1. Hebrew Bible, Deuteronomy, 17.14-17.20, 32.26 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •pagans/paganism Found in books: Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 286, 521| 17.14. כִּי־תָבֹא אֶל־הָאָרֶץ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ וִירִשְׁתָּהּ וְיָשַׁבְתָּה בָּהּ וְאָמַרְתָּ אָשִׂימָה עָלַי מֶלֶךְ כְּכָל־הַגּוֹיִם אֲשֶׁר סְבִיבֹתָי׃ 17.15. שׂוֹם תָּשִׂים עָלֶיךָ מֶלֶךְ אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ בּוֹ מִקֶּרֶב אַחֶיךָ תָּשִׂים עָלֶיךָ מֶלֶךְ לֹא תוּכַל לָתֵת עָלֶיךָ אִישׁ נָכְרִי אֲשֶׁר לֹא־אָחִיךָ הוּא׃ 17.16. רַק לֹא־יַרְבֶּה־לּוֹ סוּסִים וְלֹא־יָשִׁיב אֶת־הָעָם מִצְרַיְמָה לְמַעַן הַרְבּוֹת סוּס וַיהוָה אָמַר לָכֶם לֹא תֹסִפוּן לָשׁוּב בַּדֶּרֶךְ הַזֶּה עוֹד׃ 17.17. וְלֹא יַרְבֶּה־לּוֹ נָשִׁים וְלֹא יָסוּר לְבָבוֹ וְכֶסֶף וְזָהָב לֹא יַרְבֶּה־לּוֹ מְאֹד׃ 17.18. וְהָיָה כְשִׁבְתּוֹ עַל כִּסֵּא מַמְלַכְתּוֹ וְכָתַב לוֹ אֶת־מִשְׁנֵה הַתּוֹרָה הַזֹּאת עַל־סֵפֶר מִלִּפְנֵי הַכֹּהֲנִים הַלְוִיִּם׃ 17.19. וְהָיְתָה עִמּוֹ וְקָרָא בוֹ כָּל־יְמֵי חַיָּיו לְמַעַן יִלְמַד לְיִרְאָה אֶת־יְהוָה אֱלֹהָיו לִשְׁמֹר אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת וְאֶת־הַחֻקִּים הָאֵלֶּה לַעֲשֹׂתָם׃ 32.26. אָמַרְתִּי אַפְאֵיהֶם אַשְׁבִּיתָה מֵאֱנוֹשׁ זִכְרָם׃ | 17.14. When thou art come unto the land which the LORD thy God giveth thee, and shalt possess it, and shalt dwell therein; and shalt say: ‘I will set a king over me, like all the nations that are round about me’; 17.15. thou shalt in any wise set him king over thee, whom the LORD thy God shall choose; one from among thy brethren shalt thou set king over thee; thou mayest not put a foreigner over thee, who is not thy brother. 17.16. Only he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses; forasmuch as the LORD hath said unto you: ‘Ye shall henceforth return no more that way.’ 17.17. Neither shall he multiply wives to himself, that his heart turn not away; neither shall he greatly multiply to himself silver and gold. 17.18. And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book, out of that which is before the priests the Levites. 17.19. And it shall be with him, and he shall read therein all the days of his life; that he may learn to fear the LORD his God, to keep all the words of this law and these statutes, to do them; 17.20. that his heart be not lifted up above his brethren, and that he turn not aside from the commandment, to the right hand, or to the left; to the end that he may prolong his days in his kingdom, he and his children, in the midst of Israel. 32.26. I thought I would make an end of them, I would make their memory cease from among men; |
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2. Hebrew Bible, Exodus, 13.22, 15.3, 17.10-17.13, 19.9, 25.30 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •pagans/paganism •pagan/pagans Found in books: Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 498, 530, 569; van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 47| 13.22. לֹא־יָמִישׁ עַמּוּד הֶעָנָן יוֹמָם וְעַמּוּד הָאֵשׁ לָיְלָה לִפְנֵי הָעָם׃ 15.3. יְהוָה אִישׁ מִלְחָמָה יְהוָה שְׁמוֹ׃ 17.11. וְהָיָה כַּאֲשֶׁר יָרִים מֹשֶׁה יָדוֹ וְגָבַר יִשְׂרָאֵל וְכַאֲשֶׁר יָנִיחַ יָדוֹ וְגָבַר עֲמָלֵק׃ 17.12. וִידֵי מֹשֶׁה כְּבֵדִים וַיִּקְחוּ־אֶבֶן וַיָּשִׂימוּ תַחְתָּיו וַיֵּשֶׁב עָלֶיהָ וְאַהֲרֹן וְחוּר תָּמְכוּ בְיָדָיו מִזֶּה אֶחָד וּמִזֶּה אֶחָד וַיְהִי יָדָיו אֱמוּנָה עַד־בֹּא הַשָּׁמֶשׁ׃ 17.13. וַיַּחֲלֹשׁ יְהוֹשֻׁעַ אֶת־עֲמָלֵק וְאֶת־עַמּוֹ לְפִי־חָרֶב׃ 19.9. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה הִנֵּה אָנֹכִי בָּא אֵלֶיךָ בְּעַב הֶעָנָן בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ וְגַם־בְּךָ יַאֲמִינוּ לְעוֹלָם וַיַּגֵּד מֹשֶׁה אֶת־דִּבְרֵי הָעָם אֶל־יְהוָה׃ | 13.22. the pillar of cloud by day, and the pillar of fire by night, departed not from before the people. 15.3. The LORD is a man of war, The LORD is His name. 17.10. So Joshua did as Moses had said to him, and fought with Amalek; and Moses, Aaron, and Hur went up to the top of the hill. 17.11. And it came to pass, when Moses held up his hand, that Israel prevailed; and when he let down his hand, Amalek prevailed. 17.12. But Moses’hands were heavy; and they took a stone, and put it under him, and he sat thereon; and Aaron and Hur stayed up his hands, the one on the one side, and the other on the other side; and his hands were steady until the going down of the sun. 17.13. And Joshua discomfited Amalek and his people with the edge of the sword. 19.9. And the LORD said unto Moses: ‘Lo, I come unto thee in a thick cloud, that the people may hear when I speak with thee, and may also believe thee for ever.’ And Moses told the words of the people unto the LORD. 25.30. And thou shalt set upon the table showbread before Me always. |
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3. Hebrew Bible, Genesis, 2.5, 17.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •pagan / pagans / pagan religion •pagan/pagans Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 265; van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 211| 2.5. וְכֹל שִׂיחַ הַשָּׂדֶה טֶרֶם יִהְיֶה בָאָרֶץ וְכָל־עֵשֶׂב הַשָּׂדֶה טֶרֶם יִצְמָח כִּי לֹא הִמְטִיר יְהוָה אֱלֹהִים עַל־הָאָרֶץ וְאָדָם אַיִן לַעֲבֹד אֶת־הָאֲדָמָה׃ 17.5. וְלֹא־יִקָּרֵא עוֹד אֶת־שִׁמְךָ אַבְרָם וְהָיָה שִׁמְךָ אַבְרָהָם כִּי אַב־הֲמוֹן גּוֹיִם נְתַתִּיךָ׃ | 2.5. No shrub of the field was yet in the earth, and no herb of the field had yet sprung up; for the LORD God had not caused it to rain upon the earth, and there was not a man to till the ground; 17.5. Neither shall thy name any more be called Abram, but thy name shall be Abraham; for the father of a multitude of nations have I made thee. |
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| 4. Hebrew Bible, Psalms, 21.26 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •pagan/pagans Found in books: van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 49 |
5. Hebrew Bible, Proverbs, 10.19 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •pagan / pagans / pagan religion, piety Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 248| 10.19. בְּרֹב דְּבָרִים לֹא יֶחְדַּל־פָּשַׁע וְחֹשֵׂךְ שְׂפָתָיו מַשְׂכִּיל׃ | 10.19. In the multitude of words there wanteth not transgression; But he that refraineth his lips is wise. |
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6. Hebrew Bible, Numbers, 4.7, 14.44 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •pagans/paganism Found in books: Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 530| 4.7. וְעַל שֻׁלְחַן הַפָּנִים יִפְרְשׂוּ בֶּגֶד תְּכֵלֶת וְנָתְנוּ עָלָיו אֶת־הַקְּעָרֹת וְאֶת־הַכַּפֹּת וְאֶת־הַמְּנַקִּיֹּת וְאֵת קְשׂוֹת הַנָּסֶךְ וְלֶחֶם הַתָּמִיד עָלָיו יִהְיֶה׃ | 4.7. And upon the table of showbread they shall spread a cloth of blue, and put thereon the dishes, and the pans, and the bowls, and the jars wherewith to pour out; and the continual bread shall remain thereon. |
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7. Hebrew Bible, Leviticus, 26.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •pagans/paganism Found in books: Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 548| 26.1. לֹא־תַעֲשׂוּ לָכֶם אֱלִילִם וּפֶסֶל וּמַצֵּבָה לֹא־תָקִימוּ לָכֶם וְאֶבֶן מַשְׂכִּית לֹא תִתְּנוּ בְּאַרְצְכֶם לְהִשְׁתַּחֲוֺת עָלֶיהָ כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם׃ 26.1. וַאֲכַלְתֶּם יָשָׁן נוֹשָׁן וְיָשָׁן מִפְּנֵי חָדָשׁ תּוֹצִיאוּ׃ | 26.1. Ye shall make you no idols, neither shall ye rear you up a graven image, or a pillar, neither shall ye place any figured stone in your land, to bow down unto it; for I am the LORD your God. |
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8. Hebrew Bible, 2 Kings, 10.18-10.28 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •pagan/pagans Found in books: van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 55| 10.18. וַיִּקְבֹּץ יֵהוּא אֶת־כָּל־הָעָם וַיֹּאמֶר אֲלֵהֶם אַחְאָב עָבַד אֶת־הַבַּעַל מְעָט יֵהוּא יַעַבְדֶנּוּ הַרְבֵּה׃ | 10.18. And Jehu gathered all the people together, and said unto them: ‘Ahab served Baal a little; but Jehu will serve him much. 10.20. And Jehu said: ‘Sanctify a solemn assembly for Baal.’ And they proclaimed it. |
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9. Hebrew Bible, Isaiah, 65.1-65.8 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •pagan/pagans Found in books: van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 49, 217| 65.1. נִדְרַשְׁתִּי לְלוֹא שָׁאָלוּ נִמְצֵאתִי לְלֹא בִקְשֻׁנִי אָמַרְתִּי הִנֵּנִי הִנֵּנִי אֶל־גּוֹי לֹא־קֹרָא בִשְׁמִי׃ 65.1. וְהָיָה הַשָּׁרוֹן לִנְוֵה־צֹאן וְעֵמֶק עָכוֹר לְרֵבֶץ בָּקָר לְעַמִּי אֲשֶׁר דְּרָשׁוּנִי׃ 65.2. פֵּרַשְׂתִּי יָדַי כָּל־הַיּוֹם אֶל־עַם סוֹרֵר הַהֹלְכִים הַדֶּרֶךְ לֹא־טוֹב אַחַר מַחְשְׁבֹתֵיהֶם׃ 65.2. לֹא־יִהְיֶה מִשָּׁם עוֹד עוּל יָמִים וְזָקֵן אֲשֶׁר לֹא־יְמַלֵּא אֶת־יָמָיו כִּי הַנַּעַר בֶּן־מֵאָה שָׁנָה יָמוּת וְהַחוֹטֶא בֶּן־מֵאָה שָׁנָה יְקֻלָּל׃ 65.3. הָעָם הַמַּכְעִיסִים אוֹתִי עַל־פָּנַי תָּמִיד זֹבְחִים בַּגַּנּוֹת וּמְקַטְּרִים עַל־הַלְּבֵנִים׃ 65.4. הַיֹּשְׁבִים בַּקְּבָרִים וּבַנְּצוּרִים יָלִינוּ הָאֹכְלִים בְּשַׂר הַחֲזִיר ופרק [וּמְרַק] פִּגֻּלִים כְּלֵיהֶם׃ 65.5. הָאֹמְרִים קְרַב אֵלֶיךָ אַל־תִּגַּשׁ־בִּי כִּי קְדַשְׁתִּיךָ אֵלֶּה עָשָׁן בְּאַפִּי אֵשׁ יֹקֶדֶת כָּל־הַיּוֹם׃ 65.6. הִנֵּה כְתוּבָה לְפָנָי לֹא אֶחֱשֶׂה כִּי אִם־שִׁלַּמְתִּי וְשִׁלַּמְתִּי עַל־חֵיקָם׃ 65.7. עֲוֺנֹתֵיכֶם וַעֲוֺנֹת אֲבוֹתֵיכֶם יַחְדָּו אָמַר יְהוָה אֲשֶׁר קִטְּרוּ עַל־הֶהָרִים וְעַל־הַגְּבָעוֹת חֵרְפוּנִי וּמַדֹּתִי פְעֻלָּתָם רִאשֹׁנָה על־[אֶל־] חֵיקָם׃ 65.8. כֹּה אָמַר יְהוָה כַּאֲשֶׁר יִמָּצֵא הַתִּירוֹשׁ בָּאֶשְׁכּוֹל וְאָמַר אַל־תַּשְׁחִיתֵהוּ כִּי בְרָכָה בּוֹ כֵּן אֶעֱשֶׂה לְמַעַן עֲבָדַי לְבִלְתִּי הַשְׁחִית הַכֹּל׃ | 65.1. I gave access to them that asked not for Me, I was at hand to them that sought Me not; I said: ‘Behold Me, behold Me’, unto a nation that was not called by My name. 65.2. I have spread out My hands all the day unto a rebellious people, that walk in a way that is not good, after their own thoughts; 65.3. A people that provoke Me to My face continually, that sacrifice in gardens, and burn incense upon bricks; 65.4. That sit among the graves, and lodge in the vaults; that eat swine’s flesh, and broth of abominable things is in their vessels; 65.5. That say: ‘Stand by thyself, come not near to me, for I am holier than thou’; these are a smoke in My nose, a fire that burneth all the day. . 65.6. Behold, it is written before Me; I will not keep silence, except I have requited, Yea, I will requite into their bosom, 65.7. Your own iniquities, and the iniquities of your fathers together, saith the LORD, that have offered upon the mountains, and blasphemed Me upon the hills; therefore will I first measure their wage into their bosom. 65.8. Thus saith the LORD: As, when wine is found in the cluster, One saith: ‘Destroy it not, For a blessing is in it’; So will I do for My servants’ sakes, That I may not destroy all. |
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10. Hebrew Bible, Jeremiah, 34.5 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •pagans/paganism Found in books: Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 308| 34.5. בְּשָׁלוֹם תָּמוּת וּכְמִשְׂרְפוֹת אֲבוֹתֶיךָ הַמְּלָכִים הָרִאשֹׁנִים אֲשֶׁר־הָיוּ לְפָנֶיךָ כֵּן יִשְׂרְפוּ־לָךְ וְהוֹי אָדוֹן יִסְפְּדוּ־לָךְ כִּי־דָבָר אֲנִי־דִבַּרְתִּי נְאֻם־יְהוָה׃ | 34.5. thou shalt die in peace; and with the burnings of thy fathers, the former kings that were before thee, so shall they make a burning for thee; and they shall lament thee: ‘Ah lord! ’ for I have spoken the word, saith the LORD. |
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11. Hebrew Bible, Joshua, 1.8 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •pagans/paganism Found in books: Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 530| 1.8. לֹא־יָמוּשׁ סֵפֶר הַתּוֹרָה הַזֶּה מִפִּיךָ וְהָגִיתָ בּוֹ יוֹמָם וָלַיְלָה לְמַעַן תִּשְׁמֹר לַעֲשׂוֹת כְּכָל־הַכָּתוּב בּוֹ כִּי־אָז תַּצְלִיחַ אֶת־דְּרָכֶךָ וְאָז תַּשְׂכִּיל׃ | 1.8. This book of the law shall not depart out of thy mouth, but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein; for then thou shalt make thy ways prosperous, and then thou shalt have good success. |
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12. Homer, Iliad, 16.384-16.393 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •pagan / pagans / pagan religion Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 124| 16.384. ὡς δʼ ὑπὸ λαίλαπι πᾶσα κελαινὴ βέβριθε χθὼν 16.385. ἤματʼ ὀπωρινῷ, ὅτε λαβρότατον χέει ὕδωρ 16.386. Ζεύς, ὅτε δή ῥʼ ἄνδρεσσι κοτεσσάμενος χαλεπήνῃ, 16.387. οἳ βίῃ εἰν ἀγορῇ σκολιὰς κρίνωσι θέμιστας, 16.388. ἐκ δὲ δίκην ἐλάσωσι θεῶν ὄπιν οὐκ ἀλέγοντες· 16.389. τῶν δέ τε πάντες μὲν ποταμοὶ πλήθουσι ῥέοντες, 16.390. πολλὰς δὲ κλιτῦς τότʼ ἀποτμήγουσι χαράδραι, 16.391. ἐς δʼ ἅλα πορφυρέην μεγάλα στενάχουσι ῥέουσαι 16.392. ἐξ ὀρέων ἐπικάρ, μινύθει δέ τε ἔργʼ ἀνθρώπων· 16.393. ὣς ἵπποι Τρῳαὶ μεγάλα στενάχοντο θέουσαι. | 16.384. And straight over the trench leapt the swift horses—the immortal horses that the gods gave as glorious gifts to Peleus—in their onward flight, and against Hector did the heart of Patroclus urge him on, for he was fain to smite him; but his swift horses ever bare Hector forth. And even as beneath a tempest the whole black earth is oppressed, 16.385. on a day in harvest-time, when Zeus poureth forth rain most violently, whenso in anger he waxeth wroth against men that by violence give crooked judgments in the place of gathering, and drive justice out, recking not of the vengeance of the gods; and all their rivers flow in flood, 16.386. on a day in harvest-time, when Zeus poureth forth rain most violently, whenso in anger he waxeth wroth against men that by violence give crooked judgments in the place of gathering, and drive justice out, recking not of the vengeance of the gods; and all their rivers flow in flood, 16.387. on a day in harvest-time, when Zeus poureth forth rain most violently, whenso in anger he waxeth wroth against men that by violence give crooked judgments in the place of gathering, and drive justice out, recking not of the vengeance of the gods; and all their rivers flow in flood, 16.388. on a day in harvest-time, when Zeus poureth forth rain most violently, whenso in anger he waxeth wroth against men that by violence give crooked judgments in the place of gathering, and drive justice out, recking not of the vengeance of the gods; and all their rivers flow in flood, 16.389. on a day in harvest-time, when Zeus poureth forth rain most violently, whenso in anger he waxeth wroth against men that by violence give crooked judgments in the place of gathering, and drive justice out, recking not of the vengeance of the gods; and all their rivers flow in flood, 16.390. and many a hillside do the torrents furrow deeply, and down to the dark sea they rush headlong from the mountains with a mighty roar, and the tilled fields of men are wasted; even so mighty was the roar of the mares of Troy as they sped on. 16.391. and many a hillside do the torrents furrow deeply, and down to the dark sea they rush headlong from the mountains with a mighty roar, and the tilled fields of men are wasted; even so mighty was the roar of the mares of Troy as they sped on. 16.392. and many a hillside do the torrents furrow deeply, and down to the dark sea they rush headlong from the mountains with a mighty roar, and the tilled fields of men are wasted; even so mighty was the roar of the mares of Troy as they sped on. 16.393. and many a hillside do the torrents furrow deeply, and down to the dark sea they rush headlong from the mountains with a mighty roar, and the tilled fields of men are wasted; even so mighty was the roar of the mares of Troy as they sped on. |
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| 13. Heraclitus of Ephesus, Fragments, b5 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •pagan / pagans / pagan religion, neo-platonists Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 343 |
| 14. Plato, Theaetetus, 175d (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •pagan / pagans / pagan religion Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 245 |
| 15. Plato, Republic, 10.616, 10.617, 10.618, 10.621, 10.620, 10.619, 10.615, 10.614, 8.546bc (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 120 |
16. Plato, Timaeus, 22c, 22d, 22e, 28a9-b3, 30b7, 30b8, 22b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 103| 22b. καὶ Πύρρας ὡς διεγένοντο μυθολογεῖν, καὶ τοὺς ἐξ αὐτῶν γενεαλογεῖν, καὶ τὰ τῶν ἐτῶν ὅσα ἦν οἷς ἔλεγεν πειρᾶσθαι διαμνημονεύων τοὺς χρόνους ἀριθμεῖν· καί τινα εἰπεῖν τῶν ἱερέων εὖ μάλα παλαιόν· ὦ Σόλων, Σόλων, Ἕλληνες ἀεὶ παῖδές ἐστε, γέρων δὲ Ἕλλην οὐκ ἔστιν. ἀκούσας οὖν, πῶς τί τοῦτο λέγεις; φάναι. νέοι ἐστέ, εἰπεῖν, τὰς ψυχὰς πάντες· οὐδεμίαν γὰρ ἐν αὐταῖς ἔχετε διʼ ἀρχαίαν ἀκοὴν παλαιὰν δόξαν οὐδὲ μάθημα χρόνῳ πολιὸν οὐδέν. τὸ | 22b. and by recounting the number of years occupied by the events mentioned he tried to calculate the periods of time. Whereupon one of the priests, a prodigiously old man, said, O Solon, Solon, you Greeks are always children: there is not such a thing as an old Greek. And on hearing this he asked, What mean you by this saying? And the priest replied, You are young in soul, every one of you. For therein you possess not a single belief that is ancient and derived from old tradition, nor yet one science that is hoary with age. |
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17. Plato, Protagoras, 343b, 343a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 264, 369| 343a. τελέως πεπαιδευμένου ἐστὶν ἀνθρώπου. τούτων ἦν καὶ Θαλῆς ὁ Μιλήσιος καὶ Πιττακὸς ὁ Μυτιληναῖος καὶ Βίας ὁ Πριηνεὺς καὶ Σόλων ὁ ἡμέτερος καὶ Κλεόβουλος ὁ Λίνδιος καὶ Μύσων ὁ Χηνεύς, καὶ ἕβδομος ἐν τούτοις ἐλέγετο Λακεδαιμόνιος Χίλων. οὗτοι πάντες ζηλωταὶ καὶ ἐρασταὶ καὶ μαθηταὶ ἦσαν τῆς Λακεδαιμονίων παιδείας, καὶ καταμάθοι ἄν τις αὐτῶν τὴν σοφίαν τοιαύτην οὖσαν, ῥήματα βραχέα ἀξιομνημόνευτα ἑκάστῳ εἰρημένα· οὗτοι καὶ κοινῇ συνελθόντες | 343a. to utter such remarks is to be ascribed to his perfect education. Such men were Thales of Miletus, Pittacus of Mytilene, Bias of Priene, Solon of our city, Cleobulus of Lindus, Myson of Chen, and, last of the traditional seven, Chilon of Sparta. All these were enthusiasts, lovers and disciples of the Spartan culture; and you can recognize that character in their wisdom by the short, memorable sayings that fell from each of them they assembled together [343b] and dedicated these as the first-fruits of their lore to Apollo in his Delphic temple, inscribing there those maxims which are on every tongue—“Know thyself” and “Nothing overmuch.” To what intent do I say this? To show how the ancient philosophy had this style of laconic brevity; and so it was that the saying of Pittacus was privately handed about with high approbation among the sages—that it is hard to be good. 343a. to utter such remarks is to be ascribed to his perfect education. Such men were Thales of Miletus, Pittacus of Mytilene, Bias of Priene, Solon of our city, Cleobulus of Lindus, Myson of Chen, and, last of the traditional seven, Chilon of Sparta . All these were enthusiasts, lovers and disciples of the Spartan culture; and you can recognize that character in their wisdom by the short, memorable sayings that fell from each of them they assembled together |
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18. Euripides, Bacchae, 641 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •pagan / pagans / pagan religion Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 106| 641. πρὸς σοφοῦ γὰρ ἀνδρὸς ἀσκεῖν σώφρονʼ εὐοργησίαν. Πενθεύς | 641. I shall easily bear him, even if he comes boasting greatly. For it is the part of a wise man to practice restrained good temper. Enter Pentheus Pentheu |
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19. Plato, Phaedo, 107a, 109e, 112b, 113a, 113b, 114a, 114b, 64b, 64e, 67d, 69d, 73b, 77a, 83b, 87a, 87b, 87c, 88c, 88d, 91c, 67e (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 235| 67e. παρασκευάζονθ’ ἑαυτὸν ἐν τῷ βίῳ ὅτι ἐγγυτάτω ὄντα τοῦ τεθνάναι οὕτω ζῆν, κἄπειθ’ ἥκοντος αὐτῷ τούτου ἀγανακτεῖν; /γελοῖον: πῶς δ’ οὔ; τῷ ὄντι ἄρα, ἔφη, ὦ Σιμμία, οἱ ὀρθῶς φιλοσοφοῦντες ἀποθνῄσκειν μελετῶσι, καὶ τὸ τεθνάναι ἥκιστα αὐτοῖς ἀνθρώπων φοβερόν. ἐκ τῶνδε δὲ σκόπει. ΦΑΙΔ. εἰ γὰρ διαβέβληνται μὲν πανταχῇ τῷ σώματι, αὐτὴν δὲ καθ’ αὑτὴν ἐπιθυμοῦσι τὴν ψυχὴν ἔχειν, τούτου δὲ γιγνομένου εἰ φοβοῖντο καὶ ἀγανακτοῖεν, οὐ πολλὴ ἂν ἀλογία εἴη, εἰ μὴ | 67e. in a state of death as he could, should then be disturbed when death came to him. Would it not be absurd? of course. In fact, then, Simmias, said he, the true philosophers practice dying, and death is less terrible to them than to any other men. Consider it in this way. Phaedo. They are in every way hostile to the body and they desire to have the soul apart by itself alone. Would it not be very foolish if they should be frightened and troubled when this very thing happens, and if they should not be glad to go to the place where there is hope of attaining |
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| 20. Plato, Laws, 5.74E+05, 5.739b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 272 |
| 21. Plato, Gorgias, 525b, 525c, 526e, 523 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 120 |
22. Plato, Euthyphro, 12d, 3c, 3b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 232| 3b. ΣΩ. ἄτοπα, ὦ θαυμάσιε, ὡς οὕτω γʼ ἀκοῦσαι. φησὶ γάρ με ποιητὴν εἶναι θεῶν, καὶ ὡς καινοὺς ποιοῦντα θεοὺς τοὺς δʼ ἀρχαίους οὐ νομίζοντα ἐγράψατο τούτων αὐτῶν ἕνεκα, ὥς φησιν. ΕΥΘ. μανθάνω, ὦ Σώκρατες· ὅτι δὴ σὺ τὸ δαιμόνιον φῂς σαυτῷ ἑκάστοτε γίγνεσθαι. ὡς οὖν καινοτομοῦντός σου περὶ τὰ θεῖα γέγραπται ταύτην τὴν γραφήν, καὶ ὡς διαβαλῶν δὴ ἔρχεται εἰς τὸ δικαστήριον, εἰδὼς ὅτι εὐδιάβολα τὰ τοιαῦτα πρὸς τοὺς πολλούς. καὶ ἐμοῦ γάρ τοι, | 3b. Socrates. Absurd things, my friend, at first hearing. For he says I am a maker of gods; and because I make new gods and do not believe in the old ones, he indicted me for the sake of these old ones, as he says. Euthyphro. I understand, Socrates; it is because you say the divine monitor keeps coming to you. So he has brought the indictment against you for making innovations in religion, and he is going into court to slander you, knowing that slanders on such subjects are readily accepted by the people. Why, they even laugh at me and say I am crazy |
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23. Plato, Phaedrus, 244b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •pagan / pagans / pagan religion, philosophical traditions Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 119| 244b. Δωδώνῃ ἱέρειαι μανεῖσαι μὲν πολλὰ δὴ καὶ καλὰ ἰδίᾳ τε καὶ δημοσίᾳ τὴν Ἑλλάδα ἠργάσαντο, σωφρονοῦσαι δὲ βραχέα ἢ οὐδέν· καὶ ἐὰν δὴ λέγωμεν Σίβυλλάν τε καὶ ἄλλους, ὅσοι μαντικῇ χρώμενοι ἐνθέῳ πολλὰ δὴ πολλοῖς προλέγοντες εἰς τὸ μέλλον ὤρθωσαν, μηκύνοιμεν ἂν δῆλα παντὶ λέγοντες. τόδε μὴν ἄξιον ἐπιμαρτύρασθαι, ὅτι καὶ τῶν παλαιῶν οἱ τὰ ὀνόματα τιθέμενοι οὐκ αἰσχρὸν ἡγοῦντο οὐδὲ ὄνειδος μανίαν· | 244b. and the priestesses at Dodona when they have been mad have conferred many splendid benefits upon Greece both in private and in public affairs, but few or none when they have been in their right minds; and if we should speak of the Sibyl and all the others who by prophetic inspiration have foretold many things to many persons and thereby made them fortunate afterwards, anyone can see that we should speak a long time. And it is worth while to adduce also the fact that those men of old who invented names thought that madness was neither shameful nor disgraceful; |
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| 24. Plato, Cratylus, 400e (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •pagan / pagans / pagan religion, deities •pagan / pagans / pagan religion, worship Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 249 |
25. Plato, Apology of Socrates, 30d, 30c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 156| 30c. ἂν ποιήσαντος ἄλλα, οὐδʼ εἰ μέλλω πολλάκις τεθνάναι. | 30c. to die many times over. Do not make a disturbance, men of Athens ; continue to do what I asked of you, not to interrupt my speech by disturbances, but to hear me; and I believe you will profit by hearing. Now I am going to say some things to you at which you will perhaps cry out; but do not do so by any means. For know that if you kill me, I being such a man as I say I am, you will not injure me so much as yourselves; for neither Meletus nor Anytus could injure me; |
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26. Hebrew Bible, Ecclesiastes, 5.2-5.3 (5th cent. BCE - 2nd cent. BCE) Tagged with subjects: •pagan / pagans / pagan religion, piety Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 248| 5.2. כִּי בָּא הַחֲלוֹם בְּרֹב עִנְיָן וְקוֹל כְּסִיל בְּרֹב דְּבָרִים׃ 5.3. כַּאֲשֶׁר תִּדֹּר נֶדֶר לֵאלֹהִים אַל־תְּאַחֵר לְשַׁלְּמוֹ כִּי אֵין חֵפֶץ בַּכְּסִילִים אֵת אֲשֶׁר־תִּדֹּר שַׁלֵּם׃ | 5.2. For a dream cometh through a multitude of business; And a fool’s voice through a multitude of words. 5.3. When thou vowest a vow unto God, defer not to pay it; for He hath no pleasure in fools; pay that which thou vowest. |
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27. Xenophon, Memoirs, 1.3.2 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •pagan / pagans / pagan religion, prayers Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 253| 1.3.2. καὶ ηὔχετο δὲ πρὸς τοὺς θεοὺς ἁπλῶς τἀγαθὰ διδόναι, ὡς τοὺς θεοὺς κάλλιστα εἰδότας ὁποῖα ἀγαθά ἐστι· τοὺς δʼ εὐχομένους χρυσίον ἢ ἀργύριον ἢ τυραννίδα ἢ ἄλλο τι τῶν τοιούτων οὐδὲν διάφορον ἐνόμιζεν εὔχεσθαι ἢ εἰ κυβείαν ἢ μάχην ἢ ἄλλο τι εὔχοιντο τῶν φανερῶς ἀδήλων ὅπως ἀποβήσοιτο. | 1.3.2. And again, when he prayed he asked simply for good gifts, Cyropaedia I. vi. 5. for the gods know best what things are good. To pray for gold or silver or sovereignty or any other such thing, was just like praying for a gamble or a fight or anything of which the result is obviously uncertain. 1.3.2. And again, when he prayed he asked simply for good gifts, "for the gods know best what things are good." To pray for gold or silver or sovereignty or any other such thing, was just like praying for a gamble or a fight or anything of which the result is obviously uncertain. |
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28. Herodotus, Histories, 4.155 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •pagan / pagans / pagan religion,sages Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 271| 4.155. ἐνθεῦτεν δὲ τὴν Φρονίμην παραλαβὼν πολύμνηστος, ἐὼν τῶν Θηραίων ἀνὴρ δόκιμος, ἐπαλλακεύετο. χρόνου δὲ περιιόντος ἐξεγένετό οἱ παῖς ἰσχόφωνος καὶ τραυλός, τῷ οὔνομα ἐτέθη Βάττος, ὡς Θηραῖοι τε καὶ Κυρηναῖοι λέγουσι, ὡς μέντοι ἐγὼ δοκέω, ἄλλο τι· Βάττος δὲ μετωνομάσθη, ἐπείτε ἐς Λιβύην ἀπίκετο, ἀπό τε τοῦ χρηστηρίου τοῦ γενομένου ἐν Δελφοῖσι αὐτῷ καὶ ἀπὸ τῆς τιμῆς τὴν ἔσχε τὴν ἐπωνυμίην ποιεύμενος. Λίβυες γὰρ βασιλέα βάττον καλέουσι, καὶ τούτου εἵνεκα δοκέω θεσπίζουσαν τὴν Πυθίην καλέσαι μιν Λιβυκῇ γλώσσῃ, εἰδυῖαν ὡς βασιλεὺς ἔσται ἐν Λιβύῃ. ἐπείτε γὰρ ἠνδρώθη οὗτος, ἦλθε ἐς Δελφοὺς περὶ τῆς φωνῆς· ἐπειρωτῶντι δέ οἱ χρᾷ ἡ Πυθίη τάδε. Βάττʼ ἐπὶ φωνὴν ἦλθες. ἄναξ δέ σε Φοῖβος Ἀπόλλων ἐς Λιβύην πέμπει μηλοτρόφον οἰκιστῆρα, ὥσπερ εἰ εἴποι Ἑλλάδι γλώσσῃ χρεωμένη “ὦ βασιλεῦ, ἐπὶ φωνὴν ἦλθες. ” ὃ δʼ ἀμείβετο τοῖσιδε. “ὦναξ, ἐγὼ μὲν ἦλθον παρὰ σὲ χρησάμενος περὶ τῆς φωνῆς, σὺ δέ μοι ἄλλα ἀδύνατα χρᾷς, κελεύων Λιβύην ἀποικίζειν τέῳ δυνάμι, κοίῃ χειρί;” ταῦτα λέγων οὐκὶ ἔπειθε ἄλλα οἱ χρᾶν· ὡς δε κατὰ ταὐτὰ ἐθέσπιζέ οἱ καὶ πρότερον, οἴχετο μεταξὺ ἀπολιπὼν ὁ Βάττος ἐς τὴν Θήρην. | 4.155. There Polymnestus, a notable Theraean, took Phronime and made her his concubine. In time, a son of weak and stammering speech was born to him, to whom he gave the name Battus, as the Theraeans and Cyrenaeans say; but in my opinion the boy was given some other name, ,and changed it to Battus on his coming to Libya, taking this new name because of the oracle given to him at Delphi and the honorable office which he received. For the Libyan word for king is “Battus,” and this (I believe) is why the Pythian priestess called him so in her prophecy, using a Libyan name because she knew that he was to be king in Libya. ,For when he grew to adulthood, he went to Delphi to inquire about his voice; and the priestess in answer gave him this:
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| 29. Plato, Crito, 44ab (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •proclus/pagans vs. trinity Found in books: d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 24 |
| 30. Cleanthes, Fragments, 537 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •pagan / pagans / pagan religion, deities •pagan / pagans / pagan religion, worship Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 249 |
| 31. Apollonius of Rhodes, Argonautica, 32 (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •proclus/pagans vs. trinity Found in books: d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 221 |
| 32. Philodemus of Gadara, Rhetorica, 1.357 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •pagan / pagans / pagan religion Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 303 |
33. Septuagint, 2 Maccabees, 3.13-3.28 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •pagans/paganism Found in books: Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 530 | 3.13. But Heliodorus, because of the king's commands which he had, said that this money must in any case be confiscated for the king's treasury.' 3.14. So he set a day and went in to direct the inspection of these funds.There was no little distress throughout the whole city." 3.15. The priests prostrated themselves before the altar in their priestly garments and called toward heaven upon him who had given the law about deposits, that he should keep them safe for those who had deposited them.' 3.16. To see the appearance of the high priest was to be wounded at heart, for his face and the change in his color disclosed the anguish of his soul.' 3.17. For terror and bodily trembling had come over the man, which plainly showed to those who looked at him the pain lodged in his heart.' 3.18. People also hurried out of their houses in crowds to make a general supplication because the holy place was about to be brought into contempt." 3.19. Women, girded with sackcloth under their breasts, thronged the streets. Some of the maidens who were kept indoors ran together to the gates, and some to the walls, while others peered out of the windows.' 3.20. And holding up their hands to heaven, they all made entreaty.' 3.20. And holding up their hands to heaven, they all made entreaty. 21 There was something pitiable in the prostration of the whole populace and the anxiety of the high priest in his great anguish. 22 While they were calling upon the Almighty Lord that he would keep what had been entrusted safe and secure for those who had entrusted it, 23 Heliodorus went on with what had been decided. 24 But when he arrived at the treasury with his bodyguard, then and there the Sovereign of spirits and of all authority caused so great a manifestation that all who had been so bold as to accompany him were astounded by the power of God, and became faint with terror. 25 For there appeared to them a magnificently caparisoned horse, with a rider of frightening mien, and it rushed furiously at Heliodorus and struck at him with its front hoofs. Its rider was seen to have armor and weapons of gold. 26 Two young men also appeared to him, remarkably strong, gloriously beautiful and splendidly dressed, who stood on each side of him and scourged him continuously, inflicting many blows on him. 27 When he suddenly fell to the ground and deep darkness came over him, his men took him up and put him on a stretcher 28 and carried him away, this man who had just entered the aforesaid treasury with a great retinue and all his bodyguard but was now unable to help himself; and they recognized clearly the sovereign power of God. 29 While he lay prostrate, speechless because of the divine intervention and deprived of any hope of recovery, 3.21. There was something pitiable in the prostration of the whole populace and the anxiety of the high priest in his great anguish." 3.22. While they were calling upon the Almighty Lord that he would keep what had been entrusted safe and secure for those who had entrusted it,' 3.23. Heliodorus went on with what had been decided." 3.24. But when he arrived at the treasury with his bodyguard, then and there the Sovereign of spirits and of all authority caused so great a manifestation that all who had been so bold as to accompany him were astounded by the power of God, and became faint with terror.' 3.25. For there appeared to them a magnificently caparisoned horse, with a rider of frightening mien, and it rushed furiously at Heliodorus and struck at him with its front hoofs. Its rider was seen to have armor and weapons of gold.' 3.26. Two young men also appeared to him, remarkably strong, gloriously beautiful and splendidly dressed, who stood on each side of him and scourged him continuously, inflicting many blows on him.' 3.27. When he suddenly fell to the ground and deep darkness came over him, his men took him up and put him on a stretcher' 3.28. and carried him away, this man who had just entered the aforesaid treasury with a great retinue and all his bodyguard but was now unable to help himself; and they recognized clearly the sovereign power of God.' |
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| 34. Dead Sea Scrolls, Temple Scroll, 3.10-3.12 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •pagans/paganism Found in books: Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 530 |
| 35. Cicero, Letters, 1.14.1, 2.5.3 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •pagan / pagans / pagan religion Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 262 |
| 36. Septuagint, 4 Maccabees, 3.20-18.23, 9.23, 9.24, 11.13, 11.14, 11.15, 11.16, 11.20, 11.21, 11.22, 11.23, 11.24, 11.25, 11.26, 11.27 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 155, 156 |
| 37. Septuagint, 3 Maccabees, 1.9-2.24 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •pagans/paganism Found in books: Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 530 |
38. Philo of Alexandria, On The Decalogue, 175 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •pagan / pagans / pagan religion, criticism of christianity Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 302 | 175. I have now spoken in this manner, at sufficient length, concerning the second table of five commandments, which make up the whole number of ten, which God himself promulgated with the dignity befitting their holy character; for it was suitable to his own nature to promulgate in his own person the heads and principles of all particular laws, but to send forth the particular and special laws by the most perfect of the prophets, whom he selected for his preeminent excellence, and filled with his divine spirit, and then appointed to be the interpreter of his holy oracles. |
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| 39. Philo of Alexandria, De Providentia, 2.61 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •pagan / pagans / pagan religion Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 116 |
