The Ancient Mediterranean Religions Index Database

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32 results for "religion"

1. Septuagint, Tobit, 3.8 (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: •religion passim, ritual, rite Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 98

3.8. because she had been given to seven husbands, and the evil demon Asmodeus had slain each of them before he had been with her as his wife. So the maids said to her, "Do you not know that you strangle your husbands? You already have had seven and have had no benefit from any of them.

2. Hebrew Bible, Genesis, 4.1-4.7 (9th cent. BCE - 3rd 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) 53

4.1. וַיֹּאמֶר מֶה עָשִׂיתָ קוֹל דְּמֵי אָחִיךָ צֹעֲקִים אֵלַי מִן־הָאֲדָמָה׃ 4.1. וְהָאָדָם יָדַע אֶת־חַוָּה אִשְׁתּוֹ וַתַּהַר וַתֵּלֶד אֶת־קַיִן וַתֹּאמֶר קָנִיתִי אִישׁ אֶת־יְהוָה׃ 4.2. וַתֹּסֶף לָלֶדֶת אֶת־אָחִיו אֶת־הָבֶל וַיְהִי־הֶבֶל רֹעֵה צֹאן וְקַיִן הָיָה עֹבֵד אֲדָמָה׃ 4.2. וַתֵּלֶד עָדָה אֶת־יָבָל הוּא הָיָה אֲבִי יֹשֵׁב אֹהֶל וּמִקְנֶה׃ 4.3. וַיְהִי מִקֵּץ יָמִים וַיָּבֵא קַיִן מִפְּרִי הָאֲדָמָה מִנְחָה לַיהוָה׃ 4.4. וְהֶבֶל הֵבִיא גַם־הוּא מִבְּכֹרוֹת צֹאנוֹ וּמֵחֶלְבֵהֶן וַיִּשַׁע יְהוָה אֶל־הֶבֶל וְאֶל־מִנְחָתוֹ׃ 4.5. וְאֶל־קַיִן וְאֶל־מִנְחָתוֹ לֹא שָׁעָה וַיִּחַר לְקַיִן מְאֹד וַיִּפְּלוּ פָּנָיו׃ 4.6. וַיֹּאמֶר יְהוָה אֶל־קָיִן לָמָּה חָרָה לָךְ וְלָמָּה נָפְלוּ פָנֶיךָ׃ 4.7. הֲלוֹא אִם־תֵּיטִיב שְׂאֵת וְאִם לֹא תֵיטִיב לַפֶּתַח חַטָּאת רֹבֵץ וְאֵלֶיךָ תְּשׁוּקָתוֹ וְאַתָּה תִּמְשָׁל־בּוֹ׃

4.1. And the man knew Eve his wife; and she conceived and bore Cain, and said: ‘I have agotten a man with the help of the LORD.’ 4.2. And again she bore his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground. 4.3. And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the LORD. 4.4. And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the LORD had respect unto Abel and to his offering; 4.5. but unto Cain and to his offering He had not respect. And Cain was very wroth, and his countece fell. 4.6. And the LORD said unto Cain: ‘Why art thou wroth? and why is thy countece fallen? 4.7. If thou doest well, shall it not be lifted up? and if thou doest not well, sin coucheth at the door; and unto thee is its desire, but thou mayest rule over it.’ 2. And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it.,and the gold of that land is good; there is bdellium and the onyx stone.,The name of the first is Pishon; that is it which compasseth the whole land of Havilah, where there is gold;,No shrub of the field was yet in the earth, and no herb of the field had yet sprung up; for the LORD God had not caused it to rain upon the earth, and there was not a man to till the ground;,And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil.,And on the seventh day God finished His work which He had made; and He rested on the seventh day from all His work which He had made.,And a river went out of Eden to water the garden; and from thence it was parted, and became four heads.,And the name of the third river is Tigris; that is it which goeth toward the east of Asshur. And the fourth river is the Euphrates.,And the LORD God caused a deep sleep to fall upon the man, and he slept; and He took one of his ribs, and closed up the place with flesh instead thereof.,And God blessed the seventh day, and hallowed it; because that in it He rested from all His work which God in creating had made.,These are the generations of the heaven and of the earth when they were created, in the day that the LORD God made earth and heaven.,Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.,And the man said: ‘This is now bone of my bones, and flesh of my flesh; she shall be called Woman, because she was taken out of Man.’,And the man gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found a help meet for him.,And the LORD God planted a garden eastward, in Eden; and there He put the man whom He had formed.,but there went up a mist from the earth, and watered the whole face of the ground.,And the name of the second river is Gihon; the same is it that compasseth the whole land of Cush.,And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto the man to see what he would call them; and whatsoever the man would call every living creature, that was to be the name thereof.,And they were both naked, the man and his wife, and were not ashamed.,Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh.,but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die.’,And the LORD God commanded the man, saying: ‘of every tree of the garden thou mayest freely eat;,And the heaven and the earth were finished, and all the host of them.,And the LORD God said: ‘It is not good that the man should be alone; I will make him a help meet for him.’,And the rib, which the LORD God had taken from the man, made He a woman, and brought her unto the man.

3. Homer, Odyssey, 8.219-8.220, 22.3-22.4 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •religion passim, ritual, rite Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 100

8.219. οἶος δή με Φιλοκτήτης ἀπεκαίνυτο τόξῳ 8.220. δήμῳ ἔνι Τρώων, ὅτε τοξαζοίμεθʼ Ἀχαιοί.

8.220. in the Trojan kingdom, when Achaeans shot the bow, and I say I'm much farther ahead of all other mortals who now live on the earth and eat bread. I wouldn't want to compete with men of times before, with neither Hercules nor Eurytus the Oechalean,

4. Homer, Iliad, 1.47-1.48, 2.604, 2.719-2.720, 2.773-2.775, 2.848, 3.79-3.80, 4.196-4.197, 4.242, 5.103, 5.204-5.216, 8.173, 8.266-8.334, 8.513-8.515, 11.191, 11.380, 11.385-11.396, 12.387-12.391, 13.50, 13.262-13.263, 13.313-13.319, 13.361, 13.714-13.721, 13.772-13.778, 15.462, 16.773, 23.850-23.883, 40.144, 43.318, 44.415 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •religion passim, ritual, rite Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 100

