1. Hebrew Bible, Exodus, 26.33 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 356 26.33. וְנָתַתָּה אֶת־הַפָּרֹכֶת תַּחַת הַקְּרָסִים וְהֵבֵאתָ שָׁמָּה מִבֵּית לַפָּרֹכֶת אֵת אֲרוֹן הָעֵדוּת וְהִבְדִּילָה הַפָּרֹכֶת לָכֶם בֵּין הַקֹּדֶשׁ וּבֵין קֹדֶשׁ הַקֳּדָשִׁים׃ | 26.33. And thou shalt hang up the veil under the clasps, and shalt bring in thither within the veil the ark of the testimony; and the veil shall divide unto you between the holy place and the most holy. |
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2. Hebrew Bible, Genesis, 3.21 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •ritual, nudity Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 344 3.21. וַיַּעַשׂ יְהוָה אֱלֹהִים לְאָדָם וּלְאִשְׁתּוֹ כָּתְנוֹת עוֹר וַיַּלְבִּשֵׁם׃ | 3.21. And the LORD God made for Adam and for his wife garments of skins, and clothed them. |
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3. Hebrew Bible, Leviticus, 16.1-16.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 346, 347 16.1. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה אַחֲרֵי מוֹת שְׁנֵי בְּנֵי אַהֲרֹן בְּקָרְבָתָם לִפְנֵי־יְהוָה וַיָּמֻתוּ׃ 16.1. וְהַשָּׂעִיר אֲשֶׁר עָלָה עָלָיו הַגּוֹרָל לַעֲזָאזֵל יָעֳמַד־חַי לִפְנֵי יְהוָה לְכַפֵּר עָלָיו לְשַׁלַּח אֹתוֹ לַעֲזָאזֵל הַמִּדְבָּרָה׃ 16.2. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה דַּבֵּר אֶל־אַהֲרֹן אָחִיךָ וְאַל־יָבֹא בְכָל־עֵת אֶל־הַקֹּדֶשׁ מִבֵּית לַפָּרֹכֶת אֶל־פְּנֵי הַכַּפֹּרֶת אֲשֶׁר עַל־הָאָרֹן וְלֹא יָמוּת כִּי בֶּעָנָן אֵרָאֶה עַל־הַכַּפֹּרֶת׃ 16.2. וְכִלָּה מִכַּפֵּר אֶת־הַקֹּדֶשׁ וְאֶת־אֹהֶל מוֹעֵד וְאֶת־הַמִּזְבֵּחַ וְהִקְרִיב אֶת־הַשָּׂעִיר הֶחָי׃ 16.3. כִּי־בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְהוָה תִּטְהָרוּ׃ 16.3. בְּזֹאת יָבֹא אַהֲרֹן אֶל־הַקֹּדֶשׁ בְּפַר בֶּן־בָּקָר לְחַטָּאת וְאַיִל לְעֹלָה׃ | 16.1. And the LORD spoke unto Moses, after the death of the two sons of Aaron, when they drew near before the LORD, and died; 16.2. and the LORD said unto Moses: ‘Speak unto Aaron thy brother, that he come not at all times into the holy place within the veil, before the ark-cover which is upon the ark; that he die not; for I appear in the cloud upon the ark-cover. 16.3. Herewith shall Aaron come into the holy place: with a young bullock for a sin-offering, and a ram for a burnt-offering. 24. ’Command the children of Israel, that they bring unto thee pure olive oil beaten for the light, to cause a lamp to burn continually.,And if a man maim his neighbour; as he hath done, so shall it be done to him:,And Moses spoke to the children of Israel, and they brought forth him that had cursed out of the camp, and stoned him with stones. And the children of Israel did as the LORD commanded Moses.,And it shall be for Aaron and his sons; and they shall eat it in a holy place; for it is most holy unto him of the offerings of the LORD made by fire, a perpetual due.’,And he that smiteth a beast mortally shall make it good: life for life.,And he that smiteth any man mortally shall surely be put to death.,’Bring forth him that hath cursed without the camp; and let all that heard him lay their hands upon his head, and let all the congregation stone him.,And the son of an Israelitish woman, whose father was an Egyptian, went out among the children of Israel; and the son of the Israelitish woman and a man of Israel strove together in the camp.,And thou shalt take fine flour, and bake twelve cakes thereof: two tenth parts of an ephah shall be in one cake.,And the son of the Israelitish woman blasphemed the Name, and cursed; and they brought him unto Moses. And his mother’s name was Shelomith, the daughter of Dibri, of the tribe of Dan.,Every sabbath day he shall set it in order before the LORD continually; it is from the children of Israel, an everlasting covet.,And he that killeth a beast shall make it good; and he that killeth a man shall be put to death.,Without the veil of the testimony, in the tent of meeting, shall Aaron order it from evening to morning before the LORD continually; it shall be a statute for ever throughout your generations.,Ye shall have one manner of law, as well for the stranger, as for the home-born; for I am the LORD your God.’,And thou shalt set them in two rows, six in a row, upon the pure table before the LORD.,He shall order the lamps upon the pure candlestick before the LORD continually.,And the LORD spoke unto Moses, saying:,And they put him in ward, that it might be declared unto them at the mouth of the LORD.,And thou shalt put pure frankincense with each row, that it may be to the bread for a memorial-part, even an offering made by fire unto the LORD.,And the LORD spoke unto Moses, saying:,And he that blasphemeth the name of the LORD, he shall surely be put to death; all the congregation shall certainly stone him; as well the stranger, as the home-born, when he blasphemeth the Name, shall be put to death.,And thou shalt speak unto the children of Israel, saying: Whosoever curseth his God shall bear his sin.,breach for breach, eye for eye, tooth for tooth; as he hath maimed a man, so shall it be rendered unto him. |
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4. Plato, Symposium, 211e1 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •ritual, nudity Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 344 |
