1. Hebrew Bible, Ezekiel, 44.15-44.31 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •preparatory purification Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 29| 44.15. "וְהַכֹּהֲנִים הַלְוִיִּם בְּנֵי צָדוֹק אֲשֶׁר שָׁמְרוּ אֶת־מִשְׁמֶרֶת מִקְדָּשִׁי בִּתְעוֹת בְּנֵי־יִשְׂרָאֵל מֵעָלַי הֵמָּה יִקְרְבוּ אֵלַי לְשָׁרְתֵנִי וְעָמְדוּ לְפָנַי לְהַקְרִיב לִי חֵלֶב וָדָם נְאֻם אֲדֹנָי יְהוִה׃", 44.16. "הֵמָּה יָבֹאוּ אֶל־מִקְדָּשִׁי וְהֵמָּה יִקְרְבוּ אֶל־שֻׁלְחָנִי לְשָׁרְתֵנִי וְשָׁמְרוּ אֶת־מִשְׁמַרְתִּי׃", 44.17. "וְהָיָה בְּבוֹאָם אֶל־שַׁעֲרֵי הֶחָצֵר הַפְּנִימִית בִּגְדֵי פִשְׁתִּים יִלְבָּשׁוּ וְלֹא־יַעֲלֶה עֲלֵיהֶם צֶמֶר בְּשָׁרְתָם בְּשַׁעֲרֵי הֶחָצֵר הַפְּנִימִית וָבָיְתָה׃", 44.18. "פַּאֲרֵי פִשְׁתִּים יִהְיוּ עַל־רֹאשָׁם וּמִכְנְסֵי פִשְׁתִּים יִהְיוּ עַל־מָתְנֵיהֶם לֹא יַחְגְּרוּ בַּיָּזַע׃", 44.19. "וּבְצֵאתָם אֶל־הֶחָצֵר הַחִיצוֹנָה אֶל־הֶחָצֵר הַחִיצוֹנָה אֶל־הָעָם יִפְשְׁטוּ אֶת־בִּגְדֵיהֶם אֲשֶׁר־הֵמָּה מְשָׁרְתִם בָּם וְהִנִּיחוּ אוֹתָם בְּלִשְׁכֹת הַקֹּדֶשׁ וְלָבְשׁוּ בְּגָדִים אֲחֵרִים וְלֹא־יְקַדְּשׁוּ אֶת־הָעָם בְּבִגְדֵיהֶם׃", 44.21. "וְיַיִן לֹא־יִשְׁתּוּ כָּל־כֹּהֵן בְּבוֹאָם אֶל־הֶחָצֵר הַפְּנִימִית׃", 44.22. "וְאַלְמָנָה וּגְרוּשָׁה לֹא־יִקְחוּ לָהֶם לְנָשִׁים כִּי אִם־בְּתוּלֹת מִזֶּרַע בֵּית יִשְׂרָאֵל וְהָאַלְמָנָה אֲשֶׁר תִּהְיֶה אַלְמָנָה מִכֹּהֵן יִקָּחוּ׃", 44.23. "וְאֶת־עַמִּי יוֹרוּ בֵּין קֹדֶשׁ לְחֹל וּבֵין־טָמֵא לְטָהוֹר יוֹדִעֻם׃", 44.24. "וְעַל־רִיב הֵמָּה יַעַמְדוּ לשפט [לְמִשְׁפָּט] בְּמִשְׁפָּטַי ושפטהו [יִשְׁפְּטוּהוּ] וְאֶת־תּוֹרֹתַי וְאֶת־חֻקֹּתַי בְּכָל־מוֹעֲדַי יִשְׁמֹרוּ וְאֶת־שַׁבְּתוֹתַי יְקַדֵּשׁוּ׃", 44.25. "וְאֶל־מֵת אָדָם לֹא יָבוֹא לְטָמְאָה כִּי אִם־לְאָב וּלְאֵם וּלְבֵן וּלְבַת לְאָח וּלְאָחוֹת אֲשֶׁר־לֹא־הָיְתָה לְאִישׁ יִטַּמָּאוּ׃", 44.26. "וְאַחֲרֵי טָהֳרָתוֹ שִׁבְעַת יָמִים יִסְפְּרוּ־לוֹ׃", 44.27. "וּבְיוֹם בֹּאוֹ אֶל־הַקֹּדֶשׁ אֶל־הֶחָצֵר הַפְּנִימִית לְשָׁרֵת בַּקֹּדֶשׁ יַקְרִיב חַטָּאתוֹ נְאֻם אֲדֹנָי יְהוִה׃", 44.28. "וְהָיְתָה לָהֶם לְנַחֲלָה אֲנִי נַחֲלָתָם וַאֲחֻזָּה לֹא־תִתְּנוּ לָהֶם בְּיִשְׂרָאֵל אֲנִי אֲחֻזָּתָם׃", 44.29. "הַמִּנְחָה וְהַחַטָּאת וְהָאָשָׁם הֵמָּה יֹאכְלוּם וְכָל־חֵרֶם בְּיִשְׂרָאֵל לָהֶם יִהְיֶה׃", 44.31. "כָּל־נְבֵלָה וּטְרֵפָה מִן־הָעוֹף וּמִן־הַבְּהֵמָה לֹא יֹאכְלוּ הַכֹּהֲנִים׃", | 44.15. "But the priests the Levites, the sons of Zadok, that kept the charge of My sanctuary when the children of Israel went astray from Me, they shall come near to Me to minister unto Me; and they shall stand before Me to offer unto Me the fat and the blood, saith the Lord GOD;", 44.16. "they shall enter into My sanctuary, and they shall come near to My table, to minister unto Me, and they shall keep My charge.", 44.17. "And it shall be that when they enter in at the gates of the inner court, they shall be clothed with linen garments; and no wool shall come upon them, while they minister in the gates of the inner court, and within.", 44.18. "They shall have linen tires upon their heads, and shall have linen breeches upon their loins; they shall not gird themselves with any thing that causeth sweat.", 44.19. "And when they go forth into the outer court, even into the outer court to the people, they shall put off their garments wherein they minister, and lay them in the holy chambers, and they shall put on other garments, that they sanctify not the people with their garments.", 44.20. "Neither shall they shave their heads, nor suffer their locks to grow long; they shall only poll their heads.", 44.21. "Neither shall any priest drink wine, when they enter into the inner court.", 44.22. "Neither shall they take for their wives a widow, nor her that is put away; but they shall take virgins of the seed of the house of Israel, or a widow that is the widow of a priest.", 44.23. "And they shall teach My people the difference between the holy and the common, and cause them to discern between the unclean and the clean.", 44.24. "And in a controversy they shall stand to judge; according to Mine ordices shall they judge it; and they shall keep My laws and My statutes in all My appointed seasons, and they shall hallow My sabbaths.", 44.25. "And they shall come near no dead person to defile themselves; but for father, or for mother, or for son, or for daughter, for brother, or for sister that hath had no husband, they may defile themselves.", 44.26. "And after he is cleansed, they shall reckon unto him seven days.", 44.27. "And in the day that he goeth into the sanctuary, into the inner court, to minister in the sanctuary, he shall offer his sin-offering, saith the Lord GOD.", 44.28. "And it shall be unto them for an inheritance: I am their inheritance; and ye shall give them no possession in Israel: I am their possession.", 44.29. "The meal-offering, and the sin-offering, and the guilt-offering, they, even they, shall eat; and every devoted thing in Israel shall be theirs.", 44.30. "And the first of all the first-fruits of every thing, and every heave-offering of every thing, of all your offerings, shall be for the priests; ye shall also give unto the priest the first of your dough, to cause a blessing to rest on thy house.", 44.31. "The priests shall not eat of any thing that dieth of itself, or is torn, whether it be fowl or beast.", |
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| 2. Heraclitus of Ephesus, Fragments, 5 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •preparatory purification Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 37 |
3. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •preparatory purification Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 29| 364e. λοιβῇ τε κνίσῃ τε παρατρωπῶσʼ ἄνθρωποι λισσόμενοι, ὅτε κέν τις ὑπερβήῃ καὶ ἁμάρτῃ. Hom. Il. 9.497 βίβλων δὲ ὅμαδον παρέχονται Μουσαίου καὶ Ὀρφέως, Σελήνης τε καὶ Μουσῶν ἐκγόνων, ὥς φασι, καθʼ ἃς θυηπολοῦσιν, πείθοντες οὐ μόνον ἰδιώτας ἀλλὰ καὶ πόλεις, ὡς ἄρα λύσεις τε καὶ καθαρμοὶ ἀδικημάτων διὰ θυσιῶν καὶ | 364e. And incense and libation turn their wills Praying, whenever they have sinned and made transgression. Hom. Il. 9.497 And they produce a bushel of books of Musaeus and Orpheus, the offspring of the Moon and of the Muses, as they affirm, and these books they use in their ritual, and make not only ordinary men but states believe that there really are remissions of sins and purifications for deeds of injustice, by means of sacrifice and pleasant sport for the living, |
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4. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •preparatory purification Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 29| 244e. ἀπαλλαγὴν ηὕρετο, καταφυγοῦσα πρὸς θεῶν εὐχάς τε καὶ λατρείας, ὅθεν δὴ καθαρμῶν τε καὶ τελετῶν τυχοῦσα ἐξάντη ἐποίησε τὸν ἑαυτῆς ἔχοντα πρός τε τὸν παρόντα καὶ τὸν ἔπειτα χρόνον, λύσιν τῷ ὀρθῶς μανέντι τε καὶ κατασχομένῳ | 244e. has entered in and by oracular power has found a way of release for those in need, taking refuge in prayers and the service of the gods, and so, by purifications and sacred rites, he who has this madness is made safe for the present and the after time, and for him who is rightly possessed of madness a release from present |
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5. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •preparatory purification Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 29| 69b. καὶ τούτου μὲν πάντα καὶ μετὰ τούτου ὠνούμενά τε καὶ πιπρασκόμενα τῷ ὄντι ᾖ καὶ ἀνδρεία καὶ σωφροσύνη καὶ δικαιοσύνη καὶ συλλήβδην ἀληθὴς ἀρετή, μετὰ φρονήσεως, καὶ προσγιγνομένων καὶ ἀπογιγνομένων καὶ ἡδονῶν καὶ φόβων καὶ τῶν ἄλλων πάντων τῶν τοιούτων: χωριζόμενα δὲ φρονήσεως καὶ ἀλλαττόμενα ἀντὶ ἀλλήλων μὴ σκιαγραφία τις ᾖ ἡ τοιαύτη ἀρετὴ καὶ τῷ ὄντι ἀνδραποδώδης τε καὶ οὐδὲν ὑγιὲς οὐδ’ ἀληθὲς ἔχῃ, τὸ δ’ ἀληθὲς τῷ ὄντι ᾖ | 69b. must be exchanged and by means of and with which all these things are to be bought and sold, is in fact wisdom; and courage and self-restraint and justice and, in short, true virtue exist only with wisdom, whether pleasures and fears and other things of that sort are added or taken away. And virtue which consists in the exchange of such things for each other without wisdom, is but a painted imitation of virtue and is really slavish and has nothing healthy or true in it; but truth is in fact a purification |
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6. Aristophanes, Frogs, 355 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •preparatory purification Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 29| 355. ὅστις ἄπειρος τοιῶνδε λόγων ἢ γνώμῃ μὴ καθαρεύει, | |
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| 7. Aristotle, Politics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •preparatory purification Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 30 |
| 8. Aristotle, Poetics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •preparatory purification Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 30 |
| 9. Cicero, On Laws, 2.24 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •preparatory purification Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 21 |
| 10. Anon., Testament of Levi, 8 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •preparatory purification Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 116 |
11. Philo of Alexandria, On The Life of Moses, 2.143 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •preparatory purification Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 116 | 2.143. and he appointed them with the uimous consent of the whole nation, as the sacred scriptures have recorded, which was a most novel mode of proceeding, and one especially worthy of being mentioned; and, in the first place, he washed them all over with the most pure and vivifying water of the fountain; and then he gave them their sacred vestments, giving to his brother the robe which reached down to his feet, and the mantle which covered the shoulders, as a sort of breast-plate, being an embroidered robe, adorned with all kinds of figures, and a representation of the universe. And to all his nephews he gave linen tunics, and girdles, and trowsers; |
