whose crown the apostle 2 Timothy 4:8 feels so justly confident has been laid up for him. The angel Revelation 6:2 also, as he goes forth on a white horse, conquering and to conquer, receives a crown of victory; and another Revelation 10:1 is adorned with an encircling rainbow (as it were in its fair colors)- a celestial meadow. In like manner, the elders sit crowned around, crowned too with a crown of gold, and the Son of Man Himself flashes out above the clouds. If such are the appearances in the vision of the seer, of what sort will be the realities in the actual manifestation? Look at those crowns. Inhale those odours. Why condemn you to a little chaplet, or a twisted headband, the brow which has been destined for a diadem? For Christ Jesus has made us even kings to God and His Father. What have you in common with the flower which is to die? You have a flower in the Branch of Jesse, upon which the grace of the Divine Spirit in all its fullness rested - a flower undefiled, unfading, everlasting, by choosing which the good soldier, too, has got promotion in the heavenly ranks. Blush, you fellow-soldiers of his, henceforth not to be condemned even by him, but by some soldier of Mithras, who, at his initiation in the gloomy cavern, in the camp, it may well be said, of darkness, when at the sword's point a crown is presented to him, as though in mimicry of martyrdom, and thereupon put upon his head, is admonished to resist and cast it off, and, if you like, transfer it to his shoulder, saying that Mithras is his crown. And thenceforth he is never crowned; and he has that for a mark to show who he is, if anywhere he be subjected to trial in respect of his religion; and he is at once believed to be a soldier of Mithras if he throws the crown away - if he say that in his god he has his crown. Let us take note of the devices of the devil, who is wont to ape some of God's things with no other design than, by the faithfulness of his servants, to put us to shame, and to condemn us. |
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| 342. Tertullian, Prescription Against Heretics, 40 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •christian(s)/ity, and mystery cult Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 70 |
343. Tertullian, On Baptism, 5.1, 14.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •mystery cult •mystery cults •christian(s)/ity, and mystery cult Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 70; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 343; Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 463 | 5. Well, but the nations, who are strangers to all understanding of spiritual powers, ascribe to their idols the imbuing of waters with the self-same efficacy. (So they do) but they cheat themselves with waters which are widowed. For washing is the channel through which they are initiated into some sacred rites- of some notorious Isis or Mithras. The gods themselves likewise they honour by washings. Moreover, by carrying water around, and sprinkling it, they everywhere expiate country-seats, houses, temples, and whole cities: at all events, at the Apollinarian and Eleusinian games they are baptized; and they presume that the effect of their doing that is their regeneration and the remission of the penalties due to their perjuries. Among the ancients, again, whoever had defiled himself with murder, was wont to go in quest of purifying waters. Therefore, if the mere nature of water, in that it is the appropriate material for washing away, leads men to flatter themselves with a belief in omens of purification, how much more truly will waters render that service through the authority of God, by whom all their nature has been constituted! If men think that water is endued with a medicinal virtue by religion, what religion is more effectual than that of the living God? Which fact being acknowledged, we recognise here also the zeal of the devil rivalling the things of God, while we find him, too, practising baptism in his subjects. What similarity is there? The unclean cleanses! The ruiner sets free! The damned absolves! He will, forsooth, destroy his own work, by washing away the sins which himself inspires! These (remarks) have been set down by way of testimony against such as reject the faith; if they put no trust in the things of God, the spurious imitations of which, in the case of God's rival, they do trust in. Are there not other cases too, in which, without any sacrament, unclean spirits brood on waters, in spurious imitation of that brooding of the Divine Spirit in the very beginning? Witness all shady founts, and all unfrequented brooks, and the ponds in the baths, and the conduits in private houses, or the cisterns and wells which are said to have the property of spiriting away, through the power, that is, of a hurtful spirit. Men whom waters have drowned or affected with madness or with fear, they call nymph-caught, or lymphatic, or hydro-phobic. Why have we adduced these instances? Lest any think it too hard for belief that a holy angel of God should grant his presence to waters, to temper them to man's salvation; while the evil angel holds frequent profane commerce with the selfsame element to man's ruin. If it seems a novelty for an angel to be present in waters, an example of what was to come to pass has forerun. An angel, by his intervention, was wont to stir the pool at Bethsaida. They who were complaining of ill-health used to watch for him; for whoever had been the first to descend into them, after his washing, ceased to complain. This figure of corporeal healing sang of a spiritual healing, according to the rule by which things carnal are always antecedent as figurative of things spiritual. And thus, when the grace of God advanced to higher degrees among men, John 1:16-17 an accession of efficacy was granted to the waters and to the angel. They who were wont to remedy bodily defects, now heal the spirit; they who used to work temporal salvation now renew eternal; they who did set free but once in the year, now save peoples in a body daily, death being done away through ablution of sins. The guilt being removed, of course the penalty is removed too. Thus man will be restored for God to His likeness, who in days bygone had been conformed to the image of God; (the image is counted (to be) in his form: the likeness in his eternity:) for he receives again that Spirit of God which he had then first received from His afflatus, but had afterward lost through sin. |
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| 344. Tertullian, On The Soul, 2.3, 47.1-47.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •orphic, see mystery cults Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 265, 408 |
| 345. Tertullian, Against Hermogenes, 25 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •orphic, see mystery cults Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 265 |
| 346. Tatian, Oration To The Greeks, 10 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •cult, mysteries, rituals, foundation •cult, mysteries, rituals, relic •cult, mysteries, rituals, worship Found in books: Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 187 |
347. Apuleius, The Golden Ass, 1.1.1, 1.1.2, 1.1.3, 1.9, 2.6, 2.7, 2.16, 2.17, 3.19, 3.20, 3.21, 3.22, 3.23, 3.24, 3.25, 4.28-6.24, 4.32.6, 4.32.7, 4.32.8, 4.32.9, 4.32.10, 4.32.11, 4.32.12, 4.32.13, 4.32.15, 4.32.14, 4.32.35, 4.32.33, 4.32.16, 4.32.17, 4.32.18, 4.32.19, 4.32.20, 4.32.21, 4.32.22, 4.32.23, 4.32.24, 4.32.25, 4.32.26, 4.32.27, 4.32.28, 4.32.29, 4.32.30, 4.32.31, 4.32.32, 4.32.34, 5.21, 6.31, 7.2.4, 7.16.1, 7.17.1, 8.7.7, 9.13.5, 9.13.4, 9.13.3, 10.15, 10.16, 10.22.2, 10.23.2, 10.29.1, 10.34.5-35.1, 10.34.4, 10.34.3, 11, 11.1, 11.2, 11.3, 11.5, 11.6, 11.6.7, 11.7, 11.8, 11.9, 11.10, 11.11, 11.12, 11.13, 11.14.2, 11.14, 11.15, 11.15.1, 11.16, 11.16.4, 11.16.3, 11.17, 11.18.2, 11.18, 11.19.9, 11.19.18, 11.19.16, 11.19.17, 11.19.19, 11.19.15, 11.19.14, 11.19.12, 11.19.13, 11.19.11, 11.19.10, 11.19.8, 11.19, 11.20, 11.21, 11.21.7, 11.22.4, 11.22.5, 11.22.6, 11.22.8, 11.22.9, 11.22.10, 11.22.11, 11.22.12, 11.22.13, 11.22.7, 11.22.20, 11.22.21, 11.22.23, 11.22.22, 11.22.24, 11.22.25, 11.22.26, 11.22.27, 11.22, 11.23, 11.23.8, 11.24, 11.25, 11.26.21, 11.26.20, 11.26.19, 11.26.18, 11.26, 11.27.9, 11.27.17, 11.27.18, 11.27.33, 11.27.32, 11.27.35, 11.27.1, 11.27.11, 11.27.34, 11.27.12, 11.27.14, 11.27.15, 11.27.16, 11.27.38, 11.27.37, 11.27.36, 11.27.13, 11.27.4, 11.27.5, 11.27.6, 11.27.31, 11.27, 11.28, 11.29, 11.30 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 37 | 11.5. “Behold, Lucius, I have come! Your weeping and prayers have moved me to succor you. I am she who is the natural mother of all things, mistress and governess of all the elements, the initial progeny of worlds, chief of powers divine, queen of heaven! I am the principal of the celestial gods, the light of the goddesses. At my will the planets of the heavens, the wholesome winds of the seas, and the silences of hell are disposed. My name and my divinity is adored throughout all the world in diverse manners. I am worshipped by various customs and by many names. The Phrygians call me the mother of the gods. The Athenians, Minerva. The Cyprians, Venus. The Cretans, Diana. The Sicilians, Proserpina. The Eleusians, Ceres. Some call me Juno, other Bellona, and yet others Hecate. And principally the Aethiopians who dwell in the Orient, and the Aegyptians who are excellent in all kind of ancient doctrine and by their proper ceremonies are accustomed to worship me, call me Queen Isis. Behold, I have come to take pity of your fortune and tribulation. Behold, I am present to favor and aid you. Leave off your weeping and lamentation, put away all your sorrow. For behold, the day which is ordained by my providence is at hand. Therefore be ready to attend to my command. This day which shall come after this night is dedicated to my service by an eternal religion. My priests and ministers are accustomed, after the tempests of the sea have ceased, to offer in my name a new ship as a first fruit of my navigation. I command you not to profane or despise the sacrifice in any way. |
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| 348. Sextus, Against The Mathematicians, 9.17, 9.20-9.21 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •religion passim, mystery cults, initiation Found in books: Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 36, 45 |
| 349. Antoninus Liberalis, Collection of Metamorphoses, 2.6, 10.4, 23.6, 34.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 19, 20 |
| 350. Pollux, Onomasticon, 3.38, 8.106 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •mystery cults •mystery cults, charites and •mystery cults, characteristics of •mystery cults, of despoina Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 152; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 179 |
| 351. Polyaenus, Stratagems, 6.18.1, 7.5.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •orphic, see bacchic, initiation, mystery cults, rites •orphic, see mystery cults Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 116, 266 |
| 352. Aelius Aristides, Orations, None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 3 |
| 353. Vettius Valens, Anthologies, None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 1 |
354. Anon., Genesis Rabba, 83.5 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •mystery cults Found in books: Keener(2005), First-Second Corinthians, 43| 83.5. הַתֶּבֶן וְהַקַּשׁ וְהַמּוֹץ מְרִיבִים [מדינים] זֶה עִם זֶה, זֶה אוֹמֵר בִּשְׁבִילִי נִזְרְעָה הַשָּׂדֶה, וְזֶה אוֹמֵר בִּשְׁבִילִי נִזְרְעָה הַשָּׂדֶה, אָמְרוּ הַחִטִּים הַמְתִּינוּ עַד שֶׁתָּבוֹאוּ הַגֹּרֶן וְאָנוּ יוֹדְעִין בִּשְׁבִיל מָה נִזְרְעָה הַשָּׂדֶה. בָּאוּ לַגֹּרֶן וְיָצָא בַּעַל הַבַּיִת לִזְרוֹתָהּ, הָלַךְ לוֹ הַמֹּץ בָּרוּחַ, נָטַל אֶת הַתֶּבֶן וְהִשְׁלִיכוֹ עַל הָאָרֶץ, וְנָטַל אֶת הַקַּשׁ וּשְׂרָפוֹ, נָטַל אֶת הַחִטִּים וְעָשָׂה אוֹתָן כְּרִי, וְכָל מִי שֶׁרוֹאֶה אוֹתָן מְנַשְּׁקָן, הֵיךְ מָה דְאַתְּ אָמַר (תהלים ב, יב): נַשְׁקוּ בַר פֶּן יֶאֱנַף, כָּךְ אֻמּוֹת הָעוֹלָם, הַלָּלוּ אוֹמְרִים אָנוּ עִקָּר וּבִשְׁבִילֵנוּ נִבְרָא הָעוֹלָם, וְהַלָּלוּ אוֹמְרִים בִּשְׁבִילֵנוּ נִבְרָא הָעוֹלָם, אָמְרוּ לָהֶם יִשְׂרָאֵל הַמְתִּינוּ עַד שֶׁיַּגִּיעַ הַיּוֹם וְאָנוּ יוֹדְעִים בִּשְׁבִיל מִי נִבְרָא הָעוֹלָם, הֲדָא הוּא דִכְתִיב (מלאכי ג, יט): כִּי הִנֵּה הַיּוֹם בָּא בֹּעֵר כַּתַּנּוּר, וַעֲלֵיהֶם הוּא אוֹמֵר (ישעיה מא, טז): תִּזְרֵם וְרוּחַ תִּשָֹּׂאֵם וּסְעָרָה תָּפִיץ אֹתָם, אֲבָל יִשְׂרָאֵל (ישעיה מא, טז): וְאַתָּה תָּגִיל בַּה' בִּקְדוֹשׁ יִשְׂרָאֵל תִּתְהַלָּל. | |
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| 355. Zenobius, Proverbs of Lucillus Tarrhaeus And Didymus, 3.98 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •crown, in mystery cults •cults, mysteries Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 111 |
| 356. Heliodorus, Ethiopian Story, 2.35.2, 3.5.2-3.5.3 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •mysteries, mystery cults, at andania Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 100 |
| 357. Firmicus Maternus Julius., De Errore Profanarum Religionum, 22.1 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •mystery cults, possible christian influence on Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 233 |
| 358. Nag Hammadi, The Sentences of Sextus, 273, 12 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 64 |
| 359. Eusebius of Caesarea, Preparation For The Gospel, 1.4.10, 2.2.9, 2.2.64, 3.11 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •pagan allegory, mysteries/cults •mysteries, mystery cults,orphic •mystery cult •orphic, see bacchic, initiation, mystery cults, rites •orphic, see mystery cults Found in books: Bernabe et al. (2013), Redefining Dionysos, 560; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 411; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 266; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 95 |
360. Porphyry, On The Cave of The Nymphs, 15 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •mystery cults Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 30 | 15. One particular, however, remains to be explained, and that is the symbol of the olive planted at the top of the cavern, since Homer appears to indicate something very admirable by giving it such a position. For he does not merely say that an olive grows in this place, but that it flourishes on the summit of the cavern. "High at the head a branching olive grows, Beneath, a gloomy grotto s cool recess.." But the growth of the olive in such a situation is not fortuitous, as some one may suspect, but contains the enigma of the cavern. For |37 since the world was not produced rashly and casually, but is the work of divine wisdom and an intellectual nature; hence an olive, the symbol of this wisdom flourishes near the present_cavern, which is an image of the world. For the olive is the plant of Minerva, and Minerva is wisdom. But this Goddess being produced from the head of Jupiter, the theologist has discovered an appropriate place for the olive by consecrating it at the summit of the port; signifying by this that the universe is not the effect of a casual event and the work of irrational fortune, but that it is the offspring of an intellectual nature and divine wisdom, which is separated indeed from it (by a difference of essence), but yet is near to it, through being established on the summit of the whole port (i.e., from the dignity and excellence of its nature governing the whole with consummate wisdom). Since, however, an olive is ever-flourishing, it possesses a certain peculiarity in the highest degree adapted to the revolutions of souls in the world, for to such souls this cave (as we have said) is sacred. For in summer the white leaves of the olive tend upwards, but in winter the whiter leaves are bent downward. On |38 this account also in prayers and supplications, men extend the branches of an olive, ominating from this that they shall exchange the sorrowful darkness of danger for the fair light of security and peace. The olive, therefore being naturally ever-flourishing, bears fruit which is the auxiliary of labour (by being its reward , it is sacred to Minerva; supplies the victors in athletic labours with crowns and affords a friendly branch to the suppliant petitioner. Thus, too, the world is governed by an intellectual nature, and is conducted by a wisdom eternal and ever-flourishing; by which the rewards of victory are conferred on the conquerors in the athletic race of life, as the reward of severe toil and patient perseverance. And the Demiurgus who connects and contains the world (in ineffable comprehensions) invigorates miserable and suppliant souls. |
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361. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •mystery cults Found in books: Keener(2005), First-Second Corinthians, 239| 14b. הא בדברי תורה הא במשא ומתן בדברי תורה הוו במשא ומתן לא הוו.,ת"ר מעשה ברבן יוחנן בן זכאי שהיה רוכב על החמור והיה מהלך בדרך ור' אלעזר בן ערך מחמר אחריו אמר לו רבי שנה לי פרק אחד במעשה מרכבה אמר לו לא כך שניתי לכם ולא במרכבה ביחיד אלא א"כ היה חכם מבין מדעתו אמר לו רבי תרשיני לומר לפניך דבר אחד שלמדתני אמר לו אמור,מיד ירד רבן יוחנן בן זכאי מעל החמור ונתעטף וישב על האבן תחת הזית אמר לו רבי מפני מה ירדת מעל החמור אמר אפשר אתה דורש במעשה מרכבה ושכינה עמנו ומלאכי השרת מלוין אותנו ואני ארכב על החמור מיד פתח ר"א בן ערך במעשה המרכבה ודרש וירדה אש מן השמים וסיבבה כל האילנות שבשדה פתחו כולן ואמרו שירה,מה שירה אמרו (תהלים קמח, ז) הללו את ה' מן הארץ תנינים וכל תהומות עץ פרי וכל ארזים הללויה נענה מלאך מן האש ואמר הן הן מעשה המרכבה עמד רבן יוחנן ב"ז ונשקו על ראשו ואמר ברוך ה' אלהי ישראל שנתן בן לאברהם אבינו שיודע להבין ולחקור ולדרוש במעשה מרכבה יש נאה דורש ואין נאה מקיים נאה מקיים ואין נאה דורש אתה נאה דורש ונאה מקיים אשריך אברהם אבינו שאלעזר בן ערך יצא מחלציך,וכשנאמרו הדברים לפני ר' יהושע היה הוא ורבי יוסי הכהן מהלכים בדרך אמרו אף אנו נדרוש במעשה מרכבה פתח רבי יהושע ודרש ואותו היום תקופת תמוז היה נתקשרו שמים בעבים ונראה כמין קשת בענן והיו מלאכי השרת מתקבצין ובאין לשמוע כבני אדם שמתקבצין ובאין לראות במזמוטי חתן וכלה,הלך רבי יוסי הכהן וסיפר דברים לפני רבן יוחנן בן זכאי ואמר אשריכם ואשרי יולדתכם אשרי עיני שכך ראו ואף אני ואתם בחלומי מסובין היינו על הר סיני ונתנה עלינו בת קול מן השמים עלו לכאן עלו לכאן טרקלין גדולים ומצעות נאות מוצעות לכם אתם ותלמידיכם ותלמידי תלמידיכם מזומנין לכת שלישית,איני והתניא ר' יוסי בר' יהודה אומר שלשה הרצאות הן ר' יהושע הרצה דברים לפני רבן יוחנן בן זכאי ר"ע הרצה לפני ר' יהושע חנניא בן חכינאי הרצה לפני ר"ע ואילו ר"א בן ערך לא קא חשיב דארצי וארצו קמיה קחשיב דארצי ולא ארצו קמיה לא קא חשיב והא חנניא בן חכינאי דלא ארצו קמיה וקא חשיב דארצי מיהא קמיה מאן דארצי.,ת"ר ארבעה נכנסו בפרדס ואלו הן בן עזאי ובן זומא אחר ורבי עקיבא אמר להם ר"ע כשאתם מגיעין אצל אבני שיש טהור אל תאמרו מים מים משום שנאמר (תהלים קא, ז) דובר שקרים לא יכון לנגד עיני,בן עזאי הציץ ומת עליו הכתוב אומר (תהלים קטז, טו) יקר בעיני ה' המותה לחסידיו בן זומא הציץ ונפגע ועליו הכתוב אומר (משלי כה, טז) דבש מצאת אכול דייך פן תשבענו והקאתו אחר קיצץ בנטיעות רבי עקיבא יצא בשלום,שאלו את בן זומא מהו לסרוסי כלבא אמר להם (ויקרא כב, כד) ובארצכם לא תעשו כל שבארצכם לא תעשו שאלו את בן זומא בתולה שעיברה מהו לכ"ג מי חיישינן לדשמואל דאמר שמואל | 14b. b This /b case is referring b to words of Torah, /b while b that /b case is referring b to commerce. With regard to words of Torah, they were /b trustworthy; b with regard to commerce, they were not. /b ,§ The Gemara returns to the topic of the Design of the Divine Chariot. b The Sages taught: An incident /b occurred b involving Rabban Yoḥa ben Zakkai, who was riding on a donkey and was traveling along the way, and /b his student, b Rabbi Elazar ben Arakh, was riding a donkey behind him. /b Rabbi Elazar b said to him: My teacher, teach me one chapter in the Design of the /b Divine b Chariot. He said to him: /b Have b I not taught you: And one may not /b expound the Design of the Divine Chariot b to an individual, unless he is a Sage who understands on his own accord? /b Rabbi Elazar b said to him: My teacher, allow me to say before you one thing that you taught me. /b In other words, he humbly requested to recite before him his own understanding of this issue. b He said to him: Speak. /b , b Immediately, Rabban Yoḥa ben Zakkai alighted from the donkey, and wrapped /b his head in his cloak in a manner of reverence, b and sat on a stone under an olive tree. /b Rabbi Elazar b said to him: My teacher, for what reason did you alight from the donkey? He said: /b Is it b possible that /b while b you are expounding the Design of the /b Divine b Chariot, and the Divine Presence is with us, and the ministering angels are accompanying us, that I should ride on a donkey? Immediately, Rabbi Elazar ben Arakh began /b to discuss b the Design of the /b Divine b Chariot and expounded, and fire descended from heaven and encircled all the trees in the field, and all /b the trees b began reciting song. /b , b What song did they recite? “Praise the Lord from the earth, sea monsters and all depths…fruit trees and all cedars…praise the Lord” /b (Psalms 148:7–14). b An angel responded from the fire, saying: This is the very Design of the /b Divine b Chariot, /b just as you expounded. b Rabban Yoḥa ben Zakkai stood and kissed /b Rabbi Elazar