1.47. αὐτοῦ κινηθέντος· ὃ δʼ ἤϊε νυκτὶ ἐοικώς. 1.48. ἕζετʼ ἔπειτʼ ἀπάνευθε νεῶν, μετὰ δʼ ἰὸν ἕηκε· 2.604. Αἰπύτιον παρὰ τύμβον ἵνʼ ἀνέρες ἀγχιμαχηταί, 2.719. ἑπτὰ νεῶν· ἐρέται δʼ ἐν ἑκάστῃ πεντήκοντα 2.720. ἐμβέβασαν τόξων εὖ εἰδότες ἶφι μάχεσθαι. 2.848. αὐτὰρ Πυραίχμης ἄγε Παίονας ἀγκυλοτόξους 4.196. ὅν τις ὀϊστεύσας ἔβαλεν τόξων ἐῢ εἰδὼς 4.197. Τρώων ἢ Λυκίων, τῷ μὲν κλέος, ἄμμι δὲ πένθος. 5.204. ὣς λίπον, αὐτὰρ πεζὸς ἐς Ἴλιον εἰλήλουθα 5.205. τόξοισιν πίσυνος· τὰ δέ μʼ οὐκ ἄρʼ ἔμελλον ὀνήσειν. 5.206. ἤδη γὰρ δοιοῖσιν ἀριστήεσσιν ἐφῆκα 5.207. Τυδεΐδῃ τε καὶ Ἀτρεΐδῃ, ἐκ δʼ ἀμφοτέροιιν 5.208. ἀτρεκὲς αἷμʼ ἔσσευα βαλών, ἤγειρα δὲ μᾶλλον. 5.209. τώ ῥα κακῇ αἴσῃ ἀπὸ πασσάλου ἀγκύλα τόξα 5.210. ἤματι τῷ ἑλόμην ὅτε Ἴλιον εἰς ἐρατεινὴν 5.211. ἡγεόμην Τρώεσσι φέρων χάριν Ἕκτορι δίῳ. 5.212. εἰ δέ κε νοστήσω καὶ ἐσόψομαι ὀφθαλμοῖσι 5.213. πατρίδʼ ἐμὴν ἄλοχόν τε καὶ ὑψερεφὲς μέγα δῶμα, 5.214. αὐτίκʼ ἔπειτʼ ἀπʼ ἐμεῖο κάρη τάμοι ἀλλότριος φὼς 5.215. εἰ μὴ ἐγὼ τάδε τόξα φαεινῷ ἐν πυρὶ θείην 5.216. χερσὶ διακλάσσας· ἀνεμώλια γάρ μοι ὀπηδεῖ. 8.173. Τρῶες καὶ Λύκιοι καὶ Δάρδανοι ἀγχιμαχηταὶ 8.269. παπτήνας, ἐπεὶ ἄρ τινʼ ὀϊστεύσας ἐν ὁμίλῳ 8.271. αὐτὰρ ὃ αὖτις ἰὼν πάϊς ὣς ὑπὸ μητέρα δύσκεν 8.273. ἔνθα τίνα πρῶτον Τρώων ἕλε Τεῦκρος ἀμύμων; 8.274. Ὀρσίλοχον μὲν πρῶτα καὶ Ὄρμενον ἠδʼ Ὀφελέστην 8.287. αἴ κέν μοι δώῃ Ζεύς τʼ αἰγίοχος καὶ Ἀθήνη 8.288. Ἰλίου ἐξαλαπάξαι ἐϋκτίμενον πτολίεθρον, 8.289. πρώτῳ τοι μετʼ ἐμὲ πρεσβήϊον ἐν χερὶ θήσω, 8.290. ἢ τρίποδʼ ἠὲ δύω ἵππους αὐτοῖσιν ὄχεσφιν 8.291. ἠὲ γυναῖχʼ, ἥ κέν τοι ὁμὸν λέχος εἰσαναβαίνοι. 8.306. μήκων δʼ ὡς ἑτέρωσε κάρη βάλεν, ἥ τʼ ἐνὶ κήπῳ 8.307. καρπῷ βριθομένη νοτίῃσί τε εἰαρινῇσιν, 8.308. ὣς ἑτέρωσʼ ἤμυσε κάρη πήληκι βαρυνθέν. 8.325. αὐερύοντα παρʼ ὦμον, ὅθι κληῒς ἀποέργει 11.191. αὐτὰρ ἐπεί κʼ ἢ δουρὶ τυπεὶς ἢ βλήμενος ἰῷ 11.389. οὐκ ἀλέγω, ὡς εἴ με γυνὴ βάλοι ἢ πάϊς ἄφρων· 11.390. κωφὸν γὰρ βέλος ἀνδρὸς ἀνάλκιδος οὐτιδανοῖο. 12.387. Τεῦκρος δὲ Γλαῦκον κρατερὸν παῖδʼ Ἱππολόχοιο 12.388. ἰῷ ἐπεσσύμενον βάλε τείχεος ὑψηλοῖο, 12.389. ᾗ ῥʼ ἴδε γυμνωθέντα βραχίονα, παῦσε δὲ χάρμης. 12.390. ἂψ δʼ ἀπὸ τείχεος ἆλτο λαθών, ἵνα μή τις Ἀχαιῶν 12.391. βλήμενον ἀθρήσειε καὶ εὐχετόῳτʼ ἐπέεσσι. 13.50. Τρώων, οἳ μέγα τεῖχος ὑπερκατέβησαν ὁμίλῳ· 13.315. οἵ μιν ἅδην ἐλόωσι καὶ ἐσσύμενον πολέμοιο 13.316. Ἕκτορα Πριαμίδην, καὶ εἰ μάλα καρτερός ἐστιν. 13.721. οἳ δʼ ὄπιθεν βάλλοντες ἐλάνθανον· οὐδέ τι χάρμης 23.850. αὐτὰρ ὃ τοξευτῇσι τίθει ἰόεντα σίδηρον,