5. Plato, Gorgias, 523d, 523e, 523c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 347 523c. σφιν ἄνθρωποι ἑκατέρωσε ἀνάξιοι. εἶπεν οὖν ὁ Ζεύς· ἀλλʼ ἐγώ, ἔφη, παύσω τοῦτο γιγνόμενον. νῦν μὲν γὰρ κακῶς αἱ δίκαι δικάζονται. ἀμπεχόμενοι γάρ, ἔφη, οἱ κρινόμενοι κρίνονται· ζῶντες γὰρ κρίνονται. πολλοὶ οὖν, ἦ δʼ ὅς, ψυχὰς πονηρὰς ἔχοντες ἠμφιεσμένοι εἰσὶ σώματά τε καλὰ καὶ γένη καὶ πλούτους, καί, ἐπειδὰν ἡ κρίσις ᾖ, ἔρχονται αὐτοῖς πολλοὶ μάρτυρες, μαρτυρήσοντες ὡς δικαίως βεβιώκασιν· | 523c. Then spake Zeus: “Nay,” said he, “I will put a stop to these proceedings. The cases are now indeed judged ill and it is because they who are on trial are tried in their clothing, for they are tried alive. Now many,” said he, “who have wicked souls are clad in fair bodies and ancestry and wealth, and at their judgement appear many witnesses to testify that their lives have been just. Now, the judges are confounded not only by their evidence 523c. Then spake Zeus: Nay, said he, I will put a stop to these proceedings. The cases are now indeed judged ill and it is because they who are on trial are tried in their clothing, for they are tried alive. Now many, said he, who have wicked souls are clad in fair bodies and ancestry and wealth, and at their judgement appear many witnesses to testify that their lives have been just. Now, the judges are confounded not only by their evidence |
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6. Philo of Alexandria, On The Migration of Abraham, 192 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •ritual, nudity Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 344 | 192. Having then in this manner learnt to accomplish the abandonment of mortal things, you shall become instructed in the proper doctrines respecting the uncreated God, unless indeed you think that our mind, when it has put off the body, the external senses, and reason, can, when destitute of all these things and naked, perceive existing things, and that the mind of the universe, that is to say, God, does not dwell outside of all material nature, and that he contains everything and is not contained by anything; and further, he does not penetrate beyond things by his intellect alone, like a man, but also by his essential nature, as is natural for a God to do; |
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7. Philo of Alexandria, On The Life of Moses, 2.95-2.135 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •ritual, nudity Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 348, 349 | 2.95. But the ark was in the innermost shrine, in the inaccessible holy of holies, behind curtains; being gilded in a most costly and magnificent manner within and without, the covering of which was like to that which is called in the sacred scriptures the mercy-seat. 2.96. Its length and width are accurately described, but its depth is not mentioned, being chiefly compared to and resembling a geometrical superficies; so that it appears to be an emblem, if looked at physically, of the merciful power of God; and, if regarded in a moral point of view, of a certain intellect spontaneously propitious to itself, which is especially desirous to contract and destroy, by means of the love of simplicity united with knowledge, that vain opinion which raises itself up to an unreasonable height and puffs itself up without any grounds. 2.97. But the ark is the depository of the laws, for in that are placed the holy oracles of God, which were given to Moses; and the covering of the ark, which is called the mercy-seat, is a foundation for two winged creatures to rest upon, which are called, in the native language of the Hebrews, cherubim, but as the Greeks would translate the word, vast knowledge and science. 2.98. Now some persons say, that these cherubim are the symbols of the two hemispheres, placed opposite to and fronting one another, the one beneath the earth and the other above the earth, for the whole heaven is endowed with wings. 2.99. But I myself should say, that what is here represented under a figure are the two most ancient and supreme powers of the divine God, namely, his creative and his kingly power; and his creative power is called God; according to which he arranged, and created, and adorned this universe, and his kingly power is called Lord, by which he rules over the beings whom he has created, and governs them with justice and firmness; 2.100. for he, being the only true living God, is also really the Creator of the world; since he brought things which had no existence into being; and he is also a king by nature, because no one can rule over beings that have been created more justly than he who created them. 2.101. And in the space between the five pillars and the four pillars, is that space which is, properly speaking, the space before the temple, being cut off by two curtains of woven work, the inner one of which is called the veil, and the outer one is called the covering: and the remaining three vessels, of those which I have enumerated, were placed as follows:--The altar of incense was placed in the middle, between earth and water, as a symbol of gratitude, which