1. Hebrew Bible, Psalms, 125.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •sepphoris synagogue, sun god and zodiac Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 372| 125.5. "וְהַמַּטִּים עַקַלְקַלּוֹתָם יוֹלִיכֵם יְהוָה אֶת־פֹּעֲלֵי הָאָוֶן שָׁלוֹם עַל־יִשְׂרָאֵל׃", | 125.5. "But as for such as turn aside unto their crooked ways, The LORD will lead them away with the workers of iniquity. Peace be upon Israel.", |
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2. Hebrew Bible, Deuteronomy, 28.6 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •sepphoris synagogue, sun god and zodiac Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 372| 28.6. "בָּרוּךְ אַתָּה בְּבֹאֶךָ וּבָרוּךְ אַתָּה בְּצֵאתֶךָ׃", 28.6. "וְהֵשִׁיב בְּךָ אֵת כָּל־מַדְוֵה מִצְרַיִם אֲשֶׁר יָגֹרְתָּ מִפְּנֵיהֶם וְדָבְקוּ בָּךְ׃", | 28.6. "Blessed shalt thou be when thou comest in, and blessed shalt thou be when thou goest out.", |
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3. Hebrew Bible, Exodus, 25.20, 36.35 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •sepphoris synagogue, sun god and zodiac Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 225| 36.35. "וַיַּעַשׂ אֶת־הַפָּרֹכֶת תְּכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי וְשֵׁשׁ מָשְׁזָר מַעֲשֵׂה חֹשֵׁב עָשָׂה אֹתָהּ כְּרֻבִים׃", | 25.20. "And the cherubim shall spread out their wings on high, screening the ark-cover with their wings, with their faces one to another; toward the ark-cover shall the faces of the cherubim be.", 36.35. "And he made the veil of blue, and purple, and scarlet, and fine twined linen; with the cherubim the work of the skilful workman made he it.", |
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4. Hebrew Bible, Numbers, 21.9 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •sepphoris synagogue, sun god and zodiac Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 225| 21.9. "וַיַּעַשׂ מֹשֶׁה נְחַשׁ נְחֹשֶׁת וַיְשִׂמֵהוּ עַל־הַנֵּס וְהָיָה אִם־נָשַׁךְ הַנָּחָשׁ אֶת־אִישׁ וְהִבִּיט אֶל־נְחַשׁ הַנְּחֹשֶׁת וָחָי׃", | 21.9. "And Moses made a serpent of brass, and set it upon the pole; and it came to pass, that if a serpent had bitten any man, when he looked unto the serpent of brass, he lived.", |
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5. Hebrew Bible, 1 Kings, None (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 225| 12.27. "אִם־יַעֲלֶה הָעָם הַזֶּה לַעֲשׂוֹת זְבָחִים בְּבֵית־יְהוָה בִּירוּשָׁלִַם וְשָׁב לֵב הָעָם הַזֶּה אֶל־אֲדֹנֵיהֶם אֶל־רְחַבְעָם מֶלֶךְ יְהוּדָה וַהֲרָגֻנִי וְשָׁבוּ אֶל־רְחַבְעָם מֶלֶךְ־יְהוּדָה׃", | 12.27. "If this people go up to offer sacrifices in the house of the LORD at Jerusalem, then will the heart of this people turn back unto their lord, even unto Rehoboam king of Judah; and they will kill me, and return to Rehoboam king of Judah.’", |
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6. Hebrew Bible, 2 Kings, 18.4 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •sepphoris synagogue, sun god and zodiac Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 225| 18.4. "הוּא הֵסִיר אֶת־הַבָּמוֹת וְשִׁבַּר אֶת־הַמַּצֵּבֹת וְכָרַת אֶת־הָאֲשֵׁרָה וְכִתַּת נְחַשׁ הַנְּחֹשֶׁת אֲשֶׁר־עָשָׂה מֹשֶׁה כִּי עַד־הַיָּמִים הָהֵמָּה הָיוּ בְנֵי־יִשְׂרָאֵל מְקַטְּרִים לוֹ וַיִּקְרָא־לוֹ נְחֻשְׁתָּן׃", | 18.4. "He removed the high places, and broke the pillars, and cut down the Asherah; and he broke in pieces the brazen serpent that Moses had made; for unto those days the children of Israel did offer to it; and it was called Nehushtan.", |
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7. Homeric Hymns, To Apollo And The Muses, 131-132, 140-141, 150-151, 247-248, 294-295, 152 (8th cent. BCE - 8th cent. BCE) Tagged with subjects: •nan Found in books: Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 154 | 152. Upon the wide earth, and astonishment |
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8. Homer, Iliad, 7.452-7.453 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •apollo, shamash (babylonian sun god) and •apollo, as sun god •shamash (babylonian sun god) and apollo Found in books: Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 149 | 7.452. / but gave not glorious hecatombs to the gods? of a surety shall the fame thereof reach as far as the dawn spreadeth, and men will forget the wall that I and Phoebus Apollo built with toil for the warrior Laomedon. Then greatly troubled, Zeus, the cloud-gatherer, spake to him: 7.453. / but gave not glorious hecatombs to the gods? of a surety shall the fame thereof reach as far as the dawn spreadeth, and men will forget the wall that I and Phoebus Apollo built with toil for the warrior Laomedon. Then greatly troubled, Zeus, the cloud-gatherer, spake to him: |
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| 9. Pindar, Fragments, 129 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •orphic triad of goddnesses, idea of sun at night Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 304 |
10. Euripides, Bacchae, 460-461, 463-464, 462 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 517| 462. τὸν ἀνθεμώδη Τμῶλον οἶσθά που κλύων. Πενθεύς | |
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11. Herodotus, Histories, 2.53, 4.172 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •dürer, albrecht, apollo as sun god •mandoulis, association with sun god rē/helios and aiōn Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 560; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 3 | 2.53. But whence each of the gods came to be, or whether all had always been, and how they appeared in form, they did not know until yesterday or the day before, so to speak; ,for I suppose Hesiod and Homer flourished not more than four hundred years earlier than I; and these are the ones who taught the Greeks the descent of the gods, and gave the gods their names, and determined their spheres and functions, and described their outward forms. ,But the poets who are said to have been earlier than these men were, in my opinion, later. The earlier part of all this is what the priestesses of Dodona tell; the later, that which concerns Hesiod and Homer, is what I myself say. 4.172. Next west of these Auschisae is the populous country of the Nasamones, who in summer leave their flocks by the sea and go up to the land called Augila to gather dates from the palm-trees that grow there in great abundance and all bear fruit. They hunt locusts, which they dry in the sun, and after grinding sprinkle them into milk and drink it. ,It is their custom for every man to have many wives; their intercourse with women is promiscuous, as among the Massagetae; a staff is placed before the dwelling, and then they have intercourse. When a man of the Nasamones weds, on the first night the bride must by custom lie with each of the whole company in turn; and each man after intercourse gives her whatever gift he has brought from his house. ,As for their manner of swearing and divination, they lay their hands on the graves of the men reputed to have been the most just and good among them, and by these men they swear; their practice of divination is to go to the tombs of their ancestors, where after making prayers they lie down to sleep, and take for oracles whatever dreams come to them. ,They give and receive pledges by each drinking from the hand of the other party; and if they have nothing liquid, they take the dust of the earth and lick it up. |
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12. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •sun god, Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 333| 899b. ΚΛ. ναί, τόν γέ που μὴ ἐπὶ τὸ ἔσχατον ἀφιγμένον ἀνοίας. ΑΘ. ἄστρων δὴ πέρι πάντων καὶ σελήνης, ἐνιαυτῶν τε καὶ μηνῶν καὶ πασῶν ὡρῶν πέρι, τίνα ἄλλον λόγον ἐροῦμεν ἢ τὸν αὐτὸν τοῦτον, ὡς ἐπειδὴ ψυχὴ μὲν ἢ ψυχαὶ πάντων τούτων αἴτιαι ἐφάνησαν, ἀγαθαὶ δὲ πᾶσαν ἀρετήν, θεοὺς αὐτὰς εἶναι φήσομεν, εἴτε ἐν σώμασιν ἐνοῦσαι, ζῷα ὄντα, κοσμοῦσιν πάντα οὐρανόν, εἴτε ὅπῃ τε καὶ ὅπως; ἔσθʼ ὅστις ταῦτα ὁμολογῶν ὑπομενεῖ μὴ θεῶν εἶναι πλήρη πάντα; | 899b. Clin. Yes; everyone at least who has not reached the uttermost verge of folly. Ath. Concerning all the stars and the moon, and concerning the years and months and all seasons, what other account shall we give than this very same,—namely, that, inasmuch as it has been shown that they are all caused by one or more souls, which are good also with all goodness, we shall declare these souls to be gods, whether it be that they order the whole heaven by residing in bodies, as living creatures, or whatever the mode and method? Is there any man that agrees with this view who will stand hearing it denied that all things are full of gods ? |
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| 13. Hippocrates, The Sacred Disease, 4.1-4.8 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •sun god, Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 25 |
| 14. Euripides, Phoenician Women, 588 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •sun (god) Found in books: Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 97 |
| 15. Hebrew Bible, 1 Chronicles, 1 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •sepphoris synagogue, sun god and zodiac Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 372 |
| 16. Aristotle, Athenian Constitution, 21 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •apollo, shamash (babylonian sun god) and •apollo, as sun god •shamash (babylonian sun god) and apollo Found in books: Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 149 |