1.47. The arrows rattled on the shoulders of the angry god as he moved, and his coming was like the night. Then he sat down apart from the ships and let fly an arrow: terrible was the twang of the silver bow. The mules he assailed first and the swift dogs, 1.48. The arrows rattled on the shoulders of the angry god as he moved, and his coming was like the night. Then he sat down apart from the ships and let fly an arrow: terrible was the twang of the silver bow. The mules he assailed first and the swift dogs, 2.604. and took from him his wondrous song, and made him forget his minstrelsy;—all these folk again had as leader the horseman, Nestor of Gerenia. And with him were ranged ninety hollow ships.And they that held Arcadia beneath the steep mountain of Cyllene, beside the tomb of Aepytus, where are warriors that fight in close combat; 2.719. even she, the comeliest of the daughters of Pelias.And they that dwelt in Methone and Thaumacia, and that held Meliboea and rugged Olizon, these with their seven ships were led by Philoctetes, well-skilled in archery, 2.720. and on each ship embarked fifty oarsmen well skilled to fight amain with the bow. But Philoctetes lay suffering grievous pains in an island, even in sacred Lemnos, where the sons of the Achaeans had left him in anguish with an evil wound from a deadly water-snake. There he lay suffering; 2.720. yet full soon were the Argives beside their ships to bethink them of king Philoctetes. Howbeit neither were these men leaderless, though they longed for their leader; but Medon marshalled them, the bastard son of Oïleus, whom Rhene bare to Oïleus, sacker of cities.And they that held Tricca and Ithome of the crags, 2.848. even all them that the strong stream of the Hellespont encloseth.And Euphemus was captain of the Ciconian spearmen, the son of Ceas' son Troezenus, nurtured of Zeus.But Pyraechmes led the Paeonians, with curved bows, from afar, out of Amydon from the wide-flowing Axius— 4.196. to see warlike Menelaus, son of Atreus, whom some man well skilled in archery hath smitten with an arrow, some Trojan or Lycian, compassing glory for himself but for us sorrow. So spake he, and the herald failed not to hearken, as he heard, but went his way throughout the host of the brazen-coated Achaeans, 4.197. to see warlike Menelaus, son of Atreus, whom some man well skilled in archery hath smitten with an arrow, some Trojan or Lycian, compassing glory for himself but for us sorrow. So spake he, and the herald failed not to hearken, as he heard, but went his way throughout the host of the brazen-coated Achaeans, 5.204. and so lead the Trojans in mighty conflicts. Howbeit I hearkened not— verily it had been better far!—but spared the horses lest in the multitude of men they should lack fodder, they that were wont to eat their fill. So I left them, and am come on foot to Ilios, trusting in my bow; 5.205. but this, meseems, was to avail me not. Already have I let fly a shaft at two chieftains, the son of Tydeus and Atreus' son, and smitten them fairly, and from them both of a surety I drew forth blood, yet did I but arouse them the more. Wherefore with ill hap was it that I took from the peg my curved bow 5.206. but this, meseems, was to avail me not. Already have I let fly a shaft at two chieftains, the son of Tydeus and Atreus' son, and smitten them fairly, and from them both of a surety I drew forth blood, yet did I but arouse them the more. Wherefore with ill hap was it that I took from the peg my curved bow 5.207. but this, meseems, was to avail me not. Already have I let fly a shaft at two chieftains, the son of Tydeus and Atreus' son, and smitten them fairly, and from them both of a surety I drew forth blood, yet did I but arouse them the more. Wherefore with ill hap was it that I took from the peg my curved bow 5.208. but this, meseems, was to avail me not. Already have I let fly a shaft at two chieftains, the son of Tydeus and Atreus' son, and smitten them fairly, and from them both of a surety I drew forth blood, yet did I but arouse them the more. Wherefore with ill hap was it that I took from the peg my curved bow 5.209. but this, meseems, was to avail me not. Already have I let fly a shaft at two chieftains, the son of Tydeus and Atreus' son, and smitten them fairly, and from them both of a surety I drew forth blood, yet did I but arouse them the more. Wherefore with ill hap was it that I took from the peg my curved bow 5.210. on that day when I led my Trojans to lovely Ilios to do pleasure to Hector. But if so be I shall return and behold with mine eyes my native land and my wife and great, high-roofed palace, then may some alien forthwith cut my head from me, 5.211. on that day when I led my Trojans to lovely Ilios to do pleasure to Hector. But if so be I shall return and behold with mine eyes my native land and my wife and great, high-roofed palace, then may some alien forthwith cut my head from me, 5.212. on that day when I led my Trojans to lovely Ilios to do pleasure to Hector. But if so be I shall return and behold with mine eyes my native land and my wife and great, high-roofed palace, then may some alien forthwith cut my head from me, 5.213. on that day when I led my Trojans to lovely Ilios to do pleasure to Hector. But if so be I shall return and behold with mine eyes my native land and my wife and great, high-roofed palace, then may some alien forthwith cut my head from me, 5.214. on that day when I led my Trojans to lovely Ilios to do pleasure to Hector. But if so be I shall return and behold with mine eyes my native land and my wife and great, high-roofed palace, then may some alien forthwith cut my head from me, 5.215. if I break not this bow with my hands and cast it into the blazing fire; for worthless as wind doth it attend me. To him then spake in answer Aeneas, leader of the Trojans:Nay, speak not thus; things shall in no wise be any better before that we twain with horses and chariot 5.216. if I break not this bow with my hands and cast it into the blazing fire; for worthless as wind doth it attend me. To him then spake in answer Aeneas, leader of the Trojans:Nay, speak not thus; things shall in no wise be any better before that we twain with horses and chariot 8.173. and thrice from the mountains of Ida Zeus the counsellor thundered, giving to the Trojans a sign and victory to turn the tide of battle. And Hector shouted aloud and called to the Trojans:Ye Trojans and Lycians and Dardanians, that fight in close combat, be men, my friends, and bethink you of furious valour. 8.269. and after them Eurypylus, the glorious son of Euaemon; and Teucer came as the ninth, stretching his back-bent bow, and took his stand beneath the shield of Aias, son of Telamon. Then would Aias move his shield aside from over him, and the warrior would spy his chance; and when he had shot his bolt and had smitten one in the throng, 8.271. then would that man fall where he was and give up his life, and Teucer would hie him back, and as a child beneath his mother, so betake him for shelter to Aias; and Aias would ever hide him with his shining shield.Whom first then of the Trojans did peerless Teucer slay? Orsilochus first and Ormenus and Ophelestes and 8.273. then would that man fall where he was and give up his life, and Teucer would hie him back, and as a child beneath his mother, so betake him for shelter to Aias; and Aias would ever hide him with his shining shield.Whom first then of the Trojans did peerless Teucer slay? Orsilochus first and Ormenus and Ophelestes and 8.274. then would that man fall where he was and give up his life, and Teucer would hie him back, and as a child beneath his mother, so betake him for shelter to Aias; and Aias would ever hide him with his shining shield.Whom first then of the Trojans did peerless Teucer slay? Orsilochus first and Ormenus and Ophelestes and 8.287. him, far away though he be, do thou bring to honour. Moreover, I will declare to thee as it verily shall be brought to pass. If Zeus that beareth the aegis, and Athene shall vouchsafe me to lay waste the well-built citadel of Ilios, in thy hand first after mine own self will I place a meed of honour, 8.288. him, far away though he be, do thou bring to honour. Moreover, I will declare to thee as it verily shall be brought to pass. If Zeus that beareth the aegis, and Athene shall vouchsafe me to lay waste the well-built citadel of Ilios, in thy hand first after mine own self will I place a meed of honour, 8.289. him, far away though he be, do thou bring to honour. Moreover, I will declare to thee as it verily shall be brought to pass. If Zeus that beareth the aegis, and Athene shall vouchsafe me to lay waste the well-built citadel of Ilios, in thy hand first after mine own self will I place a meed of honour, 8.290. either a tripod or two horses with their car, or a woman that shall go up into thy bed. 8.291. either a tripod or two horses with their car, or a woman that shall go up into thy bed. 8.306. even fair Castianeira, in form like to the goddesses. And he bowed his head to one side like a poppy that in a garden is laden with its fruit and the rains of spring; so bowed he to one side his head, laden with his helmet.And Teucer shot another arrow from the string 8.307. even fair Castianeira, in form like to the goddesses. And he bowed his head to one side like a poppy that in a garden is laden with its fruit and the rains of spring; so bowed he to one side his head, laden with his helmet.And Teucer shot another arrow from the string 8.308. even fair Castianeira, in form like to the goddesses. And he bowed his head to one side like a poppy that in a garden is laden with its fruit and the rains of spring; so bowed he to one side his head, laden with his helmet.And Teucer shot another arrow from the string 8.325. mote him beside the shoulder where the collar-bone parts the neck and the breast, where is the deadliest spot; even there as he aimed eagerly against him he smote him with the jagged stone, and he brake the bow-string; but his hand grew numb at the wrist, and he sank upon his knees and thus abode, and the bow fell from his hand. 11.191. fight with the foe in the fierce conflict. But when, either wounded by a spear-thrust or smitten by an arrow, Agamemnon shall leap upon his chariot, then will I vouchsafe strength to Hector to slay and slay until he come to the well-benched ships, and the sun sets and sacred darkness cometh on. 11.389. Bowman, reviler, proud of thy curling locks, thou ogler of girls! O that thou wouldst make trial of me man to man in armour, then would thy bow and thy swift-falling arrows help thee not; whereas now having but grazed the flat of my foot thou boastest vainly. I reck not thereof, any more than if a woman had struck me or a witless child, 11.390. for blunt is the dart of one that is a weakling and a man of naught. Verily in other wise when sped by my hand, even though it do but touch, does the spear prove its edge, and forthwith layeth low its man; torn then with wailing are the two cheeks of his wife, and his children fatherless, while he, reddening the earth with his blood, 12.387. all the bones of the head of Epicles; and he fell like a diver from the high wall, and his spirit left his bones. And Teucer smote Glaucus, the stalwart son of Hippolochus, as he rushed upon them, with an arrow from the high wall, where he saw his arm uncovered; and he stayed him from fighting. 12.388. all the bones of the head of Epicles; and he fell like a diver from the high wall, and his spirit left his bones. And Teucer smote Glaucus, the stalwart son of Hippolochus, as he rushed upon them, with an arrow from the high wall, where he saw his arm uncovered; and he stayed him from fighting. 12.389. all the bones of the head of Epicles; and he fell like a diver from the high wall, and his spirit left his bones. And Teucer smote Glaucus, the stalwart son of Hippolochus, as he rushed upon them, with an arrow from the high wall, where he saw his arm uncovered; and he stayed him from fighting. 12.390. Back from the wall he leapt secretly, that no man of the Achaeans might mark that he had been smitten, and vaunt over him boastfully. But over Sarpedon came grief at Glaucus' departing, so soon as he was ware thereof, yet even so forgat he not to fight, but smote with a thrust of his spear Alcmaon, son of Thestor, with sure aim, 12.391. Back from the wall he leapt secretly, that no man of the Achaeans might mark that he had been smitten, and vaunt over him boastfully. But over Sarpedon came grief at Glaucus' departing, so soon as he was ware thereof, yet even so forgat he not to fight, but smote with a thrust of his spear Alcmaon, son of Thestor, with sure aim, 13.50. of the Trojans that have climbed over the great wall in their multitude, for the well-greaved Achaeans will hold back all; nay it is here that I have wondrous dread lest some evil befall us, here where yon madman is leading on like a flame of fire, even Hector, that boasts him to be a son of mighty Zeus. 13.315. and a good man too in close fight; these shall drive Hector, Priam's son, to surfeit of war, despite his eagerness, be he never so stalwart. Hard shall it be for him, how furious soever for war, to overcome their might and their invincible hands, and to fire the ships, unless the son of Cronos should himself 13.316. and a good man too in close fight; these shall drive Hector, Priam's son, to surfeit of war, despite his eagerness, be he never so stalwart. Hard shall it be for him, how furious soever for war, to overcome their might and their invincible hands, and to fire the ships, unless the son of Cronos should himself 13.721. fought with the Trojans and with Hector in his harness of bronze, and the others behind kept shooting from their cover; and the Trojans bethought them no more of fight, for the arrows confounded them. 23.850. Then for the archers he set forth as a prize dark iron—ten double axes laid he down, and ten single; and he set up the mast of a dark-prowed ship far off in the sands, and with a slender cord made fast thereto by the foot a timorous dove, and bade shoot thereat.

