The Ancient Mediterranean Religions Index Database

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43 results for "religion"

1. Hebrew Bible, Psalms, 34.11-34.17 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •religion passim, piety Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 206

34.12. לְכוּ־בָנִים שִׁמְעוּ־לִי יִרְאַת יְהוָה אֲלַמֶּדְכֶם׃ 34.13. מִי־הָאִישׁ הֶחָפֵץ חַיִּים אֹהֵב יָמִים לִרְאוֹת טוֹב׃ 34.14. נְצֹר לְשׁוֹנְךָ מֵרָע וּשְׂפָתֶיךָ מִדַּבֵּר מִרְמָה׃ 34.15. סוּר מֵרָע וַעֲשֵׂה־טוֹב בַּקֵּשׁ שָׁלוֹם וְרָדְפֵהוּ׃ 34.16. עֵינֵי יְהוָה אֶל־צַדִּיקִים וְאָזְנָיו אֶל־שַׁוְעָתָם׃ 34.17. פְּנֵי יְהוָה בְּעֹשֵׂי רָע לְהַכְרִית מֵאֶרֶץ זִכְרָם׃

34.12. Come, ye children, hearken unto me; I will teach you the fear of the LORD. 34.13. Who is the man that desireth life, and loveth days, That he may see good therein? 34.14. Keep thy tongue from evil, And thy lips from speaking guile. 34.15. Depart from evil, and do good; Seek peace, and pursue it. 34.16. The eyes of the LORD are toward the righteous, And His ears are open unto their cry. 34.17. The face of the LORD is against them that do evil, To cut off the remembrance of them from the earth.

2. Hebrew Bible, Job, 5.25 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •religion passim, piety Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 206

5.25. וְיָדַעְתָּ כִּי־רַב זַרְעֶךָ וְצֶאֱצָאֶיךָ כְּעֵשֶׂב הָאָרֶץ׃

5.25. Thou shalt know also that thy seed shall be great, And thine offspring as the grass of the earth.

3. Hebrew Bible, Genesis, 1.26 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •religion passim, impiety Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 65

1.26. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃

1.26. And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’

4. Hebrew Bible, Deuteronomy, 4.16-4.18 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •religion passim, impiety Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 65

4.16. פֶּן־תַּשְׁחִתוּן וַעֲשִׂיתֶם לָכֶם פֶּסֶל תְּמוּנַת כָּל־סָמֶל תַּבְנִית זָכָר אוֹ נְקֵבָה׃ 4.17. תַּבְנִית כָּל־בְּהֵמָה אֲשֶׁר בָּאָרֶץ תַּבְנִית כָּל־צִפּוֹר כָּנָף אֲשֶׁר תָּעוּף בַּשָּׁמָיִם׃ 4.18. תַּבְנִית כָּל־רֹמֵשׂ בָּאֲדָמָה תַּבְנִית כָּל־דָּגָה אֲשֶׁר־בַּמַּיִם מִתַּחַת לָאָרֶץ׃

4.16. lest ye deal corruptly, and make you a graven image, even the form of any figure, the likeness of male or female, 4.17. the likeness of any beast that is on the earth, the likeness of any winged fowl that flieth in the heaven, 4.18. the likeness of any thing that creepeth on the ground, the likeness of any fish that is in the water under the earth; .

5. Hesiod, Works And Days, 535-536, 561-567, 537 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 31

537. χλαῖνάν τε μαλακὴν καὶ τερμιόεντα χιτῶνα·

537. Nothing from hope while sitting in the street

6. Hebrew Bible, Jeremiah, 2.5, 2.11 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •religion passim, piety •religion passim, impiety Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 64, 65

2.5. כֹּה אָמַר יְהוָה מַה־מָּצְאוּ אֲבוֹתֵיכֶם בִּי עָוֶל כִּי רָחֲקוּ מֵעָלָי וַיֵּלְכוּ אַחֲרֵי הַהֶבֶל וַיֶּהְבָּלוּ׃ 2.11. הַהֵימִיר גּוֹי אֱלֹהִים וְהֵמָּה לֹא אֱלֹהִים וְעַמִּי הֵמִיר כְּבוֹדוֹ בְּלוֹא יוֹעִיל׃

2.5. Thus saith the LORD: What unrighteousness have your fathers found in Me, that they are gone far from Me, and have walked after things of nought, and are become nought? 2.11. Hath a nation changed its gods, which yet are no gods? But My people hath changed its glory For that which doth not profit.

7. Hebrew Bible, Habakkuk, 2.4 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •religion passim, impiety Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 62

2.4. הִנֵּה עֻפְּלָה לֹא־יָשְׁרָה נַפְשׁוֹ בּוֹ וְצַדִּיק בֶּאֱמוּנָתוֹ יִחְיֶה׃

2.4. Behold, his soul is puffed up, it is not upright in him; But the righteous shall live by his faith.

8. Hesiod, Theogony, 47-52, 54-58, 53 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 31

53. τὰς ἐν Πιερίῃ Κρονίδῃ τέκε πατρὶ μιγεῖσα

53. Good things to all, and then of Zeus they sing,

9. Protagoras, Fragments, b4 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •religion passim, piety Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 31

10. Plato, Protagoras, 320c, 320d, 322a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 37

322a. βίου γίγνεται, Προμηθέα δὲ διʼ Ἐπιμηθέα ὕστερον, ᾗπερ λέγεται, κλοπῆς δίκη μετῆλθεν. ΣΩ.

322a. that man gets facility for his livelihood, but Prometheus, through Epimetheus' fault, later on (the story goes) stood his trial for theft. And now that man was partaker of a divine portion, he, in the first place, by his nearness of kin to deity, was the only creature that worshipped gods, and set himself to establish altars and holy images; and secondly, he soon was enabled by his skill to articulate speech and words, and to invent dwellings, clothes, sandals, beds, and the foods that are of the earth. Thus far provided, men dwelt separately in the beginning, and cities there were none; [322b] so that they were being destroyed by the wild beasts, since these were in all ways stronger than they; and although their skill in handiwork was a sufficient aid in respect of food, in their warfare with the beasts it was defective; for as yet they had no civic art, which includes the art of war. So they sought to band themselves together and secure their lives by founding cities. Now as often as they were banded together they did wrong to one another through the lack of civic art, 322a. that man gets facility for his livelihood, but Prometheus, through Epimetheus’ fault, later on (the story goes) stood his trial for theft. Soc.

11. Xenophon, Memoirs, 1.4.15 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •religion passim, piety Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 38

1.4.15. ὅταν πέμπωσιν, ὥσπερ σὺ φὴς πέμπειν αὐτούς, συμβούλους ὅ τι χρὴ ποιεῖν καὶ μὴ ποιεῖν. ὅταν δὲ Ἀθηναίοις, ἔφη, πυνθανομένοις τι διὰ μαντικῆς φράζωσιν, οὐ καὶ σοὶ δοκεῖς φράζειν αὐτούς, οὐδʼ ὅταν τοῖς Ἕλλησι τέρατα πέμποντες προσημαίνωσιν, οὐδʼ ὅταν πᾶσιν ἀνθρώποις, ἀλλὰ μόνον σὲ ἐξαιροῦντες ἐν ἀμελείᾳ κατατίθενται;

1.4.15. I will believe when they send counsellors, as you declare they do, saying, Do this, avoid that. But when the Athenians inquire of them by divination and they reply, do you not suppose that to you, too, the answer is given? Or when they send portents for warning to the Greeks, or to all the world? Are you their one exception, the only one consigned to neglect? 1.4.15. "I will believe when they send counsellors, as you declare they do, saying, 'Do this, avoid that.'" "But when the Athenians inquire of them by divination and they reply, do you not suppose that to you, too, the answer is given? Or when they send portents for warning to the Greeks, or to all the world? Are you their one exception, the only one consigned to neglect?

12. Plato, Cratylus, 397d, 397c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 33

397c. ΕΡΜ. δοκεῖς μοι καλῶς λέγειν, ὦ Σώκρατες. ΣΩ. ἆρʼ οὖν οὐ δίκαιον ἀπὸ τῶν θεῶν ἄρχεσθαι, σκοπουμένους πῇ ποτε αὐτὸ τοῦτο τὸ ὄνομα οἱ θεοὶ ὀρθῶς ἐκλήθησαν; ΕΡΜ. εἰκός γε. ΣΩ. τοιόνδε τοίνυν ἔγωγε ὑποπτεύω· φαίνονταί μοι οἱ πρῶτοι τῶν ἀνθρώπων τῶν περὶ τὴν Ἑλλάδα τούτους μόνους

397c. Hermogenes. I think you are right, Socrates. Socrates. Then is it not proper to begin with the gods and see how the gods are rightly called by that name? Hermogenes. That is reasonable. Socrates. Something of this sort, then, is what I suspect: I think the earliest men in Greece believed only in those gods in whom many foreigners believe today—

13. Democritus, Fragments, b30, a75 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 33

14. Anon., Jubilees, 4.32 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •religion passim, impiety Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 67

4.32. And on account of it (God) brought the waters of the flood upon all the land of Eden; for there he was set as a sign and that he should testify against all the children of men, that he should recount all the deeds of the generations until the day of condemnation.

15. Dead Sea Scrolls, Community Rule, 4.11-4.12 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •religion passim, impiety Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 67

16. Anon., Psalms of Solomon, 2.29 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •religion passim, piety Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 25

2.29. Delay not, O God, to recompense them on (their) heads, To turn the pride of the dragon into dishonour. 30 And I had not long to wait before God showed me the insolent one Slain on the mountains of Egypt, Esteemed of less account than the least on land and sea;

17. Cicero, On The Nature of The Gods, 1.4, 1.49-1.50, 2.5, 2.7-2.15 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •religion passim, piety Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 37, 38, 39, 40