ben Arakh b on his head, and said: Blessed be God, Lord of Israel, who gave our father Abraham a son /b like you, b who knows /b how b to understand, investigate, and expound the Design of the /b Divine b Chariot. There are some who expound /b the Torah’s verses b well but do not fulfill /b its imperatives b well, /b and there are some b who fulfill /b its imperatives b well but do not expound /b its verses b well, /b whereas b you expound /b its verses b well and fulfill /b its imperatives b well. Happy are you, our father Abraham, that Elazar ben Arakh came from your loins. /b ,The Gemara relates: b And when /b these b matters, /b this story involving his colleague Rabbi Elazar ben Arakh, b were recounted before Rabbi Yehoshua, he was walking along the way with Rabbi Yosei the Priest. They said: We too shall expound the Design of the /b Divine b Chariot. Rabbi Yehoshua began expounding. And that was the day of the summer solstice, /b when there are no clouds in the sky. Yet the b heavens became filled with clouds, and there was the appearance of a kind of rainbow in a cloud. And ministering angels gathered and came to listen, like people gathering and coming to see the rejoicing of a bridegroom and bride. /b , b Rabbi Yosei the Priest went and recited /b these b matters before Rabban Yoḥa ben Zakkai, /b who b said /b to him: b Happy are /b all of b you, and happy are /b the mothers b who gave birth to you; happy are my eyes that saw this, /b students such as these. b As for you and I, /b I saw b in my dream /b that b we were seated at Mount Sinai, and a Divine Voice came to us from heaven: Ascend here, ascend here, /b for b large halls /b [ b i teraklin /i /b ] b and pleasant couches are made up for you. You, your students, and the students of your students are invited to /b the b third group, /b those who will merit to welcome the Divine Presence.,The Gemara poses a question: b Is that so? But isn’t it taught /b in a i baraita /i : b Rabbi Yosei, son of Rabbi Yehuda, says: There are three lectures. /b In other words, there are three Sages with regard to whom it states that they delivered lectures on the mystical tradition: b Rabbi Yehoshua lectured /b on these b matters before Rabban Yoḥa ben Zakkai; Rabbi Akiva lectured before Rabbi Yehoshua; /b and b Ḥaya ben Ḥakhinai lectured before Rabbi Akiva. However, Rabbi Elazar ben Arakh was not included /b in the list, despite the testimony that he lectured before Rabban Yoḥa. The Gemara explains: Those b who lectured and were /b also b lectured to were included; /b but those b who lectured and were not lectured to were not included. /b The Gemara asks: b But wasn’t /b there b Ḥaya ben Ḥakhinai, who was not lectured to, and /b yet b he is included? /b The Gemara answers: Ḥaya ben Ḥakhinai b actually lectured before one who lectured /b in front of his own rabbi, so he was also included in this list.,§ b The Sages taught: Four entered the orchard [ i pardes /i ], /b i.e., dealt with the loftiest secrets of Torah, b and they are as follows: Ben Azzai; and ben Zoma; i Aḥer /i , /b the other, a name for Elisha ben Avuya; b and Rabbi Akiva. Rabbi Akiva, /b the senior among them, b said to them: When, /b upon your arrival in the upper worlds, b you reach pure marble stones, do not say: Water, water, /b although they appear to be water, b because it is stated: “He who speaks falsehood shall not be established before My eyes” /b (Psalms 101:7).,The Gemara proceeds to relate what happened to each of them: b Ben Azzai glimpsed /b at the Divine Presence b and died. And with regard to him the verse states: “Precious in the eyes of the Lord is the death of His pious ones” /b (Psalms 116:15). b Ben Zoma glimpsed /b at the Divine Presence b and was harmed, /b i.e., he lost his mind. b And with regard to him the verse states: “Have you found honey? Eat as much as is sufficient for you, lest you become full from it and vomit it” /b (Proverbs 25:16). b i Aḥer /i chopped down the shoots /b of saplings. In other words, he became a heretic. b Rabbi Akiva came out safely. /b ,The Gemara recounts the greatness of ben Zoma, who was an expert interpreter of the Torah and could find obscure proofs: b They asked ben Zoma: What is /b the i halakha /i with regard to b castrating a dog? /b The prohibition against castration appears alongside the sacrificial blemishes, which may imply that it is permitted to castrate an animal that cannot be sacrificed as an offering. b He said to them: /b The verse states “That which has its testicles bruised, or crushed, or torn, or cut, you shall not offer to God, nor b shall you do so in your land” /b (Leviticus 22:24), from which we learn: With regard to b any /b animal b that is in your land, you shall not do /b such a thing. b They /b also b asked ben Zoma: /b A woman considered b to be a virgin who became pregt, what is /b the i halakha /i ? b A High Priest /b may marry only a virgin; is he permitted to marry her? The answer depends on the following: b Are we concerned for /b the opinion of b Shmuel? Shmuel says: /b |
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| 362. Porphyry, On Abstinence, 4.56 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •mystery cults Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 29 |
| 363. Arnobius, Against The Gentiles, 5.19, 5.21, 5.21.6 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •mysteries, mystery cults •cult, mysteries, rituals, public/private •cult, mysteries, rituals, regulations •cults, mysteries Found in books: Bernabe et al. (2013), Redefining Dionysos, 111; Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 108; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 158 |
| 364. Plotinus, Enneads, 1.6.5, 6.9.8 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •choruses, in mystery cult •pagan allegory, mysteries/cults Found in books: Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 169; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 87 |
| 365. Lactantius, Epitome Divinarum Institutionum, 9.46.6, 10.28.14 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •cult, mysteries, rituals, public/private Found in books: Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 236 |
366. Eusebius of Caesarea, Life of Constantine, 3.56 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •mystery cults, possible christian influence on Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 233 | 3.56. For since a wide-spread error of these pretenders to wisdom concerned the demon worshipped in Cilicia, whom thousands regarded with reverence as the possessor of saving and healing power, who sometimes appeared to those who passed the night in his temple, sometimes restored the diseased to health, though on the contrary he was a destroyer of souls, who drew his easily deluded worshipers from the true Saviour to involve them in impious error, the emperor, consistently with his practice, and desire to advance the worship of him who is at once a jealous God and the true Saviour, gave directions that this temple also should be razed to the ground. In prompt obedience to this command, a band of soldiers laid this building, the admiration of noble philosophers, prostrate in the dust, together with its unseen inmate, neither demon nor god, but rather a deceiver of souls, who had seduced mankind for so long a time through various ages. And thus he who had promised to others deliverance from misfortune and distress, could find no means for his own security, any more than when, as is told in myth, he was scorched by the lightning's stroke. Our emperor's pious deeds, however, had in them nothing fabulous or feigned; but by virtue of the manifested power of his Saviour, this temple as well as others was so utterly overthrown, that not a vestige of the former follies was left behind. |
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| 367. Eusebius of Caesarea, De Laudibus Constantini, 9 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •mystery cults, possible christian influence on Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 233 |
368. Diogenes Laertius, Lives of The Philosophers, 2.40, 8.17-8.19, 8.32-8.34, 10.4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •cults, mysteries •pythagoreanism xxv, and mystery cults •mystery cult •mystery cults Found in books: Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 329; Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 63, 151; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 155; Wolfsdorf (2020), Early Greek Ethics, 9 | 2.40. The affidavit in the case, which is still preserved, says Favorinus, in the Metroon, ran as follows: This indictment and affidavit is sworn by Meletus, the son of Meletus of Pitthos, against Socrates, the son of Sophroniscus of Alopece: Socrates is guilty of refusing to recognize the gods recognized by the state, and of introducing other new divinities. He is also guilty of corrupting the youth. The penalty demanded is death. The philosopher then, after Lysias had written a defence for him, read it through and said: A fine speech, Lysias; it is not, however, suitable to me. For it was plainly more forensic than philosophical. 8.17. The following were his watchwords or precepts: don't stir the fire with a knife, don't step over the beam of a balance, don't sit down on your bushel, don't eat your heart, don't help a man off with a load but help him on, always roll your bed-clothes up, don't put God's image on the circle of a ring, don't leave the pan's imprint on the ashes, don't wipe up a mess with a torch, don't commit a nuisance towards the sun, don't walk the highway, don't shake hands too eagerly, don't have swallows under your own roof, don't keep birds with hooked claws, don't make water on nor stand upon your nail-and hair-trimmings, turn the sharp blade away, when you go abroad don't turn round at the frontier. 8.18. This is what they meant. Don't stir the fire with a knife: don't stir the passions or the swelling pride of the great. Don't step over the beam of a balance: don't overstep the bounds of equity and justice. Don't sit down on your bushel: have the same care of to-day and the future, a bushel being the day's ration. By not eating your heart he meant not wasting your life in troubles and pains. By saying do not turn round when you go abroad, he meant to advise those who are departing this life not to set their hearts' desire on living nor to be too much attracted by the pleasures of this life. The explanations of the rest are similar and would take too long to set out. 8.19. Above all, he forbade as food red mullet and blacktail, and he enjoined abstinence from the hearts of animals and from beans, and sometimes, according to Aristotle, even from paunch and gurnard. Some say that he contented himself with just some honey or a honeycomb or bread, never touching wine in the daytime, and with greens boiled or raw for dainties, and fish but rarely. His robe was white and spotless, his quilts of white wool, for linen had not yet reached those parts. 8.32. The whole air is full of souls which are called genii or heroes; these are they who send men dreams and signs of future disease and health, and not to men alone, but to sheep also and cattle as well; and it is to them that purifications and lustrations, all divination, omens and the like, have reference. The most momentous thing in human life is the art of winning the soul to good or to evil. Blest are the men who acquire a good soul; they can never be at rest, nor ever keep the same course two days together. 8.33. Right has the force of an oath, and that is why Zeus is called the God of Oaths. Virtue is harmony, and so are health and all good and God himself; this is why they say that all things are constructed according to the laws of harmony. The love of friends is just concord and equality. We should not pay equal worship to gods and heroes, but to the gods always, with reverent silence, in white robes, and after purification, to the heroes only from midday onwards. Purification is by cleansing, baptism and lustration, and by keeping clean from all deaths and births and all pollution, and abstaining from meat and flesh of animals that have died, mullets, gurnards, eggs and egg-sprung animals, beans, and the other abstinences prescribed by those who perform rites in the sanctuaries. 8.34. According to Aristotle in his work On the Pythagoreans, Pythagoras counselled abstinence from beans either because they are like the genitals, or because they are like the gates of Hades . . . as being alone unjointed, or because they are injurious, or because they are like the form of the universe, or because they belong to oligarchy, since they are used in election by lot. He bade his disciples not to pick up fallen crumbs, either in order to accustom them not to eat immoderately, or because connected with a person's death; nay, even, according to Aristophanes, crumbs belong to the heroes, for in his Heroes he says:Nor taste ye of what falls beneath the board !Another of his precepts was not to eat white cocks, as being sacred to the Month and wearing suppliant garb – now supplication ranked with things good – sacred to the Month because they announce the time of day; and again white represents the nature of the good, black the nature of evil. Not to touch such fish as were sacred; for it is not right that gods and men should be allotted the same things, any more than free men and slaves. 10.4. They are followed by Posidonius the Stoic and his school, and Nicolaus and Sotion in the twelfth book of his work entitled Dioclean Refutations, consisting of twenty-four books; also by Dionysius of Halicarnassus. They allege that he used to go round with his mother to cottages and read charms, and assist his father in his school for a pitiful fee; further, that one of his brothers was a pander and lived with Leontion the courtesan; that he put forward as his own the doctrines of Democritus about atoms and of Aristippus about pleasure; that he was not a genuine Athenian citizen, a charge brought by Timocrates and by Herodotus in a book On the Training of Epicurus as a Cadet; that he basely flattered Mithras, the minister of Lysimachus, bestowing on him in his letters Apollo's titles of Healer and Lord. |
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369. Eusebius of Caesarea, Ecclesiastical History, 5.20.1, 5.20.3, 6.19.4-6.19.8, 6.43.11 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •pagan allegory, mysteries/cults •cult, mysteries, rituals, public/private Found in books: Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 159; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 84, 105 | 5.20.1. Irenaeus wrote several letters against those who were disturbing the sound ordice of the Church at Rome. One of them was to Blastus On Schism; another to Florinus On Monarchy, or That God is not the Author of Evil. For Florinus seemed to be defending this opinion. And because he was being drawn away by the error of Valentinus, Irenaeus wrote his work On the Ogdoad, in which he shows that he himself had been acquainted with the first successors of the apostles. 5.20.3. These things may be profitably read in his work, and related by us, that we may have those ancient and truly holy men as the best example of painstaking carefulness. 6.19.4. Some persons, desiring to find a solution of the baseness of the Jewish Scriptures rather than abandon them, have had recourse to explanations inconsistent and incongruous with the words written, which explanations, instead of supplying a defense of the foreigners, contain rather approval and praise of themselves. For they boast that the plain words of Moses are enigmas, and regard them as oracles full of hidden mysteries; and having bewildered the mental judgment by folly, they make their explanations. Farther on he says: 6.19.5. As an example of this absurdity take a man whom I met when I was young, and who was then greatly celebrated and still is, on account of the writings which he has left. I refer to Origen, who is highly honored by the teachers of these doctrines. 6.19.6. For this man, having been a hearer of Ammonius, who had attained the greatest proficiency in philosophy of any in our day, derived much benefit from his teacher in the knowledge of the sciences; but as to the correct choice of life, he pursued a course opposite to his. 6.19.7. For Ammonius, being a Christian, and brought up by Christian parents, when he gave himself to study and to philosophy straightway conformed to the life required by the laws. But Origen, having been educated as a Greek in Greek literature, went over to the barbarian recklessness. And carrying over the learning which he had obtained, he hawked it about, in his life conducting himself as a Christian and contrary to the laws, but in his opinions of material things and of the Deity being like a Greek, and mingling Grecian teachings with foreign fables. 6.19.8. For he was continually studying Plato, and he busied himself with the writings of Numenius and Cronius, Apollophanes, Longinus, Moderatus, and Nicomachus, and those famous among the Pythagoreans. And he used the books of Chaeremon the Stoic, and of Cornutus. Becoming acquainted through them with the figurative interpretation of the Grecian mysteries, he applied it to the Jewish Scriptures. |
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| 370. Iamblichus, Protrepticus, 107.3, 107.16, 107.18-107.19, 107.25, 108.1, 108.7, 108.14 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020), Early Greek Ethics, 9 |
| 371. Iamblichus, Life of Pythagoras, 28.146 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 339 |
| 372. Lactantius, Divine Institutes, 9.46.6, 10.28.14 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •cult, mysteries, rituals, public/private Found in books: Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 236 |
| 373. Menander of Laodicea, Rhet., 2.17 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •mystery cults Found in books: Keener(2005), First-Second Corinthians, 43, 239 |
| 374. Iamblichus, Concerning The Mysteries, 3.2, 6.5-6.7 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •orphic, see mystery cults •mysteria/mystery cults •mysteria/mystery cults, imperial mysteries Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 195; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 408 |
| 375. Papyri, Papyri Graecae Magicae, 4.172-4.176, 4.2474-4.2490, 4.2531, 4.2846-4.2847, 4.2891-4.2941, 12.322, 20.13, 70.12 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •initiation ritual, magic and mystery cults •mystery cults Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 9, 46, 48, 53, 238, 239; Cueva et al. (2018b), Re-Wiring the Ancient Novel. Volume 2: Roman Novels and Other Important Texts, 167; Keener(2005), First-Second Corinthians, 239 |