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12. Ovid, Fasti, 2.35-2.53 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •preparatory purification Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 37| 2.35. omne nefas omnemque mali purgamina causam 2.36. credebant nostri tollere posse senes. 2.37. Graecia principium moris dedit: illa nocentis 2.38. impia lustratos ponere facta putat. 2.39. Actoriden Peleus, ipsum quoque Pelea Phoci 2.40. caede per Haemonias solvit Acasfus aquas: 2.41. vectam frenatis per ie draconibus Aegeus 2.42. credulus iumenta Phasida fovit ope: 2.43. Amphiareiades Naupactoo Acheloo 2.44. solve nefas dixit, solvit et ille nefas. 2.45. a! nimium faciles, qui tristia crimina caedis 2.46. fluminea tolli posse putatis aqua! 2.47. sed tamen (antiqui ne nescius ordinis erres) 2.48. primus, ut est, Iani mensis et ante fuit; 2.49. qui sequitur Ianum, veteris fuit ultimus anni: 2.50. tu quoque sacrorum, Termine, finis eras. 2.51. primus enim Iani mensis, quia ianua prima est: 2.52. qui sacer est imis manibus, imus erat. 2.53. postmodo creduntur spatio distantia longo | 2.35. Our ancestors believed every sin and cause of evil 2.36. Could be erased by rites of purification. 2.37. Greece set the example: she considered the guilty 2.38. Could rid themselves of sins by being purified. 2.39. Peleus cleansed Patroclus, and Acastus Peleu 2.40. From the blood of Phocus, by Haemonian waters. 2.41. Medea, drawn through the air by bridled dragons, 2.42. Was undeservedly welcomed by trusting Aegeus. 2.43. Alcmaeon said to Achelous: ‘Absolve my sin’, 2.44. And he did absolve that son of Amphiarus. 2.45. Ah! Too facile, to think the dark guilt of murder 2.46. Could be washed away by river water! 2.47. Yet (lest you err, through ignorance of their old order) 2.48. Though January is the first month, and was before, 2.49. February that follows was once last in the ancient year. 2.50. And your worship, Terminus, closed the sacred rites. 2.51. The month of Janus came first, being the entrance (janua): 2.52. This month was last, sacred to the last rites of the dead. 2.53. Afterwards the Decemvirs are thought to have brought together |
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| 13. Plutarch, Fragments, 178 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •preparatory purification Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 29 |
14. Josephus Flavius, Against Apion, 1.282 (1st cent. CE - 1st cent. CE) Tagged with subjects: •preparatory purification Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 116 | 1.282. nay, more, if any one of their diseases be healed, and he recover his natural constitution again, he appointed them certain purifications, and washings with spring water, and the shaving off all their hair, and enjoins that they shall offer many sacrifices, and those of several kinds, and then at length, to be admitted into the holy city, |
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15. Dio Chrysostom, Orations, 4.90 (1st cent. CE - missingth cent. CE) Tagged with subjects: •preparatory purification Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 29 | 4.90. or else we might follow the practice of some of those who deal with initiations and rites of purification, who appease the wrath of Hecate and undertake to make a person sound, and then before the cleansing process, as I understand, set forth and point to the many and various visions that, as they claim, the goddess sends when angry. |
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| 16. New Testament, 1 Peter, 3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •preparatory purification Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 108 |
17. Anon., Didache, 7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •preparatory purification Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 116 | 7. And concerning baptism, baptize this way: Having first said all these things, baptize into the name of the Father, and of the Son, and of the Holy Spirit, Matthew 28:19 in living water. But if you have not living water, baptize into other water; and if you can not in cold, in warm. But if you have not either, pour out water thrice upon the head into the name of Father and Son and Holy Spirit. But before the baptism let the baptizer fast, and the baptized, and whatever others can; but you shall order the baptized to fast one or two days before. |
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| 18. Apollonius of Tyana, Letters, 27 (1st cent. CE - 1st cent. CE) Tagged with subjects: •preparatory purification Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 37 |
| 19. Plutarch, Fragments, 178 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •preparatory purification Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 29 |
20. New Testament, Romans, 14.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •preparatory purification Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 20| 14.14. οἶδα καὶ πέπεισμαι ἐν κυρίῳ Ἰησοῦ ὅτι οὐδὲν κοινὸν διʼ ἑαυτοῦ· εἰ μὴ τῷ λογιζομένῳ τι κοινὸν εἶναι, ἐκείνῳ κοινόν. | 14.14. I know, and am persuaded in the Lord Jesus, that nothing is unclean of itself; except that to him who considers anything to be unclean, to him it is unclean. |
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| 21. Suetonius, Nero, 34.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •preparatory purification Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 30 |
| 22. Nag Hammadi, The Apocryphon of John, 5 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •preparatory purification Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 116 |
| 23. Marcus Aurelius Emperor of Rome, Meditations, 27.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •preparatory purification Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 30 |
24. Justin, Dialogue With Trypho, 14, 69, 86, 114 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 116 | 114. Some rules for discerning what is said about Christ. The circumcision of the Jews is very different from that which Christians receive Justin: For the Holy Spirit sometimes brought about that something, which was the type of the future, should be done clearly; sometimes He uttered words about what was to take place, as if it was then taking place, or had taken place. And unless those who read perceive this art, they will not be able to follow the words of the prophets as they ought. For example's sake, I shall repeat some prophetic passages, that you may understand what I say. When He speaks by Isaiah, 'He was led as a sheep to the slaughter, and like a lamb before the shearer,' Isaiah 53:7 He speaks as if the suffering had already taken place. And when He says again, 'I have stretched out my hands to a disobedient and gainsaying people;' Isaiah 65:2 and when He says, 'Lord, who has believed our report?' Isaiah 53:1— the words are spoken as if announcing events which had already come to pass. For I have shown that Christ is oftentimes called a Stone in parable, and in figurative speech Jacob and Israel. And again, when He says, 'I shall behold the heavens, the works of Your fingers,' unless I understand His method of using words, I shall not understand intelligently, but just as your teachers suppose, fancying that the Father of all, the unbegotten God, has hands and feet, and fingers, and a soul, like a composite being; and they for this reason teach that it was the Father Himself who appeared to Abraham and to Jacob. Blessed therefore are we who have been circumcised the second time with knives of stone. For your first circumcision was and is performed by iron instruments, for you remain hard-hearted; but our circumcision, which is the second, having been instituted after yours, circumcises us from idolatry and from absolutely every kind of wickedness by sharp stones, i.e., by the words [preached] by the apostles of the corner-stone cut out without hands. And our hearts are thus circumcised from evil, so that we are happy to die for the name of the good Rock, which causes living water to burst forth for the hearts of those who by Him have loved the Father of all, and which gives those who are willing to drink of the water of life. But you do not comprehend me when I speak these things; for you have not understood what it has been prophesied that Christ would do, and you do not believe us who draw your attention to what has been written. For Jeremiah thus cries: 'Woe unto you! Because you have forsaken the living fountain, and have dug for yourselves broken cisterns that can hold no water. Shall there be a wilderness where Mount Zion is, because I gave Jerusalem a bill of divorce in your sight?' Jeremiah 2:13 |