1.4. and in all probability the disappearance of piety towards the gods will entail the disappearance of loyalty and social union among men as well, and of justice itself, the queen of all the virtues. There are however other philosophers, and those of eminence and note, who believe that the whole world is ruled and governed by divine intelligence and reason; and not this only, but also that the gods' providence watches over the life of men; for they think that the cornº and other fruits of the earth, and also the weather and the seasons and the changes of the atmosphere by which all the products of the soil are ripened and matured, are the gift of the immortal gods to the human race; and they adduce a number of things, which will be recounted in the books that compose the present treatise, that are of such a nature as almost to appear to have been expressly constructed by the immortal gods for the use of man. This view was controverted at great length by Carneades, in such a manner as to arouse in persons of active mind a keen desire to discover the truth. 1.49. Yet their form is not corporeal, but only resembles bodily substance; it does not contain blood, but the semblance of blood. "These discoveries of Epicurus are so acute in themselves and so subtly expressed that not everyone would be capable of appreciating them. Still I may rely on your intelligence, and make my exposition briefer than the subject demands. Epicurus then, as he not merely discerns abstruse and recondite things with his mind's eye, but handles them as tangible realities, teaches that the substance and nature of the gods is such that, in the first place, it is perceived not by the senses but by the mind, and not materially or individually, like the solid objects which Epicurus in virtue of their substantiality entitles steremnia; but by our perceiving images owing to their similarity and succession, because an endless train of precisely similar images arises from the innumerable atoms and streams towards the gods, our minds with the keenest feelings of pleasure fixes its gaze on these images, and so attains an understanding of the nature of a being both blessed and eternal. 1.50. Surely the mighty power of the Infinite Being is most worthy our great and earnest contemplation; the nature of which we must necessarily understand to be such that everything in it is made to correspond completely to some other answering part. This is called by Epicurus ἰσονομία; that is to say, an equal distribution or even disposition of things. From hence he draws this inference, that, as there is such a vast multitude of mortals, there cannot be a less number of immortals; and if those which perish are innumerable, those which are preserved ought also to be countless. Your sect, Balbus, frequently ask us how the Gods live, and how they pass their time? Their life is the most happy, and the most abounding with all kinds of blessings, which can be conceived. They do nothing. They are embarrassed with no business; nor do they perform any work. They rejoice in the possession of their own wisdom and virtue. They are satisfied that they shall ever enjoy the fulness of eternal pleasures. 1.50. Moreover there is the supremely potent principle of infinity, which claims the closest and most careful study; we must understand that it has the following property, that in the sum of things everything has its exact match and counterpart. This property is termed by Epicurus isonomia, or the principle of uniform distribution. From this principle it follows that if the whole number of mortals be so many, there must exist no less a number of immortals, and if the causes of destruction are beyond count, the causes of conservation also are bound to be infinite. "You Stoics are also fond of asking us, Balbus, what is the mode of life of the gods and how they pass their days. 2.5. For what can possibly be more evident than this? And if it were not a truth universally impressed on the minds of men, the belief in it would never have been so firm; nor would it have been, as it is, increased by length of years, nor would it have gathered strength and stability through every age. And, in truth, we see that other opinions, being false and groundless, have already fallen into oblivion by lapse of time. Who now believes in Hippocentaurs and Chimaeras? Or what old woman is now to be found so weak and ignorant as to stand in fear of those infernal monsters which once so terrified mankind? For time destroys the fictions of error and opinion, while it confirms the determinations of nature and of truth. 2.5. how is the latter fact more evident than the former? Nothing but the presence in our minds of a firmly grasped concept of the deity could account for the stability and permanence of our belief in him, a belief which is only strengthened by the passage of the ages and grows more deeply rooted with each successive generation of mankind. In every other case we see that fictitious and unfounded opinions have dwindled away with lapse of time. Who believes that the Hippocentaur or the Chimaera ever existed? Where can you find an old wife senseless enough to be afraid of the monsters of the lower world that were once believed in? The years obliterate the inventions of the imagination, but confirm the judgements of nature. "Hence both in our own nation and among all others reverence for the gods and respect for religion grow continually stronger and more profound. 2.7. What do predictions and foreknowledge of future events indicate, but that such future events are shown, pointed out, portended, and foretold to men? From whence they are called omens, signs, portents, prodigies. But though we should esteem fabulous what is said of Mopsus, Tiresias, Amphiaraus, Calchas, and Helenus (who would not have been delivered down to us as augurs even in fable if their art had been despised), may we not be sufficiently apprised of the power of the Gods by domestic examples? Will not the temerity of P. Claudius, in the first Punic war, affect us? who, when the poultry were let out of the coop and would not feed, ordered them to be thrown into the water, and, joking even upon the Gods, said, with a sneer, "Let them drink, since they will not eat;" which piece of ridicule, being followed by a victory over his fleet, cost him many tears, and brought great calamity on the Roman people. Did not his colleague Junius, in the same war, lose his fleet in a tempest by disregarding the auspices? Claudius, therefore, was condemned by the people, and Junius killed himself. 2.7. "Again, prophecies and premonitions of future events cannot but be taken as proofs that the future may appear or be foretold as a warning or portended or predicted to mankind — hence the very words 'apparition,' 'warning,' 'portent,' 'prodigy.' Even if we think that the stories of Mopsus, Tiresias, Amphiaraus, Calchas and Helenus are mere baseless fictions of romance (though their powers of divination would not even have been incorporated in the legends had they been entirely repugt to fact), shall not even the instances from our own native history teach us to acknowledge the divine power? shall we be unmoved by the story of the recklessness of Publius Claudius in the first Punic War? Claudius merely in jest mocked at the gods: when the chickens on being released from their cage refused to feed, he ordered them to be thrown into the water, so that as they would not eat they might drink; but the joke cost the jester himself many tears and the Roman people a great disaster, for the fleet was severely defeated. Moreover did not his colleague Junius during the same war lose his fleet in a storm after failing to comply with the auspices? In consequence of these disasters Claudius was tried and condemned for high treason and Junius committed suicide. 2.8. Coelius says that P. Flaminius, from his neglect of religion, fell at Trasimene; a loss which the public severely felt. By these instances of calamity we may be assured that Rome owes her grandeur and success to the conduct of those who were tenacious of their religious duties; and if we compare ourselves to our neighbors, we shall find that we are infinitely distinguished above foreign nations by our zeal for religious ceremonies, though in other things we may be only equal to them, and in other respects even inferior to them. Ought we to contemn Attius Navius's staff, with which he divided the regions of the vine to find his sow? I should despise it, if I were not aware that King Hostilius had carried on most important wars in deference to his auguries; but by the negligence of our nobility the discipline of the augury is now omitted, the truth of the auspices despised, and only a mere form observed; so that the most important affairs of the commonwealth, even the wars, on which the public safety depends, are conducted without any auspices; the Peremnia are discussed; no part of the Acumina performed; no select men are called to witness to the military testaments; our generals now begin their wars as soon as they have arranged the Auspicia. 2.8. Caelius writes that Gaius Flaminius after ignoring the claims of religion fell at the battle of Trasimene, when a serious blow was inflicted on the state. The fate of these men may serve to indicate that our empire was won by those commanders who obeyed the dictates of religion. Moreover if we care to compare our national characteristics with those of foreign peoples, we shall find that, while in all other respects we are only the equals or even the inferiors of others, yet in the sense of religion, that is, in reverence for the gods, we are far superior. 2.9. Or are we to make light of the famous augural staff of Attus Navius, wherewith he marked out the vineyard into sections for the purpose of discovering the pig? I would agree that we might do so, had not King Hostilius fought great and glorious wars under the guidance of Attus's augury. But owing to the carelessness of our nobility the augural lore has been forgotten, and the reality of the auspices has fallen into contempt, only the outward show being retained; and in consequence highly important departments of public administration, and in particular the conduct of wars upon which the safety of the state depends, are carried on without any auspices at all; no taking of omens when crossing rivers, none when lights flash from the points of the javelins, none when men are called to arms (owing to which wills made on active service have gone out of existence, since our generals only enter on their military command when they have laid down their augural powers). 2.10. The force of religion was so great among our ancestors that some of their commanders have, with their faces veiled, and with the solemn, formal expressions of religion, sacrificed themselves to the immortal Gods to save their country. I could mention many of the Sibylline prophecies, and many answers of the haruspices, to confirm those things, which ought not to be doubted. For example: our augurs and the Etrurian haruspices saw the truth of their art established when P. Scipio and C. Figulus were consuls; for as Tiberius Gracchus, who was a second time consul, wished to proceed to a fresh election, the first Rogator, as he was collecting the suffrages, fell down dead on the spot. Gracchus nevertheless went on with the assembly, but perceiving that this accident had a religious influence on the people, he brought the affair before the senate. The senate thought fit to refer it to those who usually took cognizance of such things. The haruspices were called, and declared that the man who had acted as Rogator of the assembly had no right to do so; to which, as I have heard my father say, he replied heatedly, 2.10. But among our ancestors religion was so powerful that some commanders actually offered themselves as victims to the immortal gods on behalf of the state, veiling their heads and formally vowing themselves to death. I could quote numerous passages from the Sibylline prophecies and from the oracles of soothsayers in confirmation of facts that no one really ought to question. Why, in the consulship of Publius Scipio and Gaius Figulus both our Roman augural lore and that of the Etruscan soothsayers were confirmed by the evidence of actual fact. Tiberius Gracchus, then consul for the second time, was holding the election of his successors. The first returning officer in the very act of reporting the persons named as elected suddenly fell dead. Gracchus nevertheless proceeded with the election. Perceiving that the scruples of the public had been aroused by the occurrence, he referred the matter to the Senate. The Senate voted that it be referred 'to the customary officials.' Soothsayers were sent for, and pronounced that the returning officer for the elections had not been in order. 2.11. Have I no right, who am consul, and augur, and favored by the Auspicia? And shall you, who are Tuscans and Barbarians, pretend that you have authority over the Roman Auspicia, and a right to give judgment in matters respecting the formality of our assemblies? Therefore, he then commanded them to withdraw; but not long afterward he wrote from his province to the college of augurs, acknowledging that in reading the books he remembered that he had illegally chosen a place for his tent in the gardens of Scipio, and had afterward entered the Pomoerium, in order to hold a senate, but that in repassing the same Pomoerium he had forgotten to take the auspices; and that, therefore, the consuls had been created informally. The augurs laid the case before the senate. The senate decreed that they should resign their charge, and so they accordingly abdicated. What greater example need we seek for? The wisest, perhaps the most excellent of men, chose to confess his fault, which he might have concealed, rather than leave the public the least atom of religious guilt; and the consuls chose to quit the highest office in the State, rather than fill it for a moment in defiance of religion. 2.11. Thereupon Gracchus, so my father used to tell me, burst into a rage. 'How now?' he cried, 'was I not in order? I put the names to the vote as consul, as augur, and with auspices taken. Who are you, Tuscan barbarians, to know the Roman constitution, and to be able to lay down the law as to our elections?' And accordingly he then sent them about their business. Afterwards however he sent a dispatch from his province to the College of Augurs to say that while reading the sacred books it had come to his mind that there had been an irregularity when he took Scipio's park as the site for his augural tent, for he had subsequently entered the city bounds to hold a meeting of the Senate and when crossing the bounds again on his return had forgotten to take the auspices; and that therefore the consuls had not been duly elected. The College of Augurs referred the matter to the senate; the Senate decided that the consuls must resign; they did so. What more striking instances can we demand? A man of the greatest wisdom and I may say unrivalled distinction of character preferred to make public confession of an offence that he might have concealed rather than that the stain of impiety should cling to the commonwealth; the consuls preferred to retire on the spot from the highest office of the state rather than hold it for one moment of time in violation of religion. 2.12. How great is the reputation of the augurs! And is not the art of the soothsayers divine? And must not every one who sees what innumerable instances of the same kind there are confess the existence of the Gods? For they who have interpreters must certainly exist themselves; now, there are interpreters of the Gods; therefore we must allow there are Gods. But it may be said, perhaps, that all predictions are not accomplished. We may as well conclude there is no art of physic, because all sick persons do not recover. The Gods show us signs of future events; if we are occasionally deceived in the results, it is not to be imputed to the nature of the Gods, but to the conjectures of men. All nations agree that there are Gods; the opinion is innate, and, as it were, engraved in the minds of all men. The only point in dispute among us is, what they are. 2.12. The augur's office is one of high dignity; surely the soothsayer's art also is divinely inspired. Is not one who considers these and countless similar facts compelled to admit that the gods exist? If there be persons who interpret the will of certain beings, it follows that those beings must themselves exist; but there are persons who interpret the will of the gods; therefore we must admit that the gods exist. But perhaps it may be argued that not all prophecies come true. Nor do all sick persons get well, but that does not prove that there is no art of medicine. Signs of future events are manifested by the gods; men may have mistaken these signs, but the fault lay with man's powers of inference, not with the divine nature. "Hence the main issue is agreed among all men of all nations, inasmuch as all have engraved in their minds an innate belief that the gods exist. 2.13. Their existence no one denies. Cleanthes, one of our sect, imputes the way in which the idea of the Gods is implanted in the minds of men to four causes. The first is that which I just now mentioned — the foreknowledge of future things. The second is the great advantages which we enjoy from the temperature of the air, the fertility of the earth, and the abundance of various benefits of other kinds. The third cause is deduced from the terror with which the mind is affected by thunder, tempests, storms, snow, hail, devastation, pestilence, earthquakes often attended with hideous noises, showers of stones, and rain like drops of blood; by rocks and sudden openings of the earth; by monstrous births of men and beasts; by meteors in the air, and blazing stars, by the Greeks called cometae, by us crinitae, the appearance of which, in the late Octavian war, were foreboders of great calamities; by two suns, which, as I have heard my father say, happened in the consulate of Tuditanus and Aquillius, and in which year also another sun (P. Africanus) was extinguished. These things terrified mankind, and raised in them a firm belief of the existence of some celestial and divine power. His fourth cause, and that the strongest, is drawn from the regularity of the motion and revolution of the heavens, the distinctness, variety, beauty, and order of the sun, moon, and all the stars, the appearance only of which is sufficient to convince us they are not the effects of chance; as when we enter into a house, or school, or court, and observe the exact order, discipline, and method of it, we cannot suppose that it is so regulated without a cause, but must conclude that there is some one who commands, and to whom obedience is paid. It is quite impossible for us to avoid thinking that the wonderful motions, revolutions, and order of those many and great bodies, no part of which is impaired by the countless and infinite succession of ages, must be governed and directed by some supreme intelligent being. 2.13. As to their nature there are various opinions, but their existence nobody denies. Indeed our master Cleanthes gave four reasons to account for the formation in men's minds of their ideas of the gods. He put first the argument of which I spoke just now, the one arising from our foreknowledge of future events; second, the one drawn from the magnitude of the benefits which we derive from our temperate climate, from the earth's fertility, and from a vast abundance of other blessings; 2.14. third, the awe inspired by lightning, storms, rain, snow, hail, floods, pestilences, earthquakes and occasionally subterranean rumblings, showers of stones and raindrops the colour of blood, also landslips and chasms suddenly opening in the ground, also unnatural monstrosities human and animal, and also the appearance of meteoric lights and what are called by the Greeks 'comets,' and in our language 'long-haired stars,' such as recently during the Octavian War appeared as harbingers of dire disasters, and the doubling of the sun, which my father told me had happened in the consulship of Tuditanus and Aquilius, the year in which the light was quenched of Publius Africanus, that second sun of Rome: all of which alarming portents have suggested to mankind the idea of the existence of some celestial and divine power. 2.15. And the fourth and most potent cause of the belief he said was the uniform motion and revolution of the heavens, and the varied groupings and ordered beauty of the sun, moon and stars, the very sight of which was in itself enough to prove that these things are not the mere effect of chance. When a man goes into a house, a wrestling-school or a public assembly and observes in all that goes on arrangement, regularity and system, he cannot possibly suppose that these things come about without a cause: he realizes that there is someone who presides and controls. Far more therefore with the vast movements and phases of the heavenly bodies, and these ordered processes of a multitude of enormous masses of matter, which throughout the countless ages of the infinite past have never in the smallest degree played false, is he compelled to infer that these mighty world-motions are regulated by some Mind.