| 17. Aristotle, Soul, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •sun god, Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 333 |
| 18. Dead Sea Scrolls, Pssjos 4Q378, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 304 |
19. Septuagint, 2 Maccabees, 13.8 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •sun god Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 396 | 13.8. And this was eminently just; because he had committed many sins against the altar whose fire and ashes were holy, he met his death in ashes.' |
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| 20. Septuagint, Wisdom of Solomon, 50.12, 50.14 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •sun god Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 396 |
21. Septuagint, Ecclesiasticus (Siracides), 50.12, 50.14 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •sun god Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 396 | 50.12. And when he received the portions from the hands of the priests,as he stood by the hearth of the altar with a garland of brethren around him,he was like a young cedar on Lebanon;and they surrounded him like the trunks of palm trees, 50.14. Finishing the service at the altars,and arranging the offering to the Most High, the Almighty, |
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22. Ovid, Metamorphoses, 2.1-2.2, 7.199-7.209 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •apollo, shamash (babylonian sun god) and •apollo, as sun god •shamash (babylonian sun god) and apollo •sun god, Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 25; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 152| 2.1. Regia Solis erat sublimibus alta columnis, 2.2. clara micante auro flammasque imitante pyropo: 7.199. Quorum ope, cum volui, ripis mirantibus amnes 7.200. in fontes rediere suos, concussaque sisto, 7.201. stantia concutio cantu freta, nubila pello 7.202. nubilaque induco, ventos abigoque vocoque, 7.203. vipereas rumpo verbis et carmine fauces, 7.204. vivaque saxa sua convulsaque robora terra 7.205. et silvas moveo, iubeoque tremescere montes 7.206. et mugire solum manesque exire sepulcris. 7.207. Te quoque, Luna, traho, quamvis Temesaea labores 7.208. aera tuos minuant; currus quoque carmine nostro 7.209. pallet avi, pallet nostris Aurora venenis. | |
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23. Ovid, Amores, 1.8.5-1.8.18 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •sun god, Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 25| 1.8.5. Illa magas artes Aeaeaque carmina novit 1.8.6. Inque caput liquidas arte recurvat aquas; 1.8.7. Scit bene, quid gramen, quid torto concita rhombo 1.8.8. Licia, quid valeat virus amantis equae. 1.8.9. Cum voluit, toto glomerantur nubila caelo; 1.8.10. Cum voluit, puro fulget in orbe dies. 1.8.11. Sanguine, siqua fides, stillantia sidera vidi; 1.8.12. Purpureus Lunae sanguine vultus erat. 1.8.13. Hanc ego nocturnas versam volitare per umbras 1.8.14. Suspicor et pluma corpus anile tegi. 1.8.15. Suspicor, et fama est. oculis quoque pupula duplex 1.8.16. Fulminat, et gemino lumen ab orbe venit. 1.8.17. Evocat antiquis proavos atavosque sepulcris 1.8.18. Et solidam longo carmine findit humum. | |
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| 24. Ovid, Remedia Amoris, 249, 251-266, 250 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 25 |
| 25. Tibullus, Elegies, 1.2.41-1.2.52 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •sun god, Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 25 |
26. New Testament, Acts, 17.23 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sun god Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 396| 17.23. διερχόμενος γὰρ καὶ ἀναθεωρῶν τὰ σεβάσματα ὑμῶν εὗρον καὶ βωμὸν ἐν ᾧ ἐπεγέγραπτο ΑΓΝΩΣΤΩ ΘΕΩ. ὃ οὖν ἀγνοοῦντες εὐσεβεῖτε, τοῦτο ἐγὼ καταγγέλλω ὑμῖν. | 17.23. For as I passed along, and observed the objects of your worship, I found also an altar with this inscription: 'TO AN UNKNOWN GOD.' What therefore you worship in ignorance, this I announce to you. |
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| 27. Pliny The Elder, Natural History, 3.5.66 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sun god Found in books: Ruiz and Puertas (2021), Emperors and Emperorship in Late Antiquity: Images and Narratives, 64 |
28. Josephus Flavius, Jewish Antiquities, 17.149-17.163, 18.55-18.59 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sepphoris synagogue, sun god and zodiac Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 224 | 17.149. 2. There was one Judas, the son of Saripheus, and Matthias, the son of Margalothus, two of the most eloquent men among the Jews, and the most celebrated interpreters of the Jewish laws, and men wellbeloved by the people, because of their education of their youth; for all those that were studious of virtue frequented their lectures every day. 17.150. These men, when they found that the king’s distemper was incurable, excited the young men that they would pull down all those works which the king had erected contrary to the law of their fathers, and thereby obtain the rewards which the law will confer on them for such actions of piety; for that it was truly on account of Herod’s rashness in making such things as the law had forbidden, that his other misfortunes, and this distemper also, which was so unusual among mankind, and with which he was now afflicted, came upon him; 17.151. for Herod had caused such things to be made which were contrary to the law, of which he was accused by Judas and Matthias; for the king had erected over the great gate of the temple a large golden eagle, of great value, and had dedicated it to the temple. Now the law forbids those that propose to live according to it, to erect images or representations of any living creature. 17.152. So these wise men persuaded [their scholars] to pull down the golden eagle; alleging, that although they should incur any danger, which might bring them to their deaths, the virtue of the action now proposed to them would appear much more advantageous to them than the pleasures of life; since they would die for the preservation and observation of the law of their fathers; since they would also acquire an everlasting fame and commendation; since they would be both commended by the present generation, and leave an example of life that would never be forgotten to posterity; 17.153. ince that common calamity of dying cannot be avoided by our living so as to escape any such dangers; that therefore it is a right thing for those who are in love with a virtuous conduct, to wait for that fatal hour by such behavior as may carry them out of the world with praise and honor; 17.154. and that this will alleviate death to a great degree, thus to come at it by the performance of brave actions, which bring us into danger of it; and at the same time to leave that reputation behind them to their children, and to all their relations, whether they be men or women, which will be of great advantage to them afterward. 17.155. 3. And with such discourses as this did these men excite the young men to this action; and a report being come to them that the king was dead, this was an addition to the wise men’s persuasions; so, in the very middle of the day, they got upon the place, they pulled down the eagle, and cut it into pieces with axes, while a great number of the people were in the temple. 17.156. And now the king’s captain, upon hearing what the undertaking was, and supposing it was a thing of a higher nature than it proved to be, came up thither, having a great band of soldiers with him, such as was sufficient to put a stop to the multitude of those who pulled down what was dedicated to God; so he fell upon them unexpectedly, and as they were upon this bold attempt, in a foolish presumption rather than a cautious circumspection, as is usual with the multitude, and while they were in disorder, and incautious of what was for their advantage; 17.157. o he caught no fewer than forty of the young men, who had the courage to stay behind when the rest ran away, together with the authors of this bold attempt, Judas and Matthias, who thought it an ignominious thing to retire upon his approach, and led them to the king. 17.158. And when they were come to the king, and he asked them if they had been so bold as to pull down what he had dedicated to God, “Yes, (said they,) what was contrived we contrived, and what hath been performed we performed it, and that with such a virtuous courage as becomes men; for we have given our assistance to those things which were dedicated to the majesty of God, 17.159. and we have provided for what we have learned by hearing the law; and it ought not to be wondered at, if we esteem those laws which Moses had suggested to him, and were taught him by God, and which he wrote and left behind him, more worthy of observation than thy commands. Accordingly we will undergo death, and all sorts of punishments which thou canst inflict upon us, with pleasure, since we are conscious to ourselves that we shall die, not for any unrighteous actions, but for our love to religion.” 