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data-v-3692cf84><span aria-hidden="true" class="breadcrumbs-wrapper__arrow" data-v-3692cf84>></span><a href="/core/journals/new-testament-studies/issue/455ECC44672E04A4D120D5D98C011149" class="app-link app-link__text app-link--accent" data-v-63dfaf6e data-v-3692cf84><span data-v-63dfaf6e>Volume 63 Issue 1</span> </a></li><li class="page-breadcrumbs__item" data-v-3692cf84><span aria-hidden="true" class="breadcrumbs-wrapper__arrow" data-v-3692cf84>></span><span data-v-3692cf84>Resurrection in Paganism and the Question of an Empty...</span></li></ul></div></div> <div class="language" data-v-3692cf84><ul class="language-switch" data-v-6b1118dd data-v-3692cf84><li aria-label="English" data-v-6b1118dd><span class="language-option current divider" data-v-6b1118dd>English</span></li><li aria-label="Français" data-v-6b1118dd><span role="button" tabindex="0" href="#" lang="fr" class="language-option" data-v-6b1118dd> Français </span></li></ul></div></div></div></div> <div class="container container__modified" data-v-01274b1d>  <div class="row" data-v-01274b1d><div role="complementary" aria-label="table of content" class="column__left" data-v-01274b1d><div class="col journal-container row" data-v-146270e8 data-v-01274b1d><img src="https://static.cambridge.org/covers/NTS_0_0_0/new-testament-studies.jpg" alt="" class="journal__image" data-v-146270e8> <a href="/core/journals/new-testament-studies" class="app-link journal__title app-link__text app-link--underlined" data-v-63dfaf6e data-v-146270e8><span class="text" data-v-63dfaf6e>New Testament Studies </span> </a> <hr aria-hidden="true" class="separator default" data-v-7036083a data-v-146270e8></div>  <div id="toc" class="table-of-content" data-v-01274b1d><h2>Article contents</h2> <div id="toc-list-wrapper" class="table-of-content__wrapper"><ul id="toc-list" class="list"><li class="list__item"><a href="#sec0" class="list__item__link"><span class="toc-title">Abstract</span></a></li> <li class="list__item"><a href="#sec1" class="list__item__link"> <span><div class="toc-title">Some Methodological Reflections</div></span></a></li><li class="list__item"><a href="#sec2" class="list__item__link"> <span><div class="toc-title">The Semantics of ἀνίστημι and ἐγείρω</div></span></a></li><li class="list__item"><a href="#sec3" class="list__item__link"> <span><div class="toc-title">Resurrection in Ancient Judaism</div></span></a></li><li class="list__item"><a href="#sec4" class="list__item__link"> <span><div class="toc-title">Resurrections in Paganism</div></span></a></li><li class="list__item"><a href="#sec5" class="list__item__link"> <span><div class="toc-title">Protesilaus the Hero</div></span></a></li><li class="list__item"><a href="#sec6" class="list__item__link"> <span><div class="toc-title">Conclusion</div></span></a></li> <li class="list__item"><a href="#footnotes-list" class="list__item__link"><span class="toc-title">Footnotes</span></a></li> <li class="list__item"><a href="#references-list" class="list__item__link"><span class="toc-title">References</span></a></li></ul></div></div></div> <div class="column__main" data-v-01274b1d><div class="row" data-v-01274b1d><div class="column__main__left" data-v-01274b1d><div id="maincontent" class="col" data-v-862424e6 data-v-01274b1d> <hgroup data-v-862424e6><h1 data-v-862424e6>Resurrection in Paganism and the Question of an Empty Tomb in 1 Corinthians 15<a href='fns01' ref-type='fn'>*</a></h1> </hgroup>     <div class="row published-date" data-v-862424e6><p data-v-862424e6> Published online by Cambridge University Press: <strong data-v-862424e6>14 December 2016</strong></p></div>   <div class="contributors-details" data-v-99f6eb26 data-v-862424e6><div class="row contributors" data-v-99f6eb26><div class="col" data-v-99f6eb26><div class="row contributor-type" data-v-792406ce data-v-99f6eb26> <div class="contributor-type__contributor" data-v-792406ce><a href="/core/search?filters%5BauthorTerms%5D=John%20Granger%20Cook&eventCode=SE-AU" class="app-link app-link__text app-link--accent" data-v-63dfaf6e data-v-792406ce><span data-v-63dfaf6e>John Granger Cook</span> </a>  <span data-v-792406ce></span></div> </div> </div> <div class="col-2 collapse-link" data-v-99f6eb26><a href="#authors-details" data-toggle="collapse" aria-expanded="false" aria-controls="authors-details" class="app-link collapsed app-link__text-icon app-link--secondary reverse" data-v-63dfaf6e data-v-99f6eb26><img src="data:image/svg+xml;base64,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" alt="" class="app-icon icon arrow-down" data-v-d2c09870 data-v-63dfaf6e><span class="text" data-v-63dfaf6e>Show author details </span> </a></div></div> <hr aria-hidden="true" class="separator default" data-v-7036083a data-v-99f6eb26> <dl id="authors-details" class="authors-details collapse" data-v-2edb8da6 data-v-99f6eb26><div data-test-author="John Granger Cook" class="row author" data-v-2edb8da6><dt class="col-12 col-sm-2 title" data-v-2edb8da6>John Granger Cook*</dt> <dd class="col content d-inline d-sm-flex" data-v-2edb8da6><span class="content__title" data-v-2edb8da6>Affiliation:</span> <div class="d-sm-flex flex-column flex-sm-1 d-inline" data-v-2edb8da6><span data-v-2edb8da6><span data-v-2edb8da6>Religion and Philosophy, LaGrange College, 601 Broad St., LaGrange, GA 30240, USA. Email: jcook@lagrange.edu</span> </span></div></dd></div>  <hr aria-hidden="true" class="separator default" data-v-7036083a data-v-2edb8da6></dl></div></div> <div id="app-tabs" class="tabs" data-v-1d90c6ce data-v-01274b1d><div id="app-tabs-wrapper" class="tabs__wrapper" data-v-1d90c6ce><div role="navigation" aria-label="tab navigation" class="container" data-v-1d90c6ce><a data-toggle="collapse" href="#appTabs" role="button" aria-expanded="false" aria-controls="appTabs" class="tabs__collapse collapsed d-sm-none d-print-none" data-v-1d90c6ce><span data-v-1d90c6ce></span> <span class="tabs-arrow-up" data-v-1d90c6ce></span> <span class="tabs-arrow-down" data-v-1d90c6ce></span></a> <ul id="appTabs" role="tablist" class="nav nav-tabs tabs__list collapse show" data-v-1d90c6ce><li role="none" class="tabs__tab" data-v-1d90c6ce><a aria-selected="true" href="#article-tab" role="tab" aria-controls="article-tab" tabindex="-1" class="active" data-v-1d90c6ce>Article </a></li><li role="none" class="tabs__tab" data-v-1d90c6ce><a href="#figures-tab" role="tab" aria-controls="figures-tab" tabindex="-1" data-v-1d90c6ce>Figures </a></li><li role="none" class="tabs__tab" data-v-1d90c6ce><a href="#metrics-tab" role="tab" aria-controls="metrics-tab" tabindex="-1" data-v-1d90c6ce>Metrics </a></li></ul></div></div> <div tabindex="0" role="region" aria-label="Tab content" class="tab-content" data-v-1d90c6ce><div id="article-tab" class="tab-pane active" data-v-43a4d572><div id="toc-mobile" class="table-of-content-mobile d-sm-none" data-v-43a4d572><a data-toggle="collapse" href="#toc-list-mobile" role="button" aria-expanded="false" class="toc-collapse-switch collapsed"><span class="default-heading">Article contents</span>  <span class="toc-arrow-up"></span> <span class="toc-arrow-down"></span></a> <ul id="toc-list-mobile" class="list collapse"><li class="list__item"><a href="#sec0" class="list__item__link"><span class="toc-title">Abstract</span></a></li> <li class="list__item"><a href="#sec1" class="list__item__link"> <span>Some Methodological Reflections</span></a></li><li class="list__item"><a href="#sec2" class="list__item__link"> <span>The Semantics of ἀνίστημι and ἐγείρω</span></a></li><li class="list__item"><a href="#sec3" class="list__item__link"> <span>Resurrection in Ancient Judaism</span></a></li><li class="list__item"><a href="#sec4" class="list__item__link"> <span>Resurrections in Paganism</span></a></li><li class="list__item"><a href="#sec5" class="list__item__link"> <span>Protesilaus the Hero</span></a></li><li class="list__item"><a href="#sec6" class="list__item__link"> <span>Conclusion</span></a></li> <li class="list__item"><a href="#footnotes-list" class="list__item__link"><span class="toc-title">Footnotes</span></a></li> <li class="list__item"><a href="#references-list" class="list__item__link"><span class="toc-title">References</span></a></li></ul></div> <div class="action-bar" data-v-43a4d572><div class="row items"> <div class="app-dropdown 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target="_blank" href="https://s100.copyright.com/AppDispatchServlet?publisherName=CUP&publication=NTS&title=Resurrection%20in%20Paganism%20and%20the%20Question%20of%20an%20Empty%20Tomb%20in%201%20Corinthians%2015*&publicationDate=14%20December%202016&author=John%20Granger%20Cook©right=Copyright%20%C2%A9%20Cambridge%20University%20Press%202016%C2%A0&contentID=10.1017%2FS002868851600028X&startPage=56&endPage=75&orderBeanReset=True&volumeNum=63&issueNum=1&oa=" data-test-id="buttonRightLink" class="app-link rights-link d-print-none app-link__text-icon app-link--accent" data-v-63dfaf6e data-v-92ee52a2 data-v-43a4d572><img src="/core/page-component/img/rights-icon.d4a677c.svg" alt="" class="app-icon icon rights" data-v-d2c09870 data-v-63dfaf6e><span class="text" data-v-63dfaf6e>Rights & Permissions </span> <span class="sr-only" data-v-63dfaf6e>[Opens in a new window]</span></a></div> <hr aria-hidden="true" class="separator default" data-v-7036083a></div> <div class="share-modal-overlay" style="display:none;" data-v-43a4d572></div> <div data-spy="scroll" data-target="#toc" class="scrollspy-content" data-v-43a4d572> <div id="sec0" class="col article-abstract sec" data-v-2fa8b348 data-v-43a4d572><div class="abstract-text-container" data-v-2fa8b348><div lang="en"><h2>Abstract</h2>  <div class="abstract-content"><div class="abstract" data-abstract-type="normal"><p>On the basis of the semantics of ἀνίστημι and ἐγείρω and the nature of resurrected bodies in ancient Judaism and ancient paganism, one can conclude that Paul could not have conceived of a resurrection of Jesus unless he believed the tomb was empty.</p></div></div> <hr aria-hidden="true" class="abstract-divider separator default" data-v-7036083a></div></div>   </div>  <div class="keywords" data-v-86c27100 data-v-43a4d572><h2 data-v-86c27100>Keywords</h2> <div class="row keywords__pills" data-v-86c27100><a href="/core/search?filters[keywords]=1 Cor 15.3–5" data-v-f0b31360 data-v-86c27100><span data-v-f0b31360 data-v-86c27100>1 Cor 15.3–5</span></a><a href="/core/search?filters[keywords]=empty tomb" data-v-f0b31360 data-v-86c27100><span data-v-f0b31360 data-v-86c27100>empty tomb</span></a><a href="/core/search?filters[keywords]=resurrection in paganism" data-v-f0b31360 data-v-86c27100><span data-v-f0b31360 data-v-86c27100>resurrection in paganism</span></a></div> <hr aria-hidden="true" class="separator default" data-v-7036083a data-v-86c27100></div>  <dl class="article-details" data-v-6e32a161 data-v-43a4d572><div class="row" data-v-6e32a161><dt class="col-12 col-sm-3 col-md-2_5 title" data-v-6e32a161> Type </dt> <dd class="col content" data-v-6e32a161>Articles</dd></div> <div class="row" data-v-6e32a161><dt class="col-12 col-sm-3 col-md-2_5 title" data-v-6e32a161> Information </dt> <dd class="col content" data-v-6e32a161><div class="content__journal" data-v-6e32a161><a href="/core/journals/new-testament-studies" class="app-link app-link__text app-link--underlined" data-v-63dfaf6e data-v-6e32a161><span class="text" data-v-63dfaf6e>New Testament Studies </span> </a> <span data-v-6e32a161> , <a href="/core/journals/new-testament-studies/volume/62CFCD830EABBCEE082FE538A54FDA86" class="app-link app-link__text app-link--underlined" data-v-63dfaf6e data-v-6e32a161><span class="text" data-v-63dfaf6e>Volume 63 </span> </a></span> <span data-v-6e32a161> , <a href="/core/journals/new-testament-studies/issue/455ECC44672E04A4D120D5D98C011149" class="app-link app-link__text app-link--underlined" data-v-63dfaf6e data-v-6e32a161><span class="text" data-v-63dfaf6e>Issue 1 </span> </a></span> <span data-v-6e32a161>, January 2017</span>  <span data-v-6e32a161>, pp. 56 - 75</span> </div> <div class="doi-data" data-v-6e32a161><div data-v-6e32a161>DOI: <a target="_blank" href="https://doi.org/10.1017/S002868851600028X" class="app-link app-link__text app-link--accent" data-v-63dfaf6e data-v-6e32a161><span class="text" data-v-63dfaf6e>https://doi.org/10.1017/S002868851600028X </span> <span class="sr-only" data-v-63dfaf6e>[Opens in a new window]</span></a></div> </div>  </dd></div>   <div class="row" data-v-6e32a161><dt class="col-12 col-sm-3 col-md-2_5 title" data-v-6e32a161> Copyright </dt> <dd class="col content" data-v-6e32a161><div data-v-6e32a161> Copyright © Cambridge University Press 2016 </div></dd></div></dl>  <div id="content-container" class="content-container" data-v-43a4d572><div class="content-box"><div class="article research-article JATS"> <div class="body"> <p class="p"> Wilhelm Bousset, one of the original members of the <em class="italic">religionsgeschichtliche Schule</em>, in his discussion of 1 Cor 15.3–5, wrote: ‘Here it is now extraordinarily important that the Apostle says nothing either concerning the empty tomb or concerning the witness of the women about the empty tomb. What he does not say, one cannot wish to read between the lines.’<a class="xref fn" href="#fn01"><span class="show-for-sr">Footnote </span> <sup class="sup">1</sup> </a> This is an <em class="italic">argumentum ex silentio</em> and as such is logically invalid. Nevertheless, Bousset's approach has become programmatic for many scholars in the discipline.<a class="xref fn" href="#fn02"><span class="show-for-sr">Footnote </span> <sup class="sup">2</sup> </a> My thesis is that Paul could not have <em class="italic">conceived</em> of a resurrection of Jesus unless he believed his tomb was <em class="italic">empty</em>. The intention of the article is certainly not to prove the historicity of the empty tomb – a pointless exercise after the arguments of David Hume.<a class="xref fn" href="#fn03"><span class="show-for-sr">Footnote </span> <sup class="sup">3</sup> </a> </p> <p class="p"> The argument schema for the thesis is as follows: </p><ol class="list number nomark"> <li class="list-item"> <p class="p"><span class="label">1.</span> ἀνίστημι and ἐγείρω, when used to describe resurrection, imply a physical movement upward.</p> </li> <li class="list-item"> <p class="p"><span class="label">2.</span> In ancient Judaism (from the second century <span class="sc">bce</span> on), the existing evidence demonstrates that individuals viewed resurrection as physical (i.e. bodily). Clearly some ancient Jews believed in other versions of the afterlife such as the immortality of the soul or the future exaltation of the spirit.</p> </li> <li class="list-item"> <p class="p"><span class="label">3.</span> In ancient paganism, texts from classical Greece, the Roman Republic and the Empire all envisioned cases of resurrection as physical.</p> </li> <li class="list-item"> <p class="p"><span class="label">4.</span> Given the semantics of ἀνίστημι and ἐγείρω and this ‘cultural encyclopedia’ of resurrection, one can conclude that Paul and his readers, Jewish or pagan, would have assumed that a tradition about the burial of Christ and his resurrection on the third day presupposed an empty tomb.</p> </li> </ol> <div class="sec" data-magellan-destination="sec1" id="sec1"> <h2 class="A"><span class="label">1.</span> Some Methodological Reflections</h2> <p class="p"> By ‘physical resurrection’ I mean a resurrection in which the body of a dead individual returns to life in some sense (e.g. a return to mortal life or immortal life). ‘Physical’ or ‘bodily resurrection’ is consistent with a transformation of the earthly body (e.g. into a σῶμα πνευματικόν). The evidence, by necessity, for resurrection in paganism is from widely diverse chronological eras and appears in diverse contexts in the authors who preserve the traditions. Nevertheless, one can discern patterns in the pagan narratives of resurrections that are clearly analogous to resurrection in ancient Judaism and early Christianity. Jonathan Z. Smith's distinction between analogy and genealogy<a class="xref fn" href="#fn04"><span class="show-for-sr">Footnote </span> <sup class="sup">4</sup> </a> in the history of religions can serve to illuminate the comparisons to be made below: they are analogies and not genealogies. My goal is not, for example, to demonstrate pagan influence (a genealogical method) on Paul and early Christianity or vice versa. In the discussion of Greco-Roman divinities below I have dispensed with the concept of the annual resurrection of vegetation deities.<a class="xref fn" href="#fn05"><span class="show-for-sr">Footnote </span> <sup class="sup">5</sup> </a> </p> </div> <div class="sec" data-magellan-destination="sec2" id="sec2"> <h2 class="A"><span class="label">2.