18. Anon., Testament of Gad, 5.9-5.10 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •religion passim, impiety Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 67

19. Septuagint, Wisdom of Solomon, 2.29, 11.16, 13, 13.1, 13.2, 13.3, 13.4, 13.5, 13.6, 13.7, 13.8, 13.9, 13.10-14.11, 14, 14.12, 14.13, 14.14, 14.15, 14.16, 14.17, 14.18, 14.19, 14.20, 14.21, 14.22, 14.23, 14.24, 14.25, 14.26, 14.27, 14.28, 14.29, 14.30, 14.31, 15, 15.14, 15.15, 15.16, 15.17, 15.18, 15.19 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 54, 55

13.3. Noisome beasts ran upon them: With their teeth they tore their flesh, And with their molars crushed their bones. But from all these things the Lord delivered us, 13.3. If through delight in the beauty of these things men assumed them to be gods,let them know how much better than these is their Lord,for the author of beauty created them.

20. Lucretius Carus, On The Nature of Things, 1.1-1.49, 1.62-1.79, 5.147-5.148, 5.1161-5.1240 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •religion passim, piety Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 40, 41, 42, 43

1.1. Aeneadum genetrix, hominum divomque voluptas, 1.2. alma Venus, caeli subter labentia signa 1.3. quae mare navigerum, quae terras frugiferentis 1.4. concelebras, per te quoniam genus omne animantum 1.5. concipitur visitque exortum lumina solis: 1.6. te, dea, te fugiunt venti, te nubila caeli 1.7. adventumque tuum, tibi suavis daedala tellus 1.8. summittit flores, tibi rident aequora ponti 1.9. placatumque nitet diffuso lumine caelum. 1.10. nam simul ac species patefactast verna diei 1.11. et reserata viget genitabilis aura favoni, 1.12. aeriae primum volucris te, diva, tuumque 1.13. significant initum perculsae corda tua vi. 1.14. et rapidos trat amnis: ita capta lepore 1.15. inde ferae pecudes persultant pabula laeta 1.16. te sequitur cupide quo quamque inducere pergis. 1.17. denique per maria ac montis fluviosque rapacis 1.18. frondiferasque domos avium camposque virentis 1.19. omnibus incutiens blandum per pectora amorem 1.20. efficis ut cupide generatim saecla propagent. 1.21. quae quoniam rerum naturam sola gubernas 1.22. nec sine te quicquam dias in luminis oras 1.23. exoritur neque fit laetum neque amabile quicquam, 1.24. te sociam studeo scribendis versibus esse, 1.25. quos ego de rerum natura pangere conor 1.26. Memmiadae nostro, quem tu, dea, tempore in omni 1.27. omnibus ornatum voluisti excellere rebus. 1.28. quo magis aeternum da dictis, diva, leporem. 1.29. effice ut interea fera moenera militiai 1.30. per maria ac terras omnis sopita quiescant; 1.31. nam tu sola potes tranquilla pace iuvare 1.32. mortalis, quoniam belli fera moenera Mavors 1.33. armipotens regit, in gremium qui saepe tuum se 1.34. reiicit aeterno devictus vulnere amoris, 1.35. atque ita suspiciens tereti cervice reposta 1.36. pascit amore avidos inhians in te, dea, visus 1.37. eque tuo pendet resupini spiritus ore. 1.38. hunc tu, diva, tuo recubantem corpore sancto 1.39. circum fusa super, suavis ex ore loquellas 1.40. funde petens placidam Romanis, incluta, pacem; 1.41. nam neque nos agere hoc patriai tempore iniquo 1.42. possumus aequo animo nec Memmi clara propago 1.43. talibus in rebus communi desse saluti. 1.44. omnis enim per se divum natura necessest 1.45. immortali aevo summa cum pace fruatur 1.46. semota ab nostris rebus seiunctaque longe; 1.47. nam privata dolore omni, privata periclis, 1.48. ipsa suis pollens opibus, nihil indiga nostri, 1.49. nec bene promeritis capitur nec tangitur ira. 1.62. Humana ante oculos foede cum vita iaceret 1.63. in terris oppressa gravi sub religione, 1.64. quae caput a caeli regionibus ostendebat 1.65. horribili super aspectu mortalibus instans, 1.66. primum Graius homo mortalis tollere contra 1.67. est oculos ausus primusque obsistere contra; 1.68. quem neque fama deum nec fulmina nec minitanti 1.69. murmure compressit caelum, sed eo magis acrem 1.70. inritat animi virtutem, effringere ut arta 1.71. naturae primus portarum claustra cupiret. 1.72. ergo vivida vis animi pervicit et extra 1.73. processit longe flammantia moenia mundi 1.74. atque omne immensum peragravit mente animoque, 1.75. unde refert nobis victor quid possit oriri, 1.76. quid nequeat, finita potestas denique cuique 1.77. qua nam sit ratione atque alte terminus haerens. 1.78. quare religio pedibus subiecta vicissim 1.79. opteritur, nos exaequat victoria caelo. 5.147. esse deum sanctas in mundi partibus ullis. 5.148. tenvis enim natura deum longeque remota 5.1161. Nunc quae causa deum per magnas numina gentis 5.1162. pervulgarit et ararum compleverit urbis 5.1163. suscipiendaque curarit sollemnia sacra, 5.1164. quae nunc in magnis florent sacra rebus locisque, 5.1165. unde etiam nunc est mortalibus insitus horror, 5.1166. qui delubra deum nova toto suscitat orbi 5.1167. terrarum et festis cogit celebrare diebus, 5.1168. non ita difficilest rationem reddere verbis. 5.1169. quippe etenim iam tum divom mortalia saecla 5.1170. egregias animo facies vigilante videbant 5.1171. et magis in somnis mirando corporis auctu. 5.1172. his igitur sensum tribuebant propterea quod 5.1173. membra movere videbantur vocesque superbas 5.1174. mittere pro facie praeclara et viribus amplis. 5.1175. aeternamque dabant vitam, quia semper eorum 5.1176. subpeditabatur facies et forma manebat, 5.1177. et tamen omnino quod tantis viribus auctos 5.1178. non temere ulla vi convinci posse putabant. 5.1179. fortunisque ideo longe praestare putabant, 5.1180. quod mortis timor haut quemquam vexaret eorum, 5.1181. et simul in somnis quia multa et mira videbant 5.1182. efficere et nullum capere ipsos inde laborem. 5.1183. praeterea caeli rationes ordine certo 5.1184. et varia annorum cernebant tempora verti 5.1185. nec poterant quibus id fieret cognoscere causis. 5.1186. ergo perfugium sibi habebant omnia divis 5.1187. tradere et illorum nutu facere omnia flecti. 5.1188. in caeloque deum sedes et templa locarunt, 5.1189. per caelum volvi quia nox et luna videtur, 5.1190. luna dies et nox et noctis signa severa 5.1191. noctivagaeque faces caeli flammaeque volantes, 5.1192. nubila sol imbres nix venti fulmina grando 5.1193. et rapidi fremitus et murmura magna minarum. 5.1194. O genus infelix humanum, talia divis 5.1195. cum tribuit facta atque iras adiunxit acerbas! 5.1196. quantos tum gemitus ipsi sibi, quantaque nobis 5.1197. volnera, quas lacrimas peperere minoribus nostris! 5.1198. nec pietas ullast velatum saepe videri 5.1199. vertier ad lapidem atque omnis accedere ad aras 5.1200. nec procumbere humi prostratum et pandere palmas 5.1201. ante deum delubra nec aras sanguine multo 5.1202. spargere quadrupedum nec votis nectere vota, 5.1203. sed mage pacata posse omnia mente tueri. 5.1204. nam cum suspicimus magni caelestia mundi 5.1205. templa super stellisque micantibus aethera fixum, 5.1206. et venit in mentem solis lunaeque viarum, 5.1207. tunc aliis oppressa malis in pectora cura 5.1208. illa quoque expergefactum caput erigere infit, 5.1209. ne quae forte deum nobis inmensa potestas 5.1210. sit, vario motu quae candida sidera verset; 5.1211. temptat enim dubiam mentem rationis egestas, 5.1212. ecquae nam fuerit mundi genitalis origo, 5.1213. et simul ecquae sit finis, quoad moenia mundi 5.1214. et taciti motus hunc possint ferre laborem, 5.1215. an divinitus aeterna donata salute 5.1216. perpetuo possint aevi labentia tractu 5.1217. inmensi validas aevi contemnere viris. 5.1218. praeterea cui non animus formidine divum 5.1219. contrahitur, cui non correpunt membra pavore, 5.1220. fulminis horribili cum plaga torrida tellus 5.1221. contremit et magnum percurrunt murmura caelum? 5.1222. non populi gentesque tremunt, regesque superbi 5.1223. corripiunt divum percussi membra timore, 5.1224. ne quod ob admissum foede dictumve superbe 5.1225. poenarum grave sit solvendi tempus adauctum? 5.1226. summa etiam cum vis violenti per mare venti 5.1227. induperatorem classis super aequora verrit 5.1228. cum validis pariter legionibus atque elephantis, 5.1229. non divom pacem votis adit ac prece quaesit 5.1230. ventorum pavidus paces animasque secundas? 5.1231. ne quiquam, quoniam violento turbine saepe 5.1232. correptus nihilo fertur minus ad vada leti. 5.1233. usque adeo res humanas vis abdita quaedam 5.1234. opterit et pulchros fascis saevasque secures 5.1235. proculcare ac ludibrio sibi habere videtur. 5.1236. denique sub pedibus tellus cum tota vacillat 5.1237. concussaeque cadunt urbes dubiaeque mitur, 5.1238. quid mirum si se temnunt mortalia saecla 5.1239. atque potestatis magnas mirasque relinquunt 5.1240. in rebus viris divum, quae cuncta gubernent?