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25. Pausanias, Description of Greece, 2.30.2, 4.33.5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •preparatory purification Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 29| 2.30.2. θεῶν δὲ Αἰγινῆται τιμῶσιν Ἑκάτην μάλιστα καὶ τελετὴν ἄγουσιν ἀνὰ πᾶν ἔτος Ἑκάτης, Ὀρφέα σφίσι τὸν Θρᾷκα καταστήσασθαι τὴν τελετὴν λέγοντες. τοῦ περιβόλου δὲ ἐντὸς ναός ἐστι, ξόανον δὲ ἔργον Μύρωνος , ὁμοίως ἓν πρόσωπόν τε καὶ τὸ λοιπὸν σῶμα. Ἀλκαμένης δὲ ἐμοὶ δοκεῖν πρῶτος ἀγάλματα Ἑκάτης τρία ἐποίησε προσεχόμενα ἀλλήλοις, ἣν Ἀθηναῖοι καλοῦσιν Ἐπιπυργιδίαν· ἕστηκε δὲ παρὰ τῆς Ἀπτέρου Νίκης τὸν ναόν. 4.33.5. τὰ δὲ ἐς τὰς θεὰς τὰς Μεγάλας—δρῶσι γὰρ καὶ ταύταις ἐν Καρνασίῳ τὴν τελετήν—ἀπόρρητα ἔστω μοι· δεύτερα γάρ σφισι νέμω σεμνότητος μετά γε Ἐλευσίνια. ὅτι δʼ ὑδρία τε ἡ χαλκῆ, τὸ εὕρημα τοῦ Ἀργείου στρατηγοῦ, καὶ Εὐρύτου τοῦ Μελανέως τὰ ὀστᾶ ἐφυλάσσετο ἐνταῦθα, δηλῶσαί με καὶ ἐς ἅπαντας οὐκ ἀπεῖργε τὸ ὄνειρον. ῥεῖ δὲ ποταμὸς παρὰ τὸ Καρνάσιον Χάραδρος, καὶ προελθόντι ἐν ἀριστερᾷ σταδίους ὀκτὼ | 2.30.2. of the gods, the Aeginetans worship most Hecate, in whose honor every year they celebrate mystic rites which, they say, Orpheus the Thracian established among them. Within the enclosure is a temple; its wooden image is the work of Myron, fl. c. 460 B.C. and it has one face and one body. It was Alcamenes, A contemporary of Pheidias. in my opinion, who first made three images of Hecate attached to one another, a figure called by the Athenians Epipurgidia (on the Tower); it stands beside the temple of the Wingless Victory. 4.33.5. I may not reveal the rites of the Great Goddesses, for it is their mysteries which they celebrate in the Carnasian grove, and I regard them as second only to the Eleusinian in sanctity. But my dream did not prevent me from making known to all that the brazen urn, discovered by the Argive general, and the bones of Eurytus the son of Melaneus were kept here. A river Charadrus flows past the grove; |
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| 26. Irenaeus, Demonstration of The Apostolic Teaching, 34, 41 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 108 |
| 27. Irenaeus, Refutation of All Heresies, 3.17.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •preparatory purification Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 116 |
| 28. Hippolytus, Refutation of All Heresies, 5.27 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •preparatory purification Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 116 |
| 29. Hippolytus, Apostolic Tradition, 21 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •preparatory purification Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 116 |
| 30. Tertullian, On Baptism, 4, 2018-08-0900:00:00 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 108 |
| 31. Clement of Alexandria, Miscellanies, 5.70.5, 7.104.5 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •preparatory purification Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 21, 29, 108, 116 |
| 32. Apuleius, The Golden Ass, 11.6.7, 11.15.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •preparatory purification Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 30 |
| 33. Clement of Alexandria, Extracts From The Prophets, 7 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •preparatory purification Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 108 |
| 34. Clement of Alexandria, Christ The Educator, 1.6.32 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •preparatory purification Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 108 |
| 35. Origen, Commentary On Genesis, 6.33.166-6.33.167, 11.6.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •preparatory purification Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 108 |
| 36. Origen, Homilies On Leviticus, 6.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •preparatory purification Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 108 |
| 37. Origen, Homilies On Exodus, 11.7 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •preparatory purification Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 108 |
| 38. Origen, Fragments On Matthew, 13 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •preparatory purification Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 116 |
39. Origen, Against Celsus, 3.59 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •preparatory purification Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 30 | 3.59. Immediately after this, Celsus, perceiving that he has slandered us with too great bitterness, as if by way of defense expresses himself as follows: That I bring no heavier charge than what the truth compels me, any one may see from the following remarks. Those who invite to participation in other mysteries, make proclamation as follows: 'Every one who has clean hands, and a prudent tongue;' others again thus: 'He who is pure from all pollution, and whose soul is conscious of no evil, and who has lived well and justly.' Such is the proclamation made by those who promise purification from sins. But let us hear what kind of persons these Christians invite. Every one, they say, who is a sinner, who is devoid of understanding, who is a child, and, to speak generally, whoever is unfortunate, him will the kingdom of God receive. Do you not call him a sinner, then, who is unjust, and a thief, and a housebreaker, and a poisoner, and a committer of sacrilege, and a robber of the dead? What others would a man invite if he were issuing a proclamation for an assembly of robbers? Now, in answer to such statements, we say that it is not the same thing to invite those who are sick in soul to be cured, and those who are in health to the knowledge and study of divine things. We, however, keeping both these things in view, at first invite all men to be healed, and exhort those who are sinners to come to the consideration of the doctrines which teach men not to sin, and those who are devoid of understanding to those which beget wisdom, and those who are children to rise in their thoughts to manhood, and those who are simply unfortunate to good fortune, or - which is the more appropriate term to use - to blessedness. And when those who have been turned towards virtue have made progress, and have shown that they have been purified by the word, and have led as far as they can a better life, then and not before do we invite them to participation in our mysteries. For we speak wisdom among them that are perfect. |
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| 40. Origen, Commentary On The Song of Songs, 2.6 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •preparatory purification Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 108 |
| 41. Cyprian, The Dress of Virgins, 23 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •preparatory purification Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 108 |
| 42. Cyprian, Letters, a b c d\n0 70 70 70 None\n1 69(70).12 69(70).12 69(70) 12 \n2 69(70) 69(70) 69(70) None\n3 74(73).5 74(73).5 74(73) 5 \n4 74(73).4 74(73).4 74(73) 4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 108 |
| 43. Nag Hammadi, The Gospel of Philip, 75.21-75.24 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •preparatory purification Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 116 |
| 44. Cyprian, Letters, a b c d\n0 70 70 70 None\n1 69(70).12 69(70).12 69(70) 12 \n2 74(73).4 74(73).4 74(73) 4 \n3 74(73).5 74(73).5 74(73) 5 \n4 69(70) 69(70) 69(70) None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 108 |
| 45. Cyprian, Letters, a b c d\n0 70 70 70 None\n1 69(70).12 69(70).12 69(70) 12 \n2 69(70) 69(70) 69(70) None\n3 74(73).5 74(73).5 74(73) 5 \n4 74(73).4 74(73).4 74(73) 4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 108 |
| 46. Cyprian, Letters, a b c d\n0 70 70 70 None\n1 69(70).12 69(70).12 69(70) 12 \n2 69(70) 69(70) 69(70) None\n3 74(73).5 74(73).5 74(73) 5 \n4 74(73).4 74(73).4 74(73) 4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 108 |
| 47. Origen, Homilies On Luke, 33.5 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •preparatory purification Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 108 |
| 48. Plotinus, Enneads, 1.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •preparatory purification Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 35 |
| 49. Porphyry, Fragments, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •preparatory purification Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 35 |
50. Porphyry, On Abstinence, 1.5-1.13, 2.19.5, 2.35-2.40, 2.44-2.47, 4.20, 4.56 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 21, 29, 35 | 1.5. 5.For I shall omit to mention the innumerable multitude of Nomades and Troglodyte, who know of no other nutriment than that of flesh; but to us who appear to live mildly and philanthropically, what work would be left for us on the earth or in the sea, what illustrious art, what ornament of our food would remain, if we conducted ourselves innoxiously and reverentially towards brutes, as if they were of a kindred nature with us? For it would be impossible to assign any work, any medicine, or any remedy for the want which is destructive of life, or that we can act justly, unless we preserve the ancient boundary and law. To fishes, savage beasts, and birds, devoid of justice, Jove to devour each other Granted; but justice to mankind he gave.5 i.e. towards each other. SPAN 1.6. 6.But it is not possible for us to act unjustly towards those to whom we are not obliged to act justly. Hence, for those who reject this reasoning, no other road of justice is left, either broad or narrow, into which they can enter. For, as we have already observed, our nature, not being |14 sufficient to itself, but indigent of many things, would be entirely destroyed, and enclosed in a life involved in difficulties, unorganic, and deprived of necessaries, if excluded from the assistance derived from animals. It is likewise said, that those first men did not live prosperously; for this superstition did not stop at animals, but compelled its votaries even to spare plants. For, indeed, what greater injury does he do, who cuts the throat of an ox or a sheep, than he who cuts down a fir tree or an oak? Since, from the doctrine of transmigration, a soul is also implanted in these. These therefore are the principal arguments of the Stoics and Peripatetics. The Arguments of the Epicureans, from Hermachus 6 SPAN 1.7. 