376. Origen, Against Celsus, 2.55-2.56, 3.59-3.69, 4.10, 4.17, 4.39 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •mystery cults •christian(s)/ity, and mystery cult •mystery cult •mystery cults, eleusinian through aristophanes lens •mysteries, mystery cults, bacchic, dionysiac •mysteries, mystery cults •pagan allegory, mysteries/cults Found in books: Bernabe et al. (2013), Redefining Dionysos, 111, 465; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 30, 132; Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 70; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 419, 420, 421, 422, 423; Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 184; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 243; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 86 | 2.55. The Jew continues his address to those of his countrymen who are converts, as follows: Come now, let us grant to you that the prediction was actually uttered. Yet how many others are there who practise such juggling tricks, in order to deceive their simple hearers, and who make gain by their deception?- as was the case, they say, with Zamolxis in Scythia, the slave of Pythagoras; and with Pythagoras himself in Italy; and with Rhampsinitus in Egypt (the latter of whom, they say, played at dice with Demeter in Hades, and returned to the upper world with a golden napkin which he had received from her as a gift); and also with Orpheus among the Odrysians, and Protesilaus in Thessaly, and Hercules at Cape T narus, and Theseus. But the question is, whether any one who was really dead ever rose with a veritable body. Or do you imagine the statements of others not only to be myths, but to have the appearance of such, while you have discovered a becoming and credible termination to your drama in the voice from the cross, when he breathed his last, and in the earthquake and the darkness? That while alive he was of no assistance to himself, but that when dead he rose again, and showed the marks of his punishment, and how his hands were pierced with nails: who beheld this? A half-frantic woman, as you state, and some other one, perhaps, of those who were engaged in the same system of delusion, who had either dreamed so, owing to a peculiar state of mind, or under the influence of a wandering imagination had formed to himself an appearance according to his own wishes, which has been the case with numberless individuals; or, which is most probable, one who desired to impress others with this portent, and by such a falsehood to furnish an occasion to impostors like himself. Now, since it is a Jew who makes these statements, we shall conduct the defense of our Jesus as if we were replying to a Jew, still continuing the comparison derived from the accounts regarding Moses, and saying to him: How many others are there who practise similar juggling tricks to those of Moses, in order to deceive their silly hearers, and who make gain by their deception? Now this objection would be more appropriate in the mouth of one who did not believe in Moses (as we might quote the instances of Zamolxis and Pythagoras, who were engaged in such juggling tricks) than in that of a Jew, who is not very learned in the histories of the Greeks. An Egyptian, moreover, who did not believe the miracles of Moses, might credibly adduce the instance of Rhampsinitus, saying that it was far more credible that he had descended to Hades, and had played at dice with Demeter, and that after stealing from her a golden napkin he exhibited it as a sign of his having been in Hades, and of his having returned thence, than that Moses should have recorded that he entered into the darkness, where God was, and that he alone, above all others, drew near to God. For the following is his statement: Moses alone shall come near the Lord; but the rest shall not come near. We, then, who are the disciples of Jesus, say to the Jew who urges these objections: While assailing our belief in Jesus, defend yourself, and answer the Egyptian and the Greek objectors: what will you say to those charges which you brought against our Jesus, but which also might be brought against Moses first? And if you should make a vigorous effort to defend Moses, as indeed his history does admit of a clear and powerful defense, you will unconsciously, in your support of Moses, be an unwilling assistant in establishing the greater divinity of Jesus. 2.56. But since the Jew says that these histories of the alleged descent of heroes to Hades, and of their return thence, are juggling impositions, maintaining that these heroes disappeared for a certain time, and secretly withdrew themselves from the sight of all men, and gave themselves out afterwards as having returned from Hades, - for such is the meaning which his words seem to convey respecting the Odrysian Orpheus, and the Thessalian Protesilaus, and the T narian Hercules, and Theseus also - let us endeavour to show that the account of Jesus being raised from the dead cannot possibly be compared to these. For each one of the heroes respectively mentioned might, had he wished, have secretly withdrawn himself from the sight of men, and returned again, if so determined, to those whom he had left; but seeing that Jesus was crucified before all the Jews, and His body slain in the presence of His nation, how can they bring themselves to say that He practised a similar deception with those heroes who are related to have gone down to Hades, and to have returned thence? But we say that the following consideration might be adduced, perhaps, as a defense of the public crucifixion of Jesus, especially in connection with the existence of those stories of heroes who are supposed to have been compelled to descend to Hades: that if we were to suppose Jesus to have died an obscure death, so that the fact of His decease was not patent to the whole nation of the Jews, and afterwards to have actually risen from the dead, there would, in such a case, have been ground for the same suspicion entertained regarding the heroes being also entertained regarding Himself. Probably, then, in addition to other causes for the crucifixion of Jesus, this also may have contributed to His dying a conspicuous death upon the cross, that no one might have it in his power to say that He voluntarily withdrew from the sight of men, and seemed only to die, without really doing so; but, appearing again, made a juggler's trick of the resurrection from the dead. But a clear and unmistakeable proof of the fact I hold to be the undertaking of His disciples, who devoted themselves to the teaching of a doctrine which was attended with danger to human life - a doctrine which they would not have taught with such courage had they invented the resurrection of Jesus from the dead; and who also, at the same time, not only prepared others to despise death, but were themselves the first to manifest their disregard for its terrors. 3.59. Immediately after this, Celsus, perceiving that he has slandered us with too great bitterness, as if by way of defense expresses himself as follows: That I bring no heavier charge than what the truth compels me, any one may see from the following remarks. Those who invite to participation in other mysteries, make proclamation as follows: 'Every one who has clean hands, and a prudent tongue;' others again thus: 'He who is pure from all pollution, and whose soul is conscious of no evil, and who has lived well and justly.' Such is the proclamation made by those who promise purification from sins. But let us hear what kind of persons these Christians invite. Every one, they say, who is a sinner, who is devoid of understanding, who is a child, and, to speak generally, whoever is unfortunate, him will the kingdom of God receive. Do you not call him a sinner, then, who is unjust, and a thief, and a housebreaker, and a poisoner, and a committer of sacrilege, and a robber of the dead? What others would a man invite if he were issuing a proclamation for an assembly of robbers? Now, in answer to such statements, we say that it is not the same thing to invite those who are sick in soul to be cured, and those who are in health to the knowledge and study of divine things. We, however, keeping both these things in view, at first invite all men to be healed, and exhort those who are sinners to come to the consideration of the doctrines which teach men not to sin, and those who are devoid of understanding to those which beget wisdom, and those who are children to rise in their thoughts to manhood, and those who are simply unfortunate to good fortune, or - which is the more appropriate term to use - to blessedness. And when those who have been turned towards virtue have made progress, and have shown that they have been purified by the word, and have led as far as they can a better life, then and not before do we invite them to participation in our mysteries. For we speak wisdom among them that are perfect. 3.60. And as we teach, moreover, that wisdom will not enter into the soul of a base man, nor dwell in a body that is involved in sin, Wisdom 1:4 we say, Whoever has clean hands, and therefore lifts up holy hands to God, and by reason of being occupied with elevated and heavenly things, can say, The lifting up of my hands is as the evening sacrifice, let him come to us; and whoever has a wise tongue through meditating on the law of the Lord day and night, and by reason of habit has his senses exercised to discern between good and evil, let him have no reluctance in coming to the strong and rational sustece which is adapted to those who are athletes in piety and every virtue. And since the grace of God is with all those who love with a pure affection the teacher of the doctrines of immortality, whoever is pure not only from all defilement, but from what are regarded as lesser transgressions, let him be boldly initiated in the mysteries of Jesus, which properly are made known only to the holy and the pure. The initiated of Celsus accordingly says, Let him whose soul is conscious of no evil come. But he who acts as initiator, according to the precepts of Jesus, will say to those who have been purified in heart, He whose soul has, for a long time, been conscious of no evil, and especially since he yielded himself to the healing of the word, let such an one hear the doctrines which were spoken in private by Jesus to His genuine disciples. Therefore in the comparison which he institutes between the procedure of the initiators into the Grecian mysteries, and the teachers of the doctrine of Jesus, he does not know the difference between inviting the wicked to be healed, and initiating those already purified into the sacred mysteries! 3.61. Not to participation in mysteries, then, and to fellowship in the wisdom hidden in a mystery, which God ordained before the world to the glory of His saints, do we invite the wicked man, and the thief, and the housebreaker, and the poisoner, and the committer of sacrilege, and the plunderer of the dead, and all those others whom Celsus may enumerate in his exaggerating style, but such as these we invite to be healed. For there are in the divinity of the word some helps towards the cure of those who are sick, respecting which the word says, They that be whole need not a physician, but they that are sick; others, again, which to the pure in soul and body exhibit the revelation of the mystery, which was kept secret since the world began, but now is made manifest by the Scriptures of the prophets, and by the appearing of our Lord Jesus Christ, which appearing is manifested to each one of those who are perfect, and which enlightens the reason in the true knowledge of things. But as he exaggerates the charges against us, adding, after his list of those vile individuals whom he has mentioned, this remark, What other persons would a robber summon to himself by proclamation? we answer such a question by saying that a robber summons around him individuals of such a character, in order to make use of their villainy against the men whom they desire to slay and plunder. A Christian, on the other hand, even though he invite those whom the robber invites, invites them to a very different vocation, viz., to bind up these wounds by His word, and to apply to the soul, festering amid evils, the drugs obtained from the word, and which are analogous to the wine and oil, and plasters, and other healing appliances which belong to the art of medicine. 3.62. In the next place, throwing a slur upon the exhortations spoken and written to those who have led wicked lives, and which invite them to repentance and reformation of heart, he asserts that we say that it was to sinners that God has been sent. Now this statement of his is much the same as if he were to find fault with certain persons for saying that on account of the sick who were living in a city, a physician had been sent them by a very benevolent monarch. God the Word was sent, indeed, as a physician to sinners, but as a teacher of divine mysteries to those who are already pure and who sin no more. But Celsus, unable to see this distinction - for he had no desire to be animated with a love of truth - remarks, Why was he not sent to those who were without sin? What evil is it not to have committed sin? To which we reply, that if by those who were without sin he means those who sin no more, then our Saviour Jesus was sent even to such, but not as a physician. While if by those who were without sin he means such as have never at any time sinned - for he made no distinction in his statement - we reply that it is impossible for a man thus to be without sin. And this we say, excepting, of course, the man understood to be in Christ Jesus, who did no sin. It is with a malicious intent, indeed, that Celsus says of us that we assert that God will receive the unrighteousness man if he humble himself on account of his wickedness, but that He will not receive the righteous man, although he look up to Him, (adorned) with virtue from the beginning. Now we assert that it is impossible for a man to look up to God (adorned) with virtue from the beginning. For wickedness must necessarily first exist in men. As Paul also says, When the commandment came, sin revived, and I died. Moreover, we do not teach regarding the unrighteous man, that it is sufficient for him to humble himself on account of his wickedness in order to his being accepted by God, but that God will accept him if, after passing condemnation upon himself for his past conduct, he walk humbly on account of it, and in a becoming manner for the time to come. 3.63. After this, not understanding how it has been said that every one who exalted himself shall be abased; nor (although taught even by Plato) that the good and virtuous man walks humbly and orderly; and ignorant, moreover, that we give the injunction, Humble yourselves, therefore, under the mighty hand of God, that He may exalt you in due time; he says that those persons who preside properly over a trial make those individuals who bewail before them their evil deeds to cease from their piteous wailings, lest their decisions should be determined rather by compassion than by a regard to truth; whereas God does not decide in accordance with truth, but in accordance with flattery. Now, what words of flattery and piteous wailing are contained in the Holy Scriptures when the sinner says in his prayers to God, I have acknowledged my sin, and mine iniquity have I not hid. I said, I will confess my transgression to the Lord, etc., etc.? For is he able to show that a procedure of this kind is not adapted to the conversion of sinners, who humble themselves in their prayers under the hand of God? And, becoming confused by his efforts to accuse us, he contradicts himself; appearing at one time to know a man without sin, and a righteous man, who can look up to God (adorned) with virtue from the beginning; and at another time accepting our statement that there is no man altogether righteous, or without sin; for, as if he admitted its truth, he remarks, This is indeed apparently true, that somehow the human race is naturally inclined to sin. In the next place, as if all men were not invited by the word, he says, All men, then, without distinction, ought to be invited, since all indeed are sinners. And yet, in the preceding pages, we have pointed out the words of Jesus: Come unto Me, all you that labour and are heavy laden, and I will give you rest. All men, therefore, labouring and being heavy laden on account of the nature of sin, are invited to the rest spoken of in the word of God, for God sent His word, and healed them, and delivered them from their destructions. 3.64. But since he says, in addition to this, What is this preference of sinners over others? and makes other remarks of a similar nature, we have to reply that absolutely a sinner is not preferred before one who is not a sinner; but that sometimes a sinner, who has become conscious of his own sin, and for that reason comes to repentance, being humbled on account of his sins, is preferred before one who is accounted a lesser sinner, but who does not consider himself one, but exalts himself on the ground of certain good qualities which he thinks he possesses, and is greatly elated on their account. And this is manifest to those who are willing to peruse the Gospels in a spirit of fairness, by the parable of the publican, who said, Be merciful to me a sinner, and of the Pharisee who boasted with a certain wicked self-conceit in the words, I thank You that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. For Jesus subjoins to his narrative of them both the words: This man went down to his house justified rather than the other: for every one that exalts himself shall be abased; and he that humbles himself shall be exalted. We utter no blasphemy, then, against God, neither are we guilty of falsehood, when we teach that every man, whoever he may be, is conscious of human infirmity in comparison with the greatness of God, and that we must ever ask from Him, who alone is able to supply our deficiencies, what is wanting to our (mortal) nature. 3.65. He imagines, however, that we utter these exhortations for the conversion of sinners, because we are able to gain over no one who is really good and righteous, and therefore open our gates to the most unholy and abandoned of men. But if any one will fairly observe our assemblies we can present a greater number of those who have been converted from not a very wicked life, than of those who have committed the most abominable sins. For naturally those who are conscious to themselves of better things, desire that those promises may be true which are declared by God regarding the reward of the righteous, and thus assent more readily to the statements (of Scripture) than those do who have led very wicked lives, and who are prevented by their very consciousness (of evil) from admitting that they will be punished by the Judge of all with such punishment as befits those who have sinned so greatly, and as would not be inflicted by the Judge of all contrary to right reason. Sometimes, also, when very abandoned men are willing to accept the doctrine of (future) punishment, on account of the hope which is based upon repentance, they are prevented from so doing by their habit of sinning, being constantly dipped, and, as it were, dyed in wickedness, and possessing no longer the power to turn from it easily to a proper life, and one regulated according to right reason. And although Celsus observes this, he nevertheless, I know not why, expresses himself in the following terms: And yet, indeed, it is manifest to every one that no one by chastisement, much less by merciful treatment, could effect a complete change in those who are sinners both by nature and custom, for to change nature is an exceedingly difficult thing. But they who are without sin are partakers of a better life. 3.66. Now here Celsus appears to me to have committed a great error, in refusing to those who are sinners by nature, and also by habit, the possibility of a complete transformation, alleging that they cannot be cured even by punishment. For it clearly appears that all men are inclined to sin by nature, and some not only by nature but by practice, while not all men are incapable of an entire transformation. For there are found in every philosophical sect, and in the word of God, persons who are related to have undergone so great a change that they may be proposed as a model of excellence of life. Among the names of the heroic age some mention Hercules and Ulysses, among those of later times, Socrates, and of those who have lived very recently, Musonius. Not only against us, then, did Celsus utter the calumny, when he said that it was manifest to every one that those who were given to sin by nature and habit could not by any means - even by punishments - be completely changed for the better, but also against the noblest names in philosophy, who have not denied that the recovery of virtue was a possible thing for men. But although he did not express his meaning with exactness, we shall nevertheless, though giving his words a more favourable construction, convict him of unsound reasoning. For his words were: Those who are inclined to sin by nature and habit, no one could completely reform even by chastisement; and his words, as we understood them, we refuted to the best of our ability. 3.67. It is probable, however, that he meant to convey some such meaning as this, that those who were both by nature and habit given to the commission of those sins which are committed by the most abandoned of men, could not be completely transformed even by punishment. And yet this is shown to be false from the history of certain philosophers. For who is there that would not rank among the most abandoned of men the individual who somehow submitted to yield himself to his master, when he placed him in a brothel, that he might allow himself to be polluted by any one who liked? And yet such a circumstance is related of Ph do! And who will not agree that he who burst, accompanied with a flute-player and a party of revellers, his profligate associates, into the school of the venerable Xenocrates, to insult a man who was the admiration of his friends, was not one of the greatest miscreants among mankind? Yet, notwithstanding this, reason was powerful enough to effect their conversion, and to enable them to make such progress in philosophy, that the one was deemed worthy by Plato to recount the discourse of Socrates on immortality, and to record his firmness in prison, when he evinced his contempt of the hemlock, and with all fearlessness and tranquillity of mind treated of subjects so numerous and important, that it is difficult even for those to follow them who are giving their utmost attention, and who are disturbed by no distraction; while Polemon, on the other hand, who from a profligate became a man of most temperate life, was successor in the school of Xenocrates, so celebrated for his venerable character. Celsus then does not speak the truth when he says that sinners by nature and habit cannot be completely reformed even by chastisement. 