1.1. BOOK I: PROEM: Mother of Rome, delight of Gods and men, Dear Venus that beneath the gliding stars Makest to teem the many-voyaged main And fruitful lands- for all of living things Through thee alone are evermore conceived, Through thee are risen to visit the great sun- Before thee, Goddess, and thy coming on, Flee stormy wind and massy cloud away, For thee the daedal Earth bears scented flowers, For thee waters of the unvexed deep Smile, and the hollows of the serene sky Glow with diffused radiance for thee! For soon as comes the springtime face of day, And procreant gales blow from the West unbarred, First fowls of air, smit to the heart by thee, Foretoken thy approach, O thou Divine, And leap the wild herds round the happy fields Or swim the bounding torrents. Thus amain, Seized with the spell, all creatures follow thee Whithersoever thou walkest forth to lead, And thence through seas and mountains and swift streams, Through leafy homes of birds and greening plains, Kindling the lure of love in every breast, Thou bringest the eternal generations forth, Kind after kind. And since 'tis thou alone Guidest the Cosmos, and without thee naught Is risen to reach the shining shores of light, Nor aught of joyful or of lovely born, Thee do I crave co-partner in that verse Which I presume on Nature to compose For Memmius mine, whom thou hast willed to be Peerless in every grace at every hour- Wherefore indeed, Divine one, give my words Immortal charm. Lull to a timely rest O'er sea and land the savage works of war, For thou alone hast power with public peace To aid mortality; since he who rules The savage works of battle, puissant Mars, How often to thy bosom flings his strength O'ermastered by the eternal wound of love- And there, with eyes and full throat backward thrown, Gazing, my Goddess, open-mouthed at thee, Pastures on love his greedy sight, his breath Hanging upon thy lips. Him thus reclined Fill with thy holy body, round, above! Pour from those lips soft syllables to win Peace for the Romans, glorious Lady, peace! For in a season troublous to the state Neither may I attend this task of mine With thought untroubled, nor mid such events The illustrious scion of the Memmian house Neglect the civic cause. 1.62. Whilst human kind Throughout the lands lay miserably crushed Before all eyes beneath Religion- who Would show her head along the region skies, Glowering on mortals with her hideous face- A Greek it was who first opposing dared Raise mortal eyes that terror to withstand, Whom nor the fame of Gods nor lightning's stroke Nor threatening thunder of the ominous sky Abashed; but rather chafed to angry zest His dauntless heart to be the first to rend The crossbars at the gates of Nature old. And thus his will and hardy wisdom won; And forward thus he fared afar, beyond The flaming ramparts of the world, until He wandered the unmeasurable All. Whence he to us, a conqueror, reports What things can rise to being, what cannot, And by what law to each its scope prescribed, Its boundary stone that clings so deep in Time. Wherefore Religion now is under foot, And us his victory now exalts to heaven. 5.1161. And now what cause Hath spread divinities of gods abroad Through mighty nations, and filled the cities full of the high altars, and led to practices of solemn rites in season- rites which still Flourish in midst of great affairs of state And midst great centres of man's civic life, The rites whence still a poor mortality Is grafted that quaking awe which rears aloft Still the new temples of gods from land to land And drives mankind to visit them in throngs On holy days- 'tis not so hard to give Reason thereof in speech. Because, in sooth, Even in those days would the race of man Be seeing excelling visages of gods With mind awake; and in his sleeps, yet more- Bodies of wondrous growth. And, thus, to these Would men attribute sense, because they seemed To move their limbs and speak pronouncements high, Befitting glorious visage and vast powers. And men would give them an eternal life, Because their visages forevermore Were there before them, and their shapes remained, And chiefly, however, because men would not think Beings augmented with such mighty powers Could well by any force o'ermastered be. And men would think them in their happiness Excelling far, because the fear of death Vexed no one of them at all, and since At same time in men's sleeps men saw them do So many wonders, and yet feel therefrom Themselves no weariness. Besides, men marked How in a fixed order rolled around The systems of the sky, and changed times of annual seasons, nor were able then To know thereof the causes. Therefore 'twas Men would take refuge in consigning all Unto divinities, and in feigning all Was guided by their nod. And in the sky They set the seats and vaults of gods, because Across the sky night and the moon are seen To roll along- moon, day, and night, and night's Old awesome constellations evermore, And the night-wandering fireballs of the sky, And flying flames, clouds, and the sun, the rains, Snow and the winds, the lightnings, and the hail, And the swift rumblings, and the hollow roar of mighty menacings forevermore. 5.1194. O humankind unhappy!- when it ascribed Unto divinities such awesome deeds, And coupled thereto rigours of fierce wrath! What groans did men on that sad day beget Even for themselves, and O what wounds for us, What tears for our children's children! Nor, O man, Is thy true piety in this: with head Under the veil, still to be seen to turn Fronting a stone, and ever to approach Unto all altars; nor so prone on earth Forward to fall, to spread upturned palms Before the shrines of gods, nor yet to dew Altars with profuse blood of four-foot beasts, Nor vows with vows to link. But rather this: To look on all things with a master eye And mind at peace. For when we gaze aloft Upon the skiey vaults of yon great world And ether, fixed high o'er twinkling stars, And into our thought there come the journeyings of sun and moon, O then into our breasts, O'erburdened already with their other ills, Begins forthwith to rear its sudden head One more misgiving: lest o'er us, percase, It be the gods' immeasurable power That rolls, with varied motion, round and round The far white constellations. For the lack of aught of reasons tries the puzzled mind: Whether was ever a birth-time of the world, And whether, likewise, any end shall be How far the ramparts of the world can still Outstand this strain of ever-roused motion, Or whether, divinely with eternal weal Endowed, they can through endless tracts of age Glide on, defying the o'er-mighty powers of the immeasurable ages. Lo, What man is there whose mind with dread of gods Cringes not close, whose limbs with terror-spell Crouch not together, when the parched earth Quakes with the horrible thunderbolt amain, And across the mighty sky the rumblings run? Do not the peoples and the nations shake, And haughty kings do they not hug their limbs, Strook through with fear of the divinities, Lest for aught foully done or madly said The heavy time be now at hand to pay? When, too, fierce force of fury-winds at sea Sweepeth a navy's admiral down the main With his stout legions and his elephants, Doth he not seek the peace of gods with vows, And beg in prayer, a-tremble, lulled winds And friendly gales?- in vain, since, often up-caught In fury-cyclones, is he borne along, For all his mouthings, to the shoals of doom. Ah, so irrevocably some hidden power Betramples forevermore affairs of men, And visibly grindeth with its heel in mire The lictors' glorious rods and axes dire, Having them in derision! Again, when earth From end to end is rocking under foot, And shaken cities ruin down, or threaten Upon the verge, what wonder is it then That mortal generations abase themselves, And unto gods in all affairs of earth Assign as last resort almighty powers And wondrous energies to govern all?

21. Diodorus Siculus, Historical Library, 5.41-5.46, 5.46.3, 6.1 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •religion passim, piety Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 46