5. Hesiod, Theogony, 47-50, 52-58, 51 (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

51. ὑμνεῦσαι τέρπουσι Διὸς νόον ἐντὸς Ὀλύμπου

51. Those whom both Earth and Heaven have created

6. 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

7. Xenophanes, Fragments, b11, b14-16, b23 (6th cent. BCE - 5th 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) 32

b23. One god, the greatest among gods and men, neither in form like unto mortals nor in thought. . . .

8. Heraclitus of Ephesus, Fragments, b5 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •religion passim, ritual, rite Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 32

9. Plato, Protagoras, 320d, 320c (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) 31

320c. διδακτόν ἐστιν ἡ ἀρετή, μὴ φθονήσῃς ἀλλʼ ἐπίδειξον.

320c. do not grudge us your demonstration. No, Socrates, I will not grudge it you; but shall I, as an old man speaking to his juniors, put my demonstration in the form of a fable, or of a regular exposition? Many of the company sitting by him instantly bade him treat his subject whichever way he pleased. Well then, he said, I fancy the more agreeable way is for me to tell you a fable. There was once a time when there were gods, but no mortal creatures. [320d] And when to these also came their destined time to be created, the gods moulded their forms within the earth, of a mixture made of earth and fire and all substances that are compounded with fire and earth. When they were about to bring these creatures to light, they charged Prometheus and Epimetheus to deal to each the equipment of his proper faculty. Epimetheus besought Prometheus that he might do the dealing himself; “And when I have dealt,” he said, “you shall examine.” [320e] Having thus persuaded him he dealt; and in dealing he attached strength without speed; to some, while the weaker he equipped with speed; and some he armed, while devising for others, along with an unarmed condition, some different faculty for preservation. To those which he invested with smallness he dealt a winged escape or an underground habitation; those which he increased in largeness he preserved 320c. do not grudge us your demonstration.

10. Protagoras, Fragments, b4 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •religion passim, ritual, rite 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

11. Empedocles, Fragments, b128 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •religion passim, ritual, rite Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 32

b128. Nor had they[42] any Ares for a god nor Kydoimos, no nor King Zeus nor Kronos nor Poseidon, but Kypris the Queen. . . . Her did they propitiate with holy gifts, with painted figures[43] and perfumes of cunning fragrancy, with offerings of pure myrrh and sweet-smelling frankincense, 5casting on the ground libations of brown honey. And the altar did not reek with pure bull's blood, but this was held in the greatest abomination among men, to eat the goodly limbs after tearing out the life.

12. Xenophon, Memoirs, 1.4.15 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •religion passim, ritual, rite 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?

13. Theophrastus, Characters, 26.4-26.6 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •religion passim, ritual, rite Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 98

14. Septuagint, Tobit, 3.8 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •religion passim, ritual, rite Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 98

15. Anon., 1 Enoch, 7.1, 8.3 (3rd cent. BCE - 2nd 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) 53

7.1. And all the others together with them took unto themselves wives, and each chose for himself one, and they began to go in unto them and to defile themselves with them, and they taught them charm 8.3. were led astray, and became corrupt in all their ways. Semjaza taught enchantments, and root-cuttings, 'Armaros the resolving of enchantments, Baraqijal (taught) astrology, Kokabel the constellations, Ezeqeel the knowledge of the clouds, Araqiel the signs of the earth, Shamsiel the signs of the sun, and Sariel the course of the moon. And as men perished, they cried, and their cry went up to heaven . . .

16. Cicero, On The Nature of The Gods, 1.4, 1.118-1.121, 2.5, 2.7-2.15 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •religion passim, ritual, rite Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 32, 38, 39