3.68. That philosophical discourses, however, distinguished by orderly arrangement and elegant expression, should produce such results in the case of those individuals just enumerated, and upon others who have led wicked lives, is not at all to be wondered at. But when we consider that those discourses, which Celsus terms vulgar, are filled with power, as if they were spells, and see that they at once convert multitudes from a life of licentiousness to one of extreme regularity, and from a life of wickedness to a better, and from a state of cowardice or unmanliness to one of such high-toned courage as to lead men to despise even death through the piety which shows itself within them, why should we not justly admire the power which they contain? For the words of those who at the first assumed the office of (Christian) ambassadors, and who gave their labours to rear up the Churches of God - nay, their preaching also - were accompanied with a persuasive power, though not like that found among those who profess the philosophy of Plato, or of any other merely human philosopher, which possesses no other qualities than those of human nature. But the demonstration which followed the words of the apostles of Jesus was given from God, and was accredited by the Spirit and by power. And therefore their word ran swiftly and speedily, or rather the word of God through their instrumentality, transformed numbers of persons who had been sinners both by nature and habit, whom no one could have reformed by punishment, but who were changed by the word, which moulded and transformed them according to its pleasure. 3.69. Celsus continues in his usual manner, asserting that to change a nature entirely is exceedingly difficult. We, however, who know of only one nature in every rational soul, and who maintain that none has been created evil by the Author of all things, but that many have become wicked through education, and perverse example, and surrounding influences, so that wickedness has been naturalized in some individuals, are persuaded that for the word of God to change a nature in which evil has been naturalized is not only not impossible, but is even a work of no very great difficulty, if a man only believe that he must entrust himself to the God of all things, and do everything with a view to please Him with whom it cannot be that Both good and bad are in the same honour, Or that the idle man and he who laboured much Perish alike. But even if it be exceedingly difficult to effect a change in some persons, the cause must be held to lie in their own will, which is reluctant to accept the belief that the God over all things is a just Judge of all the deeds done during life. For deliberate choice and practice avail much towards the accomplishment of things which appear to be very difficult, and, to speak hyperbolically, almost impossible. Has the nature of man, when desiring to walk along a rope extended in the air through the middle of the theatre, and to carry at the same time numerous and heavy weights, been able by practice and attention to accomplish such a feat; but when desiring to live in conformity with the practice of virtue, does it find it impossible to do so, although formerly it may have been exceedingly wicked? See whether he who holds such views does not bring a charge against the nature of the Creator of the rational animal rather than against the creature, if He has formed the nature of man with powers for the attainment of things of such difficulty, and of no utility whatever, but has rendered it incapable of securing its own blessedness. But these remarks may suffice as an answer to the assertion that entirely to change a nature is exceedingly difficult. He alleges, in the next place, that they who are without sin are partakers of a better life; not making it clear what he means by those who are without sin, whether those who are so from the beginning (of their lives), or those who become so by a transformation. of those who were so from the beginning of their lives, there cannot possibly be any; while those who are so after a transformation (of heart) are found to be few in number, being those who have become so after giving in their allegiance to the saving word. And they were not such when they gave in their allegiance. For, apart from the aid of the word, and that too the word of perfection, it is impossible for a man to become free from sin. 4.10. In the next place, Celsus, as is his custom, having neither proved nor established anything, proceeds to say, as if we talked of God in a manner that was neither holy nor pious, that it is perfectly manifest that they babble about God in a way that is neither holy nor reverential; and he imagines that we do these things to excite the astonishment of the ignorant, and that we do not speak the truth regarding the necessity of punishments for those who have sinned. And accordingly he likens us to those who in the Bacchic mysteries introduce phantoms and objects of terror. With respect to the mysteries of Bacchus, whether there is any trustworthy account of them, or none that is such, let the Greeks tell, and let Celsus and his boon-companions listen. But we defend our own procedure, when we say that our object is to reform the human race, either by the threats of punishments which we are persuaded are necessary for the whole world, and which perhaps are not without use to those who are to endure them; or by the promises made to those who have lived virtuous lives, and in which are contained the statements regarding the blessed termination which is to be found in the kingdom of God, reserved for those who are worthy of becoming His subjects. 4.17. But will not those narratives, especially when they are understood in their proper sense, appear far more worthy of respect than the story that Dionysus was deceived by the Titans, and expelled from the throne of Jupiter, and torn in pieces by them, and his remains being afterwards put together again, he returned as it were once more to life, and ascended to heaven? Or are the Greeks at liberty to refer such stories to the doctrine of the soul, and to interpret them figuratively, while the door of a consistent explanation, and one everywhere in accord and harmony with the writings of the Divine Spirit, who had His abode in pure souls, is closed against us? Celsus, then, is altogether ignorant of the purpose of our writings, and it is therefore upon his own acceptation of them that he casts discredit, and not upon their real meaning; whereas, if he had reflected on what is appropriate to a soul which is to enjoy an everlasting life, and on the opinion which we are to form of its essence and principles, he would not so have ridiculed the entrance of the immortal into a mortal body, which took place not according to the metempsychosis of Plato, but agreeably to another and higher view of things. And he would have observed one descent, distinguished by its great benevolence, undertaken to convert (as the Scripture mystically terms them) the lost sheep of the house of Israel, which had strayed down from the mountains, and to which the Shepherd is said in certain parables to have gone down, leaving on the mountains those which had not strayed. 4.39. But as Celsus makes a jest also of the serpent, as counteracting the injunctions given by God to the man, taking the narrative to be an old wife's fable, and has purposely neither mentioned the paradise of God, nor stated that God is said to have planted it in Eden towards the east, and that there afterwards sprang up from the earth every tree that was beautiful to the sight, and good for food, and the tree of life in the midst of the paradise, and the tree of the knowledge of good and evil, and the other statements which follow, which might of themselves lead a candid reader to see that all these things had not inappropriately an allegorical meaning, let us contrast with this the words of Socrates regarding Eros in the Symposium of Plato, and which are put in the mouth of Socrates as being more appropriate than what was said regarding him by all the others at the Symposium. The words of Plato are as follow: When Aphrodite was born, the gods held a banquet, and there was present, along with the others, Porus the son of Metis. And after they had dined, Penia came to beg for something (seeing there was an entertainment), and she stood at the gate. Porus meantime, having become intoxicated with the nectar (for there was then no wine), went into the garden of Zeus, and, being heavy with liquor, lay down to sleep. Penia accordingly formed a secret plot, with a view of freeing herself from her condition of poverty, to get a child by Porus, and accordingly lay down beside him, and became pregt with Eros. And on this account Eros has become the follower and attendant of Aphrodite, having been begotten on her birthday feast, and being at the same time by nature a lover of the beautiful, because Aphrodite too is beautiful. Seeing, then, that Eros is the son of Porus and Penia, the following is his condition. In the first place, he is always poor, and far from being delicate and beautiful, as most persons imagine; but is withered, and sunburnt, and unshod, and without a home, sleeping always upon the ground, and without a covering; lying in the open air beside gates, and on public roads; possessing the nature of his mother, and dwelling continually with indigence. But, on the other hand, in conformity with the character of his father, he is given to plotting against the beautiful and the good, being courageous, and hasty, and vehement; a keen hunter, perpetually devising contrivances; both much given to forethought, and also fertile in resources; acting like a philosopher throughout the whole of his life; a terrible sorcerer, and dealer in drugs, and a sophist as well; neither immortal by nature nor yet mortal, but on the same day, at one time he flourishes and lives when he has plenty, and again at another time dies, and once more is recalled to life through possessing the nature of his father. But the supplies furnished to him are always gradually disappearing, so that he is never at any time in want, nor yet rich; and, on the other hand, he occupies an intermediate position between wisdom and ignorance. Now, if those who read these words were to imitate the malignity of Celsus - which be it far from Christians to do!- they would ridicule the myth, and would turn this great Plato into a subject of jest; but if, on investigating in a philosophic spirit what is conveyed in the dress of a myth, they should be able to discover the meaning of Plato, (they will admire) the manner in which he was able to conceal, on account of the multitude, in the form of this myth, the great ideas which presented themselves to him, and to speak in a befitting manner to those who know how to ascertain from the myths the true meaning of him who wove them together. Now I have brought forward this myth occurring in the writings of Plato, because of the mention in it of the garden of Zeus, which appears to bear some resemblance to the paradise of God, and of the comparison between Penia and the serpent, and the plot against Porus by Penia, which may be compared with the plot of the serpent against the man. It is not very clear, indeed, whether Plato fell in with these stories by chance, or whether, as some think, meeting during his visit to Egypt with certain individuals who philosophized on the Jewish mysteries, and learning some things from them, he may have preserved a few of their ideas, and thrown others aside, being careful not to offend the Greeks by a complete adoption of all the points of the philosophy of the Jews, who were in bad repute with the multitude, on account of the foreign character of their laws and their peculiar polity. The present, however, is not the proper time for explaining either the myth of Plato, or the story of the serpent and the paradise of God, and all that is related to have taken place in it, as in our exposition of the book of Genesis we have especially occupied ourselves as we best could with these matters. |
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377. Porphyry, Letter To Marcella, 13 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •mystery religions/cults Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 314 | 13. Thus can God best be reflected, who cannot be seen by the body, nor yet by an impure soul darkened with vice. For purity is God's beauty, and His light is the life-giving flame of truth. Every vice is deceived by ignorance, and turned astray by wickedness. Wherefore desire and ask of |38 God what is in accordance with His own will and nature, well assured that, inasmuch as a man longs after the body and the things of the body, in so far does he fail to know God, and is blind to the sight of God, even though all men should hold him as a god. Now the wise man, if known by only few, or, if thou wilt, unknown to all, yet is known by God. Let then thy mind follow after God and by likening itself unto Him reflect His image; let the soul follow the mind, and the body be subservient to the soul as far as may be, the pure body serving the pure soul. For if it be defiled by the emotions of the soul, the defilement reacts upon the soul itself. |
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| 378. Porphyry, Life of Pythagoras, 105, 152-156, 38, 42, 83-86, 109 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020), Early Greek Ethics, 9 |
| 379. Origen, Homiliae In Genesim (In Catenis), 1.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •pagan allegory, mysteries/cults Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 105 |
| 380. Nag Hammadi, The Gospel of Thomas, 61 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •mystery cults Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 23 |
| 381. Nonnus, Dionysiaca, 5.211, 6.162-6.173, 14.143-14.167, 20.229-20.230, 21.118-21.123, 21.162, 22.142, 25.529, 25.728-25.741, 26.285-26.290, 26.295-26.332, 27.204-27.205, 27.228, 29.99, 29.102, 29.153-29.156, 29.264-29.265, 29.267-29.274, 30.122-30.123, 34.144, 36.315, 41.361, 47.481-47.495, 47.733 (4th cent. CE - 5th cent. CE) Tagged with subjects: •mysteries, mystery cults, bacchic, dionysiac •mysteries, mystery cults,orphic •orphic, see mystery cults •orphic, see bacchic, initiation, mystery cults, rites •mystery cult •chorus, khoros, mystery cult and •citizenship, and religious participation, and mystery cult •identity, general, and (dionysiac) mystery cult Found in books: Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 80; Bernabe et al. (2013), Redefining Dionysos, 15, 52, 459, 476; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 169; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 113, 115, 116, 120 |
382. Ammianus Marcellinus, History, 22.9.7 (4th cent. CE - 4th cent. CE) Tagged with subjects: •orphic, see mystery cults Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 264 | 22.9.7. for some have maintained that since the image of the goddess fell from heaven, the city was named from πεσεῖν, which is the Greek word meaning to fall. Others say that Ilus, son of Tros, king of Dardania, Herodian, i. 11, 1. gave the place that name. But Theopompus of Chios, a pupil of Isocrates, and a rhetorician and historian. His works are lost. asserts that it was not Ilus who did it, but Midas, According to Diod. Sic. (iii. 59, 8), he was the first to build a splendid temple to Cybele at Pessinus. the once mighty king of Phrygia. |
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| 383. Synesius of Cyrene, Dion, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 412 |
| 384. Epiphanius, Ancoratus, 106.5 (4th cent. CE - 5th cent. CE) Tagged with subjects: •mysteries, mystery cults,orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 560 |
| 385. Libanius, Declamationes, 13.19, 13.19.52, 13.52 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 243 |
| 386. Julian (Emperor), Against The Galileans, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •mystery cults Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 132 |
| 387. Macrobius, Saturnalia, 1.12.21-1.12.25, 1.17-1.23, 1.18.6-1.18.7, 1.18.12, 1.18.17-1.18.18, 1.18.21, 23.17 (4th cent. CE - 5th cent. CE) Tagged with subjects: •orphic, see mystery cults •mysteries, mystery cults,orphic •mysteries, mystery cults •mysteries, mystery cults, bacchic, dionysiac •cult, mysteries, rituals, foundation •cult, mysteries, rituals, relic •cult, mysteries, rituals, worship Found in books: Bernabe et al. (2013), Redefining Dionysos, 111, 445, 465; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 187; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 262 |
| 388. Nonnus, Paraphrasis Sancti Evangelii Joannei (Fort. Auctore Nonno Alio, 11.158-11.159 (4th cent. CE - 5th cent. CE) Tagged with subjects: •mysteries, mystery cults, bacchic, dionysiac •mysteries, mystery cults,orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 476 |
| 389. Macrobius, Saturnalia, 1.17-1.23, 1.18.6-1.18.7, 1.18.12, 1.18.17-1.18.18, 1.18.21 (4th cent. CE - 5th cent. CE) Tagged with subjects: •mysteries, mystery cults,orphic •mysteries, mystery cults •mysteries, mystery cults, bacchic, dionysiac Found in books: Bernabe et al. (2013), Redefining Dionysos, 111, 445, 465 |
| 390. Julian (Emperor), Caesars, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •mystery cults Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 132 |
| 391. Martianus Capella, On The Marriage of Philology And Mercury, 2.185 (4th cent. CE - 5th cent. CE) Tagged with subjects: •mysteries, mystery cults, bacchic, dionysiac Found in books: Bernabe et al. (2013), Redefining Dionysos, 465 |
| 392. John Chrysostom, De Babyla Contra Julianum Et Gentiles, 25 (4th cent. CE - 5th cent. CE) Tagged with subjects: •mystery cults, eleusinian through aristophanes lens Found in books: Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 243 |
| 393. Oribasius, Liber Incertus (Collectiones Medicae Libri Incerti), 160 (4th cent. CE - 5th cent. CE) Tagged with subjects: •mystery cults Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 26 |
| 394. Gregory of Nyssa, In Inscriptiones Psalmorum, 44 (4th cent. CE - 4th cent. CE) Tagged with subjects: •pagan allegory, mysteries/cults Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 105 |
| 395. Sallustius, On The Gods, 4.10 (4th cent. CE - 4th cent. CE) Tagged with subjects: •mystery cults Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 54 |
| 396. Basil of Caesarea, Homiliae In Hexaemeron, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •mystery cult Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 215 |