40. Philo of Alexandria, On The Sacrifices of Cain And Abel, 32 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •pagan / pagans / pagan religion •pagan / pagans / pagan religion,sages Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 265, 271 | 32. Know, then, my good friend, that if you become a votary of pleasure you will be all these things: a bold, cunning, audacious, unsociable, uncourteous, inhuman, lawless, savage, illtempered, unrestrainable, worthless man; deaf to advice, foolish, full of evil acts, unteachable, unjust, unfair, one who has no participation with others, one who cannot be trusted in his agreements, one with whom there is no peace, covetous, most lawless, unfriendly, homeless, cityless, seditious, faithless, disorderly, impious, unholy, unsettled, unstable, uninitiated, profane, polluted, indecent, destructive, murderous, illiberal, abrupt, brutal, slavish, cowardly, intemperate, irregular, disgraceful, shameful, doing and suffering all infamy, colourless, immoderate, unsatiable, insolent, conceited, self-willed, mean, envious, calumnious, quarrelsome, slanderous, greedy, deceitful, cheating, rash, ignorant, stupid, inharmonious, dishonest, disobedient, obstinate, tricky, swindling, insincere, suspicious, hated, absurd, difficult to detect, difficult to avoid, destructive, evil-minded, disproportionate, an unreasonable chatterer, a proser, a gossip, a vain babbler, a flatterer, a fool, full of heavy sorrow, weak in bearing grief, trembling at every sound, inclined to delay, inconsiderate, improvident, impudent, neglectful of good, unprepared, ignorant of virtue, always in the wrong, erring, stumbling, ill-managed, ill-governed, a glutton, a captive, a spendthrift, easily yielding, most crafty, double-minded, double-tongued, perfidious, treacherous, unscrupulous, always unsuccessful, always in want, infirm of purpose, fickle, a wanderer, a follower of others, yielding to impulses, open to the attacks of enemies, mad, easily satisfied, fond of life, fond of vain glory, passionate, ill-tempered, lazy, a procrastinator, suspected, incurable, full of evil jealousies, despairing, full of tears, rejoicing in evil, frantic, beside yourself, without any steady character, contriving evil, eager for disgraceful gain, selfish, a willing slave, an eager enemy, a demagogue, a bad steward, stiffnecked, effeminate, outcast, confused, discarded, mocking, injurious, vain, full of unmitigated unalloyed misery. |
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41. Horace, Odes, 1.2 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •pagan / pagans / pagan religion, worship Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 250 | 1.2. TO AUGUSTUS The Father’s sent enough dread hail and snow to earth already, striking sacred hills with fiery hand, to scare the city, and scare the people, lest again we know Pyrrha’s age of pain when Proteus his sea-herds drove across high mountains, and fishes lodged in all the elms, that used to be the haunt of doves, and the trembling roe-deer swam the whelming waters. We saw the yellow Tiber’s waves hurled backwards from the Tuscan shore, toppling Numa’s Regia and the shrine of Vesta, far too fierce now, the fond river, in his revenge of wronged Ilia, drowning the whole left bank, deep, without permission. Our children, fewer for their father’s vices, will hear metal sharpened that’s better destined for the Persians, and of battles too. Which gods shall the people call on when the Empire falls in ruins? With what prayer shall the virgins tire heedless Vesta? Whom will Jupiter assign to expiate our sins? We pray you, come, cloud veiling your bright shoulders, far-sighted Apollo: or laughing Venus Erycina, if you will, whom Cupid circles, or you, if you see your children neglected, Leader, you sated from the long campaign, who love the war-shouts and the helmets, and the Moor’s cruel face among his blood-stained enemies. Or you, winged son of kindly Maia, changing shape on earth to human form, and ready to be named as Caesar’s avenger: Don’t rush back to the sky, stay long among the people of Quirinus, no swifter breeze take you away, unhappy with our sins: here to delight in triumphs, in being called our prince and father, making sure the Medes are punished, lead us, O Caesar. |
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42. Philo of Alexandria, On The Special Laws, 1.72, 4.157-4.169 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •pagans/paganism Found in books: Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 286, 530 | 1.72. And in the centre was the temple itself, beautiful beyond all possible description, as one may conjecture from what is now seen around on the outside; for what is innermost is invisible to every human creature except the high priest alone, and even he is enjoined only to enter that holy place once in each year. Everything then is invisible. For he carries in a brasier full of coals and frankincense; and then, when a great smoke proceeds from it, as is natural, and when everything all around is enveloped in it, then the sight of men is clouded, and checked, and prevented from penetrating in, being wholly unable to pierce the cloud. 4.157. The all-wise Moses seeing this by the power of his own soul, makes no mention of any authority being assigned by lot, but he has chosen to direct that all offices shall be elected to; therefore he says, "Thou shalt not appoint a stranger to be a ruler over thee, but one of thine own Brethren,"{37}{#de 17:15.} implying that the appointment is to be a voluntary choice, and an irreproachable selection of a ruler, whom the whole multitude with one accord shall choose; and God himself will add his vote on favour of, and set his seal to ratify such an election, that being who is the confirmer of all advantageous things, looking upon the man so chosen as the flower of his race, just as the sight is the best thing in the body.XXXI. 4.158. And Moses gives also two reasons, on account of which it is not proper for strangers to be elected to situations of authority; in the first place, that they may not amass a quantity of silver, and gold, and flocks, and raise great and iniquitously earned riches for themselves, out of the poverty of those who are subjected to them; and secondly, that they may not make the nation quit their ancient abodes to gratify their own covetous desires, and so compel them to emigrate, and to wander about to and fro in interminable wanderings, suggesting to them hopes of the acquisition of greater blessings, which shall never be fulfilled, by which they come to lose those advantages of which they were in the secure enjoyment. 4.159. For our lawgiver was aware beforehand, as was natural that one who was a countryman and a relation, and who had also an especial share in the sublimest relationship of all, (and that sublimest of relationships is one constitution and the same law, and one God whose chosen nation is a peculiar people 4.160. And from the first day on which any one enters upon his office, he orders that he shall write out a copy of the book of the Law{38}{#de 17:18.} with his own hand, which shall supply him with a summary and concise image of all the laws, because he wishes that all the ordices which are laid down in it shall be firmly fixed in his soul; for while a man is reading the notions of what he is reading fleet away, being carried off by the rapidity of his utterance; but if he is writing they are stamped upon his heart at leisure, and they take up their abode in the heart of each individual as his mind dwells upon each particular, and settles itself to the contemplation of it, and does not depart to any other object, till it has taken a firm hold of that which was previously submitted to it. 4.161. When therefore he is writing, let him take care, every day, to read and study what he has written, both in order that he may thus attain to a continual and unchangeable recollection of these commands which are virtuous and expedient for all men to observe, and also that a firm love of and desire for them may be implanted in him, by reason of his soul being continually taught and accustomed to apply itself to the study and observance of the sacred laws. For familiarity, which has been engendered by long acquaintance, engenders a sincere and pure friendship, not only towards men, but even also towards such branches of learning as are worthy to be loved; 4.162. and this will take place if the ruler studies not the writings and memorials of some one else but those which he himself has written out; for his own works are, in a certain degree, more easily to be understood by each individual, and they are also more easily to be comprehended; 4.163. and besides that a man, while he is reading them, will have such considerations in his mind as these: "I wrote all this; I who am a ruler of such great power, without employing any one else as my scribe, though I had innumerable servants. Did I do all this, in order to fill up a volume, like those who copy out books for hire, or like men who practise their eyes and their hands, training the one to acuteness of sight, and the others to rapidity of writing? Why should I have done this? That was not the case; I did it in order that after I had recorded these things in a book, I might at once proceed to impress them on my heart, and that I might stamp upon my intellect their divine and indelible characters: 4.164. other kings bear sceptres in their hands, and sit upon thrones in royal state, but my sceptre shall be the book of the copy of the law; that shall be my boast and my incontestible glory, the signal of my irreproachable sovereignty, created after the image and model of the archetypal royal power of God. 4.165. "And by always relying upon and supporting myself in the scared laws, I shall acquire the most excellent things. In the first place equality, than which it is not possible to discern any greater blessing, for insolence and excessive haughtiness are the signs of a narrow-minded soul, which does not foresee the future. 4.166. "Equality, therefore, will win me good will from all who are subject to my power, and safety inasmuch as they will bestow on me a just requital for by kindness; but inequality will bring upon me terrible dangers, and these I shall escape by hating inequality, the purveyor of darkness and wars; and my life will be in no danger of being plotted against, because I honour equality, which has no connection with seditions, but which is the parent of light and stability. 4.167. Moreover, I shall gain another advantage, namely, that I shall not sway this way and that way, like the dishes in a scale, in consequence of perverting and distorting the commandments laid down for my guidance. But I shall endeavour to keep them, going through the middle of the plain road, keeping my own steps straight and upright, in order that I may attain to a life free from error or misfortune." 4.168. And Moses was accustomed to call the middle road the royal one, inasmuch as it lay between excess and deficiency; and besides, more especially, because in the number three the centre occupies the most important place, uniting the extremities on either side by an indissoluble chain, it being attended by these extremities as its bodyguards as though it were a king. 4.169. Moreover, Moses says that a longenduring sovereignty is the reward of a lawful magistrate or ruler who honours equality, and who without any corruption gives just decisions in a just manner, always studying to observe the laws; not for the sake of granting him a life extending over many years, combined with the administration of the commonwealth, but in order to teach those who do not understand that a governor who rules in accordance with the laws, even though he die, does nevertheless live a long life by means of his actions which he leaves behind him as immortal, the indestructible monuments of his piety and virtue.XXXIII. |
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| 43. Philo of Alexandria, Questions On Exodus, 2.51 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •jews/hebrews, and pagans Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 114 |
| 44. Philo of Alexandria, Who Is The Heir, 2.51 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 114 |
45. Philo of Alexandria, That The Worse Attacks The Better, 130 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •pagan / pagans / pagan religion Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 265 | 130. At all events, we repudiate those chatterers and interminable talkers, who, in the long passages of their conversations, do not properly keep to their conceptions, but merely connect long and empty and, to say the truth, lifeless sentences. Therefore the conversation of such men as these is indecorous, and is justly condemned to groan; as, on the other hand, it is inevitable that that conversation which proceeds from a proper consideration of the objects of its consideration must rejoice, since it comes in an adequate manner to the interpretation of the things which it saw and comprehended vigorously; |
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| 46. Vergil, Aeneis, 6 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •pagan / pagans / pagan religion, relationship with christians •pagan / pagans / pagan religion, sources Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 120 |
47. Vergil, Eclogues, 4.3 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •pagan / pagans / pagan religion Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 117 | 4.3. coppice or lowly tamarisk: sing we woods, |
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| 48. Catullus, Poems, 34.1-34.12 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •pagan / pagans / pagan religion, deities •pagan / pagans / pagan religion, worship Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 249 |
49. Ovid, Metamorphoses, 1.235-1.261, 1.285 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 116| 1.235. vertitur in pecudes et nunc quoque sanguine gaudet. 1.236. In villos abeunt vestes, in crura lacerti: 1.237. fit lupus et veteris servat vestigia formae. 1.238. Canities eadem est, eadem violentia vultus, 1.239. idem oculi lucent, eadem feritatis imago est. 1.240. Occidit una domus. Sed non domus una perire 1.241. digna fuit: qua terra patet, fera regnat Erinys. 1.242. In facinus iurasse putes. Dent ocius omnes 1.243. quas meruere pati (sic stat sententia) poenas.” 1.244. Dicta Iovis pars voce probant stimulosque frementi 1.245. adiciunt, alii partes adsensibus inplent. 1.246. Est tamen humani generis iactura dolori 1.247. omnibus, et, quae sit terrae mortalibus orbae 1.248. forma futura, rogant, quis sit laturus in aras 1.249. tura, ferisne paret populandas tradere terras. 1.250. Talia quaerentes (sibi enim fore cetera curae) 1.251. rex superum trepidare vetat subolemque priori 1.252. dissimilem populo promittit origine mira. 1.253. Iamque erat in totas sparsurus fulmina terras: 1.254. sed timuit, ne forte sacer tot ab ignibus aether 1.255. conciperet flammas longusque ardesceret axis: 1.256. esse quoque in fatis reminiscitur, adfore tempus, 1.257. quo mare, quo tellus correptaque regia caeli 1.258. ardeat et mundi moles obsessa laboret. 1.259. Tela reponuntur manibus fabricata Cyclopum: 1.260. poena placet diversa, genus mortale sub undis 1.261. perdere et ex omni nimbos demittere caelo. 1.285. Exspatiata ruunt per apertos flumina campos | 1.235. the “Palace of High Heaven.” When the God 1.236. were seated, therefore, in its marble hall 1.237. the King of all above the throng sat high, 1.238. and leaning on his ivory scepter, thrice, 1.239. and once again he shook his awful locks, 1.240. wherewith he moved the earth, and seas and stars,— 1.241. and thus indigtly began to speak; 1.242. “The time when serpent footed giants strove 1.243. to fix their hundred arms on captive Heaven, 1.244. not more than this event could cause alarm 1.245. for my dominion of the universe. 1.246. Although it was a savage enemy, 1.247. yet warred we with a single source derived 1.248. of one. Now must I utterly destroy 1.249. this mortal race wherever Nereus roar 1.250. around the world. Yea, by the Infernal Stream 1.251. that glide through Stygian groves beneath the world, 1.252. I swear it. Every method has been tried. 1.253. The knife must cut immedicable wounds, 1.254. lest maladies infect untainted parts. 1.255. “Beneath my sway are demi gods and fauns, 1.256. nymphs, rustic deities, sylvans of the hills, 1.257. atyrs;—all these, unworthy Heaven's abodes, 1.258. we should at least permit to dwell on earth 1.259. which we to them bequeathed. What think ye, Gods, 1.260. is safety theirs when I, your sovereign lord, 1.261. the Thunder-bolt Controller, am ensnared 1.285. “I traversed Maenalus where fearful den |
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50. Anon., Sibylline Oracles, 2.5-2.79, 2.337-2.338, 3.1-3.3, 3.11, 3.278, 3.528, 3.704, 8.130 (1st cent. BCE - 5th cent. CE) Tagged with subjects: •nan Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 106, 119, 120 | 2.15. 15 Among most men, and robbery of temples. 2.23. Enraged shall kill each other, and in tumult 2.29. And then shall the great God who dwells in heaven 2.34. Nor yet enslaved. And every harbor then, 2.35. 35 And every haven, shall be free to men 2.36. As formerly, and shamelessness shall perish. 2.37. And then will God show mortals a great sign: 2.38. For like a lustrous crown shall shine a star, 2.39. Bright, all-resplendent, from the radiant heaven 2.40. 40 Days not a few; and then will he display 2.40. 40 Imperishable honor always first, 2.41. From heaven a crown for contest unto men 2.41. And next thy parents. Render all things due, 2.42. Who wrestle. And then there shall be again 2.42. And into unjust judgment come thou not. 2.43. A mighty contest of triumphal march 2.43. Do not cast out the poor unrighteously, 2.44. Into the heavenly sky, and it shall be 2.44. Nor judge by outward show; if wickedly 2.45. 45 For all men in the world, and have the fame 2.46. of immortality. And every people 2.47. Shall then in the immortal contests strive 2.48. For splendid victory. For no one there 2.49. Can shamelessly with silver buy a crown. 2.50. 50 For unto them will the pure Christ adjudge 2.51. That which is due, and crown the ones approved, 2.52. And give his martyrs an immortal prize 2.53. Who carry on the contest unto death. 2.54. And unto chaste men who run their race well 2.55. 55 Will he the incorruptible reward 2.56. of the prize give, and to all men allot 2.57. That which is due, and also to strange nation 2.58. That live a holy life and know one God. 2.59. And those who have regard for marriage 2.60. 60 And keep themselves far from adulteries, 2.61. To them rich gifts, eternal hope, he'll give. 2.62. For every human soul is God's free gift, 2.63. And 'tis not right men stain it with vile deeds. 2.64. [Do not be rich unrighteously, but lead 2.65. 65 A life of probity. Be satisfied 2.66. With what thou hast and keep thyself from that 2.67. Which is another's. Speak not what is false, 2.68. But have a care for all things that are true. 2.69. Revere not idols vainly; but the God 2.75. 75 Thou judgest, God hereafter will judge thee. 2.76. Avoid false testimony; tell the truth. 2.77. Maintain thy virgin purity, and guard 2.78. Love among all. Deal measures that are just; 2.79. For beautiful is measure full to all. 2.337. And all that left their parents in old age, 2.338. Not paying them at all, nor offering 3.1. O THOU high-thundering blessed heavenly One, 3.2. Who hast set in their place the cherubim, 3.3. I, who have uttered what is all too true, 3.11. O men, that in your image have a form 3.278. Neither do they astrologize with skill 3.528. Shall call himself a Chian and shall write 3.704. But when the anger of the mighty God |
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51. Philo of Alexandria, On The Creation of The World, 129 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •pagan / pagans / pagan religion Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 265 | 129. So Moses, summing up his account of the creation of the world, says in a brief style, "This is the book of the creation of the heaven and of the earth, when it took place, in the day on which God made the heaven and the earth, and every green herb before it appeared upon the earth, and all the grass of the field before it sprang up." Does he not here manifestly set before us incorporeal ideas perceptible only by the intellect, which have been appointed to be as seals of the perfected works, perceptible by the outward senses. For before the earth was green, he says that this same thing, verdure, existed in the nature of things, and before the grass sprang up in the field, there was grass though it was not visible. |
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| 52. Dionysius of Halycarnassus, Roman Antiquities, 1.31.1 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •pagan / pagans / pagan religion Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 232 |
53. Philo of Alexandria, On The Migration of Abraham, 93, 92 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 114 | 92. Nor does it follow, because the feast is the symbol of the joy of the soul and of its gratitude towards God, that we are to repudiate the assemblies ordained at the periodical seasons of the year; nor because the rite of circumcision is an emblem of the excision of pleasures and of all the passions, and of the destruction of that impious opinion, according to which the mind has imagined itself to be by itself competent to produce offspring, does it follow that we are to annul the law which has been enacted about circumcision. Since we shall neglect the laws about the due observance of the ceremonies in the temple, and numbers of others too, if we exclude all figurative interpretation and attend only to those things which are expressly ordained in plain words. |
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54. Lucretius Carus, On The Nature of Things, 2.1150-2.1152, 5.380-5.415 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •pagan / pagans / pagan religion Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 118| 2.1150. Iamque adeo fracta est aetas effetaque tellus 2.1151. vix animalia parva creat, quae cuncta creavit 2.1152. saecla deditque ferarum ingentia corpora partu. 5.380. Denique tantopere inter se cum maxima mundi 5.381. pugnent membra, pio nequaquam concita bello, 5.382. nonne vides aliquam longi certaminis ollis 5.383. posse dari finem, vel cum sol et vapor omnis 5.384. omnibus epotis umoribus exsuperarint? 5.385. quod facere intendunt, neque adhuc conata patrantur; 5.386. tantum suppeditant amnes ultraque mitur 5.387. omnia diluviare ex alto gurgite ponti: 5.388. ne quiquam, quoniam verrentes aequora venti 5.389. deminuunt radiisque retexens aetherius sol, 5.390. et siccare prius confidunt omnia posse 5.391. quam liquor incepti possit contingere finem. 5.392. tantum spirantes aequo certamine bellum 5.393. magnis inter se de rebus cernere certant, 5.394. cum semel interea fuerit superantior ignis 5.395. et semel, ut fama est, umor regnarit in arvis. 5.396. ignis enim superavit et ambiens multa perussit, 5.397. avia cum Phaethonta rapax vis solis equorum 5.398. aethere raptavit toto terrasque per omnis. 5.399. at pater omnipotens ira tum percitus acri 5.400. magimum Phaethonta repenti fulminis ictu 5.401. deturbavit equis in terram, Solque cadenti 5.402. obvius aeternam succepit lampada mundi 5.403. disiectosque redegit equos iunxitque trementis, 5.404. inde suum per iter recreavit cuncta gubers, 5.405. scilicet ut veteres Graium cecinere poetae poëtae . 5.406. quod procul a vera nimis est ratione repulsum. 5.407. ignis enim superare potest ubi materiai 5.408. ex infinito sunt corpora plura coorta; 5.409. inde cadunt vires aliqua ratione revictae, 5.410. aut pereunt res exustae torrentibus auris. 5.411. umor item quondam coepit superare coortus, 5.412. ut fama est, hominum vitas quando obruit undis; 5.413. inde ubi vis aliqua ratione aversa recessit, 5.414. ex infinito fuerat quae cumque coorta, 5.415. constiterunt imbres et flumina vim minuerunt. | 5.380. Again, since battle so fiercely one with other The four most mighty members the world, Aroused in an all unholy war, Seest not that there may be for them an end of the long strife?- Or when the skiey sun And all the heat have won dominion o'er The sucked-up waters all?- And this they try Still to accomplish, though as yet they fail,- For so aboundingly the streams supply New store of waters that 'tis rather they Who menace the world with inundations vast From forth the unplumbed chasms of the sea. But vain- since winds (that over-sweep amain) And skiey sun (that with his rays dissolves) Do minish the level seas and trust their power To dry up all, before the waters can Arrive at the end of their endeavouring. Breathing such vasty warfare, they contend In balanced strife the one with other still Concerning mighty issues,- though indeed The fire was once the more victorious, And once- as goes the tale- the water won A kingdom in the fields. For fire o'ermastered And licked up many things and burnt away, What time the impetuous horses of the Sun Snatched Phaethon headlong from his skiey road Down the whole ether and over all the lands. But the omnipotent Father in keen wrath Then with the sudden smite of thunderbolt Did hurl the mighty-minded hero off Those horses to the earth. And Sol, his sire, Meeting him as he fell, caught up in hand The ever-blazing lampion of the world, And drave together the pell-mell horses there And yoked them all a-tremble, and amain, Steering them over along their own old road, Restored the cosmos,- as forsooth we hear From songs of ancient poets of the Greeks- A tale too far away from truth, meseems. For fire can win when from the infinite Has risen a larger throng of particles of fiery stuff; and then its powers succumb, Somehow subdued again, or else at last It shrivels in torrid atmospheres the world. And whilom water too began to win- As goes the story- when it overwhelmed The lives of men with billows; and thereafter, When all that force of water-stuff which forth From out the infinite had risen up Did now retire, as somehow turned aside, The rain-storms stopped, and streams their fury checked. FORMATION OF THE WORLD AND ASTRONOMICAL QUESTIONS But in what modes that conflux of first-stuff Did found the multitudinous universe of earth, and sky, and the unfathomed deeps of ocean, and courses of the sun and moon, I'll now in order tell. For of a truth Neither by counsel did the primal germs 'Stablish themselves, as by keen act of mind, Each in its proper place; nor did they make, Forsooth, a compact how each germ should move; But, lo, because primordials of things, Many in many modes, astir by blows From immemorial aeons, in motion too By their own weights, have evermore been wont To be so borne along and in all modes To meet together and to try all sorts Which, by combining one with other, they Are powerful to create: because of this It comes to pass that those primordials, Diffused far and wide through mighty aeons, The while they unions try, and motions too, of every kind, meet at the last amain, And so become oft the commencements fit of mighty things- earth, sea, and sky, and race of living creatures. |
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55. Diodorus Siculus, Historical Library, 1.27.4 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •pagan / pagans / pagan religion, deities •pagan / pagans / pagan religion, worship Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 249 | 1.27.4. On the stele of Isis it runs: "I am Isis, the queen of every land, she who was instructed of Hermes, and whatsoever laws I have established, these can no man make void. I am the eldest daughter of the youngest god Cronus; I am the wife and sister of the king Osiris; I am she who first discovered fruits for mankind; I am the mother of Horus the king; I am she who riseth in the star that is in the Constellation of the Dog; by me was the city of Bubastus built. Farewell, farewell, O Egypt that nurtured me." |
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56. New Testament, Mark, 2.4, 3.22-3.26, 7.24-7.30, 7.33-7.37, 10.31, 14.54, 14.65 (1st cent. CE - 1st cent. CE) Tagged with subjects: •pagan/pagans •pagan / pagans / pagan religion Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 232; van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 55, 204, 212| 2.4. καὶ μὴ δυνάμενοι προσενέγκαι αὐτῷ διὰ τὸν ὄχλον ἀπεστέγασαν τὴν στέγην ὅπου ἦν, καὶ ἐξορύξαντες χαλῶσι τὸν κράβαττον ὅπου ὁ παραλυτικὸς κατέκειτο. 3.22. καὶ οἱ γραμματεῖς οἱ ἀπὸ Ἰεροσολύμων καταβάντες ἔλεγον ὅτι Βεεζεβοὺλ ἔχει, καὶ ὅτι ἐν τῷ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια. 3.23. καὶ προσκαλεσάμενος αὐτοὺς ἐν παραβολαῖς ἔλεγεν αὐτοῖς Πῶς δύναται Σατανᾶς Σατανᾶν ἐκβάλλειν; 3.24. καὶ ἐὰν βασιλεία ἐφʼ ἑαυτὴν μερισθῇ, οὐ δύναται σταθῆναι ἡ βασιλεία ἐκείνη· 3.25. καὶ ἐὰν οἰκία ἐφʼ ἑαυτὴν μερισθῇ, οὐ δυνήσεται ἡ οἰκία ἐκείνη στῆναι· 3.26. καὶ εἰ ὁ Σατανᾶς ἀνέστη ἐφʼ ἑαυτὸν καὶ ἐμερίσθη, οὐ δύναται στῆναι ἀλλὰ τέλος ἔχει. 7.24. Ἐκεῖθεν δὲ ἀναστὰς ἀπῆλθεν εἰς τὰ ὅρια Τύρου [καὶ Σιδῶνος]. Καὶ εἰσελθὼν εἰς οἰκίαν οὐδένα ἤθελεν γνῶναι, καὶ οὐκ ἠδυνάσθη λαθεῖν· 7.25. ἀλλʼ εὐθὺς ἀκούσασα γυνὴ περὶ αὐτοῦ, ἧς εἶχεν τὸ θυγάτριον αὐτῆς πνεῦμα ἀκάθαρτον, ἐλθοῦσα προσέπεσεν πρὸς τοὺς πόδας αὐτοῦ· 7.26. ἡ δὲ γυνὴ ἦν Ἑλληνίς, Συροφοινίκισσα τῷ γένει· καὶ ἠρώτα αὐτὸν ἵνα τὸ δαιμόνιον ἐκβάλῃ ἐκ τῆς θυγατρὸς αὐτῆς. 7.27. καὶ ἔλεγεν αὐτῇ Ἄφες πρῶτον χορτασθῆναι τὰ τέκνα, οὐ γάρ ἐστιν καλὸν λαβεῖν τὸν ἄρτον τῶν τέκνων καὶ τοῖς κυναρίοις βαλεῖν. 7.28. ἡ δὲ ἀπεκρίθη καὶ λέγει αὐτῷ Ναί, κύριε, καὶ τὰ κυνάρια ὑποκάτω τῆς τραπέζης ἐσθίουσιν ἀπὸ τῶν ψιχίων τῶν παιδίων. 7.29. καὶ εἶπεν αὐτῇ Διὰ τοῦτον τὸν λόγον ὕπαγε, ἐξελήλυθεν ἐκ τῆς θυγατρός σου τὸ δαιμόνιον. 7.30. καὶ ἀπελθοῦσα εἰς τὸν οἶκον αὐτῆς εὗρεν τὸ παιδίον βεβλημένον ἐπὶ τὴν κλίνην καὶ τὸ δαιμόνιον ἐξεληλυθός. 7.33. καὶ ἀπολαβόμενος αὐτὸν ἀπὸ τοῦ ὄχλου κατʼ ἰδίαν ἔβαλεν τοὺς δακτύλους αὐτοῦ εἰς τὰ ὦτα αὐτοῦ καὶ πτύσας ἥψατο τῆς γλώσσης αὐτοῦ, 7.34. καὶ ἀναβλέψας εἰς τὸν οὐρανὸν ἐστέναξεν, καὶ λέγει αὐτῷ Ἐφφαθά, ὅ ἐστιν Διανοίχθητι· 7.35. καὶ ἠνοίγησαν αὐτοῦ αἱ ἀκοαί, καὶ ἐλύθη ὁ δεσμὸς τῆς γλώσσης αὐτῷ, καὶ ἐλάλει ὀρθῶς· 7.36. καὶ διεστείλατο αὐτοῖς ἵνα μηδενὶ λέγωσιν· ὅσον δὲ αὐτοῖς διεστέλλετο, αὐτοὶ μᾶλλον περισσότερον ἐκήρυσσον. 7.37. καὶ ὑπερπερισσῶς ἐξεπλήσσοντο λέγοντες Καλῶς πάντα πεποίηκεν, καὶ τοὺς κωφοὺς ποιεῖ ἀκούειν καὶ ἀλάλους λαλεῖν. 10.31. πολλοὶ δὲ ἔσονται πρῶτοι ἔσχατοι καὶ [οἱ] ἔσχατοι πρῶτοι. 14.54. καὶ ὁ Πέτρος ἀπὸ μακρόθεν ἠκολούθησεν αὐτῷ ἕως ἔσω εἰς τὴν αὐλὴν τοῦ ἀρχιερέως, καὶ ἦν συνκαθήμενος μετὰ τῶν ὑπηρετῶν καὶ θερμαινόμενος πρὸς τὸ φῶς. 14.65. Καὶ ἤρξαντό τινες ἐμπτύειν αὐτῷ καὶ περικαλύπτειν αὐτοῦ τὸ πρόσωπον καὶ κολαφίζειν αὐτὸν καὶ λέγειν αὐτῷ Προφήτευσον, καὶ οἱ ὑπηρέται ῥαπίσμασιν αὐτὸν ἔλαβον. | 2.4. When they could not come near to him for the crowd, they removed the roof where he was. When they had broken it up, they let down the mat that the paralytic was lying on. 3.22. The scribes who came down from Jerusalem said, "He has Beelzebul," and, "By the prince of the demons he casts out the demons." 3.23. He summoned them, and said to them in parables, "How can Satan cast out Satan? 3.24. If a kingdom is divided against itself, that kingdom cannot stand. 3.25. If a house is divided against itself, that house cannot stand. 3.26. If Satan has risen up against himself, and is divided, he can't stand, but has an end. 7.24. From there he arose, and went away into the borders of Tyre and Sidon. He entered into a house, and didn't want anyone to know it, but he couldn't escape notice. 7.25. For a woman, whose little daughter had an unclean spirit, having heard of him, came and fell down at his feet. 7.26. Now the woman was a Greek, a Syrophoenician by race. She begged him that he would cast the demon out of her daughter. 7.27. But Jesus said to her, "Let the children be filled first, for it is not appropriate to take the children's bread and throw it to the dogs." 7.28. But she answered him, "Yes, Lord. Yet even the dogs under the table eat the children's crumbs." 7.29. He said to her, "For this saying, go your way. The demon has gone out of your daughter." 7.30. She went away to her house, and found the child lying on the bed, with the demon gone out. 7.33. He took him aside from the multitude, privately, and put his fingers into his ears, and he spat, and touched his tongue. 7.34. Looking up to heaven, he sighed, and said to him, "Ephphatha!" that is, "Be opened!" 7.35. Immediately his ears were opened, and the impediment of his tongue was loosed, and he spoke clearly. 7.36. He commanded them that they should tell no one, but the more he commanded them, so much the more widely they proclaimed it. 7.37. They were astonished beyond measure, saying, "He has done all things well. He makes even the deaf hear, and the mute speak!" 10.31. But many who are first will be last; and the last first." 14.54. Peter had followed him from a distance, until he came into the court of the high priest. He was sitting with the officers, and warming himself in the light of the fire. 14.65. Some began to spit on him, and to cover his face, and to beat him with fists, and to tell him, "Prophesy!" The officers struck him with the palms of their hands. |
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| 57. New Testament, Matthew, 6.7-9a, 6, 5, 8, 7, 6.7, 6.8, 6.10, 15.21, 15.22, 15.23, 15.26, 15.25, 15.24, 10.38, 10.37, 19.30, 15.28, 15.27, 20.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 5, 245 |
58. New Testament, 1 John, 1.9, 2.8, 2.29, 3.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •pagan / pagans / pagan religion, greeks Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 236| 1.9. ἐὰν ὁμολογῶμεν τὰς ἁμαρτίας ἡμῶν, πιστός ἐστιν καὶ δίκαιος ἵνα ἀφῇ ἡμῖν τὰς ἁμαρτίας καὶ καθαρίσῃ ἡμᾶς ἀπὸ πάσης ἀδικίας. 2.8. πάλιν ἐντολὴν καινὴν γράφω ὑμῖν, ὅ ἐστιν ἀληθὲς ἐν αὐτῷ καὶ ἐν ὑμῖν, ὅτι ἡ σκοτία παράγεται καὶ τὸ φῶς τὸ ἀληθινὸν ἤδη φαίνει. 2.29. ἐὰν εἰδῆτε ὅτι δίκαιός ἐστιν, γινώσκετε ὅτι πᾶς ὁ ποιῶν τὴν δικαιοσύνην ἐξ αὐτοῦ γεγέννηται. 3.7. Τεκνία, μηδεὶς πλανάτω ὑμᾶς· ὁ ποιῶν τὴν δικαιοσύνην δίκαιός ἐστιν, καθὼς ἐκεῖνος δίκαιός ἐστιν· | 1.9. If we confess our sins, he is faithful and righteous to forgive us our sins, and to cleanse us from all unrighteousness. 2.8. Again, I write a new commandment to you, which is true in him and in you; because the darkness is passing away, and the true light already shines. 2.29. If you know that he is righteous, you know that everyone who practices righteousness is born of him. 3.7. Little children, let no one lead you astray. He who does righteousness is righteous, even as he is righteous. |
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| 59. Statius, Thebais, 2.244 (1st cent. CE - 1st cent. CE) Tagged with subjects: •pagan / pagans / pagan religion, worship Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 250 |
60. New Testament, Romans, 3.10, 3.29-3.30, 4.17, 14.31-14.32 (1st cent. CE - 1st cent. CE) Tagged with subjects: •pagan/pagans Found in books: van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 197, 210, 211| 3.10. καθὼς γέγραπται ὅτι 3.29. ἢ Ἰουδαίων ὁ θεὸς μόνον; οὐχὶ καὶ ἐθνῶν; 3.30. ναὶ καὶ ἐθνῶν, εἴπερ εἷς ὁ θεός, ὃς δικαιώσει περιτομὴν ἐκ πίστεως καὶ ἀκροβυστίαν διὰ τῆς πίστεως. 4.17. καθὼς γέγραπται ὅτιΠατέρα πολλῶν ἐθνῶν τέθεικά σε,?̓ κατέναντι οὗ ἐπίστευσεν θεοῦ τοῦ ζωοποιοῦντος τοὺς νεκροὺς καὶ καλοῦντος τὰ μὴ ὄντα ὡς ὄντα· | 3.10. As it is written, "There is no one righteous. No, not one. 3.29. Or is God the God of Jews only? Isn't he the God of Gentiles also? Yes, of Gentiles also, 3.30. since indeed there is one God who will justify the circumcised by faith, and the uncircumcised through faith. 4.17. As it is written, "I have made you a father of many nations." This is in the presence of him whom he believed: God, who gives life to the dead, and calls the things that are not, as though they were. |