1.4. and in all probability the disappearance of piety towards the gods will entail the disappearance of loyalty and social union among men as well, and of justice itself, the queen of all the virtues. There are however other philosophers, and those of eminence and note, who believe that the whole world is ruled and governed by divine intelligence and reason; and not this only, but also that the gods' providence watches over the life of men; for they think that the cornº and other fruits of the earth, and also the weather and the seasons and the changes of the atmosphere by which all the products of the soil are ripened and matured, are the gift of the immortal gods to the human race; and they adduce a number of things, which will be recounted in the books that compose the present treatise, that are of such a nature as almost to appear to have been expressly constructed by the immortal gods for the use of man. This view was controverted at great length by Carneades, in such a manner as to arouse in persons of active mind a keen desire to discover the truth. 1.118. Take again those who have asserted that the entire notion of the immortal gods is a fiction invented by wise men in the interest of the state, to the end that those whom reason was powerless to control might be led in the path of duty by religion; surely this view was absolutely and entirely destructive of religion. Or Prodicus of Ceos,',WIDTH,)" onmouseout="nd();"º who said that the gods were personifications of things beneficial to the life of man — pray what religion was left by his theory? 1.119. Or those who teach that brave or famous or powerful men have been deified after death, and that it is these who are the real objects of the worship, prayers and adoration which we are accustomed to offer — are not they entirely devoid of all sense of religion? This theory was chiefly developed by Euhemerus, who was translated and imitated especially by our poet Ennius. Yet Euhemerus describes the death and burial of certain gods; are we then to think of him as upholding religion, or rather as utterly and entirely destroying it? I say nothing of the holy and awe‑inspiring sanctuary of Eleusis, Where tribes from earth's remotest confines seek Initiation, and I pass over Samothrace and those occult mysteries Which throngs of worshippers at dead of night In forest coverts deep do celebrate at Lemnos, since such mysteries when interpreted and rationalized prove to have more to do with natural science than with theology. 1.120. Even that great man Democritus, from whose fountains Epicurus watered his little garden, seems to me to be very inferior to his usual acuteness when speaking about the nature of the Gods. For at one time he thinks that there are images endowed with divinity, inherent in the universality of things; at another, that the principles and minds contained in the universe are Gods; then he attributes divinity to animated images, employing themselves in doing us good or harm; and, lastly, he speaks of certain images of such vast extent that they encompass the whole outside of the universe; all which opinions are more worthy of the country of Democritus than of Democritus himself; for who can frame in his mind any ideas of such images? who can admire them? who can think they merit a religious adoration? But Epicurus, when he divests the Gods of the power of doing good, extirpates all religion from the minds of men; for though he says the divine nature is the best and the most excellent of all natures, he will not allow it to be susceptible of any benevolence, by which he destroys the chief and peculiar attribute of the most perfect being. For what is better and more excellent than goodness and beneficence? To refuse your Gods that quality is to say that no man is any object of their favor, and no Gods either; that they neither love nor esteem any one; in short, that they not only give themselves no trouble about us, but even look on each other with the greatest indifference. 1.120. "For my own part I believe that even that very eminent man Democritus, the fountain-head from which Epicurus derived the streams that watered his little garden, has no fixed opinion about the nature of the gods. At one moment he holds the view that the universe includes images endowed with divinity; at another he says that there exist in this same universe the elements from which the mind is compounded, and that these are gods; at another, that they are animate images, which are wont to exercise a beneficent or harmful influence over us; and again that they are certain vast images of such a size as to envelop and enfold the entire world. All these fancies are more worthy of Democritus's native city than of himself; 1.121. for who could form a mental picture of such images? who could adore them and deem them worthy of worship or reverence? "Epicurus however, in abolishing divine beneficence and divine benevolence, uprooted and exterminated all religion from the human heart. For while asserting the supreme goodness and excellence of the divine nature, he yet denies to god the attribute of benevolence — that is to say, he does away with that which is the most essential element of supreme goodness and excellence. For what can be better or more excellent than kindness and beneficence? Make out god to be devoid of either, and you make him devoid of all love, affection or esteem for any other being, human or divine. It follows not merely that the gods do not care for mankind, but that they have no care for one another. How much more truth there is in the Stoics, whom you censure! They hold that all wise men are friends, even when strangers to each other, since nothing is more lovable than virtue, and he that attains to it will have our esteem in whatever country he dwells. 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.

17. Septuagint, Wisdom of Solomon, 13-15 (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) 31, 53

15. When I was in distress I called upon the name of the Lord, I hoped for the help of the God of Jacob and was saved;, For the hope and refuge of the poor art Thou, O God., (a) For who, O God, is strong except to give thanks unto Thee in truth?, And wherein is a man powerful except in giving thanks to Thy name?, A new psalm with song in gladness of heart, The fruit of the lips with the well-tuned instrument of the tongue, The firstfruits of the lips from a pious and righteous heart–, He that offereth these things shall never be shaken by evil; The flame of fire and the wrath against the unrighteous shall not touch him,, When it goeth forth from the face of the Lord against sinners, To destroy all the substance of sinners,, For the mark of God is upon the righteous that they .may be saved. Famine and sword and pestilence (shall be) far from the righteous,, For they shall flee away from the pious as men pursued in war; But they shall pursue sinners and overtake (them), And they that do lawlessness shall not escape the judgement of God; As by enemies experienced (in war) shall they be overtaken,, For the mark of destruction is upon their forehead., And the inheritance of sinners is destruction and darkness, And their iniquities shall pursue them unto Sheol beneath., Their inheritance shall not be found of their children,, For sins shall lay waste the houses of sinners. And sinners shall perish for ever in the day of the Lord’s judgement,, When God visiteth the earth with His judgement., But they that fear the Lord shall find mercy therein, And shall live by the compassion of their God; But sinners shall perish for ever. 15. But thou, our God, art kind and true,patient, and ruling all things in mercy., For even if we sin we are thine, knowing thy power;but we will not sin, because we know that we are accounted thine., For to know thee is complete righteousness,and to know thy power is the root of immortality., For neither has the evil intent of human art misled us,nor the fruitless toil of painters,a figure stained with varied colors,, whose appearance arouses yearning in fools,so that they desire the lifeless form of a dead image., Lovers of evil things and fit for such objects of hope are those who either make or desire or worship them.", For when a potter kneads the soft earth and laboriously molds each vessel for our service,he fashions out of the same clay both the vessels that serve clean uses and those for contrary uses, making all in like manner;but which shall be the use of each of these the worker in clay decides., With misspent toil, he forms a futile god from the same clay -- this man who was made of earth a short time before and after a little while goes to the earth from which he was taken,when he is required to return the soul that was lent him., But he is not concerned that he is destined to die or that his life is brief,but he competes with workers in gold and silver,and imitates workers in copper;and he counts it his glory that he molds counterfeit gods., His heart is ashes, his hope is cheaper than dirt,and his life is of less worth than clay,, because he failed to know the one who formed him and inspired him with an active soul and breathed into him a living spirit.", But he considered our existence an idle game,and life a festival held for profit,for he says one must get money however one can, even by base means., For this man, more than all others, knows that he sins when he makes from earthy matter fragile vessels and graven images., But most foolish, and more miserable than an infant,are all the enemies who oppressed thy people., For they thought that all their heathen idols were gods,though these have neither the use of their eyes to see with,nor nostrils with which to draw breath,nor ears with which to hear,nor fingers to feel with,and their feet are of no use for walking., For a man made them,and one whose spirit is borrowed formed them;for no man can form a god which is like himself., He is mortal, and what he makes with lawless hands is dead,for he is better than the objects he worships,since he has life, but they never have., The enemies of thy people worship even the most hateful animals,which are worse than all others, when judged by their lack of intelligence;, and even as animals they are not so beautiful in appearance that one would desire them,but they have escaped both the praise of God and his blessing.

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

19. New Testament, Matthew, 5.11, 6.13, 6.23, 12.34, 13.19, 13.38 (1st cent. CE - 1st cent. CE) Tagged with subjects: •religion passim, ritual, rite Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 98

5.11. μακάριοί ἐστε ὅταν ὀνειδίσωσιν ὑμᾶς καὶ διώξωσιν καὶ εἴπωσιν πᾶν πονηρὸν καθʼ ὑμῶν ψευδόμενοι ἕνεκεν ἐμοῦ· 6.13. καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ. 6.23. ἐὰν δὲ ὁ ὀφθαλμός σου πονηρὸς ᾖ, ὅλον τὸ σῶμά σου σκοτινὸν ἔσται. εἰ οὖν τὸ φῶς τὸ ἐν σοὶ σκότος ἐστίν, τὸ σκότος πόσον. 12.34. γεννήματα ἐχιδνῶν, πῶς δύνασθε ἀγαθὰ λαλεῖν πονηροὶ ὄντες; ἐκ γὰρ τοῦ περισσεύματος τῆς καρδίας τὸ στόμα λαλεῖ. 13.19. Παντὸς ἀκούοντος τὸν λόγον τῆς βασιλείας καὶ μὴ συνιέντος, ἔρχεται ὁ πονηρὸς καὶ ἁρπάζει τὸ ἐσπαρμένον ἐν τῇ καρδίᾳ αὐτοῦ· οὗτός ἐστιν ὁ παρὰ τὴν ὁδὸν σπαρείς. 13.38. ὁ δὲ ἀγρός ἐστιν ὁ κόσμος· τὸ δὲ καλὸν σπέρμα, οὗτοί εἰσιν οἱ υἱοὶ τῆς βασιλείας· τὰ δὲ ζιζάνιά εἰσιν οἱ υἱοὶ τοῦ πονηροῦ,