it was fitting should be offered up, on account of the things that had been done for the Hebrews on both these elements, for these elements have had the central situation of the world allotted to them. 2.102. The candlestick was placed on the southern side of the tabernacle, since by it the maker intimates, in a figurative manner, the motions of the stars which give light; for the sun, and the moon, and the rest of the stars, being all at a great distance from the northern parts of the universe, make all their revolutions in the south. And from this candlestick there proceeded six branches, three on each side, projecting from the candlestick in the centre, so as altogether to complete the number of seven; 2.103. and in all the seven there were seven candles and seven lights, being symbols of those seven stars which are called planets by those men who are versed in natural philosophy; for the sun, like the candlestick, being placed in the middle of the other six, in the fourth rank, gives light to the three planets which are above him, and to those of equal number which are below him, adapting to circumstances the musical and truly divine instrument. 2.104. And the table, on which bread and salt are laid, was placed on the northern side, since it is the north which is the most productive of winds, and because too all nourishment proceeds from heaven and earth, the one giving rain, and the other bringing to perfection all seeds by means of the irrigation of water; 2.105. for the symbols of heaven and earth are placed side by side, as the holy scripture shows, the candlestick being the symbol of heaven, and that which is truly called the altar of incense, on which all the fumigatory offerings are made, being the emblem of the things of earth. 2.106. But it became usual to call the altar which was in the open air the altar of sacrifice, as being that which preserved and took care of the sacrifices; intimating, figuratively, the consuming power of these things, and not the lambs and different parts of the victims which were offered, and which were naturally calculated to be destroyed by fire, but the intention of him who offered them; 2.107. for if the man who made the offerings was foolish and ignorant, the sacrifices were no sacrifices, the victims were not sacred or hallowed, the prayers were ill-omened, and liable to be answered by utter destruction, for even when they appear to be received, they produce no remission of sins but only a reminding of them. 2.108. But if the man who offers the sacrifice be bold and just, then the sacrifice remains firm, even if the flesh of the victim be consumed, or rather, I might say, even if no victim be offered up at all; for what can be a real and true sacrifice but the piety of a soul which loves God? The gratitude of which is blessed with immortality, and without being recorded in writing is engraved on a pillar in the mind of God, being made equally everlasting with the sun, and moon, and the universal world. 2.109. After these things the architect of the tabernacle next prepared a sacred dress for him who was to be appointed high priest, having in its embroidery a most exceedingly beautiful and admirable work; and the robe was two-fold; one part of which was called the under-robe, and the other the robe over the shoulders. 2.110. Now the under-robe was of a more simple form and character, for it was entirely of hyacinthine colours, except the lowest and exterior portions, and these were ornamented with golden pomegranates, and bells, and wreaths of flowers; 2.111. but the robe over the shoulders or mantle was a most beautiful and skilful work, and was made with most perfect skill of all the aforesaid kinds of material, of hyacinth colour, and purple, and fine linen, and scarlet, gold thread being entwined and embroidered in it. For the leaves were divided into fine hairs, and woven in with every thread, 2.112. and on the collar stones were fitted in, two being costly emeralds of exceeding value, on which the names of the patriarchs of the tribes were engraved, six on each, making twelve in all; and on the breast were twelve other precious stones, differing in colour like seals, in four rows of three stones each, and these were fitted in what was called the logeum 2.113. and the logeum was made square and double, as a sort of foundation, that it mighty bear on it, as an image, two virtues, manifestation and truth; and the whole was fastened to the mantle by fine golden chains, and fastened to it so that it might never get loose; 2.114. and a golden leaf was wrought like a crown, having four names engraved on it which may only be mentioned or heard by holy men having their ears and their tongues purified by wisdom, and by no one else at all in any place whatever. 2.115. And this holy prophet Moses calls the name, a name of four letters, making them perhaps symbols of the primary numbers, the unit, the number two, the number three, the number four: since all things are comprised in the number four, namely, a point, and a line, and a superficies, and a solid, and the measures of all things, and the most excellent symphonies of music, and the diatessaron in the sesquitertial proportion, and the chord in fifths, in the ratio of one and a half to one, and the diapason in the double ratio, and the double diapason in the fourfold ratio. Moreover, the number four has an innumerable list of other virtues likewise, the greater part of which we have discussed with accuracy in our dissertation on numbers. 