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61. Seneca The Younger, Natural Questions, 3.27-3.30, 3.27.13, 3.29.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •pagan / pagans / pagan religion Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 115, 116 | 3.27. THE occasion reminds me of a wider question, When the fated day of deluge comes, after what fashion will the earth for the most part be overwhelmed by the waves? Will it be by the strength of Ocean and the rise of the outer sea against us? Or will the rain descend uninterruptedly, and will summer be cut out of the year while persistent winter bursts its clouds and pours down endless masses of water? Or will earth herself open new 2 reservoirs and shed forth rivers more abundantly? Or will a single cause be insufficient to produce such a catastrophe, and all the methods conspire together, the rains descending and the river floods rising, and the seas hurrying in hot haste from their place all agencies in concert bent upon the one aim, the destruction of the human race? The last is the truth. Nature finds no difficulties in compassing her ends, especially when she hastens to make an end of herself. At the creation of things she economises her efforts, putting forth her energy in small imperceptible increase: for destruction she comes with sudden and irresistible might. 3 How long a time is needed to bring the embryo child to the birth! How great the toil called for in rearing the tender infant! How careful the nurture through which the frail body is at length brought to manhood! But how insignificant the effort needed to undo it all! Cities take centuries to establish: an hour brings their ruin. Ages rear the forest: a moment turns it to ashes. To its stability and vigour this universe of things calls for great and constant protection; quickly and suddenly dissolution comes. 4 Deviation by nature from her established order in the world suffices for the destruction of the race. So when that day of fate comes, many causes will be at work in fulfilling its decrees; and as some, including Fabianus, think, such a change will not come without a shock to the whole universe. In the first instance there will be excessive rainfall, a dull leaden sky with never a glimpse of the sun. The clouds will be unbroken, the gathering moisture will cause thick darkness, and there will be no winds to lick it up. 5 Hence the crops will be diseased, the grain ere it be grown will wither without fruit. All tillage of man's hand will be ruined; marsh grass will spring up over all the plains. Presently the stronger plants feel the strain; their roots are loosened, and the pollard elms fall forward, carrying their vines with them. All shrubs lose their hold on the soil, which has become soft and flabby. Soon the ground is so saturated that it can support neither grain nor fruitful pasture. The stress of famine is felt, and recourse is had to the ancient sustece of berries. The fruit is shaken from ilex and oak, and any other tree that has been able to keep its ground by the support of the clefts of the rocks in the mountains. Roofs are sodden and rickety; the rain has penetrated to the depths, and the foundations sink. 6 The ground is all a marsh. It is vain to seek supports to the tottering houses; every foundation is set on slippery ground, and in the muddy soil nothing is firm. After the storm-clouds have more and more densely massed, and the accumulated snows of centuries have melted, a cataract sweeps down from the lofty mountains carrying before it the woods now insecure in their place, tearing off boulders from their fastenings, and whirling them down in fierce career. It washes off the country houses, and takes down with it flocks of sheep among the debris. The smaller hamlets it carries off as it passes, but at length it leaves its course and rushes in fury upon the larger homesteads. It draws in its career whole cities, inhabitants, and buildings all mixed together: people know not whether to complain of a catastrophe or a shipwreck. So utterly crushed are they and at the same time submerged by its coming. By and by, as it advances, the cataract is swollen by the absorption of other torrents, and in devastating course roams through the whole plain. Finally, it holds universal sway; it has earned a title by the widespread destruction of the world which it carries as its burthen. 8 The rivers, too, originally large, have been so hurried down by the storms that they have left their channels. The Rhone, the Rhine, the Danube, even when confined within their banks, have an impetuous torrent. What, suppose you, are they now that they have overflowed and made themselves new banks, and, cutting through the soil have all wandered from their wonted course? With what headlong rush they roll down! The Rhine overspreads the plains, but the wideness of the space causes no slackening of its energy; it pours its waters in full force over the whole extent as if it were rushing through a gorge. 9 The Danube no longer washes the base, or even the middle, of the mountains; it lashes the very summits, bearing down with it the mountain sides it has flooded, the crags it has overturned, the beetling promontories through whole provinces; it undermines their foundations, and carries them far off from the mainland. And, after all, the river finds no exit for it had closed up every passage against itself but returns in a circuit, and envelops in one vast whirlpool the huge expanse of lands and cities. Meantime the rains continue, the sky becomes still more threatening, and thus, for long, disaster is heaped upon disaster. 10 What was once cloud is now profound night, and that, too, dread and terrible, with gleams of lurid light between. For frequent flashes show, and squalls disturb the sea. Then for the first time, feeling the increase from the rivers, and too narrow to contain itself, the main advances its shores. Its own bounds cannot contain it, and yet the torrents from land prevent its escape, and drive back its waves. Still, the greater part of the torrents detained by their narrow mouth recoil in pools, reducing the fields to the aspect of a continuous lake. Now everything, far as the eye can reach, is a waste of waters. Every hill is hidden in the abyss, everywhere is u fathomless depth of water. Only in the highest mountain tops are there shallows. To these heights men have fled with wives and children, and have driven up their cattle. All intercourse and communication have been cut off among the wretched survivors; for all the lower ground has been filled by the waves. The remts of the human race cling to every lofty peak. Brought to the last shift, they have this one solace, that apprehension has passed into stupor. Astonishment so fills them that there is no room for fear. 12 Even grief finds no place; for it loses its force in one whose wretchedness has passed beyond perception of suffering. So there are only mountain tops that appear like islands above the water, and increase the number of the scattered Cyclades, as that accomplished poet finely says; with an exaltation of language too in keeping with his theme, he exclaims: All was sea; to the sea there was no shore. It is a pity he reduced that burst of genius and his splendid subject to childish twaddle by adding: The wolf has to swim among the sheep, the wave carries tawny lions. There is too little seriousness in making sport in this way when the earth has been swallowed up. 13 He expressed a fine thought and caught a vivid picture of the utter confusion when he said: Through the open plains the rivers wander at their will, The towers totter and sink beneath the flood. That was splendid, if he had not minded what the wolf and the sheep were doing. Could anything, in fact, swim amid such deluge and destruction? Was not every hoof drowned in the same torrent as carried it off? You conceived a worthy image, Ovid, when all the world was overwhelmed, and the sky itself descended upon earth. Keep it up. You will know what it ought to be if you reflect that the whole world was afloat. Now we must return to our discussion. 3.28. THERE is a section of philosophers who hold that while the earth may be greatly harassed by excessive rains, it cannot be overwhelmed by them. By a mighty blow this mighty earth must be smitten. Rain will spoil the crops, hail will knock off the fruit; but the rivers will only be swollen above their banks, and will subside again. Some, again, are satisfied that the cause of the widespread destruction will be derived from the movements of the sea. The great shipwreck of the world cannot, they think, arise from injury by cataract, river, or rain. 2 I am willing to grant that when that day of destruction is at hand, and Heaven is resolved to create a new race of men, the rain will pour down incessantly, and there will be no limit to the floods, the north and other dry winds will cease to blow; the south will bring up in plenty clouds and rain and stream. But hitherto only damage has been inflicted. The crops are laid low, and to the grief of the farmer, All hope of increase is abandoned; the toil of the long year is wasted and vain. But for our purpose the earth must be more than damaged, it must be submerged. In fact, the disasters described are merely the prelude to destruction. After that, the seas swell far beyond their wonted bounds, sending out their waves far above the farthest high-water mark of the most violent tempest. The winds will urge them on from the 3 rear, rolling up huge billows that will break far inland out of sight of the highest shore. In course of time the shore will thus be shifted forward, the deep will be established in a realm that is not its own; the mischief will come nearer, and from its new base the tide will issue still from the deepest recesses of the main. For just like atmosphere and ether, this element, sea, has a large reserve, and in its depth is far more copious than appears to the eye. This reserve, moved by fate, not merely by tides for tides are but the agency of fate raises and drives before it a gulf of vast extent. 4 Then in wondrous wise it rears its crest, and overtops all man's refuges of safety. Nor do the waters find this a hard task, since, if the heights were calculated, it would be found that the sea mounts from an elevation equal to that of earth. The surface of the sea is of uniform level; for the earth itself as a whole is uniformly level. Hollows and plains are everywhere below the general level. But the whole globe is as a matter of fact formed into a regular sphere, while in part of it is the sea, which unites to form the unity of a single ball. But just as when one looks out across a plain, the 5 ground that sinks gradually deceives the eye, so we are not aware of the sea's curvatures, and all that is visible is a plain. But being on a level with the earth, the sea does not require to raise itself to any great height in order to overflow. In order to overtop what is on a level with it, it need make only a slight rise. Besides, the flow of it does not proceed from the shore where it is lower, but from mid ocean where the heap in question stands. 6 Therefore, as the tide at the equinox soon after the conjunction of moon and sun rises to a height greater than at any other time of year; in like manner this one that is sent out to seize upon the earth must exceed in violence the highest of ordinary tides, and bear a far greater volume of water; nor does it begin to ebb until it has swollen above the peaks of the mountains that are its objective. Some localities have at present a tide that runs up inland for a hundred miles in ordinary course harmlessly. It flows up to its normal limit and then ebbs again. 7 But when the time of deluge comes, the tide, freed from all restraint, will set no limit to its advance. In what way? you say. Just in the same way as the great conflagration is destined to take place. Both will take place when God has seen fit to end the old order, and bring in a better. Fire and water are lords of the earth. From these it took its rise, and in these it will find its grave. So when a new creation of the world has been resolved upon by Heaven, the sea will be let loose on us from above; or it may be the raging fire, if another variety of destruction is Heaven's will. 3.29. SOME suppose that in the final catastrophe the earth, too, will be shaken, and through clefts in the ground will uncover sources of fresh rivers which will flow forth from their full source in larger volume. Berosus, the translator of [the records of] Belus, affirms that the whole issue is brought about by the course of the planets. So positive is he on the point that he assigns a definite date both for the conflagration and the deluge. All that the earth inherits will, he assures us, be consigned to flame when the planets, which now move in different orbits, all assemble in Cancer, so arranged in one row that a straight line may pass through their spheres. When the same gathering takes place in Capricorn, then we are in danger of the deluge. Midsummer is at present brought round by the former, midwinter by the latter. They are zodiacal signs of great power 2 seeing that they are the determining influences in the two great changes of the year. I should myself quite admit causes of the kind. The destruction of the world will not be determined by a single reason. But I should like to apply in this connection as well, a principle which we Stoics adopt in regard to a conflagration of the universe. Whether the world is a soul, or a body under the government of nature, like trees and crops, it embraces in its constitution all that it is destined to experience actively or passively from its beginning right on to its end; it resembles a human being, all whose capacities are wrapped up in the embryo before birth. 3 Ere the child has seen the light the principle of beard and grey hairs is innate. Albeit small and hidden, all the features of the whole body and of every succeeding period of life are there. In like manner the creation of the world embraces sun and moon, stars with their successive phases, and the birth of all sentient life; and no less the methods of change in all earthly things. Among the latter is flood, which comes by a law of nature just as winter and summer do. 4 So, that catastrophe will not be produced simply by rain, but rain will contribute: nor by inroads of the sea, but these inroads will contribute: nor by earthquake, but earthquake will contribute. All elements will aid nature, that nature's decrees may be executed. The chief cause of its inundation will be furnished by the earth herself, which, as has been already said, is subject to transmutation, and may dissolve in moisture. 5 Therefore, there will one day come an end to all human life and interests. The elements of the earth must all be dissolved or utterly destroyed in order that they all may be created anew in innocence, and that no remt may be left to tutor men in vice. There will be more moisture then than there ever was before. At present the elements are all carefully adjusted to the parts they have to fulfil. To destroy the equipoise in which the balance stands, there must be some addition to one or other of them. The addition will be to moisture. It has, at present, power to surround, but not to overwhelm the earth. Any addition to it must of necessity overflow into ground that does not now belong to it. So the earth as the weaker is bound to yield to sea which has gathered unnatural strength. So it will begin to rot, then to be loosened and con6 verted into moisture, and to waste away by the continuous drain. Rivers will then issue forth beneath mountains, shaking them to the foundations by their fury; then they will flow on in silence without a breath of air. The soil will everywhere give forth water; the tops of mountains will pour it out, just as disease corrupts what is sound, and an ulcer taints its whole vicinity. The nearer the part is to the soil that is being liquefied, the more quickly will it be washed off, dissolved, and finally carried away. The rock will everywhere gape in fissures, and the fresh supplies of water will leap down into the gulfs, and unite in forming one great sea. There will be no Adriatic any longer, no strait in the Sicilian Sea, no Charybdis, no Scylla. All the fabulous dangers will be swallowed up in the new sea; the existing Ocean which surrounds the fringes of the earth will come into the centre. Nor will this be all. As if this were not enough, winter will seize upon months that are not his, summer will be stopped, the heat of every heavenly body that dries up earth's moisture will be quenched and cease. All these names will be obliterated Caspian and Red Sea, Ambracian and Cretan Gulfs, the Pontus and the Propontis. All distinctions will disappear. All will be mixed up which nature has now arranged in its several parts. Nor will walls and battlements afford protection to any. Temples will not save their worshippers, nor citadels their refugees. The wave will anticipate the fugitives, and sweep them down from their very stronghold. Some enemies will hasten from the west, others from the east. A single day will see the burial of all mankind. All that the long forbearance of fortune has produced, all that has been reared to eminence, all that is famous and all that is beautiful, great thrones, great nations all will descend into the one abyss, will be overthrown in one hour. 3.30. NATURE, as I have said, finds no task hard, and especially one resolved upon from the beginning, to which she does not come of a sudden, but of which long warning has been given. From the world's first morning, when out of shapeless uniformity it assumed this form it wears, nature's decree had fixed the day when all earthly things should be overflowed. Nay, from of old the seas have practised their strength for this purpose, lest at any time destruction as a strange work might be found difficult to compass. Do you not see how the breaker dashes against the beach as if it wished to leave its element? Do you not see how the tide sometimes crosses its bounds and instals the sea in possession 2 of the land? Do you not see how unceasing is the war it wages against its barriers? But what special apprehension need there be of the sea, the place where you see such turmoil, and of the rivers that burst forth in such fury? Where has nature not placed water? She can attack us on all sides the moment she chooses. I can give my own word of honour for it that water meets us as we turn up the soil; every time our avarice sends us down a mine, or any other motive induces us to sink a shaft deep in the earth, the end of the excavation is always a rush of water. 3 Remember, too, that there are huge lakes hidden deep in the earth, great quantities of sea stored up, and many rivers that glide through the unseen depths. On all sides, therefore, will be causes of deluge; for some waters flow in beneath the earth and others flow round it. Though long restrained they will at last prevail, and will join stream to stream and pool to marsh. The sea will fill up the mouth of every fountain, and will open it out to wider extent. 4 Just as the bowels drain the body in the draught, or as the strength goes off into perspiration, so the earth will dissolve, and though other causes are inactive, it will find within itself a flood in which to sink. All the great forces will thus, I should suppose, combine. Nor will destruction tarry. The harmony is assailed and broken when once the world has relaxed aught of its needed care. At once, from all sides, open and hidden, above and beneath, will rush the influx of waters. There is nothing like the letting loose of the sea's 5 full force, for violence and ungovernable fury; it rises in rebellion and spurns every restraint. It will make full use of its permitted liberty; as its nature prompts, what it rends and surrounds it will soon fill up. Just as fire that breaks out at different points will speedily unite the flames and make one grand blaze, so the overflowing seas will join forces in an instant. But the waves will not enjoy their unrestrained liberty for ever. 6 When the destruction of the human race is consummated, and when wild beasts, whose nature men had come to share, have been consigned together to a like fate, the earth will once more drink up the waters. Nature will force the sea to stay its course, and to expend its rage within its wonted bounds. Ocean will be banished from our abodes into his own secret dwelling-place. The ancient order of things will be recalled. Every living creature will be created afresh. 7 The earth will receive a new man ignorant of sin, born under happier stars. But they, too, will retain their innocence only while they are new. Vice quickly creeps in; virtue is difficult to find; she requires ruler and guide. But vice can be acquired even without a tutor. |
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62. Seneca The Younger, Letters, 10.4, 31.5, 31.8, 32.4, 45.6, 60.1, 95.45 (1st cent. CE - 1st cent. CE) Tagged with subjects: •pagan / pagans / pagan religion, prayers •pagan / pagans / pagan religion, worship •pagan / pagans / pagan religion Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 250, 253, 262 | 10.4. Speak, and live, in this way; see to it that nothing keeps you down. As for your former prayers, you may dispense the gods from answering them; offer new prayers; pray for a sound mind and for good health, first of soul and then of body. And of course you should offer those prayers frequently. Call boldly upon God; you will not be asking him for that which belongs to another. 31.5. Work is the sustece of noble minds. There is, then, no reason why, in accordance with that old vow of your parents, you should pick and choose what fortune you wish should fall to your lot, or what you should pray for; besides, it is base for a man who has already travelled the whole round of highest honours to be still importuning the gods. What need is there of vows? Make yourself happy through your own efforts; you can do this, if once you comprehend that whatever is blended with virtue is good, and that whatever is joined to vice is bad. Just as nothing gleams if it has no light blended with it, and nothing is black unless it contains darkness or draws to itself something of dimness, and as nothing is hot without the aid of fire, and nothing cold without air; so it is the association of virtue and vice that makes things honourable or base. 31.8. And besides this, in order that virtue may be perfect, there should be an even temperament and a scheme of life that is consistent with itself throughout; and this result cannot be attained without knowledge of things, and without the art[3] which enables us to understand things human and things divine. That is the greatest good. If you seize this good, you begin to be the associate of the gods, and not their suppliant. 32.4. O when shall you see the time when you shall know that time means nothing to you, when you shall be peaceful and calm, careless of the morrow, because you are enjoying your life to the full? Would you know what makes men greedy for the future? It is because no one has yet found himself. Your parents, to be sure, asked other blessings for you; but I myself pray rather that you may despise all those things which your parents wished for you in abundance. Their prayers plunder many another person, simply that you may be enriched. Whatever they make over to you must be removed from someone else. 95.45. Marcus Brutus, in the book which he has entitled Concerning Duty, gives many precepts to parents, children, and brothers; but no one will do his duty as he ought, unless he has some principle to which he may refer his conduct. We must set before our eyes the goal of the Supreme Good, towards which we may strive, and to which all our acts and words may have reference – just as sailors must guide their course according to a certain star. |
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| 63. Anon., Didache, 8.1-8.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •pagan / pagans / pagan religion Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 245 |
64. Josephus Flavius, Jewish Antiquities, 4.223-4.224, 12.145, 15.419-15.420 (1st cent. CE - 1st cent. CE) Tagged with subjects: •pagans/paganism Found in books: Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 286, 530| 4.223. ̓Αριστοκρατία μὲν οὖν κράτιστον καὶ ὁ κατ' αὐτὴν βίος, καὶ μὴ λάβῃ πόθος ὑμᾶς ἄλλης πολιτείας, ἀλλὰ ταύτην στέργοιτε καὶ τοὺς νόμους ἔχοντες δεσπότας κατ' αὐτοὺς ἕκαστα πράττετε: ἀρκεῖ γὰρ ὁ θεὸς ἡγεμὼν εἶναι. βασιλέως δ' εἰ γένοιτο ἔρως ὑμῖν, ἔστω μὲν οὗτος ὁμόφυλος, πρόνοια δ' αὐτῷ δικαιοσύνης καὶ τῆς ἄλλης ἀρετῆς διὰ παντὸς ἔστω. 4.224. παραχωροίη δὲ οὗτος τοῖς μὲν νόμοις καὶ τῷ θεῷ τὰ πλείονα τοῦ φρονεῖν, πρασσέτω δὲ μηδὲν δίχα τοῦ ἀρχιερέως καὶ τῆς τῶν γερουσιαστῶν γνώμης γάμοις τε μὴ πολλοῖς χρώμενος μηδὲ πλῆθος διώκων χρημάτων μηδ' ἵππων, ὧν αὐτῷ παραγενομένων ὑπερήφανος ἂν τῶν νόμων ἔσοιτο. κωλυέσθω δ', εἰ τούτων τι διὰ σπουδῆς ἔχοι, γίγνεσθαι τοῦ συμφέροντος ὑμῖν δυνατώτερος. 12.145. ̔Η μὲν οὖν ἐπιστολὴ ταῦτα περιεῖχεν. σεμνύνων δὲ καὶ τὸ ἱερὸν πρόγραμμα κατὰ πᾶσαν τὴν βασιλείαν ἐξέθηκεν περιέχον τάδε: “μηδενὶ ἐξεῖναι ἀλλοφύλῳ εἰς τὸν περίβολον εἰσιέναι τοῦ ἱεροῦ τὸν ἀπηγορευμένον τοῖς ̓Ιουδαίοις, εἰ μὴ οἷς ἁγνισθεῖσίν ἐστιν ἔθιμον κατὰ τὸν πάτριον νόμον. 15.419. ἐσωτέρω δὲ κἀκείνου γυναιξὶν ἄβατον ἦν τὸ ἱερόν. ἐκείνου δ' ἐνδοτέρω τρίτον, ὅπου τοῖς ἱερεῦσιν εἰσελθεῖν ἐξὸν ἦν μόνοις. ὁ ναὸς ἐν τούτῳ καὶ πρὸ αὐτοῦ βωμὸς ἦν, ἐφ' οὗ τὰς θυσίας ὡλοκαυτοῦμεν τῷ θεῷ. | 4.223. 17. Aristocracy, and the way of living under it, is the best constitution: and may you never have any inclination to any other form of government; and may you always love that form, and have the laws for your governors, and govern all your actions according to them; for you need no supreme governor but God. But if you shall desire a king, let him be one of your own nation; let him be always careful of justice and other virtues perpetually; 4.224. let him submit to the laws, and esteem God’s commands to be his highest wisdom; but let him do nothing without the high priest and the votes of the senators: let him not have a great number of wives, nor pursue after abundance of riches, nor a multitude of horses, whereby he may grow too proud to submit to the laws. And if he affect any such things, let him be restrained, lest he become so potent that his state be inconsistent with your welfare. 12.145. 4. And these were the contents of this epistle. He also published a decree through all his kingdom in honor of the temple, which contained what follows: “It shall be lawful for no foreigner to come within the limits of the temple round about; which thing is forbidden also to the Jews, unless to those who, according to their own custom, have purified themselves. 15.419. but the temple further inward in that gate was not allowed to the women; but still more inward was there a third [court of the] temple, whereinto it was not lawful for any but the priests alone to enter. The temple itself was within this; and before that temple was the altar, upon which we offer our sacrifices and burnt-offerings to God. |
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65. Mishnah, Sanhedrin, 2.5-2.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •pagans/paganism Found in books: Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 308, 330| 2.5. אֵין רוֹכְבִין עַל סוּסוֹ, וְאֵין יוֹשְׁבִין עַל כִּסְאוֹ, וְאֵין מִשְׁתַּמְּשִׁין בְּשַׁרְבִיטוֹ, וְאֵין רוֹאִין אוֹתוֹ כְּשֶׁהוּא מִסְתַּפֵּר וְלֹא כְשֶׁהוּא עָרֹם וְלֹא בְבֵית הַמֶּרְחָץ, שֶׁנֶּאֱמַר (שם) שׂוֹם תָּשִׂים עָלֶיךָ מֶלֶךְ, שֶׁתְּהֵא אֵימָתוֹ עָלֶיךָ: | 2.5. None may ride his horse and none may sit on his throne and none may make use of his scepter. No one may see him when his hair is being cut or when he is naked or when he is in the bath house, for it says, “You shall set a king upon yourself” (Deut. 17:15) that his awe should be over you. 2. None may ride his horse and none may sit on his throne and none may make use of his scepter. No one may see him when his hair is being cut or when he is naked or when he is in the bath house, for it says, “You shall set a king upon yourself” (Deut. 17:15) that his awe should be over you.,The king can neither judge nor be judged, he cannot testify and others cannot testify against him. He may not perform halitzah, nor may others perform halitzah for his wife. He may not contract levirate marriage nor may his brothers contract levirate marriage with his wife. Rabbi Judah says: “If he wished to perform halitzah or to contract levirate marriage his memory is a blessing.” They said to him: “They should not listen to him.” None may marry his widow. Rabbi Judah says: “The king may marry the widow of a king, for so have we found it with David, who married the widow of Saul, as it says, “And I gave you my master’s house and my master’s wives into your embrace” (II Samuel 12:8).,He may send forth the people to a battle waged of free choice by the decision of the court of seventy one. He may break through [the private domain of any man] to make himself a road and none may protest him. The king’s road has no limit. Whatsoever the people take in plunder they must place before him, and he may take first. “And he shall not have many wives” (Deut. 17:17) eighteen only. Rabbi Judah says: “He may take many wives provided they don’t turn his heart away [from worshipping God]. Rabbi Shimon says: “Even one that might turn his heart away, he should not marry. Why then does it say, “He shall not have many wives”, even if they are like Avigayil. “He shall not keep many horses” (Deut. 17:16) enough for his chariot only. “Nor shall he amass silver and gold to excess” (Deut. 17:17) enough to pay his soldier’s wages. He must write a Torah scroll for himself; when he goes forth to battle he shall take it with him, and when he returns he shall bring it back with him; when he sits in judgement it shall be with him, and when he sits to eat it shall be with him, as it says, “Let it remain with him and let him read it all his life” (Deut. 17:19),The High Priest can judge and be judged; he can testify and others can testify against him. He can perform halitzah for another’s wife and others can perform halitzah for his wife or contract levirate marriage with his widow, but he cannot contract levirate marriage since he is forbidden to marry a widow. If any of his near kin die he may not follow after the bier, rather when the bearers are not visible, he is visible, when they are visible he is not visible, and he may go out with them as far as the city gate, according to Rabbi Meir. Rabbi Judah says, “He may not leave the Temple, as it says, “Nor shall he go out of the Sanctuary”. And when he comforts other mourners the custom is for all of the people to pass by, the one after the other, while the appointed [priest] stands between him and the people. And when he receives comfort from others, all the people say to him, “Let us be your atonement”, and he says to them, “May you be blessed by Heaven.” When they feed him the funeral meal all the people sit around on the ground and he sits on a stool.,If any of his near kin die he may not go out of the door of his palace. Rabbi Judah says: “If he wishes to follow the bier he may, since we have found that David followed the bier of Avner, as it says, “And King David followed the bier” (II Samuel 3:31) They answered, “That was only to appease the people.” When they feed him the funeral meal all the people sit on the floor and he sits on a couch. |
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66. Mishnah, Rosh Hashanah, 2.9 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •pagans/paganism Found in books: Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 498| 2.9. שָׁלַח לוֹ רַבָּן גַּמְלִיאֵל, גּוֹזְרַנִי עָלֶיךָ שֶׁתָּבֹא אֶצְלִי בְּמַקֶּלְךָ וּבִמְעוֹתֶיךָ בְּיוֹם הַכִּפּוּרִים שֶׁחָל לִהְיוֹת בְּחֶשְׁבּוֹנְךָ. הָלַךְ וּמְצָאוֹ רַבִּי עֲקִיבָא מֵצֵר, אָמַר לוֹ, יֶשׁ לִי לִלְמוֹד שֶׁכָּל מַה שֶּׁעָשָׂה רַבָּן גַּמְלִיאֵל עָשׂוּי, שֶׁנֶּאֱמַר (ויקרא כג), אֵלֶּה מוֹעֲדֵי יְיָ מִקְרָאֵי קֹדֶשׁ, אֲשֶׁר תִּקְרְאוּ אֹתָם, בֵּין בִּזְמַנָּן בֵּין שֶׁלֹּא בִזְמַנָּן, אֵין לִי מוֹעֲדוֹת אֶלָּא אֵלּוּ. בָּא לוֹ אֵצֶל רַבִּי דוֹסָא בֶּן הַרְכִּינָס, אָמַר לוֹ, אִם בָּאִין אָנוּ לָדוּן אַחַר בֵּית דִּינוֹ שֶׁל רַבָּן גַּמְלִיאֵל, צְרִיכִין אָנוּ לָדוּן אַחַר כָּל בֵּית דִּין וּבֵית דִּין שֶׁעָמַד מִימוֹת משֶׁה וְעַד עַכְשָׁיו, שֶׁנֶּאֱמַר (שמות כד), וַיַּעַל משֶׁה וְאַהֲרֹן נָדָב וַאֲבִיהוּא וְשִׁבְעִים מִזִּקְנֵי יִשְׂרָאֵל. וְלָמָּה לֹא נִתְפָּרְשׁוּ שְׁמוֹתָן שֶׁל זְקֵנִים, אֶלָּא לְלַמֵּד, שֶׁכָּל שְׁלשָׁה וּשְׁלשָׁה שֶׁעָמְדוּ בֵית דִּין עַל יִשְׂרָאֵל, הֲרֵי הוּא כְבֵית דִּינוֹ שֶׁל משֶׁה. נָטַל מַקְלוֹ וּמְעוֹתָיו בְּיָדוֹ, וְהָלַךְ לְיַבְנֶה אֵצֶל רַבָּן גַּמְלִיאֵל בְּיוֹם שֶׁחָל יוֹם הַכִּפּוּרִים לִהְיוֹת בְּחֶשְׁבּוֹנוֹ. עָמַד רַבָּן גַּמְלִיאֵל וּנְשָׁקוֹ עַל רֹאשׁוֹ, אָמַר לוֹ, בֹּא בְשָׁלוֹם, רַבִּי וְתַלְמִידִי, רַבִּי בְחָכְמָה, וְתַלְמִידִי שֶׁקִּבַּלְתָּ דְּבָרָי: | 2.9. Rabban Gamaliel sent to him: I order you to appear before me with your staff and your money on the day which according to your count should be Yom Hakippurim. Rabbi Akiva went and found him in distress. He said to him: I can teach that whatever Rabban Gamaliel has done is valid, because it says, “These are the appointed seasons of the Lord, holy convocations, which you shall proclaim at their appointed times” (Leviticus 23:4), whether they are [proclaimed] at their proper time or not at their proper time, I have no other appointed times save these. He [Rabbi Joshua] then went to Rabbi Dosa ben Harkinas. He said to him: if we call in question the court of Rabban Gamaliel we must call in question the decisions of every court which has existed since the days of Moses until now. As it says, “Then Moses and Aaron, Nadav and Avihu and seventy of the elders of Israel went up” (Exodus 24:9). Why were the names of the elders not mentioned? To teach that every group of three which has acted as a court over Israel, behold it is like the court of Moses. He [Rabbi Joshua] took his staff and his money and went to Yavneh to Rabban Gamaliel on the day which according to his count should be Yom Hakippurim. Rabban Gamaliel rose and kissed him on his head and said to him: Come in peace, my teacher and my student my teacher in wisdom and my student because you have accepted my decision. |
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| 67. Pliny The Elder, Natural History, 7.73 (1st cent. CE - 1st cent. CE) Tagged with subjects: •pagan / pagans / pagan religion Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 118 |
68. New Testament, Apocalypse, 2.6, 2.15, 21.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •paganism/pagans Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 542, 544| 2.6. ἀλλὰ τοῦτο ἔχεις ὅτι μισεῖς τὰ ἔργα τῶν Νικολαϊτῶν, ἃ κἀγὼ μισῶ. 2.15. οὕτως ἔχεις καὶ σὺ κρατοῦντας τὴν διδαχὴν Νικολαϊτῶν ὁμοίως. 21.10. καὶ ἀπήνεγκέν μεἐν πνεύματιἐπὶ ὄροςμέγα καὶὑψηλόν, καὶἔδειξέν μοιτὴν πόλιν τὴν ἁγίαν Ἰερουσαλὴμκαταβαίνουσαν ἐκ τοῦ οὐρανοῦ ἀπὸ τοῦ θεοῦ, | 2.6. But this you have, that you hate the works of the Nicolaitans, which I also hate. 2.15. So you also have some who hold to the teaching of the Nicolaitans in the same way. 21.10. He carried me away in the Spirit to a great and high mountain, and showed me the holy city, Jerusalem, coming down out of heaven from God, |