397. Augustine, The City of God, 2.26, 17.4, 18.17-18.18 (4th cent. CE - 5th cent. CE) Tagged with subjects: •pagan allegory, mysteries/cults •mystery cults •mystery cult / religion Found in books: Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 19, 111; O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 106; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 81 | 2.26. Seeing that this is so - seeing that the filthy and cruel deeds, the disgraceful and criminal actions of the gods, whether real or feigned, were at their own request published, and were consecrated, and dedicated in their honor as sacred and stated solemnities; seeing they vowed vengeance on those who refused to exhibit them to the eyes of all, that they might be proposed as deeds worthy of imitation, why is it that these same demons, who by taking pleasure in such obscenities, acknowledge themselves to be unclean spirits, and by delighting in their own villanies and iniquities, real or imaginary, and by requesting from the immodest, and extorting from the modest, the celebration of these licentious acts, proclaim themselves instigators to a criminal and lewd life - why, I ask, are they represented as giving some good moral precepts to a few of their own elect, initiated in the secrecy of their shrines? If it be so, this very thing only serves further to demonstrate the malicious craft of these pestilent spirits. For so great is the influence of probity and chastity, that all men, or almost all men, are moved by the praise of these virtues; nor is any man so depraved by vice, but he has some feeling of honor left in him. So that, unless the devil sometimes transformed himself, as Scripture says, into an angel of light, 2 Corinthians 11:14 he could not compass his deceitful purpose. Accordingly, in public, a bold impurity fills the ear of the people with noisy clamor; in private, a feigned chastity speaks in scarce audible whispers to a few: an open stage is provided for shameful things, but on the praiseworthy the curtain falls: grace hides disgrace flaunts: a wicked deed draws an overflowing house, a virtuous speech finds scarce a hearer, as though purity were to be blushed at, impurity boasted of. Where else can such confusion reign, but in devils' temples? Where, but in the haunts of deceit? For the secret precepts are given as a sop to the virtuous, who are few in number; the wicked examples are exhibited to encourage the vicious, who are countless. Where and when those initiated in the mysteries of Cœlestis received any good instructions, we know not. What we do know is, that before her shrine, in which her image is set, and amidst a vast crowd gathering from all quarters, and standing closely packed together, we were intensely interested spectators of the games which were going on, and saw, as we pleased to turn the eye, on this side a grand display of harlots, on the other the virgin goddess; we saw this virgin worshipped with prayer and with obscene rites. There we saw no shame-faced mimes, no actress over-burdened with modesty; all that the obscene rites demanded was fully complied with. We were plainly shown what was pleasing to the virgin deity, and the matron who witnessed the spectacle returned home from the temple a wiser woman. Some, indeed, of the more prudent women turned their faces from the immodest movements of the players, and learned the art of wickedness by a furtive regard. For they were restrained, by the modest demeanor due to men, from looking boldly at the immodest gestures; but much more were they restrained from condemning with chaste heart the sacred rites of her whom they adored. And yet this licentiousness - which, if practised in one's home, could only be done there in secret - was practised as a public lesson in the temple; and if any modesty remained in men, it was occupied in marvelling that wickedness which men could not unrestrainedly commit should be part of the religious teaching of the gods, and that to omit its exhibition should incur the anger of the gods. What spirit can that be, which by a hidden inspiration stirs men's corruption, and goads them to adultery, and feeds on the full-fledged iniquity, unless it be the same that finds pleasure in such religious ceremonies, sets in the temples images of devils, and loves to see in play the images of vices; that whispers in secret some righteous sayings to deceive the few who are good, and scatters in public invitations to profligacy, to gain possession of the millions who are wicked? 17.4. Therefore the advance of the city of God, where it reached the times of the kings, yielded a figure, when, on the rejection of Saul, David first obtained the kingdom on such a footing that thenceforth his descendants should reign in the earthly Jerusalem in continual succession; for the course of affairs signified and foretold, what is not to be passed by in silence, concerning the change of things to come, what belongs to both Testaments, the Old and the New - where the priesthood and kingdom are changed by one who is a priest, and at the same time a king, new and everlasting, even Christ Jesus. For both the substitution in the ministry of God, on Eli's rejection as priest, of Samuel, who executed at once the office of priest and judge, and the establishment of David in the kingdom, when Saul was rejected, typified this of which I speak. And Hannah herself, the mother of Samuel, who formerly was barren, and afterwards was gladdened with fertility, does not seem to prophesy anything else, when she exultingly pours forth her thanksgiving to the Lord, on yielding up to God the same boy she had born and weaned with the same piety with which she had vowed him. For she says, My heart is made strong in the Lord, and my horn is exalted in my God; my mouth is enlarged over mine enemies; I am made glad in Your salvation. Because there is none holy as the Lord; and none is righteous as our God: there is none holy save You. Do not glory so proudly, and do not speak lofty things, neither let vaunting talk come out of your mouth; for a God of knowledge is the Lord, and a God preparing His curious designs. The bow of the mighty has He made weak, and the weak are girded with strength. They that were full of bread are diminished; and the hungry have passed beyond the earth: for the barren has born seven; and she that has many children has grown feeble. The Lord kills and makes alive: He brings down to hell, and brings up again. The Lord makes poor and makes rich: He brings low and lifts up. He raises up the poor out of the dust, and lifts up the beggar from the dunghill, that He may set him among the mighty of [His] people, and makes them inherit the throne of glory; giving the vow to him that vowes, and He has blessed the years of the just: for man is not mighty in strength. The Lord shall make His adversary weak: the Lord is holy. Let not the prudent glory in his prudence and let not the mighty glory in his might; and let not the rich glory in his riches: but let him that glories glory in this, to understand and know the Lord, and to do judgment and justice in the midst of the earth. The Lord has ascended into the heavens, and has thundered: He shall judge the ends of the earth, for He is righteous: and He gives strength to our kings, and shall exalt the horn of His Christ. Do you say that these are the words of a single weak woman giving thanks for the birth of a son? Can the mind of men be so much averse to the light of truth as not to perceive that the sayings this woman pours forth exceed her measure? Moreover, he who is suitably interested in these things which have already begun to be fulfilled even in this earthly pilgrimage also, does he not apply his mind, and perceive, and acknowledge, that through this woman- whose very name, which is Hannah, means His grace- the very Christian religion, the very city of God, whose king and founder is Christ, in fine, the very grace of God, has thus spoken by the prophetic Spirit, whereby the proud are cut off so that they fall, and the humble are filled so that they rise, which that hymn chiefly celebrates? Unless perchance any one will say that this woman prophesied nothing, but only lauded God with exulting praise on account of the son whom she had obtained in answer to prayer. What then does she mean when she says, The bow of the mighty has He made weak, and the weak are girded with strength; they that were full of bread are diminished, and the hungry have gone beyond the earth; for the barren has born seven, and she that has many children has grown feeble? Had she herself born seven, although she had been barren? She had only one when she said that; neither did she bear seven afterwards, nor six, with whom Samuel himself might be the seventh, but three males and two females. And then, when as yet no one was king over that people, whence, if she did not prophesy, did she say what she puts at the end, He gives strength to our kings, and shall exalt the horn of His Christ? Therefore let the Church of Christ, the city of the great King, full of grace, prolific of offspring, let her say what the prophecy uttered about her so long before by the mouth of this pious mother confesses, My heart is made strong in the Lord, and my horn is exalted in my God. Her heart is truly made strong, and her horn is truly exalted, because not in herself, but in the Lord her God. My mouth is enlarged over mine enemies; because even in pressing straits the word of God is not bound, not even in preachers who are bound. I am made glad, she says, in Your salvation. This is Christ Jesus Himself, whom old Simeon, as we read in the Gospel, embracing as a little one, yet recognizing as great, said, Lord, now let Your servant depart in peace, for my eyes have seen Your salvation. Luke 2:25-30 Therefore may the Church say, I am made glad in Your salvation. For there is none holy as the Lord, and none is righteous as our God; as holy and sanctifying, just and justifying. There is none holy beside You; because no one becomes so except by reason of You. And then it follows, Do not glory so proudly, and do not speak lofty things, neither let vaunting talk come out of your mouth. For a God of knowledge is the Lord. He knows you even when no one knows; for he who thinks himself to be something when he is nothing deceives himself. Galatians 6:3 These things are said to the adversaries of the city of God who belong to Babylon, who presume in their own strength, and glory in themselves, not in the Lord; of whom are also the carnal Israelites, the earth-born inhabitants of the earthly Jerusalem, who, as says the apostle, being ignorant of the righteousness of God, Romans 10:3 that is, which God, who alone is just, and the justifier, gives to man, and wishing to establish their own, that is, which is as it were procured by their own selves, not bestowed by Him, are not subject to the righteousness of God, just because they are proud, and think they are able to please God with their own, not with that which is of God, who is the God of knowledge, and therefore also takes the oversight of consciences, there beholding the thoughts of men that they are vain, Psalm 94:11; 1 Corinthians 3:20 if they are of men, and are not from Him. And preparing, she says, His curious designs. What curious designs do we think these are, save that the proud must fall, and the humble rise? These curious designs she recounts, saying, The bow of the mighty is made weak, and the weak are girded with strength. The bow is made weak, that is, the intention of those who think themselves so powerful, that without the gift and help of God they are able by human sufficiency to fulfill the divine commandments; and those are girded with strength whose in ward cry is, Have mercy upon me, O Lord, for I am weak. They that were full of bread, she says, are diminished, and the hungry have gone beyond the earth. Who are to be understood as full of bread except those same who were as if mighty, that is, the Israelites, to whom were committed the oracles of God? Romans 3:2 But among that people the children of the bond maid were diminished - by which word minus, although it is Latin, the idea is well expressed that from being greater they were made less - because, even in the very bread, that is, the divine oracles, which the Israelites alone of all nations have received, they savor earthly things. But the nations to whom that law was not given, after they have come through the New Testament to these oracles, by thirsting much have gone beyond the earth, because in them they have savored not earthly, but heavenly things. And the reason why this is done is as it were sought; for the barren, she says, has born seven, and she that has many children has grown feeble. Here all that had been prophesied has shone forth to those who understood the number seven, which signifies the perfection of the universal Church. For which reason also the Apostle John writes to the seven churches, Revelation 1:4 showing in that way that he writes to the totality of the one Church; and in the Proverbs of Solomon it is said aforetime, prefiguring this, Wisdom has built her house, she has strengthened her seven pillars. Proverbs 9:1 For the city of God was barren in all nations before that child arose whom we see. We also see that the temporal Jerusalem, who had many children, is now waxed feeble. Because, whoever in her were sons of the free woman were her strength; but now, forasmuch as the letter is there, and not the spirit, having lost her strength, she has grown feeble. The Lord kills and makes alive: He has killed her who had many children, and made this barren one alive, so that she has born seven. Although it may be more suitably understood that He has made those same alive whom He has killed. For she, as it were, repeats that by adding, He brings down to hell, and brings up. To whom truly the apostle says, If you be dead with Christ, seek those things which are above, where Christ sits on the right hand of God. Colossians 3:1-3 Therefore they are killed by the Lord in a salutary way, so that he adds, Savor things which are above, not things on the earth; so that these are they who, hungering, have passed beyond the earth. For you are dead, he says: behold how God savingly kills! Then there follows, And your life is hid with Christ in God: behold how God makes the same alive! But does He bring them down to hell and bring them up again? It is without controversy among believers that we best see both parts of this work fulfilled in Him, to wit our Head, with whom the apostle has said our life is hid in God. For when He spared not His own Son, but delivered Him up for us all, Romans 8:32 in that way, certainly, He has killed Him. And forasmuch as He raised Him up again from the dead, He has made Him alive again. And since His voice is acknowledged in the prophecy, You will not leave my soul in hell, He has brought Him down to hell and brought Him up again. By this poverty of His we are made rich; 2 Corinthians 8:9 for the Lord makes poor and makes rich. But that we may know what this is, let us hear what follows: He brings low and lifts up; and truly He humbles the proud and exalts the humble. Which we also read elsewhere, God resists the proud, but gives grace to the humble. This is the burden of the entire song of this woman whose name is interpreted His grace. Farther, what is added, He raises up the poor from the earth, I understand of none better than of Him who, as was said a little ago, was made poor for us, when He was rich, that by His poverty we might be made rich. For He raised Him from the earth so quickly that His flesh did not see corruption. Nor shall I divert from Him what is added, And raises up the poor from the dunghill. For indeed he who is the poor man is also the beggar. But by the dunghill from which he is lifted up we are with the greatest reason to understand the persecuting Jews, of whom the apostle says, when telling that when he belonged to them he persecuted the Church, What things were gain to me, those I counted loss for Christ; and I have counted them not only loss, but even dung, that I might win Christ. Philippians 3:7-8 Therefore that poor one is raised up from the earth above all the rich, and that beggar is lifted up from that dunghill above all the wealthy, that he may sit among the mighty of the people, to whom He says, You shall sit upon twelve thrones, Matthew 19:27-28 and to make them inherit the throne of glory. For these mighty ones had said, Lo, we have forsaken all and followed You. They had most mightily vowed this vow. But whence do they receive this, except from Him of whom it is here immediately said, Giving the vow to him that vows? Otherwise they would be of those mighty ones whose bow is weakened. Giving, she says, the vow to him that vowes. For no one could vow anything acceptable to God, unless he received from Him that which he might vow. There follows, And He has blessed the years of the just, to wit, that he may live for ever with Him to whom it is said, And Your years shall have no end. For there the years abide; but here they pass away, yea, they perish: for before they come they are not, and when they shall have come they shall not be, because they bring their own end with them. Now of these two, that is, giving the vow to him that vowes, and He has blessed the years of the just, the one is what we do, the other what we receive. But this other is not received from God, the liberal giver, until He, the helper, Himself has enabled us for the former; for man is not mighty in strength. The Lord shall make his adversary weak, to wit, him who envies the man that vows, and resists him, lest he should fulfill what he has vowed. Owing to the ambiguity of the Greek, it may also be understood his own adversary. For when God has begun to possess us, immediately he who had been our adversary becomes His, and is conquered by us; but not by our own strength, for man is not mighty in strength. Therefore the Lord shall make His own adversary weak, the Lord is holy, that he may be conquered by the saints, whom the Lord, the Holy of holies, has made saints. For this reason, let not the prudent glory in his prudence, and let not the mighty glory in his might, and let not the rich glory in his riches; but let him that glories glory in this - to understand and know the Lord, and to do judgment and justice in the midst of the earth. He in no small measure understands and knows the Lord who understands and knows that even this, that he can understand and know the Lord, is given to him by the Lord. For what have you, says the apostle, that you have not received? But if you have received it, why do you glory as if you had not received it? 1 Corinthians 4:7 That is, as if you had of your own self whereof you might glory. Now, he does judgment and justice who lives aright. But he lives aright who yields obedience to God when He commands. The end of the commandment, that is, to which the commandment has reference, is charity out of a pure heart, and a good conscience, and faith unfeigned. Moreover, this charity, as the Apostle John testifies, is of God. 1 John 4:7 Therefore to do justice and judgment is of God. But what is in the midst of the earth? For ought those who dwell in the ends of the earth not to do judgment and justice? Who would say so? Why, then, is it added, In the midst of the earth? For if this had not been added, and it had only been said, To do judgment and justice, this commandment would rather have pertained to both kinds of men - both those dwelling inland and those on the sea-coast. But lest any one should think that, after the end of the life led in this body, there remains a time for doing judgment and justice which he has not done while he was in the flesh, and that the divine judgment can thus be escaped, in the midst of the earth appears to me to be said of the time when every one lives in the body; for in this life every one carries about his own earth, which, on a man's dying, the common earth takes back, to be surely returned to him on his rising again. Therefore in the midst of the earth, that is, while our soul is shut up in this earthly body, judgment and justice are to be done, which shall be profitable for us hereafter, when every one shall receive according to that he has done in the body, whether good or bad. 2 Corinthians 5:10 For when the apostle there says in the body, he means in the time he has lived in the body. Yet if any one blaspheme with malicious mind and impious thought, without any member of his body being employed in it, he shall not therefore be guiltless because he has not done it with bodily motion, for he will have done it in that time which he has spent in the body. In the same way we may suitably understand what we read in the psalm, But God, our King before the worlds, has wrought salvation in the midst of the earth; so that the Lord Jesus may be understood to be our God who is before the worlds, because by Him the worlds were made, working our salvation in the midst of the earth, for the Word was made flesh and dwelt in an earthly body. Then after Hannah has prophesied in these words, that he who glories ought to glory not in himself at all, but in the Lord, she says, on account of the retribution which is to come on the day of judgment, The Lord has ascended into the heavens, and has thundered: He shall judge the ends of the earth, for He is righteous. Throughout she holds to the order of the creed of Christians: For the Lord Christ has ascended into heaven, and is to come thence to judge the quick and dead. Acts 10:42 For, as says the apostle, Who has ascended but He who has also descended into the lower parts of the earth? He that descended is the same also that ascended up above all heavens, that He might fill all things. Ephesians 4:9-10 Therefore He has thundered through His clouds, which He has filled with His Holy Spirit when He ascended up. Concerning which the bond maid Jerusalem - that is, the unfruitful vineyard - is threatened in Isaiah the prophet that they shall rain no showers upon her. But He shall judge the ends of the earth is spoken as if it had been said, even the extremes of the earth. For it does not mean that He shall not judge the other parts of the earth, who, without doubt, shall judge all men. But it is better to understand by the extremes of the earth the extremes of man, since those things shall not be judged which, in the middle time, are changed for the better or the worse, but the ending in which he shall be found who is judged. For which reason it is said, He that shall persevere even unto the end, the same shall be saved. Matthew 24:13 He, therefore, who perseveringly does judgment and justice in the midst of the earth shall not be condemned when the extremes of the earth shall be judged. And gives, she says, strength to our kings, that He may not condemn them in judging. He gives them strength whereby as kings they rule the flesh, and conquer the world in Him who has poured out His blood for them. And shall exalt the horn of His Christ. How shall Christ exalt the horn of His Christ? For He of whom it was said above, The Lord has ascended into the heavens, meaning the Lord Christ, Himself, as it is said here, shall exalt the horn of His Christ. Who, therefore, is the Christ of His Christ? Does it mean that He shall exalt the horn of each one of His believing people, as she says in the beginning of this hymn, Mine horn is exalted in my God? For we can rightly call all those christs who are anointed with His chrism, forasmuch as the whole body with its head is one Christ. 1 Corinthians 12:12 These things has Hannah, the mother of Samuel, the holy and much-praised man, prophesied, in which, indeed, the change of the ancient priesthood was then figured and is now fulfilled, since she that had many children has grown feeble, that the barren who has born seven might have the new priesthood in Christ. 