2.116. And in it there was a mitre, in order that the leaf might not touch the head; and there was also a cidaris made, for the kings of the eastern countries are accustomed to use a cidaris, instead of a diadem. 2.117. Such, then, is the dress of the high priest. But we must not omit to mention the signification which it conceals beneath both in its whole and in its parts. In its whole it is a copy and representation of the world; and the parts are a representation of the separate parts of the world. 2.118. And we must begin with the long robe reaching down to the feet of the wearer. This tunic is wholly of the colour of a hyacinth, so as to be a representation of the air; for by nature the air is black, and in a measure it reaches down from the highest parts to the feet, being stretched from the parts about the moon, as far as the extremities of the earth, and being diffused everywhere. On which account also, the tunic reaches from the chest to the feet, and is spread over the whole body, 2.119. and unto it there is attached a fringe of pomegranates round the ankles, and flowers, and bells. Now the flowers are an emblem of the earth; for it is from the earth that all flowers spring and bloom; but the pomegranates (rhoiskoi 2.120. And the place itself is the most distinct possible evidence of what is here meant to be expressed; for as the pomegranates, and the flowers, and the bells, are placed in the hem of the garment which reaches to the feet, so likewise the things of which they are the symbols, namely, the earth and water, have had the lowest position in the world assigned to them, and being in strict accord with the harmony of the universe, they display their own particular powers in definite periods of time and suitable seasons. 2.121. Now of the three elements, out of which and in which all the different kinds of things which are perceptible by the outward senses and perishable are formed, namely, the air, the water and the earth, the garment which reached down to the feet in conjunction with the ornaments which were attached to that part of it which was about the ankles have been plainly shown to be appropriate symbols; for as the tunic is one, and as the aforesaid three elements are all of one species, since they all have all their revolutions and changes beneath the moon, and as to the garment are attached the pomegranates, and the flowers; so also in certain manner the earth and the water may be said to be attached to and suspended from the air, for the air is their chariot. 2.122. And our argument will be able to bring forth twenty probable reasons that the mantle over the shoulders is an emblem of heaven. For in the first place, the two emeralds on the shoulderblades, which are two round stones, are, in the opinion of some persons who have studied the subject, emblems of those stars which are the rulers of night and day, namely, the sun and moon; or rather, as one might argue with more correctness and a nearer approach to truth, they are the emblems of the two hemispheres; for, like those two stones, the portion below the earth and that over the earth are both equal, and neither of them is by nature adapted to be either increased or diminished like the moon. 2.123. And the colour of the stars is an additional evidence in favour of my view; for to the glance of the eye the appearance of the heaven does resemble an emerald; and it follows necessarily that six names are engraved on each of the stones, because each of the hemispheres cuts the zodiac in two parts, and in this way comprehends within itself six animals. 2.124. Then the twelve stones on the breast, which are not like one another in colour, and which are divided into four rows of three stones in each, what else can they be emblems of, except of the circle of the zodiac? For that also is divided into four parts, each consisting of three animals, by which divisions it makes up the seasons of the year, spring, summer, autumn, and winter, distinguishing the four changes, the two solstices, and the two equinoxes, each of which has its limit of three signs of this zodiac, by the revolutions of the sun, according to that unchangeable, and most lasting, and really divine ratio which exists in numbers; 2.125. on which account they attached it to that which is with great propriety called the logeum. For all the changes of the year and the seasons are arranged by well-defined, and stated, and firm reason; and, though this seems a most extraordinary and incredible thing, by their seasonable changes they display their undeviating and everlasting permanence and durability. 2.126. And it is said with great correctness, and exceeding beauty also, that the twelve stones all differ in their colour, and that no one of them resembles the other; for also in the zodiac each animal produces that colour which is akin to and belongs to itself, both in the air, and in the earth, and in the water; and it produces it likewise in all the affections which move them, and in all kinds of animals and of plants. 