7.The Epicureans, however, narrating, as it were, a long genealogy, say, that the ancient legislators, looking to the association of life, and the mutual actions of men, proclaimed that manslaughter was unholy, and punished it with no casual disgrace. Perhaps, indeed, a certain natural alliance which exists in men towards each other, though the similitude of form and soul, is the reason why they do not so readily destroy an animal of this kind, as some of the other animals which are conceded to our use. Nevertheless, the greatest cause why manslaughter was considered as a thing grievous to be borne, and impious, was the opinion that it did not contribute to the whole nature and condition of human life. For, from a principle of this kind, those who are capable of perceiving the advantage arising from this decree, require no other cause of being restrained from a deed so dire. But those who are not able to have a sufficient perception of this, being terrified by the magnitude of the punishment, will abstain from readily destroying each other. For those, indeed, who survey the utility of the before-mentioned ordice, will promptly observe it; but those who are not able to perceive the benefit with which it is attended, will obey the mandate, in consequence of fearing the threatenings of the laws; which threatenings certain persons ordained for the sake of those who could not, by a reasoning process, infer the beneficial tendency of the decree, at the same time that most would admit this to be evident. SPAN 1.8. 8.For none of those legal institutes which were established from the |15 first, whether written or unwritten, and which still remain, and are adapted to be transmitted, [from one generation to another] became lawful through violence, but through the consent of those that used them. For those who introduced things of this kind to the multitude, excelled in wisdom, and not in strength of body, and the power which subjugates the rabble. Hence, through this, some were led to a rational consideration of utility, of which they had only an irrational sensation, and which they had frequently forgotten; but others were terrified by the magnitude of the punishments. For it was not possible to use any other remedy for the ignorance of what is beneficial than the dread of the punishment ordained by law. For this alone even now keeps the vulgar in awe, and prevents them from doing any thing, either publicly or privately, which is not beneficial [to the community]. But if all men were similarly capable of surveying and recollecting what is advantageous, there would be no need of laws, but men would spontaneously avoid such things as are prohibited, and perform such as they were ordered to do. For a survey of what is useful and detrimental, is a sufficient incentive to the avoidance of the one and the choice of the other. But the infliction of punishment has a reference to those who do not foresee what is beneficial. For impendent punishment forcibly compels such as these to subdue those impulses which lead them to useless actions, and to do that which is right. SPAN 1.9. 9.Hence also, legislators ordained, that even involuntary manslaughter should not be entirely void of punishment; in order that they might not only afford no pretext for the voluntary imitation of those deeds which were involuntarily performed, but also that they might prevent many things of this kind from taking place, which happen, in reality, involuntarily. For neither is this advantageous through the same causes, by which men were forbidden voluntarily to destroy each other. Since, therefore, of involuntary deeds, some proceed from a cause which is unstable, and which cannot be guarded against by human nature; but others are produced by our negligence and inattention to different circumstances; hence legislators, wishing to restrain that indolence which is injurious to our neighbours, did not even leave an involuntary noxious deed without punishment, but, through the fear of penalties, prevented the commission of numerous offences of this kind. I also am of opinion, that the slaughters which are allowed by law, and which receive their accustomed expiations through certain purifications, were introduced by those ancient legislators, who first very properly instituted these things for no other reason than that they wished to prevent men as much as possible from voluntary slaughter. For the |16 vulgar everywhere require something which may impede them from promptly performing what is not advantageous [to the community]. Hence those who first perceived this to be the case, not only ordained the punishment of fines, but also excited a certain other irrational dread, though proclaiming those not to be pure who in any way whatever had slain a man, unless they used purifications after the commission of the deed. For that part of the soul which is void of intellect, being variously disciplined, acquired a becoming mildness, certain taming arts having been from the first invented for the purpose of subduing the irrational impulses of desire, by those who governed the people. And one of the precepts promulgated on this occasion was, that men should not destroy each other without discrimination. SPAN 1.10. 10.Those, however, who first defined what we ought to do, and what we ought not, very properly did not forbid us to kill other animals. For the advantage arising from these is effected by a contrary practice, since it is not possible that men could be preserved, unless they endeavoured to defend those who are nurtured with themselves from the attacks of other animals. At that time, therefore, some of those, of the most elegant manners, recollecting that they abstained from slaughter because it was useful to the public safety, they also reminded the rest of the people in their mutual associations of what was the consequence of this abstinence; in order that, by refraining from the slaughter of their kindred, they might preserve that communion which greatly contributes to the peculiar safety of each individual. But it was not only found to be useful for men not to separate from each other, and not to do any thing injurious to those who were collected together in the same place, for the purpose of repelling the attacks of animals of another species; but also for defence against men whose design was to act nefariously. To a certain extent, therefore, they abstained from the slaughter of men, for these reasons, viz. in order that there might be a communion among them in things that are necessary, and that a certain utility might be afforded in each of the above-mentioned incommodities. In the course of time, however, when the offspring of mankind, through their intercourse with each other, became more widely extended, and animals of a different species were expelled, certain persons directed their attention in a rational way to what was useful to men in their mutual nutriment, and did not alone recall this to their memory in an irrational manner. SPAN 1.11. 11.Hence they endeavoured still more firmly to restrain those who readily destroyed each other, and who, through an oblivion of past |17 transactions, prepared a more imbecile defence. But in attempting to effect this, they introduced those legal institutes which still remain in cities and nations; the multitude spontaneously assenting to them, in consequence of now perceiving, in a greater degree, the advantage arising from an association with each other. For the destruction of every thing noxious, and the preservation of that which is subservient to its extermination, similarly contribute to a fearless life. And hence it is reasonable to suppose, that one of the above-mentioned particulars was forbidden, but that the other was not prohibited. Nor must it be said, that the law allows us to destroy some animals which are not corruptive of human nature, and which are not in any other way injurious to our life. For as I may say, no animal among those which the law permits us to kill is of this kind; since, if we suffered them to increase excessively, they would become injurious to us. But through the number of them which is now preserved, certain advantages are imparted to human life. For sheep and oxen, and every such like animal, when the number of them is moderate, are beneficial to our necessary wants; but if they become redundant in the extreme, and far exceed the number which is sufficient, they then become detrimental to our life; the latter by employing their strength, in consequence of participating of this through an innate power of nature, and the former, by consuming the nutriment which springs up from the earth for our benefit alone. Hence, through this cause, the slaughter of animals of this kind is not prohibited, in order that as many of them as are sufficient for our use, and which we may be able easily to subdue, may be left. For it is not with horses, oxen, and sheep, and with all tame animals, as it is with lions and wolves, and, in short, with all such as are called savage animals, that, whether the number of them is small or great, no multitude of them can be assumed, which, if left, would alleviate the necessity of our life. And on this account, indeed, we utterly destroy some of them; but of others, we take away as many as are found to be more than commensurate to our use. SPAN 1.12. 