5.11. "Blessed are you when people reproach you, persecute you, and say all kinds of evil against you falsely, for my sake. 6.13. Bring us not into temptation, but deliver us from the evil one. For yours is the kingdom, the power, and the glory forever. Amen.' 6.23. But if your eye is evil, your whole body will be full of darkness. If therefore the light that is in you is darkness, how great is the darkness! 12.34. You offspring of vipers, how can you, being evil, speak good things? For out of the abundance of the heart, the mouth speaks. 13.19. When anyone hears the word of the kingdom, and doesn't understand it, the evil one comes, and snatches away that which has been sown in his heart. This is what was sown by the roadside. 13.38. the field is the world; and the good seed, these are the sons of the kingdom; and the darnel are the sons of the evil one.

20. New Testament, Luke, 11.34 (1st cent. CE - 1st cent. CE) Tagged with subjects: •religion passim, ritual, rite Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 98

11.34. Ὁ λύχνος τοῦ σώματός ἐστιν ὁ ὀφθαλμός σου. ὅταν ὁ ὀφθαλμός σου ἁπλοῦς ᾖ, καὶ ὅλον τὸ σῶμά σου φωτινόν ἐστιν· ἐπὰν δὲ πονηρὸς ᾖ, καὶ τὸ σῶμά σου σκοτινόν.

11.34. The lamp of the body is the eye. Therefore when your eye is good, your whole body is also full of light; but when it is evil, your body also is full of darkness.

21. New Testament, John, 17.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •religion passim, ritual, rite Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 98

17.15. οὐκ ἐρωτῶ ἵνα ἄρῃς αὐτοὺς ἐκ τοῦ κόσμου ἀλλʼ ἵνα τηρήσῃς αὐτοὺς ἐκ τοῦ πονηροῦ.

17.15. I pray not that you would take them from the world, but that you would keep them from the evil one.

22. New Testament, Romans, 1.18-1.32 (1st cent. CE - 1st cent. CE) Tagged with subjects: •religion passim, ritual, rite 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, 58

1.18. Ἀποκαλύπτεται γὰρ ὀργὴ θεοῦ ἀπʼ οὐρανοῦ ἐπὶ πᾶσαν ἀσέβειαν καὶ ἀδικίαν ἀνθρώπων τῶν τὴν ἀλήθειαν ἐν ἀδικίᾳ κατεχόντων, 1.19. διότι τὸ γνωστὸν τοῦ θεοῦ φανερόν ἐστιν ἐν αὐτοῖς, ὁ θεὸς γὰρ αὐτοῖς ἐφανέρωσεν. 1.20. τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασιν νοούμενα καθορᾶται, ἥ τε ἀΐδιος αὐτοῦ δύναμις καὶ θειότης, εἰς τὸ εἶναι αὐτοὺς ἀναπολογήτους, 1.21. διότι γνόντες τὸν θεὸν οὐχ ὡς θεὸν ἐδόξασαν ἢ ηὐχαρίστησαν, ἀλλὰ ἐματαιώθησαν ἐν τοῖς διαλογισμοῖς αὐτῶν καὶ ἐσκοτίσθη ἡ ἀσύνετος αὐτῶν καρδία· 1.22. φάσκοντες εἶναι σοφοὶ ἐμωράνθησαν, 1.23. καὶἤλλαξαν τὴν δόξαντοῦ ἀφθάρτου θεοῦἐν ὁμοιώματιεἰκόνος φθαρτοῦ ἀνθρώπου καὶ πετεινῶν καὶ τετραπόδων καὶ ἑρπετῶν. 1.24. Διὸ παρέδωκεν αὐτοὺς ὁ θεὸς ἐν ταῖς ἐπιθυμίαις τῶν καρδιῶν αὐτῶν εἰς ἀκαθαρσίαν τοῦ ἀτιμάζεσθαι τὰ σώματα αὐτῶν ἐν αὐτοῖς, 1.25. οἵτινες μετήλλαξαν τὴν ἀλήθειαν τοῦ θεοῦ ἐν τῷ ψεύδει, καὶ ἐσεβάσθησαν καὶ ἐλάτρευσαν τῇ κτίσει παρὰ τὸν κτίσαντα, ὅς ἐστιν εὐλογητὸς εἰς τοὺς αἰῶνας· ἀμήν. 1.26. Διὰ τοῦτο παρέδωκεν αὐτοὺς ὁ θεὸς εἰς πάθη ἀτιμίας· αἵ τε γὰρ θήλειαι αὐτῶν μετήλλαξαν τὴν φυσικὴν χρῆσιν εἰς τὴν παρὰ φύσιν, 1.27. ὁμοίως τε καὶ οἱ ἄρσενες ἀφέντες τὴν φυσικὴν χρῆσιν τῆς θηλείας ἐξεκαύθησαν ἐν τῇ ὀρέξει αὐτῶν εἰς ἀλλήλους ἄρσενες ἐν ἄρσεσιν, τὴν ἀσχημοσύνην κατεργαζόμενοι καὶ τὴν ἀντιμισθίαν ἣν ἔδει τῆς πλάνης αὐτῶν ἐν αὑτοῖς ἀπολαμβάνοντες. 1.28. Καὶ καθὼς οὐκ ἐδοκίμασαν τὸν θεὸν ἔχειν ἐν ἐπιγνώσει, παρέδωκεν αὐτοὺς ὁ θεὸς εἰς ἀδόκιμον νοῦν, ποιεῖν τὰ μὴ καθήκοντα, 1.29. πεπληρωμένους πάσῃ ἀδικίᾳ πονηρίᾳ πλεονεξίᾳ κακίᾳ, μεστοὺς φθόνου φόνου ἔριδος δόλου κακοηθίας, ψιθυριστάς, 1.30. καταλάλους, θεοστυγεῖς, ὑβριστάς, ὑπερηφάνους, ἀλαζόνας, ἐφευρετὰς κακῶν, γονεῦσιν ἀπειθεῖς, ἀσυνέτους, 1.31. ἀσυνθέτους, ἀστόργους, ἀνελεήμονας· 1.32. οἵτινες τὸ δικαίωμα τοῦ θεοῦ ἐπιγνόντες,ὅτι οἱ τὰ τοιαῦτα πράσσοντες ἄξιοι θανάτου εἰσίν, οὐ μόνον αὐτὰ ποιοῦσιν ἀλλὰ καὶ συνευδοκοῦσιν τοῖς πράσσουσιν.