5.41. But now that we have described the lands which lie to the west and those which extend toward the north, and also the islands in the ocean, we shall in turn discuss the islands in the ocean to the south which lie off that portion of Arabia which extends to the east and borders upon the country known as Cedrosia. 5.41. Arabia contains many villages and notable cities, which in some cases are situated upon great mounds and in other instances are built upon hillocks or in plains; and the largest cities have royal residences of costly construction, possessing a multitude of inhabitants and ample estates., And the entire land of the Arabians abounds with domestic animals of every description, and it bears fruits as well and provides no lack of pasturage for the fatted animals; and many rivers flow through the land and irrigate a great portion of it, thus contributing to the full maturing of the fruits. Consequently that part of Arabia which holds the chief place for its fertility has received a name appropriate to it, being called Arabia the Blest., On the farthest bounds of Arabia the Blest, where the ocean washes it, there lie opposite it a number of islands, of which there are three which merit a mention in history, one of them bearing the name Hiera or Sacred, on which it is not allowed to bury the dead, and another lying near it, seven stades distant, to which they take the bodies of the dead whom they see fit to inter. Now Hiera has no share in any other fruit, but it produces frankincense in such abundance as to suffice for the honours paid to the gods throughout the entire inhabited world; and it possesses also an exceptional quantity of myrrh and every variety of all the other kinds of incense of highly fragrant odour., The nature of frankincense and the preparing of it is like this: In size it is a small tree, and in appearance it resembles the white Egyptian Acacia, its leaves are like those of the willow, as it is called, the bloom it bears is in colour like gold, and the frankincense which comes from it oozes forth in drops like tears. But the myrrh-tree is like the mastich-tree, although its leaves are more slender and grow thicker., It oozes myrrh when the earth is dug away from the roots, and if it is planted in fertile soil this takes place twice a year, in spring and in summer; the myrrh of the spring is red, because of the dew, but that of the summer is white. They also gather the fruit of the Christ's thorn, which they use both for meat and for drink and as a drug for the cure of dysentery. 5.41. 2. Arabia contains many villages and notable cities, which in some cases are situated upon great mounds and in other instances are built upon hillocks or in plains; and the largest cities have royal residences of costly construction, possessing a multitude of inhabitants and ample estates.,3. And the entire land of the Arabians abounds with domestic animals of every description, and it bears fruits as well and provides no lack of pasturage for the fatted animals; and many rivers flow through the land and irrigate a great portion of it, thus contributing to the full maturing of the fruits. Consequently that part of Arabia which holds the chief place for its fertility has received a name appropriate to it, being called Arabia the Blest.,4. On the farthest bounds of Arabia the Blest, where the ocean washes it, there lie opposite it a number of islands, of which there are three which merit a mention in history, one of them bearing the name Hiera or Sacred, on which it is not allowed to bury the dead, and another lying near it, seven stades distant, to which they take the bodies of the dead whom they see fit to inter. Now Hiera has no share in any other fruit, but it produces frankincense in such abundance as to suffice for the honours paid to the gods throughout the entire inhabited world; and it possesses also an exceptional quantity of myrrh and every variety of all the other kinds of incense of highly fragrant odour.,5. The nature of frankincense and the preparing of it is like this: In size it is a small tree, and in appearance it resembles the white Egyptian Acacia, its leaves are like those of the willow, as it is called, the bloom it bears is in colour like gold, and the frankincense which comes from it oozes forth in drops like tears. But the myrrh-tree is like the mastich-tree, although its leaves are more slender and grow thicker.,6. It oozes myrrh when the earth is dug away from the roots, and if it is planted in fertile soil this takes place twice a year, in spring and in summer; the myrrh of the spring is red, because of the dew, but that of the summer is white. They also gather the fruit of the Christ's thorn, which they use both for meat and for drink and as a drug for the cure of dysentery. 5.42. The land of Hiera is divided among its inhabitants, and the king takes for himself the best land and likewise a tithe of the fruits which the island produces. The width of the island is reputed to be about two hundred stades., And the inhabitants of the island are known as Panchaeans, and these men take the frankincense and myrrh across to the mainland and sell it to Arab merchants, from whom others in turn purchase wares of this kind and convey them to Phoenician and Coelesyria and Egypt, and in the end merchants convey them from these countries throughout all the inhabited world., As for Panchaea itself, the island possesses many things which are deserving to be recorded by history. It is inhabited by men who were sprung from the soil itself, called Panchaeans, and the foreigners there are Oceanites and Indians and Scythians and Cretans., There is also a notable city on the island, called Panara, which enjoys unusual felicity; its citizens are called "suppliants of Zeus Triphylius," and they are the only inhabitants of the land of Panchaea who live under laws of their own making and have no king over them. Each year they elect three chief magistrates; these men have no authority over capital crimes, but render judgment in all any other matters; and the weightiest affairs they refer of their own accord to the priests., Some sixty stades distant from the city of Panara is the temple of Zeus Triphylius, which lies out on a level plain and is especially admired for its antiquity, the costliness of its construction, and its favourable situation. Thus, the plain lying around the temple is thickly covered with trees of every kind, not only such as bear fruit, but those also which possess the power of pleasing the eye; for the plain abounds with cypresses of enormous size and plane-trees and sweet-bay and myrtle, since the region is full of springs of water. 5.42. 1. The land of Hiera is divided among its inhabitants, and the king takes for himself the best land and likewise a tithe of the fruits which the island produces. The width of the island is reputed to be about two hundred stades.,2. And the inhabitants of the island are known as Panchaeans, and these men take the frankincense and myrrh across to the mainland and sell it to Arab merchants, from whom others in turn purchase wares of this kind and convey them to Phoenician and Coelesyria and Egypt, and in the end merchants convey them from these countries throughout all the inhabited world.,4. As for Panchaea itself, the island possesses many things which are deserving to be recorded by history. It is inhabited by men who were sprung from the soil itself, called Panchaeans, and the foreigners there are Oceanites and Indians and Scythians and Cretans.,5. There is also a notable city on the island, called Panara, which enjoys unusual felicity; its citizens are called "suppliants of Zeus Triphylius," and they are the only inhabitants of the land of Panchaea who live under laws of their own making and have no king over them. Each year they elect three chief magistrates; these men have no authority over capital crimes, but render judgment in all any other matters; and the weightiest affairs they refer of their own accord to the priests.,6. Some sixty stades distant from the city of Panara is the temple of Zeus Triphylius, which lies out on a level plain and is especially admired for its antiquity, the costliness of its construction, and its favourable situation. Thus, the plain lying around the temple is thickly covered with trees of every kind, not only such as bear fruit, but those also which possess the power of pleasing the eye; for the plain abounds with cypresses of enormous size and plane-trees and sweet-bay and myrtle, since the region is full of springs of water. 5.43. Indeed, close to the sacred precinct there bursts forth from the earth a spring of sweet water of such size that it gives rise to a river on which boats may sail. And since the water is led off from the river to many parts of the plain and irrigates them, throughout the entire area of the plain there grow continuous forests of lofty trees, wherein a multitude of men pass their time in the summer season and a multitude of birds make their nests, birds of every kind and of various hues, which greatly delight the ear by their song; therein also is every kind of garden and many meadows with varied plants and flowers, so that there is a divine majesty in the prospect which makes the place appear worthy of the gods of the country., And there were palm trees there with mighty trunks, conspicuous for the fruits they bore, and many varieties of nut-bearing trees, which provide the natives of the place with the most abundant subsistence. And in addition to what we have mentioned, grape-vines were found there in great number and of every variety, which were trained to climb high and were variously intertwined so that they presented a pleasing sight and provided an enjoyment of the season without further ado. 5.43. 2. Indeed, close to the sacred precinct there bursts forth from the earth a spring of sweet water of such size that it gives rise to a river on which boats may sail. And since the water is led off from the river to many parts of the plain and irrigates them, throughout the entire area of the plain there grow continuous forests of lofty trees, wherein a multitude of men pass their time in the summer season and a multitude of birds make their nests, birds of every kind and of various hues, which greatly delight the ear by their song; therein also is every kind of garden and many meadows with varied plants and flowers, so that there is a divine majesty in the prospect which makes the place appear worthy of the gods of the country.,3. And there were palm trees there with mighty trunks, conspicuous for the fruits they bore, and many varieties of nut-bearing trees, which provide the natives of the place with the most abundant subsistence. And in addition to what we have mentioned, grape-vines were found there in great number and of every variety, which were trained to climb high and were variously intertwined so that they presented a pleasing sight and provided an enjoyment of the season without further ado. 5.44. The temple was a striking structure of white marble, two plethra in length and the width proportionate to the length; it was supported by large thick columns and decorated at intervals with reliefs of ingenious design; and there were also remarkable statues of the gods, exceptional in skill of execution and admired by men for their massiveness., Around about the temple the priests who served the gods had their dwellings, and the management of everything pertaining to the sacred precinct was in their hands. Leading from the temple an avenue had been constructed, four stades in length and a plethrum in width., On each side of the avenue are great bronze vessels which rest upon square bases, and at the end of the avenue the river we mentioned above has its sources, which pour forth in a turbulent stream. The water of the stream is exceedingly clear and sweet and the use of it is most conducive to the health of the body; and the river bears the name "Water of the Sun.", The entire spring is surrounded by an expensive stone quay, which extends along each side of it four stades, and no man except the priests may set foot upon the place up to the edge of the quay., The plain lying below the temple has been made sacred to the gods, for a distance of two hundred stades, and the revenues which are derived from it are used to support the sacrifices. Beyond the above-mentioned plain there is a lofty mountain which has been made sacred to the gods and is called the "Throne of Uranus" and also "Triphylian Olympus.", For the myth relates that in ancient times, when Uranus was king of the inhabited earth, he took pleasure in tarrying in that place and in surveying from its lofty top both the heavens and the stars therein, and that at a later time it came to be called Triphylian Olympus because the men who dwelt about it were composed of three peoples; these, namely, were known as Panchaeans, Oceanites, and Doians, who were expelled at a later time by Ammon., For Ammon, men say, not only drove this nation into exile but also totally destroyed their cities, razing to the ground both Doia and Asterusia. And once a year, we are told, the priests hold a sacrifice in this mountain with great solemnity. 5.44. 1. The temple was a striking structure of white marble, two plethra in length and the width proportionate to the length; it was supported by large thick columns and decorated at intervals with reliefs of ingenious design; and there were also remarkable statues of the gods, exceptional in skill of execution and admired by men for their massiveness.,2. Around about the temple the priests who served the gods had their dwellings, and the management of everything pertaining to the sacred precinct was in their hands. Leading from the temple an avenue had been constructed, four stades in length and a plethrum in width.,3. On each side of the avenue are great bronze vessels which rest upon square bases, and at the end of the avenue the river we mentioned above has its sources, which pour forth in a turbulent stream. The water of the stream is exceedingly clear and sweet and the use of it is most conducive to the health of the body; and the river bears the name "Water of the Sun.",4. The entire spring is surrounded by an expensive stone quay, which extends along each side of it four stades, and no man except the priests may set foot upon the place up to the edge of the quay.,5. The plain lying below the temple has been made sacred to the gods, for a distance of two hundred stades, and the revenues which are derived from it are used to support the sacrifices. Beyond the above-mentioned plain there is a lofty mountain which has been made sacred to the gods and is called the "Throne of Uranus" and also "Triphylian Olympus.",6. For the myth relates that in ancient times, when Uranus was king of the inhabited earth, he took pleasure in tarrying in that place and in surveying from its lofty top both the heavens and the stars therein, and that at a later time it came to be called Triphylian Olympus because the men who dwelt about it were composed of three peoples; these, namely, were known as Panchaeans, Oceanites, and Doians, who were expelled at a later time by Ammon.,7. For Ammon, men say, not only drove this nation into exile but also totally destroyed their cities, razing to the ground both Doia and Asterusia. And once a year, we are told, the priests hold a sacrifice in this mountain with great solemnity. 5.45. Beyond this mountain and throughout the rest of the land of Panchaeitis, the account continues, there is found a multitude of beasts of every description; for the land possesses many elephants and lions and leopards and gazelles and an unusual number of other wild animals which differ in their aspect and are of marvellous ferocity., This island also contains three notable cities, Hyracia, Dalis, and Oceanis. The whole country, moreover, is fruitful and possesses in particular a multitude of vines of every variety., The men are warlike and use chariots in battle after the ancient manner. The entire body politic of the Panchaeans is divided into three castes: The first caste among them is that of the priests, to whom are assigned the artisans, the second consists of the farmers, and the third is that of the soldiers, to whom are added the herdsmen., The priests served as the leaders in all things, rendering the decisions in legal disputes and possessing the final authority in all other affairs which concerned the community; and the farmers, who are engaged in the tilling of the soil, bring the fruits into the common store, and the man among them who is thought to have practised the best farming receives a special reward when the fruits are portioned out, the priests deciding who had been first, who second, and so in order to the tenth, this being done in order to spur on the rest., In the same manner the herdsmen also turn both the sacrificial animals and all others into the treasury of the state with all precision, some by number and some by weight. For, speaking generally, there is not a thing except a home and a garden which a man may possess for his own, but all the products and the revenues are taken over by the priests, who portion out with justice to each man his share, and to the priests alone is given two-fold., The clothing of the Panchaeans is soft, because the wool of the sheep of the land is distinguished above all other for its softness; and they wear ornaments of gold, not only the women but the men as well, with collars of twisted gold about their necks, bracelets on their wrists, and rings hanging from their ears after the manner of the Persians. The same kind of shoes are worn by both sexes, and they are worked in more varied colours than is usual. 