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| 69. Tosefta, Ketuvot, 4.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •pagans/paganism Found in books: Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 569 |
| 70. Tosefta, Shabbat, 7.18 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •pagans/paganism Found in books: Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 308 |
| 71. Plutarch, Greek And Roman Questions, 276-277a (1st cent. CE - 2nd cent. CE) Tagged with subjects: •pagan / pagans / pagan religion Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 232 |
72. Plutarch, Brutus, 2.2, 2.4-2.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •pagan / pagans / pagan religion Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 262| 2.2. τῶν δὲ Ἑλληνικῶν φιλοσόφων οὐδενὸς μὲν, ὡς ἁπλῶς εἰπεῖν, ἀνήκοος ἦν οὐδὲ ἀλλότριος, διαφερόντως δʼ ἐσπουδάκει πρὸς τοὺς ἀπὸ Πλάτωνος. | 2.2. There was practically no Greek philosopher with whom Brutus was unacquainted or unfamiliar, but he devoted himself particularly to the disciples of Plato. |
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| 73. Plutarch, On Talkativeness, 502b, 511a, 511b, 398c (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 125 |
74. New Testament, Acts, 10.15, 10.28, 17.18, 17.22 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 279; van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 211, 212| 10.15. καὶ φωνὴ πάλιν ἐκ δευτέρου πρὸς αὐτόν Ἃ ὁ θεὸς ἐκαθάρισεν σὺ μὴ κοίνου. 10.28. ἔφη τε πρὸς αὐτούς Ὑμεῖς ἐπίστασθε ὡς ἀθέμιτόν ἐστιν ἀνδρὶ Ἰουδαίῳ κολλᾶσθαι ἢ προσέρχεσθαι ἀλλοφύλῳ· κἀμοὶ ὁ θεὸς ἔδειξεν μηδένα κοινὸν ἢ ἀκάθαρτον λέγειν ἄνθρωπον· 17.18. τινὲς δὲ καὶ τῶν Ἐπικουρίων καὶ Στωικῶν φιλοσόφων συνέβαλλον αὐτῷ, καί τινες ἔλεγον Τί ἂν θέλοι ὁ σπερμολόγος οὗτος λέγειν; οἱ δέ Ξένων δαιμονίων δοκεῖ καταγγελεὺς εἶναι· 17.22. σταθεὶς δὲ Παῦλος ἐν μέσῳ τοῦ Ἀρείου Πάγου ἔφη Ἄνδρες Ἀθηναῖοι, κατὰ πάντα ὡς δεισιδαιμονεστέρους ὑμᾶς θεωρῶ· | 10.15. A voice came to him again the second time, "What God has cleansed, you must not make unholy." 10.28. He said to them, "You yourselves know how it is an unlawful thing for a man who is a Jew to join himself or come to one of another nation, but God has shown me that I shouldn't call any man unholy or unclean. 17.18. Some of the Epicurean and Stoic philosophers also encountered him. Some said, "What does this babbler want to say?"Others said, "He seems to be advocating foreign demons," because he preached Jesus and the resurrection. 17.22. Paul stood in the midst of the Areopagus, and said, "You men of Athens, I perceive that you are very religious in all things. |
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| 75. Plutarch, On The Education of Children, 262 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •pagan / pagans / pagan religion Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 265 |
76. Tosefta, Sanhedrin, 4.1-4.2, 4.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 330| 4.1. כהן גדול שהרג את הנפש מזיד נהרג ושוגג גולה עבר על מצות עשה ועל מצות לא תעשה ושאר כל המצות הרי הוא כהדיוט לכל דבר ולא חולץ ולא חולצין לאשתו ולא מיבם אבל מיבמין לאשתו עומד בשורה להתנחם הסגן מימינו וראש בית אב משמאלו וכל העם אומרין לו אנו כפרתך והוא אומר להן תתברכו מן השמים עומד בשורה לנחם את אחרים הסגן וכהן שעבר מגדולתו מימינו ואבל משמאלו ואין רואין אותו ערום ולא כשהוא מסתפר ולא בבית המרחץ שנאמר (ויקרא כא) והכהן הגדול מאחיו אשר יוצק על ראשו שיהיו אחיו הכהנים נוהגין בו גדולה ואם רצה שירחצו אחרים עמו הרשות בידו ר\"י אומר אם רצה לנהוג בזיון בעצמו אין שומעין לו שנאמר (שם) וקדשתו על כרחו אמרו לו לר' יהודה אינו אומר (שם) ומן המקדש לא יצא אלא בשעת עבודה בלבד והולך להברות את אחרים ואחרים באין להברותו. 4.2. מלך ישראל אין עומד בשורה להתנחם ואין עומד בשורה לנחם את אבלים ואינו הולך להברות את אחרים אבל אחרים באין אצלו להברותו שנא' (שמואל ב ג׳:ל״ה) ויבא כל העם להברות את דוד לחם בעוד היום ועובר על מצות עשה ועל מצות לא תעשה ושאר כל המצות והרי הוא כהדיוט לכל דבר לא חולץ ולא חולצין לאשתו ולא מיבם ולא מיבמין לאשתו ר' יהודה אומר רצה לחלוץ הרשות בידו אמרו לו נמצאת פוגם כבודו של מלך ואין נושאין אלמנותו שנאמר (שמואל ב כ׳:ג׳) ותהיינה צרורות עד יום מותן אלמנות חיות ובורר לו נשים מ\"מ שירצה כהנות לויות וישראלית ואין רוכבין על סוסו ואין יושבין על כסאו ואין משתמשין בכתרו ובשרביטו ולא באחד מכל משמשיו מת כולן נשרפין עליו שנאמר (ירמיהו ל״ד:ה׳) בשלום תמות ובמשרפות אבותיך וגו' וכשם ששורפים על המלכים כך שורפים על הנשיאים אבל לא על ההדיוטות מה הן שורפין עליהן מטתו וכל כלי תשמישו כל העם עומדין והוא יושב ולא היתה ישיבה בעזרה אלא למלכי בית דוד בלבד וכל העם שותקין והוא מדבר הוא קורא אותן אחי ועמי שנאמר (דברי הימים א כ״ח:ב׳) שמעוני אחי ועמי והן קורין אותו אדונינו ורבינו שנאמר (מלכים א א׳:מ״ג) אבל אדונינו המלך דוד המליך את שלמה. 4.5. רבי יוסי אומר ראוי היה עזרא שתינתן תורה על ידו אלמלא קדמו משה נאמרה במשה עליה נאמרה בעזרא עליה נאמרה במשה עליה (שמות יט) ומשה עלה אל האלהים נאמרה בעזרא עליה (עזרא ז) הוא עזרא עלה מבבל מה עליה האמורה במשה למד תורה לישראל שנאמר (דברים ד) ואותי צוה ה' בעת ההיא ללמד אתכם אף העליה האמורה בעזרא לימד תורה לישראל שנאמר (עזרא ז) כי עזרא הכין לבבו לדרוש את תורת ה' ולעשות וללמד בישראל חוק ומשפט ואף הוא נתון על ידו כתב ולשון שנאמר (עזרא ד) וכתב הנשתוון כתוב ארמית ומתורגם ארמית מה תרגומו ארמית אף כתוב ארמית ואומר (דנייאל ה) ולא כהלין כתבא למקרא וגו' מלמד שבאותו היום ניתן ואומר (דברים יז) וכתב לו את משנה התורה הזאת תורה העתידה לשתנות למה נקרא שמו אשורי על שום שעלה עמהן מאשור רבי אומר בכתב אשורי נתנה תורה לישראל וכשחטאו נהפכה להן לשון וכששבו בימי עזרא חזרה להן אשורית שנא' (זכריה ט) שובו לבצרון וגו' ר\"ש בן אלעזר אומר משם ר\"א בן פרטא שאמר משם ר\"א המודעי בכתב זה ניתנה תורה לישראל שנאמר (שמות כז) ווי העמודים ווין שהן דומים לעמודים ואומר (אסתר ח) ואל היהודים ככתבם וכלשונם מה לשונם בלשון הזה אף כתבם בלשון הזה למה נקרא שמו אשורי ע\"ש שהוא מאושר בכתבו א\"כ למה נאמר (דברים יז) וכתב לו את משנה התורה הזאת מלמד ששתי תורות כותב לו אחת שנכנסת ויוצאה עמו ואחת שמונחת לו בתוך הבית זו שנכנסת ויוצאה עמו לא תכנס עמו לא למרחץ ולא לבית המים שנאמר (שם) והיתה עמו וקרא בו כל ימי חייו וגו' במקום הראוי לקרות בו והלא דברים ק\"ו ומה אם מלך ישראל שלא עסק אלא בצרכי צבור נאמר בו והיתה עמו וקרא בו כל ימי חייו שאר בני אדם על אחת כמה וכמה וכיוצא בו (דברים לד) ויהושע בן נון מלא רוח חכמה כי סמך משה את ידיו וגו' וכן הוא אומר (שמות לג) ויהושע בן נון נער וכן הוא אומר (יהושוע א) לא ימוש ספר התורה הזה מפיך והגית בו יומם ולילה והרי דברים ק\"ו ומה יהושע בן נון שעסק בכיבוש הארץ ועומד לחלקה לישראל נאמר בו לא ימוש וגו' שאר בני אדם עאכו\"כ. | |
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77. New Testament, 2 Peter, 2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •pagan / pagans / pagan religion, relationship with christians •pagan / pagans / pagan religion, sources Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 120 | 2. , But there also arose false prophets among the people, as among you also there will be false teachers, who will secretly bring in destructive heresies, denying even the Master who bought them, bringing on themselves swift destruction. , Many will follow their destructive ways, and as a result, the way of the truth will be maligned. , In covetousness they will exploit you with deceptive words: whose sentence now from of old doesn't linger, and their destruction will not slumber. , For if God didn't spare angels when they sinned, but cast them down to Tartarus, and committed them to pits of darkness, to be reserved to judgment; , and didn't spare the ancient world, but preserved Noah with seven others, a preacher of righteousness, when he brought a flood on the world of the ungodly; , and turning the cities of Sodom and Gomorrah into ashes, condemned them to destruction, having made them an example to those who would live ungodly; , and delivered righteous Lot, who was very distressed by the lustful life of the wicked , (for that righteous man dwelling among them, was tormented in his righteous soul from day to day with seeing and hearing lawless deeds): , the Lord knows how to deliver the godly out of temptation and to keep the unrighteous under punishment for the day of judgment; , but chiefly those who walk after the flesh in the lust of defilement, and despise authority. Daring, self-willed, they are not afraid to speak evil of dignitaries; , whereas angels, though greater in might and power, don't bring a railing judgment against them before the Lord. , But these, as unreasoning creatures, born natural animals to be taken and destroyed, speaking evil in matters about which they are ignorant, will in their destroying surely be destroyed, , receiving the wages of unrighteousness; people who count it pleasure to revel in the day-time, spots and blemishes, reveling in their deceit while they feast with you; , having eyes full of adultery, and who can't cease from sin; enticing unsettled souls; having a heart trained in greed; children of cursing; , forsaking the right way, they went astray, having followed the way of Balaam the son of Beor, who loved the wages of wrong-doing; , but he was rebuked for his own disobedience. A mute donkey spoke with man's voice and stopped the madness of the prophet. , These are wells without water, clouds driven by a storm; for whom the blackness of darkness has been reserved forever. , For, uttering great swelling words of emptiness, they entice in the lusts of the flesh, by licentiousness, those who are indeed escaping from those who live in error; , promising them liberty, while they themselves are bondservants of corruption; for by whom a man is overcome, by the same is he also brought into bondage. , For if, after they have escaped the defilement of the world through the knowledge of the Lord and Savior Jesus Christ, they are again entangled therein and overcome, the last state has become worse with them than the first. , For it would be better for them not to have known the way of righteousness, than, after knowing it, to turn back from the holy commandment delivered to them. , 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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| 78. Plutarch, On Stoic Self-Contradictions, 1051c (1st cent. CE - 2nd cent. CE) Tagged with subjects: •pagan / pagans / pagan religion Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 232 |
| 79. Plutarch, Lycurgus, 20.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •pagan / pagans / pagan religion Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 264 |
80. New Testament, John, 1.9, 1.33, 4.20-4.24, 6.63, 7.20, 7.39, 8.48-8.49, 8.52, 9.1, 9.3-9.5, 9.38, 10.6, 10.20-10.21, 12.20-12.21, 14.6-14.17, 14.26, 15.26, 16.13-16.14, 17.25, 18.3, 18.12, 18.18, 19.6, 20.22 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 544; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 232, 235, 236| 1.9. Ἦν τὸ φῶς τὸ ἀληθινὸν ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον. 1.33. κἀγὼ οὐκ ᾔδειν αὐτόν, ἀλλʼ ὁ πέμψας με βαπτίζειν ἐν ὕδατι ἐκεῖνός μοι εἶπεν Ἐφʼ ὃν ἂν ἴδῃς τὸ πνεῦμα καταβαῖνον καὶ μένον ἐπʼ αὐτόν, οὗτός ἐστιν ὁ βαπτίζων ἐν πνεύματι ἁγίῳ· 4.20. οἱ πατέρες ἡμῶν ἐν τῷ ὄρει τούτῳ προσεκύνησαν· καὶ ὑμεῖς λέγετε ὅτι ἐν Ἰεροσολύμοις ἐστὶν ὁ τόπος ὅπου προσκυνεῖν δεῖ. 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. 6.63. τὸ πνεῦμά ἐστιν τὸ ζωοποιοῦν, ἡ σὰρξ οὐκ ὠφελεῖ οὐδέν· τὰ ῥήματα ἃ ἐγὼ λελάληκα ὑμῖν πνεῦμά ἐστιν καὶ ζωή ἐστιν· 7.20. ἀπεκρίθη ὁ ὄχλος Δαιμόνιον ἔχεις· τίς σε ζητεῖ 7.39. Τοῦτο δὲ εἶπεν περὶ τοῦ πνεύματος οὗ ἔμελλον λαμβάνειν οἱ πιστεύσαντες εἰς αὐτόν· οὔπω γὰρ ἦν πνεῦμα, ὅτι Ἰησοῦς οὔπω ἐδοξάσθη. 8.48. ἀπεκρίθησαν οἱ Ἰουδαῖοι καὶ εἶπαν αὐτῷ Οὐ καλῶς λέγομεν ἡμεῖς ὅτι Σαμαρείτης εἶ σὺ καὶ δαιμόνιον ἔχεις; 8.49. ἀπεκρίθη Ἰησοῦς Ἐγὼ δαιμόνιον οὐκ ἔχω, ἀλλὰ τιμῶ τὸν πατέρα μου, καὶ ὑμεῖς ἀτιμάζετέ με. 8.52. εἶπαν αὐτῷ οἱ Ἰουδαῖοι Νῦν ἐγνώκαμεν ὅτι δαιμόνιον ἔχεις. Ἀβραὰμ ἀπέθανεν καὶ οἱ προφῆται, καὶ σὺ λέγεις Ἐάν τις τὸν λόγον μου τηρήσῃ, οὐ μὴ γεύσηται θανάτου εἰς τὸν αἰῶνα· 9.1. Καὶ παράγων εἶδεν ἄνθρωπον τυφλὸν ἐκ γενετῆς. 9.3. ἀπεκρίθη Ἰησοῦς Οὔτε οὗτος ἥμαρτεν οὔτε οἱ γονεῖς αὐτοῦ, ἀλλʼ ἵνα φανερωθῇ τὰ ἔργα τοῦ θεοῦ ἐν αὐτῷ. 9.4. ἡμᾶς δεῖ ἐργάζεσθαι τὰ ἔργα τοῦ πέμψαντός με ἕως ἡμέρα ἐστίν· ἔρχεται νὺξ ὅτε οὐδεὶς δύναται ἐργάζεσθαι. 9.5. ὅταν ἐν τῷ κόσμῳ ὦ, φῶς εἰμὶ τοῦ κόσμου. 9.38. ὁ δὲ ἔφη Πιστεύω, κύριε· καὶ προσεκύνησεν αὐτῷ. 10.6. ἐκεῖνοι δὲ οὐκ ἔγνωσαν τίνα ἦν ἃ ἐλάλει αὐτοῖς. 10.20. ἔλεγον δὲ πολλοὶ ἐξ αὐτῶν Δαιμόνιον ἔχει καὶ μαίνεται· τί αὐτοῦ ἀκούετε; 10.21. ἄλλοι ἔλεγον Ταῦτα τὰ ῥήματα οὐκ ἔστιν δαιμονιζομένου· μὴ δαιμόνιον δύναται τυφλῶν ὀφθαλμοὺς ἀνοῖξαι; 12.20. Ἦσαν δὲ Ἕλληνές τινες ἐκ τῶν ἀναβαινόντων ἵνα προσκυνήσωσιν ἐν τῇ ἑορτῇ· 12.21. οὗτοι οὖν προσῆλθαν Φιλίππῳ τῷ ἀπὸ Βηθσαιδὰ τῆς Γαλιλαίας, καὶ ἠρώτων αὐτὸν λέγοντες Κύριε, θέλομεν τὸν Ἰησοῦν ἰδεῖν. 14.6. λέγει αὐτῷ Ἰησοῦς Ἐγώ εἰμι ἡ ὁδὸς καὶ ἡ ἀλήθεια καὶ ἡ ζωή· οὐδεὶς ἔρχεται πρὸς τὸν πατέρα εἰ μὴ διʼ ἐμοῦ. 14.7. εἰ ἐγνώκειτέ με, καὶ τὸν πατέρα μου ἂν ἤδειτε· ἀπʼ ἄρτι γινώσκετε αὐτὸν καὶ ἑωράκατε. 14.8. Λέγει αὐτῷ Φίλιππος Κύριε, δεῖξον ἡμῖν τὸν πατέρα, καὶ ἀρκεῖ ἡμῖν. 14.9. λέγει αὐτῷ [ὁ] Ἰησοῦς Τοσοῦτον χρόνον μεθʼ ὑμῶν εἰμὶ καὶ οὐκ ἔγνωκάς με, Φίλιππε; ὁ ἑωρακὼς ἐμὲ ἑωρακεν τὸν πατέρα· πῶς σὺ λέγεις Δεῖξον ἡμῖν τὸν πατέρα; 14.10. οὐ πιστεύεις ὅτι ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί ἐστιν; τὰ ῥήματα ἃ ἐγὼ λέγω ὑμῖν ἀπʼ ἐμαυτοῦ οὐ λαλῶ· ὁ δὲ πατὴρ ἐν ἐμοὶ μένων ποιεῖ τὰ ἔργα αὐτοῦ. 14.11. πιστεύετέ μοι ὅτι ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί· εἰ δὲ μή, διὰ τὰ ἔργα αὐτὰ πιστεύετε. 14.12. Ἀμὴν ἀμὴν λέγω ὑμῖν, ὁ πιστεύων εἰς ἐμὲ τὰ ἔργα ἃ ἐγὼ ποιῶ κἀκεῖνος ποιήσει, καὶ μείζονα τούτων ποιήσει, ὅτι ἐγὼ πρὸς τὸν πατέρα πορεύομαι· 14.13. καὶ ὅτι ἂν αἰτήσητε ἐν τῷ ὀνόματί μου τοῦτο ποιήσω, ἵνα δοξασθῇ ὁ πατὴρ ἐν τῷ υἱῷ· 14.14. ἐάν τι αἰτήσητέ [με] ἐν τῷ ὀνόματί μου τοῦτο ποιήσω. 14.15. Ἐὰν ἀγαπᾶτέ με, τὰς ἐντολὰς τὰς ἐμὰς τηρήσετε· 14.16. κἀγὼ ἐρωτήσω τὸν πατέρα καὶ ἄλλον παράκλητον δώσει ὑμῖν ἵνα ᾖ μεθʼ ὑμῶν εἰς τὸν αἰῶνα, 14.17. τὸ πνεῦμα τῆς ἀληθείας, ὃ ὁ κόσμος οὐ δύναται λαβεῖν, ὅτι οὐ θεωρεῖ αὐτὸ οὐδὲ γινώσκει· ὑμεῖς γινώσκετε αὐτό, ὅτι παρʼ ὑμῖν μένει καὶ ἐν ὑμῖν ἐστίν. 14.26. ὁ δὲ παράκλητος, τὸ πνεῦμα τὸ ἅγιον ὃ πέμψει ὁ πατὴρ ἐν τῷ ὀνόματί μου, ἐκεῖνος ὑμᾶς διδάξει πάντα καὶ ὑπομνήσει ὑμᾶς πάντα ἃ εἶπον ὑμῖν ἐγώ. 15.26. Ὅταν ἔλθῃ ὁ παράκλητος ὃν ἐγὼ πέμψω ὑμῖν παρὰ τοῦ πατρός, τὸ πνεῦμα τῆς ἀληθείας ὃ παρὰ τοῦ πατρὸς ἐκπορεύεται, ἐκεῖνος μαρτυρήσει περὶ ἐμοῦ· καὶ ὑμεῖς δὲ μαρτυρεῖτε, 16.13. ὅταν δὲ ἔλθῃ ἐκεῖνος, τὸ πνεῦμα τῆς ἀληθείας, ὁδηγήσει ὑμᾶς εἰς τὴν ἀλήθειαν πᾶσαν, οὐ γὰρ λαλήσει ἀφʼ ἑαυτοῦ, ἀλλʼ ὅσα ἀκούει λαλήσει, καὶ τὰ ἐρχόμενα ἀναγγελεῖ ὑμῖν. 16.14. ἐκεῖνος ἐμὲ δοξάσει, ὅτι ἐκ τοῦ ἐμοῦ λήμψεται καὶ ἀναγγελεῖ ὑμῖν. 17.25. Πατὴρ δίκαιε, καὶ ὁ κόσμος σε οὐκ ἔγνω, ἐγὼ δέ σε ἔγνων, καὶ οὗτοι ἔγνωσαν ὅτι σύ με ἀπέστειλας, 18.3. ὁ οὖν Ἰούδας λαβὼν τὴν σπεῖραν καὶ ἐκ τῶν ἀρχιερέων καὶ [ἐκ] τῶν Φαρισαίων ὑπηρέτας ἔρχεται ἐκεῖ μετὰ φανῶν καὶ λαμπάδων καὶ ὅπλων. 18.12. Ἡ οὖν σπεῖρα καὶ ὁ χιλίαρχος καὶ οἱ ὑπηρέται τῶν Ἰουδαίων συνέλαβον τὸν Ἰησοῦν καὶ ἔδησαν αὐτὸν 18.18. λέγει ἐκεῖνος Οὐκ εἰμί. ἱστήκεισαν δὲ οἱ δοῦλοι καὶ οἱ ὑπηρέται ἀνθρακιὰν πεποιηκότες, ὅτι ψύχος ἦν, καὶ ἐθερμαίνοντο· ἦν δὲ καὶ ὁ Πέτρος μετʼ αὐτῶν ἑστὼς καὶ θερμαινόμενος. 19.6. ὅτε οὖν εἶδον αὐτὸν οἱ ἀρχιερεῖς καὶ οἱ ὑπηρέται ἐκραύγασαν λέγοντες Σταύρωσον σταύρωσον. λέγει αὐτοῖς ὁ Πειλᾶτος Λάβετε αὐτὸν ὑμεῖς καὶ σταυρώσατε, ἐγὼ γὰρ οὐχ εὑρίσκω ἐν αὐτῷ αἰτίαν. 20.22. καὶ τοῦτο εἰπὼν ἐνεφύσησεν καὶ λέγει αὐτοῖς Λάβετε πνεῦμα ἅγιον· | 1.9. The true light that enlightens everyone was coming into the world. 1.33. I didn't recognize him, but he who sent me to baptize in water, he said to me, 'On whomever you will see the Spirit descending, and remaining on him, the same is he who baptizes in the Holy Spirit.' 4.20. Our fathers worshiped in this mountain, and you Jews say that in Jerusalem is the place where people ought to worship." 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." 6.63. It is the spirit who gives life. The flesh profits nothing. The words that I speak to you are spirit, and are life. 7.20. The multitude answered, "You have a demon! Who seeks to kill you?" 7.39. But he said this about the Spirit, which those believing in him were to receive. For the Holy Spirit was not yet given, because Jesus wasn't yet glorified. 8.48. Then the Jews answered him, "Don't we say well that you are a Samaritan, and have a demon?" 8.49. Jesus answered, "I don't have a demon, but I honor my Father, and you dishonor me. 8.52. Then the Jews said to him, "Now we know that you have a demon. Abraham died, and the prophets; and you say, 'If a man keeps my word, he will never taste of death.' 9.1. As he passed by, he saw a man blind from birth. 9.3. Jesus answered, "Neither did this man sin, nor his parents; but, that the works of God might be revealed in him. 9.4. I must work the works of him who sent me, while it is day. The night is coming, when no one can work. 9.5. While I am in the world, I am the light of the world." 9.38. He said, "Lord, I believe!" and he worshiped him. 10.6. Jesus spoke this parable to them, but they didn't understand what he was telling them. 10.20. Many of them said, "He has a demon, and is insane! Why do you listen to him?" 10.21. Others said, "These are not the sayings of one possessed by a demon. It isn't possible for a demon to open the eyes of the blind, is it?" 12.20. Now there were certain Greeks among those that went up to worship at the feast. 12.21. These, therefore, came to Philip, who was from Bethsaida of Galilee, and asked him, saying, "Sir, we want to see Jesus." 14.6. Jesus said to him, "I am the way, the truth, and the life. No one comes to the Father, except through me. 14.7. If you had known me, you would have known my Father also. From now on, you know him, and have seen him." 14.8. Philip said to him, "Lord, show us the Father, and that will be enough for us." 14.9. Jesus said to him, "Have I been with you such a long time, and do you not know me, Philip? He who has seen me has seen the Father. How do you say, 'Show us the Father?' 14.10. Don't you believe that I am in the Father, and the Father in me? The words that I tell you, I speak not from myself; but the Father who lives in me does his works. 14.11. Believe me that I am in the Father, and the Father in me; or else believe me for the very works' sake. 14.12. Most assuredly I tell you, he who believes in me, the works that I do, he will do also; and greater works than these will he do; because I am going to my Father. 14.13. Whatever you will ask in my name, that will I do, that the Father may be glorified in the Son. 14.14. If you will ask anything in my name, I will do it. 14.15. If you love me, keep my commandments. 14.16. I will pray to the Father, and he will give you another Counselor, that he may be with you forever, -- 14.17. the Spirit of truth, whom the world can't receive; for it doesn't see him, neither knows him. You know him, for he lives with you, and will be in you. 14.26. But the Counselor, the Holy Spirit, whom the Father will send in my name, he will teach you all things, and will remind you of all that I said to you. 15.26. "When the Counselor has come, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will testify about me. 16.13. However when he, the Spirit of truth, has come, he will guide you into all truth, for he will not speak from himself; but whatever he hears, he will speak. He will declare to you things that are coming. 16.14. He will glorify me, for he will take from what is mine, and will declare it to you. 17.25. Righteous Father, the world hasn't known you, but I knew you; and these knew that you sent me. 18.3. Judas then, having taken a detachment of soldiers and officers from the chief priests and the Pharisees, came there with lanterns, torches, and weapons. 18.12. So the detachment, the commanding officer, and the officers of the Jews, seized Jesus and bound him, 18.18. Now the servants and the officers were standing there, having made a fire of coals, for it was cold. They were warming themselves. Peter was with them, standing and warming himself. 19.6. When therefore the chief priests and the officers saw him, they shouted, saying, "Crucify! Crucify!"Pilate said to them, "Take him yourselves, and crucify him, for I find no basis for a charge against him." 20.22. When he had said this, he breathed on them, and said to them, "Receive the Holy Spirit! |
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81. New Testament, Luke, 5.18, 6.36-6.37, 7.43, 11.5-11.8, 13.30 (1st cent. CE - 1st cent. CE) Tagged with subjects: •pagan/pagans •pagan / pagans / pagan religion Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 245; van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 204, 217| 5.18. καὶ ἰδοὺ ἄνδρες φέροντες ἐπὶ κλίνης ἄνθρωπον ὃς ἦν παραλελυμένος, καὶ ἐζήτουν αὐτὸν εἰσενεγκεῖν καὶ θεῖναι [αὐτὸν] ἐνώπιον αὐτοῦ. 6.36. Γίνεσθε οἰκτίρμονες καθὼς ὁ πατὴρ ὑμῶν οἰκτίρμων ἐστίν· 6.37. καὶ μὴ κρίνετε, καὶ οὐ μὴ κριθῆτε· καὶ μὴ καταδικάζετε, καὶ οὐ μὴ καταδικασθῆτε. ἀπολύετε, καὶ ἀπολυθήσεσθε· 7.43. ἀποκριθεὶς Σίμων εἶπεν Ὑπολαμβάνω ὅτι ᾧ τὸ πλεῖον ἐχαρίσατο. ὁ δὲ εἶπεν αὐτῷ Ὀρθῶς ἔκρινας. 11.5. Καὶ εἶπεν πρὸς αὐτούς Τίς ἐξ ὑμῶν ἕξει φίλον καὶ πορεύσεται πρὸς αὐτὸν μεσονυκτίου καὶ εἴπῃ αὐτῷ Φίλε, χρῆσόν μοι τρεῖς ἄρτους, 11.6. ἐπειδὴ φίλος μου παρεγένετο ἐξ ὁδοὺ πρός με καὶ οὐκ ἔχω ὃ παραθήσω αὐτῷ· 11.7. κἀκεῖνος ἔσωθεν ἀποκριθεὶς εἴπῃ Μή μοι κόπους πάρεχε· ἤδη ἡ θύρα κέκλεισται, καὶ τὰ παιδία μου μετʼ ἐμοῦ εἰς τὴν κοίτην εἰσίν· οὐ δύναμαι ἀναστὰς δοῦναί σοι. 11.8. λέγω ὑμῖν, εἰ καὶ οὐ δώσει αὐτῷ ἀναστὰς διὰ τὸ εἶναι φίλον αὐτοῦ, διά γε τὴν ἀναιδίαν αὐτοῦ ἐγερθεὶς δώσει αὐτῷ ὅσων χρῄζει. 13.30. καὶ ἰδοὺ εἰσὶν ἔσχατοι οἳ ἔσονται πρῶτοι, καὶ εἰσὶν πρῶτοι οἳ ἔσονται ἔσχατοι. | 5.18. Behold, men brought a paralyzed man on a cot, and they sought to bring him in to lay before Jesus. 6.36. Therefore be merciful, Even as your Father is also merciful. 6.37. Don't judge, And you won't be judged. Don't condemn, And you won't be condemned. Set free, And you will be set free. 7.43. Simon answered, "He, I suppose, to whom he forgave the most."He said to him, "You have judged correctly." 11.5. He said to them, "Which of you, if you go to a friend at midnight, and tell him, 'Friend, lend me three loaves of bread, 11.6. for a friend of mine has come to me from a journey, and I have nothing to set before him,' 11.7. and he from within will answer and say, 'Don't bother me. The door is now shut, and my children are with me in bed. I can't get up and give it to you'? 11.8. I tell you, although he will not rise and give it to him because he is his friend, yet because of his persistence, he will get up and give him as many as he needs. 13.30. Behold, there are some who are last who will be first, and there are some who are first who will be last." |
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| 82. Plutarch, Dion, 1.1, 2.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •pagan / pagans / pagan religion Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 232, 262 |
83. Lucian, The Passing of Peregrinus, 11 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •paganism/pagans Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 497 | 11. Christians, in Palestine, and picked up their queer creed. I can tell you, he pretty soon convinced them of his superiority; prophet, elder, ruler of the Synagogue — he was everything at once; expounded their books, commented on them, wrote books himself. They took him for a God, accepted his laws, and declared him their president. The Christians, you know, worship a man to this day, — the distinguished personage who introduced their novel rites, and was crucified on that account. Well, the end of it was that Proteus was arrested and thrown 11. It was now that he came across the priests and scribes of the Christians, in Palestine, and picked up their queer creed. I can tell you, he pretty soon convinced them of his superiority; prophet, elder, ruler of the Synagogue–he was everything at once; expounded their books, commented on them, wrote books himself. They took him for a God, accepted his laws, and declared him their president. The Christians, you know, worship a man to this day,–the distinguished personage who introduced their novel rites, and was crucified on that account. Well, the end of it was that Proteus was arrested and thrown into prison. |
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84. Anon., Sifre Numbers, 82 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •pagans/paganism Found in books: Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 569 | 82. " (Bamidbar 10:33) \"And they journeyed from the mountain of the L-rd a journey of three days\": Is it not written (Devarim 1:2) \"eleven days from Chorev .. until Kadesh Barnea\"? What, then, is the intent of \"And they journeyed … a journey of three days\"? They traveled on that day a three-day journey, and the Shechinah preceded them, so that they could enter the land immediately. [It is the way of men who go to war, that when they start, they rejoice, and the longer they exert themselves the more they weaken. Not so, however, with Israel — the more they exert themselves, the more they rejoice, and they say \"Let us go and inherit Eretz Yisrael,\" viz. (Joshua 4:10) \"And the people hastened and they crossed\" (the Jordan). Our fathers said: Once they sinned, it was decreed against them (Bamidbar 14:29) \"In this desert will your carcasses fall.\" But we will not sin and die; we will go and inherit Eretz Yisrael!\"] (Bamidbar 10:33) \"And the ark of the covet of the L-rd preceded them.\" This ark that preceded them contained the broken tablets, but the ark containing the tablets moved in the midst of the encampments, as it is written (Bamidbar 14:44) \"and the ark of the covet of Moses and the L-rd did not stir from the midst of the camp.\" R. Shimon b. Yochai says: It is not written \"And the ark of the L-rd,\" but \"and the ark of the covet of the L-rd.\" An analogy: A viceroy precedes his army to prepare a camp ground for them; thus does the Shechinah precede Israel. \"to look out a resting place for them\": This is the intent of (Bamidbar 21:1) \"And the Canaanite heard, the king of Arad, that Israel was coming by way of Atharim, etc.\": When they heard that Aaron had died, they said: \"The high-priest has died and their great Lookout has gone, and the pillar of cloud that waged war for them — this is the time to go and fight them.\" R. Shimon b. Yochai says: It was a great degradation for Israel to say (Devarim 1:22) \"Let us send out men before us and let them spy out the land for us.\" The L-rd said to them: If when you were in \"a land of desert and pit,\" I looked out the way for you, how much more so, when you are entering a good, broad land, a land flowing milk and honey!", |
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85. Anon., Sifre Deuteronomy, 154, 328, 335, 38, 306 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 521, 530, 548, 549, 550, 552 | 306. R. Meir was wont to say: When Israel were meritorious, they bore witness over themselves, viz. (Joshua 24:22) "And Joshua said to the people: Bear witness over yourselves that you have chosen the L-rd to serve Him. And they said: We are witnesses." When they went astray, viz. (Hoshea 12:1) "Ephraim has surrounded Me with falsehood, and the house of Israel with deceit," the tribe of Judah and Benjamin testified against them, viz. (Isaiah 5:3-4) "And now, dweller of Jerusalem and man of Judah. What more could have been done for my vineyard that I did not do for it?" When the tribe of Judah went astray, viz. (Malachi 2:11) "Judah has been faithless, etc.", He had the prophets bear witness against them, viz. (II Kings 17:13) "The L-rd has borne witness against Israel and Judah by the prophets of every vision, etc." When they went astray with the prophets, viz. (II Chronicles 36:16) "And they mocked the messengers of G-d and despised His prophets," He had the heavens bear witness against them, viz. (Devarim 4:26, 30:19) "I call to bear witness against you this day, the heavens." When they went astray with the heavens, viz. (Jeremiah 7:17) "Do you not see what they are doing in the cities of Judah and in the streets of Jerusalem? (18) The children are gathering wood, and the gatherers are kindling the fire, and the women are kneading dough to make cakes for the queen of |
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| 86. Anon., Sifra, 9.9 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 498 |
| 87. Marcus Aurelius Emperor of Rome, Meditations, 11.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •pagan / pagans / pagan religion Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 289 |
88. Lucian, Alexander The False Prophet, 43 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •paganism/pagans Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 526 | 43. Sacerdos of Tius; the intelligence of the latter you may gauge from his questions. I read it inscribed in golden letters in Sacerdos's house at Tius. 'Tell me, lord Glycon,' said he, 'who you are.' 'The new Asclepius.' 'Another, different from the former one? Is that the meaning?' 'That it is not lawful for you to learn.' 'And how many years will you sojourn and prophesy among us?' 'A thousand and three.' 'And after that, whither will you go?' 'To Bactria; for the barbarians too must be blessed with my presence.' 'The other oracles, at Didymus and Clarus and Delphi, have they still the spirit of your grandsire Apollo, or are the answers that now come from them forgeries?' 'That, too, desire not to know; it is not lawful.' 'What shall I be after this life?' 'A camel; then a horse; then a wise man, no less a prophet than Alexander.' Such was the conversation. There was added to it an oracle in verse, inspired by the fact that Sacerdos was an associate of Lepidus: Shun Lepidus; an evil fate awaits him. As I have said, Alexander was much afraid of Epicurus, and the solvent action of his logic on imposture. On one occasion, indeed, an Epicurean got himself into great 43. I will now give you a conversation between Glycon and one Sacerdos of Tius[1]; the intelligence of the latter you may gauge from his questions. I read it inscribed in golden letters in Sacerdos’s house at Tius. ‘Tell me, lord Glycon,’ said he, ‘who you are.’ ‘The new Asclepius.’ ‘Another, different from the former one? Is that the meaning?’ ‘That it is not lawful for you to learn.’ ‘And how many years will you sojourn and prophesy among us?’ ‘A thousand and three.’ ‘And after that, whither will you go?’ ‘To Bactria; for the barbarians too must be blessed with my presence.’ ‘The other oracles, at Didymus and Clarus and Delphi, have they still the spirit of your grandsire Apollo, or are the answers that now come from them forgeries?’ ‘That, too, desire not to know; it is not lawful.’ ‘What shall I be after this life?’ ‘A camel; then a horse; then a wise man, no less a prophet than Alexander.’ Such was the conversation. There was added to it an oracle in verse, inspired by the fact that Sacerdos was an associate of Lepidus:Shun Lepidus; an evil fate awaits him.As I have said, Alexander was much afraid of Epicurus, and the solvent action of his logic on imposture. [1] Tius | A Greek town on the coast of Bithynia. |
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89. Pausanias, Description of Greece, 10.12 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •pagan / pagans / pagan religion Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 116 | 10.12. , There is a rock rising up above the ground. On it, say the Delphians, there stood and chanted the oracles a woman, by name Herophile and surnamed Sibyl. The former Sibyl I find was as ancient as any; the Greeks say that she was a daughter of Zeus by Lamia, daughter of Poseidon, that she was the first woman to chant oracles, and that the name Sibyl was given her by the Libyans., Herophile was younger than she was, but nevertheless she too was clearly born before the Trojan war, as she foretold in her oracles that Helen would be brought up in Sparta to be the ruin of Asia and of Europe, and that for her sake the Greeks would capture Troy . The Delians remember also a hymn this woman composed to Apollo. In her poem she calls herself not only Herophile but also Artemis, and the wedded wife of Apollo, saying too sometimes that she is his sister, and sometimes that she is his daughter., These statements she made in her poetry when in a frenzy and possessed by the god. Elsewhere in her oracles she states that her mother was an immortal, one of the nymphs of Ida, while her father was a human. These are the verses:— I am by birth half mortal, half divine; An immortal nymph was my mother, my father an eater of corn; On my mother's side of Idaean birth, but my fatherland was red Marpessus, sacred to the Mother, and the river Aidoneus. , Even to-day there remain on Trojan Ida the ruins of the city Marpessus, with some sixty inhabitants. All the land around Marpessus is reddish and terribly parched, so that the light and porous nature of Ida in this place is in my opinion the reason why the river Aidoneus sinks into the ground, rises to sink once more, finally disappearing altogether beneath the earth. Marpessus is two hundred and forty stades distant from Alexandria in the Troad ., The inhabitants of this Alexandria say that Herophile became the attendant of the temple of Apollo Smintheus, and that on the occasion of Hecuba's dream she uttered the prophecy which we know was actually fulfilled. This Sibyl passed the greater part of her life in Samos, but she also visited Clarus in the territory of Colophon, Delos and Delphi . Whenever she visited Delphi, she would stand on this rock and sing her chants., However, death came upon her in the Troad, and her tomb is in the grove of the Sminthian with these elegiac verses inscribed upon the tomb-stone:— Here I am, the plain-speaking Sibyl of Phoebus, Hidden beneath this stone tomb. A maiden once gifted with voice, but now for ever voiceless, By hard fate doomed to this fetter. But I am buried near the nymphs and this Hermes, Enjoying in the world below a part of the kingdom I had then. The Hermes stands by the side of the tomb, a square-shaped figure of stone. On the left is water running down into a well, and the images of the nymphs., The Erythraeans, who are more eager than any other Greeks to lay claim to Herophile, adduce as evidence a mountain called Mount Corycus with a cave in it, saying that Herophile was born in it, and that she was a daughter of Theodorus, a shepherd of the district, and of a nymph. They add that the surname Idaean was given to the nymph simply because the men of those days called idai places that were thickly wooded. The verse about Marpessus and the river Aidoneus is cut out of the oracles by the Erythraeans., The next woman to give oracles in the same way, according to Hyperochus of Cumae, a historian, was called Demo, and came from Cumae in the territory of the Opici. The Cumaeans can point to no oracle given by this woman, but they show a small stone urn in a sanctuary of Apollo, in which they say are placed the bones of the Sibyl., Later than Demo there grew up among the Hebrews above Palestine a woman who gave oracles and was named Sabbe. They say that the father of Sabbe was Berosus, and her mother Erymanthe. But some call her a Babylonian Sibyl, others an Egyptian., Phaennis, daughter of a king of the Chaonians, and the Peleiae (Doves) at Dodona also gave oracles under the inspiration of a god, but they were not called by men Sibyls. To learn the date of Phaennis and to read her oracles ... for Phaennis was born when Antiochus was establishing his kingship immediately after the capture of Demetrius. 281-280 B.C The Peleiades are said to have been born still earlier than Phemonoe, and to have been the first women to chant these verses:— Zeus was, Zeus is, Zeus shall be; O mighty Zeus. Earth sends up the harvest, therefore sing the praise of earth as Mother. , It is said that the men who uttered oracles were Euclus of Cyprus, the Athenians Musaeus, son of Antiophemus, and Lycus, son of Pandion, and also Bacis, a Boeotian who was possessed by nymphs. I have read the oracles of all these except those of Lycus. These are the women and men who, down to the present day, are said to have been the mouthpiece by which a god prophesied. But time is long, and perhaps similar things may occur again. |