</span> The Semantics of ἀνίστημι and ἐγείρω</h2> <p class="p"> James Ware, in a recent analysis of ἐγείρω, distinguishes three senses, the first two of which are closely related: (1) ‘awaken, raise from sleep’ or ‘wake up, rise from sleep’; (2) ‘rouse up, stir up’; and (3) ‘raise up, set up right’ or ‘rise up, stand upright’.<a class="xref fn" href="#fn06"><span class="show-for-sr">Footnote </span> <sup class="sup">6</sup> </a> In the first and third senses ‘the basic semantic meaning of <em class="italic">getting up</em> or <em class="italic">arising to stand</em> is present’.<a class="xref fn" href="#fn07"><span class="show-for-sr">Footnote </span> <sup class="sup">7</sup> </a> This seems correct in general, although there are usages such as Homer, <em class="italic">Il</em>. 2.41 where ἔγρετο δ’ ἐξ ὕπνου (‘he woke from sleep’) is followed by ἕζετο δ’ ὀρθωθείς in 2.42 (‘he sat up straight’). In such a text, one cannot demonstrate that the meaning ‘arising to stand’ is necessarily present in ἔγρετο. On the whole, however, Ware is accurate. One could argue that <em class="italic">Il</em>. 2.42 simply clarifies the action of ‘getting up’ that is implied by ἔγρετο.</p> <p class="p"> A text (probably first or early second century <span class="sc">ce</span>) attributed to Ammonius the grammarian distinguishes between the two verbs: ἠγέρθη καὶ ἀνέστη διαφέρει. ἠγέρθη, μέν, λεκτέον ἀπὸ ὕπνου, ἀνέστη δὲ ἀπὸ κλίνης (‘ἠγέρθη and ἀνέστη differ. Ἠγέρθη (he/she rose) is, on the one hand, to be said “from sleep”, but ἀνέστη (he/she rose) is to be said “from that on which one lies”’).<a class="xref fn" href="#fn08"><span class="show-for-sr">Footnote </span> <sup class="sup">8</sup> </a> Clearly Ammonius perceives a physical meaning in both verbs. In another text, Ammonius writes: ἀναστῆναι καὶ ἐγερθῆναι διαφέρει. ἀναστῆναι μὲν ἐπὶ ἔργον, ἐγερθῆναι δὲ ἐξ ὕπνου (‘ἀναστῆναι and ἐγερθῆναι differ. Ἀναστῆναι is, on the one hand, to rise for a task, but ἐγερθῆναι is to rise from sleep’).<a class="xref fn" href="#fn09"><span class="show-for-sr">Footnote </span> <sup class="sup">9</sup> </a> In another work dedicated to ‘incorrect phraseology’ (περὶ ἀκυρολογίας), the grammarian distinguishes the verbs so: ἀναστῆναι τοῦ ἐγερθῆναι διαφέρει. ἀναστῆναι ἐγρηγορότως, ἐγερθῆναι τὸ ἐξ ὕπνου (‘ἀναστῆναι differs from ἐγερθῆναι. One rises (ἀναστῆναι) while awake, but one rises (ἐγερθῆναι) from sleep’).<a class="xref fn" href="#fn10"><span class="show-for-sr">Footnote </span> <sup class="sup">10</sup> </a> Grammatical rules are occasionally broken, as in Ps.-Plato's <em class="italic">Axiochus</em>: Ἀγαμήδης γοῦν καὶ Τροφώνιος … κοιμηθέντες οὐκέτ’ ἀνέστησαν (‘Agamedes and Trophonius indeed going to sleep no longer rose up’).<a class="xref fn" href="#fn11"><span class="show-for-sr">Footnote </span> <sup class="sup">11</sup> </a> A text of Eupolis the comic has a similar usage: τίς οὑξεγείρας μ’ ἐστὴν οἰμώξει μακρά· | ὁτιή μ’ ἀνέστησ’ ὠμόϋπνον (‘Who was it that waked/raised me? You will wail aloud | because you raised [or “woke”] me from my unfinished sleep’).<a class="xref fn" href="#fn12"><span class="show-for-sr">Footnote </span> <sup class="sup">12</sup> </a> In general, it is true that classical Greek texts do not use the verb ἀνίστημι to mean ‘rise (from sleep)’. Both verbs imply a physical motion upward from the state of sleep, lying down or death – in contexts where individuals are sleeping, lying down or dead.</p> <p class="p"> LXX and NT usage of the verbs for resurrection has roots in classical usage. A chorus in Sophocles’ <em class="italic">Electra</em> tells her that she will never raise her father from the lake of Hades, which is common to all, by wailing or by prayers (ἀλλ’ οὔτοι τόν γ’ ἐξ Ἀίδα | παγκοίνου λίμνας πατέρ’ ἀν|στάσεις οὔτε γόοισιν, οὐ λιταῖς).<a class="xref fn" href="#fn13"><span class="show-for-sr">Footnote </span> <sup class="sup">13</sup> </a> There are a number of examples of the verb used in this way in classical literature.<a class="xref fn" href="#fn14"><span class="show-for-sr">Footnote </span> <sup class="sup">14</sup> </a> Examples of ἐγείρω and its cognates are more difficult to find. In Aeschylus’ <em class="italic">Choephoroe</em>, Orestes asks his dead father: ἆρ’ ἐξεγείρηι τοῖσδ’ ὀνείδεσιν, πάτερ; (‘Father, are you roused up by such taunts?’). Electra adds: ἆρ’ ὀρθὸν αἴρεις φίλτατον τὸ σὸν κάρα; (‘Are you raising up your beloved head erect?’).<a class="xref fn" href="#fn15"><span class="show-for-sr">Footnote </span> <sup class="sup">15</sup> </a> If Ammonius is correct, then both lines are essentially referring to the same motion. Apollodorus describes Heracles’ raising of Theseus (who was bound near the gates of Hades) using the same verb: ὁ δὲ Θησέα μὲν λαβόμενος τῆς χειρὸς ἤγειρε, Πειρίθουν δὲ ἀναστῆσαι βουλόμενος τῆς γῆς κινουμένης ἀφῆκεν (‘Taking Theseus by the hand he raised him up, but although he wanted to raise Pirithous, when the earth quaked, he let him go’).<a class="xref fn" href="#fn16"><span class="show-for-sr">Footnote </span> <sup class="sup">16</sup> </a> Theodoret presumably quotes Apollodorus (the second-century <span class="sc">bce</span> historian) accurately, when the latter writes that Asclepius raised some who had died (τινας τῶν τετελευτηκότων ἐγείρειν).<a class="xref fn" href="#fn17"><span class="show-for-sr">Footnote </span> <sup class="sup">17</sup> </a> In the case of the resurrections/awakenings of Tyrian Heracles and Dionysus the verb ἐγείρω was also used.<a class="xref fn" href="#fn18"><span class="show-for-sr">Footnote </span> <sup class="sup">18</sup> </a> Physical motion upward (usually ‘standing up’) is implied in all these texts. Clearly the verb is not equivalent to ‘exalting’ (for which an ancient Greek author would use ὑψόω).<a class="xref fn" href="#fn19"><span class="show-for-sr">Footnote </span> <sup class="sup">19</sup> </a> </p> </div> <div class="sec" data-magellan-destination="sec3" id="sec3"> <h2 class="A"><span class="label">3.</span> Resurrection in Ancient Judaism</h2> <p class="p"> From the second century <span class="sc">bce</span> onward clear traces of resurrection can be found in some Jewish texts.<a class="xref fn" href="#fn20"><span class="show-for-sr">Footnote </span> <sup class="sup">20</sup> </a> Claudia Setzer summarises the ambivalent views of ancient Judaism admirably: </p><div class="disp-quote"> <p class="p"> … Jewish materials from the second century <span class="sc">bce</span> through the first century <span class="sc">ce</span> exhibit a range of understandings of the afterlife. Fairly explicit claims of bodily resurrection appear in texts like 1 Enoch (51),<a class="xref fn" href="#fn21"><span class="show-for-sr">Footnote </span> <sup class="sup">21</sup> </a> 2 Maccabees,<a class="xref fn" href="#fn22"><span class="show-for-sr">Footnote </span> <sup class="sup">22</sup> </a> 4Q521,<a class="xref fn" href="#fn23"><span class="show-for-sr">Footnote </span> <sup class="sup">23</sup> </a> and Sibylline Oracle 4.<a class="xref fn" href="#fn24"><span class="show-for-sr">Footnote </span> <sup class="sup">24</sup> </a> A mix of concepts of resurrection of the body and immortality of the soul appear in 1 Enoch (91, 103),<a class="xref fn" href="#fn25"><span class="show-for-sr">Footnote </span> <sup class="sup">25</sup> </a> 1QH,<a class="xref fn" href="#fn26"><span class="show-for-sr">Footnote </span> <sup class="sup">26</sup> </a> 4 Ezra,<a class="xref fn" href="#fn27"><span class="show-for-sr">Footnote </span> <sup class="sup">27</sup> </a> 2 Baruch<a class="xref fn" href="#fn28"><span class="show-for-sr">Footnote </span> <sup class="sup">28</sup> </a> and Pseudo-Phocylides.<a class="xref fn" href="#fn29"><span class="show-for-sr">Footnote </span> <sup class="sup">29</sup> </a> Ambiguity prevails in works that nevertheless imply resurrection, such as ‘the Book of the Watchers’ [1–36] in 1 Enoch, The Testament of Judah,<a class="xref fn" href="#fn30"><span class="show-for-sr">Footnote </span> <sup class="sup">30</sup> </a> Psalms of Solomon,<a class="xref fn" href="#fn31"><span class="show-for-sr">Footnote </span> <sup class="sup">31</sup> </a> and CD 2:7–12.<a class="xref fn" href="#fn32"><span class="show-for-sr">Footnote </span> <sup class="sup">32</sup> </a> </p> </div> <p class="p"> Ironically, the sinners taunt the righteous with the concept of the resurrection of the body in <em class="italic">1 Enoch</em> 102.8: ἀπὸ τοῦ νῦν ἀναστήτωσαν καὶ σωθήτωσαν (‘Henceforth let them arise and be saved’) – and then they proceed to deny its reality.<a class="xref fn" href="#fn33"><span class="show-for-sr">Footnote </span> <sup class="sup">33</sup> </a> Daniel 12 should be added to the list, despite the reservations of some.<a class="xref fn" href="#fn34"><span class="show-for-sr">Footnote </span> <sup class="sup">34</sup> </a> The Greek translations clearly indicate physical resurrection (Dan 12.2 LXX: ἀναστήσονται; Theod.: ἐξεγερθήσονται). John J. Collins classifies the view of afterlife in Jub. 23.26–31 as ‘resurrection, or exaltation, of the spirit’ to heaven.<a class="xref fn" href="#fn35"><span class="show-for-sr">Footnote </span> <sup class="sup">35</sup> </a> <em class="italic">Jub.</em> 23.30, however, only asserts that the Lord's servants ‘will rise (<em class="italic">yetnaššʾu</em>)<a class="xref fn" href="#fn36"><span class="show-for-sr">Footnote </span> <sup class="sup">36</sup> </a> and see great peace’, and the phrase is a reference to the ‘prosperity of the living not the resurrection of the dead’.<a class="xref fn" href="#fn37"><span class="show-for-sr">Footnote </span> <sup class="sup">37</sup> </a> ‘Exaltation of the spirit’ is acceptable in certain cases,<a class="xref fn" href="#fn38"><span class="show-for-sr">Footnote </span> <sup class="sup">38</sup> </a> but ‘resurrection of the spirit’ is a category mistake,<a class="xref fn" href="#fn39"><span class="show-for-sr">Footnote </span> <sup class="sup">39</sup> </a> not appropriate for Jewish or pagan texts, as a close analysis of the verbs for resurrection (such as ἀνίστημι and ἐγείρω) indicates. Spirits do not rise from the dead in ancient Judaism, people do.</p> </div> <div class="sec" data-magellan-destination="sec4" id="sec4"> <h2 class="A"><span class="label">4.</span> Resurrections in Paganism</h2> <p class="p"> No cultural encyclopedia of resurrection in antiquity would be complete without a review of the traditions in paganism.</p> <div class="sec" data-magellan-destination="sec4-1" id="sec4-1"> <h3 class="B"><span class="label">4.1</span> Resurrections Performed by Asclepius, Polyidus and Heracles</h3> <p class="p"> Asclepius, Polyidus and Heracles were known for their abilities to raise individuals from the dead. Philodemus (<em class="italic">ca.</em> 110–40/35 <span class="sc">bce</span>),<a class="xref fn" href="#fn40"><span class="show-for-sr">Footnote </span> <sup class="sup">40</sup> </a> in his treatise <em class="italic">On Piety</em>, has a tradition of Asclepius’ resurrections: </p><div class="disp-quote"> <p class="p"> Zeus struck down Asclepius with a thunderbolt, as the one who wrote the <em class="italic">Naupactica</em> [Hesiod's era] affirms and Telestes [4<sup class="sup">th</sup> <span class="sc">c. bce</span>] in the <em class="italic">Asclepius</em> and the lyric poet Cinesias [<em class="italic">ca.</em> 450–390 <span class="sc">bce</span>], because after being entreated by Artemis, he raised Hippolytus [from the dead] (ὅ[τι τὸ]ν Ἱππόλυτον [παρα]κληθεὶς ὑπ᾽ Ἀρ[τέμι]δος ἀνέστ[η]σε[ν]); but Stesichorus [<em class="italic">ca.</em> 600–555 <span class="sc">bce</span>] in the <em class="italic">Eriphyle</em> wrote that it was because of Capaneus and Lycurgus.<a class="xref fn" href="#fn41"><span class="show-for-sr">Footnote </span> <sup class="sup">41</sup> </a> </p> </div> <p class="p"> Ps.-Eratosthenes (second century <span class="sc">ce</span>) notes that Asclepius’ transgressions included raising the dead by the art of the physician, and that his last resurrection was that of Hippolytus, son of Theseus (τούτου τέχνῃ ἰατρικῇ χρωμένου, ὡς καὶ τοὺς ἤδη τεθνηκότας ἐγείρειν, ἐν οἷς καὶ ἔσχατον Ἱππόλυτον τὸν Θησέως).<a class="xref fn" href="#fn42"><span class="show-for-sr">Footnote </span> <sup class="sup">42</sup> </a> There are numerous testimonies to resurrections accomplished by Asclepius.<a class="xref fn" href="#fn43"><span class="show-for-sr">Footnote </span> <sup class="sup">43</sup> </a> </p> <p class="p"> Palaephetus (fourth century <span class="sc">bce</span>?) tells the story of Glaucus as an example of an impossible event: </p><div class="disp-quote"> <p class="p"> καὶ οὗτος ὁ μῦθος παγγέλοιος, ὡς δὴ τοῦ Γλαύκου ἐν πίθῳ μέλιτος ἀποθανόντος ὁ Μίνως ἐν τῷ τύμβῳ κατώρυξε τὸν Κοιράνου Πολύιδον (ὃς ἦν ἐκ τοῦ Ἄργους), ὃς ἰδὼν δράκοντα ἑτέρῳ δράκοντι τεθνεῶτι πόαν ἐπιθέντα καὶ ἀναστήσαντα αὐτόν, καὶ αὐτὸς ταὐτὸ ποιήσας τῷ Γλαύκῳ, ἀνέστησεν αὐτόν. ὅπερ ἐστὶν ἀδύνατον, ἀποθανόντα ἄνδρα ἀναστῆσαι ἢ ὄφιν, ἀλλ’ οὐδὲ ἄλλο ζῷον.</p> </div> <div class="disp-quote"> <p class="p"> And this tale is utterly ridiculous, that when Glaucus had died in a jar of honey, Minos buried Polyidus son of Koiranos (who was from Argos) in the tomb, who seeing a serpent place an herb on another dead serpent and raise it, also did this to Glaucus and raised him. This very thing is impossible: to raise a dead man or serpent or any other animal.<a class="xref fn" href="#fn44"><span class="show-for-sr">Footnote </span> <sup class="sup">44</sup> </a> </p> </div> <p class="p"> Palaephetus proceeds to give a rational explanation for the account.</p> <p class="p"> Agatharchides (second century <span class="sc">bce</span>) includes Alcestis among those whom Heracles raised: </p><div class="disp-quote"> <p class="p"> And Alcestis, Protesilaus and Glaucus who died rose again (καὶ τὴν μὲν Ἄλκηστιν καὶ Πρωτεσίλαον καὶ Γλαῦκον τετελευτηκότας πάλιν ἀναστῆναι), the one being brought up by Heracles (τὴν μὲν ὑφ’ Ἡρακλέους ἀναχθεῖσαν), the other because of his love for his wife, and the last because of the prophecy about the one buried with him.<a class="xref fn" href="#fn45"><span class="show-for-sr">Footnote </span> <sup class="sup">45</sup> </a> </p> </div> <p class="p"> In all the examples above, individuals’ material bodies are raised (i.e. there is no statement that their corpses were left in tombs).</p> </div> <div class="sec" data-magellan-destination="sec4-2" id="sec4-2"> <h3 class="B"><span class="label">4.2</span> The Resurrection Narratives of Naumachius</h3> <p class="p"> Proclus (410/12–85 <span class="sc">ce</span>) describes certain individuals who apparently rose from the dead: </p><div class="disp-quote"> <p class="p"> καὶ γὰρ ἐφ’ ἡμῶν τινες ἤδη καὶ ἀποθανεῖν ἔδοξαν καὶ μνήμασιν ἐνετέθησαν καὶ ἀνεβίωσαν καὶ ὤφθησαν οἳ μὲν ἐγκαθήμενοι τοῖς μνήμασιν, οἳ δὲ καὶ ἐφεστῶτες.</p> </div> <div class="disp-quote"> <p class="p"> Because in our time certain individuals who were thought to have been already dead and who had been buried in their tombs came to life again and appeared (were seen), some lying on their tombs and others standing up.<a class="xref fn" href="#fn46"><span class="show-for-sr">Footnote </span> <sup class="sup">46</sup> </a> </p> </div> <p class="p"> Proclus gives several examples from an individual named Naumachius: </p><div class="disp-quote"> <p class="p"> And Naumachius of Epirus, who lived in the time of my grandparents, records that Polycritus, one of the most distinguished of the Aetolians who had obtained the office of Aetoliarch, died and came to life again in the ninth month after his death (ἀποθανεῖν καὶ ἀναβιῶναι μηνὶ μετὰ τὸν θάνατον ἐνάτῳ); and he came to the public assembly of the Aetolians and advised them on the best course of action to take concerning affairs that they were deliberating. Among the witnesses to these events were Hieron the Ephesian and other historians who wrote about what happened to Antigonus the king and other friends of theirs who were not present during the events.<a class="xref fn" href="#fn47"><span class="show-for-sr">Footnote </span> <sup class="sup">47</sup> </a> </p> </div> <p class="p"> It is a bodily resurrection.</p> <p class="p"> Proclus quotes Naumachius for the account of another individual named Eurynous from Nicopolis: </p><div class="disp-quote"> <p class="p"> But there was not only this individual (Polycritus). In Nicopolis, among those who did not live long ago, a certain person named Eurynous experienced the same thing. After being buried by his relatives outside the city, he returned to life on the fifteenth day after his burial (καὶ ταφέντα πρὸ τῆς πόλεως ὑπὸ τῶν προσηκόντων ἀναβιῶναι μετὰ πεντεκαιδεκάτην ἡμέραν τῆς ταφῆς) and said that he had seen and heard many amazing things under the earth but that he had been ordered to keep everything secret (unspoken). And he lived not a short time afterwards and appeared to be more just after his return to life than before (καὶ ἐπιβιῶναι χρόνον οὐκ ὀλίγον καὶ ὀφθῆναι δικαιότερον μετὰ τὴν ἀναβίωσιν ἢ πρότερον).