17.160. And thus they all said, and their courage was still equal to their profession, and equal to that with which they readily set about this undertaking. And when the king had ordered them to be bound, he sent them to Jericho, and called together the principal men among the Jews; 17.161. and when they were come, he made them assemble in the theater, and because he could not himself stand, he lay upon a couch, and enumerated the many labors that he had long endured on their account, 17.162. and his building of the temple, and what a vast charge that was to him; while the Asamoneans, during the hundred and twenty-five years of their government, had not been able to perform any so great a work for the honor of God as that was; 17.163. that he had also adorned it with very valuable donations, on which account he hoped that he had left himself a memorial, and procured himself a reputation after his death. He then cried out, that these men had not abstained from affronting him, even in his lifetime, but that in the very day time, and in the sight of the multitude, they had abused him to that degree, as to fall upon what he had dedicated, and in that way of abuse had pulled it down to the ground. They pretended, indeed, that they did it to affront him; but if any one consider the thing truly, they will find that they were guilty of sacrilege against God therein. 18.55. 1. But now Pilate, the procurator of Judea, removed the army from Caesarea to Jerusalem, to take their winter quarters there, in order to abolish the Jewish laws. So he introduced Caesar’s effigies, which were upon the ensigns, and brought them into the city; whereas our law forbids us the very making of images; 18.56. on which account the former procurators were wont to make their entry into the city with such ensigns as had not those ornaments. Pilate was the first who brought those images to Jerusalem, and set them up there; which was done without the knowledge of the people, because it was done in the night time; 18.57. but as soon as they knew it, they came in multitudes to Caesarea, and interceded with Pilate many days that he would remove the images; and when he would not grant their requests, because it would tend to the injury of Caesar, while yet they persevered in their request, on the sixth day he ordered his soldiers to have their weapons privately, while he came and sat upon his judgment-seat, which seat was so prepared in the open place of the city, that it concealed the army that lay ready to oppress them; 18.58. and when the Jews petitioned him again, he gave a signal to the soldiers to encompass them routed, and threatened that their punishment should be no less than immediate death, unless they would leave off disturbing him, and go their ways home. 18.59. But they threw themselves upon the ground, and laid their necks bare, and said they would take their death very willingly, rather than the wisdom of their laws should be transgressed; upon which Pilate was deeply affected with their firm resolution to keep their laws inviolable, and presently commanded the images to be carried back from Jerusalem to Caesarea. |
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| 29. Plutarch, Lycurgus, 5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •apollo, shamash (babylonian sun god) and •apollo, as sun god •shamash (babylonian sun god) and apollo Found in books: Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 149 |
| 30. Ptolemy, Geography, 5.6.17 (1st cent. CE - missingth cent. CE) Tagged with subjects: •helios, sun god Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 329 |
| 31. Ptolemy, Astrological Influences, 1.4-1.7 (1st cent. CE - missingth cent. CE) Tagged with subjects: •sun god, Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 251 |
| 32. Suetonius, Tiberius, 37 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •helios, sun god Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 329 |
| 33. Tosefta, Nedarim, 12 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •orphic triad of goddnesses, idea of sun at night Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 304 |
34. Tacitus, Histories, 5.3-5.4, 5.9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sun; thought to be the christian god Found in books: Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 35 | 5.3. Most authors agree that once during a plague in Egypt which caused bodily disfigurement, King Bocchoris approached the oracle of Ammon and asked for a remedy, whereupon he was told to purge his kingdom and to transport this race into other lands, since it was hateful to the gods. So the Hebrews were searched out and gathered together; then, being abandoned in the desert, while all others lay idle and weeping, one only of the exiles, Moses by name, warned them not to hope for help from gods or men, for they were deserted by both, but to trust to themselves, regarding as a guide sent from heaven the one whose assistance should first give them escape from their present distress. They agreed, and then set out on their journey in utter ignorance, but trusting to chance. Nothing caused them so much distress as scarcity of water, and in fact they had already fallen exhausted over the plain nigh unto death, when a herd of wild asses moved from their pasturage to a rock that was shaded by a grove of trees. Moses followed them, and, conjecturing the truth from the grassy ground, discovered abundant streams of water. This relieved them, and they then marched six days continuously, and on the seventh seized a country, expelling the former inhabitants; there they founded a city and dedicated a temple. 5.4. To establish his influence over this people for all time, Moses introduced new religious practices, quite opposed to those of all other religions. The Jews regard as profane all that we hold sacred; on the other hand, they permit all that we abhor. They dedicated, in a shrine, a statue of that creature whose guidance enabled them to put an end to their wandering and thirst, sacrificing a ram, apparently in derision of Ammon. They likewise offer the ox, because the Egyptians worship Apis. They abstain from pork, in recollection of a plague, for the scab to which this animal is subject once afflicted them. By frequent fasts even now they bear witness to the long hunger with which they were once distressed, and the unleavened Jewish bread is still employed in memory of the haste with which they seized the grain. They say that they first chose to rest on the seventh day because that day ended their toils; but after a time they were led by the charms of indolence to give over the seventh year as well to inactivity. Others say that this is done in honour of Saturn, whether it be that the primitive elements of their religion were given by the Idaeans, who, according to tradition, were expelled with Saturn and became the founders of the Jewish race, or is due to the fact that, of the seven planets that rule the fortunes of mankind, Saturn moves in the highest orbit and has the greatest potency; and that many of the heavenly bodies traverse their paths and courses in multiples of seven. 5.9. The first Roman to subdue the Jews and set foot in their temple by right of conquest was Gnaeus Pompey; thereafter it was a matter of common knowledge that there were no representations of the gods within, but that the place was empty and the secret shrine contained nothing. The walls of Jerusalem were razed, but the temple remained standing. Later, in the time of our civil wars, when these eastern provinces had fallen into the hands of Mark Antony, the Parthian prince, Pacorus, seized Judea, but he was slain by Publius Ventidius, and the Parthians were thrown back across the Euphrates: the Jews were subdued by Gaius Sosius. Antony gave the throne to Herod, and Augustus, after his victory, increased his power. After Herod's death, a certain Simon assumed the name of king without waiting for Caesar's decision. He, however, was put to death by Quintilius Varus, governor of Syria; the Jews were repressed; and the kingdom was divided into three parts and given to Herod's sons. Under Tiberius all was quiet. Then, when Caligula ordered the Jews to set up his statue in their temple, they chose rather to resort to arms, but the emperor's death put an end to their uprising. The princes now being dead or reduced to insignificance, Claudius made Judea a province and entrusted it to Roman knights or to freedmen; one of the latter, Antonius Felix, practised every kind of cruelty and lust, wielding the power of king with all the instincts of a slave; he had married Drusilla, the grand-daughter of Cleopatra and Antony, and so was Antony's grandson-inâlaw, while Claudius was Antony's grandson. |
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| 35. Tosefta, Megillah, 3.22 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sepphoris synagogue, sun god and zodiac Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 389 |
| 36. Statius, Thebais, 4.409-4.414 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sun god, Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 226 |