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90. Irenaeus, Refutation of All Heresies, 5.33.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •paganism/pagans Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 497 | 5.33.4. And these things are bone witness to in writing by Papias, the hearer of John, and a companion of Polycarp, in his fourth book; for there were five books compiled (suntetagmena) by him. And he says in addition, "Now these things are credible to believers." And he says that, "when the traitor Judas did not give credit to them, and put the question, 'How then can things about to bring forth so abundantly be wrought by the Lord?' the Lord declared, 'They who shall come to these [times] shall see.'" When prophesying of these times, therefore, Esaias says: "The wolf also shall feed with the lamb, and the leopard shall take his rest with the kid; the calf also, and the bull, and the lion shall eat together; and a little boy shall lead them. The ox and the bear shall feed together, and their young ones shall agree together; and the lion shall eat straw as well as the ox. And the infant boy shall thrust his hand into the asp's den, into the nest also of the adder's brood; and they shall do no harm, nor have power to hurt anything in my holy mountain." And again he says, in recapitulation, "Wolves and lambs shall then browse together, and the lion shall eat straw like the ox, and the serpent earth as if it were bread; and they shall neither hurt nor annoy anything in my holy mountain, saith the Lord." I am quite aware that some persons endeavour to refer these words to the case of savage men, both of different nations and various habits, who come to believe, and when they have believed, act in harmony with the righteous. But although this is [true] now with regard to some men coming from various nations to the harmony of the faith, nevertheless in the resurrection of the just [the words shall also apply] to those animals mentioned. For God is non in all things. And it is right that when the creation is restored, all the animals should obey and be in subjection to man, and revert to the food originally given by God (for they had been originally subjected in obedience to Adam), that is, the productions of the earth. But some other occasion, and not the present, is [to be sought] for showing that the lion shall [then] feed on straw. And this indicates the large size and rich quality of the fruits. For if that animal, the lion, feeds upon straw [at that period], of what a quality must the wheat itself be whose straw shall serve as suitable food for lions? |
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| 91. Tatian, Oration To The Greeks, 42.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •pagan / pagans / pagan religion Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 300 |
92. Gellius, Attic Nights, 17.19 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •pagan / pagans / pagan religion Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 106 | 17.19. What Epictetus the philosophers used to say to worthless and vile men, who zealously followed the pursuit of philosophy; and the two words whose remembrance he enjoyed as by far the most salutary in all respects. I HEARD Favorinus say that the philosopher Epictetus declared that very many of those who professed to be philosophers were of the kind ἄνευ τοῦ πράττειν, μέχρι τοῦ λέγειν, which means "without deeds, limited to words"; that is, they preached but did not practise. But that is still more severe which Arrian, in his work On the Dissertations of Epictetus, has written that this philosopher used to say. "For," says Arrian, "when he perceived that a man without shame, persistent in wickedness, of abandoned character, reckless, boastful, and cultivating everything else except his soul — when he saw such a man taking up also the study and pursuit of philosophy, attacking natural history, practising logic and balancing and investigating many problems of that kind, he used to invoke the help of gods and men, and usually amid his exclamations chided the man in these terms: 'O man, where are you storing these things? Consider whether the vessel be clean. For if you take them into your self-conceit, they are lost; if they are spoiled, they become urine or vinegar or something worse, if possible.'" Nothing surely could be weightier, nothing truer than these words, in which the greatest of philosophers declared that the learning and precepts of philosophy, flowing into a base and degenerate man, as if into a soiled and filthy vessel, are turned, altered, spoiled, and as he himself more cynically expresses it, become urine or, if possible, something worse than urine. Moreover, that same Epictetus, as we also heard from Favorinus, used to say that there were two faults which were by far the worst and most disgusting of all, lack of endurance and lack of self-restraint, when we cannot put up with or bear the wrongs which we ought to endure, or cannot restrain ourselves from actions or pleasures from which we ought to refrain. "Therefore," said he, "if anyone would take these two words to heart and use them for his own guidance and regulation, he will be almost without sin and will lead a very peaceful life. These two words," he said, "are ἀνέχου (bear) and ἀπέχου (forbear)." |
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| 93. Galen, On The Differences of The Pulses, 2.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •pagan / pagans / pagan religion Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 293 |
| 94. Philostratus The Athenian, Lives of The Sophists, 611 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •paganism/pagans Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 497 |
| 95. Theophilus, To Autolycus, 2, 36 lines 10-14 grant (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 526 |
| 96. Aelius Aristides, Orations, 3.664, 3.671 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •paganism/pagans Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 497 |
| 97. Censorinus, De Die Natali, 18.11 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •pagan / pagans / pagan religion Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 116 |
| 98. Pliny The Younger, Letters, 6.20.17 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •pagan / pagans / pagan religion Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 118 |
| 99. Pliny The Younger, Letters, 6.20.17 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •pagan / pagans / pagan religion Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 118 |
| 100. Athenagoras, Apology Or Embassy For The Christians, 2.3, 7.3, 20.2-20.5, 22.10 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 302, 303 |
101. Lactantius, Divine Institutes, 5.2, 5.11 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •paganism/pagans Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 497 | 5.2. Therefore, because there have been wanting among us suitable and skilful teachers, who might vigorously and sharply refute public errors, and who might defend the whole cause of truth with elegance and copiousness, this very want incited some to venture to write against the truth, which was unknown to them. I pass by those who in former times in vain assailed it. When I was teaching rhetorical learning in Bithynia, having been called there, and it had happened that at the same time the temple of God was overthrown, there were living at the same place two men who insulted the truth as it lay prostrate and overthrown, I know not whether with greater arrogance or harshness: the one of whom professed himself the high priest of philosophy; but he was so addicted to vice, that, though a teacher of abstinence, he was not less inflamed with avarice than with lusts; so extravagant in his manner of living, that though in his school he was the maintainer of virtue, the praiser of parsimony and poverty, he dined less sumptuously in a palace than at his own house. Nevertheless he sheltered his vices by his hair and his cloak, and (that which is the greatest screen ) by his riches; and that he might increase these, he used to penetrate with wonderful effort to the friendships of the judges; and he suddenly attached them to himself by the authority of a fictitious name, not only that he might make a traffic of their decisions, but also that he might by this influence hinder his neighbours, whom he was driving from their homes and lands, from the recovery of their property. This man, in truth, who overthrew his own arguments by his character, or censured his own character by his arguments, a weighty censor and most keen accuser against himself, at the very same time in which a righteous people were impiously assailed, vomited forth three books against the Christian religion and name; professing, above all things, that it was the office of a philosopher to remedy the errors of men, and to recall them to the true way, that is, to the worship of the gods, by whose power and majesty, as he said, the world is governed; and not to permit that inexperienced men should be enticed by the frauds of any, lest their simplicity should be a prey and sustece to crafty men. Therefore he said that he had undertaken this office, worthy of philosophy, that he might hold out to those who do not see the light of wisdom, not only that they may return to a healthy state of mind, having undertaken the worship of the gods, but also that, having laid aside their pertinacious obstinacy, they may avoid tortures of the body, nor wish in vain to endure cruel lacerations of their limbs. But that it might be evident on what account he had laboriously worked out that task, he broke out profusely into praises of the princes, whose piety and foresight, as he himself indeed said, had been distinguished both in other matters, and especially in defending the religious rites of the gods; that he had, in short, consulted the interests of men, in order that, impious and foolish superstition having been restrained, all men might have leisure for lawful sacred rites, and might experience the gods propitious to them. But when he wished to weaken the grounds of that religion against which he was pleading, he appeared senseless, vain, and ridiculous; because that weighty adviser of the advantage of others was ignorant not only what to oppose, but even what to speak. For if any of our religion were present, although they were silent on account of the time, nevertheless in their mind they derided him; since they saw a man professing that he would enlighten others, when he himself was blind; that he would recall others from error, when he himself was ignorant where to plant his feet; that he would instruct others to the truth, of which he himself had never seen even a spark at any time; inasmuch as he who was a professor of wisdom, endeavoured to overthrow wisdom. All, however, censured this, that he undertook this work at that time in particular, in which odious cruelty raged. O philosopher, a flatterer, and a time-server! But this man was despised, as his vanity deserved; for he did not gain the popularity which he hoped for, and the glory which he eagerly sought for was changed into censure and blame. Another wrote the same subject with more bitterness, who was then of the number of the judges, and who was especially the adviser of enacting persecution; and not contented with this crime, he also pursued with writings those whom he had persecuted. For he composed two books, not against the Christians, lest he might appear to assail them in a hostile manner but to the Christians, that he might be thought to consult for them with humanity and kindness. And in these writings he endeavoured so to prove the falsehood of sacred Scripture, as though it were altogether contradictory to itself; for he expounded some chapters which seemed to be at variance with themselves, enumerating so many and such secret things, that he sometimes appears to have been one of the same sect. But if this was so, what Demosthenes will be able to defend from the charge of impiety him who became the betrayer of the religion to which he had given his assent, and of the faith the name of which he had assumed, and of the mystery which he had received, unless it happened by chance that the sacred writings fell into his hands? What rashness was it, therefore, to dare to destroy that which no one explained to him! It was well that he either learned nothing or understood nothing. For contradiction is as far removed from the sacred writings as he was removed from faith and truth. He chiefly, however, assailed Paul and Peter, and the other disciples, as disseminators of deceit, whom at the same time he testified to have been unskilled and unlearned. For he says that some of them made gain by the craft of fishermen, as though he took it ill that some Aristophanes or Aristarchus did not devise that subject. 5.11. Therefore, because justice is burthensome and unpleasant to those men who agree with the character of their gods, they exercise with violence against the righteous the same impiety which they show in other things. And not without reason are they spoken of by the prophets as beasts. Therefore it is excellently said by Marcus Tullius: For if there is no one who would not prefer to die than to be changed into the figure of a beast, although he is about to have the mind of a man, how much more wretched is it to be of a brutalized mind in the figure of a man! To me, indeed, it seems as much worse as the mind is more excellent than the body. Therefore they view with disdain the bodies of beasts, though they are themselves more cruel than these; and they pride themselves on this account, that they were born men, though they have nothing belonging to man except the features and the eminent figure. For what Caucasus, what India, what Hyrcania ever nourished beasts so savage and so bloodthirsty? For the fury of all wild beasts rages until their appetite is satisfied; and when their hunger is appeased, immediately is pacified. That is truly a beast by whose command alone With rivulets of slaughter reeks The stern embattled field. Dire agonies, wild terrors swarm, And Death glares grim in many a form. No one can befittingly describe the cruelty of this beast, which reclines in one place, and yet rages with iron teeth throughout the world, and not only tears in pieces the limbs of men, but also breaks their very bones, and rages over their ashes, that there may be no place for their burial, as though they who confess God aimed at this, that their tombs should be visited, and not rather that they themselves may reach the presence of God. What brutality is it, what fury, what madness, to deny light to the living, earth to the dead? I say, therefore, that nothing is more wretched than those men whom necessity has either found or made the ministers of another's fury, the satellites of an impious command. For that was no honour, or exaltation of dignity, but the condemnation of a man to torture, and also to the everlasting punishment of God. But it is impossible to relate what things they performed individually throughout the world. For what number of volumes will contain so infinite, so varied kinds of cruelty? For, having gained power, every one raged according to his own disposition. Some, through excessive timidity, proceeded to greater lengths than they were commanded; others thus acted through their own particular hatred against the righteous; some by a natural ferocity of mind; some through a desire to please, and that by this service they might prepare the way to higher offices: some were swift to slaughter, as an individual in Phrygia, who burnt a whole assembly of people, together with their place of meeting. But the more cruel he was, so much the more merciful is he found to be. But that is the worst kind of persecutors whom a false appearance of clemency flatters; he is the more severe, he the more cruel torturer, who determines to put no one to death. Therefore it cannot be told what great and what grievous modes of tortures judges of this kind devised, that they might arrive at the accomplishment of their purpose. But they do these things not only on this account, that they may be able to boast that they have slain none of the innocent - for I myself have heard some boasting that their administration has been in this respect without bloodshed - but also for the sake of envy, lest either they themselves should be overcome, or the others should obtain the glory due to their virtue. And thus, in devising modes of punishment, they think of nothing else besides victory. For they know that this is a contest and a battle. I saw in Bithynia the pr fect wonderfully elated with joy, as though he had subdued some nation of barbarians, because one who had resisted for two years with great spirit appeared at length to yield. They contend, therefore, that they may conquer and inflict exquisite pains on their bodies, and avoid nothing else but that the victims may not die under the torture: as though, in truth, death alone could make them happy, and as though tortures also in proportion to their severity would not produce greater glory of virtue. But they with obstinate folly give orders that diligent care shall be given to the tortured, that their limbs may be renovated for other tortures, and fresh blood be supplied for punishment. What can be so pious, so beneficent, so humane? They would not have bestowed such anxious care on any whom they loved. This is the discipline of the gods: to these deeds they train their worshippers; these are the sacred rites which they require. Moreover, most wicked murderers have invented impious laws against the pious. For both sacrilegious ordices and unjust disputations of jurists are read. Domitius, in his seventh book, concerning the office of the proconsul, has collected wicked rescripts of princes, that he might show by what punishments they ought to be visited who confessed themselves to be worshippers of God. |
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102. Origen, Against Celsus, 1.17, 1.31, 4.38, 4.48-4.51, 4.87, 5.5, 6.29 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •pagan / pagans / pagan religion, criticism of christianity •pagan / pagans / pagan religion Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 232, 302 | 1.17. In what follows, Celsus, assailing the Mosaic history, finds fault with those who give it a tropical and allegorical signification. And here one might say to this great man, who inscribed upon his own work the title of a True Discourse, Why, good sir, do you make it a boast to have it recorded that the gods should engage in such adventures as are described by your learned poets and philosophers, and be guilty of abominable intrigues, and of engaging in wars against their own fathers, and of cutting off their secret parts, and should dare to commit and to suffer such enormities; while Moses, who gives no such accounts respecting God, nor even regarding the holy angels, and who relates deeds of far less atrocity regarding men (for in his writings no one ever ventured to commit such crimes as Kronos did against Uranus, or Zeus against his father, or that of the father of men and gods, who had intercourse with his own daughter), should be considered as having deceived those who were placed under his laws, and to have led them into error? And here Celsus seems to me to act somewhat as Thrasymachus the Platonic philosopher did, when he would not allow Socrates to answer regarding justice, as he wished, but said, Take care not to say that utility is justice, or duty, or anything of that kind. For in like manner Celsus assails (as he thinks) the Mosaic histories, and finds fault with those who understand them allegorically, at the same time bestowing also some praise upon those who do so, to the effect that they are more impartial (than those who do not); and thus, as it were, he prevents by his cavils those who are able to show the true state of the case from offering such a defense as they would wish to offer. 1.31. And besides this, one may well wonder how it happened that the disciples- if, as the calumniators of Jesus say, they did not see Him after His resurrection from the dead, and were not persuaded of His divinity - were not afraid to endure the same sufferings with their Master, and to expose themselves to danger, and to leave their native country to teach, according to the desire of Jesus, the doctrine delivered to them by Him. For I think that no one who candidly examines the facts would say that these men devoted themselves to a life of danger for the sake of the doctrine of Jesus, without profound belief which He had wrought in their minds of its truth, not only teaching them to conform to His precepts, but others also, and to conform, moreover, when manifest destruction to life impended over him who ventured to introduce these new opinions into all places and before all audiences, and who could retain as his friend no human being who adhered to the former opinions and usages. For did not the disciples of Jesus see, when they ventured to prove not only to the Jews from their prophetic Scriptures that this is He who was spoken of by the prophets, but also to the other heathen nations, that He who was crucified yesterday or the day before underwent this death voluntarily on behalf of the human race - that this was analogous to the case of those who have died for their country in order to remove pestilence, or barrenness, or tempests? For it is probable that there is in the nature of things, for certain mysterious reasons which are difficult to be understood by the multitude, such a virtue that one just man, dying a voluntary death for the common good, might be the means of removing wicked spirits, which are the cause of plagues, or barrenness, or tempests, or similar calamities. Let those, therefore, who would disbelieve the statement that Jesus died on the cross on behalf of men, say whether they also refuse to accept the many accounts current both among Greeks and Barbarians, of persons who have laid down their lives for the public advantage, in order to remove those evils which had fallen upon cities and countries? Or will they say that such events actually happened, but that no credit is to be attached to that account which makes this so-called man to have died to ensure the destruction of a mighty evil spirit, the ruler of evil spirits, who had held in subjection the souls of all men upon earth? And the disciples of Jesus, seeing this and much more (which, it is probable, they learned from Jesus in private), and being filled, moreover, with a divine power (since it was no mere poetical virgin that endowed them with strength and courage, but the true wisdom and understanding of God), exerted all their efforts to become distinguished among all men, not only among the Argives, but among all the Greeks and Barbarians alike, and so bear away for themselves a glorious renown. 4.38. In the next place, as it is his object to slander our Scriptures, he ridicules the following statement: And God caused a deep sleep to fall upon Adam, and he slept: and He took one of his ribs, and closed up the flesh instead thereof. And the rib, which He had taken from the man, made He a woman, and so on; without quoting the words, which would give the hearer the impression that they are spoken with a figurative meaning. He would not even have it appear that the words were used allegorically, although he says afterwards, that the more modest among Jews and Christians are ashamed of these things, and endeavour to give them somehow an allegorical signification. Now we might say to him, Are the statements of your inspired Hesiod, which he makes regarding the woman in the form of a myth, to be explained allegorically, in the sense that she was given by Jove to men as an evil thing, and as a retribution for the theft of the fire; while that regarding the woman who was taken from the side of the man (after he had been buried in deep slumber), and was formed by God, appears to you to be related without any rational meaning and secret signification? But is it not uncandid, not to ridicule the former as myths, but to admire them as philosophical ideas in a mythical dress, and to treat with contempt the latter, as offending the understanding, and to declare that they are of no account? For if, because of the mere phraseology, we are to find fault with what is intended to have a secret meaning, see whether the following lines of Hesiod, a man, as you say, inspired, are not better fitted to excite laughter:- 'Son of Iapetus!' with wrathful heart Spoke the cloud-gatherer: 'Oh, unmatched in art! Exult in this the flame retrieved, And do you triumph in the god deceived? But you, with the posterity of man, Shall rue the fraud whence mightier ills began; I will send evil for your stealthy fire, While all embrace it, and their bane desire.' The sire, who rules the earth, and sways the pole, Had said, and laughter fill'd his secret soul. He bade the artist-god his hest obey, And mould with tempering waters ductile clay: Infuse, as breathing life and form began, The supple vigour, and the voice of man: Her aspect fair as goddesses above, A virgin's likeness, with the brows of love. He bade Minerva teach the skill that dyes The web with colors, as the shuttle flies; He called the magic of Love's Queen to shed A nameless grace around her courteous head; Instil the wish that longs with restless aim, And cares of dress that feed upon the frame: Bade Hermes last implant the craft refined of artful manners, and a shameless mind. He said; their king th' inferior powers obeyed: The fictile likeness of a bashful maid Rose from the temper'd earth, by Jove's behest, Under the forming god; the zone and vest Were clasp'd and folded by Minerva's hand: The heaven-born graces, and persuasion bland Deck'd her round limbs with chains of gold: the hours of loose locks twined her temples with spring flowers. The whole attire Minerva's curious care Form'd to her shape, and fitted to her air. But in her breast the herald from above, Full of the counsels of deep thundering Jove, Wrought artful manners, wrought perfidious lies, And speech that thrills the blood, and lulls the wise. Her did th' interpreter of gods proclaim, And named the woman with Pandora's name; Since all the gods conferr'd their gifts, to charm, For man's inventive race, this beauteous harm. Moreover, what is said also about the casket is fitted of itself to excite laughter; for example:- Whilome on earth the sons of men abode From ills apart, and labour's irksome load, And sore diseases, bringing age to man; Now the sad life of mortals is a span. The woman's hands a mighty casket bear; She lifts the lid; she scatters griefs in air: Alone, beneath the vessel's rims detained, Hope still within th' unbroken cell remained, Nor fled abroad; so will'd cloud-gatherer Jove: The woman's hand had dropp'd the lid above. Now, to him who would give to these lines a grave allegorical meaning (whether any such meaning be contained in them or not), we would say: Are the Greeks alone at liberty to convey a philosophic meaning in a secret covering? Or perhaps also the Egyptians, and those of the Barbarians who pride themselves upon their mysteries and the truth (which is concealed within them); while the Jews alone, with their lawgiver and historians, appear to you the most unintelligent of men? And is this the only nation which has not received a share of divine power, and which yet was so grandly instructed how to rise upwards to the uncreated nature of God, and to gaze on Him alone, and to expect from Him alone (the fulfilment of) their hopes? 4.48. In the next place, as if he had devoted himself solely to the manifestation of his hatred and dislike of the Jewish and Christian doctrine, he says: The more modest of Jewish and Christian writers give all these things an allegorical meaning; and, Because they are ashamed of these things, they take refuge in allegory. Now one might say to him, that if we must admit fables and fictions, whether written with a concealed meaning or with any other object, to be shameful narratives when taken in their literal acceptation, of what histories can this be said more truly than of the Grecian? In these histories, gods who are sons castrate the gods who are their fathers, and gods who are parents devour their own children, and a goddess-mother gives to the father of gods and men a stone to swallow instead of his own son, and a father has intercourse with his daughter, and a wife binds her own husband, having as her allies in the work the brother of the fettered god and his own daughter! But why should I enumerate these absurd stories of the Greeks regarding their gods, which are most shameful in themselves, even though invested with an allegorical meaning? (Take the instance) where Chrysippus of Soli, who is considered to be an ornament of the Stoic sect, on account of his numerous and learned treatises, explains a picture at Samos, in which Juno was represented as committing unspeakable abominations with Jupiter. This reverend philosopher says in his treatises, that matter receives the spermatic words of the god, and retains them within herself, in order to ornament the universe. For in the picture at Samos Juno represents matter, and Jupiter god. Now it is on account of these, and of countless other similar fables, that we would not even in word call the God of all things Jupiter, or the sun Apollo, or the moon Diana. But we offer to the Creator a worship which is pure, and speak with religious respect of His noble works of creation, not contaminating even in word the things of God; approving of the language of Plato in the Philebus, who would not admit that pleasure was a goddess, so great is my reverence, Protarchus, he says, for the very names of the gods. We verily entertain such reverence for the name of God, and for His noble works of creation, that we would not, even under pretext of an allegorical meaning, admit any fable which might do injury to the young. 4.49. If Celsus had read the Scriptures in an impartial spirit, he would not have said that our writings are incapable of admitting an allegorical meaning. For from the prophetic Scriptures, in which historical events are recorded (not from the historical), it is possible to be convinced that the historical portions also were written with an allegorical purpose, and were most skilfully adapted not only to the multitude of the simpler believers, but also to the few who are able or willing to investigate matters in an intelligent spirit. If, indeed, those writers at the present day who are deemed by Celsus the more modest of the Jews and Christians were the (first) allegorical interpreters of our Scriptures, he would have the appearance, perhaps, of making a plausible allegation. But since the very fathers and authors of the doctrines themselves give them an allegorical signification, what other inference can be drawn than that they were composed so as to be allegorically understood in their chief signification? And we shall adduce a few instances out of very many to show that Celsus brings an empty charge against the Scriptures, when he says that they are incapable of admitting an allegorical meaning. Paul, the apostle of Jesus, says: It is written in the law, You shall not muzzle the mouth of the ox that treads out the grain. Does God take care for oxen? Or says He it altogether for our sakes? For our sakes, no doubt, this is written, that he that ploughs should plough in hope, and he that threshes in hope of partaking. And in another passage the same Paul says: For it is written, For this cause shall a man leave his father and mother and shall be joined to his wife, and they two shall be one flesh. This is a great mystery; but I speak concerning Christ and the Church. And again, in another place: We know that all our fathers were under the cloud, and all passed through the sea; and were all baptized unto Moses in the cloud, and in the sea. Then, explaining the history relating to the manna, and that referring to the miraculous issue of the water from the rock, he continues as follows: And they did all eat the same spiritual meat, and did all drink the same spiritual drink. For they drank of that spiritual Rock that followed them, and that Rock was Christ. Asaph, moreover, who, in showing the histories in Exodus and Numbers to be full of difficulties and parables, begins in the following manner, as recorded in the book of Psalms, where he is about to make mention of these things: Give ear, O my people, to my law: incline your ears to the words of my mouth. I will open my mouth in parables; I will utter dark sayings of old, which we have heard and known, and our fathers have told us. 4.50. Moreover, if the law of Moses had contained nothing which was to be understood as having a secret meaning, the prophet would not have said in his prayer to God, Open my eyes, and I will behold wondrous things out of Your law; whereas he knew that there was a veil of ignorance lying upon the heart of those who read but do not understand the figurative meaning, which veil is taken away by the gift of God, when He hears him who has done all that he can, and who by reason of habit has his senses exercised to distinguish between good and evil, and who continually utters the prayer, Open my eyes, and I will behold wondrous things out of Your law. And who is there that, on reading of the dragon that lives in the Egyptian river, and of the fishes which lurk in his scales, or of the excrement of Pharaoh which fills the mountains of Egypt, is not led at once to inquire who he is that fills the Egyptian mountains with his stinking excrement, and what the Egyptian mountains are; and what the rivers in Egypt are, of which the aforesaid Pharaoh boastfully says, The rivers are mine, and I have made them; and who the dragon is, and the fishes in its scales - and this so as to harmonize with the interpretation to be given of the rivers? But why establish at greater length what needs no demonstration? For to these things applies the saying: Who is wise, and he shall understand these things? Or who is prudent, and he shall know them? Now I have gone at some length into the subject, because I wished to show the unsoundness of the assertion of Celsus, that the more modest among the Jews and Christians endeavour somehow to give these stories an allegorical signification, although some of them do not admit of this, but on the contrary are exceedingly silly inventions. Much rather are the stories of the Greeks not only very silly, but very impious inventions. For our narratives keep expressly in view the multitude of simpler believers, which was not done by those who invented the Grecian fables. And therefore not without propriety does Plato expel from his state all fables and poems of such a nature as those of which we have been speaking. 