<a class="xref fn" href="#fn48"><span class="show-for-sr">Footnote </span> <sup class="sup">48</sup> </a> </p> </div> <p class="p"> Eurynous rises again and leaves his tomb.</p> <p class="p"> Naumachius continues with a description of an individual named Rufus of Philippi who lived near his own time: </p><div class="disp-quote"> <p class="p"> He adds still another account of an individual who, as he says, lived recently: a certain Rufus from Philippi in Macedonia who had been honoured with the revered high priesthood of Thessalonica. For when this person died he came to life again on the third day and coming to life said that he had been sent by the chthonic gods (τοῦτον γὰρ ἀποθανόντα τριταῖον ἀναβιῶναι καὶ ἀναβιοῦντα εἰπεῖν, ὅτι ὑπὸ τῶν χθονίων ἀναπεμφθείη θεῶν) to furnish certain spectacles for the people, which he had happened to promise, and living until their completion he immediately died.<a class="xref fn" href="#fn49"><span class="show-for-sr">Footnote </span> <sup class="sup">49</sup> </a> </p> </div> <p class="p"> Naumachius, in Proclus’ excerpts, gives no explanation for these events other than the hint that the ‘chthonic gods’ were responsible. Proclus himself believes they were near-death experiences, in which a spark of life remained in the apparently dead bodies.<a class="xref fn" href="#fn50"><span class="show-for-sr">Footnote </span> <sup class="sup">50</sup> </a> </p> </div> <div class="sec" data-magellan-destination="sec4-3" id="sec4-3"> <h3 class="B"><span class="label">4.3</span> Resurrections of Greco-Roman Divinities</h3> <p class="p"> The discussions below must necessarily be short, but that should not detract from their accuracy.</p> <div class="sec" data-magellan-destination="sec4-3-1" id="sec4-3-1"> <h4 class="C"><span class="label">4.3.1</span> Osiris and Horus</h4> <p class="p"> The most ancient depiction of the resurrection of a divinity is that of Osiris. The Pyramid Texts are unambiguous. Resuscitation is clearly expressed in this Pyramid Text: </p><div class="disp-quote"> <p class="p"> Osiris awakes: the god once slack rouses, the god stands up, the god takes control of his body. This Pepi (II)<a class="xref fn" href="#fn51"><span class="show-for-sr">Footnote </span> <sup class="sup">51</sup> </a> Neferkare awakes; the god once slack rouses, the god stands up, the god takes control of his body. Horus stands up that he might array this Pepi Neferkare with the woven cloth that comes from him …<a class="xref fn" href="#fn52"><span class="show-for-sr">Footnote </span> <sup class="sup">52</sup> </a> </p> </div> <p class="p"> Apparently the Netherworld (Dewat), where Osiris reigns, is occasionally located in the sky.<a class="xref fn" href="#fn53"><span class="show-for-sr">Footnote </span> <sup class="sup">53</sup> </a> In a Ptolemaic-Roman temple at Denderah, Osiris is depicted in several pertinent scenes (see <a class="xref fig" href="#fig01">Fig. 1</a>): in one he is lying dead and being ‘mourned by Isis and Nephtys’ (<a class="xref fig" href="#fig01">Fig. 1a</a>). In another he is depicted ‘rising from his bed in a floating position’ (<a class="xref fig" href="#fig01">Fig. 1b</a>).<a class="xref fn" href="#fn54"><span class="show-for-sr">Footnote </span> <sup class="sup">54</sup> </a> Plutarch, who identifies Dionysus and Osiris, refers to the dismemberment, resurrection and rebirth of Osiris: </p><div class="disp-quote"> <p class="p"> ὁμολογεῖ δὲ καὶ τὰ Τιτανικὰ καὶ Νυκτέλια τοῖς λεγομένοις Ὀσίριδος διασπασμοῖς καὶ ταῖς ἀναβιώσεσι καὶ παλιγγενεσίαις.</p> </div> <div class="disp-quote"> <p class="p"> The narratives of the Titans and of the Night Festivals (the Titanika and Nuktelia) correspond with the so-called dismemberments, returns to life and rebirths of Osiris.<a class="xref fn" href="#fn55"><span class="show-for-sr">Footnote </span> <sup class="sup">55</sup> </a> </p> </div> <section><div class="fig" data-magellan-destination="fig01" id="fig01"> <div class="figure-thumb"><img src="data:image/gif;base64,R0lGODlhAQABAIAAAMLCwgAAACH5BAAAAAAALAAAAAABAAEAAAICRAEAOw==" data-src="https://static.cambridge.org/binary/version/id/urn:cambridge.org:id:binary-alt:20161215082636-08549-mediumThumb-S002868851600028X_fig1g.jpg?pub-status=live" class="aop-lazy-load-image graphic" data-original-image="urn:cambridge.org:id:binary:20161215082552785-0341:S002868851600028X:S002868851600028X_fig1g.jpeg" data-zoomable="false" data-large-thumb="urn:cambridge.org:id:binary-alt:20161215082636-32926-largeThumb-S002868851600028X_fig1g.jpg" data-small-thumb="urn:cambridge.org:id:binary-alt:20161215082636-94743-smallThumb-S002868851600028X_fig1g.jpg" data-optimised-image="urn:cambridge.org:id:binary-alt:20161215082636-98994-optimisedImage-S002868851600028X_fig1g.jpg"></div> <div class="caption"><p class="p"> </p><p class="p"><span class="label">Figure 1.</span> Depictions of Osiris from a Ptolemaic-Roman temple at Denderah: (a). Osiris being mourned by Isis and Nephtys; (b). The resurrection of Osiris. Drawing from A. Mariette, <em class="italic">Dendérah</em>, vol. <span class="sc">iv</span> (Paris: A. Franck, 1873) Plate 90, digitally scanned by the Universitätsbibliothek Heidelberg and available at: <a class="uri simple" href="http://digi.ub.uni-heidelberg.de/diglit/mariette1873bd4/096">http://digi.ub.uni-heidelberg.de/diglit/mariette1873bd4/096</a>.</p> </div></div></section> <p class="p"> Although Plutarch uses plurals, he probably does not intend the reader to understand a cyclical series of dismemberments and so forth. J. Gwyn Griffiths believes that the rebirth may refer to Osiris’ incarnation (reincarnation) as Apis, where Apis is conceived as being the ‘image of the soul of Osiris’.<a class="xref fn" href="#fn56"><span class="show-for-sr">Footnote </span> <sup class="sup">56</sup> </a> It is bodily resurrection, and there is no question of Osiris’ body being left in the tomb.</p> <p class="p"> According to Diodorus Siculus, Isis raised Horus from the dead using a ‘medicine of immortality’: </p><div class="disp-quote"> <p class="p"> εὑρεῖν δ’ αὐτὴν καὶ τὸ τῆς ἀθανασίας φάρμακον, δι’ οὗ τὸν υἱὸν Ὧρον, ὑπὸ τῶν Τιτάνων ἐπιβουλευθέντα καὶ νεκρὸν εὑρεθέντα καθ’ ὕδατος, μὴ μόνον ἀναστῆσαι, δοῦσαν τὴν ψυχήν, ἀλλὰ καὶ τῆς ἀθανασίας ποιῆσαι μεταλαβεῖν.</p> </div> <div class="disp-quote"> <p class="p"> Furthermore, she discovered also the drug which gives immortality, by means of which she not only raised from the dead her son Horus, who had been the object of plots on the part of Titans and had been found dead under the water, giving him his soul again, but also made him immortal.<a class="xref fn" href="#fn57"><span class="show-for-sr">Footnote </span> <sup class="sup">57</sup> </a> </p> </div> <p class="p"> Horus rises bodily.</p> </div> <div class="sec" data-magellan-destination="sec4-3-2" id="sec4-3-2"> <h4 class="C"><span class="label">4.3.2</span> Dionysus</h4> <p class="p"> Although there are many <em class="italic">Dionysi</em>,<a class="xref fn" href="#fn58"><span class="show-for-sr">Footnote </span> <sup class="sup">58</sup> </a> there exist several intriguing versions of his resurrection after the dismemberment he suffered at the hands of the Titans. In one version (the non-Orphic) his members were put back together. Philodemus has this version: [δι]/ασπασθεὶς ὑπὸ | τῶν Τιτάνων Ῥέ[ας] τὰ | μέλη συνθε[ίσης] | ἀνεβίω[ι] (‘torn apart by the Titans, Rhea put his members together, and he returned to life’).<a class="xref fn" href="#fn59"><span class="show-for-sr">Footnote </span> <sup class="sup">59</sup> </a> Plutarch refers to Thyiads (female devotees) who awaken/raise the Liknites (God of the Mystic Basket): </p><div class="disp-quote"> <p class="p"> Similar agreement is found too in the tales about their sepulchres (τὰς ταφάς). The Egyptians, as has been stated, point out the tombs (θήκας) of Osiris in many places, and the people of Delphi believe that the remains of Dionysus rest with them close beside the oracle; and the Holy Ones offer a secret sacrifice in the shrine of Apollo whenever the (female) devotees of Dionysus wake the God of the Mystic Basket (Liknites) (ὅταν αἱ Θυιάδες ἐγείρωσι τὸν Λικνίτην).<a class="xref fn" href="#fn60"><span class="show-for-sr">Footnote </span> <sup class="sup">60</sup> </a> </p> </div> <p class="p"> Martin Nilsson argues that the passage gives one the impression ‘that Plutarch has in mind not the awakening of a sleeping god but the raising of him from the dead’.<a class="xref fn" href="#fn61"><span class="show-for-sr">Footnote </span> <sup class="sup">61</sup> </a> </p> <p class="p"> The people and council of Rhodes (after 212 <span class="sc">ce</span>) honoured a priest of Bacchus/Dionysus who had given 360 drachmas to the individual charged with ‘waking’ Dionysus: </p><div class="disp-quote"> <p class="p"> … having given to the hydraulic organist who wakes the god (τῷ ἐπεγείροντι [τὸ]ν θεόν) 360 drachmas, and to those who sing hymns to the god each month 40, and for the two descents/returns of the god (ταῖς τοῦ θεοῦ δὲ καθόδοις δυσί) …<a class="xref fn" href="#fn62"><span class="show-for-sr">Footnote </span> <sup class="sup">62</sup> </a> </p> </div> <p class="p"> Nilsson believes that the two ascents are Dionysus’ ‘rebirth after his being dismembered by the Titans and his ascent with Semele’.<a class="xref fn" href="#fn63"><span class="show-for-sr">Footnote </span> <sup class="sup">63</sup> </a> Given the tradition of Dionysus’ resurrection, it is doubtful that the reference here is merely to a ceremony to reanimate a statue, particularly since the text refers to his descents/ascents.</p> <p class="p"> In the Orphic version Athena saves Dionysus’ heart, from which his body is refashioned.<a class="xref fn" href="#fn64"><span class="show-for-sr">Footnote </span> <sup class="sup">64</sup> </a> Proclus writes that Athena preserves Dionysus ‘immaculate’ (διὸ καὶ σῴζει μὲν τὸν Διόνυσον ἄχραντον).<a class="xref fn" href="#fn65"><span class="show-for-sr">Footnote </span> <sup class="sup">65</sup> </a> In both versions of Dionysus’ resurrection or awakening it is his body that rises (even if it had to be remade from his heart). Philodemus, for example, makes it clear that his body was put back together. This conception of Dionysus’ resurrected body is patently material.</p> </div> <div class="sec" data-magellan-destination="sec4-3-3" id="sec4-3-3"> <h4 class="C"><span class="label">4.3.3</span> Adonis</h4> <p class="p"> Theocritus (third century <span class="sc">bce</span>), in his idyll on the Adonia in Alexandria, describes Aphrodite rejoicing with her husband (νῦν μὲν Κύπρις ἔχοισα τὸν αὑτᾶς χαιρέτω ἄνδρα), although he leaves the next day, and the chorus mourns:<a class="xref fn" href="#fn66"><span class="show-for-sr">Footnote </span> <sup class="sup">66</sup> </a> </p><div class="verse-group"> <div class="verse-line">ἕρπεις, ὦ φίλ’ Ἄδωνι, καὶ ἐνθάδε κἠς Ἀχέροντα</div> <div class="verse-line">ἡμιθέων, ὡς φαντί, μονώτατος.</div> </div> <div class="disp-quote"> <p class="p"> You alone of the demigods, as they say, beloved Adonis, go both here (to this world) and also to Acheron.<a class="xref fn" href="#fn67"><span class="show-for-sr">Footnote </span> <sup class="sup">67</sup> </a> </p> </div> <p class="p"> The scholiast to Theocritus writes that Adonis spends six months with Aphrodite and six months with Persephone: </p><div class="disp-quote"> <p class="p"> It is said that after death Adonis spent six months in the arms of Aphrodite and six more in the arms of Persephone (λέγεται δὲ περὶ τοῦ Ἀδώνιδος, ὅτι καὶ ἀποθανὼν ὁ Ἄδωνις ἓξ μῆνας ἐποίησεν ἐν ταῖς ἀγκάλαις τῆς Ἀφροδίτης, ὥσπερ καὶ ἐν ταῖς ἀγκάλαις τῆς Περσεφόνης). This which is said is real, because Adonis, that is, the grain which is sown, passes six months in the ground after the sowing, and Aphrodite has him for six months, which is the mildness of the open air. And after that people harvest him.<a class="xref fn" href="#fn68"><span class="show-for-sr">Footnote </span> <sup class="sup">68</sup> </a> </p> </div> <p class="p"> Lucian apparently witnessed this ritual in the temple of Byblian Aphrodite: </p><div class="disp-quote"> <p class="p"> ἐπεὰν δὲ ἀποτύψωνταί τε καὶ ἀποκλαύσωνται, πρῶτα μὲν καταγίζουσι τῷ Ἀδώνιδι ὅκως ἐόντι νέκυι, μετὰ δὲ τῇ ἑτέρῃ ἡμέρῃ ζώειν τέ μιν μυθολογέουσι καὶ ἐς τὸν ἠέρα πέμπουσι.</p> </div> <div class="disp-quote"> <p class="p"> After they have finished beating their breasts and lamenting, they first make offerings to Adonis as to the dead, and afterwards, on the next day, they claim [or ‘recite the myth’] that he lives and send him into the air.<a class="xref fn" href="#fn69"><span class="show-for-sr">Footnote </span> <sup class="sup">69</sup> </a> </p> </div> <p class="p"> Jane L. Lightfoot draws attention to the parallel between Ps.-Nonnos's ἀναβεβιωκέναι τὸν Ἄδωνιν (‘Adonis had come to life again’) and Lucian's ζώειν τέ μιν μυθολογέουσι.<a class="xref fn" href="#fn70"><span class="show-for-sr">Footnote </span> <sup class="sup">70</sup> </a> Brigitte Soyez argues that any attempt to reduce ‘he is alive’ to a theatrical scene, the erection of a pillar symbolising Adonis, irony or a mystical illusion is simply a fundamental misconstrual of the meaning of the text.<a class="xref fn" href="#fn71"><span class="show-for-sr">Footnote </span> <sup class="sup">71</sup> </a> Lightfoot thinks that ‘alive’ refers to the ‘sharing arrangement with six months in either world’.<a class="xref fn" href="#fn72"><span class="show-for-sr">Footnote </span> <sup class="sup">72</sup> </a> Adonis’ body is physically present with Persephone and Aphrodite and this corresponds closely with resurrected bodies in Christian tradition.</p> </div> <div class="sec" data-magellan-destination="sec4-3-4" id="sec4-3-4"> <h4 class="C"><span class="label">4.3.4</span> Tyrian Heracles</h4> <p class="p"> A number of individuals in the ancient Mediterranean identified Tyrian Heracles with Melqart.<a class="xref fn" href="#fn73"><span class="show-for-sr">Footnote </span> <sup class="sup">73</sup> </a> An illuminating passage from Josephus refers to Menander's account of Hiram of Tyre's reign:<a class="xref fn" href="#fn74"><span class="show-for-sr">Footnote </span> <sup class="sup">74</sup> </a> </p><div class="disp-quote"> <p class="p"> Moreover he went off and cut timber from the mountain called Libanos for the roofs of the temples, and pulled down the ancient temples and erected new ones to Heracles and Astarte; and he was the first to celebrate the awakening of Heracles in the month of Peritius (πρῶτός τε τοῦ Ἡρακλέους ἔγερσιν ἐποιήσατο ἐν τῷ Περιτίῳ μηνί).<a class="xref fn" href="#fn75"><span class="show-for-sr">Footnote </span> <sup class="sup">75</sup> </a> </p> </div> <p class="p"> There is a parallel text in the <em class="italic">Contra Apionem</em>: </p><div class="disp-quote"> <p class="p"> He demolished ancient temples and built new ones, both to Heracles and to Astarte. He initiated the ‘Awakening’ of Heracles, in the month of Peritios (πρῶτόν τε τοῦ Ἡρακλέους ἔγερσιν ἐποιήσατο ἐν τῷ Περιτίῳ μηνί) …<a class="xref fn" href="#fn76"><span class="show-for-sr">Footnote </span> <sup class="sup">76</sup> </a> </p> </div> <p class="p"> John M. G. Barclay notes that the Latin translator and others have understood the text to mean ‘“erection” of a temple’.<a class="xref fn" href="#fn77"><span class="show-for-sr">Footnote </span> <sup class="sup">77</sup> </a> He argues that ‘it is not clear why Heracles’ temple should be so singled out (L wrongly adds a reference to Astarte's as well …) nor why it should be dated so precisely. Menander is probably referring to the institution of an annual festival of the “Awakening” of the God …’<a class="xref fn" href="#fn78"><span class="show-for-sr">Footnote </span> <sup class="sup">78</sup> </a> ‘Resuscitation’ or ‘resurrection’ would probably be good translations for ἔγερσιν in the texts in Josephus.<a class="xref fn" href="#fn79"><span class="show-for-sr">Footnote </span> <sup class="sup">79</sup> </a> </p> <p class="p"> An inscription is relevant, which mentions an individual named Martas from Philadelphia/Amman, who is ἐγερσε|[ίτην τοῦ] Ἡρακλέ/ου[ς] [βουλ]ε[υ]τὴν καὶ | πρ[όεδρο]ν (‘resuscitator of Heracles, councillor and <em class="italic">proedros</em> (president)’).<a class="xref fn" href="#fn80"><span class="show-for-sr">Footnote </span> <sup class="sup">80</sup> </a> Ἐγερσείτης was probably a cultic term (<em class="italic">Erwecker des Herakles</em> ‘awakener of Heracles’) and not a term meaning ‘temple constructor’. Corinne Bonnet argues that each year in February and March there was a festival of <em class="italic">Egersis</em>, which comprised the burning of Melqart (Tyrian Heracles), the subsequent mourning, and his awakening or resurrection.<a class="xref fn" href="#fn81"><span class="show-for-sr">Footnote </span> <sup class="sup">81</sup> </a> If this interpretation (and reconstruction) of ἐγερσείτης is correct, then there were individuals associated with the resuscitation of Tyrian Heracles/Melqart.