18.17. In support of this story, Varro relates others no less incredible about that most famous sorceress Circe, who changed the companions of Ulysses into beasts, and about the Arcadians, who, by lot, swam across a certain pool, and were turned into wolves there, and lived in the deserts of that region with wild beasts like themselves. But if they never fed on human flesh for nine years, they were restored to the human form on swimming back again through the same pool. Finally, he expressly names one Dem netus, who, on tasting a boy offered up in sacrifice by the Arcadians to their god Lyc us according to their custom, was changed into a wolf, and, being restored to his proper form in the tenth year, trained himself as a pugilist, and was victorious at the Olympic games. And the same historian thinks that the epithet Lyc us was applied in Arcadia to Pan and Jupiter for no other reason than this metamorphosis of men into wolves, because it was thought it could not be wrought except by a divine power. For a wolf is called in Greek λυκὸς, from which the name Lyc us appears to be formed. He says also that the Roman Luperci were as it were sprung of the seed of these mysteries. 18.18. Perhaps our readers expect us to say something about this so great delusion wrought by the demons; and what shall we say but that men must fly out of the midst of Babylon? Isaiah 48:20 For this prophetic precept is to be understood spiritually in this sense, that by going forward in the living God, by the steps of faith, which works by love, we must flee out of the city of this world, which is altogether a society of ungodly angels and men. Yea, the greater we see the power of the demons to be in these depths, so much the more tenaciously must we cleave to the Mediator through whom we ascend from these lowest to the highest places. For if we should say these things are not to be credited, there are not wanting even now some who would affirm that they had either heard on the best authority, or even themselves experienced, something of that kind. Indeed we ourselves, when in Italy, heard such things about a certain region there where landladies of inns, imbued with these wicked arts, were said to be in the habit of giving to such travellers as they chose, or could manage, something in a piece of cheese by which they were changed on the spot into beasts of burden, and carried whatever was necessary, and were restored to their own form when the work was done. Yet their mind did not become bestial, but remained rational and human, just as Apuleius, in the books he wrote with the title of The Golden Ass, has told, or feigned, that it happened to his own self that, on taking poison, he became an ass, while retaining his human mind. These things are either false, or so extraordinary as to be with good reason disbelieved. But it is to be most firmly believed that Almighty God can do whatever He pleases, whether in punishing or favoring, and that the demons can accomplish nothing by their natural power (for their created being is itself angelic, although made malign by their own fault), except what He may permit, whose judgments are often hidden, but never unrighteous. And indeed the demons, if they really do such things as these on which this discussion turns, do not create real substances, but only change the appearance of things created by the true God so as to make them seem to be what they are not. I cannot therefore believe that even the body, much less the mind, can really be changed into bestial forms and lineaments by any reason, art, or power of the demons; but the phantasm of a man which even in thought or dreams goes through innumerable changes may, when the man's senses are laid asleep or overpowered, be presented to the senses of others in a corporeal form, in some indescribable way unknown to me, so that men's bodies themselves may lie somewhere, alive, indeed, yet with their senses locked up much more heavily and firmly than by sleep, while that phantasm, as it were embodied in the shape of some animal, may appear to the senses of others, and may even seem to the man himself to be changed, just as he may seem to himself in sleep to be so changed, and to bear burdens; and these burdens, if they are real substances, are borne by the demons, that men may be deceived by beholding at the same time the real substance of the burdens and the simulated bodies of the beasts of burden. For a certain man called Pr stantius used to tell that it had happened to his father in his own house, that he took that poison in a piece of cheese, and lay in his bed as if sleeping, yet could by no means be aroused. But he said that after a few days he as it were woke up and related the things he had suffered as if they had been dreams, namely, that he had been made a sumpter horse, and, along with other beasts of burden, had carried provisions for the soldiers of what is called the Rhœtian Legion, because it was sent to Rhœtia. And all this was found to have taken place just as he told, yet it had seemed to him to be his own dream. And another man declared that in his own house at night, before he slept, he saw a certain philosopher, whom he knew very well, come to him and explain to him some things in the Platonic philosophy which he had previously declined to explain when asked. And when he had asked this philosopher why he did in his house what he had refused to do at home, he said, I did not do it, but I dreamed I had done it. And thus what the one saw when sleeping was shown to the other when awake by a phantasmal image. These things have not come to us from persons we might deem unworthy of credit, but from informants we could not suppose to be deceiving us. Therefore what men say and have committed to writing about the Arcadians being often changed into wolves by the Arcadian gods, or demons rather, and what is told in song about Circe transforming the companions of Ulysses, if they were really done, may, in my opinion, have been done in the way I have said. As for Diomede's birds, since their race is alleged to have been perpetuated by constant propagation, I believe they were not made through the metamorphosis of men, but were slyly substituted for them on their removal, just as the hind was for Iphigenia, the daughter of king Agamemnon. For juggleries of this kind could not be difficult for the demons if permitted by the judgment of God; and since that virgin was afterwards, found alive it is easy to see that a hind had been slyly substituted for her. But because the companions of Diomede were of a sudden nowhere to be seen, and afterwards could nowhere be found, being destroyed by bad avenging angels, they were believed to have been changed into those birds, which were secretly brought there from other places where such birds were, and suddenly substituted for them by fraud. But that they bring water in their beaks and sprinkle it on the temple of Diomede, and that they fawn on men of Greek race and persecute aliens, is no wonderful thing to be done by the inward influence of the demons, whose interest it is to persuade men that Diomede was made a god, and thus to beguile them into worshipping many false gods, to the great dishonor of the true God; and to serve dead men, who even in their lifetime did not truly live, with temples, altars, sacrifices, and priests, all which, when of the right kind, are due only to the one living and true God. |
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| 398. Gregory of Nyssa, In Canticum Canticorum (Homiliae 15), 1, 139, 322-323, 181 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 105 |
| 399. Aphrahat, Demonstrations, 1.17 (4th cent. CE - 4th cent. CE) Tagged with subjects: •pagan allegory, mysteries/cults Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 85 |
| 400. Servius, Commentary On The Aeneid, 3.14, 4.302 (4th cent. CE - 5th cent. CE) Tagged with subjects: •mystery cult •mysteries, mystery cults, bacchic, dionysiac Found in books: Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 197; Bernabe et al. (2013), Redefining Dionysos, 8 |
| 401. Servius, In Vergilii Georgicon Libros, 1.165-1.166 (4th cent. CE - 5th cent. CE) Tagged with subjects: •mysteries, mystery cults Found in books: Bernabe et al. (2013), Redefining Dionysos, 111, 425 |
| 402. Gregory of Nyssa, In Basilium Fratrem, 129 (4th cent. CE - 4th cent. CE) Tagged with subjects: •pagan allegory, mysteries/cults Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 105 |
| 403. Gregory of Nyssa, De Vita Mosis, 2.163 (4th cent. CE - 4th cent. CE) Tagged with subjects: •pagan allegory, mysteries/cults Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 105 |
| 404. Themistius, Orations, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 80 |
| 405. Gregory of Nazianzus, Carmina Moralia, 7.22-7.25 (4th cent. CE - 4th cent. CE) Tagged with subjects: •orphic, see mystery cults Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 113 |
| 406. Prudentius, Cathemerina., 6 (4th cent. CE - 5th cent. CE) Tagged with subjects: •orphic, see mystery cults Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 408 |
| 407. Jerome, Commentaria In Abacuc, 3.39.58-3.39.59 (5th cent. CE - 5th cent. CE) Tagged with subjects: •pythagoreanism xxv, and mystery cults Found in books: Wolfsdorf (2020), Early Greek Ethics, 9 |
| 408. Lydus Johannes Laurentius, De Mensibus, 4.51 (5th cent. CE - 6th cent. CE) Tagged with subjects: •mysteries, mystery cults,orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 560 |
| 409. Proclus, In Platonis Timaeum Commentarii, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Hoenig (2018), Plato's Timaeus and the Latin Tradition, 108; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 256; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 339 |
| 410. Hesychius of Alexandria, Lexicon, None (5th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 313 |
| 411. Hesychius of Alexandria, Lexicon (A-O), None (5th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 313 |
| 412. Hesychius of Miletus, Fragments, None (5th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 15 |
| 413. Maximus The Confessor, Quaestiones Ad Thalassium , 59 (6th cent. CE - 7th cent. CE) Tagged with subjects: •pagan allegory, mysteries/cults Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 83 |
| 414. Augustine, Letters, 138.19 (7th cent. CE - 7th cent. CE) Tagged with subjects: •mystery cult / religion Found in books: Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 111 |
| 415. Apol., Met., 3.15.4, 11.23.5 Tagged with subjects: •mystery cults, rules of silence •mystery cults, in ancient narrative Found in books: Cueva et al. (2018b), Re-Wiring the Ancient Novel. Volume 2: Roman Novels and Other Important Texts, 125, 163 |
| 419. Epigraphy, Cirb, 1057 Tagged with subjects: •mystery cults, the language of σωτηρία, absence in Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 228 |
| 420. Simplicius of Cilicia, In Aristotelis De Caelo Libros Commentaria, 377.12 (missingth cent. CE - 5th cent. CE) Tagged with subjects: •mystery cults, orphic Found in books: Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 256 |
| 421. Stephanos Ho Byzantios, Ethnica, None Tagged with subjects: •mysteries, mystery cults, bacchic, dionysiac Found in books: Bernabe et al. (2013), Redefining Dionysos, 15 |
| 422. Nicephorus Saint, Breviarium Historicoum, 224, 287, 348, 474, 476, 488-490, 594, 491 Tagged with subjects: •nan Found in books: Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 249, 250, 251, 252, 253, 254, 255, 256, 257, 258, 259, 260, 261, 262 |
423. Strabo, Geography, 5.2.2, 8.3.19, 10.3.10, 10.3.13, 10.3.18, 14.1.15, 14.1.20 Tagged with subjects: •orphic, see mystery cults •mysteries, mystery cults, bacchic, dionysiac •cult songs, mystery cult •mysteries, mystery cults •cults, mysteries •artemis, goddess and cult, mysteries •mystery (cults) •cult, mysteries, rituals, foundation •cult, mysteries, rituals, relic •cult, mysteries, rituals, worship Found in books: Bernabe et al. (2013), Redefining Dionysos, 15, 102, 110, 111; Gianvittorio-Ungar and Schlapbach (2021), Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond, 90; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 109, 171, 176, 197, 271, 276; Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 106, 109; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 187; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 267 | 5.2.2. The Tyrrheni have now received from the Romans the surname of Etrusci and Tusci. The Greeks thus named them from Tyrrhenus the son of Atys, as they say, who sent hither a colony from Lydia. Atys, who was one of the descendants of Hercules and Omphale, and had two sons, in a time of famine and scarcity determined by lot that Lydus should remain in the country, but that Tyrrhenus, with the greater part of the people, should depart. Arriving here, he named the country after himself, Tyrrhenia, and founded twelve cities, having appointed as their governor Tarcon, from whom the city of Tarquinia [received its name], and who, on account of the sagacity which he had displayed from childhood, was feigned to have been born with hoary hair. Placed originally under one authority, they became flourishing; but it seems that in after-times, their confederation being broken up and each city separated, they yielded to the violence of the neighbouring tribes. Otherwise they would never have abandoned a fertile country for a life of piracy on the sea. roving from one ocean to another; since, when united they were able not only to repel those who assailed them, but to act on the offensive, and undertake long campaigns. After the foundation of Rome, Demaratus arrived here, bringing with him people from Corinth. He was received at Tarquinia, where he had a son, named Lucumo, by a woman of that country. Lucumo becoming the friend of Ancus Marcius, king of the Romans, succeeded him on the throne, and assumed the name of Lucius Tarquinius Priscus. Both he and his father did much for the embellishment of Tyrrhenia, the one by means of the numerous artists who had followed him from their native country; the other having the resources of Rome. It is said that the triumphal costume of the consuls, as well as that of the other magistrates, was introduced from the Tarquinii, with the fasces, axes, trumpets, sacrifices, divination, and music employed by the Romans in their public ceremonies. His son, the second Tarquin, named Superbus, who was driven from his throne, was the last king [of Rome ]. Porsena, king of Clusium, a city of Tyrrhenia, endeavoured to replace him on the throne by force of arms, but not being able he made peace with the Romans, and departed in a friendly way, with honour and loaded with gifts. 8.3.19. At the base of these mountains, on the seaboard, are two caves. One is the cave of the nymphs called Anigriades; the other is the scene of the stories of the daughters of Atlas and of the birth of Dardanus. And here, too, are the sacred precincts called the Ionaion and the Eurycydeium. Samicum is now only a fortress, though formerly there was also a city which was called Samos, perhaps because of its lofty situation; for they used to call lofty places Samoi. And perhaps Samicum was the acropolis of Arene, which the poet mentions in the Catalogue: And those who dwelt in Pylus and lovely Arene. For while they cannot with certainty discover Arene anywhere, they prefer to conjecture that this is its site; and the neighboring River Anigrus, formerly called Minyeius, gives no slight indication of the truth of the conjecture, for the poet says: And there is a River Minyeius which falls into the sea near Arene. For near the cave of the nymphs called Anigriades is a spring which makes the region that lies below it swampy and marshy. The greater part of the water is received by the Anigrus, a river so deep and so sluggish that it forms a marsh; and since the region is muddy, it emits an offensive odor for a distance of twenty stadia, and makes the fish unfit to eat. In the mythical accounts, however, this is attributed by some writers to the fact that certain of the Centaurs here washed off the poison they got from the Hydra, and by others to the fact that Melampus used these cleansing waters for the purification of the Proetides. The bathing-water from here cures leprosy, elephantiasis, and scabies. It is said, also, that the Alpheius was so named from its being a cure for leprosy. At any rate, since both the sluggishness of the Anigrus and the backwash from the sea give fixity rather than current to its waters, it was called the Minyeius in earlier times, so it is said, though some have perverted the name and made it Minteius instead. But the word has other sources of derivation, either from the people who went forth with Chloris, the mother of Nestor, from the Minyeian Orchomenus, or from the Minyans, who, being descendants of the Argonauts, were first driven out of Lemnos into Lacedemon, and thence into Triphylia, and took up their abode about Arene in the country which is now called Hypaesia, though it no longer has the settlements of the Minyans. Some of these Minyans sailed with Theras, the son of Autesion, who was a descendant of Polyneices, to the island which is situated between Cyrenaea and Crete (Calliste its earlier name, but Thera its later, as Callimachus says), and founded Thera, the mother-city of Cyrene, and designated the island by the same name as the city. 10.3.10. And on this account Plato, and even before his time the Pythagoreians, called philosophy music; and they say that the universe is constituted in accordance with harmony, assuming that every form of music is the work of the gods. And in this sense, also, the Muses are goddesses, and Apollo is leader of the Muses, and poetry as a whole is laudatory of the gods. And by the same course of reasoning they also attribute to music the upbuilding of morals, believing that everything which tends to correct the mind is close to the gods. Now most of the Greeks assigned to Dionysus, Apollo, Hecate, the Muses, and above all to Demeter, everything of an orgiastic or Bacchic or choral nature, as well as the mystic element in initiations; and they give the name Iacchus not only to Dionysus but also to the leader-in-chief of the mysteries, who is the genius of Demeter. And branch-bearing, choral dancing, and initiations are common elements in the worship of these gods. As for the Muses and Apollo, the Muses preside over the choruses, whereas Apollo presides both over these and the rites of divination. But all educated men, and especially the musicians, are ministers of the Muses; and both these and those who have to do with divination are ministers of Apollo; and the initiated and torch-bearers and hierophants, of Demeter; and the Sileni and Satyri and Bacchae, and also the Lenae and Thyiae and Mimallones and Naides and Nymphae and the beings called Tityri, of Dionysus. 10.3.13. The poets bear witness to such views as I have suggested. For instance, when Pindar, in the dithyramb which begins with these words,In earlier times there marched the lay of the dithyrambs long drawn out, mentions the hymns sung in honor of Dionysus, both the ancient and the later ones, and then, passing on from these, says,To perform the prelude in thy honor, great Mother, the whirling of cymbals is at hand, and among them, also, the clanging of castanets, and the torch that blazeth beneath the tawny pine-trees, he bears witness to the common relationship between the rites exhibited in the worship of Dionysus among the Greeks and those in the worship of the Mother of the Gods among the Phrygians, for he makes these rites closely akin to one another. And Euripides does likewise, in his Bacchae, citing the Lydian usages at the same time with those of Phrygia, because of their similarity: But ye who left Mt. Tmolus, fortress of Lydia, revel-band of mine, women whom I brought from the land of barbarians as my assistants and travelling companions, uplift the tambourines native to Phrygian cities, inventions of mine and mother Rhea. And again,happy he who, blest man, initiated in the mystic rites, is pure in his life, . . . who, preserving the righteous orgies of the great mother Cybele, and brandishing the thyrsus on high, and wreathed with ivy, doth worship Dionysus. Come, ye Bacchae, come, ye Bacchae, bringing down Bromius, god the child of god, out of the Phrygian mountains into the broad highways of Greece. And again, in the following verses he connects the Cretan usages also with the Phrygian: O thou hiding-bower of the Curetes, and sacred haunts of Crete that gave birth to Zeus, where for me the triple-crested Corybantes in their caverns invented this hide-stretched circlet, and blent its Bacchic revelry with the high-pitched, sweet-sounding breath of Phrygian flutes, and in Rhea's hands placed its resounding noise, to accompany the shouts of the Bacchae, and from Mother Rhea frenzied Satyrs obtained it and joined it to the choral dances of the Trieterides, in whom Dionysus takes delight. And in the Palamedes the Chorus says, Thysa, daughter of Dionysus, who on Ida rejoices with his dear mother in the Iacchic revels of tambourines. 10.3.18. Just as in all other respects the Athenians continue to be hospitable to things foreign, so also in their worship of the gods; for they welcomed so many of the foreign rites that they were ridiculed therefore by comic writers; and among these were the Thracian and Phrygian rites. For instance, the Bendideian rites are mentioned by Plato, and the Phrygian by Demosthenes, when he casts the reproach upon Aeschines' mother and Aeschines himself that he was with her when she conducted initiations, that he joined her in leading the Dionysiac march, and that many a time he cried out evoe saboe, and hyes attes, attes hyes; for these words are in the ritual of Sabazius and the Mother. 