37. Tacitus, Annals, 4.36 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •helios, sun god Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 329| 4.36. Ceterum postulandis reis tam continuus annus fuit ut feriarum Latinarum diebus praefectum urbis Drusum, auspicandi gratia tribunal ingressum, adierit Calpurnius Salvianus in Sextum Marium: quod a Caesare palam increpitum causa exilii Salviano fuit. obiecta publice Cyzicenis incuria caerimoniarum divi Augusti, additis violentiae criminibus adversum civis Romanos. et amisere libertatem, quam bello Mithridatis meruerant, circumsessi nec minus sua constantia quam praesidio Luculli pulso rege. at Fonteius Capito, qui pro consule Asiam curaverat, absolvitur, comperto ficta in eum crimina per Vibium Serenum. neque tamen id Sereno noxae fuit, quem odium publicum tutiorem faciebat. nam ut quis destrictior accusator, velut sacrosanctus erat: leves ignobiles poenis adficiebantur. | 4.36. For the rest, the year was so continuous a chain of impeachments that in the days of the Latin Festival, when Drusus, as urban prefect, mounted the tribunal to inaugurate his office, he was approached by Calpurnius Salvianus with a suit against Sextus Marius: an action which drew a public reprimand from the Caesar and occasioned the banishment of Salvianus. The community of Cyzicus were charged with neglecting the cult of the deified Augustus; allegations were added of violence to Roman citizens; and they forfeited the freedom earned during the Mithridatic War, when the town was invested and they beat off the king as much by their own firmness as by the protection of Lucullus. On the other hand, Fonteius Capito, who had administered Asia as proconsul, was acquitted upon proof that the accusations against him were the invention of Vibius Serenus. The reverse, however, did no harm to Serenus, who was rendered doubly secure by the public hatred. For the informer whose weapon never rested became quasi-sacrosanct: it was on the insignificant and unknown that punishments descended. |
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| 38. Vettius Valens, Anthologies, 3.4 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •sun god, Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 255 |
39. Pausanias, Description of Greece, 4.33.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •helios, sun god Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 517| 4.33.1. ἐς δὲ τὴν κορυφὴν ἐρχομένῳ τῆς Ἰθώμης, ἣ δὴ Μεσσηνίοις ἐστὶν ἀκρόπολις, πηγὴ Κλεψύδρα γίνεται. πάντας μὲν οὖν καταριθμήσασθαι καὶ προθυμηθέντι ἄπορον, ὁπόσοι θέλουσι γενέσθαι καὶ τραφῆναι παρὰ σφίσι Δία· μέτεστι δʼ οὖν καὶ Μεσσηνίοις τοῦ λόγου· φασὶ γὰρ καὶ οὗτοι τραφῆναι παρὰ σφίσι τὸν θεόν, Ἰθώμην δὲ εἶναι καὶ Νέδαν τὰς θρεψαμένας, κεκλῆσθαι δὲ ἀπὸ μὲν τῆς Νέδας τὸν ποταμόν, τὴν δὲ ἑτέραν τῷ ὄρει τὴν Ἰθώμην δεδωκέναι τὸ ὄνομα. ταύτας δὲ τὰς νύμφας τὸν Δία, κλαπέντα ὑπὸ Κουρήτων διὰ τὸ ἐκ τοῦ πατρὸς δεῖμα, ἐνταῦθα λοῦσαι λέγουσι καὶ τὸ ὄνομα εἶναι τῷ ὕδατι ἀπὸ τῶν Κουρήτων τῆς κλοπῆς· φέρουσί τε ἀνὰ πᾶσαν ἡμέραν ὕδωρ ἀπὸ τῆς πηγῆς ἐς τοῦ Διὸς τοῦ Ἰθωμάτα τὸ ἱερόν. | 4.33.1. On the ascent to the summit of Ithome , which is the Messenian acropolis, is a spring Clepsydra. It is a hopeless task, however zealously undertaken, to enumerate all the peoples who claim that Zeus was born and brought up among them. The Messenians have their share in the story for they too say that the god was brought up among them and that his nurses were Ithome and Neda, the river having received its name from the latter, while the former, Ithome , gave her name to the mountain. These nymphs are said to have bathed Zeus here, after he was stolen by the Curetes owing to the danger that threatened from his father, and it is said that it has its name from the Curetes' theft. Water is carried every day from the spring to the sanctuary of Zeus of Ithome . |
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40. Tertullian, To The Heathen, 2.10-2.11 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •harachte-ra, egyptian sun god Found in books: Rizzi (2010), Hadrian and the Christians, 119 | 2.10. I hasten to even more abominable cases. Your writers have not been ashamed to publish that of Larentina. She was a hired prostitute, whether as the nurse of Romulus, and therefore called Lupa, because she was a prostitute, or as the mistress of Hercules, now deceased, that is to say, now deified. They relate that his temple-warder happened to be playing at dice in the temple alone; and in order to represent a partner for himself in the game, in the absence of an actual one, he began to play with one hand for Hercules and the other for himself. (The condition was,) that if he won the stakes from Hercules, he should with them procure a supper and a prostitute; if Hercules, however, proved the winner, I mean his other hand, then he should provide the same for Hercules. The hand of Hercules won. That achievement might well have been added to his twelve labours! The temple-warden buys a supper for the hero, and hires Larentina to play the whore. The fire which dissolved the body of even a Hercules enjoyed the supper, and the altar consumed everything. Larentina sleeps alone in the temple; and she a woman from the brothel, boasts that in her dreams she had submitted herself to the pleasure of Hercules; and she might possibly have experienced this, as it passed through her mind, in her sleep. In the morning, on going out of the temple very early, she is solicited by a young man - a third Hercules, so to speak. He invites her home. She complies, remembering that Hercules had told her that it would be for her advantage. He then, to be sure, obtains permission that they should be united in lawful wedlock (for none was allowed to have intercourse with the concubine of a god without being punished for it); the husband makes her his heir. By and by, just before her death, she bequeathed to the Roman people the rather large estate which she had obtained through Hercules. After this she sought deification for her daughters too, whom indeed the divine Larentina ought to have appointed her heirs also. The gods of the Romans received an accession in her dignity. For she alone of all the wives of Hercules was dear to him, because she alone was rich; and she was even far more fortunate than Ceres, who contributed to the pleasure of the (king of the) dead. After so many examples and eminent names among you, who might not have been declared divine? Who, in fact, ever raised a question as to his divinity against Antinous? Was even Ganymede more grateful and dear than he to (the supreme god) who loved him? According to you, heaven is open to the dead. You prepare a way from Hades to the stars. Prostitutes mount it in all directions, so that you must not suppose that you are conferring a great distinction upon your kings. 2.11. And you are not content to assert the divinity of such as were once known to you, whom you heard and handled, and whose portraits have been painted, and actions recounted, and memory retained among you; but men insist upon consecrating with a heavenly life I know not what incorporeal, iimate shadows, and the mere names of things - dividing man's entire existence among separate powers even from his conception in the womb: so that there is a god Consevius, to preside over concubital generation; and Fluviona, to preserve the (growth of the) infant in the womb; after these come Vitumnus and Sentinus, through whom the babe begins to have life and its earliest sensation; then Diespiter, by whose office the child accomplishes its birth. But when women begin their parturition, Candelifera also comes in aid, since childbearing requires the light of the candle; and other goddesses there are who get their names from the parts they bear in the stages of travail. There were two Carmentas likewise, according to the general view: to one of them, called Postverta, belonged the function of assisting the birth of the introverted child; while the other, Prosa, executed the like office for the rightly born. The god Farinus was so called from (his inspiring) the first utterance; while others believed in Locutius from his gift of speech. Cunina is present as the protector of the child's deep slumber, and supplies to it refreshing rest. To lift them (when fallen) there is Levana, and along with her Rumina. It is a wonderful oversight that no gods were appointed for cleaning up the filth of children. Then, to preside over their first pap and earliest drink you have Potina and Edula; to teach the child to stand erect is the work of Statina, while Adeona helps him to come to dear Mamma, and Abeona to toddle off again; then there is Domiduca, (to bring home the bride;) and the goddess Mens, to influence the mind to either good or evil. They have likewise Volumnus and Voleta, to control the will; Paventina, (the goddess) of fear; Venilia, of hope; Volupia, of pleasure; Pr stitia, of beauty. Then, again, they give his name to Peragenor, from his teaching men to go through their work; to Consus, from his suggesting to them counsel. Juventa is their guide on assuming the manly gown, and bearded Fortune when they come to full manhood. If I must touch on their nuptial duties, there is Afferenda whose appointed function is to see to the offering of the dower; but fie on you! You have your Mutunus and Tutunus and Pertunda and Subigus and the goddess Prema and likewise Perfica. O spare yourselves, you impudent gods! No one is present at the secret struggles of married life. Those very few persons who have a wish that way, go away and blush for very shame in the midst of their joy. |
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| 41. Sextus, Against The Mathematicians, 5.5 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •sun god, Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 247 |
| 42. Athenagoras, Apology Or Embassy For The Christians, 13.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •sun god Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 396 |