</p> <p class="p"> It is probable that Eudoxus of Cnidus’ reference to the resurrection of Tyrian Heracles illuminates the festival: </p><div class="disp-quote"> <p class="p"> Eudoxus of Cnidus, in the first book of his descriptive geography of the earth, says that the Phoenicians sacrifice quails to Heracles, because when Heracles, the son of Asteria and Zeus, was going to Libya he was killed by Typhon. But when Iolaus brought him a quail and set it near him, he smelled it and came to life again (Ἰολάου δ’ αὐτῷ προσενέγκαντος ὄρτυγα καὶ προσαγαγόντος ὀσφρανθέντα ἀναβιῶναι).<a class="xref fn" href="#fn82"><span class="show-for-sr">Footnote </span> <sup class="sup">82</sup> </a> </p> </div> <p class="p"> Ἀναβιῶναι in context clearly implies that Heracles was raised from the dead. Eudoxus’ account is undeniably of a material body. Menander and the inscriptions that mention an official who was the ‘raiser/awakener of Heracles’ also imply that Heracles’ body is the object of the rituals.</p> </div> <div class="sec" data-magellan-destination="sec4-3-5" id="sec4-3-5"> <h4 class="C"><span class="label">4.3.5</span> Attis</h4> <p class="p"> The narratives of a resurrection of Attis are late, at best. In Pausanias’ (second century <span class="sc">ce</span>) Lydian version of the Attis myth, Attis is either killed by a boar or goes mad during a wedding and castrates himself when Agdistis, in love with Attis, interrupts the youth's wedding: </p><div class="disp-quote"> <p class="p"> But Agdistis repented of what he had done to Attis, and persuaded Zeus to grant that the body of Attis should neither rot at all nor decay (μήτε σήπεσθαί τι Ἄττῃ τοῦ σώματος μήτε τήκεσθαι).<a class="xref fn" href="#fn83"><span class="show-for-sr">Footnote </span> <sup class="sup">83</sup> </a> </p> </div> <p class="p"> In Arnobius’ version of the myth, which is presumably based on Timotheus (‘the Athenian Eumolpid’), an author who wrote <em class="italic">ca.</em> 300 <span class="sc">bce</span>, only Attis’ little finger survives death:<a class="xref fn" href="#fn84"><span class="show-for-sr">Footnote </span> <sup class="sup">84</sup> </a> </p><div class="disp-quote"> <p class="p"> Jupiter refuses Acdestis’ request that Attis might come back to life (<em class="italic">Iuppiter rogatus ab Acdesti ut Attis revivesceret non sinit</em>). But what is possible by concession of fate, this he grants without objecting: that his body should not decay, that his hair should ever grow, that the very smallest of his fingers should live and alone react by continued motion (<em class="italic">ne corpus eius putrescat, crescant ut comae semper, digitorum ut minimissimus vivat et perpetuo solus agitetur e motu</em>). Satisfied with these favors, Acdestis, it is said, consecrated the body in Pessinus, and honored it with annual rites and with a sacred ministry.<a class="xref fn" href="#fn85"><span class="show-for-sr">Footnote </span> <sup class="sup">85</sup> </a> </p> </div> <p class="p"> Smith notes the ‘second to fourth century <span class="sc">ad</span> reinterpretation, within some of the “mystery” cults, of archaic locative traditions of dead deities in new experimental modes which appear to testify to these deities returning to life. In the case of Attis, there are only scattered hints of this process.’<a class="xref fn" href="#fn86"><span class="show-for-sr">Footnote </span> <sup class="sup">86</sup> </a> </p> <p class="p"> Hippolytus, in his discussion of the Naassenes, affirms a resurrection for Attis (who is called ‘Pappas’ in the text).<a class="xref fn" href="#fn87"><span class="show-for-sr">Footnote </span> <sup class="sup">87</sup> </a> The anonymous source (‘he’) is a ‘Gnostic’<a class="xref fn" href="#fn88"><span class="show-for-sr">Footnote </span> <sup class="sup">88</sup> </a> author whom Hippolytus does not name: </p><div class="disp-quote"> <p class="p"> λέγουσι δὲ οἱ Φρύγες <τὸν> αὐτὸν τοῦτον καὶ νέκυν, οἱονεὶ ἐν μνήματι καὶ τάφῳ ἐγκατωρυγμένον ἐν τῷ σώματι … οἱ δὲ αὐτοί, φησί, Φρύγες τὸν αὐτὸν τοῦτον πάλιν ἐκ μεταβολῆς λέγουσι θεόν· γίνεται γάρ, φησί, θεός, ὅταν ἐκ νεκρῶν ἀναστὰς διὰ τῆς τοιαύτης πύλης εἰσελεύσεται εἰς τὸν οὐρανόν.</p> </div> <div class="disp-quote"> <p class="p"> But the Phrygians say that the same one is also a ‘corpse’, having been buried in the body as in a monument or tomb … And the same Phrygians, he says again, say that this same one is by reason of the change a god. For he becomes a god when he arises from the dead and enters into heaven through the same gate [the gate of the heavens].<a class="xref fn" href="#fn89"><span class="show-for-sr">Footnote </span> <sup class="sup">89</sup> </a> </p> </div> <p class="p"> Firmicus Maternus also is a late witness to a resurrection of Attis. After describing Attis's death at the hands of Cybele, he says: </p><div class="disp-quote"> <p class="p"> They (the Phrygians) advanced the claim that he whom they had buried a little while earlier had come to life again (<em class="italic">Phryges … quem paulo ante sepelierant revixisse iactarunt</em>); and since the woman's heart burned unbearably with overweening love, they erected temples to the dead youth … His death they interpret as the storing away of the collected seeds, his return to life as the sprouting of the scattered seeds in the annual turn of the seasons (<em class="italic">vitam rursus quod iacta semina annuis vicibus reconduntur</em>).<a class="xref fn" href="#fn90"><span class="show-for-sr">Footnote </span> <sup class="sup">90</sup> </a> </p> </div> <p class="p"> The conclusion of Jan Bremmer has the strongest warrant: ‘Attis’ “resurrection” is not mentioned before the third century and seems closely connected with the rise of Christianity, just like the “resurrection” of Adonis is not mentioned before the third century’.<a class="xref fn" href="#fn91"><span class="show-for-sr">Footnote </span> <sup class="sup">91</sup> </a> The question of analogy and genealogy in the history of religions is controversial.<a class="xref fn" href="#fn92"><span class="show-for-sr">Footnote </span> <sup class="sup">92</sup> </a> The resurrection is bodily (i.e. material) in Firmicus Maternus. The buried Attis rises again. The ‘Gnostic’ Phrygians of Hippolytus, however, relate the bodily resurrection of Attis to the spiritual resurrection of the <em class="italic">pneumatikoi</em> who are ‘born again from the bodies of the earthly’ (τουτέστιν ἐκ τῶν σωμάτων τῶν χοϊκῶν, ἀναγεννηθέντες πνευματικοί, οὐ σαρκικοί).<a class="xref fn" href="#fn93"><span class="show-for-sr">Footnote </span> <sup class="sup">93</sup> </a> </p> </div> </div> </div> <div class="sec" data-magellan-destination="sec5" id="sec5"> <h2 class="A"><span class="label">5.</span> Protesilaus the Hero</h2> <p class="p"> Protesilaus was the first Greek hero to die in Troy.<a class="xref fn" href="#fn94"><span class="show-for-sr">Footnote </span> <sup class="sup">94</sup> </a> Philostratus, in the <em class="italic">Heroikos</em> (a dialogue between a Phoenician and a vinedresser in Elaious), asserts that Protesilaus returned to life twice.<a class="xref fn" href="#fn95"><span class="show-for-sr">Footnote </span> <sup class="sup">95</sup> </a> The Phoenician asks, ‘Has he come back to life, or what has happened?’ (ἀναβεβιωκὼς ἢ τί;). After persuading his wife to return with him to Hades, he returned to life again: </p><div class="disp-quote"> <p class="p"> <span class="sc">Phoen.</span>: And yet he is said to have died after he came to life again (ἀποθανεῖν γε μετὰ τὸ ἀναβιῶναι λέγεται) and to have persuaded his wife to follow him.</p> </div> <div class="disp-quote"> <p class="p"> <span class="sc">Vinedr.</span>: He himself also says these things. But how he returned afterwards too, he does not tell me even though I've wanted to find out for a long time. He is hiding, he says, some secret of the Fates (Μοιρῶν τι ἀπόρρητον). His fellow soldiers also, who were there in Troy, still appear on the plain, warlike in posture and shaking the crests of their helmets.<a class="xref fn" href="#fn96"><span class="show-for-sr">Footnote </span> <sup class="sup">96</sup> </a> </p> </div> <p class="p"> Jonathan Burgess argues that it is the ‘shade of Protesilaos’ who ‘spends time with Laodameia in Hades’ and who ‘appears to humans in Phthia and in Elaious’.<a class="xref fn" href="#fn97"><span class="show-for-sr">Footnote </span> <sup class="sup">97</sup> </a> This is warranted given the vinedresser's assertion, when asked to explain the nature of his association with Protesilaus and his ability to foretell the future, that </p><div class="disp-quote"> <p class="p"> [t]o be cleansed of the body is the beginning of life for divine and thus blessed souls (ψυχαῖς γὰρ θείαις οὕτω καὶ μακαρίαις ἀρχὴ βίου τὸ καθαρεῦσαι τοῦ σώματος). For the gods, whose attendants they are, they then know, not by worshipping statues and conjectures, but by gaining visible association with them. And free from the body and its diseases (ἐλεύθεραι νόσων τε καὶ σώματος), souls observe the affairs of mortals, both when souls are filled with prophetic skill and when the oracular power sends Bacchic frenzy upon them.<a class="xref fn" href="#fn98"><span class="show-for-sr">Footnote </span> <sup class="sup">98</sup> </a> </p> </div> <p class="p"> Antonio Stramaglia describes Protesilaus and Palamedes (<em class="italic">Heroik</em>. 21.6) as ‘souls that have been heroized’ (<em class="italic">anime eroizzate</em>).<a class="xref fn" href="#fn99"><span class="show-for-sr">Footnote </span> <sup class="sup">99</sup> </a> This explains why the narrative of Protesilaus’ return to life is consistent with his body being buried in the Chersonesus.<a class="xref fn" href="#fn100"><span class="show-for-sr">Footnote </span> <sup class="sup">100</sup> </a> It also explains the absence of the verbs ἀνίστημι and ἐγείρω to describe Protesilaus’ return to life, and the use of the more ambiguous ἀναβιόω – a verb avoided by the New Testament.</p> </div> <div class="sec conclusion" data-magellan-destination="sec6" id="sec6"> <h2 class="A"><span class="label">6.</span> Conclusion</h2> <p class="p"> On the basis of the semantics of ἀνίστημι and ἐγείρω and the cultural encyclopedia of resurrected bodies, one can conclude that Paul would have assumed that the tradition about the burial of Christ and his resurrection on the third day presupposed a tradition of an empty tomb. To put it another way: Paul would have taken it for granted that the resurrection of Christ was inconceivable without an empty tomb. Consequently, according to the normal conventions of communication, he did not need to mention the tomb tradition.</p> <p class="p"> The following objections may arise: </p><ol class="list number nomark"> <li class="list-item"> <p class="p"><span class="label">(1)</span> One could assert that the semantic analysis of ἀνίστημι and ἐγείρω is wrong – that is, the verbs do not imply physical motion upward. In this case, the burden is on the scholar in question to show that in the context of resurrection, either ἀνίστημι or ἐγείρω is used to refer only and clearly to spirits, souls or astral bodies in a pagan or Jewish text. This is not to deny that there was a spiritual or metaphorical usage of resurrection words in the New Testament and early Christianity (Col 2.12; 3.1; Eph 2.5–6). The metaphorical uses in the deutero-Paulines, however, are based on the image of the resurrection of Christ.</p> </li> <li class="list-item"> <p class="p"><span class="label">(2)</span> One can respond that some ancient Jews in the Second Temple period believed in a resurrection of the spirit. Again the burden is on such scholars to prove that verbs (e.g. the Hebrew המקים as in Sir 48.5 = ὁ ἐγείρας LXX; <em class="italic">tanšeʾa</em> in Ethiopic; etc.) or nouns for resurrection are combined syntactically (or semantically) with terms such as ‘spirit’ or ‘soul’. Such evidence is absent.</p> </li> <li class="list-item"> <p class="p"><span class="label">(3)</span> One could argue that pagan attitudes towards resurrection are irrelevant for the understanding of the New Testament – in particular, of Paul's views in 1 Cor 15. However, Paul's readers from pagan backgrounds would have viewed resurrection (as opposed to the immortality of the soul) as bodily. In that respect, there is a certain continuity between ancient Judaism and paganism, which is of fundamental importance for understanding the New Testament in its ancient context.</p> </li> <li class="list-item"> <p class="p"><span class="label">(4)</span> One could accept the truth of the three premises above and still deny the conclusion for which I have argued. After all, the argument is not deductive, but inductive. In our guild as historians one can only appeal to probability, however, and if the premises are true, then the conclusion seems unavoidable: Paul could not have conceived of a resurrection of Christ without believing that his tomb was empty.</p> </li> </ol> </div> </div> <div class="back"> </div> </div></div> <hr aria-hidden="true" class="list-divider separator default" data-v-7036083a> <div id="footnotes-list" class="circle-list"><h2>Footnotes</h2> <div data-type="footnote" class="circle-list__item"><div class="circle-list__item__indicator"></div> <div class="circle-list__item__grouped"><div class="circle-list__item__grouped__content"><div class="fn"><span class="label">*</span><p>I am grateful for comments on the article made by the NTS reviewer, by historians of religion Jan Bremmer and Jorunn Jacobsen Buckley, and by philosopher Ian Morton. At the 2015 SBL meeting in Atlanta, I read an earlier version in the <span class="italic">Corpus Hellenisticum Novi Testamenti</span> section. Abbreviations for Latin texts below are from the <span class="italic">OLD</span> and A. Blaise's <span class="italic">Dictionnaire latin-français des auteurs chrétiens</span>. Abbreviations for Greek patristic texts are from <span class="italic">LPGL</span>.</p></div></div></div></div> </div> <hr aria-hidden="true" class="list-divider separator default" data-v-7036083a> <div id="references-list" class="circle-list"><h2>References</h2> <div id="fn01" aria-flowto="reference-1-content reference-1-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 1 in the content" id="reference-1-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 1 </div> <div class="circle-list__item__grouped"><div id="reference-1-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">1</span> <span class="mixed-citation simple book" data-magellan-destination="ref1" id="ref1"> <span class="string-name"><span class="surname">Bousset</span>, <span class="given-names">W.</span></span>, ‘<span class="chapter-title">Der erste Brief an die Korinther</span>’, <span class="source">Die Schriften des Neuen Testaments neu übersetzt und für die Gegenwart erklärt: Zweiter Band. 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Die johanneischen Schriften' href=https://scholar.google.com/scholar_lookup?title=Die+Schriften+des+Neuen+Testaments+neu+%C3%BCbersetzt+und+f%C3%BCr+die+Gegenwart+erkl%C3%A4rt%3A+Zweiter+Band.+Die+Briefe.+Die+johanneischen+Schriften&author=Bousset+W.&author=Weiss+J.&publication+year=1908&pages=72-161>Google Scholar</a></span>, esp. 146.</p></div></div></div><div id="fn02" aria-flowto="reference-2-content reference-2-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 2 in the content" id="reference-2-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 2 </div> <div class="circle-list__item__grouped"><div id="reference-2-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">2</span> See <span class="mixed-citation simple journal" data-magellan-destination="ref2" id="ref2"> <span class="string-name"><span class="surname">Ware</span>, <span class="given-names">J.</span></span>, ‘<span class="article-title">The Resurrection of Jesus in the Pre-Pauline Formula of 1 Cor 15.3–5</span>’, <span class="source">NTS</span> <span class="volume">60</span> (<span class="year">2014</span>) <span class="fpage">475</span>–98<a class='ref-link' target='_blank' aria-label='CrossRef link for The Resurrection of Jesus in the Pre-Pauline Formula of 1 Cor 15.3–5' href=https://dx.doi.org/10.1017/S0028688514000150>CrossRef</a><a class='ref-link' target='_blank' aria-label='Google Scholar link for The Resurrection of Jesus in the Pre-Pauline Formula of 1 Cor 15.3–5' href=https://scholar.google.com/scholar_lookup?title=The+Resurrection+of+Jesus+in+the+Pre-Pauline+Formula+of+1+Cor+15.3%E2%80%935&author=Ware+J.&publication+year=2014&journal=NTS&volume=60&doi=10.1017%2FS0028688514000150>Google Scholar</a></span>, esp. 477–9, for a survey of similar views.