2.127. And this logeum is described as double with great correctness; for reason is double, both in the universe and also in the nature of mankind, in the universe there is that reason which is conversant about incorporeal species which are like patterns as it were, from which that world which is perceptible only by the intellect was made, and also that which is concerned with the visible objects of sight, which are copies and imitations of those species above mentioned, of which the world which is perceptible by the outward senses was made. Again, in man there is one reason which is kept back, and another which finds vent in utterance: and the one is, as it were a spring, and the other (that which is uttered 2.128. And the architect assigned a quadrangular form to the logeum, intimating under an exceedingly beautiful figure, that both the reason of nature, and also that of man, ought to penetrate everywhere, and ought never to waver in any case; in reference to which, it is that he has also assigned to it the two virtues that have been already enumerated, manifestation and truth; for the reason of nature is true, and calculated to make manifest, and to explain everything; and the reason of the wise man, imitating that other reason, ought naturally, and appropriately to be completely sincere, honouring truth, and not obscuring anything through envy, the knowledge of which can benefit those to whom it would be explained; 2.129. not but what he has also assigned their two appropriate virtues to those two kinds of reason which exist in each of us, namely, that which is uttered and that which is kept concealed, attributing clearness of manifestation to the uttered one, and truth to that which is concealed in the mind; for it is suitable to the mind that it should admit of no error or falsehood, and to explanation that it should not hinder anything that can conduce to the most accurate manifestation. 2.130. Therefore there is no advantage in reason which expends itself in dignified and pompous language, about things which are good and desirable, unless it is followed by consistent practice of suitable actions; on which account the architect has affixed the logeum to the robe which is worn over the shoulder, in order that it may never get loose, as he does not approve of the language being separated from the actions; for he puts forth the shoulder as the emblem of energy and action. 2.131. Such then are the figurative meanings which he desires to indicate by the sacred vestments of the high priest; and instead of a diadem he represents a cidaris on the head, because he thinks it right that the man who is consecrated to God, as his high priest, should, during the time of his exercising his office be superior to all men, not only to all private individuals, but even to all kings; 2.132. and above this cidaris is a golden leaf, on which an engraving of four letters was impressed; by which letters they say that the name of the living God is indicated, since it is not possible that anything that it in existence, should exist without God being invoked; for it is his goodness and his power combined with mercy that is the harmony and uniter of all things. 2.133. The high priest, then, being equipped in this way, is properly prepared for the performance of all sacred ceremonies, that, whenever he enters the temple to offer up the prayers and sacrifices in use among his nation, all the world may likewise enter in with him, by means of the imitations of it which he bears about him, the garment reaching to his feet, being the imitation of the air, the pomegranate of the water, the flowery hem of the earth, and the scarlet dye of his robe being the emblem of fire; also, the mantle over his shoulders being a representation of heaven itself; the two hemispheres being further indicated by the round emeralds on the shoulder-blades, on each of which were engraved six characters equivalent to six signs of the zodiac; the twelve stones arranged on the breast in four rows of three stones each, namely the logeum, being also an emblem of that reason which holds together and regulates the universe. 2.134. For it was indispensable that the man who was consecrated to the Father of the world, should have as a paraclete, his son, the being most perfect in all virtue, to procure forgiveness of sins, and a supply of unlimited blessings; 2.135. perhaps, also, he is thus giving a previous warning to the servant of God, even if he is unable to make himself worthy of the Creator, of the world, at least to labour incessantly to make himself worthy of the world itself; the image of which he is clothed in, in a manner that binds him from the time that he puts it on, to bear about the pattern of it in his mind, so that he shall be in a manner changed from the nature of a man into the nature of the world, and, if one may say so (and one may by all means and at all times speak the plain truth in sincerity |
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8. Philo of Alexandria, Allegorical Interpretation, 2.15 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 346 |