12.On this account, from the above-mentioned causes, it is similarly requisite to think, that what pertains to the eating of animals, was ordained by those who from the first established the laws; and that the advantageous and the disadvantageous were the causes why some animals were permitted to be eaten and others not. So that those who assert, that every thing beautiful and just subsists conformably to the peculiar opinions of men respecting those who establish the laws, are full of a certain most profound stupidity. For it is not possible that this thing can take place in any other way than that in which the other utilities of |18 life subsist, such as those that are salubrious, and an innumerable multitude of others. Erroneous opinions, however, are entertained in many particulars, both of a public and private nature. For certain persons do not perceive those legal institutes, which are similarly adapted to all men; but some, conceiving them to rank among things of an indifferent nature, omit them; while others, who are of a contrary opinion, think that such things as are not universally profitable, are every where advantageous. Hence, through this cause, they adhere to things which are unappropriate; though in certain particulars they discover what is advantageous to themselves, and what contributes to general utility. And among these are to be enumerated the eating of animals, and the legally ordained destructions which are instituted by most nations on account of the peculiarity of the region. It is not necessary, however, that these institutes should be preserved by us, because we do not dwell in the same place as those did by whom they were made. If, therefore, it was possible to make a certain compact with other animals in the same manner as with men, that we should not kill them, nor they us, and that they should not be indiscriminately destroyed by us, it would be well to extend justice as far as to this; for this extent of it would be attended with security. But since it is among things impossible, that animals which are not recipients of reason should participate with us of law, on this account, utility cannot be in a greater degree procured by security from other animals, than from iimate natures. But we can alone obtain security from the liberty which we now possess of putting them to death. And such are the arguments of the Epicureans. The Arguments of Claudius the Neapolitan who published a Treatise against Abstinence from Animal Food. SPAN 1.13. 13.It now remains, that we should adduce what plebeians and the vulgar are accustomed to say on this subject. For they say, that the ancients abstained from animals, not through piety, but because they did not yet know the use of fire; but that as soon as they became acquainted with its utility, they then conceived it to be most honourable and sacred. They likewise called it Vesta, and from this the appellation of convestals or companions was derived; and afterwards they began to use animals. For it is natural to man to eat flesh, but contrary to his nature to eat it raw. Fire, therefore, being discovered, they embraced what is natural, and admitted the eating of boiled and masted flesh. Hence |19 lynxes are [said by Homer 7 to be] crudivorous, or eaters of raw flesh; and of Priam, also, he says, as a disgraceful circumstance, Raw flesh by you, O Priam, is devoured 8. And, Raw flesh, dilacerating, he devoured 9. And this is said, as if the eating of raw flesh pertained to the impious. Telemachus, also, when Minerva was his guest, placed before her not raw, but roasted flesh. At first, therefore, men did not eat animals, for man is not [naturally] a devourer of raw flesh. But when the use of fire was discovered, fire was employed not only for the cooking of flesh, but also for most other eatables. For that man is not [naturally] adapted to eat raw flesh, is evident from certain nations that feed on fishes. For these they roast, some upon stones that are very much heated by the sun; but others roast them in the sand. That man, however, is adapted to feed on flesh, is evident from this, that no nation abstains from animal food. Nor is this adopted by the Greeks through depravity, since the same custom is admitted by the barbarians. SPAN 2.35. 35.Now, however, many of those who apply themselves to philosophy are unwilling to do this; and, pursuing renown rather than honouring divinity, they are busily employed about statues, neither considering whether they are to be reverenced or not, nor endeavouring to learn from those who are divinely wise, to what extent, and to what degree, it is requisite to proceed in this affair. We, however, shall by no means contend with these, nor are we very desirous of being well instructed in a thing of this kind; but imitating holy and ancient men, we offer to the Gods, more than anything else, the first-fruits of contemplation, which they have imparted to us, and by the use of which we become partakers of true salvation. SPAN 2.36. 36.The Pythagoreans, therefore, diligently applying themselves to the study of numbers and lines, sacrificed for the most part from these to the Gods, denominating, indeed, a certain number Minerva, but another Diana, and another Apollo: and again, they called one number justice, but another temperance 15. In diagrams also they adopted a similar mode. And thus, by offerings of this kind, they rendered the Gods propitious to them, so as to obtain of them the object of their wishes, by the things which they dedicated to, and the names by which they invoked them. They likewise frequently employed their aid in divination, and if they were in want of a certain thing for the purpose of some investigation. In order, therefore to affect this, they made use of the Gods within the heavens, both the erratic and non-erratic, of all of whom it is requisite to consider the sun as the leader; but to rank the moon in the second place; and we should conjoin with these fire, in the third place, from its |66 alliance to them, as the theologist 16 says. He also says that no animal is to be sacrificed; but that first-fruits are to be offered from meal and honey, and the vegetable productions of the earth. He adds, that fire is not to be enkindled on a hearth defiled with gore; and asserts other things of the like kind. For what occasion is there to transcribe all he says? For he who is studious of piety knows, indeed, that to the Gods no animal is to be sacrificed, but that a sacrifice of this kind pertains to daemons, and other powers, whether they are beneficent, or depraved1. He likewise knows who those are that ought to sacrifice to these, and to what extent they ought to proceed in the sacrifices which they make. Other things, however, will be passed over by me in silence. But what some Platonists have divulged, I shall lay before the reader, in order that the things proposed to be discussed, may become manifest to the intelligent. What they have unfolded, therefore, is as follows: SPAN 2.37. 37.The first God being incorporeal, immoveable, and impartible, and neither subsisting in any thing, nor restrained in his energies, is not, as has been before observed, in want of any thing external to himself, as neither is the soul of the world; but this latter, containing in itself the principle of that which is triply divisible, and being naturally self-motive, is adapted to be moved in a beautiful and orderly manner, and also to move the body of the world, according to the most excellent reasons [i.e. productive principles or powers]. It is, however, connected with and comprehends body, though it is itself incorporeal, and liberated from the participation of any passion. To the remaining Gods, therefore, to the world, to the inerratic and erratic stars, who are visible Gods, consisting of soul and body, thanks are to be returned after the above-mentioned manner, through sacrifices from iimate natures. The multitude, therefore, of those invisible beings remains for us, whom Plato indiscriminately calls daemons 17; but of these, some being denominated by men, obtain from them honours, and other religious observances, similar to those which are paid to the Gods; but others, who for the most part are not explicitly denominated, receive an occult religious reverence and appellation from certain persons in villages and certain cities; and the remaining multitude is called in common by the |67 name of daemons. The general persuasion, however, respecting all these invisible beings, is this, that if they become angry through being neglected, and deprived of the religious reverence which is due to them, they are noxious to those by whom they are thus neglected, and that they again become beneficent, if they are appeased by prayers, supplications, and sacrifices, and other similar rites. SPAN 2.38. 38.But the confused notion which is formed of these beings, and which has proceeded to great crimination, necessarily requires that the nature of them should be distinguished according to reason. For perhaps it will be said, that it is requisite to show whence the error concerning them originated among men. The distinction, therefore, must be made after the following manner. Such souls as are the progeny of the whole soul of the universe, and who govern the great parts of the region under the moon, these, being incumbent on a pneumatic substance or spirit, and ruling over it conformably to reason, are to be considered as good daemons, who are diligently employed in causing every thing to be beneficial to the subjects of their government, whether they preside over certain animals, or fruits, which are arranged under their inspective care, or over things which subsist for the sake of these, such as showers of rain, moderate winds, serene weather, and other things which co-operate with these, such as the good temperament of the seasons of the year. They are also our leaders in the attainment of music, and the whole of erudition, and likewise of medicine and gymnastic, and of every thing else similar to these. For it is impossible that these daemons should impart utility, and yet become, in the very same things, the causes of what is detrimental. Among these two, those transporters, as Plato calls them, [in his Banquet] are to be enumerated, who announce the affairs of men to the Gods, and the will of the Gods to men; carrying our prayers, indeed, to the Gods as judges, but oracularly unfolding to us the exhortations and admonitions of the Gods. But such souls as do not rule over the pneumatic substance with which they are connected, but for the most part are vanquished by it; these are vehemently agitated and borne along [in a disorderly manner,] when the irascible motions and the desires of the pneumatic substance, received an impetus. These souls, therefore, are indeed daemons, but are deservedly called malefic daemons. SPAN 2.39. 