1.18. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness, 1.19. because that which is known of God is revealed in them, for God revealed it to them. 1.20. For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse. 1.21. Because, knowing God, they didn't glorify him as God, neither gave thanks, but became vain in their reasoning, and their senseless heart was darkened. 1.22. Professing themselves to be wise, they became fools, 1.23. and traded the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed animals, and creeping things. 1.24. Therefore God also gave them up in the lusts of their hearts to uncleanness, that their bodies should be dishonored among themselves, 1.25. who exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen. 1.26. For this reason, God gave them up to vile passions. For their women changed the natural function into that which is against nature. 1.27. Likewise also the men, leaving the natural function of the woman, burned in their lust toward one another, men doing what is inappropriate with men, and receiving in themselves the due penalty of their error. 1.28. Even as they refused to have God in their knowledge, God gave them up to a reprobate mind, to do those things which are not fitting; 1.29. being filled with all unrighteousness, sexual immorality, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, evil habits, secret slanderers, 1.30. backbiters, hateful to God, insolent, haughty, boastful, inventors of evil things, disobedient to parents, 1.31. without understanding, covet-breakers, without natural affection, unforgiving, unmerciful; 1.32. who, knowing the ordice of God, that those who practice such things are worthy of death, not only do the same, but also approve of those who practice them.

23. Anon., Didache, 10.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •religion passim, ritual, rite Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 98

24. New Testament, 1 John, 2.13-2.14, 3.12, 5.18 (1st cent. CE - 1st cent. CE) Tagged with subjects: •religion passim, ritual, rite Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 98

2.13. γράφω ὑμῖν, πατέρες, ὅτι ἐγνώκατε τὸν ἀπʼ ἀρχῆς· γράφω ὑμῖν, νεανίσκοι, ὅτι νενικήκατε τὸν πονηρόν. 2.14. ἔγραψα ὑμῖν, παιδία, ὅτι ἐγνώκατε τὸν πατέρα· ἔγραψα ὑμῖν, πατέρες, ὅτι ἐγνώκατε τὸν ἀπʼ ἀρχῆς· ἔγραψα ὑμῖν, νεανίσκοι, ὅτι ἰσχυροί ἐστε καὶ ὁ λόγος [τοῦ θεοῦ] ἐν ὑμῖν μένει καὶ νενικήκατε τὸν πονηρόν. 3.12. οὐ καθὼς Καὶν ἐκ τοῦ πονηροῦ ἦν καὶ ἔσφαξεν τὸν ἀδελφὸν αὐτοῦ· καὶ χάριν τίνος ἔσφαξεν αὐτόν; ὅτι τὰ ἔργα αὐτοῦ πονηρὰ ἦν, τὰ δὲ τοῦ ἀδελφοῦ αὐτοῦ δίκαια. 5.18. Οἴδαμεν ὅτι πᾶς ὁ γεγεννημένος ἐκ τοῦ θεοῦ οὐχ ἁμαρτάνει, ἀλλʼ ὁ γεννηθεὶς ἐκ τοῦ θεοῦ τηρεῖ αὐτόν, καὶ ὁ πονηρὸς οὐχ ἅπτεται αὐτοῦ.

2.13. I write to you, fathers, because you know him who is from the beginning. I write to you, young men, because you have overcome the evil one. I write to you, little children, because you know the Father. 2.14. I have written to you, fathers, because you know him who is from the beginning. I have written to you, young men, because you are strong, and the word of God remains in you, and you have overcome the evil one. 3.12. unlike Cain, who was of the evil one, and killed his brother. Why did he kill him? Because his works were evil, and his brother's righteous. 5.18. We know that whoever is born of God doesn't sin, but he who was born of God keeps himself, and the evil one doesn't touch him.

25. Josephus Flavius, Life, 9.40, 21.102, 27.134 (1st cent. CE - 1st cent. CE) Tagged with subjects: •religion passim, ritual, rite Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 98

26. New Testament, Ephesians, 5.16, 6.13, 6.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •religion passim, ritual, rite Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 98, 100

5.16. ἐξαγοραζόμενοι τὸν καιρόν, ὅτι αἱ ἡμέραι πονηραί εἰσιν. 6.13. διὰ τοῦτο ἀναλάβετε τὴν πανοπλίαν τοῦ θεοῦ, ἵνα δυνηθῆτε ἀντιστῆναι ἐν τῇ ἡμέρᾳ τῇ πονηρᾷ καὶ ἅπαντα κατεργασάμενοι στῆναι. 6.16. ἐν πᾶσιν ἀναλαβόντες τὸν θυρεὸν τῆς πίστεως, ἐν ᾧ δυνήσεσθε πάντα τὰ βέλη τοῦ πονηροῦ [τὰ] πεπυρωμένα σβέσαι·

5.16. redeeming the time, because the days are evil. 6.13. Therefore, put on the whole armor of God, that you may be able to withstand in the evil day, and, having done all, to stand. 6.16. above all, taking up the shield of faith, with which you will be able to quench all the fiery darts of the evil one.

27. Apuleius, The Golden Ass, 7.16-7.17, 7.25, 8.24, 11.1, 11.15 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •religion passim, ritual, rite Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 288