</p></div></div></div><div id="fn03" aria-flowto="reference-3-content reference-3-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 3 in the content" id="reference-3-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 3 </div> <div class="circle-list__item__grouped"><div id="reference-3-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">3</span> <span class="mixed-citation simple book" data-magellan-destination="ref3" id="ref3"> <span class="string-name"><span class="surname">Hume</span>, <span class="given-names">D.</span></span>, ‘<span class="chapter-title">Of Miracle</span>’, <span class="source">Philosophical Essays Concerning Human Understanding</span> (<span class="publisher-loc">London</span>: <span class="publisher-name">Millar</span>, <span class="year">1748</span>) <span class="fpage">173</span>–<span class="lpage">203</span> <a class='ref-link' target='_blank' aria-label='Google Scholar link for Philosophical Essays Concerning Human Understanding' href=https://scholar.google.com/scholar_lookup?title=Philosophical+Essays+Concerning+Human+Understanding&author=Hume+D.&publication+year=1748&pages=173-203>Google Scholar</a></span>.</p></div></div></div><div id="fn04" aria-flowto="reference-4-content reference-4-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 4 in the content" id="reference-4-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 4 </div> <div class="circle-list__item__grouped"><div id="reference-4-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">4</span> <span class="mixed-citation simple book" data-magellan-destination="ref4" id="ref4"> <span class="string-name"><span class="surname">Smith</span>, <span class="given-names">J. Z.</span></span>, <span class="source">Drudgery Divine: On the Comparison of Early Christianities and the Religions of Late Antiquity</span> (<span class="publisher-loc">Chicago</span>: <span class="publisher-name">University of Chicago Press</span>, <span class="year">1990</span>) <span class="fpage">47</span>–<span class="lpage">51</span> <a class='ref-link' target='_blank' aria-label='Google Scholar link for Drudgery Divine: On the Comparison of Early Christianities and the Religions of Late Antiquity' href=https://scholar.google.com/scholar_lookup?title=Drudgery+Divine%3A+On+the+Comparison+of+Early+Christianities+and+the+Religions+of+Late+Antiquity&author=Smith+J.+Z.&publication+year=1990&pages=47-51>Google Scholar</a></span>, 114, 118. On genealogy cf. also <span class="mixed-citation simple journal" data-magellan-destination="ref5" id="ref5"> <span class="string-name"><span class="surname">Bremmer</span>, <span class="given-names">J.</span></span>, ‘<span class="article-title">The Resurrection between Zarathustra and Jonathan Z. Smith</span>’, <span class="source">NedThT</span> <span class="volume">50</span> (<span class="year">1996</span>) <span class="fpage">89</span>–<span class="lpage">107</span> <a class='ref-link' target='_blank' aria-label='Google Scholar link for The Resurrection between Zarathustra and Jonathan Z. Smith' href=https://scholar.google.com/scholar_lookup?title=The+Resurrection+between+Zarathustra+and+Jonathan+Z.+Smith&author=Bremmer+J.&publication+year=1996&journal=NedThT&volume=50&pages=89-107>Google Scholar</a></span> (slightly expanded in <span class="mixed-citation simple book" data-magellan-destination="ref6" id="ref6"> <span class="source">idem, The Rise and Fall of the Afterlife</span> (<span class="publisher-loc">London/New York</span>: <span class="publisher-name">Routledge</span>, <span class="year">2002</span>) <span class="fpage">41</span>–<span class="lpage">55</span> <a class='ref-link' target='_blank' aria-label='Google Scholar link for idem, The Rise and Fall of the Afterlife' href=https://scholar.google.com/scholar?q=idem,+The+Rise+and+Fall+of+the+Afterlife+(London/New+York:+Routledge,+2002)+41–55>Google Scholar</a></span>).</p></div></div></div><div id="fn05" aria-flowto="reference-5-content reference-5-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 5 in the content" id="reference-5-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 5 </div> <div class="circle-list__item__grouped"><div id="reference-5-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">5</span> Cf. <span class="mixed-citation simple journal" data-magellan-destination="ref7" id="ref7"> <span class="string-name"><span class="surname">Smith</span>, <span class="given-names">J. Z.</span></span>, ‘<span class="article-title">Dying and Rising Gods</span>’, <span class="source">ER</span> <span class="volume">4</span> (<span class="year">2005</span>) <span class="fpage">2535</span>–40<a class='ref-link' target='_blank' aria-label='Google Scholar link for Dying and Rising Gods' href=https://scholar.google.com/scholar_lookup?title=Dying+and+Rising+Gods&author=Smith+J.+Z.&publication+year=2005&journal=ER&volume=4>Google Scholar</a></span> and <em class="italic">idem, Drudgery Divine</em>, 90–3.</p></div></div></div><div id="fn06" aria-flowto="reference-6-content reference-6-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 6 in the content" id="reference-6-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 6 </div> <div class="circle-list__item__grouped"><div id="reference-6-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">6</span> Ware, ‘Resurrection’, 492–5. A. Oepke, ‘ἐγείρω κτλ.’, <em class="italic">TDNT</em> <span class="sc">ii</span>.333–9 and <em class="italic">idem</em>, ‘ἀνίστημι κτλ.’, <em class="italic">TDNT</em> <span class="sc">i</span>.368–72 devotes minimal attention to resurrection in paganism (the same is true of Oepke's ‘Auferstehung <span class="sc">ii</span> (des Menschen)’, <em class="italic">RAC</em> <span class="sc">i</span> (1950) 930–8). <span class="mixed-citation simple journal" data-magellan-destination="ref8" id="ref8"> <span class="string-name"><span class="surname">Bertram</span>, <span class="given-names">G.</span></span>, ‘<span class="article-title">Auferstehung <span class="sc">i</span> (des Kultgottes)</span>’, <span class="source">RAC</span> <span class="sc">i</span> (<span class="year">1950</span>) <span class="fpage">919</span>–30<a class='ref-link' target='_blank' aria-label='Google Scholar link for Auferstehung i (des Kultgottes)' href=https://scholar.google.com/scholar_lookup?title=Auferstehung+i+(des+Kultgottes)&author=Bertram+G.&publication+year=1950&journal=RAC>Google Scholar</a></span> uses the concept (now mostly abandoned) of the resurrection of a vegetation god. The finest linguistic survey of resurrection in paganism is still <span class="mixed-citation simple journal" data-magellan-destination="ref9" id="ref9"> <span class="string-name"><span class="surname">Fascher</span>, <span class="given-names">E.</span></span>, ‘<span class="article-title">Anastasis-Resurrectio-Auferstehung: Eine programmatische Studie zum Thema “Sprache und Offenbarung”</span>’, <span class="source">ZNW</span> <span class="volume">40</span> (<span class="year">1941</span>) <span class="fpage">166</span>–<span class="lpage">229</span> <a class='ref-link' target='_blank' aria-label='CrossRef link for Anastasis-Resurrectio-Auferstehung: Eine programmatische Studie zum Thema “Sprache und Offenbarung”' href=https://dx.doi.org/10.1515/zntw.1941.40.1.166>CrossRef</a><a class='ref-link' target='_blank' aria-label='Google Scholar link for Anastasis-Resurrectio-Auferstehung: Eine programmatische Studie zum Thema “Sprache und Offenbarung”' href=https://scholar.google.com/scholar_lookup?title=Anastasis-Resurrectio-Auferstehung%3A+Eine+programmatische+Studie+zum+Thema+%E2%80%9CSprache+und+Offenbarung%E2%80%9D&author=Fascher+E.&publication+year=1941&journal=ZNW&volume=40&doi=10.1515%2Fzntw.1941.40.1.166&pages=166-229>Google Scholar</a></span>. <span class="mixed-citation simple book" data-magellan-destination="ref10" id="ref10"> <span class="string-name"><span class="surname">Wedderburn</span>, <span class="given-names">A. J. M.</span></span> (<span class="source">Baptism and Resurrection: Studies in Pauline Theology against its Graeco-Roman Background</span> (WUNT 44; <span class="publisher-loc">Tübingen</span>: <span class="publisher-name">Mohr Siebeck</span>, <span class="year">1987</span>)<a class='ref-link' target='_blank' aria-label='Google Scholar link for Baptism and Resurrection: Studies in Pauline Theology against its Graeco-Roman Background' href=https://scholar.google.com/scholar_lookup?title=Baptism+and+Resurrection%3A+Studies+in+Pauline+Theology+against+its+Graeco-Roman+Background&author=Wedderburn+A.+J.+M.&publication+year=1987>Google Scholar</a></span> surveyed the resurrections of certain gods, but was not concerned with linguistic analysis. <span class="mixed-citation simple book" data-magellan-destination="ref11" id="ref11"> <span class="string-name"><span class="surname">Endsjø</span>, <span class="given-names">D. Ø.</span></span>, <span class="source">Greek Resurrection Beliefs and the Success of Christianity</span> (<span class="publisher-loc">New York</span>: <span class="publisher-name">Palgrave Macmillan</span>, <span class="year">2009</span>)<a class='ref-link' target='_blank' aria-label='CrossRef link for Greek Resurrection Beliefs and the Success of Christianity' href=https://dx.doi.org/10.1057/9780230622562>CrossRef</a><a class='ref-link' target='_blank' aria-label='Google Scholar link for Greek Resurrection Beliefs and the Success of Christianity' href=https://scholar.google.com/scholar_lookup?title=Greek+Resurrection+Beliefs+and+the+Success+of+Christianity&author=Endsj%C3%B8+D.+%C3%98.&publication+year=2009>Google Scholar</a></span> has a large collection of references, but did few linguistic investigations and conflated resurrection with translation (individuals who have not died, or who are on funeral pyres, whose bodies are taken up to heaven or immortalized). <span class="mixed-citation simple book" data-magellan-destination="ref12" id="ref12"> <span class="string-name"><span class="surname">Miller</span>, <span class="given-names">R. C.</span></span>, <span class="source">Resurrection and Reception in Early Christianity</span> (<span class="publisher-loc">New York/London</span>: <span class="publisher-name">Routledge</span>, <span class="year">2015</span>)<a class='ref-link' target='_blank' aria-label='Google Scholar link for Resurrection and Reception in Early Christianity' href=https://scholar.google.com/scholar_lookup?title=Resurrection+and+Reception+in+Early+Christianity&author=Miller+R.+C.&publication+year=2015>Google Scholar</a></span> focuses on ‘translation fables’ and passes over resurrection traditions in antiquity.</p></div></div></div><div id="fn07" aria-flowto="reference-7-content reference-7-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 7 in the content" id="reference-7-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 7 </div> <div class="circle-list__item__grouped"><div id="reference-7-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">7</span> Ware, ‘Resurrection’, 494.</p></div></div></div><div id="fn08" aria-flowto="reference-8-content reference-8-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 8 in the content" id="reference-8-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 8 </div> <div class="circle-list__item__grouped"><div id="reference-8-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">8</span> [Ammonius], <em class="italic">De adfinium vocabulorum differentia</em> §216 (BT 56.15–16 Nickau). Cf. <span class="mixed-citation simple book" data-magellan-destination="ref13" id="ref13"> <span class="string-name"><span class="surname">Nickau</span>, <span class="given-names">K.</span></span>, ed., <span class="source">Ammonii qui dicitur De adfinium vocabulorum differentia</span> (BT; <span class="publisher-loc">Leipzig</span>: <span class="publisher-name">Teubner</span>, <span class="year">1966</span>)<a class='ref-link' target='_blank' aria-label='Google Scholar link for Ammonii qui dicitur De adfinium vocabulorum differentia' href=https://scholar.google.com/scholar_lookup?title=Ammonii+qui+dicitur+De+adfinium+vocabulorum+differentia&author=Nickau+K.&publication+year=1966>Google Scholar</a></span> lxvi–lxvii on the date of the text (attributed to three different authors: Ammonius, Herrenius Philo, and Ptolemaeus). See also <span class="mixed-citation simple journal" data-magellan-destination="ref14" id="ref14"> <span class="string-name"><span class="surname">Lacore</span>, <span class="given-names">M.</span></span>, ‘<span class="article-title">Du “sommeil sans réveil” à la résurrection comme réveil</span>’, <span class="source">Gaia: revue interdisciplinaire sur la Grèce Archaïque</span> <span class="volume">13</span> (<span class="year">2010</span>) <span class="fpage">205</span>–27<a class='ref-link' target='_blank' aria-label='CrossRef link for Du “sommeil sans réveil” à la résurrection comme réveil' href=https://dx.doi.org/10.3406/gaia.2010.1545>CrossRef</a><a class='ref-link' target='_blank' aria-label='Google Scholar link for Du “sommeil sans réveil” à la résurrection comme réveil' href=https://scholar.google.com/scholar_lookup?title=Du+%E2%80%9Csommeil+sans+r%C3%A9veil%E2%80%9D+%C3%A0+la+r%C3%A9surrection+comme+r%C3%A9veil&author=Lacore+M.&publication+year=2010&journal=Gaia%3A+revue+interdisciplinaire+sur+la+Gr%C3%A8ce+Archa%C3%AFque&volume=13&doi=10.3406%2Fgaia.2010.1545>Google Scholar</a></span>.</p></div></div></div><div id="fn09" aria-flowto="reference-9-content reference-9-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 9 in the content" id="reference-9-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 9 </div> <div class="circle-list__item__grouped"><div id="reference-9-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">9</span> [Ammonius], <em class="italic">De adfin. voc. dif</em>. §50 (14.3–4 Nickau).</p></div></div></div><div id="fn10" aria-flowto="reference-10-content reference-10-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 10 in the content" id="reference-10-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 10 </div> <div class="circle-list__item__grouped"><div id="reference-10-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">10</span> [Ammonius], <em class="italic">De impr</em>. §48 (153.5–6 Nickau).</p></div></div></div><div id="fn11" aria-flowto="reference-11-content reference-11-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 11 in the content" id="reference-11-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 11 </div> <div class="circle-list__item__grouped"><div id="reference-11-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">11</span> [Plato], <em class="italic">Axiochus</em> 10.367c.</p></div></div></div><div id="fn12" aria-flowto="reference-12-content reference-12-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 12 in the content" id="reference-12-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 12 </div> <div class="circle-list__item__grouped"><div id="reference-12-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">12</span> Eupolis, fr. 328 Kassel–Austin = 305 Kock. Cf. Ps.-Zonaras, <em class="italic">Lexicon</em> Ε §606.</p></div></div></div><div id="fn13" aria-flowto="reference-13-content reference-13-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 13 in the content" id="reference-13-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 13 </div> <div class="circle-list__item__grouped"><div id="reference-13-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">13</span> Sophocles, <em class="italic">El</em>. 137–9.</p></div></div></div><div id="fn14" aria-flowto="reference-14-content reference-14-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 14 in the content" id="reference-14-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 14 </div> <div class="circle-list__item__grouped"><div id="reference-14-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">14</span> Homer, <em class="italic">Il</em>. 21.55–7; Aeschylus, <em class="italic">Eum</em>. 647–8 (ἀνάστασις), <em class="italic">Ag</em>. 1360–1; Sophocles, fr. 557 Radt; Euripides, <em class="italic">Herc. fur</em>. 718–19; etc.</p></div></div></div><div id="fn15" aria-flowto="reference-15-content reference-15-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 15 in the content" id="reference-15-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 15 </div> <div class="circle-list__item__grouped"><div id="reference-15-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">15</span> Aeschylus, <em class="italic">Cho</em>. 495–6; the translation of Electra's question is from <span class="mixed-citation simple book" data-magellan-destination="ref15" id="ref15"> <span class="string-name"><span class="surname">Sommerstein</span>, <span class="given-names">A. H.</span></span>, ed. and trans., <span class="source">Aeschylus</span> (LCL; 3 vols.; <span class="publisher-loc">Cambridge, MA</span>: <span class="publisher-name">Harvard University Press</span>, <span class="year">2008</span>)<a class='ref-link' target='_blank' aria-label='Google Scholar link for Aeschylus' href=https://scholar.google.com/scholar_lookup?title=Aeschylus&author=Sommerstein+A.+H.