4.51. Celsus appears to me to have heard that there are treatises in existence which contain allegorical explanations of the law of Moses. These however, he could not have read; for if he had he would not have said: The allegorical explanations, however, which have been devised are much more shameful and absurd than the fables themselves, inasmuch as they endeavour to unite with marvellous and altogether insensate folly things which cannot at all be made to harmonize. He seems to refer in these words to the works of Philo, or to those of still older writers, such as Aristobulus. But I conjecture that Celsus has not read their books, since it appears to me that in many passages they have so successfully hit the meaning (of the sacred writers), that even Grecian philosophers would have been captivated by their explanations; for in their writings we find not only a polished style, but exquisite thoughts and doctrines, and a rational use of what Celsus imagines to be fables in the sacred writings. I know, moreover, that Numenius the Pythagorean- a surpassingly excellent expounder of Plato, and who held a foremost place as a teacher of the doctrines of Pythagoras - in many of his works quotes from the writings of Moses and the prophets, and applies to the passages in question a not improbable allegorical meaning, as in his work called Epops, and in those which treat of Numbers and of Place. And in the third book of his dissertation on The Good, he quotes also a narrative regarding Jesus - without, however, mentioning His name - and gives it an allegorical signification, whether successfully or the reverse I may state on another occasion. He relates also the account respecting Moses, and Jannes, and Jambres. But we are not elated on account of this instance, though we express our approval of Numenius, rather than of Celsus and other Greeks, because he was willing to investigate our histories from a desire to acquire knowledge, and was (duly) affected by them as narratives which were to be allegorically understood, and which did not belong to the category of foolish compositions. 4.87. Let it be granted, however, that there are other prophylactics against poisons known to animals: what does that avail to prove that it is not nature, but reason, which leads to the discovery of such things among them? For if reason were the discoverer, this one thing (or, if you will, one or two more things) would not be (exclusive of all others) the sole discovery made by serpents, and some other thing the sole discovery of the eagle, and so on with the rest of the animals; but as many discoveries would have been made among them as among men. But now it is manifest from the determinate inclination of the nature of each animal towards certain kinds of help, that they possess neither wisdom nor reason, but a natural constitutional tendency implanted by the Logos towards such things in order to ensure the preservation of the animal. And, indeed, if I wished to join issue with Celsus in these matters, I might quote the words of Solomon from the book of Proverbs, which run thus: There be four things which are little upon the earth, but these are wiser than the wise: The ants are a people not strong, yet they prepare their meat in the summer; the conies are but a feeble folk, yet make they their houses in the rocks; the locusts have no king, yet go they forth in order at one command; and the spotted lizard, though leaning upon its hands, and being easily captured, dwells in kings' fortresses. I do not quote these words, however, as taking them in their literal signification, but, agreeably to the title of the book (for it is inscribed Proverbs), I investigate them as containing a secret meaning. For it is the custom of these writers (of Scripture) to distribute into many classes those writings which express one sense when taken literally, but which convey a different signification as their hidden meaning; and one of these kinds of writing is Proverbs. And for this reason, in our Gospels too, is our Saviour described as saying: These things have I spoken to you in proverbs, but the time comes when I shall no more speak unto you in proverbs. It is not, then, the visible ants which are wiser even than the wise, but they who are indicated as such under the proverbial style of expression. And such must be our conclusion regarding the rest of the animal creation, although Celsus regards the books of the Jews and Christians as exceedingly simple and commonplace, and imagines that those who give them an allegorical interpretation do violence to the meaning of the writers. By what we have said, then, let it appear that Celsus calumniates us in vain, and let his assertions that serpents and eagles are wiser than men also receive their refutation. 5.5. For to invoke angels without having obtained a knowledge of their nature greater than is possessed by men, would be contrary to reason. But, conformably to our hypothesis, let this knowledge of them, which is something wonderful and mysterious, be obtained. Then this knowledge, making known to us their nature, and the offices to which they are severally appointed, will not permit us to pray with confidence to any other than to the Supreme God, who is sufficient for all things, and that through our Saviour the Son of God, who is the Word, and Wisdom, and Truth, and everything else which the writings of God's prophets and the apostles of Jesus entitle Him. And it is enough to secure that the holy angels of God be propitious to us, and that they do all things on our behalf, that our disposition of mind towards God should imitate as far as it is within the power of human nature the example of these holy angels, who again follow the example of their God; and that the conceptions which we entertain of His Son, the Word, so far as attainable by us, should not be opposed to the clearer conceptions of Him which the holy angels possess, but should daily approach these in clearness and distinctness. But because Celsus has not read our holy Scriptures, he gives himself an answer as if it came from us, saying that we assert that the angels who come down from heaven to confer benefits on mankind are a different race from the gods, and adds that in all probability they would be called demons by us: not observing that the name demons is not a term of indifferent meaning like that of men, among whom some are good and some bad, nor yet a term of excellence like that of the gods, which is applied not to wicked demons, or to statues, or to animals, but (by those who know divine things) to what is truly divine and blessed; whereas the term demons is always applied to those wicked powers, freed from the encumbrance of a grosser body, who lead men astray, and fill them with distractions and drag them down from God and supercelestial thoughts to things here below. 6.29. In the next place, as if it were the Christians whom he was calumniating, he continues his accusations against those who termed the God of Moses and of his law an accursed divinity; and imagining that it is the Christians who so speak, he expresses himself thus: What could be more foolish or insane than such senseless wisdom? For what blunder has the Jewish lawgiver committed? And why do you accept, by means, as you say, of a certain allegorical and typical method of interpretation, the cosmogony which he gives, and the law of the Jews, while it is with unwillingness, O most impious man, that you give praise to the Creator of the world, who promised to give them all things; who promised to multiply their race to the ends of the earth, and to raise them up from the dead with the same flesh and blood, and who gave inspiration to their prophets; and, again, you slander Him! When you feel the force of such considerations, indeed, you acknowledge that you worship the same God; but when your teacher Jesus and the Jewish Moses give contradictory decisions, you seek another God, instead of Him, and the Father! Now, by such statements, this illustrious philosopher Celsus distinctly slanders the Christians, asserting that, when the Jews press them hard, they acknowledge the same God as they do; but that when Jesus legislates differently from Moses, they seek another god instead of Him. Now, whether we are conversing with the Jews, or are alone with ourselves, we know of only one and the same God, whom the Jews also worshipped of old time, and still profess to worship as God, and we are guilty of no impiety towards Him. We do not assert, however, that God will raise men from the dead with the same flesh and blood, as has been shown in the preceding pages; for we do not maintain that the natural body, which is sown in corruption, and in dishonour, and in weakness, will rise again such as it was sown. On such subjects, however, we have spoken at adequate length in the foregoing pages. |
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| 103. Porphyry, Fragments, 321 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •pagan / pagans / pagan religion, neo-platonists Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 343 |
| 104. Plotinus, Enneads, a b c d\n0 4.3 4.3 4 3\n1 4.11 4.11 4 11\n2 4.8[6] 4.8[6] 4 8[6] (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 343 |
105. Babylonian Talmud, Sotah, 41b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •pagans/paganism Found in books: Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 308| 41b. מאתחלתא דמועד,וחזן הכנסת נוטל ס"ת ונותנו לראש הכנסת שמעת מינה חולקין כבוד לתלמיד במקום הרב אמר אביי כולה משום כבודו דמלך,והמלך עומד ומקבל וקורא יושב אגריפס המלך עמד וקיבל וקרא עומד עומד מכלל דיושב והאמר מר אין ישיבה בעזרה אלא למלכי בית דוד בלבד שנא' (שמואל ב ז, יח) ויבא המלך דוד וישב לפני ה' ויאמר וגו' כדאמר רב חסדא בעזרת נשים הכא נמי בעזרת נשים,ושבחוהו חכמים שבחוהו מכלל דשפיר עבד האמר רב אשי אפי' למ"ד נשיא שמחל על כבודו כבודו מחול מלך שמחל על כבודו אין כבודו מחול שנא' (דברים יז, טו) שום תשים עליך מלך שתהא אימתו עליך,מצוה שאני,וכשהגיע ללא תוכל לתת תנא משמיה דרבי נתן באותה שעה נתחייבו שונאי ישראל כלייה שהחניפו לו לאגריפס,אמר ר' שמעון בן חלפתא מיום שגבר אגרופה של חנופה נתעוותו הדינין ונתקלקלו המעשים ואין אדם יכול לומר לחבירו מעשי גדולים ממעשיך,דרש ר' יהודה בר מערבא ואיתימא ר' שמעון בן פזי מותר להחניף לרשעים בעולם הזה שנאמר (ישעיהו לב, ה) לא יקרא עוד לנבל נדיב ולכילי לא יאמר שוע מכלל דבעולם הזה שרי,ר' שמעון בן לקיש אמר מהכא (בראשית לג, י) כראות פני אלהים ותרצני,ופליגא דרבי לוי דאמר רבי לוי משל של יעקב ועשו למה הדבר דומה לאדם שזימן את חבירו והכיר בו שמבקש להורגו אמר לו טעם תבשיל זה שאני טועם כתבשיל שטעמתי בבית המלך אמר ידע ליה מלכא מיסתפי ולא קטיל ליה,אמר רבי אלעזר כל אדם שיש בו חנופה מביא אף לעולם שנא' (איוב לו, יג) וחנפי לב ישימו אף ולא עוד אלא שאין תפלתו נשמעת שנאמר (איוב לו, יג) לא ישועו כי אסרם,סימן א"ף עוב"ר גיהנ"ם ביד"ו ניד"ה גול"ה,ואמר רבי אלעזר כל אדם שיש בו חנופה אפילו עוברין שבמעי אמן מקללין אותו שנא' (משלי כד, כד) אומר לרשע צדיק אתה יקבוהו עמים יזעמוהו לאומים ואין קוב אלא קללה שנא' (במדבר כג, ח) לא קבה אל ואין לאום אלא עוברין שנא' (בראשית כה, כג) ולאום מלאום יאמץ,ואמר רבי אלעזר כל אדם שיש בו חנופה נופל בגיהנם שנא' (ישעיהו ה, כ) הוי האומרים לרע טוב ולטוב רע וגו' מה כתיב אחריו לכן כאכל קש לשון אש וחשש להבה ירפה וגו',ואמר רבי אלעזר כל המחניף לחבירו סוף נופל בידו ואם אינו נופל בידו נופל ביד בניו ואם אינו נופל ביד בניו נופל ביד בן בנו שנא' (ירמיהו כח, ה) ויאמר ירמיה לחנניה אמן כן יעשה ה' יקם ה' את דבריך וכתי' | 41b. implying that the assembly takes place at the beginning of the Festival, when the entire Jewish people comes to Jerusalem.,§ It is taught in the mishna: And the synagogue attendant takes a Torah scroll and gives it to the head of the synagogue, until it is eventually passed to the king. The Gemara suggests: You can learn from the fact that all of these dignitaries receive the Torah scroll before the king that honor may be given to a student in the presence of the teacher. Abaye said: A proof may not be adduced from here, as the entire process is for the honor of the king, to show that he is removed from ordinary people by many ranks.,It is taught in the mishna: And the king stands, and receives the Torah scroll, and reads from it while sitting. King Agrippa arose, and received the Torah scroll, and read from it while standing. The Gemara asks: By inference, until that point he had been sitting. But didn’t the Master say (Tosefta, Sanhedrin 4:4) that sitting in the Temple courtyard is permitted only for kings from the house of David, as it is stated: “Then King David went in, and sat before the Lord; and he said: Who am I?” (II Samuel 7:18). The Gemara answers: As Rav Ḥisda said in a similar context: This took place not in the Israelite courtyard, where the prohibition against sitting applies, but in the women’s courtyard. Here too, the assembly was in the women’s courtyard.,It is stated in the mishna that King Agrippa read from the Torah while standing, and the Sages praised him for this. The Gemara asks: From the fact that they praised him, can it be concluded that he acted appropriately? Didn’t Rav Ashi say: Even according to the one who says with regard to a Nasi who relinquished the honor due him, his honor is relinquished, i.e., he may do so, with regard to a king who relinquished the honor due him, his honor is not relinquished, as it is stated: “You shall place a king over you” (Deuteronomy 17:15). This is interpreted to mean that his awe shall be upon you. The Torah establishes that awe is an essential component of kingship, and it is not the prerogative of the king to relinquish it.,The Gemara answers: Since he relinquished his honor for the sake of a mitzva, this situation is different and does not dishonor him.,The mishna continues: And when Agrippa arrived at the verse: “You may not appoint a foreigner over you” (Deuteronomy 17:15), tears flowed from his eyes because he was a descendant of the house of Herod and was not of Jewish origin. The entire nation said to him: You are our brother. It is taught in the name of Rabbi Natan: At that moment the enemies of the Jewish people, a euphemism for the Jewish people, were sentenced to destruction for flattering Agrippa.,Rabbi Shimon ben Ḥalafta says: From the day that the power of flattery prevailed, the judgment has become corrupted, and people’s deeds have become corrupted, and a person cannot say to another: My deeds are greater than your deeds, as everyone flatters one another and people no longer know the truth.,Rabbi Yehuda of the West, Eretz Yisrael, and some say Rabbi Shimon ben Pazi, taught: It is permitted to flatter wicked people in this world, as it is stated concerning the future: “The vile person shall no longer be called generous, nor shall the churl be said to be noble” (Isaiah 32:5). By inference, this indicates that in this world it is permitted to flatter them.,Rabbi Shimon ben Lakish said that this can be proven from here. Jacob said to Esau: “I have seen your face, as one sees the face of angels, and you were pleased with me” (Genesis 33:10). Jacob flattered him by comparing seeing him to seeing a divine vision.,The Gemara notes: And Rabbi Shimon ben Lakish, in interpreting Jacob’s statement, disagrees with Rabbi Levi, as Rabbi Levi says: With regard to the interaction between Jacob and Esau, to what is this matter comparable? To a person who invited another to his home and the guest realized that he wants to kill him. The guest said to him: The flavor of this dish that I taste is like a dish that I tasted in the king’s house. The host then said to himself: The king must know him. Therefore, he was afraid and did not kill him. Similarly, when Jacob told Esau that his face is like the face of an angel, he intended to let him know that he had seen angels, in order to instill fear in him so that Esau would not seek to harm him.,Rabbi Elazar says: Any person who has flattery in him brings wrath to the world, as it is stated: “But those with flattery in their hearts bring about wrath” (Job 36:13). And moreover, his prayer is not heard, as it is stated in that same verse: “They do not cry for help when He binds them.”,The Gemara cites a mnemonic device for the statements of Rabbi Elazar: Wrath, fetus, Gehenna, in his hands, menstruating woman, exiled.,And Rabbi Elazar says: Any person who has flattery in him, even fetuses in their mothers’ wombs curse him, as it is stated: “He who says to the wicked: You are righteous, peoples shall curse him [yikkevuhu], nations [leummim] shall execrate him” (Proverbs 24:24); and kov, the linguistic root of the word yikkevuhu, means only a curse, as it is stated: Balaam explained that he did not curse the Jewish people, as he said: “How can I curse [ekkov] whom God has not cursed [kabbo]?” (Numbers 23:8). And le’om is homiletically interpreted to mean only fetuses, as it is stated with regard to Jacob and Esau, when they were still in Rebecca’s womb: “And one people [le’om] shall be stronger than the other people [le’om]” (Genesis 25:23).,And Rabbi Elazar says: Any person who has flattery in him falls into Gehenna, as it is stated: “Woe to those who call evil good, and good evil” (Isaiah 5:20). What is written afterward? “Therefore, as the tongue of fire devours straw, and as the chaff is consumed by the flame” (Isaiah 5:24), meaning that the people described in the earlier verse will end up burning like straw in the fires of Gehenna.,And Rabbi Elazar says: Anyone who flatters another ultimately falls into his hands. And if he does not fall into his hands, he falls into his children’s hands. And if he does not fall into his children’s hands, he falls into his grandchild’s hands, as it is stated: “Then the prophet Jeremiah said to Haiah…Amen, the Lord should do so, the Lord should perform your words” (Jeremiah 28:5–6). This was a form of flattery, as Jeremiah did not explicitly say that Haiah was a false prophet. And it is written: |
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106. Babylonian Talmud, Sanhedrin, 52b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •pagans/paganism Found in books: Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 308 52b. למה תלמיד חכם דומה לפני עם הארץ בתחלה דומה לקיתון של זהב סיפר הימנו דומה לקיתון של כסף נהנה ממנו דומה לקיתון של חרש כיון שנשבר שוב אין לו תקנה,אימרתא בת טלי בת כהן שזינתה הואי אקפה רב חמא בר טוביה חבילי זמורות ושרפה,אמר רב יוסף טעה בתרתי טעה בדרב מתנה וטעה בדתניא (דברים יז, ט) ובאת אל הכהנים הלוים ואל השופט אשר יהיה בימים ההם בזמן שיש כהן יש משפט בזמן שאין כהן אין משפט:,אמר רבי אלעזר ברבי צדוק מעשה בבת כהן שזינתה וכו': אמר רב יוסף בית דין של צדוקים הוה,הכי אמר להו והכי אהדרו ליה והתניא אמר רבי אלעזר ברבי צדוק זכורני כשהייתי תינוק ומורכב על כתיפו של אבא והביאו בת כהן שזינתה והקיפוה חבילי זמורות ושרפוה אמרו לו קטן היית ואין מביאין ראיה מן הקטן שני מעשים הוו,הי אמר להו ברישא אילימא הא קמייתא אמר להו ברישא א"ל כשהוא גדול ולא אשגחו ביה אמר להו כשהוא קטן ואשגחו ביה,אלא הא אמר להו ברישא ואמרו ליה קטן היית ואמר להו כשהוא גדול ואמרו ליה מפני שלא היה בית דין של אותה שעה בקי:,| 52b. To what is a Torah scholar compared when he is standing before an ignoramus? At first, when he does not know him, the ignoramus considers him to be like a goblet [lekiton] of gold. Once he has conversed with him concerning mundane matters, he considers him to be like a goblet of silver, i.e., the stature of the Torah scholar is downgraded in the eyes of the ignoramus. Once the scholar has received benefit from the ignoramus, he considers him to be like an earthenware goblet, which once broken cannot be fixed.,The Gemara relates: Imrata bat Talei was a priest’s daughter who committed adultery. Rav Ḥama bar Toviyya surrounded her with bundles of branches and burned her.,Rav Yosef says: Rav Ḥama bar Toviyya erred with regard to two halakhot. He erred with regard to the ruling of Rav Mattana, i.e., that burning is performed using a wick of lead, and he erred with regard to that which is taught in a baraita: It is derived from the verse: “And you shall come to the priests, the Levites, and to the judge that will be in those days” (Deuteronomy 17:9), that at a time when there is a priest serving in the Temple, i.e., when the Temple is built, there is judgment of capital cases. By inference, at a time when there is no priest, there is no judgment of capital cases.,§ The mishna teaches that Rabbi Elazar, son of Rabbi Tzadok, said: An incident occurred with regard to a priest’s daughter who committed adultery, and she was executed by actual burn-ing, and the Sages said to him that the court at that time was not proficient in halakha. Rav Yosef says: It was a court of the Sadducees, who interpreted the verse according to its straightforward meaning.,The Gemara asks: Did Rabbi Elazar ben Tzadok say that to the Sages, and did the Sages answer him in that manner? But isn’t a different version of the exchange taught in a baraita: Rabbi Elazar, son of Rabbi Tzadok, says: I remember when I was a child, and was riding on my father’s shoulders. And they brought a priest’s daughter who had committed adultery, and surrounded her with bundles of branches and burned her. The Sages said to him: You were a minor at that time and one cannot bring proof from the testimony of a minor, as perhaps you did not understand the proceedings properly. The two versions of this exchange do not accord with each other. The Gemara answers: There were two separate incidents, and Rabbi Elazar ben Tzadok testified with regard to both.,The Gemara asks: Which incident did he tell the Sages about first? If we say that first he told them about this first incident, i.e., the one that is recounted in the mishna, this is unreasonable; if he first told them about the incident that occurred when he was an adult, and they paid no attention to him, but rejected his statement by responding that the court was not proficient in halakha, would he tell them afterward about the incident that occurred when he was a small child and think that they would pay attention to him?,Rather, it is clear that he first told them about that incident, i.e., the one recounted in the baraita, and they said to him: You were a minor, and one cannot bring proof from the testimony of a minor. And then he told them about the incident that occurred when he was an adult, and they said to him: The court did so because the court at that time was not proficient in halakha.,The mitzva of those who are killed, i.e., the process of execution by decapitation, is carried out in the following manner: The executioners cut off his head with a sword, the way that the monarchy does when a king sentences a person to death. Rabbi Yehuda says: This manner of execution is improper, as it degrades him. Rather, they place the head of the condemned on the block, and chop it off with a cleaver [bekofitz]. The Rabbis said to him: If you are concerned about his degradation, there is no death penalty more degrading than that. It is better for him to be executed in the manner described first.,It is taught in a baraita (Tosefta 9:3): Rabbi Yehuda said to the Rabbis: I too, know that it is a degrading death, but what shall I do, as the Torah states: “And you shall not follow their statutes” (Leviticus 18:3), i.e., it is prohibited to adopt the practices of the gentiles.,The Gemara asks: And how do the Rabbis respond to this claim? The Gemara answers: Since decapitation by the sword is written in the Torah, it is not from the gentiles that we learn it. This is Torah law, and the custom of the gentiles is not taken into consideration. It is of no import that they have a corresponding type of execution.,As, if you do not say so, that a Jewish custom is not forbidden even if the gentiles have the same custom, then that which is taught in a baraita poses a difficulty. The baraita teaches: One burns vessels and clothes over the deaths of kings as an expression of grief, and this is not forbidden for being of the ways of the Amorites. How can we perform this burning? But isn’t it written: “And you shall not follow their statutes”? Rather, since burning items over the death of a king is written in the Torah, as it is written: “And with the burnings of your fathers, the first kings who came before you, so shall they make a burning for you” (Jeremiah 34:5), it is not from the gentiles that we learn it. And here too, since decapitation by the sword is written in the Torah, it is not from them that we learn it.,§ The Gemara asks: And with regard to that which we learned in a mishna in another chapter of this tractate (76b): These transgressors are those who are killed by decapitation: The murderer and the people of an idolatrous city, there is a difficulty. Granted, the people of an idolatrous city are executed in this manner, as it is written concerning them: “You shall smite the inhabitants of that city with the edge of the sword” (Deuteronomy 13:16). But with regard to a murderer, from where do we derive that he is executed by decapitation?,The Gemara answers that it is derived as it is taught in a baraita: It is stated in the verse: “And if a man smites his slave or his maidservant by the staff and he dies under his hand, he shall be avenged” (Exodus 21:20). Prima facie, I do not know what this vengeance is referring to. When it says: “And I will bring upon you the sword avenging the vengeance of the covet” (Leviticus 26:25), you must say that vengeance is decapitation by the sword.,The Gemara asks: But why not say that the executioner should stab him with a sword, rather than decapitate him? The Gemara answers: It is written with regard to the people of an idolatrous city: “With the edge of the sword,” indicating that the execution should be administered with the edge of the sword and not its point.,The Gemara asks: But say that the executioner should cut him in half [gistera], down the middle of his body. The Gemara answers that Rav Naḥman says that Rabba bar Avuh says: The verse states: “And you shall love your neighbor as yourself” (Leviticus 19:18), which teaches that even with regard to a condemned prisoner, one should select a good, i.e., a compassionate, death for him. Cutting his body in half is not a compassionate manner of execution.,The Gemara asks: We have found proof that one who killed a Canaanite slave is executed by decapitation. But from where do we derive that one who kills a freeman is executed in the same manner?,The Gemara answers: But is it not inferred a fortiori? If one who killed a Canaanite slave is executed by the sword, should one who killed a freeman be executed merely by strangulation?,This Gemara rejects this answer: This works out well according to the one who says that strangulation is a more lenient type of capital punishment than decapitation. But according to the one who says that strangulation is more severe than decapitation, what can be said? It is possible that one who murdered a freeman is in fact executed by strangulation.,The Gemara answers: The mishna derives it from that which is taught in a baraita: It is derived from the verse: “And so shall you put away the innocent blood from your midst” (Deuteronomy 21:9), that all spillers of blood are compared to the heifer whose neck is broken as atonement for an unresolved murder. Just as there, the heifer is killed by the sword and at the neck, so too here, murderers are executed by the sword and at the neck.,The Gemara challenges: If so, perhaps it should be derived that just as there, the heifer is decapitated with a cleaver and at the nape of the neck, so too here, murderers should be decapitated with a cleaver and at the nape of the neck. The Gemara answers that Rav Naḥman says that Rabba bar Avuh says: The verse states: “And you shall love your neighbor as yourself” (Leviticus 19:18), which teaches that even with regard to a condemned prisoner, one should select a good, i.e., a compassionate, death for him. Although the type of capital punishment is derived from the heifer whose neck is broken, the most compassionate method of decapitation is selected.,The mitzva of those who are strangled is carried out in the following manner: The agents of the court submerge the condemned one in dung up to his knees so he cannot move, and one of them places a rough scarf within a soft one, and wraps it around his neck. This one, i.e., one of the witnesses, pulls the scarf toward him, and that one, the other witness, pulls it toward him, until the soul of the condemned one departs.,The Sages taught: The verse states: “And a man who commits adultery with another man’s wife, even he who commits adultery with his neighbor’s wife, both the adulterer and the adulteress shall be put to death” (Leviticus 20:10). The term: “A man,” is interpreted as excluding a minor boy who committed adultery before he came of age. The phrase: “Who commits adultery with another man’s wife,” is interpreted as excluding the wife of a minor boy; marriage to a minor is not considered halakhic marriage. “His neighbor’s wife” excludes the wife of another, i.e., a gentile, who is not referred to as “his neighbor.”,“Shall be put to death” means death by strangulation. Do you say that his execution is by strangulation, or is it rather by one of all the other types of death penalty stated in the Torah? You must say that it is by strangulation, as everywhere that the death penalty is stated in the Torah without specification you may not take it to be more stringent with regard to it, i.e., to mean that the sinner should be sentenced to a severe type of execution; rather, you must take it to be more lenient with regard to it, i.e., that a lenient type of execution should be applied. Consequently, the sinner is sentenced to be executed by strangulation, which is the least severe type of capital punishment. This is the statement of Rabbi Yoshiya.,The baraita continues: Rabbi Yonatan says: It is not because strangulation is the most lenient type of capital punishment; rather, there is a principle that every death penalty stated in the Torah without specification is nothing other than strangulation, whereas the other types of capital punishment must be stated explicitly in the verse.,Rabbi Yehuda HaNasi says, in accordance with the opinion of Rabbi Yonatan: Death at the hand of Heaven is stated in the Torah, and death at the hands of a person, i.e., court-imposed capital punishment, is stated in the Torah. Just as the death at the hand of Heaven that is stated in the Torah is a death that leaves no external mark, so too, the death at the hands of a person that is stated in the Torah is a death that leaves no external mark, i.e., strangulation.,The Gemara asks: But why not say that perhaps it is referring to execution by burning, which also leaves no external mark? The Gemara answers: From the fact that the Merciful One states explicitly that a priest’s daughter who committed adultery is executed by burning one can learn by inference that this other woman who committed adultery is not liable to be executed by burning, but rather by a different type of execution that does not leave a mark, i.e., strangulation. | |
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| 107. Lactantius, Epitome Divinarum Institutionum, 5.2, 5.11 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •paganism/pagans Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 497 |