43. Cassius Dio, Roman History, 57.24.6, 59.28.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •helios, sun god Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 329 | 57.24.6. There were other events, also, at this time worthy of a place in history. The people of Cyzicus were once more deprived of their freedom, because they had imprisoned some Romans and because they had not completed the shrine to Augustus which they had begun to build. 59.28.1. Gaius ordered that a sacred precinct should be set apart for his worship at Miletus in the province of Asia. The reason he gave for choosing this city was that Diana had pre-empted Ephesus, Augustus Pergamum and Tiberius Smyrna; but the truth of the matter was that he desired to appropriate to his own use the large and exceedingly beautiful temple which the Milesians were building to Apollo. |
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| 44. Clement of Alexandria, Exhortation To The Greeks, 4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •harachte-ra, egyptian sun god Found in books: Rizzi (2010), Hadrian and the Christians, 119 |
| 45. Apuleius, The Golden Ass, 2.29 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •sun god, Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 226 |
| 46. Minucius Felix, Octavius, 10.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •sun god Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 396 |
47. Justin, First Apology, 60, 55 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 35 | 55. But in no instance, not even in any of those called sons of Jupiter, did they imitate the being crucified; for it was not understood by them, all the things said of it having been put symbolically. And this, as the prophet foretold, is the greatest symbol of His power and role; as is also proved by the things which fall under our observation. For consider all the things in the world, whether without this form they could be administered or have any community. For the sea is not traversed except that trophy which is called a sail abide safe in the ship; and the earth is not ploughed without it: diggers and mechanics do not their work, except with tools which have this shape. And the human form differs from that of the irrational animals in nothing else than in its being erect and having the hands extended, and having on the face extending from the forehead what is called the nose, through which there is respiration for the living creature; and this shows no other form than that of the cross. And so it was said by the prophet, The breath before our face is the Lord Christ. And the power of this form is shown by your own symbols on what are called vexilla [banners] and trophies, with which all your state possessions are made, using these as the insignia of your power and government, even though you do so unwittingly. And with this form you consecrate the images of your emperors when they die, and you name them gods by inscriptions. Since, therefore, we have urged you both by reason and by an evident form, and to the utmost of our ability, we know that now we are blameless even though you disbelieve; for our part is done and finished. |
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| 48. Palestinian Talmud, Avodah Zarah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 49. Iamblichus, Concerning The Mysteries, 1.9, 4.12, 8.4.267, 8.5-8(268-272), 9.6, 9.9 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 333 |
| 50. Lactantius, Epitome Divinarum Institutionum, 1.7.1 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •helios, sun god Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 527 |
| 51. Lactantius, Divine Institutes, 1.7.1 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •helios, sun god Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 527 |
| 52. Papyri, Papyri Graecae Magicae, 1.42-195(133-142), 3.187, 3.188, 3.189, 3.190, 3.191, 3.192, 3.193, 3.194, 3.195, 3.196, 3.197, 3.198, 3.199, 3.200, 3.201, 3.202, 3.203, 3.204, 3.205, 3.206, 3.207, 3.208, 3.209, 3.210, 3.211, 3.212, 3.213, 3.214, 3.215, 3.216, 3.217, 3.218, 3.219, 3.220, 3.221, 3.222, 3.223, 3.224, 3.225, 3.226, 3.227, 3.228, 3.229, 3.230, 3.231, 3.232, 3.233, 3.234, 3.235, 3.236, 3.237, 3.238, 3.239, 3.240, 3.241, 3.242, 3.243, 3.244, 3.245, 3.246, 3.247, 3.248, 3.249, 3.250, 3.251, 3.252, 3.253, 3.254, 3.255, 3.256, 3.257, 3.258, 3.259, 3.260, 3.261, 3.262, 3.494-611(507-509), 3.494, 3.495, 3.496, 3.497, 3.498, 3.499, 3.500, 3.501, 3.502, 3.503, 3.504, 3.505, 3.506, 3.507, 3.508, 3.509, 3.510, 3.511, 3.512, 3.513, 3.514, 3.515, 3.516, 3.517, 3.518, 3.519, 3.520, 3.521, 3.522, 3.523, 3.524, 3.525, 3.526, 3.527, 3.528, 3.529, 3.530, 3.531, 3.532, 3.533, 3.534, 3.535, 3.536, 3.537, 3.538, 3.539, 3.540, 3.541, 3.542, 3.543, 3.544, 3.545, 3.546, 3.547, 3.548, 3.549, 3.550, 3.551, 3.552, 3.553, 3.554, 3.555, 3.556, 3.557, 3.558, 3.559, 3.560, 3.561, 3.562, 3.563, 3.564, 3.565, 3.566, 3.567, 3.568, 3.569, 3.570, 3.571, 3.572, 3.573, 3.574, 3.575, 3.576, 3.577, 3.578, 3.579, 3.580, 3.581, 3.582, 3.583, 3.584, 3.585, 3.586, 3.587, 3.588, 3.589, 3.590, 3.591, 3.592, 3.593, 3.594, 3.595, 3.596, 3.597, 3.598, 3.599, 3.600, 3.601, 3.602, 3.603, 3.604, 3.605, 3.606, 3.607, 3.608, 3.609, 3.610, 3.611, 4.154, 4.155, 4.156, 4.157, 4.158, 4.159, 4.160, 4.161, 4.162, 4.163, 4.164, 4.165, 4.166, 4.167, 4.168, 4.169, 4.170, 4.171, 4.172, 4.173, 4.174, 4.175, 4.176, 4.177, 4.178, 4.179, 4.180, 4.181, 4.182, 4.183, 4.184, 4.185, 4.186, 4.187, 4.188, 4.189, 4.190, 4.191, 4.192, 4.193, 4.194, 4.195, 4.196, 4.197, 4.198, 4.199, 4.200, 4.201, 4.202, 4.203, 4.204, 4.205, 4.206, 4.207, 4.208, 4.209, 4.210, 4.211, 4.212, 4.213, 4.214, 4.215, 4.216, 4.217, 4.218, 4.219, 4.220, 4.221, 4.222, 4.223, 4.224, 4.225, 4.226, 4.227, 4.228, 4.229, 4.230, 4.231, 4.232, 4.233, 4.234, 4.235, 4.236, 4.237, 4.238, 4.239, 4.240, 4.241, 4.242, 4.243, 4.244, 4.245, 4.246, 4.247, 4.248, 4.249, 4.250, 4.251, 4.252, 4.253, 4.254, 4.255, 4.256, 4.257, 4.258, 4.259, 4.260, 4.261, 4.262, 4.263, 4.264, 4.265, 4.266, 4.267, 4.268, 4.269, 4.270, 4.271, 4.272, 4.273, 4.274, 4.275, 4.276, 4.277, 4.278, 4.279, 4.280, 4.281, 4.282, 4.283, 4.284, 4.285, 4.286, 4.545, 4.546, 4.547, 4.548, 4.549, 4.550, 4.551, 4.552, 4.553, 4.554, 4.555, 4.556, 4.576, 4.577, 4.578, 4.579, 4.580, 4.581, 4.582, 4.583, 4.584, 4.635, 4.636, 4.637, 4.638, 4.639, 4.693, 4.694, 4.695, 4.696, 4.697, 4.698, 4.699, 4.700, 4.701, 4.702, 4.703, 4.704, 4.1596-1715(1675-1680), 4.2145-2240(2165), 7.756-794(766-794), 8.1-63(6-15), 8.1-63(41-52), 12.201, 12.202, 12.203, 12.204, 12.205, 12.206, 12.207, 12.208, 12.209, 12.210, 12.211, 12.212, 12.213, 12.214, 12.215, 12.216, 12.217, 12.218, 12.219, 12.220, 12.221, 12.222, 12.223, 12.224, 12.225, 12.226, 12.227, 12.228, 12.229, 12.230, 12.231, 12.232, 12.233, 12.234, 12.235, 12.236, 12.237, 12.238, 12.239, 12.240, 12.241, 12.242, 12.243, 12.244, 12.245, 12.246, 12.247, 12.248, 12.249, 12.250, 12.251, 12.252, 12.253, 12.254, 12.255, 12.256, 12.257, 12.258, 12.259, 12.260, 12.261, 12.262, 12.263, 12.264, 12.265, 12.266, 12.267, 12.268, 12.269, 12.270-350(277-282), 12.270-350(303-306) (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 176 |
| 53. Origen, Philocalia, 23.1-23.21 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •sun god, Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 247 |
54. Origen, Against Celsus, 6.30-6.31, 8.17 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •sun god, •sun god Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 396; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 364 | 6.30. He next returns to the subject of the Seven ruling Demons, whose names are not found among Christians, but who, I think, are accepted by the Ophites. We found, indeed, that in the diagram, which on their account we procured a sight of, the same order was laid down as that which Celsus has given. Celsus says that the goat was shaped like a lion, not mentioning the name given him by those who are truly the most impious of individuals; whereas we discovered that He who is honoured in holy Scripture as the angel of the Creator is called by this accursed diagram Michael the Lion-like. Again, Celsus says that the second in order is a bull; whereas the diagram which we possessed made him to be Suriel, the bull-like. Further, Celsus termed the third an amphibious sort of animal, and one that hissed frightfully; while the diagram described the third as Raphael, the serpent-like. Moreover, Celsus asserted that the fourth had the form of an eagle; the diagram representing him as Gabriel, the eagle-like. Again, the fifth, according to Celsus, had the countece of a bear; and this, according to the diagram, was Thauthabaoth, the bear-like. Celsus continues his account, that the sixth was described as having the face of a dog; and him the diagram called Erataoth. The seventh, he adds, had the countece of an ass, and was named Thaphabaoth or Onoel; whereas we discovered that in the diagram he is called Onoel, or Thartharaoth, being somewhat asinine in appearance. We have thought it proper to be exact in stating these matters, that we might not appear to be ignorant of those things which Celsus professed to know, but that we Christians, knowing them better than he, may demonstrate that these are not the words of Christians, but of those who are altogether alienated from salvation, and who neither acknowledge Jesus as Saviour, nor God, nor Teacher, nor Son of God. 6.31. Moreover, if any one would wish to become acquainted with the artifices of those sorcerers, through which they desire to lead men