9. Philo of Alexandria, That God Is Unchangeable, 56 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •ritual, nudity Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 344 | 56. But those who enter into agreements and alliances with the body, being unable to throw off the robes of the flesh, and to behold that nature, which alone of all natures has no need of anything, but is sufficient for itself, and simple, and unalloyed, and incapable of being compared with anything else, from the same notions of the cause of all things that they do of themselves; not considering that in the case of a being who exists through a concurrence of many faculties, he has need of many parts in order to supply the necessities of each of those faculties. XII. But God, inasmuch as he is uncreated, and the Being who has brought all other things to creation, stood in need of none of those things which are usually added to creatures. |
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10. Josephus Flavius, Jewish Antiquities, 3.180-3.187 (1st cent. CE - 1st cent. CE) Tagged with subjects: •ritual, nudity Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 348, 349 3.181. τήν τε γὰρ σκηνὴν τριάκοντα πηχῶν οὖσαν νείμας εἰς τρία καὶ δύο μέρη πᾶσιν ἀνεὶς τοῖς ἱερεῦσιν ὥσπερ βέβηλόν τινα καὶ κοινὸν τόπον, τὴν γῆν καὶ τὴν θάλασσαν ἀποσημαίνει: καὶ γὰρ ταῦτα πᾶσίν ἐστιν ἐπιβατά. τὴν δὲ τρίτην μοῖραν μόνῳ περιέγραψε τῷ θεῷ διὰ τὸ καὶ τὸν οὐρανὸν ἀνεπίβατον εἶναι ἀνθρώποις. 3.182. ἐπί τε τῇ τραπέζῃ τοὺς δώδεκα τιθεὶς ἄρτους ἀποσημαίνει τὸν ἐνιαυτὸν εἰς τοσούτους μῆνας διῃρημένον. τὴν δὲ λυχνίαν ἐξ ἑβδομήκοντα μορίων ποιήσας συγκειμένην τὰς τῶν πλανητῶν δεκαμοιρίας ᾐνίξατο: καὶ λύχνους ὑπὲρ αὐτῆς ἑπτά, τῶν πλανητῶν τὴν φοράν: τοσοῦτοι γάρ εἰσι τὸν ἀριθμόν. 3.183. τά τε φάρση ἐκ τεσσάρων ὑφανθέντα τὴν τῶν στοιχείων φύσιν δηλοῖ: ἥ τε γὰρ βύσσος τὴν γῆν ἀποσημαίνειν ἔοικε διὰ τὸ ἐξ αὐτῆς ἀνεῖσθαι τὸ λίνον, ἥ τε πορφύρα τὴν θάλασσαν τῷ πεφοινῖχθαι τῶν ἰχθύων τῷ αἵματι, τὸν δὲ ἀέρα βούλεται δηλοῦν ὁ ὑάκινθος, καὶ ὁ φοῖνιξ δ' ἂν εἴη τεκμήριον τοῦ πυρός. 3.184. ἀποσημαίνει δὲ καὶ ὁ τοῦ ἀρχιερέως χιτὼν τὴν γῆν λίνεος ὤν, ὁ δὲ ὑάκινθος τὸν πόλον, ἀστραπαῖς μὲν κατὰ τοὺς ῥοί̈σκους ἀπεικασμένος βρονταῖς δὲ κατὰ τὸν τῶν κωδώνων ψόφον. καὶ τὴν ἐφαπτίδα τοῦ παντὸς τὴν φύσιν ἐκ τεσσάρων δοχθεῖσαν γενέσθαι τῷ θεῷ χρυσῷ συνυφασμένην κατ' ἐπίνοιαν οἶμαι τῆς προσούσης ἅπασιν αὐγῆς. 3.185. καὶ τὸν ἐσσῆνα μέσον ὄντα τῆς ἐφαπτίδος ἐν τρόπῳ γῆς ἔταξε: καὶ γὰρ αὕτη τὸν μεσαίτατον τόπον ἔχει: ζώνῃ τε περιοδεύσας τὸν ὠκεανὸν ἀποσημαίνει: καὶ γὰρ οὗτος ἐμπεριείληφε τὰ πάντα. δηλοῖ δὲ καὶ τὸν ἥλιον καὶ τὴν σελήνην τῶν σαρδονύχων ἑκάτερος, οἷς ἐνεπόρπωσε τὸν ἀρχιερέα. 3.186. τήν τε δωδεκάδα τῶν λίθων εἴτε τοὺς μῆνάς τις θέλοι νοεῖν, εἴτε τὸν οὕτως ἀριθμὸν τῶν ἀστέρων, ὃν ζωδιακὸν κύκλον ̔́Ελληνες καλοῦσι, τῆς κατ' ἐκεῖνο γνώμης οὐκ ἂν ἁμάρτοι: καὶ ὁ πῖλος δέ μοι δοκεῖ τὸν οὐρανὸν τεκμηριοῦν ὑακίνθινος πεποιημένος, 3.187. οὐ γὰρ ἂν ἄλλως ὑπερανετίθετο αὐτῷ τὸ ὄνομα τοῦ θεοῦ τῇ στεφάνῃ ἠγλαϊσμένον καὶ ταύτῃ χρυσέᾳ, διὰ τὴν αὐγήν, ᾗ μάλιστα χαίρει τὸ θεῖον. καὶ ταῦτα μὲν ἐπὶ τοσοῦτόν μοι δεδηλώσθω πολλάκις τε καὶ ἐν πολλοῖς τὴν ἀρετὴν τοῦ νομοθέτου παρεξόντων ἡμῖν διελθεῖν τῶν πραγμάτων. | 3.180. for if any one do but consider the fabric of the tabernacle, and take a view of the garments of the high priest, and of those vessels which we make use of in our sacred ministration, he will find that our legislator was a divine man, and that we are unjustly reproached by others; for if any one do without prejudice, and with judgment, look upon these things, he will find they were every one made in way of imitation and representation of the universe. 3.181. When Moses distinguished the tabernacle into three parts, and allowed two of them to the priests, as a place accessible and common, he denoted the land and the sea, these being of general access to all; but he set apart the third division for God, because heaven is inaccessible to men. 3.182. And when he ordered twelve loaves to be set on the table, he denoted the year, as distinguished into so many months. By branching out the candlestick into seventy parts, he secretly intimated the Decani, or seventy divisions of the planets; and as to the seven lamps upon the candlesticks, they referred to the course of the planets, of which that is the number. 3.183. The veils, too, which were composed of four things, they declared the four elements; for the fine linen was proper to signify the earth, because the flax grows out of the earth; the purple signified the sea, because that color is dyed by the blood of a sea shell-fish; the blue is fit to signify the air; and the scarlet will naturally be an indication of fire. 3.184. Now the vestment of the high priest being made of linen, signified the earth; the blue denoted the sky, being like lightning in its pomegranates, and in the noise of the bells resembling thunder. And for the ephod, it showed that God had made the universe of four elements; and as for the gold interwoven, I suppose it related to the splendor by which all things are enlightened. 