82
Eusebius,
History of the Church
: 3.27. Paul did not, in fact, advocate the abandonment of the Torah by Jewish converts, but that was rarely appreciated, either by the Gentile Christians who so admired him or by the Jewish Christians who often regarded him with deep suspicion.
83
From an inscription on a Persian curse bowl, quoted by Levene, p. 290.
84
Ignatius, “The Letter to the Magnesians”: 10.3.
85
The city was briefly lost to Ardashir in 241, but it was recaptured a couple of years later.
86
b. Gittin
55b. The rabbi was Rabbi Meir.
87
Kohelet Rabba
10.5.
88
Acts: 19.26.
89
Such, at any rate, is the tradition. It is probably true.
90
Eusebius,
History of the Church
: 5.1.
91
An alternative theory derived the word
religio
from
relegere
—“to write or reflect upon over and over again.” Whatever the derivation,
religio
itself signified practice, rather than belief.
92
The emperor was Galerius, in a decree of 311, quoted by Lactantius: 34.1.
93
From an inscription by one Demeas, who, in his own words, tore down “the deceitful likeness of the demon Artemis.” Quoted by Foss (1979), p. 32.
94
Jacob of Serugh, quoted by Griffith (2008), p. 123.
95
Danieclass="underline" 7.7.
96
Ibid.: 7.19.
97
Lactantius: 44.5.
98
Danieclass="underline" 7.11.
99
Isidore of Pelusium, p. 217.
100
Theodosian Code
: 16.2.16.
101
Eusebius,
Life of Constantine
: 1.28.
102
Ibid.: 2.12.
103
Ignatius, “The Letter to the Magnesians”: 10.1. See also “The Letter to the Philadelphians,” 6.1.
104
From a letter written by Constantine jointly to Arius and his bishop. It is quoted by Eusebius in his
Life of Constantine
: 2.71.
105
Eusebius,
Life of Constantine
: 3.10.
106
As so often with Christian neologisms, Tertullian seems to have been the first to use the word
religio
in a way analogous to our word “religion.” See Sachot, pp. 111–16.
107
Lactantius,
Divine Institutes
: 4.28.
108
Theodosian Code
: 16.10.12.
109
Socrates Scholasticus: 7.29.
110
Acta Martyrum et Sanctorum
: Vol. 2, p. 149.
111
The phrase was added in the 470s, by the Patriarch of Antioch, to the formula “Holy Powerful One, Holy Deathless One.” See Brown (2003), p. 119.
112
Barhadbeshabba of Holwan, p. 605.
113
John Malalas, p. 228.
114
Procopius:
History of the Wars
, 1.24. Opinions on the veracity of the episode vary widely.
115
Procopius:
Secret History
, 2.9.
116
John Lydus: 3.69.
117
Procopius:
On Buildings
, 1.10. The mosaic was part of the renovations to the Chalke that were required after the Hippodrome riots.
118
Ibid.: 2.6.
119
Theodosian Code
: 16.10.22.
120
Procopius:
Secret History
, 2.13
.
121
The exact chronology is obscure. See Watts, pp. 128–39.
122
Agathias: 2.31.4.
123
For the theory that the philosophers may have settled in Harran, see Athanassiadi (1993). As she has subsequently acknowledged, however, the theory remains controversial (1999, pp. 51–3).
124
1 Corinthians: 1.20.
125
It is Athanassiadi (1999, pp. 342–7) who argues (convincingly) that a bishop took up residence in this villa.
126
Paul the Silentiary: 489.
127
Procopius:
On Buildings
, 1.27.
128
Ibid.: 1.30.
4 The Children of Abraham
1
Paul the Silentiary: 144.
2
Sayings of the Desert Fathers
: Joseph of Panephysis, p. 103.
3
Wisdom of the Desert Fathers
, p. 3.
4
Life of Sabbas
: 8.92, in
Three Byzantine Saints
.
5
Lucian,
De Dea Syria
: 28, quoted by Frankfurter, p. 178.
6
Life of Symeon the Younger
: 11.
7
Ibid.: 40.
8
Ibid.: Prologue.
9
Ibid.: 199.
10
Ibid.: 115.
11
Life of Daniel Stylites
: 54, in
Three Byzantine Saints
.
12
Genesis: 32.24–30.
13
Exodus: 1.7.
14
Ibid.: 1.14.
15
Ibid.: 3.2.
16
Ibid.: 3.7–8.
17
Egeria, p. 8.
18
Procopius:
On Buildings
, 8.9.
19
Exodus: 19.16.
20
Deuteronomy: 34.10.
21
Quoted by Sivan (2008), p. 68.
22
Jerome,
Letters
: 58.3.
23
Ibid.: 46.2.
24
Life of Daniel Stylites
: 10, in
Three Byzantine Saints.
25
A sixth-century pilgrim, quoted by Sivan (2008), p. 70.
26
Jerome,
Letters
: 46.13.
27
From a letter written by two monks to the Emperor Anastasius, quoted by Wilken, pp. 168–9.
28
Procopius:
On Buildings
, 5.6.
29
Micah: 3.12. For the evolution of the phrase “Temple Mount,” see Goodblatt, pp. 193–203.
30
Although the anecdote is suspiciously late: from the eighth or ninth century.
31
Jerome,
On Zephaniah
: 1.16.
32
Tanhuma to Leviticus
(
Qedoshim
10).
33
b. Yoma
, 54b.
34
Ammianus Marcellinus: 23.1.
35
From a sixth-century Jewish hymn, quoted by Weinberger, p. 34.
36
b. Gittin
62a.
37
The estimate is Avi-Yonah’s, p. 241. Others regard the figure as over-optimistic.
38
Jerome,
On Isaiah
: 48.17.
39
A combination of carbon-dating and circumstantial evidence points to the first decade of Justinian’s reign.
40
Quoted by Meyers, p. 353.
41
Ibid.: 5.
42
Procopius:
On Buildings
, 5.9. Procopius does not mention the church: for evidence of that, we are dependent exclusively upon archaeology.
43
See Ab Isda of Tyre (quoted in Crown, p. 457), for the classic formulation. The phrase is at least as old as the fourth century AD: archaeologists on Mount Gerizim have found it on a large number of inscriptions. See Sivan (2008), p. 119.
44
Quoted in Crown, Pummer and Tal, p. 161.
45
For the possible influence of Samaritan notions of “submission” to God on early Islam, see Crone and Cook, p. 19 and Crown, Pummer and Tal, p. 21.