39.All these being, likewise, and those who possess a contrary power, are invisible, and perfectly imperceptible by human senses; for they are not surrounded with a solid body, nor are all of them of one form, but they are fashioned in numerous figures. The forms, however, which |68 characterize their pneumatic substance, at one time become apparent, but at another are invisible. Sometimes also those that are malefic, change their forms; but the pneumatic substance, so far as it is corporeal, is passive and corruptible: and though, because it is thus bound by the souls [that are incumbent on it,] the form of it remains for a long time, yet it is not eternal. For it is probable that something continually flows from it, and also that it is nourished. The pneumatic substance, therefore, of good daemons, possesses symmetry, in the same manner as the bodies of the visible Gods; but the spirit of malefic dsemons is deprived of symmetry, and in consequence of its abounding in passivity, they are distributed about the terrestrial region. Hence, there is no evil which they do not attempt to effect; for, in short, being violent and fraudulent in their manners, and being also deprived of the guardian care of more excellent dsemons, they make, for the most part, vehement and sudden attacks; sometimes endeavouring to conceal their incursions, but at other times assaulting openly. Hence the molestations which are produced by them are rapid; but the remedies and corrections which proceed from more excellent dsemons, appear to be more slowly effected: for every thing which is good being tractable and equable, proceeds in an orderly manner, and does not pass beyond what is fit. By forming this opinion, therefore, you will never fall into that most absurd notion, that evil may be expected from the good, or good from the evil. For this notion is not truly attended with absurdity, but the multitude, receiving through it the most erroneous conceptions of the Gods, disseminate them among the rest of mankind. SPAN 2.40. 40.It must be admitted, therefore, that one of the greatest injuries occasioned by malefic dsemons is this, that though they are the causes of the calamities which take place upon the earth, such as pestilence, sterility, earthquakes, excessive dryness, and the like, yet they endeavour to persuade us, that they are the causes of things the most contrary to these, viz. of fertility, [salubrity, and elementary peace.] Hence, they exonerate themselves from blame, and, in the first place, endeavour to avoid being detected as the sources of injury; and, in the next place, they convert us to supplications and sacrifices to the beneficent Gods, as if they were angry. But they effect these, and things of a similar nature, in consequence of wishing to turn us from right conceptions of the Gods, and convert us to themselves; for they are delighted with all such as act thus incongruously and discordantly, and, as it were, assuming the persons of other Gods, they enjoy the effects of our imprudence and folly; conciliating to themselves the good opinion of the vulgar, by inflaming the minds of men with the love of riches, power, and pleasure, |69 and fulling them with the desire of vain glory, from which sedition, and war, and other things allied to these, are produced. But that which is the most dire of all things, they proceed still farther, and persuade men that similar things are effected by the greatest Gods, and do not stop till they even subject the most excellent of the divinities to these calumnies, through whom they say every thing is in perfect confusion. And not only the vulgar are affected in this manner, but not a few also of those who are conversant with philosophy. The cause of this, however, extends equally to philosophers, and the vulgar; for of philosophers, those who do not depart from the prevailing notions, fall into the same error with the multitude; and again, the multitude, on hearing assertions from celebrated men conformable to their own opinions, are in a greater degree corroborated in conceiving things of this kind of the Gods. SPAN 2.44. 44.Thus far what pertains to sacrifices has been elucidated. As we said, however, at first, as it is not entirely necessary, if animals are to be sacrificed, that they are also to be eaten, we shall now show that it is necessary we should not eat them, though it may be sometimes necessary that they should be sacrificed. For all theologists agree in this that in sacrifices, which are made for the purpose of averting some evil, the immolated animals are not to be tasted, but are to be used as expiations. For, say they, no one should go into the city, nor into his own house, till he has first purified his garments, and his body, in rivers, or some fountain. So that they order those whom they permit to sacrifice, to abstain from the victims, and to purify themselves before they sacrifice by fasting, and especially by abstaining from animals. They add, that purity is the guardian of piety; and is, as it were, a symbol or divine seal, which secures its possessor from the attacks and allurements of evil daemons. For such a one, being contrarily disposed to, and more divine in his operations than those by whom he is attacked, because he is more pure both in his body and in the passions of his soul, remains uninjured, in consequence of being surrounded with purity as with a bulwark. SPAN 2.45. 45.Hence a defence of this kind has appeared to be necessary even to enchanters; though it is not efficacious with them on all occasions. For they invoke evil daemons for lascivious purposes. So that purity does not belong to enchanters, but to divine men, and such as are divinely wise; since it everywhere becomes a guard to those that use it, and conciliates them with a divine nature. I wish, therefore, that enchanters would make use of purity continually, for then they would not employ themselves in incantations, because, through this, they would be: deprived of the enjoyment of those things, for the sake of which they act impiously. Whence becoming full of passions, and abstaining for a short time from impure food, they are notwithstanding replete with impurity, and suffer the punishment of their illegal conduct towards the whole of things, partly from those whom they irritate, and partly from Justice, who perceives all mortal deeds and conceptions. Both inward, |72 therefore, and external purity pertain to a divine man, who earnestly endeavours to be liberated from the passions of the soul, and who abstains from such food as excites the passions, and is fed with divine wisdom; and by right conceptions of, is assimilated to divinity himself. For such a man being consecrated by an intellectual sacrifice, approaches to God in a white garment, and with a truly pure impassivity of soul, and levity of body, and is not burdened with foreign and external juices, and the passions of the soul. SPAN 2.46. 46.For, indeed, it must not be admitted as necessary in temples, which are consecrated by men to the Gods, that those who enter into them should have their feet pure, and their shoes free from every stain, but that in the temple of the father [of all], which is this world, it is not proper to preserve our ultimate and cutaneous vestment pure, and to dwell in this temple with an undefiled garment. For if the danger consisted only in the defilement of the body, it might, perhaps, be lawful to neglect it. But now, since every sensible body is attended with an efflux of material daemons, hence, together with the impurity produced from flesh and blood, the power which is friendly to, and familiar with, this impurity, is at the same time present through similitude and alliance. SPAN 2.47. 47.Hence theologists have rightly paid attention to abstinence. And these things were indicated to us by a certain Egyptian 19, who also assigned a most natural cause of them, which was verified by experience. For, since a depraved and irrational soul, when it leaves the body, is still compelled to adhere to it, since the souls also of those men who die by violence, are detained about the body; this circumstance should prevent a man from forcibly expelling his soul from the body. The violent slaughter, therefore, of animals, compels souls to be delighted with the bodies which they have left, but the soul is by no means prevented from being there, where it is attracted by a kindred nature; whence many souls are seen to lament, and some remain about the bodies that are |73 unburied; which souls are improperly used by enchanters, as subservient to their designs, being compelled by them to occupy the body, or a part of the body, which they have left. Since, therefore, these things were well known to theologists, and they also perceived the nature of a depraved soul, and its alliance to the bodies from which it was divulsed, and the pleasure which it received from a union with them, they very properly avoided animal food, in order that they might not be disturbed by alien souls, violently separated from the body and impure, and which are attracted to things of a kindred nature, and likewise that they might not be impeded by the presence of evil daemons, in approaching alone [or without being burdened with things of a foreign nature] to the highest God 20. SPAN 4.20. 