&publication+year=2008>Google Scholar</a></span> <span class="sc">ii</span>.277 (he translates ἐξεγείρηι with ‘awakened’).</p></div></div></div><div id="fn16" aria-flowto="reference-16-content reference-16-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 16 in the content" id="reference-16-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 16 </div> <div class="circle-list__item__grouped"><div id="reference-16-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">16</span> Apollodorus, <em class="italic">Bibl</em>. 2.5.12. For further resurrections of Heracles, see <a class="xref sec" href="#sec4-1">§4.1</a> below.</p></div></div></div><div id="fn17" aria-flowto="reference-17-content reference-17-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 17 in the content" id="reference-17-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 17 </div> <div class="circle-list__item__grouped"><div id="reference-17-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">17</span> Theodoret, <em class="italic">Affect</em>. 8.20 = Apollodorus, Περὶ θεῶν in <em class="italic">FGrH</em> 244 F 138.</p></div></div></div><div id="fn18" aria-flowto="reference-18-content reference-18-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 18 in the content" id="reference-18-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 18 </div> <div class="circle-list__item__grouped"><div id="reference-18-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">18</span> These will be discussed below in §§4.3.2 and 4.3.4.</p></div></div></div><div id="fn19" aria-flowto="reference-19-content reference-19-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 19 in the content" id="reference-19-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 19 </div> <div class="circle-list__item__grouped"><div id="reference-19-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">19</span> See Ware's critique (‘Resurrection’, 493–4) of conflating ἐγείρω with ‘rising into the air’ or ascension.</p></div></div></div><div id="fn20" aria-flowto="reference-20-content reference-20-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 20 in the content" id="reference-20-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 20 </div> <div class="circle-list__item__grouped"><div id="reference-20-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">20</span> <span class="mixed-citation simple book" data-magellan-destination="ref16" id="ref16"> <span class="string-name"><span class="surname">Collins</span>, <span class="given-names">J. J.</span></span>, ‘<span class="chapter-title">The Afterlife in Apocalyptic Literature</span>’, <span class="source">Judaism in Late Antiquity: Part Four. Death, Life-After-Death, Resurrection and The World-to-Come in the Judaisms of Antiquity</span> (ed. <span class="string-name"><span class="surname">Avery-Peck</span>, <span class="given-names">A. J.</span></span> and <span class="string-name"><span class="surname">Neusner</span>, <span class="given-names">J.</span></span>; <span class="publisher-loc">Leiden</span>: <span class="publisher-name">Brill</span>, <span class="year">2000</span>) <span class="fpage">119</span>–40<a class='ref-link' target='_blank' aria-label='Google Scholar link for Judaism in Late Antiquity: Part Four. Death, Life-After-Death, Resurrection and The World-to-Come in the Judaisms of Antiquity' href=https://scholar.google.com/scholar_lookup?title=Judaism+in+Late+Antiquity%3A+Part+Four.+Death%2C+Life-After-Death%2C+Resurrection+and+The+World-to-Come+in+the+Judaisms+of+Antiquity&author=Collins+J.+J.&author=Avery-Peck+A.+J.&author=Neusner+J.&publication+year=2000>Google Scholar</a></span>; <span class="mixed-citation simple book" data-magellan-destination="ref17" id="ref17"> <span class="string-name"><span class="surname">Setzer</span>, <span class="given-names">C.</span></span>, <span class="source">Resurrection of the Body in Early Judaism and Early Christianity: Doctrine, Community, and Self-definition</span> (<span class="publisher-loc">Leiden/Boston</span>: <span class="publisher-name">Brill</span>, <span class="year">2004</span>) <span class="fpage">21</span>–<span class="lpage">52</span> <a class='ref-link' target='_blank' aria-label='Google Scholar link for Resurrection of the Body in Early Judaism and Early Christianity: Doctrine, Community, and Self-definition' href=https://scholar.google.com/scholar_lookup?title=Resurrection+of+the+Body+in+Early+Judaism+and+Early+Christianity%3A+Doctrine%2C+Community%2C+and+Self-definition&author=Setzer+C.&publication+year=2004&pages=21-52>Google Scholar</a></span>; <span class="mixed-citation simple book" data-magellan-destination="ref18" id="ref18"> <span class="string-name"><span class="surname">Levenson</span>, <span class="given-names">J. D.</span></span>, <span class="source">Resurrection and the Restoration of Israel: The Ultimate Victory of the God of Life</span> (<span class="publisher-loc">New Haven</span>: <span class="publisher-name">Yale University</span>, <span class="year">2006</span>)<a class='ref-link' target='_blank' aria-label='Google Scholar link for Resurrection and the Restoration of Israel: The Ultimate Victory of the God of Life' href=https://scholar.google.com/scholar_lookup?title=Resurrection+and+the+Restoration+of+Israel%3A+The+Ultimate+Victory+of+the+God+of+Life&author=Levenson+J.+D.&publication+year=2006>Google Scholar</a></span>; and <span class="mixed-citation simple book" data-magellan-destination="ref19" id="ref19"> <span class="string-name"><span class="surname">Nickelsburg</span>, <span class="given-names">G.</span></span>, <span class="source">Resurrection, Immortality and Eternal Life in Intertestamental Judaism and Early Christianity</span> (HTS 56; <span class="publisher-loc">Cambridge, MA</span>: <span class="publisher-name">Harvard University</span>, <span class="year">2007</span> <sup class="sup">2</sup>)<a class='ref-link' target='_blank' aria-label='Google Scholar link for Resurrection, Immortality and Eternal Life in Intertestamental Judaism and Early Christianity' href=https://scholar.google.com/scholar_lookup?title=Resurrection%2C+Immortality+and+Eternal+Life+in+Intertestamental+Judaism+and+Early+Christianity&author=Nickelsburg+G.&publication+year=2007>Google Scholar</a></span>.</p></div></div></div><div id="fn21" aria-flowto="reference-21-content reference-21-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 21 in the content" id="reference-21-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 21 </div> <div class="circle-list__item__grouped"><div id="reference-21-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">21</span> <em class="italic">1 Enoch</em> 51.5 ‘my Chosen one will arise’ (<em class="italic">tanšeʾa</em>) … and the righteous will dwell (<em class="italic">yaḫadderu</em>) on it (the earth)’; trans. <span class="mixed-citation simple book" data-magellan-destination="ref20" id="ref20"> <span class="string-name"><span class="surname">Nickelsburg</span>, <span class="given-names">G. W. E.</span></span> and <span class="string-name"><span class="surname">VanderKam</span>, <span class="given-names">J. C.</span></span>, <span class="source">1 Enoch 2: A Commentary on the Book of 1 Enoch Chapters 37–82</span> (Hermeneia; <span class="publisher-loc">Minneapolis</span>: <span class="publisher-name">Fortress</span>, <span class="year">2012</span>) <span class="fpage">180</span> <a class='ref-link' target='_blank' aria-label='Google Scholar link for 1 Enoch 2: A Commentary on the Book of 1 Enoch Chapters 37–82' href=https://scholar.google.com/scholar_lookup?title=1+Enoch+2%3A+A+Commentary+on+the+Book+of+1+Enoch+Chapters+37%E2%80%9382&author=Nickelsburg+G.+W.+E.&author=VanderKam+J.+C.&publication+year=2012>Google Scholar</a></span>.</p></div></div></div><div id="fn22" aria-flowto="reference-22-content reference-22-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 22 in the content" id="reference-22-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 22 </div> <div class="circle-list__item__grouped"><div id="reference-22-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">22</span> 2 Macc 7.9, 14; 12.43–4.</p></div></div></div><div id="fn23" aria-flowto="reference-23-content reference-23-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 23 in the content" id="reference-23-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 23 </div> <div class="circle-list__item__grouped"><div id="reference-23-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">23</span> 4Q521 fr. 2 col. ii + 4 l. 12 (ומיתים יחיה). Cf. <span class="mixed-citation simple book" data-magellan-destination="ref21" id="ref21"> <span class="string-name"><span class="surname">Hogeterp</span>, <span class="given-names">A. L. A.</span></span>, ‘<span class="chapter-title">Belief in Resurrection and its Religious Settings in Qumran and the New Testament</span>’, <span class="source">Echoes from the Caves: Qumran and the New Testament</span> (StTDJ 85; ed. <span class="string-name"><span class="surname">Martínez</span>, <span class="given-names">F. García</span></span>; <span class="publisher-loc">Leiden</span>: <span class="publisher-name">Brill</span> <span class="year">2007</span>) <span class="fpage">299</span>–<span class="lpage">320</span> <a class='ref-link' target='_blank' aria-label='Google Scholar link for Echoes from the Caves: Qumran and the New Testament' href=https://scholar.google.com/scholar_lookup?title=Echoes+from+the+Caves%3A+Qumran+and+the+New+Testament&author=Hogeterp+A.+L.+A.&author=Mart%C3%ADnez+F.+Garc%C3%ADa&publication+year=2007&pages=299-320>Google Scholar</a></span>, esp. 309–11.</p></div></div></div><div id="fn24" aria-flowto="reference-24-content reference-24-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 24 in the content" id="reference-24-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 24 </div> <div class="circle-list__item__grouped"><div id="reference-24-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">24</span> <em class="italic">Sib. Or.</em> 4.181–3, 187–93.</p></div></div></div><div id="fn25" aria-flowto="reference-25-content reference-25-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 25 in the content" id="reference-25-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 25 </div> <div class="circle-list__item__grouped"><div id="reference-25-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">25</span> <em class="italic">In 1 Enoch</em> 91.10, ‘the righteous will arise (<em class="italic">yetnaššāʾ</em>) from his sleep’ (not their spirits); trans. <span class="mixed-citation simple book" data-magellan-destination="ref22" id="ref22"> <span class="string-name"><span class="surname">Nickelsburg</span>, <span class="given-names">G. W. E.</span></span>, <span class="source">1 Enoch 1: A Commentary on the Book of 1 Enoch, Chapters 1–36; 83–108</span> (Hermeneia; <span class="publisher-loc">Minneapolis</span>: <span class="publisher-name">Fortress</span>, <span class="year">2001</span>) <span class="fpage">210</span> <a class='ref-link' target='_blank' aria-label='Google Scholar link for 1 Enoch 1: A Commentary on the Book of 1 Enoch, Chapters 1–36; 83–108' href=https://scholar.google.com/scholar_lookup?title=1+Enoch+1%3A+A+Commentary+on+the+Book+of+1+Enoch%2C+Chapters+1%E2%80%9336%3B+83%E2%80%93108&author=Nickelsburg+G.+W.+E.&publication+year=2001>Google Scholar</a></span> (the verse may be an addition; however, 4QEn<sup class="sup">g</sup> ar = 4Q212 fr. 1 col. ii l. 13 apparently has the text). Cf. M. Black in consultation with <span class="mixed-citation simple book" data-magellan-destination="ref23" id="ref23"> <span class="string-name"><span class="surname">VanderKam</span>, <span class="given-names">J.</span></span>, <span class="source">The Book of Enoch or <span class="sc">i</span> Enoch: A New English Edition with Commentary and Textual Notes</span> (SVTP 7; <span class="publisher-loc">Leiden</span>: <span class="publisher-name">Brill</span>, <span class="year">1985</span>) <span class="fpage">84</span> <a class='ref-link' target='_blank' aria-label='Google Scholar link for The Book of Enoch or i Enoch: A New English Edition with Commentary and Textual Notes' href=https://scholar.google.com/scholar_lookup?title=The+Book+of+Enoch+or+i+Enoch%3A+A+New+English+Edition+with+Commentary+and+Textual+Notes&author=VanderKam+J.&publication+year=1985>Google Scholar</a></span>, 282 (‘i.e., in the resurrection’). In 103.3–4, however, spirits ‘will live’ (<em class="italic">yaḥayyewu</em>); Nickelsburg, <em class="italic">1 Enoch 1</em>, 523 calls this ‘revivification’.</p></div></div></div><div id="fn26" aria-flowto="reference-26-content reference-26-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 26 in the content" id="reference-26-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 26 </div> <div class="circle-list__item__grouped"><div id="reference-26-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">26</span> Possibly 1QH<sup class="sup">a</sup> col. 14 l. 37, col. 19 l. 15. <span class="mixed-citation simple book" data-magellan-destination="ref24" id="ref24"> <span class="string-name"><span class="surname">Stemberger</span>, <span class="given-names">G.</span></span>, <span class="source">Der Leib der Auferstehung: Studien zur Anthropologie und Eschatologie des palästinensischen Judentums im neutestamentlichen Zeitalter</span> (AnBib 56; <span class="publisher-loc">Rome</span>: <span class="publisher-name">Biblical Institute</span>, <span class="year">1972</span>) <span class="fpage">3</span> <a class='ref-link' target='_blank' aria-label='Google Scholar link for Der Leib der Auferstehung: Studien zur Anthropologie und Eschatologie des palästinensischen Judentums im neutestamentlichen Zeitalter' href=https://scholar.google.com/scholar_lookup?title=Der+Leib+der+Auferstehung%3A+Studien+zur+Anthropologie+und+Eschatologie+des+pal%C3%A4stinensischen+Judentums+im+neutestamentlichen+Zeitalter&author=Stemberger+G.&publication+year=1972>Google Scholar</a></span> believes resurrection is probably present in the <em class="italic">Hodayoth</em>.</p></div></div></div><div id="fn27" aria-flowto="reference-27-content reference-27-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 27 in the content" id="reference-27-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 27 </div> <div class="circle-list__item__grouped"><div id="reference-27-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">27</span> <em class="italic">4 Ezra</em> 7.31–2 (bodies and souls; <em class="italic">et promptuaria reddent quae eis commendatae sunt animae</em>).</p></div></div></div><div id="fn28" aria-flowto="reference-28-content reference-28-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 28 in the content" id="reference-28-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 28 </div> <div class="circle-list__item__grouped"><div id="reference-28-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">28</span> <em class="italic">2 Bar.</em> 30.1–2 (<img src="data:image/gif;base64,R0lGODlhAQABAIAAAMLCwgAAACH5BAAAAAAALAAAAAABAAEAAAICRAEAOw==" data-src="https://static.cambridge.org/binary/version/id/urn:cambridge.org:id:binary:20161215082552785-0341:S002868851600028X:S002868851600028X_inline1.gif?pub-status=live" class="aop-lazy-load-image inline-graphic" width="29" height="12">), 49.2; 50.2–3 (<img src="data:image/gif;base64,R0lGODlhAQABAIAAAMLCwgAAACH5BAAAAAAALAAAAAABAAEAAAICRAEAOw==" data-src="https://static.cambridge.org/binary/version/id/urn:cambridge.org:id:binary:20161215082552785-0341:S002868851600028X:S002868851600028X_inline2.gif?pub-status=live" class="aop-lazy-load-image inline-graphic" width="39" height="7"> clearly a bodily resurrection); 51.1.</p></div></div></div><div id="fn29" aria-flowto="reference-29-content reference-29-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 29 in the content" id="reference-29-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 29 </div> <div class="circle-list__item__grouped"><div id="reference-29-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">29</span> Ps.-Phocylides 103–15.</p></div></div></div><div id="fn30" aria-flowto="reference-30-content reference-30-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 30 in the content" id="reference-30-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 30 </div> <div class="circle-list__item__grouped"><div id="reference-30-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">30</span> <em class="italic">Test. Jud.</em> 25:1 Καὶ μετὰ ταῦτα ἀναστήσεται Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακὼβ εἰς ζωήν (the verb's use indicates bodily resurrection).</p></div></div></div><div id="fn31" aria-flowto="reference-31-content reference-31-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 31 in the content" id="reference-31-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 31 </div> <div class="circle-list__item__grouped"><div id="reference-31-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">31</span> See <em class="italic">Pss. Sol.