108. Babylonian Talmud, Yoma, 54a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •pagans/paganism Found in books: Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 549| 54a. כל הדרה מאי כל הדרה חדרה אתה מאי אתה אומר אמר לו שאני אומר ארון במקומו נגנז שנאמר ויאריכו הבדים וגו',אמר ליה רבה לעולא מאי משמע דכתיב (מלכים א ח, ח) ויהיו שם עד היום הזה וכל היכא דכתיב עד היום הזה לעולם הוא והכתיב (שופטים א, כא) ואת היבוסי יושב ירושלם לא הורישו בני בנימין וישב היבוסי את בני בנימין בירושלם עד היום הזה הכי נמי דלא גלו,והתניא ר' יהודה אומר חמשים ושתים שנה לא עבר איש ביהודה שנאמר (ירמיהו ט, ט) על ההרים אשא בכי ונהי ועל נאות מדבר קינה כי נצתו מבלי איש עובר ולא שמעו קול מקנה מעוף השמים ועד בהמה נדדו הלכו בהמה בגימטריא חמשין ושתים הוו,ותניא ר' יוסי אומר שבע שנים נתקיימה גפרית ומלח בארץ ישראל ואמר רבי יוחנן מאי טעמא דרבי יוסי אתיא ברית ברית כתיב הכא (דניאל ט, כז) והגביר ברית לרבים שבוע אחד וכתיב התם (דברים כט, כד) ואמרו על אשר עזבו את ברית ה' אלהי אבותם,אמר ליה הכא כתיב שם התם לא כתיב שם וכל היכא דכתיב שם לעולם הוא מיתיבי (דברי הימים א ד, מב) ומהם מן בני שמעון הלכו להר שעיר אנשים חמש מאות ופלטיה ונעריה ורפיה ועוזיאל בני ישעי בראשם ויכו את שארית הפליטה לעמלק וישבו שם עד היום הזה,וכבר עלה סנחריב מלך אשור ובלבל כל הארצות שנאמר (ישעיהו י, יג) ואסיר גבולות עמים ועתודותיהם שושתי תיובתא,אמר רב נחמן תנא וחכמים אומרים ארון בלשכת דיר העצים היה גנוז אמר רב נחמן בר יצחק אף אנן נמי תנינא מעשה בכהן אחד שהיה מתעסק וראה רצפה משונה מחברותיה ובא והודיע את חבירו ולא הספיק לגמור את הדבר עד שיצתה נשמתו וידעו ביחוד ששם ארון גנוז,מאי הוה עביד אמר רבי חלבו מתעסק בקרדומו היה תנא דבי רבי ישמעאל שני כהנים בעלי מומין היו מתליעין בעצים ונשמטה קרדומו של אחד מהם ונפלה שם ויצתה אש ואכלתו,רב יהודה רמי כתיב (מלכים א ח, ח) ויראו ראשי הבדים וכתיב (מלכים א ח, ח) ולא יראו החוצה הא כיצד נראין ואין נראין תניא נמי הכי ויראו ראשי הבדים יכול לא יהו זזין ממקומן ת"ל ויאריכו הבדים יכול יהו מקרעין בפרוכת ויוצאין ת"ל ולא יראו החוצה,הא כיצד דוחקין ובולטין ויוצאין בפרוכת ונראין כשני דדי אשה שנא' (שיר השירים א, יג) צרור המור דודי לי בין שדי ילין,אמר רב קטינא בשעה שהיו ישראל עולין לרגל מגללין להם את הפרוכת ומראין להם את הכרובים שהיו מעורים זה בזה ואומרים להן ראו חבתכם לפני המקום כחבת זכר ונקבה,מתיב רב חסדא (במדבר ד, כ) ולא יבואו לראות כבלע את הקדש ואמר רב יהודה אמר רב בשעת הכנסת כלים לנרתק שלהם,אמר רב נחמן משל לכלה כל זמן שהיא בבית אביה צנועה מבעלה כיון שבאתה לבית חמיה אינה צנועה מבעלה,מתיב רב חנא בר רב קטינא מעשה בכהן אחד שהיה מתעסק וכו' אמר ליה נתגרשה קא אמרת נתגרשה חזרו לחיבתה הראשונה,במאי עסקינן אי נימא במקדש ראשון מי הואי פרוכת אלא במקדש שני מי הוו כרובים לעולם במקדש ראשון ומאי פרוכת פרוכת דבבי,דאמר רבי זירא אמר רב שלשה עשר פרוכות היו במקדש שבעה כנגד שבעה שערים שתים אחת לפתחו של היכל ואחת לפתחו של אולם שתים בדביר ושתים כנגדן בעליה,רב אחא בר יעקב אמר לעולם במקדש שני וכרובים דצורתא הוו קיימי דכתיב (מלכים א ו, כט) ואת כל קירות הבית מסב קלע (מלכים א ו, לה) כרובים ותמרות ופטורי ציצים וצפה זהב מישר על המחוקה,וכתיב (מלכים א ז, לו) כמער איש ולויות מאי כמער איש ולויות אמר רבה בר רב שילא | 54a. all her splendor” (Lamentations 1:6). What is the meaning of: “All her splendor [hadara]”? It means: Her chamber [ḥadra], i.e., something that was hidden within the innermost chambers, namely the Ark. You, Rabbi Shimon ben Yoḥai, what do you say in response to this? He said to him: As I say, the Ark was buried in its place and not exiled, as it is stated: “And the staves were so long that the ends of the staves were seen from the sacred place before the partition, but they could not be seen without; and they are there to this day” (I Kings 8:8).,Rabba said to Ulla: From where in this verse may it be inferred that the Ark was buried in its place? Ulla replied that the source is as it is written: “And they are there to this day,” which is referring to any day when one might read this sentence, i.e., forever. Rabba objected to this explanation: And is it the case that anywhere that it is written “to this day” it means forever, as opposed to the time when the verse was written? But isn’t it written: “And the children of Benjamin did not drive out the Jebusites who inhabited Jerusalem; but the Jebusites dwelt with the children of Benjamin in Jerusalem, to this day” (Judges 1:21)? So too here, let us say that the Jebusites were not exiled from Jerusalem.,But wasn’t it taught in a baraita that Rabbi Yehuda says: No person passed through the land of Judea for fifty-two years after the destruction of the Temple by Nebuchadnezzar, as it is stated: “I will raise crying and wailing for the mountains, and a lamentation for the pastures of the wilderness, for they have been burned, with no person passing through. And they do not hear the sound of the cattle; from the bird of the heavens to the beast [behema], all have fled and gone” (Jeremiah 9:9). Behema, spelled beit, heh, mem, heh, has a numerical value of fifty-two, alluding to the fact that no one passed through the land for fifty-two years.,And it was taught in another baraita that Rabbi Yosei says: For seven years a curse of brimstone and salt endured in Eretz Yisrael, rendering it unfit for human habitation. And Rabbi Yoḥa said: What is the rationale of Rabbi Yosei; from where does he learn this? It is derived from a verbal analogy between “covet” and “covet.” It is written here: “And he shall make a firm covet with many for one week” (Daniel 9:27), i.e., seven years. And it is written there: “And that its entire land is brimstone and salt…They shall say: Because they forsook the covet of the Lord, the God of their fathers” (Deuteronomy 29:22; 24). Evidently, the Jebusites must have been exiled from Jerusalem, which proves that the phrase “to this day” does not always mean forever.,Ulla said to him: Here, with regard to the Ark, it is written: “And they are there”; whereas there, in the verse that deals with the Jebusites, it is not written. And anywhere that “there” is written with the phrase “to this day” it means forever. The Gemara raises an objection from the following verse: “And some of them, even of the sons of Simeon, five hundred men, went to Mount Seir having for their captains Pelatiah and Neariah and Rephaiah and Uzziel, the sons of Ishi. And they smote the remt of the Amalekites who escaped, and dwelt there to this day” (I Chronicles 4:42–43).,The Gemara explains its objection: But Sennacherib, king of Assyria, had already come, and through his policy of forced population transfer he had scrambled all the nations of the lands, as it is stated in reference to Sennacherib: “And I have removed the bounds of the peoples, and have robbed their treasures” (Isaiah 10:13). This indicates that the children of Simeon were also exiled, despite the fact that the verse states: “There to this day.” The Gemara concludes: Indeed, this is a conclusive refutation of Ulla’s statement.,Rav Naḥman said that a Sage taught in the Tosefta: And the Rabbis say that the Ark of the Covet was buried in the Chamber of the Woodshed. Rav Naḥman bar Yitzḥak said: We, too, have learned in a mishna: There was an incident involving a certain priest who was occupied with various matters, and he saw a floor tile in the woodshed that was different from the others. One of the marble floor tiles was higher than the rest, suggesting it had been lifted out and replaced. He came and informed his friend of the uneven tile, but was unable to finish his report and provide the exact location of the tile before his soul departed from his body. And consequently they knew definitively that the Ark was buried there, but its location was meant to be kept secret.,The Gemara asks: What was he doing, that priest who noticed the misplaced tile? Rabbi Ḥelbo said: He was occupied with his axe, i.e., he was banging the floor with his axe. He thereby discovered an empty space under a tile, which he guessed was the opening of a tunnel. The school of Rabbi Yishmael taught: Two blemished priests were sorting wormy wood when the axe of one of them dropped and fell there, into the hole in the floor. Blemished priests were appointed to inspect the wood for worms, as these logs were unfit for use on the altar. And fire burst out and consumed that priest, so the exact location remains unknown.,§ Rabbi Yehuda raised a contradiction. It is written: “The ends of the staves were seen,” and it is written in that same verse: “But they could not be seen without” (I Kings 8:8). How can one reconcile this contradiction? They were seen and yet not seen, i.e., the staves were partially visible. This was also taught in a baraita: “The ends of the staves were seen”; one might have thought that they did not move from their position and did not protrude at all. Therefore, the verse states: “And the staves were so long.” One might have thought that they ripped through the curtain and emerged on the other side; therefore, the verse states: “They could not be seen without.”,How is this so? The staves of the Ark pushed and protruded and stuck out against the curtain toward the outside, and appeared like the two breasts of a woman pushing against her clothes. As it is stated: “My beloved is to me like a bundle of myrrh, that lies between my breasts” (Song of Songs 1:13). For this reason the Ark of the Covet, where the Divine Presence rests, is positioned so that its staves protrude through the curtain, like the breasts of a woman.,Continuing the previous discussion, Rav Ketina said: When the Jewish people would ascend for one of the pilgrimage Festivals, the priests would roll up the curtain for them and show them the cherubs, which were clinging to one another, and say to them: See how you are beloved before God, like the love of a male and female. The two cherubs symbolize the Holy One, Blessed be He, and the Jewish people.,Rav Ḥisda raised an objection: How could the priests allow the people to see this? After all, it is stated with regard to the Tabernacle: “But they shall not go in to see the sacred objects as they are being covered, lest they die” (Numbers 4:20), and Rav Yehuda said that Rav said: When the vessels were put into their containers for transport, it was prohibited even for the Levites to look at them. The prohibition against viewing the vessels should be even more severe when they are fixed in their sacred place within the Temple. How could they be publicly displayed?,Rav Naḥman said in answer: This is analogous to a bride; as long as she is engaged but still in her father’s house, she is modest in the presence of her husband. However, once she is married and comes to her father-in-law’s house to live with her husband, she is no longer modest in the presence of her husband. Likewise, in the wilderness, when the Divine Presence did not dwell in a permanent place, it was prohibited to see the sacred objects. By contrast, all were allowed to see the sacred objects in their permanent place in the Temple.,Rav Ḥana bar Rav Ketina raised an objection from the aforementioned mishna: There was an incident involving a certain priest who was occupied and discovered the place where the Ark was hidden, and he subsequently died before he could reveal its location. Since he was prevented from seeing the Ark, it was evidently prohibited to see the sacred objects even after the Temple was built. Rav Naḥman said to him: This is not difficult, as you are speaking of when she was divorced. Since the Jewish people were exiled after the destruction of the First Temple, they are compared to a woman divorced from her husband, and when a woman is divorced she returns to her original beloved but reserved state. She is once again modest and does not reveal herself. Likewise, the Divine Presence will remain hidden until the glory of the First Temple is restored.,The Gemara poses a question concerning Rav Ketina’s statement: With what are we dealing here; in what circumstance did the priests roll up the curtain to show everyone the cherubs? If we say this is referring to the First Temple, was there a curtain between the Sanctuary and the Holy of Holies? In the First Temple, there was a wall there. Rather, we will say this is referring to the Second Temple; but were there cherubs there? Since there was no Ark, it follows that there were no cherubs on it. The Gemara answers: Actually, Rav Ketina is referring to the First Temple, and what is the curtain that he mentioned? It is the curtain of the gates. For all of the Jewish people to be able to see, they had to raise the curtains hanging on all the gates.,As Rabbi Zeira said that Rav said: There were thirteen curtains in the Second Temple: Seven opposite, i.e., on the inside of, seven gates; two additional ones within the Temple, one of which was at the entrance to the Sanctuary and the other one of which was at the entrance to the Entrance Hall. Two additional curtains were within the partition, in the Holy of Holies in place of the one-cubit partition, and two corresponding to them were above in the upper chamber. Above the Holy of Holies, there was another level in the same layout as the one below, and a curtain was affixed there, too, as no one climbed up to the higher chamber above the Holy of Holies without a pressing need. These curtains were most likely hanging in the First Temple as well.,Rav Aḥa bar Ya’akov said: Actually, Rav Ketina’s statement is referring to the Second Temple: There was a curtain at the entrance of the Holy of Holies, and indeed there were images of cherubs there, i.e., drawn or engraved pictures of the cherubs on the walls. As it is written: “And he carved all the walls of the house round about with carved figures of cherubs and palm trees and open flowers, within and without” (I Kings 6:29), and it is further stated: “And he overlaid them with gold fitted upon the graven work” (I Kings 6:35), which teaches that in addition to the cherubs within the sacred place, other cherubs were drawn on the walls.,And it is written: “According to the space of each with loyot” (I Kings 7:36). The Gemara asks: What is the meaning of: “According to the space of each with loyot”? Rabba bar Rav Sheila said: |
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| 109. Eusebius of Caesarea, Demonstration of The Gospel, 6.18.20-6.18.23 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •pagans/paganism Found in books: Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 549 |
110. Eusebius of Caesarea, Ecclesiastical History, 4.11.8, 4.14, 4.16.7, 4.18, 4.26, 5.10.1, 5.14-5.19, 5.18.2 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 497, 542, 544; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 300, 303 | 4.14. At this time, while Anicetus was at the head of the church of Rome, Irenaeus relates that Polycarp, who was still alive, was at Rome, and that he had a conference with Anicetus on a question concerning the day of the paschal feast.,And the same writer gives another account of Polycarp which I feel constrained to add to that which has been already related in regard to him. The account is taken from the third book of Irenaeus' work Against Heresies, and is as follows:,But Polycarp also was not only instructed by the apostles, and acquainted with many that had seen Christ, but was also appointed by apostles in Asia bishop of the church of Smyrna.,We too saw him in our early youth; for he lived a long time, and died, when a very old man, a glorious and most illustrious martyr's death, having always taught the things which he had learned from the apostles, which the Church also hands down, and which alone are true.,To these things all the Asiatic churches testify, as do also those who, down to the present time, have succeeded Polycarp, who was a much more trustworthy and certain witness of the truth than Valentinus and Marcion and the rest of the heretics. He also was in Rome in the time of Anicetus and caused many to turn away from the above-mentioned heretics to the Church of God, proclaiming that he had received from the apostles this one and only system of truth which has been transmitted by the Church.,And there are those that heard from him that John, the disciple of the Lord, going to bathe in Ephesus and seeing Cerinthus within, ran out of the bath-house without bathing, crying, 'Let us flee, lest even the bath fall, because Cerinthus, the enemy of the truth, is within.',And Polycarp himself, when Marcion once met him and said, 'Do you know us? replied, 'I know the first born of Satan.' Such caution did the apostles and their disciples exercise that they might not even converse with any of those who perverted the truth; as Paul also said, 'A man that is a heretic, after the first and second admonition, reject; knowing he that is such is subverted, and sins, being condemned of himself.',There is also a very powerful epistle of Polycarp written to the Philippians, from which those that wish to do so, and that are concerned for their own salvation, may learn the character of his faith and the preaching of the truth. Such is the account of Irenaeus.,But Polycarp, in his above-mentioned epistle to the Philippians, which is still extant, has made use of certain testimonies drawn from the First Epistle of Peter.,And when Antoninus, called Pius, had completed the twenty-second year of his reign, Marcus Aurelius Verus, his son, who was also called Antoninus, succeeded him, together with his brother Lucius. 4.16.7. And that he met his death as he had predicted that he would, in consequence of the machinations of Crescens, is stated by Tatian, a man who early in life lectured upon the sciences of the Greeks and won no little fame in them, and who has left a great many monuments of himself in his writings. He records this fact in his work against the Greeks, where he writes as follows: And that most admirable Justin declared with truth that the aforesaid persons were like robbers. 4.18. This writer has left us a great many monuments of a mind educated and practiced in divine things, which are replete with profitable matter of every kind. To them we shall refer the studious, noting as we proceed those that have come to our knowledge.,There is a certain discourse of his in defense of our doctrine addressed to Antoninus surnamed the Pious, and to his sons, and to the Roman senate. Another work contains his second Apology in behalf of our faith, which he offered to him who was the successor of the emperor mentioned and who bore the same name, Antoninus Verus, the one whose times we are now recording.,Also another work against the Greeks, in which he discourses at length upon most of the questions at issue between us and the Greek philosophers, and discusses the nature of demons. It is not necessary for me to add any of these things here.,And still another work of his against the Greeks has come down to us, to which he gave the title Refutation. And besides these another, On the Sovereignty of God, which he establishes not only from our Scriptures, but also from the books of the Greeks.,Still further, a work entitled Psaltes, and another disputation On the Soul, in which, after propounding various questions concerning the problem under discussion, he gives the opinions of the Greek philosophers, promising to refute it, and to present his own view in another work.,He composed also a dialogue against the Jews, which he held in the city of Ephesus with Trypho, a most distinguished man among the Hebrews of that day. In it he shows how the divine grace urged him on to the doctrine of the faith, and with what earnestness he had formerly pursued philosophical studies, and how ardent a search he had made for the truth.,And he records of the Jews in the same work, that they were plotting against the teaching of Christ, asserting the same things against Trypho: Not only did you not repent of the wickedness which you had committed, but you selected at that time chosen men, and you sent them out from Jerusalem through all the land, to announce that the godless heresy of the Christians had made its appearance, and to accuse them of those things which all that are ignorant of us say against us, so that you become the causes not only of your own injustice, but also of all other men's.,He writes also that even down to his time prophetic gifts shone in the Church. And he mentions the Apocalypse of John, saying distinctly that it was the apostle's. He also refers to certain prophetic declarations, and accuses Trypho on the ground that the Jews had cut them out of the Scripture. A great many other works of his are still in the hands of many of the brethren.,And the discourses of the man were thought so worthy of study even by the ancients, that Irenaeus quotes his words: for instance, in the fourth book of his work Against Heresies, where he writes as follows: And Justin well says in his work against Marcion, that he would not have believed the Lord himself if he had preached another God besides the Creator; and again in the fifth book of the same work he says: And Justin well said that before the coming of the Lord, Satan never dared to blaspheme God, because he did not yet know his condemnation.,These things I have deemed it necessary to say for the sake of stimulating the studious to peruse his works with diligence. So much concerning him. 4.26. In those days also Melito, bishop of the parish in Sardis, and Apolinarius, bishop of Hierapolis, enjoyed great distinction. Each of them on his own part addressed apologies in behalf of the faith to the above-mentioned emperor of the Romans who was reigning at that time.,The following works of these writers have come to our knowledge. of Melito, the two books On the Passover, and one On the Conduct of Life and the Prophets, the discourse On the Church, and one On the Lord's Day, still further one On the Faith of Man, and one On his Creation, another also On the Obedience of Faith, and one On the Senses; besides these the work On the Soul and Body, and that On Baptism, and the one On Truth, and On the Creation and Generation of Christ; his discourse also On Prophecy, and that On Hospitality; still further, The Key, and the books On the Devil and the Apocalypse of John, and the work On the Corporeality of God, and finally the book addressed to Antoninus.,In the books On the Passover he indicates the time at which he wrote, beginning with these words: While Servilius Paulus was proconsul of Asia, at the time when Sagaris suffered martyrdom, there arose in Laodicea a great strife concerning the Passover, which fell according to rule in those days; and these were written.,And Clement of Alexandria refers to this work in his own discourse On the Passover, which, he says, he wrote on occasion of Melito's work.,But in his book addressed to the emperor he records that the following events happened to us under him: For, what never before happened, the race of the pious is now suffering persecution, being driven about in Asia by new decrees. For the shameless informers and coveters of the property of others, taking occasion from the decrees, openly carry on robbery night and day, despoiling those who are guilty of no wrong. And a little further on he says: If these things are done by your command, well and good. For a just ruler will never take unjust measures; and we indeed gladly accept the honor of such a death.,But this request alone we present to you, that you would yourself first examine the authors of such strife, and justly judge whether they be worthy of death and punishment, or of safety and quiet. But if, on the other hand, this counsel and this new decree, which is not fit to be executed even against barbarian enemies, be not from you, much more do we beseech you not to leave us exposed to such lawless plundering by the populace.,Again he adds the following: For our philosophy formerly flourished among the Barbarians; but having sprung up among the nations under your rule, during the great reign of your ancestor Augustus, it became to your empire especially a blessing of auspicious omen. For from that time the power of the Romans has grown in greatness and splendor. To this power you have succeeded, as the desired possessor, and such shall you continue with your son, if you guard the philosophy which grew up with the empire and which came into existence with Augustus; that philosophy which your ancestors also honored along with the other religions.,And a most convincing proof that our doctrine flourished for the good of an empire happily begun, is this — that there has no evil happened since Augustus' reign, but that, on the contrary, all things have been splendid and glorious, in accordance with the prayers of all.,Nero and Domitian, alone, persuaded by certain calumniators, have wished to slander our doctrine, and from them it has come to pass that the falsehood has been handed down, in consequence of an unreasonable practice which prevails of bringing slanderous accusations against the Christians.,But your pious fathers corrected their ignorance, having frequently rebuked in writing many who dared to attempt new measures against them. Among them your grandfather Hadrian appears to have written to many others, and also to Fundanus, the proconsul and governor of Asia. And your father, when you also were ruling with him, wrote to the cities, forbidding them to take any new measures against us; among the rest to the Larissaeans, to the Thessalonians, to the Athenians, and to all the Greeks.,And as for you — since your opinions respecting the Christians are the same as theirs, and indeed much more benevolent and philosophic — we are the more persuaded that you will do all that we ask of you. These words are found in the above-mentioned work.,But in the Extracts made by him the same writer gives at the beginning of the introduction a catalogue of the acknowledged books of the Old Testament, which it is necessary to quote at this point. He writes as follows:,Melito to his brother Onesimus, greeting: Since you have often, in your zeal for the word, expressed a wish to have extracts made from the Law and the Prophets concerning the Saviour and concerning our entire faith, and has also desired to have an accurate statement of the ancient book, as regards their number and their order, I have endeavored to perform the task, knowing your zeal for the faith, and your desire to gain information in regard to the word, and knowing that you, in your yearning after God, esteem these things above all else, struggling to attain eternal salvation.,Accordingly when I went East and came to the place where these things were preached and done, I learned accurately the books of the Old Testament, and send them to you as written below. Their names are as follows: of Moses, five books: Genesis, Exodus, Numbers, Leviticus, Deuteronomy; Jesus Nave, Judges, Ruth; of Kings, four books; of Chronicles, two; the Psalms of David, the Proverbs of Solomon, Wisdom also, Ecclesiastes, Song of Songs, Job; of Prophets, Isaiah, Jeremiah; of the twelve prophets, one book ; Daniel, Ezekiel, Esdras. From which also I have made the extracts, dividing them into six books. Such are the words of Melito. 5.10.1. About that time, Pantaenus, a man highly distinguished for his learning, had charge of the school of the faithful in Alexandria. A school of sacred learning, which continues to our day, was established there in ancient times, and as we have been informed, was managed by men of great ability and zeal for divine things. Among these it is reported that Pantaenus was at that time especially conspicuous, as he had been educated in the philosophical system of those called Stoics. 5.14. The enemy of God's Church, who is emphatically a hater of good and a lover of evil, and leaves untried no manner of craft against men, was again active in causing strange heresies to spring up against the Church. For some persons, like venomous reptiles, crawled over Asia and Phrygia, boasting that Montanus was the Paraclete, and that the women that followed him, Priscilla and Maximilla, were prophetesses of Montanus. 5.15. Others, of whom Florinus was chief, flourished at Rome. He fell from the presbyterate of the Church, and Blastus was involved in a similar fall. They also drew away many of the Church to their opinion, each striving to introduce his own innovations in respect to the truth. 5.16. Against the so-called Phrygian heresy, the power which always contends for the truth raised up a strong and invincible weapon, Apolinarius of Hierapolis, whom we have mentioned before, and with him many other men of ability, by whom abundant material for our history has been left.,A certain one of these, in the beginning of his work against them, first intimates that he had contended with them in oral controversies.,He commences his work in this manner:Having for a very long and sufficient time, O beloved Avircius Marcellus, been urged by you to write a treatise against the heresy of those who are called after Miltiades, I have hesitated till the present time, not through lack of ability to refute the falsehood or bear testimony for the truth, but from fear and apprehension that I might seem to some to be making additions to the doctrines or precepts of the Gospel of the New Testament, which it is impossible for one who has chosen to live according to the Gospel, either to increase or to diminish.,But being recently in Ancyra in Galatia, I found the church there greatly agitated by this novelty, not prophecy, as they call it, but rather false prophecy, as will be shown. Therefore, to the best of our ability, with the Lord's help, we disputed in the church many days concerning these and other matters separately brought forward by them, so that the church rejoiced and was strengthened in the truth, and those of the opposite side were for the time confounded, and the adversaries were grieved.,The presbyters in the place, our fellow presbyter Zoticus of Otrous also being present, requested us to leave a record of what had been said against the opposers of the truth. We did not do this, but we promised to write it out as soon as the Lord permitted us, and to send it to them speedily.,Having said this with other things, in the beginning of his work, he proceeds to state the cause of the above-mentioned heresy as follows:Their opposition and their recent heresy which has separated them from the Church arose on the following account.,There is said to be a certain village called Ardabau in that part of Mysia, which borders upon Phrygia. There first, they say, when Gratus was proconsul of Asia, a recent convert, Montanus by name, through his unquenchable desire for leadership, gave the adversary opportunity against him. And he became beside himself, and being suddenly in a sort of frenzy and ecstasy, he raved, and began to babble and utter strange things, prophesying in a manner contrary to the constant custom of the Church handed down by tradition from the beginning.,Some of those who heard his spurious utterances at that time were indigt, and they rebuked him as one that was possessed, and that was under the control of a demon, and was led by a deceitful spirit, and was distracting the multitude; and they forbade him to talk, remembering the distinction drawn by the Lord and his warning to guard watchfully against the coming of false prophets. But others imagining themselves possessed of the Holy Spirit and of a prophetic gift, were elated and not a little puffed up; and forgetting the distinction of the Lord, they challenged the mad and insidious and seducing spirit, and were cheated and deceived by him. In consequence of this, he could no longer be held in check, so as to keep silence.,Thus by artifice, or rather by such a system of wicked craft, the devil, devising destruction for the disobedient, and being unworthily honored by them, secretly excited and inflamed their understandings which had already become estranged from the true faith. And he stirred up besides two women, and filled them with the false spirit, so that they talked wildly and unreasonably and strangely, like the person already mentioned. And the spirit pronounced them blessed as they rejoiced and gloried in him, and puffed them up by the magnitude of his promises. But sometimes he rebuked them openly in a wise and faithful manner, that he might seem to be a reprover. But those of the Phrygians that were deceived were few in number.And the arrogant spirit taught them to revile the entire universal Church under heaven, because the spirit of false prophecy received neither honor from it nor entrance into it.,For the faithful in Asia met often in many places throughout Asia to consider this matter, and examined the novel utterances and pronounced them profane, and rejected the heresy, and thus these persons were expelled from the Church and debarred from communion.,Having related these things at the outset, and continued the refutation of their delusion through his entire work, in the second book he speaks as follows of their end:,Since, therefore, they called us slayers of the prophets because we did not receive their loquacious prophets, who, they say, are those that the Lord promised to send to the people, let them answer as in God's presence: Who is there, O friends, of these who began to talk, from Montanus and the women down, that was persecuted by the Jews, or slain by lawless men? None. Or has any of them been seized and crucified for the Name? Truly not. Or has one of these women ever been scourged in the synagogues of the Jews, or stoned? No; never anywhere.,But by another kind of death Montanus and Maximilla are said to have died. For the report is that, incited by the spirit of frenzy, they both hung themselves; not at the same time, but at the time which common report gives for the death of each. And thus they died, and ended their lives like the traitor Judas.,So also, as general report says, that remarkable person, the first steward, as it were, of their so-called prophecy, one Theodotus — who, as if at sometime taken up and received into heaven, fell into trances, and entrusted himself to the deceitful spirit — was pitched like a quoit, and died miserably.,They say that these things happened in this manner. But as we did not see them, O friend, we do not pretend to know. Perhaps in such a manner, perhaps not, Montanus and Theodotus and the above-mentioned woman died.,He says again in the same book that the holy bishops of that time attempted to refute the spirit in Maximilla, but were prevented by others who plainly co-operated with the spirit.,He writes as follows:And let not the spirit, in the same work of Asterius Urbanus, say through Maximilla, 'I am driven away from the sheep like a wolf. I am not a wolf. I am word and spirit and power.' But let him show clearly and prove the power in the spirit. And by the spirit let him compel those to confess him who were then present for the purpose of proving and reasoning with the talkative spirit, — those eminent men and bishops, Zoticus, from the village Comana, and Julian, from Apamea, whose mouths the followers of Themiso muzzled, refusing to permit the false and seductive spirit to be refuted by them.,Again in the same work, after saying other things in refutation of the false prophecies of Maximilla, he indicates the time when he wrote these accounts, and mentions her predictions in which she prophesied wars and anarchy. Their falsehood he censures in the following manner:,And has not this been shown clearly to be false? For it is today more than thirteen years since the woman died, and there has been neither a partial nor general war in the world; but rather, through the mercy of God, continued peace even to the Christians. These things are taken from the second book.,I will add also short extracts from the third book, in which he speaks thus against their boasts that many of them had suffered martyrdom:When therefore they are at a loss, being refuted in all that they say, they try to take refuge in their martyrs, alleging that they have many martyrs, and that this is sure evidence of the power of the so-called prophetic spirit that is with them. But this, as it appears, is entirely fallacious.,For some of the heresies have a great many martyrs; but surely we shall not on that account agree with them or confess that they hold the truth. And first, indeed, those called Marcionites, from the heresy of Marcion, say that they have a multitude of martyrs for Christ; yet they do not confess Christ himself in truth.A little farther on he continues:,When those called to martyrdom from the Church for the truth of the faith have met with any of the so-called martyrs of the Phrygian heresy, they have separated from them, and died without any fellowship with them, because they did not wish to give their assent to the spirit of Montanus and the women. And that this is true and took place in our own time in Apamea on the Maeander, among those who suffered martyrdom with Gaius and Alexander of Eumenia, is well known. 5.17. In this work he mentions a writer, Miltiades, stating that he also wrote a certain book against the above-mentioned heresy. After quoting some of their words, he adds:Having found these things in a certain work of theirs in opposition to the work of the brother Alcibiades, in which he shows that a prophet ought not to speak in ecstasy, I made an abridgment.,A little further on in the same work he gives a list of those who prophesied under the new covet, among whom he enumerates a certain Ammia and Quadratus, saying:But the false prophet falls into an ecstasy, in which he is without shame or fear. Beginning with purposed ignorance, he passes on, as has been stated, to involuntary madness of soul.,They cannot show that one of the old or one of the new prophets was thus carried away in spirit. Neither can they boast of Agabus, or Judas, or Silas, or the daughters of Philip, or Ammia in Philadelphia, or Quadratus, or any others not belonging to them.,And again after a little he says: For if after Quadratus and Ammia in Philadelphia, as they assert, the women with Montanus received the prophetic gift, let them show who among them received it from Montanus and the women. For the apostle thought it necessary that the prophetic gift should continue in all the Church until the final coming. But they cannot show it, though this is the fourteenth year since the death of Maximilla.,He writes thus. But the Miltiades to whom he refers has left other monuments of his own zeal for the Divine Scriptures, in the discourses which he composed against the Greeks and against the Jews, answering each of them separately in two books. And in addition he addresses an apology to the earthly rulers, in behalf of the philosophy which he embraced. 5.18. As the so-called Phrygian heresy was still flourishing in Phrygia in his time, Apollonius also, an ecclesiastical writer, undertook its refutation, and wrote a special work against it, correcting in detail the false prophecies current among them and reproving the life of the founders of the heresy. But hear his own words respecting Montanus:,His actions and his teaching show who this new teacher is. This is he who taught the dissolution of marriage; who made laws for fasting; who named Pepuza and Tymion, small towns in Phrygia, Jerusalem, wishing to gather people to them from all directions; who appointed collectors of money; who contrived the receiving of gifts under the name of offerings; who provided salaries for those who preached his doctrine, that its teaching might prevail through gluttony.,He writes thus concerning Montanus; and a little farther on he writes as follows concerning his prophetesses: We show that these first prophetesses themselves, as soon as they were filled with the Spirit, abandoned their husbands. How falsely therefore they speak who call Prisca a virgin.,Afterwards he says: Does not all Scripture seem to you to forbid a prophet to receive gifts and money? When therefore I see the prophetess receiving gold and silver and costly garments, how can I avoid reproving her?,And again a little farther on he speaks thus concerning one of their confessors:So also Themiso, who was clothed with plausible covetousness, could not endure the sign of confession, but threw aside bonds for an abundance of possessions. Yet, though he should have been humble on this account, he dared to boast as a martyr, and in imitation of the apostle, he wrote a certain catholic epistle, to instruct those whose faith was better than his own, contending for words of empty sound, and blaspheming against the Lord and the apostles and the holy Church.,And again concerning others of those honored among them as martyrs, he writes as follows:Not to speak of many, let the prophetess herself tell us of Alexander, who called himself a martyr, with whom she is in the habit of banqueting, and who is worshipped by many. We need not mention his robberies and other daring deeds for which he was punished, but the archives contain them.,Which of these forgives the sins of the other? Does the prophet the robberies of the martyr, or the martyr the covetousness of the prophet? For although the Lord said, 'Provide neither gold, nor silver, neither two coats,' these men, in complete opposition, transgress in respect to the possession of the forbidden things. For we will show that those whom they call prophets and martyrs gather their gain not only from rich men, but also from the poor, and orphans, and widows. But if they are confident, let them stand up and discuss these matters, that if convicted they may hereafter cease transgressing. For the fruits of the prophet must be tried; 'for the tree is known by its fruit.',But that those who wish may know concerning Alexander, he was tried by Aemilius Frontinus, proconsul at Ephesus; not on account of the Name, but for the robberies which he had committed, being already an apostate. Afterwards, having falsely declared for the name of the Lord, he was released, having deceived the faithful that were there. And his own parish, from which he came, did not receive him, because he was a robber. Those who wish to learn about him have the public records of Asia. And yet the prophet with whom he spent many years knows nothing about him! Exposing him, through him we expose also the pretense of the prophet. We could show the same thing of many others. But if they are confident, let them endure the test.,Again, in another part of his work he speaks as follows of the prophets of whom they boast:If they deny that their prophets have received gifts, let them acknowledge this: that if they are convicted of receiving them, they are not prophets. And we will bring a multitude of proofs of this. But it is necessary that all the fruits of a prophet should be examined. Tell me, does a prophet dye his hair? Does a prophet stain his eyelids? Does a prophet delight in adornment? Does a prophet play with tables and dice? Does a prophet lend on usury? Let them confess whether these things are lawful or not; but I will show that they have been done by them.,This same Apollonius states in the same work that, at the time of his writing, it was the fortieth year since Montanus had begun his pretended prophecy.,And he says also that Zoticus, who was mentioned by the former writer, when Maximilla was pretending to prophesy in Pepuza, resisted her and endeavored to refute the spirit that was working in her; but was prevented by those who agreed with her. He mentions also a certain Thraseas among the martyrs of that time.He speaks, moreover, of a tradition that the Saviour commanded his apostles not to depart from Jerusalem for twelve years. He uses testimonies also from the Revelation of John, and he relates that a dead man had, through the Divine power, been raised by John himself in Ephesus. He also adds other things by which he fully and abundantly exposes the error of the heresy of which we have been speaking. These are the matters recorded by Apollonius. 5.18.2. His actions and his teaching show who this new teacher is. This is he who taught the dissolution of marriage; who made laws for fasting; who named Pepuza and Tymion, small towns in Phrygia, Jerusalem, wishing to gather people to them from all directions; who appointed collectors of money; who contrived the receiving of gifts under the name of offerings; who provided salaries for those who preached his doctrine, that its teaching might prevail through gluttony. 5.19. Serapion, who, as report says, succeeded Maximinus at that time as bishop of the church of Antioch, mentions the works of Apolinarius against the above-mentioned heresy. And he alludes to him in a private letter to Caricus and Pontius, in which he himself exposes the same heresy, and adds the following words:,That you may see that the doings of this lying band of the new prophecy, so called, are an abomination to all the brotherhood throughout the world, I have sent you writings of the most blessed Claudius Apolinarius, bishop of Hierapolis in Asia.,In the same letter of Serapion the signatures of several bishops are found, one of whom subscribes himself as follows:I, Aurelius Cyrenius, a witness, pray for your health.And another in this manner:Aelius Publius Julius, bishop of Debeltum, a colony in Thrace. As God lives in the heavens, the blessed Sotas in Anchialus desired to cast the demon out of Priscilla, but the hypocrites did not permit him. And the autograph signatures of many other bishops who agreed with them are contained in the same letter.So much for these persons. |