20.For holy men were of opinion that purity consisted in a thing not being mingled with its contrary, and that mixture is defilement. Hence, they thought that nutriment should be assumed from fruits, and not from dead bodies, and that we should not, by introducing that which is animated to our nature, defile what is administered by nature. But they conceived, that the slaughter of animals, as they are sensitive, and the depriving them of their souls, is a defilement to the living; and that the pollution is much greater, to mingle a body which was once sensitive, but is now deprived of sense, with a sensitive and living being. Hence, universally, the purity pertaining to piety consists in rejecting and abstaining from many things, and in an abandonment of such as are of a contrary nature, and the assumption of such as are appropriate and concordant. On this account, venereal connexions are attended with defilement. For in these, a conjunction takes place of the female with the male; and the seed, when retained by the woman, and causing her to be pregt, defiles the soul, through its association with the body; but when it does not produce conception, it pollutes, in consequence of becoming a lifeless mass. The connexion also of males with males defiles, because it is an emission of seed as it were into a dead body, and because it is contrary to nature. And, in short, all venery, and emissions of the seed in sleep, pollute, because the soul becomes mingled with the body, and is drawn down to pleasure. The passions of the soul likewise defile, through the complication of the irrational and effeminate part with reason, the internal masculine part. For, in a certain respect, defilement and pollution manifest the mixture of things of an heterogeneous nature, and especially when the abstersion of this mixture is attended with difficulty. Whence, also, in tinctures which are produced through mixture, one species being complicated with another, this mixture is denominated a defilement. As when some woman with a lively red Stains the pure iv'ry --- says Homer 22. And again painters call the mixtures of colours, |134 corruptions. It is usual, likewise to denominate that which is unmingled and pure, incorruptible, and to call that which is genuine, unpolluted. For water, when mingled with earth, is corrupted, and is not genuine. But water, which is diffluent, and runs with tumultuous rapidity, leaves behind in its course the earth which it carries in its stream. When from a limpid and perennial fount It defluous runs --- as Hesiod says 23. For such water is salubrious, because it is uncorrupted and unmixed. The female, likewise, that does not receive into herself the exhalation of seed, is said to be uncorrupted. So that the mixture of contraries is corruption and defilement. For the mixture of dead with living bodies, and the insertion of beings that were once living and sentient into animals, and of dead into living flesh, may be reasonably supposed to introduce defilement and stains to our nature; just, again, as the soul is polluted when it is invested with the body. Hence, he who is born, is polluted by the mixture of his soul with body; and he who dies, defiles his body, through leaving it a corpse, different and foreign from that which possesses life. The soul, likewise, is polluted by anger and desire, and the multitude of passions of which in a certain respect diet is a co-operating cause. But as water which flows through a rock is more uncorrupted than that which runs through marshes, because it does not bring with it much mud; thus, also, the soul which administers its own affairs in a body that is dry, and is not moistened by the juices of foreign flesh, is in a more excellent condition, is more uncorrupted, and is more prompt for intellectual energy. Thus too, it is said, that the thyme which is the driest and the sharpest to the taste, affords the best honey to bees. The dianoetic, therefore, or discursive power of the soul, is polluted; or rather, he who energizes dianoetically, when this energy is mingled with the energies of either the imaginative or doxastic power. But purification consists in a separation from all these, and the wisdom which is adapted to divine concerns, is a desertion of every thing of this kind. The proper nutriment likewise, of each thing, is that which essentially preserves it. Thus you may say, that the nutriment of a stone is the cause of its continuing to be a stone, and of firmly remaining in a lapideous form; but the nutriment of a plant is that which preserves it in increase and fructification; and of an animated body, that which preserves its composition. It is one thing, however, |135 to nourish, and another to fatten; and one thing to impart what is necessary, and another to procure what is luxurious. Various, therefore, are the kinds of nutriment, and various also is the nature of the things that are nourished. And it is necessary, indeed, that all things should be nourished, but we should earnestly endeavour to fatten our most principal parts. Hence, the nutriment of the rational soul is that which preserves it in a rational state. But this is intellect; so that it is to be nourished by intellect; and we should earnestly endeavour that it may be fattened through this, rather than that the flesh may become pinguid through esculent substances. For intellect preserves for us eternal life, but the body when fattened causes the soul to be famished, through its hunger after a blessed life not being satisfied, increases our mortal part, since it is of itself insane, and impedes our attainment of an immortal condition of being. It likewise defiles by corporifying the soul, and drawing her down to that which is foreign to her nature. And the magnet, indeed, imparts, as it were, a soul to the iron which is placed near it; and the iron, though most heavy, is elevated, and runs to the spirit of the stone. Should he, therefore, who is suspended from incorporeal and intellectual deity, be anxiously busied in procuring food which fattens the body, that is an impediment to intellectual perception? Ought he not rather, by contracting hat is necessary to the flesh into that which is little and easily procured, he himself nourished, by adhering to God more closely than the iron to the magnet? I wish, indeed, that our nature was not so corruptible, and that it were possible we could live free from molestation, even without the nutriment derived from fruits. O that, as Homer 24 says, we were not in want either of meat or drink, that we might be truly immortal! --- the poet in thus speaking beautifully signifying, that food is the auxiliary not only of life, but also of death. If therefore, we were not in want even of vegetable aliment, we should be by so much the more blessed, in proportion as we should be more immortal. But now, being in a mortal condition, we render ourselves, if it be proper so to speak, still more mortal, through becoming ignorant that, by the addition of this mortality, the soul, as Theophrastus says, does not only confer a great benefit on the body by being its inhabitant, but gives herself wholly to it. 25 Hence, it is much |136 to be wished that we could easily obtain the life celebrated in fables, in which hunger and thirst are unknown; so that, by stopping the everyway-flowing river of the body, we might in a very little time be present with the most excellent natures, to which he who accedes, since deity is there, is himself a God. But how is it possible not to lament the condition of the generality of mankind, who are so involved in darkness as to cherish their own evil, and who, in the first place, hate themselves, and him who truly begot them, and afterwards, those who admonish them, and call on them to return from ebriety to a sober condition of being? Hence, dismissing things of this kind, will it not be requisite to pass on to what remains to be discussed? SPAN |