</em> 2.31 ὁ ἀνιστῶν ἐμὲ εἰς δόξαν and 3.11–12 οἱ δὲ φοβούμενοι τὸν κύριον ἀναστήσονται εἰς ζωὴν αἰώνιον. Stemberger, <em class="italic">Leib</em>, 56–61 denies that <em class="italic">Pss. Sol.</em> 3.11–12 refers to resurrection. But see <span class="mixed-citation simple book" data-magellan-destination="ref25" id="ref25"> <span class="string-name"><span class="surname">Sprinkle</span>, <span class="given-names">P. M.</span></span>, <span class="source">Law and Life: The Interpretation of Leviticus 18:5 in Early Judaism and Paul</span> (WUNT <span class="sc">ii/</span>241; <span class="publisher-loc">Tübingen</span>: <span class="publisher-name">Mohr Siebeck</span>, <span class="year">2008</span>) <span class="fpage">89</span>–<span class="lpage">90</span> <a class='ref-link' target='_blank' aria-label='Google Scholar link for Law and Life: The Interpretation of Leviticus 18:5 in Early Judaism and Paul' href=https://scholar.google.com/scholar_lookup?title=Law+and+Life%3A+The+Interpretation+of+Leviticus+18%3A5+in+Early+Judaism+and+Paul&author=Sprinkle+P.+M.&publication+year=2008&pages=89-90>Google Scholar</a></span>. The verb's Greek usage (ἀναστήσονται) is enough to show that it refers to physical resurrection.</p></div></div></div><div id="fn32" aria-flowto="reference-32-content reference-32-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 32 in the content" id="reference-32-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 32 </div> <div class="circle-list__item__grouped"><div id="reference-32-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">32</span> Setzer, <em class="italic">Resurrection</em>, 18. She admits (ibid., 14) that CD 2.7–13 is thoroughly ambiguous.</p></div></div></div><div id="fn33" aria-flowto="reference-33-content reference-33-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 33 in the content" id="reference-33-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 33 </div> <div class="circle-list__item__grouped"><div id="reference-33-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">33</span> Cf. the translation and comment in Nickelsburg, <em class="italic">1 Enoch 1</em>, 511, 520.</p></div></div></div><div id="fn34" aria-flowto="reference-34-content reference-34-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 34 in the content" id="reference-34-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 34 </div> <div class="circle-list__item__grouped"><div id="reference-34-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">34</span> A convincing defence of bodily resurrection may be found in <span class="mixed-citation simple book" data-magellan-destination="ref26" id="ref26"> <span class="string-name"><span class="surname">Chester</span>, <span class="given-names">A.</span></span>, <span class="source">Future Hope and Present Reality, <em class="italic">vol. <span class="sc">i:</span> </em> Eschatology and Transformation in the Hebrew Bible</span> (WUNT 293; <span class="publisher-loc">Tübingen</span>: <span class="publisher-name">Mohr Siebeck</span>, <span class="year">2012</span>) <span class="fpage">291</span>–5<a class='ref-link' target='_blank' aria-label='Google Scholar link for Future Hope and Present Reality, vol. i: Eschatology and Transformation in the Hebrew Bible' href=https://scholar.google.com/scholar_lookup?title=Future+Hope+and+Present+Reality%2C+vol.+i%3A%0A++++++++++++++++++++++Eschatology+and+Transformation+in+the+Hebrew+Bible&author=Chester+A.&publication+year=2012>Google Scholar</a></span>. The Hebrew verb in Dan 12.2 (יקיצו) should be compared with the verb used for Gehazi's failure to raise the dead boy in 2 Kings 4.31, who showed no signs of waking/rising (לא הקיץ), translated in 4 Reg 4.31 with the very material οὐκ ἠγέρθη. Cf. Levenson, <em class="italic">Resurrection</em>, 186.</p></div></div></div><div id="fn35" aria-flowto="reference-35-content reference-35-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 35 in the content" id="reference-35-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 35 </div> <div class="circle-list__item__grouped"><div id="reference-35-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">35</span> Collins, ‘Afterlife’, 124.</p></div></div></div><div id="fn36" aria-flowto="reference-36-content reference-36-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 36 in the content" id="reference-36-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 36 </div> <div class="circle-list__item__grouped"><div id="reference-36-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">36</span> Cf. <span class="mixed-citation simple book" data-magellan-destination="ref27" id="ref27"> <span class="string-name"><span class="surname">Dillman</span>, <span class="given-names">C. F. A.</span></span>, <span class="source">Lexicon linguae Aethiopicae</span> (<span class="publisher-loc">Leipzig</span>: <span class="publisher-name">Weigel</span> <span class="year">1865</span>) <span class="fpage">637</span> <a class='ref-link' target='_blank' aria-label='Google Scholar link for Lexicon linguae Aethiopicae' href=https://scholar.google.com/scholar_lookup?title=Lexicon+linguae+Aethiopicae&author=Dillman+C.+F.+A.&publication+year=1865>Google Scholar</a></span> s.v. <em class="italic">tanšeʾa</em> (where it is clear that the verb has many other meanings besides references to resurrection).</p></div></div></div><div id="fn37" aria-flowto="reference-37-content reference-37-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 37 in the content" id="reference-37-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 37 </div> <div class="circle-list__item__grouped"><div id="reference-37-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">37</span> Trans. <span class="mixed-citation simple book" data-magellan-destination="ref28" id="ref28"> <span class="string-name"><span class="surname">Hanneken</span>, <span class="given-names">T. R.</span></span>, <span class="source">The Subversion of the Apocalypses in the Book of Jubilees</span> (<span class="publisher-loc">Atlanta</span>: <span class="publisher-name">SBL</span>, <span class="year">2012</span>) <span class="fpage">160</span> <a class='ref-link' target='_blank' aria-label='Google Scholar link for The Subversion of the Apocalypses in the Book of Jubilees' href=https://scholar.google.com/scholar_lookup?title=The+Subversion+of+the+Apocalypses+in+the+Book+of+Jubilees&author=Hanneken+T.+R.&publication+year=2012>Google Scholar</a></span> (his comment). Hanneken notes that the dead are ‘aware of the restoration’ but do not participate in it in 23.31. Cf. <span class="mixed-citation simple book" data-magellan-destination="ref29" id="ref29"> <span class="string-name"><span class="surname">Volz</span>, <span class="given-names">P.</span></span>, <span class="source">Die Eschatologie der jüdischen Gemeinde im neutestamentlichen Zeitalter nach den Quellen der rabbinischen, apokalyptischen und apokryphen Literatur dargestellt</span> (<span class="publisher-loc">Tübingen</span>: <span class="publisher-name">Mohr Siebeck</span>, <span class="year">1934</span>) <span class="fpage">29</span> <a class='ref-link' target='_blank' aria-label='Google Scholar link for Die Eschatologie der jüdischen Gemeinde im neutestamentlichen Zeitalter nach den Quellen der rabbinischen, apokalyptischen und apokryphen Literatur dargestellt' href=https://scholar.google.com/scholar_lookup?title=Die+Eschatologie+der+j%C3%BCdischen+Gemeinde+im+neutestamentlichen+Zeitalter+nach+den+Quellen+der+rabbinischen%2C+apokalyptischen+und+apokryphen+Literatur+dargestellt&author=Volz+P.&publication+year=1934>Google Scholar</a></span>.</p></div></div></div><div id="fn38" aria-flowto="reference-38-content reference-38-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 38 in the content" id="reference-38-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 38 </div> <div class="circle-list__item__grouped"><div id="reference-38-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">38</span> E.g. <em class="italic">1 Enoch</em> 103.3–4; Collins, ‘Afterlife’, 124.</p></div></div></div><div id="fn39" aria-flowto="reference-39-content reference-39-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 39 in the content" id="reference-39-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 39 </div> <div class="circle-list__item__grouped"><div id="reference-39-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">39</span> A concept introduced by <span class="mixed-citation simple book" data-magellan-destination="ref30" id="ref30"> <span class="string-name"><span class="surname">Ryle</span>, <span class="given-names">G.</span></span>, <span class="source">The Concept of Mind</span> (<span class="publisher-loc">New York</span>: <span class="publisher-name">Hutchinson</span>, <span class="year">1949</span>) <span class="fpage">16</span> <a class='ref-link' target='_blank' aria-label='Google Scholar link for The Concept of Mind' href=https://scholar.google.com/scholar_lookup?title=The+Concept+of+Mind&author=Ryle+G.&publication+year=1949>Google Scholar</a></span> (repr. University of Chicago Press, 2000).</p></div></div></div><div id="fn40" aria-flowto="reference-40-content reference-40-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 40 in the content" id="reference-40-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 40 </div> <div class="circle-list__item__grouped"><div id="reference-40-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">40</span> Most dates below are from <em class="italic">OCD</em> <sup class="sup">4</sup>.</p></div></div></div><div id="fn41" aria-flowto="reference-41-content reference-41-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 41 in the content" id="reference-41-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 41 </div> <div class="circle-list__item__grouped"><div id="reference-41-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">41</span> Philodemus, <em class="italic">De pietate</em> 131 (52.5–17 Gomperz) = <em class="italic">P.Herc.</em> 1609 col. <span class="sc">v</span>. Cf. <span class="mixed-citation simple book" data-magellan-destination="ref31" id="ref31"> <span class="string-name"><span class="surname">Edelstein</span>, <span class="given-names">E. J.</span></span> and <span class="string-name"><span class="surname">Edelstein</span>, <span class="given-names">L.</span></span>, <span class="source">Asclepius: Collection and Interpretation of the Testimonies</span> (2 vols.; <span class="publisher-loc">Baltimore/London</span>: <span class="publisher-name">Johns Hopkins University Press</span>, <span class="year">1945</span>)<a class='ref-link' target='_blank' aria-label='Google Scholar link for Asclepius: Collection and Interpretation of the Testimonies' href=https://scholar.google.com/scholar_lookup?title=Asclepius%3A+Collection+and+Interpretation+of+the+Testimonies&author=Edelstein+E.+J.&author=Edelstein+L.&publication+year=1945>Google Scholar</a></span> T. 73.</p></div></div></div><div id="fn42" aria-flowto="reference-42-content reference-42-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 42 in the content" id="reference-42-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 42 </div> <div class="circle-list__item__grouped"><div id="reference-42-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">42</span> Ps.-Eratosthenes, <em class="italic">Catasterismi</em> 1.6D (BT Mythographi Graeci <span class="sc">iii</span>/1.7.6–13 Olivieri). Cf. <span class="mixed-citation simple book" data-magellan-destination="ref32" id="ref32"> <span class="string-name"><span class="surname">Geus</span>, <span class="given-names">K.</span></span>, <span class="source">Eratosthenes von Kyrene: Studien zur hellenistischen Kultur- und Wissenschaftsgeschichte</span> (<span class="publisher-loc">Munich</span>: <span class="publisher-name">Beck</span>, <span class="year">2002</span>) <span class="fpage">211</span>–14<a class='ref-link' target='_blank' aria-label='Google Scholar link for Eratosthenes von Kyrene: Studien zur hellenistischen Kultur- und Wissenschaftsgeschichte' href=https://scholar.google.com/scholar_lookup?title=Eratosthenes+von+Kyrene%3A+Studien+zur+hellenistischen+Kultur-+und+Wissenschaftsgeschichte&author=Geus+K.&publication+year=2002>Google Scholar</a></span>, who argues that Ps.-Eratosthenes’ astronomical mythological text is a second-century <span class="sc">ce</span> summary of Eratosthenes’ Ἀστρονομία ἢ Καταστηριγμοί that transmits a core of the original. Cf. <em class="italic">Suda</em> Ε 2898.</p></div></div></div><div id="fn43" aria-flowto="reference-43-content reference-43-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 43 in the content" id="reference-43-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 43 </div> <div class="circle-list__item__grouped"><div id="reference-43-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">43</span> Most are in Edelstein and Edelstein, <em class="italic">Asclepius</em>, and I will not burden the footnotes here.</p></div></div></div><div id="fn44" aria-flowto="reference-44-content reference-44-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 44 in the content" id="reference-44-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 44 </div> <div class="circle-list__item__grouped"><div id="reference-44-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">44</span> Palaephetus, <em class="italic">De incredibilibus</em> 26.</p></div></div></div><div id="fn45" aria-flowto="reference-45-content reference-45-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 45 in the content" id="reference-45-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 45 </div> <div class="circle-list__item__grouped"><div id="reference-45-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">45</span> Agatharchides, <em class="italic">De mari Erythraeo</em> §7. Cf. Photius, <em class="italic">Bibl</em>. 250.7, 443b (CUF Photius <span class="sc">vii</span>.140 Henry). Aeneas of Gaza lists many other resurrections accomplished by Heracles. Cf. Aeneas of Gaza, <em class="italic">Theophrastus</em> (<span class="mixed-citation simple book" data-magellan-destination="ref33" id="ref33"> <span class="string-name"><span class="surname">Colonna</span>, <span class="given-names">M. E.</span></span>, ed., <span class="source">Teofrasto</span> (<span class="publisher-loc">Naples</span>: <span class="publisher-name">Iodice</span>, <span class="year">1958</span>)<a class='ref-link' target='_blank' aria-label='Google Scholar link for Teofrasto' href=https://scholar.google.com/scholar_lookup?title=Teofrasto&author=Colonna+M.+E.&publication+year=1958>Google Scholar</a></span>) 63.13–19 = Eudoxus fr. 372 (<span class="mixed-citation simple book" data-magellan-destination="ref34" id="ref34"> <span class="string-name"><span class="surname">Lasserre</span>, <span class="given-names">F.</span></span>, ed., trans. and comm., <span class="source">Die Fragmente des Eudoxos von Knidos</span> (<span class="publisher-loc">Berlin</span>: <span class="publisher-name">de Gruyter</span>, <span class="year">1966</span>) <span class="fpage">126</span> <a class='ref-link' target='_blank' aria-label='Google Scholar link for Die Fragmente des Eudoxos von Knidos' href=https://scholar.google.com/scholar_lookup?title=Die+Fragmente+des+Eudoxos+von+Knidos&author=Lasserre+F.&publication+year=1966>Google Scholar</a></span>).</p></div></div></div><div id="fn46" aria-flowto="reference-46-content reference-46-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 46 in the content" id="reference-46-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 46 </div> <div class="circle-list__item__grouped"><div id="reference-46-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">46</span> Proclus, <em class="italic">In Platon. rem publ</em>. 614b (<span class="sc">ii</span>.113 Kroll). I have consulted the translations in <span class="mixed-citation simple book" data-magellan-destination="ref35" id="ref35"> <span class="string-name"><span class="surname">Festugière</span>, <span class="given-names">A. J.</span></span>, <span class="source">Proclus: Commentaire sur la République</span>, vol. <span class="sc">iii</span> (<span class="publisher-loc">Paris</span>: <span class="publisher-name">Vrin</span>, <span class="year">1970</span>)<a class='ref-link' target='_blank' aria-label='Google Scholar link for Proclus: Commentaire sur la République' href=https://scholar.google.com/scholar_lookup?title=Proclus%3A+Commentaire+sur+la+R%C3%A9publique&author=Festugi%C3%A8re+A.+J.&publication+year=1970>Google Scholar</a></span>.