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| 111. Eusebius of Caesarea, Preparation For The Gospel, 3.13, 3.15-3.16, 5.23.3 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •pagan / pagans / pagan religion, relationship with christians •paganism/pagans, itinerant preachers Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 523; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 369 |
| 112. Iamblichus, Concerning The Mysteries, 2.11, 3.13 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •proclus/pagans vs. trinity •pagan / pagans / pagan religion Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 232; d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 237 |
| 113. Pseudo Clementine Literature, Epistles To Virgins, 1.8.2, 1.12.2-1.12.3 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •pagan / pagans / pagan religion •pagan / pagans / pagan religion,sages Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 245, 271 |
114. Babylonian Talmud, Avodah Zarah, 11a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •pagans/paganism Found in books: Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 308| 11a. נתפרדה חבילה,אונקלוס בר קלונימוס איגייר שדר קיסר גונדא דרומאי אבתריה משכינהו בקראי איגיור הדר שדר גונדא דרומאי [אחרינא] אבתריה אמר להו לא תימרו ליה ולא מידי,כי הוו שקלו ואזלו אמר להו אימא לכו מילתא בעלמא ניפיורא נקט נורא קמי פיפיורא פיפיורא לדוכסא דוכסא להגמונא הגמונא לקומא קומא מי נקט נורא מקמי אינשי אמרי ליה לא אמר להו הקב"ה נקט נורא קמי ישראל דכתיב (שמות יג, כא) וה' הולך לפניהם יומם וגו' איגיור [כולהו],הדר שדר גונדא אחרינא אבתריה אמר להו לא תשתעו מידי בהדיה כי נקטי ליה ואזלי חזא מזוזתא [דמנחא אפתחא] אותיב ידיה עלה ואמר להו מאי האי אמרו ליה אימא לן את,אמר להו מנהגו של עולם מלך בשר ודם יושב מבפנים ועבדיו משמרים אותו מבחוץ ואילו הקב"ה עבדיו מבפנים והוא משמרן מבחוץ שנאמר (תהלים קכא, ח) ה' ישמר צאתך ובואך מעתה ועד עולם איגיור תו לא שדר בתריה,(בראשית כה, כג) ויאמר ה' לה שני גוים בבטנך אמר רב יהודה אמר רב אל תקרי גוים אלא גיים זה אנטונינוס ורבי שלא פסקו מעל שולחנם לא חזרת ולא קישות ולא צנון לא בימות החמה ולא בימות הגשמים דאמר מר צנון מחתך אוכל חזרת מהפך מאכל קישות מרחיב מעיים,והא תנא דבי רבי ישמעאל למה נקרא שמן קישואין מפני שקשין לגופו של אדם כחרבות לא קשיא הא ברברבי הא בזוטרי:,יום הלידה ויום המיתה: מכלל דר"מ סבר לא שנא מיתה שיש בה שריפה ולא שנא מיתה שאין בה שריפה פלחי בה לעבודת כוכבים אלמא שריפה לאו חוקה היא מכלל דרבנן סברי שריפה חוקה היא,והא תניא שורפין על המלכים ולא מדרכי האמורי ואי חוקה היא אנן היכי שרפינן והכתיב (ויקרא יח, ג) ובחוקותיהם לא תלכו,אלא דכ"ע שריפה לאו חוקה היא אלא חשיבותא היא והכא בהא קמיפלגי ר"מ סבר לא שנא מיתה שיש בה שריפה ולא שנא מיתה שאין בה שריפה פלחי בה לעבודת כוכבים ורבנן סברי מיתה שיש בה שריפה חשיבא להו ופלחי בה ושאין בה שריפה לא חשיבא ולא פלחי בה,גופא שורפין על המלכים ואין בו משום דרכי האמורי שנאמר (ירמיהו לד, ה) בשלום תמות ובמשרפות אבותיך המלכים וגו' וכשם ששורפין על המלכים כך שורפין על הנשיאים,ומה הם שורפין על המלכים מיטתן וכלי תשמישן ומעשה שמת ר"ג הזקן ושרף עליו אונקלוס הגר שבעים מנה צורי והאמרת מה הן שורפין עליהם מיטתן וכלי תשמישן אימא בשבעים מנה צורי,ומידי אחרינא לא והתניא עוקרין על המלכים ואין בו משום דרכי האמורי אמר רב פפא סוס שרכב עליו,ובהמה טהורה לא והתניא עיקור שיש בה טריפה אסור ושאין בה טריפה מותר ואיזהו עיקור שאין בה טריפה | 11a. The bundle is separated.,§ The Gemara mentions other Romans who converted to Judaism. It relates: Onkelos bar Kelonimos converted to Judaism. The Roman emperor sent a troop [gunda] of Roman soldiers after him to seize Onkelos and bring him to the emperor. Onkelos drew them toward him with verses that he cited and learned with them, and they converted. The emperor then sent another troop of Roman soldiers after him, and said to them: Do not say anything to him, so that he cannot convince you with his arguments. The troops followed this instruction, and took Onkelos with them.,When they were walking, Onkelos said to the troop of soldiers: I will say a mere statement to you: A minor official [nifyora] holds a torch before a high official [apifyora], the high official holds a torch for a duke [dukasa], a duke for the governor, and the governor for the ruler [koma]. Does the ruler hold a torch before the common people? The soldiers said to Onkelos: No. Onkelos said to them: Yet the Holy One, Blessed be He, holds a torch before the Jewish people, as it is written: “And the Lord went before them by day in a pillar of cloud, to lead them the way, and by night in a pillar of fire, to give them light” (Exodus 13:21). They all converted.,The emperor then sent another troop of soldiers after him, to bring Onkelos, and said to them: Do not converse with him at all. The troops followed this instruction, and took Onkelos with them. While they grabbed him and were walking, Onkelos saw a mezuza that was placed on the doorway. He placed his hand upon it and said to the soldiers: What is this? They said to him: You tell us.,Onkelos said to them: The standard practice throughout the world is that a king of flesh and blood sits inside his palace, and his servants stand guard, protecting him outside; but with regard to the Holy One, Blessed be He, His servants, the Jewish people, sit inside their homes and He guards over them outside. As it is stated: “The Lord shall guard your going out and your coming in, from now and forever” (Psalms 121:8). Upon hearing this, those soldiers also converted to Judaism. After that, the emperor sent no more soldiers after him.,§ The Gemara returns to its discussion of Antoninus: When the matriarch Rebecca was pregt with Jacob and Esau, “the Lord said to her: Two nations [goyim] are in your womb” (Genesis 25:23). Rav Yehuda says that Rav says: Do not read it as goyim, meaning nations; rather read it as geyim, meaning proud ones. This verse was fulfilled in two prominent individuals who descended from Rebecca, Antoninus and Rabbi Yehuda HaNasi, whose tables, due to their wealth, never lacked for lettuce, nor cucumbers, nor radish, neither in the summer nor in the rainy season, despite the fact that these foods do not grow year round. The reason they ensured that these items were always present at their tables is that the Master said: A radish breaks up food, lettuce stirs up food, and cucumbers expand the intestines.,The Gemara asks: But isn’t it taught in the school of Rabbi Yishmael: Why are they called cucumbers [kishuin]? It is because they are as harmful [kashim] to a person’s body as swords. The Gemara answers: This is not difficult. This statement, that they are harmful to the body, is referring to large cucumbers, whereas that statement, explaining why they were always present on the tables of Rabbi Yehuda HaNasi and Antoninus, is referring to small ones.,§ The mishna teaches that according to Rabbi Meir the birthday of the king and the day of the death of the king are considered gentile festivals, whereas the Rabbis hold that only a death that includes public burning is considered a festival that includes idol worship. The Gemara comments: By inference, this means that Rabbi Meir holds that there is no difference whether it is a death that includes public burning, and there is no difference whether it is a death that does not include public burning; in either case, they engage in idol worship on that occasion. Evidently, Rabbi Meir holds that the burning performed at the death of the king is not an idolatrous custom, as it is not the cause of the prohibition. The Gemara continues: From here, one can conclude by inference that the Rabbis hold that the burning upon the death of the king is an idolatrous custom.,The Gemara raises a difficulty: But isn’t it taught in a baraita: We burn items upon the death of kings as an expression of grief, and this is not of the ways of the Amorites, but rather a Jewish custom? And if this is an idolatrous custom, how could we perform this public burning? But isn’t it written: “And you shall not walk in their statutes” (Leviticus 18:3)?,Rather, everyone agrees that the public burning itself is not an idolatrous custom. Rather, it is performed due to the great importance of the king who passed away. And here, in the mishna, they disagree about this: Rabbi Meir holds that there is no difference whether it is a death that includes public burning and there is no difference whether it is a death that does not include public burning; in either case, in practice they engage in idol worship on that occasion. And the Rabbis hold that a death that includes public burning is important to the gentiles, and therefore they engage in idol worship on that occasion, but a death that does not include public burning is not important to them, and they do not engage in idol worship on that occasion.,Having mentioned this baraita, the Gemara returns to discuss the matter itself. The baraita teaches: One burns items due to the death of kings as an expression of grief, and this is not subject to the prohibition of imitating the ways of the Amorites, since it is a Jewish custom. As it is stated that Jeremiah prophesied to Zedekiah king of Judah: “You shall die in peace; and with the burnings of your fathers, the former kings that were before you, so shall they make a burning for you” (Jeremiah 34:5). And just as one burns items upon the death of the kings, so too one burns items upon the death of the heads of the Sanhedrin.,And what items do they burn upon the death of kings? They burn the kings’ beds and their utensils, so that no one else can make use of them. And there was an incident in which Rabban Gamliel the Elder died, and upon his death Onkelos the convert burned seven thousand dinars in valuable Tyrian coinage. The Gemara asks: But didn’t you state in response to the question: What do they burn upon the death of kings, that they burn their beds and their utensils? Why, then, did Onkelos burn money? The Gemara answers: Say that Onkelos burned items that were valued at seven thousand dinars in Tyrian coinage.,The Gemara asks: And are other items not destroyed in order to accord honor to the deceased king, apart from his utensils? But isn’t it taught in a baraita that we detach the hooves of livestock upon the death of kings, and this is not subject to the prohibition of the ways of the Amorites? Rav Pappa says: That baraita is referring to the horse upon which the king rode. Since that animal was designated as the king’s personal item, it is therefore rendered unusable for anyone else, like his personal utensils.,The Gemara asks: And did they not detach the hooves of the king’s kosher animals, which are not used by the king for riding? But isn’t it taught in a baraita: If removing the hooves of an animal would entail that it becomes an animal with a wound that will cause it to die within twelve months [tereifa], it is prohibited to do so. And when doing so would not entail rendering it a tereifa, it is permitted. And what is a way of removing hooves that does not entail rendering the animal a tereifa? |
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| 115. Rufinus of Aquileia, In Suam Et Eusebii Caesariensis Latinam Ab Eo Factam Historiam, 10.9-10.10 (4th cent. CE - 5th cent. CE) Tagged with subjects: •pagan/pagans Found in books: van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 55 |
| 116. Julian (Emperor), Against The Galileans, 164.10 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 281 |
| 117. Hermeias of Alexandria, In Platonis Phaedrum Scholia,, 1.5, 1.6, 70.11-71.23 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 24 |
118. Augustine, On Christian Doctrine, 2.28 (4th cent. CE - 5th cent. CE) Tagged with subjects: •pagan / pagans / pagan religion Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 223 | 2.28. 42. Anything, then, that we learn from history about the chronology of past times assists us very much in understanding the Scriptures, even if it be learned without the pale of the Church as a matter of childish instruction. For we frequently seek information about a variety of matters by use of the Olympiads, and the names of the consuls; and ignorance of the consulship in which our Lord was born, and that in which He suffered, has led some into the error of supposing that He was forty-six years of age when He suffered, that being the number of years He was told by the Jews the temple (which He took as a symbol of His body) was in building. John 2:19 Now we know on the authority of the evangelist that He was about thirty years of age when He was baptized; Luke 3:23 but the number of years He lived afterwards, although by putting His actions together we can make it out, yet that no shadow of doubt might arise from another source, can be ascertained more clearly and more certainly from a comparison of profane history with the gospel. It will still be evident, however, that it was not without a purpose it was said that the temple was forty and six years in building; so that, as more secret formation of the body which, for our sakes, the only-begotten Son of God, by whom all things were made, condescended to put on. 43. As to the utility of history, moreover, passing over the Greeks, what a great question our own Ambrose has set at rest! For, when the readers and admirers of Plato dared calumniously to assert that our Lord Jesus Christ learned all those sayings of His, which they are compelled to admire and praise, from the books of Plato- because (they urged) it cannot be denied that Plato lived long before the coming of our Lord! - did not the illustrious bishop, when by his investigations into profane history he had discovered that Plato made a journey into Egypt at the time when Jeremiah the prophet was there, show that it is much more likely that Plato was through Jeremiah's means initiated into our literature, so as to be able to teach and write those views of his which are so justly praised? For not even Pythagoras himself, from whose successors these men assert Plato learned theology, lived at a date prior to the books of that Hebrew race, among whom the worship of one God sprang up, and of whom as concerning the flesh our Lord came. And thus, when we reflect upon the dates, it becomes much more probable that those philosophers learned whatever they said that was good and true from our literature, than that the Lord Jesus Christ learned from the writings of Plato - a thing which it is the height of folly to believe. 44. And even when in the course of an historical narrative former institutions of men are described, the history itself is not to be reckoned among human institutions; because things that are past and gone and cannot be undone are to be reckoned as belonging to the course of time, of which God is the author and governor. For it is one thing to tell what has been done, another to show what ought to be done. History narrates what has been done, faithfully and with advantage; but the books of the haruspices, and all writings of the same kind, aim at teaching what ought to be done or observed, using the boldness of an adviser, not the fidelity of a narrator. |
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119. Augustine, The City of God, 10.29 (4th cent. CE - 5th cent. CE) Tagged with subjects: •pagan / pagans / pagan religion Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 223 | 10.29. You proclaim the Father and His Son, whom you call the Father's intellect or mind, and between these a third, by whom we suppose you mean the Holy Spirit, and in your own fashion you call these three Gods. In this, though your expressions are inaccurate, you do in some sort, and as through a veil, see what we should strive towards; but the incarnation of the unchangeable Son of God, whereby we are saved, and are enabled to reach the things we believe, or in part understand, this is what you refuse to recognize. You see in a fashion, although at a distance, although with filmy eye, the country in which we should abide; but the way to it you know not. Yet you believe in grace, for you say it is granted to few to reach God by virtue of intelligence. For you do not say, Few have thought fit or have wished, but, It has been granted to few,- distinctly acknowledging God's grace, not man's sufficiency. You also use this word more expressly, when, in accordance with the opinion of Plato, you make no doubt that in this life a man cannot by any means attain to perfect wisdom, but that whatever is lacking is in the future life made up to those who live intellectually, by God's providence and grace. Oh, had you but recognized the grace of God in Jesus Christ our Lord, and that very incarnation of His, wherein He assumed a human soul and body, you might have seemed the brightest example of grace! But what am I doing? I know it is useless to speak to a dead man - useless, at least, so far as regards you, but perhaps not in vain for those who esteem you highly, and love you on account of their love of wisdom or curiosity about those arts which you ought not to have learned; and these persons I address in your name. The grace of God could not have been more graciously commended to us than thus, that the only Son of God, remaining unchangeable in Himself, should assume humanity, and should give us the hope of His love, by means of the mediation of a human nature, through which we, from the condition of men, might come to Him who was so far off - the immortal from the mortal; the unchangeable from the changeable; the just from the unjust; the blessed from the wretched. And, as He had given us a natural instinct to desire blessedness and immortality, He Himself continuing to be blessed; but assuming mortality, by enduring what we fear, taught us to despise it, that what we long for He might bestow upon us. But in order to your acquiescence in this truth, it is lowliness that is requisite, and to this it is extremely difficult to bend you. For what is there incredible, especially to men like you, accustomed to speculation, which might have predisposed you to believe in this - what is there incredible, I say, in the assertion that God assumed a human soul and body? You yourselves ascribe such excellence to the intellectual soul, which is, after all, the human soul, that you maintain that it can become consubstantial with that intelligence of the Father whom you believe in as the Son of God. What incredible thing is it, then, if some one soul be assumed by Him in an ineffable and unique manner for the salvation of many? Moreover, our nature itself testifies that a man is incomplete unless a body be united with the soul. This certainly would be more incredible, were it not of all things the most common; for we should more easily believe in a union between spirit and spirit, or, to use your own terminology, between the incorporeal and the incorporeal, even though the one were human, the other divine, the one changeable and the other unchangeable, than in a union between the corporeal and the incorporeal. But perhaps it is the unprecedented birth of a body from a virgin that staggers you? But, so far from this being a difficulty, it ought rather to assist you to receive our religion, that a miraculous person was born miraculously. Or, do you find a difficulty in the fact that, after His body had been given up to death, and had been changed into a higher kind of body by resurrection, and was now no longer mortal but incorruptible, He carried it up into heavenly places? Perhaps you refuse to believe this, because you remember that Porphyry, in these very books from which I have cited so much, and which treat of the return of the soul, so frequently teaches that a body of every kind is to be escaped from, in order that the soul may dwell in blessedness with God. But here, in place of following Porphyry, you ought rather to have corrected him, especially since you agree with him in believing such incredible things about the soul of this visible world and huge material frame. For, as scholars of Plato, you hold that the world is an animal, and a very happy animal, which you wish to be also everlasting. How, then, is it never to be loosed from a body, and yet never lose its happiness, if, in order to the happiness of the soul, the body must be left behind? The sun, too, and the other stars, you not only acknowledge to be bodies, in which you have the cordial assent of all seeing men, but also, in obedience to what you reckon a profounder insight, you declare that they are very blessed animals, and eternal, together with their bodies. Why is it, then, that when the Christian faith is pressed upon you, you forget, or pretend to ignore, what you habitually discuss or teach? Why is it that you refuse to be Christians, on the ground that you hold opinions which, in fact, you yourselves demolish? Is it not because Christ came in lowliness, and you are proud? The precise nature of the resurrection bodies of the saints may sometimes occasion discussion among those who are best read in the Christian Scriptures; yet there is not among us the smallest doubt that they shall be everlasting, and of a nature exemplified in the instance of Christ's risen body. But whatever be their nature, since we maintain that they shall be absolutely incorruptible and immortal, and shall offer no hindrance to the soul's contemplation, by which it is fixed in God, and as you say that among the celestials the bodies of the eternally blessed are eternal, why do you maintain that, in order to blessedness, every body must be escaped from? Why do you thus seek such a plausible reason for escaping from the Christian faith, if not because, as I again say, Christ is humble and you proud? Are you ashamed to be corrected? This is the vice of the proud. It is, forsooth, a degradation for learned men to pass from the school of Plato to the discipleship of Christ, who by His Spirit taught a fisherman to think and to say, In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him; and without Him was not anything made that was made. In Him was life; and the life was the light of men. And the light shines in darkness; and the darkness comprehended it not. John 1:1-5 The old saint Simplicianus, afterwards bishop of Milan, used to tell me that a certain Platonist was in the habit of saying that this opening passage of the holy gospel, entitled, According to John, should be written in letters of gold, and hung up in all churches in the most conspicuous place. But the proud scorn to take God for their Master, because the Word was made flesh and dwelt among us. John 1:14 So that, with these miserable creatures, it is not enough that they are sick, but they boast of their sickness, and are ashamed of the medicine which could heal them. And, doing so, they secure not elevation, but a more disastrous fall. |
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| 120. Augustine, Retractiones, 2.4 (4th cent. CE - 5th cent. CE) Tagged with subjects: •pagan / pagans / pagan religion Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 223 |
| 121. Julian (Emperor), , 160, 2, 161a (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 372 |
| 122. Julian (Emperor), Letters, 89b (4th cent. CE - 4th cent. CE) Tagged with subjects: •pagan / pagans / pagan religion Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 372 |
| 123. Marinus, Vita Proclus, 3.5-3.6, 18.25-18.34, 29.1-29.39, 30.1-30.11 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 220, 237 |
| 124. Julian (Emperor), Ad Heraclium Cynicum, 14-16, 219a, 219b, 219c, 229c, 229d, 22 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 369 |
| 125. Scriptores Historiae Augustae, Al. Sev., 29.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •paganism/pagans, itinerant preachers Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 523 |
| 126. Epiphanius, Panarion, 51, 32 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 544 |
| 127. Proclus, Hymni, 14, 18, 1 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 237 |
| 128. Proclus, In Platonis Alcibiadem, 99 (5th cent. CE - 5th cent. CE) Tagged with subjects: •proclus/pagans vs. trinity Found in books: d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 23 |
| 129. Hesychius of Alexandria, Lexicon (A-O), 340 (5th cent. CE - 6th cent. CE) Tagged with subjects: •pagan / pagans / pagan religion,sages Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 271 |
| 130. Hesychius of Alexandria, Lexicon, 340 (5th cent. CE - 6th cent. CE) Tagged with subjects: •pagan / pagans / pagan religion,sages Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 271 |
| 131. Proclus, In Platonis Parmenidem Commentarii, 646.2-647.18 (5th cent. CE - 5th cent. CE) Tagged with subjects: •proclus/pagans vs. trinity Found in books: d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 221 |
| 132. Proclus, Institutio Theologica, 170 (5th cent. CE - 5th cent. CE) Tagged with subjects: •proclus/pagans vs. trinity Found in books: d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 61 |
| 133. Proclus, Commentary On Plato'S Republic, 2.8.8-2.8.14, 2.8.17-2.8.21, 84.26 (5th cent. CE - 5th cent. CE) Tagged with subjects: •proclus/pagans vs. trinity Found in books: d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 221, 275 |
| 134. Proclus, On The Existence of Evils, 43.11 (5th cent. CE - 5th cent. CE) Tagged with subjects: •proclus/pagans vs. trinity Found in books: d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 273 |
| 135. Proclus, Theologia Platonica ( ), 1.16, 4.26, 80.4273 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 237 |
| 136. Proclus, In Platonis Timaeum Commentarii, 2.198.14-2.198.25, 3.165.12, 3.340.8-3.340.12 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 237 |
| 137. Augustine, Letters, 31 (7th cent. CE - 7th cent. CE) Tagged with subjects: •pagan / pagans / pagan religion Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 223 |
| 138. Epigraphy, Philae, 2.200-2.205, 2.203.6-2.203.7 Tagged with subjects: •pagan/pagans Found in books: van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 184, 210 |
| 139. John Climacus, Scala Paradisi, 25 Tagged with subjects: •pagan / pagans / pagan religion,sages Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 271 |
| 140. Papyri, P.Leid., z6 Tagged with subjects: •pagan/pagans Found in books: van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 200 |
| 141. Epigraphy, Die Inschriften Von Pergamon, 374 Tagged with subjects: •paganism/pagans Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 526 |
| 142. Photius, Bibliotheca (Library, Bibl.), 155 Tagged with subjects: •pagan / pagans / pagan religion, criticism of christianity Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 302 |
| 143. Anon., History of The Monks In Egypt, 8.24-8.29 Tagged with subjects: •pagan/pagans Found in books: van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 189 |
| 145. Hermias, Life of Isidore, 43e, 89a, 91a, 93 Tagged with subjects: •nan Found in books: d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 23 |
| 146. Anon., Semahot, 8.6 Tagged with subjects: •pagans/paganism Found in books: Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 308 |
| 147. Anon., Life of Aesop, 109 Tagged with subjects: •pagan / pagans / pagan religion Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 245 |
| 149. Shenoute of Atripe, Well Did You Come, P. 599, 599 Tagged with subjects: •pagan/pagans Found in books: van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 189 |
| 151. Phaedrus, Fables, 4.21 Tagged with subjects: •pagan / pagans / pagan religion, worship Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 250 |
| 152. Julian, In Solem, 1.130b-c Tagged with subjects: •pagan / pagans / pagan religion, relationship with christians Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 369 |
| 153. Justin Martyr, 2 Apology, Second Apology, 12.1 Tagged with subjects: •pagan / pagans / pagan religion Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 300 |
| 154. Simplicius, Commentary On Epictetus Enchiridion, 37 Tagged with subjects: •pagan / pagans / pagan religion Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 245 |
| 155. Basil of Caesarea, Regulae Morales, 56.2 Tagged with subjects: •pagan / pagans / pagan religion,sages Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 271 |
| 156. John Chrysostom, De Anna, 2.2 Tagged with subjects: •pagan / pagans / pagan religion,sages Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 271 |
| 157. Papyri, Greek Magical Papyri, 1.15-1.19, 1.134-1.143, 2.1, 4.1540-4.1579, 15.84-15.90, 130.6-130.13 Tagged with subjects: •pagan / pagans / pagan religion, piety Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 248 |
| 158. Autolycus, Ep., 2.36 lines 10-14 Tagged with subjects: •paganism/pagans Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 526 |
| 159. Heraclitus Lesbius, Fragments, b5 Tagged with subjects: •pagan / pagans / pagan religion, neo-platonists Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 343 |
| 160. Suda, Stoic Fragments, a b c d\n0 π2473.9 π2473.9 π2473 9\n1 π2473.11 π2473.11 π2473 11\n2 π2473.10 π2473.10 π2473 10 Tagged with subjects: •nan Found in books: d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 24 |
| 161. Anon., Mekhilta Deut., deut 32.37 Tagged with subjects: •pagans/paganism Found in books: Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 530 |
| 165. Epigraphy, Sb Kopt., i523.5-6, i525.2, i504.4-5, i547.4-5, i537.6, i548.5-6, i625.6 Tagged with subjects: •nan Found in books: van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 200 |
| 166. Cicero, Crum, Theological Texts, 41, p. 168 (no. 29, fol. 1b, 50. 9) Tagged with subjects: •nan Found in books: van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 217 |
| 167. Papyri, Sb Kopt., 4.1772-4.1774 Tagged with subjects: •pagan/pagans Found in books: van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 184, 200 |
| 168. John of Ephesus, Church History, 3.4.6-3.4.7 Tagged with subjects: •pagan/pagans Found in books: van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 184, 211 |
| 169. Anon., Dialogus Cyrilli Cum Anthimo Et Stephano Diaconis, 9, 8 Tagged with subjects: •nan Found in books: van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 210 |
| 170. Anon., Homily of Severus of Antioch On Michael The Archangel (Sahidic), 177 budge Tagged with subjects: •pagan/pagans Found in books: van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 210 |
| 171. Papyri, P.Oxy., 840 Tagged with subjects: •pagans/paganism Found in books: Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 548 |
| 172. Anon., Life of John The Little, 330 Tagged with subjects: •pagan/pagans Found in books: van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 199 |
| 174. Pseudo-Phocylides, The Sentences of Pseudo-Phocylides, 32 Tagged with subjects: •proclus/pagans vs. trinity Found in books: d'Hoine and Martijn, All From One: A Guide to Proclus (2017) 220 |