7.25. The eve of execution Now a passer-by, seeing me alone and wandering loose, quickly seized me and scrambled onto my back. Beating me with his stick, he drove me along an unfamiliar lane. I followed his lead willingly, since I was leaving the scene of an imminent and atrocious theft of my virility. Anyway I was not much moved by his blows, used to being thrashed with sticks as a matter of form. But Fortune was obstinate in her attentions, and with wondrous speed thwarted any chance of a hiding place, and laid a fresh ambush for me. The herdsmen were looking for a lost heifer, and seeking all over the place, came on us by chance. They knew me at once, snatched at the halter, and started to drag me off, the stranger resisting bravely and fiercely. 'It's robbery with violence,' he swore, 'why are you attacking me?' 'What,' they shouted, 'accusing us of treating you unjustly when it's you who are making off with our ass you stole! Tell us instead what you've done with the boy who was driving him. No doubt you've murdered him.' And they pulled him to the ground, thumping him with their fists, and kicking him black and blue. He swore he'd seen no driver, only the ass alone and running loose, and had taken him with intent only to return him to his owner, and so gain a reward. 'If the ass himself, whom I surely wish I'd never laid eyes on, could only speak, he'd bear witness to my innocence, and you'd certainly regret this unjust treatment.' His protestations accomplished nothing. The aggrieved men roped him by the neck and dragged him towards the forested slope of the mountain where the lad had gone to fetch timber. He seemed nowhere to be seen, but at last they came upon his remains, dismembered and scattered far and wide. I was certain beyond doubt it had been done by the bear, and if I'd had the power of speech, indeed I'd have told them what I knew. But I had to be content with what I did have; the silent pleasure of my revenge, belated though it was. When they'd gathered the pieces and with difficulty fitted the corpse together, they consigned the whole thing to the earth. My Bellerophon, whom they accused of horse-theft and bloody assassination, they dragged in chains to their hut, until, as they said, they could haul him off to the magistrates next day, and turn him over to them for punishment. The lad's parents were mourning him, beating their breasts and weeping copious tears, when the fellow who'd demanded my imminent impairment appeared on the scene, true to his promise. 'He's not the cause of our recent loss,' said the rest, 'but tomorrow certainly you can remove that worthless ass's parts, and why not his head. These people here will gladly lend a hand.' Thus my ruin was postponed to the following day. For my part I was grateful to that fine lad, since by dying he'd granted me a brief day's delay. But not even that scant time was left me for thanks and rest, since the boy's mother broke into the stable, bewailing her son's cruel death; dressed in black, weeping, moaning, tearing her ash-strewn grey hair with both hands, she screamed and shouted endlessly, violently clutching and beating at her breasts. 'Here he is,' she cried, 'idly slumped by his manger, a slave to gluttony, filling that belly of his with food, without a moment's pity for my pain, without a thought for his late master's dreadful fate. He scorns my years no doubt, and thinks he can get away with such a thing scot-free. But whatever air of innocence he assumes it's a feature of the worst crimes that the perpetrator considers him self safe, despite a guilty conscience. By all the gods, you four legged villain, even if you had a voice to plead with, the greatest of fools would never be convinced you're not to blame for this atrocity. You could have defended my poor boy with your teeth, and protected him with your hooves. You were ready enough to attack him with all that kicking, why couldn't you help him with equal eagerness when he was in danger of death? You could have carried him swiftly off on your back, and snatched him away from the blood-stained hands of that wicked thief. It was wrong to abandon and desert your fellow-toiler, guardian, guide, and friend, and flee alone. Don't you know they punish those who fail to help those at risk of dying, because in and of itself it's sinful behaviour? But you murderer, you'll not rejoice in my misfortune for much longer! I'll teach you to know the strength that's natural to bitter grief.' With that she untied the belt under her robe, fastened each of my feet separately, and pulled them together as tightly as she could, clearly to stop me from fighting back. Then she took up the pole, used to bar the stable doors, and beat me ceaselessly, until in fact, exhausted, her strength gave out, and the weapon sank under its own weight, falling from her hands. Then complaining that her arms were too quickly tired, she ran to the hearth and chose a red-hot brand which she shoved between my haunches, forcing me to employ my sole remaining means of defence, a stream of foul liquid excrement that I squirted over her eyes and face. At last I drove the pernicious wretch away, blind and stinking: or my Meleager of an ass would have died of crazy Althaea's brand. 11.1. Book 11: A few hours later I woke in sudden terror and saw the moon's orb at the full, shining with dazzling brilliance, emerging from the sea. I knew that cloaked in the silent mysteries of nocturnal darkness, the supreme Goddess exercises her greatest power; her guidance governs human affairs; not only cattle and wild creatures but even lifeless things being quickened by her power and her light's divine favour; all individual bodies on land, in sea or air, waxing with her as she waxes, and waning in obedience to her waning. Now fate seemed sated with the magnitude and frequency of my sufferings, and offered me hope, though late, of deliverance, and I determined on praying to the powerful image of the Goddess before me. I swiftly shook off sluggish sleep and rose happy and eager. Wishing to purge myself I ran at once to the sea to bathe, plunging my head seven times under the waves since divine Pythagoras declared that number especially fitting for religious rites. Then, my face wet with tears, I prayed to the Great Goddess: 11.1. When midnight came, after I had slept awhile, I awoke with sudden fear, and saw the moon shining bright, as when it is full, and seeming as though it leapt out of the sea. I thought to myself that this was the time when the goddess had most power and force, and when all human affairs are governed by her providence. Not only all tame and domestic beasts, but also all wild and savage beasts are under her protection. I considered that all bodies in the heavens, the earth and the seas are by her waxing increased and by her waning diminished. Since I was weary of all my cruel fortune and calamity, I found good hope and remedy. Though it was very late, I though I could be delivered from all my misery, by invocation and prayer, to the excellent beauty of the goddess, whom I saw shining before my eyes. Wherefore, shaking off drowsy sleep, I arose with a joyful face and, moved by a great desire to purify myself, I plunged seven times into the water of the sea. This number of seven is agreeable to holy and divine things, as the worthy and sage philosopher Pythagoras declared. Then, with a weeping countece, I made this prayer to the powerful goddess: 11.1. Then came the great company of men and women who had taken divine orders and whose garments glistened all the streets over. The women had their hair anointed and their heads covered with linen. But the men had their crowns shaven, which were like earthly stars of the goddess. They held in their hands instruments of brass, silver and gold, which rendered a pleasant sound. The principal priests, who were appareled with white surpluses hanging down to the ground, bore the relics of the powerful goddess. One carried in his hand a light, not unlike to those which we used in our houses, except that in the middle of it there was a bole which rendered a brighter flame. The second, attired like the other, bore in his hand an altar which the goddess herself named the succor of nations. The third held a tree of palm, with leaves of gold, and the verge of Mercury. The fourth showed a token of equity in his left hand, which was deformed in every place, signifying more equity then by the right hand. The same priest carried a round vessel of gold in the form of a cap. The fifth bore a van, wrought with springs of gold, and another carried a vessel for wine. 11.15. 'Lucius, after suffering many labours, buffeted by Fortune's mighty tempests, by the fierce winds of fate, you reach at last the harbour of Peace, the altar of Mercy. Neither your birth and rank, nor your fine education, brought you any aid, as on youth's rash and slippery paths you plunged into servile pleasures and reaped the perverse rewards of ill-starred curiosity. Yet blind Fortune while tormenting you with imminent danger, has brought you from the throes of evil chance to blessed happiness. Let her vent her rage and fury now on some other object of her cruelty, for hostile fate finds no opening against those whose lives our royal Goddess renders free to serve her. How could those bandits, wild beasts, servitude, the windings of savage journeys that ended where they began, the fear of death renewed each day, how could all they serve Fortune's evil turn, for now you are under the wing of an all-seeing Providence, who with the splendour of her light illumines all the gods. Wear a happier face, to match the white robe you wear now, and join the procession of the saving Goddess with a joyful and conquering step. Let the unbelieving bear witness, and understand their errant ways. Behold, Lucius, freed from his former troubles, delighting in the favour of mighty Isis, triumphing over fate. And to be more secure, enlist in the protection of this holy cadre, to whose oath of obedience you were but now summoned, Dedicate yourself to the commands of our sect, accept the burden of your own free will; for once you begin to serve the Goddess, you will know the fruits of freedom more completely.' 11.15. “O my friend Lucius, after the enduring so many labors and escaping so many tempests of fortune, you have at length come to the port and haven of rest and mercy. Your noble linage, your dignity, your education, or any thing else did not avail you. But you have endured so many servile pleasures due to the folly of youth. Thusly you have had an unpleasant reward for your excessive curiosity. But however the blindness of Fortune has tormented you in various dangers, so it is now that, unbeknownst to her, you have come to this present felicity. Let Fortune go and fume with fury in another place. Let her find some other matter on which to execute her cruelty. Fortune has no power against those who serve and honor our goddess. What good did it do her that you endured thieves, savage beasts, great servitude, dangerous waits, long journeys, and fear of death every day? Know that now you are safe and under the protection of her who, by her clear light, brightens the other gods. Wherefore rejoice and take a countece appropriate to your white garment. Follow the parade of this devout and honorable procession so that those who do not worship the goddess may see and acknowledge their error. Behold Lucius, you are delivered from so great miseries by the providence of the goddess Isis. Rejoice therefore and triumph in the victory over fortune. And so that you may live more safe and sure, make yourself one of this holy order. Dedicate your mind to our religion and take upon yourself the voluntary yoke of ministry. And when you begin to serve and honor the goddess, then you shall feel the fruit of your liberty.”

28. Sextus, Against The Mathematicians, 9.18, 9.20-9.21, 9.26-9.27 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •religion passim, ritual, rite Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 32, 36, 39

29. Porphyry, Philosophy From Oracles, 2.164b (3rd cent. CE - 4th cent. CE) Tagged with subjects: •religion passim, ritual, rite Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 98

30. Themistius, Orations, 30 (4th cent. CE - 4th cent. CE) Tagged with subjects: •religion passim, ritual, rite 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

31. [Anacharsis], Ep., 9 Tagged with subjects: •religion passim, ritual, rite Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 53, 58

32. Prodicus, Fr., Dk 84, b5 Tagged with subjects: •religion passim, ritual, rite Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 32, 36

Tiresias: The Ancient Mediterranean Religions Source Database