14.1.15. The voyage round the island of the Samians is six hundred stadia. In earlier times, when it was inhabited by Carians, it was called Parthenia, then Anthemus, then Melamphyllus, and then Samos, whether after some native hero or after someone who colonized it from Ithaca and Cephallenia. Now in Samos there is a promontory approximately facing Drepanum in Icaria which is called Ampelus, but the entire mountain which makes the whole of the island mountainous is called by the same name. The island does not produce good wine, although good wine is produced by the islands all round, and although most of the whole of the adjacent mainland produces the best of wines, for example, Chios and Lesbos and Cos. And indeed the Ephesian and Metropolitan wines are good; and Mt. Mesogis and Mt. Tmolus and the Catacecaumene country and Cnidos and Smyrna and other less significant places produce exceptionally good wine, whether for enjoyment or medicinal purposes. Now Samos is not altogether fortunate in regard to wines, but in all other respects it is a blest country, as is clear from the fact that it became an object of contention in war, and also from the fact that those who praise it do not hesitate to apply to it the proverb that it produces even birds' milk, as Meder somewhere says. This was also the cause of the establishment of the tyrannies there, and of their enmity against the Athenians. 14.1.20. After the Samian strait, near Mt. Mycale, as one sails to Ephesus, one comes, on the right, to the seaboard of the Ephesians; and a part of this seaboard is held by the Samians. First on the seaboard is the Panionium, lying three stadia above the sea where the Pan-Ionian, a common festival of the Ionians, are held, and where sacrifices are performed in honor of the Heliconian Poseidon; and Prienians serve as priests at this sacrifice, but I have spoken of them in my account of the Peloponnesus. Then comes Neapolis, which in earlier times belonged to the Ephesians, but now belongs to the Samians, who gave in exchange for it Marathesium, the more distant for the nearer place. Then comes Pygela, a small town, with a sanctuary of Artemis Munychia, founded by Agamemnon and inhabited by a part of his troops; for it is said that some of his soldiers became afflicted with a disease of the buttocks and were called diseased-buttocks, and that, being afflicted with this disease, they stayed there, and that the place thus received this appropriate name. Then comes the harbor called Panormus, with a sanctuary of the Ephesian Artemis; and then the city Ephesus. On the same coast, slightly above the sea, is also Ortygia, which is a magnificent grove of all kinds of trees, of the cypress most of all. It is traversed by the Cenchrius River, where Leto is said to have bathed herself after her travail. For here is the mythical scene of the birth, and of the nurse Ortygia, and of the holy place where the birth took place, and of the olive tree near by, where the goddess is said first to have taken a rest after she was relieved from her travail. Above the grove lies Mt. Solmissus, where, it is said, the Curetes stationed themselves, and with the din of their arms frightened Hera out of her wits when she was jealously spying on Leto, and when they helped Leto to conceal from Hera the birth of her children. There are several temples in the place, some ancient and others built in later times; and in the ancient temples are many ancient wooden images [xoana], but in those of later times there are works of Scopas; for example, Leto holding a sceptre and Ortygia standing beside her, with a child in each arm. A general festival is held there annually; and by a certain custom the youths vie for honor, particularly in the splendor of their banquets there. At that time, also, a special college of the Curetes holds symposiums and performs certain mystic sacrifices. |
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| 424. Anon., 3 Baruch, 4.6 Tagged with subjects: •mystery cults Found in books: Keener(2005), First-Second Corinthians, 239 |
| 425. Epigraphy, Cij, 1.89, 1.92, 2.26 Tagged with subjects: •nan Found in books: nan nan nan nan nan nan |
| 426. Epigraphy, Cig, 3961 Tagged with subjects: •mystery cults, in samothrace Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 91 |
| 427. Epigraphy, Ceg, 10 Tagged with subjects: •mystery cults, the language of σωτηρία, absence in Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 228 |
| 428. Epigraphy, As, 27(1977), 75, 7 Tagged with subjects: •nan Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 199 |
| 429. Epigraphy, Gvi, 1990, 431 Tagged with subjects: •nan Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 228 |
430. Anon., 4 Ezra, 7.36, 7.50-7.61, 8.52 Tagged with subjects: •mystery cults Found in books: Keener(2005), First-Second Corinthians, 43, 239 | 7.36. Then the pit of torment shall appear, and opposite it shall be the place of rest; and the furnace of hell shall be disclosed, and opposite it the paradise of delight. 7.50. For this reason the Most High has made not one world but two. 7.51. For whereas you have said that the righteous are not many but few, while the ungodly abound, hear the explanation for this. 7.52. "If you have just a few precious stones, will you add to them lead and clay?" 7.53. I said, "Lord, how could that be?" 7.54. And he said to me, "Not only that, but ask the earth and she will tell you; defer to her, and she will declare it to you. 7.55. Say to her, `You produce gold and silver and brass, and also iron and lead and clay; 7.56. but silver is more abundant than gold, and brass than silver, and iron than brass, and lead than iron, and clay than lead.' 7.57. Judge therefore which things are precious and desirable, those that are abundant or those that are rare?" 7.58. I said, "O sovereign Lord, what is plentiful is of less worth, for what is more rare is more precious." 7.59. He answered me and said, "Weigh within yourself what you have thought, for he who has what is hard to get rejoices more than he who has what is plentiful. 7.60. So also will be the judgment which I have promised; for I will rejoice over the few who shall be saved, because it is they who have made my glory to prevail now, and through them my name has now been honored. 7.61. And I will not grieve over the multitude of those who perish; for it is they who are now like a mist, and are similar to a flame and smoke -- they are set on fire and burn hotly, and are extinguished." 8.52. because it is for you that paradise is opened, the tree of life is planted, the age to come is prepared, plenty is provided, a city is built, rest is appointed, goodness is established and wisdom perfected beforehand. |
|
| 431. Demosthenes, Orations, 18, 18.11, 18.113, 18.122, 18.123, 18.124, 18.127, 18.128, 18.142, 18.248, 18.258, 18.259, 18.260, 18.265, 18.270, 18.271, 18.284, 18.285, 18.286, 18.287, 18.288, 19, 19.156, 19.199, 19.200, 19.237, 19.247, 19.249, 19.267, 19.280, 19.281, 19.282, 19.283, 19.284, 19.287, 19.338, 21.149, 25, 25.11, 25.79, 25.80, 39.2, 40.9, 45.30, 45.86, 57.30, 57.31, 60.30. Tagged with subjects: •nan Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 63, 112; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 278 |
| 432. Epigraphy, Cil, None Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 313 |
| 433. Epigraphy, Ae, None Tagged with subjects: •nan Found in books: nan nan |
| 434. Epigraphy, Aa, 3.168 Tagged with subjects: •orphic, see mystery cults Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 264 |
| 435. Epigraphy, Lss, None Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 147 |
| 436. Epigraphy, Lscg, None Tagged with subjects: •nan Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 67; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 153 |
| 437. Epigraphy, Lsam, 43.2 Tagged with subjects: •nan Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 113 |
| 438. Anon., 2 Enoch, 8.1 Tagged with subjects: •mystery cults Found in books: Keener(2005), First-Second Corinthians, 239 |
| 440. Epigraphy, Inscr. De Delos, 2305 Tagged with subjects: •mystery cults, in samothrace Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 91 |
| 441. Orphic Hymns., Argonautica, 1373-1376, 51-53, 50 Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 339 |
| 442. Andocides, Orations, 1.29, 1.92-1.100, 1.113, 1.132-1.136 Tagged with subjects: •nan Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 138 |
| 443. Various, Anthologia Latina, 16.306-16.308 Tagged with subjects: •mystery cult Found in books: Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 197 |
| 444. Anon., Life of Aesop, Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 15 |
| 445. Callimachus, Hymns, 3.3-3.6, 3.240-3.247 Tagged with subjects: •mystery (cults) •artemis, goddess and cult, mysteries Found in books: Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 171, 261 |
| 446. Papyri, P. Apokrimata, 11, 10 Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 170 |
| 447. Aeschines, Or., 2.78, 2.162-2.163, 3.14, 3.24, 3.27, 3.31, 3.49, 3.132-3.133, 3.157-3.158, 3.171-3.172, 3.260 Tagged with subjects: •cults, mysteries •priests, of mystery cults Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 62, 68, 86, 99, 115 |
| 448. Papyri, Bgu, 1211 Tagged with subjects: •crown, in mystery cults •cults, mysteries Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 110 |
| 449. Epigraphy, I.Corinth, 130 Tagged with subjects: •mystery cults, the language of σωτηρία, absence in Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 228 |
| 451. Vergil, Eclogues, 1.42-1.44 Tagged with subjects: •mysteria/mystery cults, eleusis Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 224 |
452. Vergil, Aeneis, 2.325, 4.302, 7.97-7.101, 7.187-7.191, 7.689-7.690 Tagged with subjects: •nan Found in books: Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 205; Bernabe et al. (2013), Redefining Dionysos, 8; Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 19; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 322; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 267 | 2.325. till o'er our walls the fatal engine climbed, 4.302. that woman, who was homeless in our realm, 7.97. lighting her queenly tresses and her crown 7.98. of jewels rare: then, wrapt in flaming cloud, 7.99. from hall to hall the fire-god's gift she flung. 7.100. This omen dread and wonder terrible 7.101. was rumored far: for prophet-voices told 7.187. looked o'er the world, they took their separate ways, 7.188. exploring shore and towns; here spread the pools 7.189. and fountain of Numicius; here they see 7.190. the river Tiber , where bold Latins dwell. 7.191. Anchises' son chose out from his brave band 7.689. but with the two-edged steel; the naked swords 7.690. wave like dark-bladed harvest-field, while far |
|
| 453. Valerius Maximus, Memorable Deeds And Sayings, None Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 265 |
| 454. Valerius Flaccus Gaius, Argonautica, 2.436, 8.447 Tagged with subjects: •mystery cults •mysteries, mystery cults, bacchic, dionysiac Found in books: Bernabe et al. (2013), Redefining Dionysos, 8; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 102 |
| 455. Papyri, P.Lond., 2710 Tagged with subjects: •mystery cults Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 24 |
456. Vergil, Georgics, 1.20-1.42, 1.160-1.168, 4.453-4.527, 4.626-4.627 Tagged with subjects: •mystery cult •orphic, see mystery cults Found in books: Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 99; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 348| 1.20. et teneram ab radice ferens, Silvane, cupressum, 1.21. dique deaeque omnes, studium quibus arva tueri, 1.22. quique novas alitis non ullo semine fruges, 1.23. quique satis largum caelo demittitis imbrem; 1.24. tuque adeo, quem mox quae sint habitura deorum 1.25. concilia, incertum est, urbisne invisere, Caesar, 1.26. terrarumque velis curam et te maximus orbis 1.27. auctorem frugum tempestatumque potentem 1.28. accipiat, cingens materna tempora myrto, 1.29. an deus inmensi venias maris ac tua nautae 1.30. numina sola colant, tibi serviat ultima Thule 1.31. teque sibi generum Tethys emat omnibus undis, 1.32. anne novum tardis sidus te mensibus addas, 1.33. qua locus Erigonen inter Chelasque sequentis 1.34. panditur—ipse tibi iam bracchia contrahit ardens 1.35. Scorpius et caeli iusta plus parte reliquit— 1.36. quidquid eris,—nam te nec sperant Tartara regem 1.37. nec tibi regdi veniat tam dira cupido, 1.38. quamvis Elysios miretur Graecia campos 1.39. nec repetita sequi curet Proserpina matrem— 1.40. da facilem cursum atque audacibus adnue coeptis 1.41. ignarosque viae mecum miseratus agrestis 1.42. ingredere et votis iam nunc adsuesce vocari. 1.160. Dicendum et, quae sint duris agrestibus arma, 1.161. quis sine nec potuere seri nec surgere messes: 1.162. vomis et inflexi primum grave robur aratri 1.163. tardaque Eleusinae matris volventia plaustra 1.164. tribulaque traheaeque et iniquo pondere rastri; 1.165. virgea praeterea Celei vilisque supellex, 1.166. arbuteae crates et mystica vannus Iacchi. 1.167. Omnia quae multo ante memor provisa repones, 1.168. si te digna manet divini gloria ruris. 4.453. “Non te nullius exercent numinis irae; 4.454. magna luis commissa: tibi has miserabilis Orpheus 4.455. haudquaquam ob meritum poenas, ni fata resistant, 4.456. suscitat et rapta graviter pro coniuge saevit. 4.457. Illa quidem, dum te fugeret per flumina praeceps, 4.458. immanem ante pedes hydrum moritura puella 4.459. servantem ripas alta non vidit in herba. 4.460. At chorus aequalis Dryadum clamore supremos 4.461. implerunt montes; flerunt Rhodopeiae arces 4.462. altaque Pangaea et Rhesi mavortia tellus 4.463. atque Getae atque Hebrus et Actias Orithyia. 4.464. Ipse cava solans aegrum testudine amorem 4.465. te, dulcis coniunx, te solo in litore secum, 4.466. te veniente die, te decedente canebat. 4.467. Taenarias etiam fauces, alta ostia Ditis, 4.468. et caligantem nigra formidine lucum 4.469. ingressus manesque adiit regemque tremendum 4.470. nesciaque humanis precibus mansuescere corda. 4.471. At cantu commotae Erebi de sedibus imis 4.472. umbrae ibant tenues simulacraque luce carentum, 4.473. quam multa in foliis avium se milia condunt 4.474. vesper ubi aut hibernus agit de montibus imber, 4.475. matres atque viri defunctaque corpora vita 4.476. magimum heroum, pueri innuptaeque puellae, 4.477. impositique rogis iuvenes ante ora parentum, 4.478. quos circum limus niger et deformis harundo 4.479. Cocyti tardaque palus inamabilis unda 4.480. alligat et noviens Styx interfusa coercet. 4.481. Quin ipsae stupuere domus atque intima Leti 4.482. tartara caeruleosque implexae crinibus angues 4.483. Eumenides, tenuitque inhians tria Cerberus ora 4.484. atque Ixionii vento rota constitit orbis. 4.485. Iamque pedem referens casus evaserat omnes; 4.486. redditaque Eurydice superas veniebat ad auras, 4.487. pone sequens, namque hanc dederat Proserpina legem, 4.488. cum subita incautum dementia cepit amantem, 4.489. ignoscenda quidem, scirent si ignoscere manes. 4.490. Restitit Eurydicenque suam iam luce sub ipsa 4.491. immemor heu! victusque animi respexit. Ibi omnis 4.492. effusus labor atque immitis rupta tyranni 4.493. foedera, terque fragor stagnis auditus Avernis. 4.494. Illa, “Quis et me,” inquit, “miseram et te perdidit, Orpheu, 4.495. quis tantus furor? En iterum crudelia retro 4.496. Fata vocant, conditque natantia lumina somnus. 4.497. Iamque vale: feror ingenti circumdata nocte 4.498. invalidasque tibi tendens, heu non tua, palmas!” 4.499. dixit et ex oculis subito, ceu fumus in auras 4.500. commixtus tenues, fugit diversa, neque illum, 4.501. prensantem nequiquam umbras et multa volentem 4.502. dicere, praeterea vidit, nec portitor Orci 4.503. amplius obiectam passus transire paludem. 4.504. Quid faceret? Quo se rapta bis coniuge ferret? 4.505. Quo fletu Manis, quae numina voce moveret? 4.506. Illa quidem Stygia nabat iam frigida cumba. 4.507. Septem illum totos perhibent ex ordine menses 4.508. rupe sub aeria deserti ad Strymonis undam 4.509. flesse sibi et gelidis haec evolvisse sub antris 4.510. mulcentem tigres et agentem carmine quercus; 4.511. qualis populea maerens philomela sub umbra 4.512. amissos queritur fetus, quos durus arator 4.513. observans nido implumes detraxit; at illa 4.514. flet noctem ramoque sedens miserabile carmen 4.515. integrat et maestis late loca questibus implet. 4.516. Nulla Venus, non ulli animum flexere hymenaei. 4.517. Solus Hyperboreas glacies Tanaimque nivalem 4.518. arvaque Rhipaeis numquam viduata pruinis 4.519. lustrabat raptam Eurydicen atque inrita Ditis 4.520. dona querens; spretae Ciconum quo munere matres 4.521. inter sacra deum nocturnique orgia Bacchi 4.522. discerptum latos iuvenem sparsere per agros. 4.523. Tum quoque marmorea caput a cervice revulsum 4.524. gurgite cum medio portans Oeagrius Hebrus 4.525. volveret, Eurydicen vox ipsa et frigida lingua 4.526. “ah miseram Eurydicen!” anima fugiente vocabat: 4.527. “Eurydicen” toto referebant flumine ripae.” | |
|
| 457. Eustathius, Commentarii Ad Homeri Iliadem, None Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 560 |
| 458. Photius, Bibliotheca (Library, Bibl.), 129 Tagged with subjects: •mystery cult / religion Found in books: Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 169 |
| 459. Epigraphy, Ricis, 105/0303, 105/0402, 113/0536, 202/0101, 308/0401, 314/0601, 308/1201 Tagged with subjects: •nan Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 228 |
| 460. Epigraphy, Ig, None Tagged with subjects: •nan Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 192 |
| 461. Epigraphy, Mama, None Tagged with subjects: •nan Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 199 |
| 462. Epigraphy, Ngsl, 12 Tagged with subjects: •mystery cults Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 30 |
| 463. Epigraphy, Igbulg, 3.1.1517 Tagged with subjects: •mysteria/mystery cults •mysteria/mystery cults, imperial mysteries Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 199 |
| 464. Various, Anthologia Graeca, 7.9 Tagged with subjects: •orphic, see mystery cults Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 339 |
| 465. Various, Anthologia Palatina, 5.11, 9.99, 9.143, 9.248., 9.387, 9.524.9, 9.524.13, 9.601 Tagged with subjects: •nan Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 91 |
| 466. Anon., Scholia On Argonautika, None Tagged with subjects: •nan Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 91 |
| 467. Bacchylides, Odes, 1.54-1.55, 3.85, 11.39-11.110 Tagged with subjects: •cults, mysteries •orphic, see bacchic, initiation, mystery cults, rites •mysteries, mystery cults, bacchic, dionysiac Found in books: Bernabe et al. (2013), Redefining Dionysos, 15; Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 191; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 1 |
| 468. Papyri, Sm, 49.64-49.70 Tagged with subjects: •mystery cults Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 9 |
| 469. Anon., Suda, None Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 110 |
| 470. Horatius Flaccus, Carmina, 2.19.9, 3.15.10 Tagged with subjects: •mysteries, mystery cults, bacchic, dionysiac Found in books: Bernabe et al. (2013), Redefining Dionysos, 8 |
| 471. Anon., Getty Hexameters, 0 Tagged with subjects: •mystery cults Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 9, 44, 46, 48, 49, 50, 51, 52, 53, 54, 55, 58 |
| 472. Papyri, Derveni Papyrus, 3.322, 4.322-4.323, 6.323, 7.7-7.11, 9.2, 12.5, 18.5, 23.2, 23.5, 25.13, 26.8 Tagged with subjects: •mystery cult •orphic, see bacchic, initiation, mystery cults, rites Found in books: Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 329; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 1, 3 |
| 473. Council of Gangra, Can., 13-15, 12 Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 29 |
| 474. Anon., Totenbuch, 130 Tagged with subjects: •mysteries, mystery cults Found in books: Bernabe et al. (2013), Redefining Dionysos, 256 |
| 475. Papyri, P.Gur., 1, 10, 13-14, 18, 22-23, 4, 7, 25 Tagged with subjects: •nan Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 55 |
| 477. Epigraphy, Hesperia, None Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 147 |
| 489. Anon., Scholia On Aristophanes Ach., 242 Tagged with subjects: •mysteries, mystery cults Found in books: Bernabe et al. (2013), Redefining Dionysos, 50 |
| 491. Anon., Joseph And Aseneth, 8.9, 15.5, 20.7, 27.10 Tagged with subjects: •mystery cult Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 344 |
| 492. Orphic Hymns., Hymni, 2, 6, 6.5, 9, 11, 16, 18, 29, 30.3, 32.3, 36, 40, 40.10, 41, 41.4, 42, 42.1, 42.3, 43, 43.2, 44, 45, 45.2, 46, 49.2, 49.2., 50, 50.7, 52, 52.5, 53, 56, 58, 60.2, 62.1, 64, 72, 78, 85, 86 Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 409 |
| 493. Orphic Hymns., Fragments, None Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 3 |
| 495. Anon., Gospel of Thomas, 61 Tagged with subjects: •mystery cults Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 23 |
| 498. Papyri, P.Flor., 4.309-4.315 Tagged with subjects: •mysteries, mystery cults, bacchic, dionysiac Found in books: Bernabe et al. (2013), Redefining Dionysos, 52 |