3.185. He also appointed the breastplate to be placed in the middle of the ephod, to resemble the earth, for that has the very middle place of the world. And the girdle which encompassed the high priest round, signified the ocean, for that goes round about and includes the universe. Each of the sardonyxes declares to us the sun and the moon; those, I mean, that were in the nature of buttons on the high priest’s shoulders. 3.186. And for the twelve stones, whether we understand by them the months, or whether we understand the like number of the signs of that circle which the Greeks call the Zodiac, we shall not be mistaken in their meaning. And for the mitre, which was of a blue color, it seems to me to mean heaven; 3.187. for how otherwise could the name of God be inscribed upon it? That it was also illustrated with a crown, and that of gold also, is because of that splendor with which God is pleased. Let this explication suffice at present, since the course of my narration will often, and on many occasions, afford me the opportunity of enlarging upon the virtue of our legislator. |
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11. New Testament, 2 Thessalonians, 56.7-56.13, 58.14-58.24 (1st cent. CE - 1st cent. CE) Tagged with subjects: •ritual, nudity Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 349 |
12. New Testament, Hebrews, 9, 349 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 349 |
13. Anon., Acts of Andrew, 14.43-15.22 (frg. in pap. copt. utrecht n. 1) (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •ritual, nudity Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 349 |
14. Clement of Alexandria, Miscellanies, 2.20.112-2.20.114, 5.6.32 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 348 |
15. Clement of Alexandria, Excerpts From Theodotus, 26.2-27.3, 27.1.12, 27.1.11, 27.1.4, 27.1.1, 27.1.5, 27.1.6, 27.1.7, 27.1.8, 27.1.10, 27.1.9, 27.1.3, 27.1.2, 27.3.4, 27.3.3, 27.3.2, 27.3.1, 27.6.3, 55.1.1, 55.1.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 347 |
16. Athenaeus, The Learned Banquet, 11.507d (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •ritual, nudity Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 347 |
17. Anon., Odes of Solomon, 11.10a-12a (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •ritual, nudity Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 349 |
18. Numenius of Apamea, Fragments, 11 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •ritual, nudity Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 346 |
19. Numenius of Apamea, Fragments, 11 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •ritual, nudity Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 346 |
20. Apuleius, The Golden Ass, 11.23 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •ritual, nudity Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 346 | 11.23. At once I set about acquiring those things myself or procuring them zealously through friends, while sparing no expense. Then the high-priest escorted by a band of devotees led me to the nearest baths, saying the occasion required it. When I had bathed according to the custom, he asked favour of the gods, and purified me by a ritual cleansing, sprinkling me with water. Then in the early afternoon he led me to the shrine again, and placed me at the Goddess' feet. He gave me certain orders too sacred for open utterance then, with all the company as witnesses, commanded me to curb my desire for food for the ten days following, to eat of no creature, and drink no wine. I duly observed all this with reverence and restraint, and now came the evening destined for my appearance before the Goddess. The sun was setting, bringing twilight on, when suddenly a crowd flowed towards me, to honour me with sundry gifts, in accord with the ancient and sacred rite. All the uninitiated were ordered to depart, I was dressed in a new-made robe of linen and the high-priest, taking me by the arm, led me into the sanctuary's innermost recess. And now, diligent reader, you are no doubt keen to know what was said next, and what was done. I'd tell you, if to tell you, were allowed; if you were allowed to hear then you might know, but ears and tongue would sin equally, the latter for its profane indiscretion, the former for their unbridled curiosity. Oh, I shall speak, since your desire to hear may be a matter of deep religious longing, and I would not torment you with further anguish, but I shall speak only of what can be revealed to the minds of the uninitiated without need for subsequent atonement, things which though you have heard them, you may well not understand. So listen, and believe in what is true. I reached the very gates of death and, treading Proserpine's threshold, yet passed through all the elements and returned. I have seen the sun at midnight shining brightly. I have entered the presence of the gods below and the presence of the gods above, and I have paid due reverence before them. 11.23. This done, I gave charge to certain of my companions to buy liberally whatever was necessary and appropriate. Then the priest brought me to the baths nearby, accompanied with all the religious sort. He, demanding pardon of the goddess, washed me and purified my body according to custom. After this, when no one approached, he brought me back again to the temple and presented me before the face of the