5.45. 1. Beyond this mountain and throughout the rest of the land of Panchaeitis, the account continues, there is found a multitude of beasts of every description; for the land possesses many elephants and lions and leopards and gazelles and an unusual number of other wild animals which differ in their aspect and are of marvellous ferocity.,2. This island also contains three notable cities, Hyracia, Dalis, and Oceanis. The whole country, moreover, is fruitful and possesses in particular a multitude of vines of every variety.,3. The men are warlike and use chariots in battle after the ancient manner. The entire body politic of the Panchaeans is divided into three castes: The first caste among them is that of the priests, to whom are assigned the artisans, the second consists of the farmers, and the third is that of the soldiers, to whom are added the herdsmen.,4. The priests served as the leaders in all things, rendering the decisions in legal disputes and possessing the final authority in all other affairs which concerned the community; and the farmers, who are engaged in the tilling of the soil, bring the fruits into the common store, and the man among them who is thought to have practised the best farming receives a special reward when the fruits are portioned out, the priests deciding who had been first, who second, and so in order to the tenth, this being done in order to spur on the rest.,5. In the same manner the herdsmen also turn both the sacrificial animals and all others into the treasury of the state with all precision, some by number and some by weight. For, speaking generally, there is not a thing except a home and a garden which a man may possess for his own, but all the products and the revenues are taken over by the priests, who portion out with justice to each man his share, and to the priests alone is given two-fold.,6. The clothing of the Panchaeans is soft, because the wool of the sheep of the land is distinguished above all other for its softness; and they wear ornaments of gold, not only the women but the men as well, with collars of twisted gold about their necks, bracelets on their wrists, and rings hanging from their ears after the manner of the Persians. The same kind of shoes are worn by both sexes, and they are worked in more varied colours than is usual. 5.46. The soldiers receive a pay which is apportioned to them and in return protect the land by means of forts and posts fixed at intervals; for there is one section of the country which is infested with robber bands, composed of bold and lawless men who lie in wait for the farmer and war upon them., And as for the priests, they far excel the rest in luxury and in every other refinement and elegance of their manner of life; so, for instance, their robes are of linen and exceptionally sheer and soft, and at times they wear garments woven of the softest wool; furthermore, their headdress is interwoven with gold, their footgear consists of sandals which are of varied colours and ingeniously worked, and they wear the same gold ornaments as do the women, with the exception of the earrings. The first duties of the priests concerned with the services paid to the gods and with the hymns and praises which are accorded them, and in them they recite in song the achievements of the gods one after another and the benefactions they have bestowed upon mankind., According to the myth which the priests give, the gods had their origin in Crete, and were led by Zeus to Panchaea at the time when he sojourned among men and was king of the inhabited earth. In proof of this they cite their language, pointing out that most of the things they have about them still retain their Cretan names; and they add that the kinship which they have with the Cretans and the kindly regard they feel toward them are traditions they received from their ancestors, since this report is ever handed down from one generation to another. And it has been their practice, in corroboration of these claims, to point to inscriptions which, they said, were made by Zeus during the time he still sojourned among men and founded the temple., The land possesses rich mines of gold, silver, copper, tin, and iron, but none of these metals is allowed to be taken from the island; nor may the priests for any reason whatsoever set foot outside of the hallowed land, and if one of them does so, whoever meets him is authorized to slay him., There are many great dedications of gold and of silver which have been made to the gods, since time has amassed the multitude of such offerings., The doorways of the temple are objects of wonder in their construction, being worked in silver and gold and ivory and citrus-wood. And there is the couch of the god, which is six cubits long and four wide and is entirely of gold and skillfully constructed in every detail of its workmanship., Similar to it both in size and in costliness in general is the table of the god which stands near the couch. And on the centre of the couch stands a large gold stele which carries letters which the Egyptians call sacred, and the inscription recounts the deeds both of Uranus and of Zeus; and to them there were added by Hermes the deeds also of Artemis and of Apollo. As regards the islands, then, which lie in the ocean opposite Arabia, we shall rest content with what has been said. 5.46. 1. The soldiers receive a pay which is apportioned to them and in return protect the land by means of forts and posts fixed at intervals; for there is one section of the country which is infested with robber bands, composed of bold and lawless men who lie in wait for the farmer and war upon them.,2. And as for the priests, they far excel the rest in luxury and in every other refinement and elegance of their manner of life; so, for instance, their robes are of linen and exceptionally sheer and soft, and at times they wear garments woven of the softest wool; furthermore, their headdress is interwoven with gold, their footgear consists of sandals which are of varied colours and ingeniously worked, and they wear the same gold ornaments as do the women, with the exception of the earrings. The first duties of the priests concerned with the services paid to the gods and with the hymns and praises which are accorded them, and in them they recite in song the achievements of the gods one after another and the benefactions they have bestowed upon mankind.,3. According to the myth which the priests give, the gods had their origin in Crete, and were led by Zeus to Panchaea at the time when he sojourned among men and was king of the inhabited earth. In proof of this they cite their language, pointing out that most of the things they have about them still retain their Cretan names; and they add that the kinship which they have with the Cretans and the kindly regard they feel toward them are traditions they received from their ancestors, since this report is ever handed down from one generation to another. And it has been their practice, in corroboration of these claims, to point to inscriptions which, they said, were made by Zeus during the time he still sojourned among men and founded the temple.,4. The land possesses rich mines of gold, silver, copper, tin, and iron, but none of these metals is allowed to be taken from the island; nor may the priests for any reason whatsoever set foot outside of the hallowed land, and if one of them does so, whoever meets him is authorized to slay him.,5. There are many great dedications of gold and of silver which have been made to the gods, since time has amassed the multitude of such offerings.,6. The doorways of the temple are objects of wonder in their construction, being worked in silver and gold and ivory and citrus-wood. And there is the couch of the god, which is six cubits long and four wide and is entirely of gold and skillfully constructed in every detail of its workmanship.,7. Similar to it both in size and in costliness in general is the table of the god which stands near the couch. And on the centre of the couch stands a large gold stele which carries letters which the Egyptians call sacred, and the inscription recounts the deeds both of Uranus and of Zeus; and to them there were added by Hermes the deeds also of Artemis and of Apollo. As regards the islands, then, which lie in the ocean opposite Arabia, we shall rest content with what has been said. 6.1. < 6.1. The foregoing is told by Diodorus in the Third Book of his history. And the same writer, in the sixth Book as well, confirms the same view regarding the gods, drawing from the writing of Euhemerus of MessenÃª, and using the following words:, "As regards the gods, then, men of ancient times have handed down to later generations two different conceptions: Certain of the gods, they say, are eternal and imperishable, such as the sun and moon and the other stars of the heavens, and the winds as well and whatever else possesses a nature similar to theirs; for of each of these the genesis and duration are from everlasting to everlasting. But the other gods, we are told, were terrestrial beings who attained to immortal honour and fame because of their benefactions to mankind, such as Heracles, Dionysus, Aristaeus, and the others who were like them., Regarding these terrestrial gods many and varying accounts have been handed down by the writers of history and mythology; of the historians, Euhemerus, who composed the Sacred History, has written a special treatise about them, while, of the writers of myths, Homer and Hesiod and Orpheus and the others of their kind have invented rather monstrous stories about the gods. But for our part, we shall endeavour to run over briefly the accounts which both groups of writers have given, aiming at due proportion in our exposition., "Now Euhemerus, who was a friend of King Cassander and was required by him to perform certain affairs of state and to make great journeys abroad, says that he travelled southward as far as the ocean; for setting sail from Arabia the Blest he voyaged through the ocean for a considerable number of days and was carried to the shore of some islands in the sea, one of which bore the name of Panchaea. On this island he saw the Panchaeans who dwell there, who excel in piety and honour the gods with the most magnificent sacrifices and with remarkable votive offerings of silver and of gold., The island is sacred to the gods, and there are a number of other objects on it which are admired both for their antiquity and for the great skill of their workmanship, regarding which severally we have written in the preceding Books., There is also on the island, situated upon an exceedingly high hill, a sanctuary of Zeus Triphylius, which was established by him during the time when he was king of all the inhabited world and was still in the company of men., And in this temple there is a stele of gold on which is inscribed in summary, in the writing employed by the Panchaeans, the deeds of Uranus and Cronus and Zeus., "Euhemerus goes on to say that Uranus was the first to be king, that he was an honourable man and beneficent, who was versed in the movement of the stars, and that he was also the first to honour the gods of the heavens with sacrifices, whence he was called Uranus or "Heaven.", There were born to him by his wife Hestia two sons, Titan and Cronus, and two daughters, Rhea and Demeter. Cronus became king after Uranus, and marrying Rhea he begat Zeus and Hera and Poseidon. And Zeus, on succeeding to the kingship, married Hera and Demeter and Themis, and by them he had children, the Curetes by the first named, PersephonÃª by the second, and Athena by the third., And going to Babylon he was entertained by Belus, and after that he went to the island of Panchaea, which lies in the ocean, and here he set up an altar to Uranus, the founder of his family. From there he passed through Syria and came to Casius, who was ruler of Syria at that time, and who gave his name to Mt. Casius. And coming to Cilicia he conquered in battle Cilix, the governor of the region, and he visited very many other nations, all of which paid honour to him and publicly proclaimed him a god.", After recounting what I have given and more to the same effect about the gods, as if about mortal men, Diodorus goes on to say: "Now regarding Euhemerus, who composed the Sacred History, we shall rest content with what has been said, and shall endeavour to run over briefly the myths which the Greeks recount concerning the gods, as they are given by Hesiod and Homer and Orpheus." Thereupon Diodorus goes on to add the myths as the poets give them. 6.1. 1. The foregoing is told by Diodorus in the Third Book of his history. And the same writer, in the sixth Book as well, confirms the same view regarding the gods, drawing from the writing of Euhemerus of MessenÃª, and using the following words:,2. "As regards the gods, then, men of ancient times have handed down to later generations two different conceptions: Certain of the gods, they say, are eternal and imperishable, such as the sun and moon and the other stars of the heavens, and the winds as well and whatever else possesses a nature similar to theirs; for of each of these the genesis and duration are from everlasting to everlasting. But the other gods, we are told, were terrestrial beings who attained to immortal honour and fame because of their benefactions to mankind, such as Heracles, Dionysus, Aristaeus, and the others who were like them.,3. Regarding these terrestrial gods many and varying accounts have been handed down by the writers of history and mythology; of the historians, Euhemerus, who composed the Sacred History, has written a special treatise about them, while, of the writers of myths, Homer and Hesiod and Orpheus and the others of their kind have invented rather monstrous stories about the gods. But for our part, we shall endeavour to run over briefly the accounts which both groups of writers have given, aiming at due proportion in our exposition.,4. "Now Euhemerus, who was a friend of King Cassander and was required by him to perform certain affairs of state and to make great journeys abroad, says that he travelled southward as far as the ocean; for setting sail from Arabia the Blest he voyaged through the ocean for a considerable number of days and was carried to the shore of some islands in the sea, one of which bore the name of Panchaea. On this island he saw the Panchaeans who dwell there, who excel in piety and honour the gods with the most magnificent sacrifices and with remarkable votive offerings of silver and of gold.,5. The island is sacred to the gods, and there are a number of other objects on it which are admired both for their antiquity and for the great skill of their workmanship, regarding which severally we have written in the preceding Books.,6. There is also on the island, situated upon an exceedingly high hill, a sanctuary of Zeus Triphylius, which was established by him during the time when he was king of all the inhabited world and was still in the company of men.,7. And in this temple there is a stele of gold on which is inscribed in summary, in the writing employed by the Panchaeans, the deeds of Uranus and Cronus and Zeus.,8. "Euhemerus goes on to say that Uranus was the first to be king, that he was an honourable man and beneficent, who was versed in the movement of the stars, and that he was also the first to honour the gods of the heavens with sacrifices, whence he was called Uranus or "Heaven.",9. There were born to him by his wife Hestia two sons, Titan and Cronus, and two daughters, Rhea and Demeter. Cronus became king after Uranus, and marrying Rhea he begat Zeus and Hera and Poseidon. And Zeus, on succeeding to the kingship, married Hera and Demeter and Themis, and by them he had children, the Curetes by the first named, PersephonÃª by the second, and Athena by the third.,10. And going to Babylon he was entertained by Belus, and after that he went to the island of Panchaea, which lies in the ocean, and here he set up an altar to Uranus, the founder of his family. From there he passed through Syria and came to Casius, who was ruler of Syria at that time, and who gave his name to Mt. Casius. And coming to Cilicia he conquered in battle Cilix, the governor of the region, and he visited very many other nations, all of which paid honour to him and publicly proclaimed him a god.",11. After recounting what I have given and more to the same effect about the gods, as if about mortal men, Diodorus goes on to say: "Now regarding Euhemerus, who composed the Sacred History, we shall rest content with what has been said, and shall endeavour to run over briefly the myths which the Greeks recount concerning the gods, as they are given by Hesiod and Homer and Orpheus." Thereupon Diodorus goes on to add the myths as the poets give them.