away by their teaching (as if they possessed the knowledge of certain secret rites), but are not at all successful in so doing, let him listen to the instruction which they receive after passing through what is termed the fence of wickedness, - gates which are subjected to the world of ruling spirits. (The following, then, is the manner in which they proceed): I salute the one-formed king, the bond of blindness, complete oblivion, the first power, preserved by the spirit of providence and by wisdom, from whom I am sent forth pure, being already part of the light of the son and of the father: grace be with me; yea, O father, let it be with me. They say also that the beginnings of the Ogdoad are derived from this. In the next place, they are taught to say as follows, while passing through what they call Ialdabaoth: You, O first and seventh, who art born to command with confidence, you, O Ialdabaoth, who art the rational ruler of a pure mind, and a perfect work to son and father, bearing the symbol of life in the character of a type, and opening to the world the gate which you closed against your kingdom, I pass again in freedom through your realm. Let grace be with me; yea, O father, let it be with me. They say, moreover, that the star Ph non is in sympathy with the lion-like ruler. They next imagine that he who has passed through Ialdabaoth and arrived at Iao ought thus to speak: You, O second Iao, who shines by night, who art the ruler of the secret mysteries of son and father, first prince of death, and portion of the innocent, bearing now my own beard as symbol, I am ready to pass through your realm, having strengthened him who is born of you by the living word. Grace be with me; father, let it be with me. They next come to Sabaoth, to whom they think the following should be addressed: O governor of the fifth realm, powerful Sabaoth, defender of the law of your creatures, who are liberated by your grace through the help of a more powerful Pentad, admit me, seeing the faultless symbol of their art, preserved by the stamp of an image, a body liberated by a Pentad. Let grace be with me, O father, let grace be with me. And after Sabaoth they come to Astaph us, to whom they believe the following prayer should be offered: O Astaph us, ruler of the third gate, overseer of the first principle of water, look upon me as one of your initiated, admit me who am purified with the spirit of a virgin, you who sees the essence of the world. Let grace be with me, O father, let grace be with me. After him comes Alo us, who is to be thus addressed: O Alo us, governor of the second gate, let me pass, seeing I bring to you the symbol of your mother, a grace which is hidden by the powers of the realms. Let grace be with me, O father, let it be with me. And last of all they name Hor us, and think that the following prayer ought to be offered to him: You who fearlessly leaped over the rampart of fire, O Hor us, who obtained the government of the first gate, let me pass, seeing you behold the symbol of your own power, sculptured on the figure of the tree of life, and formed after this image, in the likeness of innocence. Let grace be with me, O father, let grace be with me. 8.17. Celsus then proceeds to say that we shrink from raising altars, statues, and temples; and this, he thinks, has been agreed upon among us as the badge or distinctive mark of a secret and forbidden society. He does not perceive that we regard the spirit of every good man as an altar from which arises an incense which is truly and spiritually sweet-smelling, namely, the prayers ascending from a pure conscience. Therefore it is said by John in the Revelation, The odours are the prayers of saints; and by the Psalmist, Let my prayer come up before You as incense. And the statues and gifts which are fit offerings to God are the work of no common mechanics, but are wrought and fashioned in us by the Word of God, to wit, the virtues in which we imitate the First-born of all creation, who has set us an example of justice, of temperance, of courage, of wisdom, of piety, and of the other virtues. In all those, then, who plant and cultivate within their souls, according to the divine word, temperance, justice, wisdom, piety, and other virtues, these excellences are their statues they raise, in which we are persuaded that it is becoming for us to honour the model and prototype of all statues: the image of the invisible God, God the Only-begotten. And again, they who put off the old man with his deeds, and put on the new man, which is renewed in knowledge after the image of Him that has created him, in taking upon them the image of Him who has created them, do raise within themselves a statue like to what the Most High God Himself desires. And as among statuaries there are some who are marvellously perfect in their art, as for example Pheidias and Polycleitus, and among painters, Zeuxis and Apelles, while others make inferior statues, and others, again, are inferior to the second-rate artists - so that, taking all together, there is a wide difference in the execution of statues and pictures - in the same way there are some who form images of the Most High in a better manner and with a more perfect skill; so that there is no comparison even between the Olympian Jupiter of Pheidias and the man who has been fashioned according to the image of God the Creator. But by far the most excellent of all these throughout the whole creation is that image in our Saviour who said, My Father is in Me. |
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| 55. Arnobius, Against The Gentiles, 6.1 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •sun god Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 396 |
56. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •sepphoris synagogue, sun god and zodiac Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 632| 29a. מבטלין ת"ת להוצאת המת ולהכנסת הכלה אמרו עליו על ר' יהודה בר' אילעאי שהיה מבטל ת"ת להוצאת המת ולהכנסת הכלה בד"א בשאין שם כל צורכו אבל יש שם כל צורכו אין מבטלין,וכמה כל צורכו אמר רב שמואל בר איניא משמיה דרב תריסר אלפי גברי ושיתא אלפי שיפורי ואמרי לה תריסר אלפי גברי ומינייהו שיתא אלפי שיפורי עולא אמר כגון דחייצי גברי מאבולא עד סיכרא,רב ששת אמר כנתינתה כך נטילתה מה נתינתה בששים ריבוא אף נטילתה בס' ריבוא ה"מ למאן דקרי ותני אבל למאן דמתני לית ליה שיעורא,תניא ר"ש בן יוחי אומר בוא וראה כמה חביבין ישראל לפני הקב"ה שבכל מקום שגלו שכינה עמהן גלו למצרים שכינה עמהן שנאמר (שמואל א ב, כז) הנגלה נגליתי לבית אביך בהיותם במצרים וגו' גלו לבבל שכינה עמהן שנאמר (ישעיהו מג, יד) למענכם שלחתי בבלה ואף כשהן עתידין ליגאל שכינה עמהן שנאמר (דברים ל, ג) ושב ה' אלהיך את שבותך והשיב לא נאמר אלא ושב מלמד שהקב"ה שב עמהן מבין הגליות,בבבל היכא אמר אביי בבי כנישתא דהוצל ובבי כנישתא דשף ויתיב בנהרדעא ולא תימא הכא והכא אלא זמנין הכא וזמנין הכא אמר אביי תיתי לי דכי מרחיקנא פרסה עיילנא ומצלינא התם אבוה דשמואל [ולוי] הוו יתבי בכנישתא דשף ויתיב בנהרדעא אתיא שכינה שמעו קול ריגשא [קמו ונפקו,רב ששת הוה יתיב בבי כנישתא דשף ויתיב בנהרדעא אתיא שכינה] ולא נפק אתו מלאכי השרת וקא מבעתו ליה אמר לפניו רבש"ע עלוב ושאינו עלוב מי נדחה מפני מי אמר להו שבקוהו,(יחזקאל יא, טז) ואהי להם למקדש מעט אמר רבי יצחק אלו בתי כנסיות ובתי מדרשות שבבבל ור"א אמר זה בית רבינו שבבבל,דרש רבא מאי דכתיב (תהלים צ, א) ה' מעון אתה היית לנו אלו בתי כנסיות ובתי מדרשות אמר אביי מריש הואי גריסנא בביתא ומצלינא בבי כנשתא כיון דשמעית להא דקאמר דוד (תהלים כו, ח) ה' אהבתי מעון ביתך הואי גריסנא בבי כנישתא,תניא ר"א הקפר אומר עתידין בתי כנסיות ובתי מדרשות שבבבל שיקבעו בא"י שנאמר (ירמיהו מו, יח) כי כתבור בהרים וככרמל בים יבא והלא דברים ק"ו ומה תבור וכרמל שלא באו אלא לפי שעה ללמוד תורה נקבעים בארץ ישראל בתי כנסיות ובתי מדרשות שקורין ומרביצין בהן תורה עאכ"ו,דרש בר קפרא מאי דכתיב (תהלים סח, יז) למה תרצדון הרים גבנונים יצתה בת קול ואמרה להם למה תרצו דין עם סיני כולכם בעלי מומים אתם אצל סיני כתיב הכא גבנונים וכתיב התם (ויקרא כא, כ) או גבן או דק אמר רב אשי ש"מ האי מאן דיהיר בעל מום הוא:,אין עושין אותו קפנדריא: מאי קפנדריא אמר רבא קפנדריא כשמה מאי כשמה כמאן דאמר אדמקיפנא אדרי איעול בהא,א"ר אבהו אם היה שביל מעיקרא מותר,אר"נ בר יצחק הנכנס ע"מ שלא לעשות קפנדריא מותר לעשותו קפנדריא וא"ר חלבו אמר ר"ה הנכנס לבהכ"נ להתפלל מותר לעשותו קפנדריא שנא' (יחזקאל מו, ט) ובבא עם הארץ לפני ה' במועדים הבא דרך שער צפון להשתחוות יצא דרך שער נגב:,עלו בו עשבים לא יתלוש מפני עגמת נפש: והתניא אינו תולש ומאכיל אבל תולש ומניח כי תנן נמי מתני' תולש ומאכיל תנן,ת"ר בית הקברות אין נוהגין בהן קלות ראש אין מרעין בהן בהמה ואין מוליכין בהן אמת המים ואין מלקטין בהן עשבים ואם ליקט שורפן במקומן מפני כבוד מתים,אהייא אילימא אסיפא כיון ששורפן במקומן מאי כבוד מתים איכא אלא ארישא:, big strongמתני׳ /strong /big ר"ח אדר שחל להיות בשבת קורין בפרשת שקלים חל להיות בתוך השבת מקדימין לשעבר ומפסיקין לשבת אחרת,בשניה זכור בשלישית פרה אדומה ברביעית החודש הזה לכם בחמישית חוזרין לכסדרן,לכל מפסיקין בראשי חדשים בחנוכה ובפורים בתעניות ובמעמדות וביוה"כ:, big strongגמ׳ /strong /big תנן התם באחד באדר משמיעין על השקלים | 29a. b One interrupts /b his b Torah study to carry out the dead /b for burial b and to escort a bride /b to her wedding. b They said about Rabbi Yehuda, son of Rabbi Elai, that he would interrupt /b his b Torah study to carry out the dead /b for burial b and to escort a bride /b to her wedding. The Gemara qualifies this ruling: b In what /b case b is this statement said? /b Only b where there are not sufficient /b numbers of other people available to perform these mitzvot and honor the deceased or the bride appropriately. b However, /b when b there are sufficient /b numbers, additional people b should not