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51. Porphyry, On The Cave of The Nymphs, 15 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •preparatory purification Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 30 | 15. One particular, however, remains to be explained, and that is the symbol of the olive planted at the top of the cavern, since Homer appears to indicate something very admirable by giving it such a position. For he does not merely say that an olive grows in this place, but that it flourishes on the summit of the cavern. "High at the head a branching olive grows, Beneath, a gloomy grotto s cool recess.." But the growth of the olive in such a situation is not fortuitous, as some one may suspect, but contains the enigma of the cavern. For |37 since the world was not produced rashly and casually, but is the work of divine wisdom and an intellectual nature; hence an olive, the symbol of this wisdom flourishes near the present_cavern, which is an image of the world. For the olive is the plant of Minerva, and Minerva is wisdom. But this Goddess being produced from the head of Jupiter, the theologist has discovered an appropriate place for the olive by consecrating it at the summit of the port; signifying by this that the universe is not the effect of a casual event and the work of irrational fortune, but that it is the offspring of an intellectual nature and divine wisdom, which is separated indeed from it (by a difference of essence), but yet is near to it, through being established on the summit of the whole port (i.e., from the dignity and excellence of its nature governing the whole with consummate wisdom). Since, however, an olive is ever-flourishing, it possesses a certain peculiarity in the highest degree adapted to the revolutions of souls in the world, for to such souls this cave (as we have said) is sacred. For in summer the white leaves of the olive tend upwards, but in winter the whiter leaves are bent downward. On |38 this account also in prayers and supplications, men extend the branches of an olive, ominating from this that they shall exchange the sorrowful darkness of danger for the fair light of security and peace. The olive, therefore being naturally ever-flourishing, bears fruit which is the auxiliary of labour (by being its reward , it is sacred to Minerva; supplies the victors in athletic labours with crowns and affords a friendly branch to the suppliant petitioner. Thus, too, the world is governed by an intellectual nature, and is conducted by a wisdom eternal and ever-flourishing; by which the rewards of victory are conferred on the conquerors in the athletic race of life, as the reward of severe toil and patient perseverance. And the Demiurgus who connects and contains the world (in ineffable comprehensions) invigorates miserable and suppliant souls. |
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52. Eusebius of Caesarea, Ecclesiastical History, 7.5.5 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •preparatory purification Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 108 | 7.5.5. For truly in the largest synods of the bishops, as I learn, decrees have been passed on this subject, that those coming over from heresies should be instructed, and then should be washed and cleansed from the filth of the old and impure leaven. And I wrote entreating him concerning all these things. Further on he says: |
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| 53. Porphyry, Fragments, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •preparatory purification Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 35 |
| 54. Nag Hammadi, The Apocalypse of Paul, 5.9.11 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •preparatory purification Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 108 |
| 55. Origen, Homilies On Joshua, 5.9 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •preparatory purification Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 108 |
| 56. Didymus, On The Trinity, 39.712-39.714 (4th cent. CE - 4th cent. CE) Tagged with subjects: •preparatory purification Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 108 |
| 57. Theodoret of Cyrus, Cure of The Greek Maladies, 7.30 (4th cent. CE - 5th cent. CE) Tagged with subjects: •preparatory purification Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 108 |
58. Pseudo Clementine Literature, Recognitions, 1.69, 4.32, 6.8 (4th cent. CE - 5th cent. CE) Tagged with subjects: •preparatory purification Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 108 | 1.69. To him our James began to show, that whatsoever things the prophets say they have taken from the law, and what they have spoken is in accordance with the law. He also made some statements respecting the books of the Kings, in what way, and when, and by whom they were written, and how they ought to be used. And when he had discussed most fully concerning the law, and had, by a most clear exposition, brought into light whatever things are in it concerning Christ, he showed by most abundant proofs that Jesus is the Christ, and that in Him are fulfilled all the prophecies which related to His humble advent. For he showed that two advents of Him are foretold: one in humiliation, which He has accomplished; the other in glory, which is hoped for to be accomplished, when He shall come to give the kingdom to those who believe in Him, and who observe all things which He has commanded. And when he had plainly taught the people concerning these things, he added this also: That unless a man be baptized in water, in the name of the threefold blessedness, as the true Prophet taught, he can neither receive remission of sins nor enter into the kingdom of heaven; and he declared that this is the prescription of the unbegotten God. To which he added this also: 'Do not think that we speak of two unbegotten Gods, or that one is divided into two, or that the same is made male and female. But we speak of the only-begotten Son of God, not sprung from another source, but ineffably self-originated; and in like manner we speak of the Paraclete.' But when he had spoken some things also concerning baptism, through seven successive days he persuaded all the people and the high priest that they should hasten straightway to receive baptism. 4.32. Wherefore begin now with better understanding to resist yourselves in those things which you do not rightly desire; if so be that you can in any way repair and restore in yourselves that purity of religion and innocence of life which at first were bestowed upon man by God, that thereby also the hope of immortal blessings may be restored to you. And give thanks to the bountiful Father of all, by Him whom He has constituted King of peace, and the treasury of unspeakable honours, that even at the present time your sins may be washed away with the water of the fountain, or river, or even sea: the threefold name of blessedness being called over you, that by it not only evil spirits may be driven out, if any dwell in you, but also that, when you have forsaken your sins, and have with entire faith and entire purity of mind believed in God, you may drive out wicked spirits and demons from others also, and may be able to set others free from sufferings and sicknesses. For the demons themselves know and acknowledge those who have given themselves up to God, and sometimes they are driven out by the mere presence of such, as you saw a little while ago, how, when we had only addressed to you the word of salutation, straightway the demons, on account of their respect for our religion, began to cry out, and could not bear our presence even for a little. 6.8. But now I lead you to understanding by the same paths. For you see that all things are produced from waters. But water was made at first by the Only-begotten; and the Almighty God is the head of the Only-begotten, by whom we come to the Father in such order as we have stated above. But when you have come to the Father you will learn that this is His will, that you be born anew by means of waters, which were first created. For he who is regenerated by water, having filled up the measure of good works, is made heir of Him by whom he has been regenerated in incorruption. Wherefore, with prepared minds, approach as sons to a father, that your sins may be washed away, and it may be proved before God that ignorance was their sole cause. For if, after the learning of these things, you remain in unbelief, the cause of your destruction will be imputed to yourselves, and not to ignorance. And do you suppose that you can have hope towards God, even if you cultivate all piety and all righteousness, but do not receive baptism. Yea rather, he will be worthy or greater punishment, who does good works not well; for merit accrues to men from good works, but only if they be done as God commands. Now God has ordered every one who worships Him to be sealed by baptism; but if you refuse, and obey your own will rather than God's, you are doubtless contrary and hostile to His will. |
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| 59. Libanius, Declamationes, 13.19, 13.52 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 60. Anon., Libant., 1 Tagged with subjects: •preparatory purification Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 37 |
| 61. Demosthenes, Orations, 18.259-18.260 Tagged with subjects: •preparatory purification Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 30 |
| 62. Council of Gangra, Can., 12, 14-15, 13 Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 29 |
| 63. Epigraphy, Lsam, 20 Tagged with subjects: •preparatory purification Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 29 |
| 64. Epigraphy, Ngsl, 12 Tagged with subjects: •preparatory purification Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 30 |
| 65. Epigraphy, Lscg, 124, 15, 55, 139 Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 20, 21 |
| 66. Epigraphy, Lss, 108, 82, 91 Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 21 |
| 67. Anon., Cedrenus, 18.2 Tagged with subjects: •preparatory purification Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 30 |
| 68. Anon., Cod. Gr. 676, Bibliotheque Nationale, Paris, 23.3.6-23.3.11 Tagged with subjects: •preparatory purification Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 21 |
| 69. Heraclitus Lesbius, Fragments, 5 Tagged with subjects: •preparatory purification Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 37 |
| 70. Anon., Codex Juris Civilis, 4.157 Tagged with subjects: •preparatory purification Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 30 |
| 71. Phaedrus, Fab., None Tagged with subjects: •preparatory purification Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 29 |
| 72. Anon., Joseph And Aseneth, 14.15 Tagged with subjects: •preparatory purification Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 116 |
| 73. Anon., Mekhilta Derabbi Ishmael, Ki Tissa, 15.13 Tagged with subjects: •preparatory purification Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 116 |