22. Clement of Rome, 1 Clement, 1.2, 1.6, 21.6, 21.8, 22.1, 23.1, 23.4, 47.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •religion passim, piety Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 206

1.2. τίς γὰρ παρεπιδημήσας πρὸς ὑμᾶς τὴν πανάρετον καὶ βεβαίαν ὑμῶν πίστιν οὐκ ἐδοκίμασεν; τήν τε σώφρονα καὶ ἐπιεικῆ ἐν Χριστῷ εὐσέβειαν οὐκ ἐθαύμασεν; καὶ τὸ μεγαλοπρεπὲς τῆς φιλοξενίας ὑμῶν ἦθος οὐκ ἐκήρυξεν; καὶ τὴν τελείαν καὶ ἀσφαλῆ γνῶσιν οὐκ ἐμακάρισεν; 21.6. τὸν κύριον Ἰησοῦν Χριστόν, οὗ τὸ αἷμα ὑπὲρ ἡμῶν ἐδόθη, ἐντραπῶμεν, τοὺς προηγουμένους ἡμῶν αἰδεσθῶμεν, τοὺς πρεσβυτέρους τιμήσωμεν, τοὺς νέους παιδεύσωμεν τὴν παιδείαν τοῦ φόβου τοῦ θεοῦ, τὰς γυναῖκας ἡμῶν ἐπὶ τὸ ἀγαθὸν διορθωσώμεθα. 21.8. τὰ τέκνα ἡμῶν τῆς ἐν Χριστῷ παιδείας μεταλαμβανέτωσαν: μαθέτωσαν, τί ταπεινοφροσύνη παρὰ θεῷ ἰσχύει, τί ἀγάπη ἁγνὴ παρὰ θεῷ δύναται, πῶς ὁ φόβος αὐτοῦ καλὸς καὶ μέγας καὶ σώζων πάντας τοὺς ἐν αὐτῷ ὁσίως ἀναστρεφομένους ἐν καθαρᾷ διανοίᾳ. 23.1. Ὁ οἰκτίρμων κατὰ πάντα καὶ εὐεργετικὸς πατὴρ ἔχει σπλάγχνα ἐπὶ τοὺς φοβουμένους αὐτόν, ἠπίως τε καὶ προσηνῶς τὰς χάριτας αὐτοῦ ἀποδιδοῖ τοῖς προσερχομένοις αὐτῷ ἁπλῇ διανοιᾳ. 23.4. ὧ ἀνόητοι, συμβάλετε ἑαυτοὺς ξύλῳ: λάβετε ἄμπελον: πρῶτον μὲν φυλλοροεῖ, εἶτα βλαστὸς γίνεται, εἶτα φύλλον, εἶτα ἄνθος, καὶ μετὰ ταῦτα ὄμφαξ, εἶτα σταφυλὴ παρεστηκυῖα. ὁρᾶτε, ὅτι ἐν καιρῷ ὀλίγῳ εἰς πέπειρον καταντᾷ ὁ καρπὸς τοῦ ξύλου. 47.6. αἰσχρά, ἀγαπητοί, καὶ λίαν αἰσχρά, καὶ ἀνάξια τῆς ἐν Χριστῷ ἀγωγῆς ἀκούεσθαι, τὴν βεβαιοτάτην καὶ ἀρχαίαν Κορινθίων ἐκκλησίαν δἰ ἓν ἢ δύο πρόσωπα στασιάζειν πρὸς τοὺς πρεσβυτέρους:

23. New Testament, Matthew, 5.25, 10.7, 10.21, 24.9, 27.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •religion passim, impiety Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 68

5.25. ἴσθι εὐνοῶν τῷ ἀντιδίκῳ σου ταχὺ ἕως ὅτου εἶ μετʼ αὐτοῦ ἐν τῇ ὁδῷ, μή ποτέ σε παραδῷ ὁ ἀντίδικος τῷ κριτῇ, καὶ ὁ κριτὴς τῷ ὑπηρέτῃ, καὶ εἰς φυλακὴν βληθήσῃ· 10.7. πορευόμενοι δὲ κηρύσσετε λέγοντες ὅτι Ἤγγικεν ἡ βασιλεία τῶν οὐρανῶν. 10.21. παραδώσει δὲ ἀδελφὸς ἀδελφὸν εἰς θάνατον καὶ πατὴρ τέκνον, καὶ ἐπαναστήσονται τέκνα ἐπὶ γονεῖς καὶ θανατώσουσιν αὐτούς. 24.9. τότε παραδώσουσιν ὑμᾶς εἰς θλίψιν καὶ ἀποκτενοῦσιν ὑμᾶς, καὶ ἔσεσθε μισούμενοι ὑπὸ πάντων τῶν ἐθνῶν διὰ τὸ ὄνομά μου. 27.2. καὶ δήσαντες αὐτὸν ἀπήγαγον καὶ παρέδωκαν Πειλάτῳ τῷ ἡγεμόνι.

5.25. Agree with your adversary quickly, while you are with him in the way; lest perhaps the prosecutor deliver you to the judge, and the judge deliver you to the officer, and you be cast into prison. 10.7. As you go, preach, saying, 'The Kingdom of Heaven is at hand!' 10.21. "Brother will deliver up brother to death, and the father his child. Children will rise up against parents, and cause them to be put to death. 24.9. Then they will deliver you up to oppression, and will kill you. You will be hated by all of the nations for my name's sake. 27.2. and they bound him, and led him away, and delivered him up to Pontius Pilate, the governor.

24. New Testament, Luke, 12.58, 21.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •religion passim, impiety Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 68

12.58. ὡς γὰρ ὑπάγεις μετὰ τοῦ ἀντιδίκου σου ἐπʼ ἄρχοντα, ἐν τῇ ὁδῷ δὸς ἐργασίαν ἀπηλλάχθαι [ἀπʼ] αὐτοῦ, μή ποτε κατασύρῃ σε πρὸς τὸν κριτήν, καὶ ὁ κριτής σε παραδώσει τῷ πράκτορι, καὶ ὁ πράκτωρ σε βαλεῖ εἰς φυλακήν. 21.12. πρὸ δὲ τούτων πάντων ἐπιβαλοῦσιν ἐφʼ ὑμᾶς τὰς χεῖρας αὐτῶν καὶ διώξουσιν, παραδιδόντες εἰς τὰς συναγωγὰς καὶ φυλακάς, ἀπαγομένους ἐπὶ βασιλεῖς καὶ ἡγεμόνας ἕνεκεν τοῦ ὀνόματός μου·

12.58. For when you are going with your adversary before the magistrate, try diligently on the way to be released from him, lest perhaps he drag you to the judge, and the judge deliver you to the officer, and the officer throw you into prison. 21.12. But before all these things, they will lay their hands on you and will persecute you, delivering you up to synagogues and prisons, bringing you before kings and governors for my name's sake.

25. New Testament, Hebrews, 7.2, 13.14, 13.20, 13.24 (1st cent. CE - 1st cent. CE) Tagged with subjects: •religion passim, piety Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 25

7.2. ᾧ καὶδεκάτην ἀπὸ πάντωνἐμέρισεν Ἀβραάμ, πρῶτον μὲν ἑρμηνευόμενος Βασιλεὺς Δικαιοσύνης ἔπειτα δὲ καὶβασιλεὺς Σαλήμ,ὅ ἐστιν βασιλεὺς Εἰρήνης, 13.14. οὐ γὰρ ἔχομεν ὧδε μένουσαν πόλιν, ἀλλὰ τὴν μέλλουσαν ἐπιζητοῦμεν· 13.20. Ὁ δὲ θεὸς τῆς εἰρήνης,ὁ ἀναγαγὼνἐκ νεκρῶντὸν ποιμένά τῶν προβάτωντὸν μέγανἐν αἵματι διαθήκης αἰωνίου,τὸν κύριον ἡμῶν Ἰησοῦν, 13.24. Ἀσπάσασθε πάντας τοὺς ἡγουμένους ὑμῶν καὶ πάντας τοὺς ἁγίους. Ἀσπάζονται ὑμᾶς οἱ ἀπὸ τῆς Ἰταλίας.

7.2. to whom also Abraham divided a tenth part of all (being first, by interpretation, king of righteousness, and then also king of Salem, which is king of peace; 13.14. For we don't have here an enduring city, but we seek that which is to come. 13.20. Now may the God of peace, who brought again from the dead the great shepherd of the sheep with the blood of an eternal covet, our Lord Jesus, 13.24. Greet all of your leaders and all the saints. The Italians greet you.