interrupt /b their Torah study to participate.,The Gemara asks: b And how many /b people b are /b considered b sufficient? Rav Shmuel bar Inya said in the name of Rav: Twelve thousand men and /b another b six thousand /b men to blow b horns /b as a sign of mourning. b And some say /b a different version: b Twelve thousand men, among whom are six thousand /b men with b horns. Ulla said: For example, /b enough b to make a procession of people /b all the way b from the /b town b gate [ i abbula /i ] to the place of burial. /b , b Rav Sheshet said: As /b the Torah b was given, so it /b should be b taken away, /b i.e., the same honor that was provided when the Torah was given at Mount Sinai should be provided when the Torah is taken through the passing away of a Torah scholar. b Just as /b the Torah b was given in the presence of six hundred thousand /b men, b so too its taking /b should be done b in the presence of six hundred thousand /b men. The Gemara comments: b This applies to someone who read /b the Bible b and studied /b i halakhot /i for himself. b But for someone who taught /b others, b there is no limit /b to the honor that should be shown to him.,§ b It is taught /b in a i baraita /i : b Rabbi Shimon ben Yoḥai says: Come and see how beloved the Jewish people are before the Holy One, Blessed be He. As every place they were exiled, the Divine Presence /b went b with them. They were exiled to Egypt, /b and b the Divine Presence /b went b with them, as it is stated: “Did I reveal myself to the house of your father when they were in Egypt?” /b (I Samuel 2:27). b They were exiled to Babylonia, /b and b the Divine Presence /b went b with them, as it is stated: “For your sake I have sent to Babylonia” /b (Isaiah 43:14). b So too, when, in the future, they will be redeemed, the Divine Presence will be with them, as it is stated: “Then the Lord your God will return with your captivity” /b (Deuteronomy 30:3). b It does not state: He will bring back, /b i.e., He will cause the Jewish people to return, b but rather /b it says: b “He will return,” /b which b teaches that the Holy One, Blessed be He, will return /b together b with them from among the /b various b exiles. /b ,The Gemara asks: b Where in Babylonia /b does the Divine Presence reside? b Abaye said: In the /b ancient b synagogue of Huzal and in the synagogue that was destroyed and rebuilt in Neharde’a. And do not say /b that the Divine Presence resided b here and there, /b i.e., in both places simultaneously. b Rather, at times /b it resided b here /b in Huzal b and at times there /b in Neharde’a. b Abaye said: I have /b a blessing b coming to me, for whenever I am /b within b a distance of a parasang /b from one of those synagogues, b I go in and pray there, /b due to the special honor and sanctity attached to them. It was related that b the father of Shmuel and Levi were /b once b sitting in the synagogue that was destroyed and rebuilt in Neharde’a. The Divine Presence came /b and b they heard a loud sound, /b so b they arose and left. /b ,It was further related that b Rav Sheshet was /b once b sitting in the synagogue that was destroyed and rebuilt in Neharde’a, /b and b the Divine Presence came but he did not go out. The ministering angels came and were frightening him /b in order to force him to leave. Rav Sheshet turned to God and b said before Him: Master of the Universe, /b if one is b wretched and /b the other is b not wretched, who should defer to whom? /b Shouldn’t the one who is not wretched give way to the one who is? Now I am blind and wretched; why then do you expect me to defer to the angels? God then turned to the angels and b said to them: Leave him. /b ,The verse states: b “Yet I have been to them as a little sanctuary /b in the countries where they have come” (Ezekiel 11:16). b Rabbi Yitzḥak said: This /b is referring to b the synagogues and study halls in Babylonia. And Rabbi Elazar said: This /b is referring to b the house of our master, /b i.e., Rav, b in Babylonia, /b from which Torah issues forth to the entire world., b Rava interpreted /b a verse b homiletically: What is /b the meaning of that b which is written: “Lord, You have been our dwelling place /b in all generations” (Psalms 90:1)? b This /b is referring to b the synagogues and study halls. Abaye said: Initially, I used to study /b Torah b in /b my b home and pray in the synagogue. Once I heard /b and understood b that which /b King b David says: “Lord, I love the habitation of Your house” /b (Psalms 26:8), b I would /b always b study /b Torah b in the synagogue, /b to express my love for the place in which the Divine Presence resides., b It is taught /b in a i baraita /i : b Rabbi Elazar HaKappar says: In the future, the synagogues and the study halls in Babylonia will be /b transported and b reestablished in Eretz Yisrael, as it is stated: “Surely, like Tabor among the mountains, and like Carmel by the sea, so shall he come” /b (Jeremiah 46:18). There is a tradition that these mountains came to Sinai at the giving of the Torah and demanded that the Torah should be given upon them. b And are /b these b matters not /b inferred through an b i a fortiori /i /b argument: b Just as Tabor and Carmel, which came only momentarily to study Torah, were /b relocated and b established in Eretz Yisrael /b in reward for their actions, b all the more so /b should b the synagogues and study halls /b in Babylonia, b in which the Torah is read and disseminated, /b be relocated to Eretz Yisrael., b Bar Kappara interpreted /b a verse b homiletically: What is /b the meaning of that b which is written: “Why do you look askance [ i teratzdun /i ], O high-peaked mountains, /b at the mountain that God has desired for His abode” (Psalms 68:17)? b A Divine Voice issued forth and said to /b all the mountains that came and demanded that the Torah be given upon them: b Why do you seek [ i tirtzu /i ] /b to enter into b a legal dispute [ i din /i ] with /b Mount b Sinai? You are all blemished in comparison to /b Mount b Sinai, /b as b it is written here: “High-peaked [ i gavnunnim /i ]” and it is written there, /b with regard to the blemishes that disqualify a priest: b “Or crookbacked [ i gibben /i ] or a dwarf” /b (Leviticus 21:20). b Rav Ashi said: Learn from /b this that b one who is arrogant is /b considered b blemished. /b The other mountains arrogantly insisted that the Torah should be given upon them, and they were therefore described as blemished.,§ The mishna teaches that even if a synagogue fell into ruin, b it may not be made /b into b a i kappendarya /i . /b The Gemara asks: b What is /b meant by b i kappendarya /i ? Rava said: A shortcut, as /b implied by b its name. /b The Gemara clarifies: b What /b do you mean by adding: b As /b implied by b its name? /b It is b like one who said: Instead of going around the /b entire row of b houses [ i makkifna addari /i ] /b to get to the other side, thereby lengthening my journey, b I will enter this /b house and walk through it to the other side. The word i kappendarya /i sounds like a contraction of i makkifna addari /i . This is what Rava meant by saying: As implied by its name., b Rabbi Abbahu said: If /b a public b path had initially /b passed through that location, before the synagogue was built, b it is permitted /b to continue to use it as a shortcut, for the honor due to a synagogue cannot annul the public’s right of access to the path., b Rav Naḥman bar Yitzḥak said: /b With regard to b one who enters /b a synagogue b without intending to make it /b into b a shortcut, /b when he leaves b he is permitted to make it /b into b a shortcut /b for himself, by leaving through the exit on the other side of the building. b And Rabbi Ḥelbo said /b that b Rav Huna said: /b With regard to b one who enters a synagogue to pray, he is permitted to make it /b into b a shortcut /b for himself by leaving through a different exit, and it is fitting to do so, b as it is stated: “And when the people of the land shall come before the Lord in the appointed seasons, he that enters by way of the north gate to bow down shall go forth by the way of the south gate” /b (Ezekiel 46:9). This indicates that it is a show of respect not to leave through the same entrance through which one came in; it is better to leave through the other side.,§ The mishna teaches: If b grass sprang up in /b a ruined synagogue, although it is not befitting its sanctity, b one should not pick /b it, b due to /b the b anguish /b that it will cause to those who see it. It will remind them of the disrepair of the synagogue and the need to rebuild it. The Gemara asks: b But isn’t it taught /b in a i baraita /i : b One may not pick /b the grass b and feed /b it to one’s animals, b but he may pick /b it b and leave /b it there? The Gemara answers: b When we learned /b the prohibition against picking the grass in b the mishna as well, we learned /b only that it is prohibited to b pick /b it and b feed /b it to one’s animals, but it is permitted to leave it there., b The Sages taught /b in a i baraita /i : In b a cemetery, one may not act with frivolity; one may not graze an animal /b on the grass growing b inside it; and one may not direct a water channel /b to pass b through it; and one may not gather grass inside it /b to use the grass as feed for one’s animals; b and if one gathered /b grass for that purpose, b it should be burnt on the spot, out of respect for the dead. /b ,The Gemara clarifies: With regard to the phrase: Out of respect for