goddess. He told me of certain secret things that it was unlawful to utter, and he commanded me, and generally all the rest, to fast for the space of ten continual days. I was not allowed to eat any beast or drink any wine. These strictures I observed with marvelous continence. Then behold, the day approached when the sacrifice was to be made. And when night came there arrived on every coast a great multitude of priests who, according to their order, offered me many presents and gifts. Then all the laity and profane people were commanded to depart. When they had put on my back a linen robe, they brought me to the most secret and sacred place of all the temple. You will perhaps ask (o studious reader) what was said and done there. Verily I would tell you if it were lawful for me to tell. You would know if it were appropriate for you to hear. But both your ears and my tongue shall incur similar punishment for rash curiosity. However, I will content your mind for this present time, since it is perhaps somewhat religious and given to devotion. Listen therefore and believe it to be true. You shall understand that I approached near to Hell, and even to the gates of Proserpina. After I was brought through all the elements, I returned to my proper place. About midnight I saw the sun shine, and I saw likewise the celestial and infernal gods. Before them I presented myself and worshipped them. Behold, now have I told you something which, although you have heard it, it is necessary for you to conceal. This much have I declared without offence for the understanding of the profane. |
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21. Plotinus, Enneads, 1.6 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •ritual, nudity Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 344, 346, 347, 349, 353, 356 |
22. Origen, Selecta In Genesim (Fragmenta E Catenis), 12.101a (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •ritual, nudity Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 344 |
23. Nag Hammadi, Trimorphic Protennoia, 48.12-48.15, 49.28-49.32 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •ritual, nudity Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 349 |
24. Nag Hammadi, The Gospel of Thomas, a b c d\n0 37(39.27-40.2) 37(39.27 37(39 27\n1 21 21 21 None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 349 |
25. Methodius of Olympus, De Resurrectione, 1.39.5 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •ritual, nudity Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 344 |
26. Nag Hammadi, Allogenes, 59.9-59.26, 60.19-60.22, 60.30-60.37 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 356 |
27. Nag Hammadi, The Dialogue of The Saviour, 148.18ff. (104), 143.15-23 (85), 138.14-20 (50) (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 349 |
28. Nag Hammadi, The Gospel of Philip, 56.26-57.22 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •ritual, nudity Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 349 |
29. Nag Hammadi, The Teachings of Silvanus, 89.10-89.30, 105.13-105.19 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •ritual, nudity Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 349 |
30. Nag Hammadi, The Paraphrase of Shem, 38.32-39.24 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •ritual, nudity Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 349 |
31. Porphyry, Life of Plotinus, 10.20-10.21, 23.7-23.10 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •ritual, nudity Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 344, 346 |
32. Nag Hammadi, The Gospel of Truth, 20.28-20.34 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •ritual, nudity Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 349 |
33. Proclus, In Platonis Cratylum Commentaria, 155.4-5 (88.4-6) (5th cent. CE - 5th cent. CE) Tagged with subjects: •ritual, nudity Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 346 |
34. Anon., Gospel of Mary, 15.1-17.7 Tagged with subjects: •ritual, nudity Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 344 |
35. Anon., Parthian Manichaean Fragments, m5569 Tagged with subjects: •ritual, nudity Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 349 |
36. Thesallus of Tralles, De Virtutibus Herbarum, 22.4 Tagged with subjects: •ritual, nudity Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 346 |
37. Proclus, Excerpta Chaldaica In Alcibiadem, 1.104e Tagged with subjects: •ritual, nudity Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 346 |
38. Anon., 3 Enoch, 10.1 Tagged with subjects: •ritual, nudity Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 349 |
39. Anon., 2 Enoch, 22.8-22.9 Tagged with subjects: •ritual, nudity Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 349 |
40. Anon., Chaldean Oracles, 116 Tagged with subjects: •ritual, nudity Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 346 |
41. Anon., Gospel of Thomas, a b c d\n0 21 21 21 None\n1 37(39.27-40.2) 37(39.27 37(39 27 Tagged with subjects: •nan Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 349 |
42. Anon., Corpus Hermeticum, 1.24-1.26, 10.16-10.18 Tagged with subjects: •ritual, nudity Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 344 |