26. New Testament, Galatians, 1.16, 4.6, 4.19 (1st cent. CE - 1st cent. CE) Tagged with subjects: •religion passim, impiety •religion passim, piety Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 64, 68, 206

1.16. ἀποκαλύψαι τὸν υἱὸν αὐτοῦ ἐν ἐμοὶ ἵνα εὐαγγελίζωμαι αὐτὸν ἐν τοῖς ἔθνεσιν, εὐθέως οὐ προσανεθέμην σαρκὶ καὶ αἵματι, 4.6. Ὅτι δέ ἐστε υἱοί, ἐξαπέστειλεν ὁ θεὸς τὸ πνεῦμα τοῦ υἱοῦ αὐτοῦ εἰς τὰς καρδίας ἡμῶν, κρᾶζον Ἀββά ὁ πατήρ. 4.19. τεκνία μου, οὓς πάλιν ὠδίνω μέχρις οὗ μορφωθῇ Χριστὸς ἐν ὑμῖν·

1.16. to reveal his Son in me,that I might preach him among the Gentiles, I didn't immediately conferwith flesh and blood, 4.6. And because you are sons, God sent out theSpirit of his Son into your hearts, crying, "Abba, Father!" 4.19. My little children, of whom I am again in travail untilChrist is formed in you--

27. New Testament, Ephesians, 5.19-5.20, 6.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •religion passim, piety Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 64, 206

5.19. λαλοῦντες ἑαυτοῖς ψαλμοῖς καὶ ὕμνοις καὶ ᾠδαῖς πνευματικαῖς, ᾁδοντες καὶ ψάλλοντες τῇ καρδίᾳ ὑμῶν τῷ κυρίῳ, 5.20. εὐχαριστοῦντες πάντοτε ὑπὲρ πάντων ἐν ὀνόματι τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τῷ θεῷ καὶ πατρί, 6.4. Καὶ οἱ πατέρες, μὴ παροργίζετε τὰ τέκνα ὑμῶν, ἀλλὰ ἐκτρέφετε αὐτὰ ἐν παιδείᾳ καὶ νουθεσία Κυρίου.

5.19. speaking to one another in psalms, hymns, and spiritual songs; singing, and singing praises in your heart to the Lord; 5.20. giving thanks always concerning all things in the name of our Lord Jesus Christ, to God, even the Father; 6.4. You fathers, don't provoke your children to wrath, but nurture them in the discipline and instruction of the Lord.

28. New Testament, Romans, 1.2, 1.3, 1.4, 1.16, 1.17, 1.18, 1.18-3.20, 1.19, 1.20, 1.21, 1.22, 1.23, 1.24, 1.25, 1.26, 1.27, 1.28, 1.29, 1.30, 1.31, 1.32, 2, 2.7, 2.10, 2.14, 3, 3.5, 3.7, 3.26, 5.5, 7, 8.16, 8.17, 8.21, 12.1, 12.2, 16.20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 30, 31, 52, 57, 58, 61, 62, 63, 64, 65, 66, 67, 68, 70, 71

1.24. Διὸ παρέδωκεν αὐτοὺς ὁ θεὸς ἐν ταῖς ἐπιθυμίαις τῶν καρδιῶν αὐτῶν εἰς ἀκαθαρσίαν τοῦ ἀτιμάζεσθαι τὰ σώματα αὐτῶν ἐν αὐτοῖς,

1.24. Therefore God also gave them up in the lusts of their hearts to uncleanness, that their bodies should be dishonored among themselves,

29. New Testament, Acts, 8.3, 21.11 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •religion passim, impiety Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 68

8.3. Σαῦλος δὲ ἐλυμαίνετο τὴν ἐκκλησίαν κατὰ τοὺς οἴκους εἰσπορευόμενος, σύρων τε ἄνδρας καὶ γυναῖκας παρεδίδου εἰς φυλακήν. 21.11. καὶ ἐλθὼν πρὸς ἡμᾶς καὶ ἄρας τὴν ζώνην τοῦ Παύλου δήσας ἑαυτοῦ τοὺς πόδας καὶ τὰς χεῖρας εἶπεν Τάδε λέγει τὸ πνεῦμα τὸ ἅγιον Τὸν ἄνδρα οὗ ἐστὶν ἡ ζώνη αὕτη οὕτως δήσουσιν ἐν Ἰερουσαλὴμ οἱ Ἰουδαῖοι καὶ παραδώσουσιν εἰς χεῖρας ἐθνῶν.

8.3. But Saul ravaged the assembly, entering into every house, and dragged both men and women off to prison. 21.11. Coming to us, and taking Paul's belt, he bound his own feet and hands, and said, "Thus says the Holy Spirit: 'So will the Jews at Jerusalem bind the man who owns this belt, and will deliver him into the hands of the Gentiles.'"

30. New Testament, 2 Thessalonians, 3.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •religion passim, piety Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 25

3.16. Αὐτὸς δὲ ὁ κύριος τῆς εἰρήνης δῴη ὑμῖν τὴν εἰρήνην διὰ παντὸς ἐν παντὶ τρόπῳ. ὁ κύριος μετὰ πάντων ὑμὼν.

3.16. Now may the Lord of peace himself give you peace at all times in all ways. The Lord be with you all.

31. New Testament, 2 Corinthians, 4.11, 6.13, 12.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •religion passim, impiety •religion passim, piety Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 68, 206

4.11. ἀεὶ γὰρ ἡμεῖς οἱ ζῶντες εἰς θάνατον παραδιδόμεθα διὰ Ἰησοῦν, ἵνα καὶ ἡ ζωὴ τοῦ Ἰησοῦ φανερωθῇ ἐν τῇ θνητῇ σαρκὶ ἡμῶν. 6.13. τὴν δὲ αὐτὴν ἀντιμισθίαν, ὡς τέκνοις λέγω, πλατύνθητε καὶ ὑμεῖς. 12.14. Ἰδοὺ τρίτον τοῦτο ἑτοίμως ἔχω ἐλθεῖν πρὸς ὑμᾶς, καὶ οὐ καταναρκήσω· οὐ γὰρ ζητῶ τὰ ὑμῶν ἀλλὰ ὑμᾶς, οὐ γὰρ ὀφείλει τὰ τέκνα τοῖς γονεῦσιν θησαυρίζειν, ἀλλὰ οἱ γονεῖς τοῖς τέκνοις.

32. New Testament, 1 Corinthians, 4.14-4.15, 5.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •religion passim, piety •religion passim, impiety Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 68, 206

4.14. Οὐκ ἐντρέπων ὑμᾶς γράφω ταῦτα, ἀλλʼ ὡς τέκνα μου ἀγαπητὰ νουθετῶν· 4.15. ἐὰν γὰρ μυρίους παιδαγωγοὺς ἔχητε ἐν Χριστῷ, ἀλλʼ οὐ πολλοὺς πατέρας, ἐν γὰρ Χριστῷ Ἰησοῦ διὰ τοῦ εὐαγγελίου ἐγὼ ὑμᾶς ἐγέννησα. 5.5. παραδοῦναι τὸν τοιοῦτον τῷ Σατανᾷ εἰς ὄλεθρον τῆς σαρκός, ἵνα τὸ πνεῦμα σωθῇ ἐν τῇ ᾑμέρᾳ τοῦ κυρίου.

4.14. I don'twrite these things to shame you, but to admonish you as my belovedchildren. 4.15. For though you have ten thousand tutors in Christ, yetnot many fathers. For in Christ Jesus, I became your father through thegospel. 5.5. are to deliver such a one to Satan for thedestruction of the flesh, that the spirit may be saved in the day ofthe Lord Jesus.

33. Clement of Rome, 2 Clement, 11.23 (1st cent. CE - 1st cent. CE) Tagged with subjects: •religion passim, piety Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 206

34. New Testament, Colossians, 3.16, 3.21 (1st cent. CE - 1st cent. CE) Tagged with subjects: •religion passim, piety Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 64, 206

3.16. ὁ λόγος τοῦ χριστοῦ ἐνοικείτω ἐν ὑμῖν πλουσίως ἐν πάσῃ σοφίᾳ· διδάσκοντες καὶ νουθετοῦντες ἑαυτοὺς ψαλμοῖς, ὕμνοις, ᾠδαῖς πνευματικαῖς ἐν χάριτι, ᾁδοντες ἐν ταῖς καρδίαις ὑμῶν τῷ θεῷ· 3.21. Οἱ πατέρες, μὴ ἐρεθίζετε τὰ τέκνα ὑμῶν, ἵνα μὴ ἀθυμῶσιν.

3.16. Let the word of Christ dwell in you richly; in all wisdom teaching and admonishing one another with psalms, hymns, and spiritual songs, singing with grace in your heart to the Lord. 3.21. Fathers, don't provoke your children, so that they won't be discouraged.

35. Anon., Marytrdom of Polycarp, 4.1, 12.2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 237

4.1. 1 But one, named Quintus, a Phrygian lately come from Phrygia, when he saw the wild beasts played the coward. Now it was he who had forced himself and some others to come forward of their own accord. Him the Pro-Consul persuaded with many entreaties to take the oath and offer sacrifice. For this reason, therefore, brethren, we do not commend those who give themselves up, since the Gospel does not give this teaching. 12.2. 2 When this had been said by the herald, all the multitude of heathen and Jews living in Smyrna cried out with uncontrollable wrath and a loud shout: "This is the teacher of Asia, the father of the Christians, the destroyer of our Gods, who teaches many neither to offer sacrifice nor to worship." And when they said this, they cried out and asked Philip the Asiarch to let loose a lion on Polycarp. But he said he could not legally do this, since he had closed the Sports. 11. 1 And the Pro-Consul said: "I have wild beasts. I will deliver you to them, unless you repent." And he said: "Call for them, for repentance from better to worse is not allowed us; but it is good to change from evil to righteousness." ,2 And he said again to him: "I will cause you to be consumed by fire, if you despise the beasts, unless you repent." But Polycarp said: "You threaten with the fire that burns for a time, and is quickly quenched, for you do not know the fire which awaits the wicked in the judgment to come and in everlasting punishment. But why are you waiting? Come, do what you will."

36. Marcus Aurelius Emperor of Rome, Meditations, 2.3.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •religion passim, piety Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 64

37. Philostratus The Athenian, Lives of The Sophists, 537, 536 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •nan Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 237

38. Sextus, Against The Mathematicians, 9.12, 9.18, 9.20-9.21, 9.24-9.27 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •religion passim, piety Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 33, 36, 37, 39, 40

39. Themistius, Orations, 30 (4th cent. CE - 4th cent. CE) Tagged with subjects: •religion passim, piety Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 36

40. [Anacharsis], Ep., 9 Tagged with subjects: •religion passim, impiety Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 52, 55, 58, 67

41. Prodicus, Fr., Dk 84, b5 Tagged with subjects: •religion passim, piety Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 33, 36

42. Philodemus, Piet. (P.Herc., fr. 16, fr. 19 Tagged with subjects: •nan Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 33

43. Cleanthes, Hymn To Zeus, 32, 36-39, 10 Tagged with subjects: •nan Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 37

Tiresias: The Ancient Mediterranean Religions Source Database