| 511. Timotheus Historicus, Fragments, None (missingth cent. CE - Unknownth cent. CE) Tagged with subjects: •mysteries, mystery cults, bacchic, dionysiac Found in books: Bernabe et al. (2013), Redefining Dionysos, 8 |
| 515. Aristophanes, Pcg, 211, 578, 908 Tagged with subjects: •nan Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 110 |
| 516. Epigraphy, I.Eleusis, 202, 229, 181 Tagged with subjects: •nan Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 217 |
| 517. Anon., Scholia On Demosthenes, Or., 25.79-25.80 Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 318 |
| 518. Iustinus Martyr, Cohortatio Ad Graecos, 15 Tagged with subjects: •mysteries, mystery cults,orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 445 |
| 519. Plato, Io, None Tagged with subjects: •mysteries, mystery cults Found in books: Bernabe et al. (2013), Redefining Dionysos, 393 |
| 520. Iustinus Martyr, Dialogus, 69 Tagged with subjects: •mysteries, mystery cults, bacchic, dionysiac Found in books: Bernabe et al. (2013), Redefining Dionysos, 468 |
| 521. Iustinus Martyr, Apologiae, 1.54 Tagged with subjects: •mysteries, mystery cults, bacchic, dionysiac Found in books: Bernabe et al. (2013), Redefining Dionysos, 468 |
| 524. Epigraphy, Cratere “François” (Cristofani Et Al. 1977, None Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 112 |
| 525. Epicharmus, Fr., None Tagged with subjects: •mysteries, mystery cults,orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 560 |
| 526. Satyrus, Fr., 21 Tagged with subjects: •mysteries, mystery cults, bacchic, dionysiac Found in books: Bernabe et al. (2013), Redefining Dionysos, 454 |
| 527. Papyri, C.Ord.Ptol., None Tagged with subjects: •mysteries, mystery cults, bacchic, dionysiac Found in books: Bernabe et al. (2013), Redefining Dionysos, 454 |
| 528. Etymologicum Magnum, Catasterismi, None Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 457 |
| 529. Anon., Scholia On Callimachus, Hymni, 3.236 Tagged with subjects: •mysteries, mystery cults, bacchic, dionysiac Found in books: Bernabe et al. (2013), Redefining Dionysos, 15 |
| 530. Eustathius, Commentarii In Dionysium Periegetam, 292.15-292.21 Tagged with subjects: •mysteries, mystery cults, bacchic, dionysiac Found in books: Bernabe et al. (2013), Redefining Dionysos, 15 |
| 531. Anon., Scholia On Clement of Alexandria, Protrepticus, 16.25 Tagged with subjects: •mysteries, mystery cults Found in books: Bernabe et al. (2013), Redefining Dionysos, 102 |
| 532. Epigraphy, Hirschfeld 1916, None Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 102 |
| 533. Epigraphy, Imagn., None Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 165 |
| 535. Lucretius, Lycophron, 143, 505, 1237 Tagged with subjects: •nan Found in books: Bernabe et al. (2013), Redefining Dionysos, 48 |
| 536. Dionysius Skytobrachion, Fgrhist 32, None Tagged with subjects: •mysteries, mystery cults,orphic Found in books: Bernabe et al. (2013), Redefining Dionysos, 561 |
| 537. Iophon, Tgrf22, None Tagged with subjects: •mysteries, mystery cults, bacchic, dionysiac Found in books: Bernabe et al. (2013), Redefining Dionysos, 8 |
| 538. Epigraphy, Tralles, 135 Tagged with subjects: •mysteria/mystery cults, imperial mysteries Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 198 |
| 539. Firmicus Maternus, Commentarii Ad Homeri Iliadem, 49 Tagged with subjects: •mystery cults Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 51 |
| 540. Alexander Polyhistor, Ap. [Plu.] Fluu., 10 Tagged with subjects: •orphic, see mystery cults Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 265 |
| 542. Euphorio, Fr.29 De Cuenca = 92 Van Groningen, 29 Tagged with subjects: •orphic, see mystery cults Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 113, 120 |
| 543. Anon., Scholia To Clem. Al. Prot., 3.12 Tagged with subjects: •orphic, see bacchic, initiation, mystery cults, rites •orphic, see mystery cults Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 266 |
| 545. Tatianus, Ann., 4.55 Tagged with subjects: •orphic, see mystery cults Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 267 |
| 547. Plinius, Nh, 7.204, 35.66 Tagged with subjects: •orphic, see mystery cults Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 264 |
| 549. Posidonius, Ap. Cic. Div., 1.64 Tagged with subjects: •orphic, see mystery cults Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 408 |
| 553. Tertullian, On The Incarnation, 2 Tagged with subjects: •mystery cults Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 147 |
| 554. Epigraphy, Ogis, 764.6 Tagged with subjects: •nan Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 224, 257, 258, 268; Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 63 |
| 555. Epigraphy, Seg, None Tagged with subjects: •nan Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 199 |
| 556. Epigraphy, Smyrna, 1 Tagged with subjects: •mysteria/mystery cults •mysteria/mystery cults, imperial mysteries Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 199 |
| 557. Philodemus, Peri Poiematon, 1.181 Tagged with subjects: •mystery cults Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 49 |
| 558. Homerus, Parisina, 7 Tagged with subjects: •mystery cults Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 58 |
| 559. Diodorus Siculus, Peri Hermeneias/De Elocutione, 49 Tagged with subjects: •mystery cults Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 51 |
| 561. Epigraphy, Schmidt, Mdai, Aa 6.,1881, None Tagged with subjects: •mysteries, mystery cults Found in books: Bernabe et al. (2013), Redefining Dionysos, 439 |
| 562. Epigraphy, Hepding 1910, None Tagged with subjects: •mysteries, mystery cults Found in books: Bernabe et al. (2013), Redefining Dionysos, 439 |
| 564. Epigraphy, Ieryth., 206 Tagged with subjects: •cults, mysteries •priests, of mystery cults Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 109, 112 |
| 565. Baton, Pcg, 5 Tagged with subjects: •cults, mysteries Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 63 |
| 566. Dionysius Hal., Din., 11 Tagged with subjects: •cults, mysteries •priests, of mystery cults Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 66 |
| 567. Anonymus, Seguerianus, 215 Tagged with subjects: •cults, mysteries •priests, of mystery cults Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 66, 67 |
| 568. Aristophanesvesp. , Vesp. , 9 Tagged with subjects: •cults, mysteries •priests, of mystery cults Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 107 |
| 570. Eupolis, Pcg, 395, 94, 386 Tagged with subjects: •nan Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 151 |
| 571. Callias, Pcg, 15 Tagged with subjects: •cults, mysteries Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 151 |
| 572. Amipsias, Pcg, 9 Tagged with subjects: •cults, mysteries Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 151 |
| 573. Pmg, Adesp., None Tagged with subjects: •cults, mysteries Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 191 |
| 574. Solon, Ie2, 4 Tagged with subjects: •cults, mysteries Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 191 |
| 575. Pindar, Gorg., 2 Tagged with subjects: •cults, mysteries Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 62 |
| 576. Philemon, Pcg, 2 Tagged with subjects: •cults, mysteries •priests, of mystery cults Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 68 |
| 577. Cratinus, Pcg, 66 Tagged with subjects: •cults, mysteries •priests, of mystery cults Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 68 |
| 579. Pl., Schol. Dem. (Dilts), None Tagged with subjects: •nan Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 106 |
| 580. Anon., Schol. Aeschin., None Tagged with subjects: •cults, mysteries Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 143 |
| 581. Menander, Ante, 234, 381 Tagged with subjects: •nan Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 113 |
| 582. Dioscorides, Mat. Med., 4.78, 4.153 Tagged with subjects: •crown, in mystery cults •cults, mysteries Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 110 |
| 583. Eratosthenes, Fgrh 241, None Tagged with subjects: •crown, in mystery cults •cults, mysteries Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 110 |
| 584. Anon., Lex. Patm., 154.17-154.18, 154.28 Tagged with subjects: •cults, mysteries •crown, in mystery cults Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 109, 110 |
| 586. Panyasis, Fr., None Tagged with subjects: •mysteries, mystery cults, bacchic, dionysiac Found in books: Bernabe et al. (2013), Redefining Dionysos, 8 |
| 589. Various, Fgrh, None Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 282 |
| 590. Anon., Corpus Hermeticum, 4.11 Tagged with subjects: •mystery religions/cults Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 314 |
| 591. Eudoxus Comicus, Fragments, None Tagged with subjects: •mystery cults, stringent purity regulations as a prerequisite for a mystery initiation Found in books: Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 57 |
| 592. Eumenius Panegyricus, Pro Restaraundis Scolis, 7.8 Tagged with subjects: •orphic, see mystery cults Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 264 |
| 594. Eusebius of Caesarea, Chronicon, None Tagged with subjects: •mystery cult Found in books: Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 15 |
| 598. Lysias, Or., 6.51, 10.22-10.23 Tagged with subjects: •mystery cults Found in books: Keener(2005), First-Second Corinthians, 26, 239 |
| 600. Dead Sea Scrolls, '1Q28A, 2.21 Tagged with subjects: •mystery cults Found in books: Keener(2005), First-Second Corinthians, 97 |
| 602. Rh., Pol., None Tagged with subjects: •nan Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 65, 68 |
| 603. Anon., Schol. Ar. Av., None Tagged with subjects: •cults, mysteries Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 106 |
| 604. Eustathius, Od., 2.30.11-2.30.13 Tagged with subjects: •crown, in mystery cults •cults, mysteries Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 111 |
| 605. Theopompus, Pcg, 28 Tagged with subjects: •crown, in mystery cults •cults, mysteries Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 110 |
| 607. Martianus Capella, De Nuptiis Philologiae Et Mercurii, 2.185 Tagged with subjects: •mysteries, mystery cults, bacchic, dionysiac Found in books: Bernabe et al. (2013), Redefining Dionysos, 465 |
| 610. Epigraphy, I.Porto, 48 Tagged with subjects: •mystery cults, in samothrace Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 91 |
| 611. Epigraphy, Ig I, 78 Tagged with subjects: •mysteries, mystery cults, at eleusis Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 147 |
| 612. Epigraphy, Ig Ii, 949 Tagged with subjects: •mystery cults •mystery cults, in samothrace •mystery cults, the language of σωτηρία, absence in Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 217 |
| 613. Epigraphy, Ig Ii2, 140, 971, 3639.3. Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 147 |
| 614. Epigraphy, Sgo, 06/02/01 Tagged with subjects: •cult, mystery cult Found in books: Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 63 |
| 615. Epigraphy, Ig Iv, 1326 Tagged with subjects: •orphic, see mystery cults Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 313 |
| 616. Epigraphy, Ig V,1, None Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 313 |
| 618. Demetrius of Byzantium, Apud Ath., None Tagged with subjects: •nan Found in books: Wolfsdorf (2020), Early Greek Ethics, 9 |
| 623. Papyri, Feriale Duranum, 3.8 Tagged with subjects: •mysteria/mystery cults, eleusis Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 224 |
| 626. Epigraphy, Mccabe, Aphrodisias, Phi, 296 Tagged with subjects: •mysteria/mystery cults •mysteria/mystery cults, imperial mysteries Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 199 |
| 629. Epigraphy, I. Egypte Métriques, 88 Tagged with subjects: •mystery cults, the language of σωτηρία, absence in Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 228 |
| 630. Epigraphy, I.Sardisi, 62 Tagged with subjects: •mysteria/mystery cults •mysteria/mystery cults, imperial mysteries Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 199 |
| 631. Epigraphy, Igbulg Iii, 1864 Tagged with subjects: •mystery cults •mystery cults, in samothrace •mystery cults, the language of σωτηρία, absence in Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 217 |
| 632. Polycharmus, Fgrh 640, None Tagged with subjects: •mystery cults, in samothrace Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 91 |
| 633. Manilius, Astronomica, 2.105-2.130 Tagged with subjects: •mysteria/mystery cults, eleusis Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 208 |
| 634. Lysias, Orations, 5.5, 6.2, 6.10, 6.16, 6.19, 6.32, 6.42, 6.54, 24.6 Tagged with subjects: •nan Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 105, 143, 151 |
| 635. Anon., Tragica Adespota, None Tagged with subjects: •mysteries, mystery cults, bacchic, dionysiac Found in books: Bernabe et al. (2013), Redefining Dionysos, 15 |
| 636. Epigraphy, I.Ephesos, None Tagged with subjects: •nan Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 199 |
| 637. Aeschylussphinx, Trgf 3, Sphinx, Trgf 3231-2, 287-8, 341-43 Radt, None Tagged with subjects: •nan Found in books: Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 241 |
| 638. Epigraphy, Ii2, 1237.71-1237.74 Tagged with subjects: •nan Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 67 |
639. Longus, Daphnis And Chloe, 1.13.1-1.13.3, 1.13.5, 1.17.2-1.17.3, 4.18.1 Tagged with subjects: •mystery (mysteries), cults Found in books: Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 60| 1.13.1. 1.13.2. 1.13.3. 1.13.5. 1.17.2. 1.17.3. 4.18.1. | |
|
| 640. Anon., Cedrenus, 18.2 Tagged with subjects: •mystery cults Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 30 |
| 641. Protagoras, Republic, None Tagged with subjects: •nan Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 204 |
| 642. Anon., Scholia In Theocritum, 2.66-2.284 Tagged with subjects: •mystery cults Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 152 |
| 643. Maximus Tyrius, Maximus Tyrius, 38.3 Tagged with subjects: •mystery cult Found in books: Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 92 |
| 644. Anon., Codex Juris Civilis, 4.157 Tagged with subjects: •mystery cults Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 30 |
| 645. Epigraphy, Steinepigramme, 16/22/03 Tagged with subjects: •mystery cults, the language of σωτηρία, absence in Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 228 |
| 646. Pindar, Thren., None Tagged with subjects: •mystery cults •mystery cults, the language of σωτηρία, absence in Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 216 |
| 647. Epigraphy, Reinach (1890), None Tagged with subjects: •mystery cults •mystery cults, the language of σωτηρία, absence in Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 216 |
| 648. Hymn. Hom., Hymn. Hom., 2.480-2.484 Tagged with subjects: •mystery cults •mystery cults, the language of σωτηρία, absence in Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 216 |
| 649. Epigraphy, Cpi, 342 Tagged with subjects: •mystery cults, in samothrace Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 91 |
| 650. Septuagint, Orph. Hymn, 38.3, 38.24 Tagged with subjects: •mystery cults, in samothrace Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 91 |
| 651. Apoll., Rh., 1.916-1.921 Tagged with subjects: •mystery cults, in samothrace Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 91 |
| 652. Epigraphy, Ig Ii/Iii3 1, 1188, 1372, 915 Tagged with subjects: •nan Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 217 |
| 653. Epigraphy, I.Prusa, 16 Tagged with subjects: •mysteria/mystery cults •mysteria/mystery cults, imperial mysteries Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 199 |
| 655. Epigraphy, I.Mus., 116 Tagged with subjects: •mysteria/mystery cults •mysteria/mystery cults, imperial mysteries Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 199 |
| 656. Anon., Apocalypse of Moses, 37.5, 40.1 Tagged with subjects: •mystery cults Found in books: Keener(2005), First-Second Corinthians, 239 |
| 657. Epigraphy, Kaibel, Eg, 366 Tagged with subjects: •mystery cults, the language of σωτηρία, absence in Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 228 |
| 658. Martyrdom Accounts, Mart. Pol., 6.318 Tagged with subjects: •mystery cults Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 152 |
| 659. Orationes Antirrheticae Contra Acindynum Et, Barlaam, 1368 Tagged with subjects: •mystery cults Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 24 |
| 660. Orosius, Oct., 4540 Tagged with subjects: •mystery cults Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 24 |
| 661. Papyri, Papyrus Paris Supplément Gr., None Tagged with subjects: •mystery cults, orphic Found in books: Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 254 |
| 662. Phaedrus, Fab., None Tagged with subjects: •mystery cults Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 29 |
| 663. Pseudo-Athanasius, Virg., 347 Tagged with subjects: •mystery cults Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 152 |
| 664. Rhetorica Ad Alexandrum, Inst., None Tagged with subjects: •chorus, khoros, mystery cult and •citizenship, and religious participation, and mystery cult •identity, general, and (dionysiac) mystery cult Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 169 |
| 665. Ps.- Dionysius The Areopagite, Eccl., 2.4.1 Tagged with subjects: •mystery cult •mystery cult, mirrors in Found in books: Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 328 |
| 666. Gregory Nazianzen, Or., 7 Tagged with subjects: •mystery cult •mystery cult, mirrors in Found in books: Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 328 |
| 668. Epigraphy, Graf And Johnston, None Tagged with subjects: •nan Found in books: Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 115, 116, 207, 215 |
| 669. Targum, Targum Jer, None Tagged with subjects: •mystery cults, eleusinian through aristophanes lens Found in books: Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 243 |
| 670. Epigraphy, Mdai(A) 35 (1910), 22-24 Tagged with subjects: •nan Found in books: Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 97 |
| 675. Epigraphy, Ils, 7212 Tagged with subjects: •mystery cults Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 24, 25 |
| 676. Epigraphy, V, 22.1 Tagged with subjects: •mystery cults Found in books: Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 450 |
| 677. Anon., Anthologia Latina, 708 Tagged with subjects: •mystery cults Found in books: Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 102 |
| 678. Ps.-Heraclitus, In Hexaemerum, None Tagged with subjects: •pagan allegory, mysteries/cults Found in books: Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 105 |
| 682. Epigraphy, I.Prusias, 17, 19, 46-47, 5 Tagged with subjects: •nan Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 199 |
| 685. Philostr., Imag., 2.16 Tagged with subjects: •mysteria/mystery cults Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 167 |
| 686. Apol., Met., 11.10-11.11, 11.23.2-11.23.3 Tagged with subjects: •mysteria/mystery cults, isiac mysteries Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 179, 378 |
| 687. Epigraphy, I. Ancyra, 141, 143, 88 Tagged with subjects: •nan Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 199, 200 |
| 688. Plutarch, Fluu., 10 Tagged with subjects: •orphic, see mystery cults Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 265 |
| 689. Bosch, Ankara, 94.98, 115.100, 122.105, 123.106, 141.117, 166.130, 178.139, 310.249-310.250, 311.251, 312.252-312.253 Tagged with subjects: •nan Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 198, 199, 200 |
| 690. Anon., Scholia To Aratus, 108 Tagged with subjects: •mystery cult Found in books: Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 15 |
| 692. Epigraphy, Ig Vii, 2447 Tagged with subjects: •mysteries, mystery cults, bacchic, dionysiac Found in books: Bernabe et al. (2013), Redefining Dionysos, 15 |
| 693. Aeschylus, Neaniskoi, None Tagged with subjects: •nan Found in books: Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 101 |
| 694. Aeschylus, Lycurgus, 126, 125 Tagged with subjects: •nan Found in books: Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 110 |
| 695. Anon., Tbilisi Hymn, 3 Tagged with subjects: •mystery cult Found in books: Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 19 |
| 696. Theocritus, Scholia To Idylls, 10.18 Tagged with subjects: •mystery cult Found in books: Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 110 |
| 697. Homer, Scholia To Homer, Iliad, 6.132, 6.139, 14.319 Tagged with subjects: •mystery cult Found in books: Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 15, 16, 18, 19 |
| 698. Epigraphy, Igur, 160 Tagged with subjects: •cult, mysteries, rituals, public/private •cult, mysteries, rituals, regulations Found in books: Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 157 |
| 700. Heraclitus Lesbius, Fragments, None Tagged with subjects: •orphic, see bacchic, initiation, mystery cults, rites Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 3 |