the dead, b to which /b clause of the i baraita /i does it refer? b If we say /b it is referring b to the last clause, /b that if one gathered grass that it should be burnt out of respect for the dead, then one could ask: b Since /b the grass b is burnt on the spot, /b and not publicly, b what respect for the dead is there /b in this act? b Rather, /b the phrase must be referring b to the first clause /b of the i baraita /i , and it explains why it is prohibited to act with frivolity., strong MISHNA: /strong On four i Shabbatot /i during and surrounding the month of Adar, a Torah portion of seasonal significance is read. When b the New Moon of Adar occurs on Shabbat, /b the congregation b reads the portion of i Shekalim /i /b on that Shabbat. If the New Moon b occurs during /b the middle of b the week, they advance /b the reading of that portion b to the previous /b Shabbat, b and, /b in such a case, b they interrupt /b the reading of the four portions b on the following Shabbat, /b which would be the first Shabbat of the month of Adar, and no additional portion is read on it., b On the second /b Shabbat, the Shabbat prior to Purim, they read the portion: b “Remember /b what Amalek did” (Deuteronomy 25:17–19), which details the mitzva to remember and destroy the nation of Amalek. b On the third /b Shabbat, they read the portion of b the Red Heifer [ i Para /i ] /b (Numbers 19:1–22), which details the purification process for one who became ritually impure through contact with a corpse. b On the fourth /b Shabbat, they read the portion: b “This month [ i haḥodesh /i ] shall be for you” /b (Exodus 12:1–20), which describes the offering of the Paschal lamb. b On the fifth /b Shabbat, b they resume the /b regular weekly b order /b of readings and no special portion is read., b For all /b special days, the congregation b interrupts /b the regular weekly order of readings, and a special portion relating to the character of the day is read. This applies b on the New Moons, on Hanukkah, and on Purim, on fast days, and on the /b non-priestly b watches, and on Yom Kippur. /b , strong GEMARA: /strong b We learned /b in a mishna b there /b ( i Shekalim /i 1:1): b On the first of Adar they make /b a public b announcement concerning /b the forthcoming collection of half- b shekels. /b The money is used for the communal offerings in the Temple in the coming year. |
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| 57. Porphyry, Philosophy From Oracles, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 367 |
| 58. Porphyry, Life of Plotinus, 10 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •sun god, Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 352 |
| 59. Eusebius of Caesarea, Preparation For The Gospel, 4.20 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •sun god, Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 356 |
| 60. Menander of Laodicea, Rhet., 378, 381 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ruiz and Puertas (2021), Emperors and Emperorship in Late Antiquity: Images and Narratives, 63 |
| 61. Origen, Philocalia, 23.1-23.21 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •sun god, Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 247 |
| 62. Sallustius, On The Gods, 15 (4th cent. CE - 4th cent. CE) Tagged with subjects: •sun god, Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 345 |
| 63. Prudentius, Contra Symmachum, 1.271-1.277 (4th cent. CE - 5th cent. CE) Tagged with subjects: •harachte-ra, egyptian sun god Found in books: Rizzi (2010), Hadrian and the Christians, 119 |
| 64. Eunapius, Lives of The Philosophers, 473 (4th cent. CE - 5th cent. CE) Tagged with subjects: •sun god, Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 356 |
| 65. Scriptores Historiae Augustae, Hadrian, 8.2, 8.7, 19.12-19.13 (4th cent. CE - 5th cent. CE) Tagged with subjects: •harachte-ra, egyptian sun god Found in books: Rizzi (2010), Hadrian and the Christians, 119 |
| 66. Macrobius, Commentary On The Dream of Scipio, 1.12 (4th cent. CE - 5th cent. CE) Tagged with subjects: •sun god, Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 250 |
67. Strabo, Geography, 11.14.16 Tagged with subjects: •helios, sun god Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 517 | 11.14.16. Now the sacred rites of the Persians, one and all, are held in honor by both the Medes and the Armenians; but those of Anaitis are held in exceptional honor by the Armenians, who have built sanctuaries in her honor in different places, and especially in Acilisene. Here they dedicate to her service male and female slaves. This, indeed, is not a remarkable thing; but the most illustrious men of the tribe actually consecrate to her their daughters while maidens; and it is the custom for these first to be prostituted in the sanctuary of the goddess for a long time and after this to be given in marriage; and no one disdains to live in wedlock with such a woman. Something of this kind is told also by Herodotus in his account of the Lydian women, who, one and all, he says, prostitute themselves. And they are so kindly disposed to their paramours that they not only entertain them hospitably but also exchange presents with them, often giving more than they receive, inasmuch as the girls from wealthy homes are supplied with means. However, they do not admit any man that comes along, but preferably those of equal rank with themselves. |
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| 68. Anon., '1 Clement, 25.4 Tagged with subjects: •sun god Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 396 |
| 69. Epigraphy, Seg, 27.933 Tagged with subjects: •mandoulis, association with sun god rē/helios and aiōn Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 559 |
| 70. Augustus, Syll.3, 798 Tagged with subjects: •helios, sun god Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 329 |
| 71. Papyri, Papyrus Rhind I, 14 Tagged with subjects: •sun (god) Found in books: Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 97 |
| 72. Firmicus Maternus, Matheseos, 2.3.4-2.3.6, 3.1-3.19 Tagged with subjects: •sun god, Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 255 |
| 73. Epigraphy, Steinepigramme, None Tagged with subjects: •mandoulis, association with sun god rē/helios and aiōn Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 559 |
| 74. Anon., Theosophia Tubingensis, 13 Tagged with subjects: •mandoulis, association with sun god rē/helios and aiōn Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 559 |
| 75. Philoponus, De Aeternitate Mundi, 201.20-201.22 Tagged with subjects: •sun god, Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 367 |
| 76. Anon., Chaldean Oracles, 147 Tagged with subjects: •sun god, Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 364 |
| 77. Anon., Totenbuch, 15 Tagged with subjects: •orphic triad of goddnesses, idea of sun at night Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 304 |
| 78. Epigraphy, I.Metreg, 166 Tagged with subjects: •mandoulis, association with sun god rē/helios and aiōn Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 559, 560 |
| 79. Erbse, Theosophorum Graecorum Fragmenta §, None Tagged with subjects: •helios, sun god Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 527 |
80. Vergil, Aeneis, 4.483-4.491, 6.641 Tagged with subjects: •sun god, •orphic triad of goddnesses, idea of sun at night Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 25; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 304 | 4.483. were standing still; or these my loyal hands 4.484. had rebuilt Ilium for her vanquished sons. 4.485. But now to Italy Apollo's power 4.486. commands me forth; his Lycian oracles 4.487. are loud for Italy. My heart is there, 4.488. and there my fatherland. If now the towers 4.489. of Carthage and thy Libyan colony 4.490. delight thy Tyrian eyes; wilt thou refuse 4.491. to Trojan exiles their Ausonian shore? 6.641. His face and bloody hands, his wounded head |
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| 81. Zosimus, On The Letter Omega, None Tagged with subjects: •sun god, Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 367 |
| 82. Hermetica, Corpus Hermeticum, 1.24-1.26 Tagged with subjects: •sun god, Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 250 |
| 83. Psellos, In Chald. Orac., None Tagged with subjects: •sun god, Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 364 |
| 84. Epigraphy, Ogis, None Tagged with subjects: •nan Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 517 |
| 85. Dorotheus, Carmen Astrologicum, 1.1.2 Tagged with subjects: •sun god, Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 255 |
| 86. Hephaestion, Apotelesmatica, None Tagged with subjects: •sun god, Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 247 |
| 87. Proclus, De Sacr., 148.10, 148.11, 148.12, 148.13, 148.14, 148.15, 148.16, 148.17, 148.18, 149.19, 149.20, 149.21, 149.22, 149.28-150.2, 150.3, 150.4, 150.5, 150.6, 150.7, 150.8, 150.9, 150.10, 150.11, 150.12 Tagged with subjects: •nan Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 334 |
| 88. Epigraphy, Ms, 4.16-4.19 Tagged with subjects: •helios, sun god Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 527 |
| 89. Valerius Flaccus Gaius, Argonautica, 6.439-6.445 Tagged with subjects: •sun god, Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 25 |
| 90. Proclus, Elem. Theol., 145.20 Tagged with subjects: •nan Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 333, 334 |