</p></div></div></div><div id="fn47" aria-flowto="reference-47-content reference-47-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 47 in the content" id="reference-47-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 47 </div> <div class="circle-list__item__grouped"><div id="reference-47-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">47</span> Proclus, <em class="italic">In Platon. rem publ</em>. 614b (<span class="sc">ii</span>.115 Kroll). In Phlegon's (<em class="italic">De mir</em>. 2.1.6–7) version, Polycritus describes himself a ‘ghost’ (φάσματι) and ‘dead in body’ (τῷ μὲν σώματι τέθνηκα).</p></div></div></div><div id="fn48" aria-flowto="reference-48-content reference-48-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 48 in the content" id="reference-48-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 48 </div> <div class="circle-list__item__grouped"><div id="reference-48-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">48</span> Proclus, <em class="italic">In Platon. rem publ</em>. 614b (<span class="sc">ii</span>.115 Kroll).</p></div></div></div><div id="fn49" aria-flowto="reference-49-content reference-49-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 49 in the content" id="reference-49-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 49 </div> <div class="circle-list__item__grouped"><div id="reference-49-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">49</span> Proclus, <em class="italic">In Platon. rem publ</em>. 614b (<span class="sc">ii</span>.115–16 Kroll).</p></div></div></div><div id="fn50" aria-flowto="reference-50-content reference-50-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 50 in the content" id="reference-50-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 50 </div> <div class="circle-list__item__grouped"><div id="reference-50-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">50</span> Proclus, <em class="italic">In Platon. rem publ</em>. 614b (<span class="sc">ii</span>.113 Kroll). Bremmer, <em class="italic">The Rise and Fall</em>, 94 includes Naumachius’ account of Eurynous in his chapter on ‘Near-Death Experiences’, even though he translates the relevant text as ‘he was seen to be much more just after his resurrection than before’.</p></div></div></div><div id="fn51" aria-flowto="reference-51-content reference-51-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 51 in the content" id="reference-51-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 51 </div> <div class="circle-list__item__grouped"><div id="reference-51-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">51</span> He ruled <em class="italic">ca.</em> 2246–2152 <span class="sc">bce</span>.</p></div></div></div><div id="fn52" aria-flowto="reference-52-content reference-52-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 52 in the content" id="reference-52-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 52 </div> <div class="circle-list__item__grouped"><div id="reference-52-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">52</span> Pyramid Texts, Recitation 690; trans. <span class="mixed-citation simple book" data-magellan-destination="ref36" id="ref36"> <span class="string-name"><span class="surname">Allen</span>, <span class="given-names">J. P.</span></span>, <span class="source">The Ancient Egyptian Pyramid Texts</span> (<span class="publisher-loc">Atlanta</span>: <span class="publisher-name">SBL</span>, <span class="year">2015</span> <sup class="sup">2</sup>) <span class="fpage">287</span> <a class='ref-link' target='_blank' aria-label='Google Scholar link for The Ancient Egyptian Pyramid Texts' href=https://scholar.google.com/scholar_lookup?title=The+Ancient+Egyptian+Pyramid+Texts&author=Allen+J.+P.&publication+year=2015>Google Scholar</a></span> (a text referred to by <span class="mixed-citation simple book" data-magellan-destination="ref37" id="ref37"> <span class="string-name"><span class="surname">Griffiths</span>, <span class="given-names">J. G.</span></span>, <span class="source">The Origins of Osiris and his Cult</span> (SHR 40; <span class="publisher-loc">Leiden</span>: <span class="publisher-name">Brill</span>, <span class="year">1980</span>) <span class="fpage">64</span> <a class='ref-link' target='_blank' aria-label='Google Scholar link for The Origins of Osiris and his Cult' href=https://scholar.google.com/scholar_lookup?title=The+Origins+of+Osiris+and+his+Cult&author=Griffiths+J.+G.&publication+year=1980>Google Scholar</a></span>).</p></div></div></div><div id="fn53" aria-flowto="reference-53-content reference-53-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 53 in the content" id="reference-53-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 53 </div> <div class="circle-list__item__grouped"><div id="reference-53-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">53</span> Pyramid Texts, Recitation 466; trans. Allen, <em class="italic">Pyramid</em>, 128.</p></div></div></div><div id="fn54" aria-flowto="reference-54-content reference-54-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 54 in the content" id="reference-54-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 54 </div> <div class="circle-list__item__grouped"><div id="reference-54-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">54</span> <span class="mixed-citation simple book" data-magellan-destination="ref38" id="ref38"> <span class="string-name"><span class="surname">Mettinger</span>, <span class="given-names">T. N. D.</span></span>, <span class="source">The Riddle of Resurrection: ‘Dying and Rising Gods’ in the Ancient Near East</span> (CB.OT 50; <span class="publisher-loc">Stockholm</span>: <span class="publisher-name">Almqvist</span>, <span class="year">2001</span>) <span class="fpage">172</span>–3<a class='ref-link' target='_blank' aria-label='Google Scholar link for The Riddle of Resurrection: ‘Dying and Rising Gods’ in the Ancient Near East' href=https://scholar.google.com/scholar_lookup?title=The+Riddle+of+Resurrection%3A+%E2%80%98Dying+and+Rising+Gods%E2%80%99+in+the+Ancient+Near+East&author=Mettinger+T.+N.+D.&publication+year=2001>Google Scholar</a></span> (with images).</p></div></div></div><div id="fn55" aria-flowto="reference-55-content reference-55-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 55 in the content" id="reference-55-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 55 </div> <div class="circle-list__item__grouped"><div id="reference-55-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">55</span> Plutarch, <em class="italic">Is. Os</em>. 35.364f.</p></div></div></div><div id="fn56" aria-flowto="reference-56-content reference-56-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 56 in the content" id="reference-56-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 56 </div> <div class="circle-list__item__grouped"><div id="reference-56-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">56</span> Plutarch, <em class="italic">Is. Os</em>. 35.364e–f. Cf. <span class="mixed-citation simple book" data-magellan-destination="ref39" id="ref39"> <span class="string-name"><span class="surname">Griffiths</span>, <span class="given-names">J. G.</span></span>, ed., trans. and comm., <span class="source">Plutarch's De Iside et Osiride</span> (<span class="publisher-loc">Cardiff</span>: <span class="publisher-name">University of Wales</span>, <span class="year">1970</span>) <span class="fpage">363</span>–5<a class='ref-link' target='_blank' aria-label='Google Scholar link for Plutarch's De Iside et Osiride' href=https://scholar.google.com/scholar_lookup?title=Plutarch's+De+Iside+et+Osiride&author=Griffiths+J.+G.&publication+year=1970>Google Scholar</a></span>, 435 (with reference to <em class="italic">Is. Os</em>. 20.59b and 43.368b–c). Griffiths (ibid., 434) compares this text with <em class="italic">De E ap. Delph</em>. 9.389A.</p></div></div></div><div id="fn57" aria-flowto="reference-57-content reference-57-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 57 in the content" id="reference-57-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 57 </div> <div class="circle-list__item__grouped"><div id="reference-57-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">57</span> Diod. Sic. 1.25.6; trans. <span class="mixed-citation simple book" data-magellan-destination="ref40" id="ref40"> <span class="string-name"><span class="surname">Oldfather</span>, <span class="given-names">C. H.</span></span>, ed. and trans., <span class="source">Diodorus Siculus: Library of History</span> (LCL; 12 vols.; <span class="publisher-loc">Cambridge, MA</span>: <span class="publisher-name">Harvard University Press</span>, <span class="year">1933</span>–67)<a class='ref-link' target='_blank' aria-label='Google Scholar link for Diodorus Siculus: Library of History' href=https://scholar.google.com/scholar_lookup?title=Diodorus+Siculus%3A+Library+of+History&author=Oldfather+C.+H.&publication+year=1933>Google Scholar</a></span> <span class="sc">i</span>.81.</p></div></div></div><div id="fn58" aria-flowto="reference-58-content reference-58-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 58 in the content" id="reference-58-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 58 </div> <div class="circle-list__item__grouped"><div id="reference-58-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">58</span> Wedderburn, <em class="italic">Baptism</em>, 193, with reference to Cicero, <em class="italic">Nat. D</em>. 3.58 <em class="italic">Dionysos multos habemus …</em> </p></div></div></div><div id="fn59" aria-flowto="reference-59-content reference-59-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 59 in the content" id="reference-59-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 59 </div> <div class="circle-list__item__grouped"><div id="reference-59-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">59</span> Philodemus, <em class="italic">De pietate</em> 3.44.4–8 (16 Gomperz) = <em class="italic">P.Herc.</em> 247 col. <span class="sc">iii</span>. Cf. Diod. Sic. 3.62.6; Origen, <em class="italic">C. Cels</em>. 4.17 (‘being torn apart by them (the Titans), and after all that being put back together and apparently coming back to life and ascending into heaven (οἱονεὶ ἀναβιώσκοντος καὶ ἀναβαίνοντος εἰς οὐρανόν)’); and Justin, <em class="italic">Dial</em>. 69.2 διασπαραχθέντα καὶ ἀποθανόντα ἀναστῆναι, εἰς οὐρανόν τε ἀνεληλυθέναι (‘torn apart, and dying, he rose again, and ascended into heaven’).</p></div></div></div><div id="fn60" aria-flowto="reference-60-content reference-60-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 60 in the content" id="reference-60-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 60 </div> <div class="circle-list__item__grouped"><div id="reference-60-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">60</span> Plutarch, <em class="italic">Is. Os</em>. 35.364f–365a; trans. <span class="mixed-citation simple book" data-magellan-destination="ref41" id="ref41"> <span class="string-name"><span class="surname">Babbitt</span>, <span class="given-names">F. C.</span></span> et al. , eds. and trans., <span class="source">Plutarch: Moralia</span> (LCL; 15 vols.; <span class="publisher-loc">Cambridge, MA</span>: <span class="publisher-name">Harvard University Press</span>, <span class="year">1927</span>–69)<a class='ref-link' target='_blank' aria-label='Google Scholar link for Plutarch: Moralia' href=https://scholar.google.com/scholar_lookup?title=Plutarch%3A+Moralia&author=Babbitt+F.+C.&publication+year=1927>Google Scholar</a></span> <span class="sc">v.</span>87. <span class="mixed-citation simple book" data-magellan-destination="ref42" id="ref42"> <span class="string-name"><span class="surname">Nilsson</span>, <span class="given-names">M.</span></span>, <span class="source">The Dionysiac Mysteries of the Hellenistic and Roman Age</span> (<span class="publisher-loc">New York</span>: <span class="publisher-name">Arno</span>, <span class="year">1975</span>) <span class="fpage">38</span>–<span class="fpage">41</span> <a class='ref-link' target='_blank' aria-label='Google Scholar link for The Dionysiac Mysteries of the Hellenistic and Roman Age' href=https://scholar.google.com/scholar_lookup?title=The+Dionysiac+Mysteries+of+the+Hellenistic+and+Roman+Age&author=Nilsson+M.&publication+year=1975>Google Scholar</a></span> was apparently sceptical of the antiquity of the tradition.</p></div></div></div><div id="fn61" aria-flowto="reference-61-content reference-61-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 61 in the content" id="reference-61-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 61 </div> <div class="circle-list__item__grouped"><div id="reference-61-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">61</span> Nilsson, <em class="italic">Dionysiac Mysteries</em>, 39–40.</p></div></div></div><div id="fn62" aria-flowto="reference-62-content reference-62-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 62 in the content" id="reference-62-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 62 </div> <div class="circle-list__item__grouped"><div id="reference-62-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">62</span> <em class="italic">REG</em> 17 (1904) 203, 1b.</p></div></div></div><div id="fn63" aria-flowto="reference-63-content reference-63-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 63 in the content" id="reference-63-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 63 </div> <div class="circle-list__item__grouped"><div id="reference-63-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">63</span> Nilsson, <em class="italic">Dionysiac Mysteries</em>, 41. Pausanias 2.31.2 recounts Dionysus’ rescue of Semele from Hades.</p></div></div></div><div id="fn64" aria-flowto="reference-64-content reference-64-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 64 in the content" id="reference-64-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 64 </div> <div class="circle-list__item__grouped"><div id="reference-64-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">64</span> See <span class="mixed-citation simple book" data-magellan-destination="ref43" id="ref43"> <span class="string-name"><span class="surname">West</span>, <span class="given-names">M. L.</span></span>, <span class="source">The Orphic Poems</span> (<span class="publisher-loc">Oxford</span>: <span class="publisher-name">Oxford University Press</span>, <span class="year">1983</span>) <span class="fpage">151</span> <a class='ref-link' target='_blank' aria-label='Google Scholar link for The Orphic Poems' href=https://scholar.google.com/scholar_lookup?title=The+Orphic+Poems&author=West+M.+L.&publication+year=1983>Google Scholar</a></span> and 161–2. Firmicus Maternus, <em class="italic">Err</em>. 6.4; Proclus, <em class="italic">In Plat. Tim. comm</em>. 35a (<span class="sc">ii</span>.145 Diehl); Clement of Alexandria, <em class="italic">Prot</em>. 2.18.1–2 (the heart still palpitates, but Apollo buries the limbs of Dionysus in Parnassus (cf. the reference to Orpheus in 2.17.2)); <em class="italic">Scholia in Lycophr</em>. 355; and Proclus, <em class="italic">Hymni</em> 7.11–14: (11) κραδίην ἐσάωσας (Athena: ‘saving his heart’); (13–4) νέος … | ἐκ Σεμέλης περὶ κόσμον ἀνηβήσῃ Διόνυσος (‘… from Semele, around the cosmos, would grow again a new Dionysus’).</p></div></div></div><div id="fn65" aria-flowto="reference-65-content reference-65-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 65 in the content" id="reference-65-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 65 </div> <div class="circle-list__item__grouped"><div id="reference-65-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">65</span> Proclus, <em class="italic">In Plat. Tim. comm</em>. 24d (BT <span class="sc">i</span>.168 Diehl). Cf. Proclus, <em class="italic">In Plat. Cratyl</em>. 406bc, §182 (BT 106 Pasquali): ἐπεὶ καὶ ἐν τῇ διασπαράξει τῶν Τιτάνων μόνη ἡ καρδία ἀδιαίρετος μεῖναι λέγεται, τουτέστιν ἡ ἀμερὴς τοῦ νοῦ οὐσία. See <em class="italic">Orphei hymni</em> 53 for the trieteric ‘awakening’ of chthonic Dionysos (χθόνιον Διόνυσον | ἐγρόμενον) and the comment in Nilsson, <em class="italic">Dionysiac Mysteries</em>, 40.</p></div></div></div><div id="fn66" aria-flowto="reference-66-content reference-66-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 66 in the content" id="reference-66-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 66 </div> <div class="circle-list__item__grouped"><div id="reference-66-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">66</span> Theocritus, <em class="italic">Id</em>. 15.129–43.</p></div></div></div><div id="fn67" aria-flowto="reference-67-content reference-67-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 67 in the content" id="reference-67-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 67 </div> <div class="circle-list__item__grouped"><div id="reference-67-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">67</span> Theocritus, <em class="italic">Id</em>. 15.136–7.</p></div></div></div><div id="fn68" aria-flowto="reference-68-content reference-68-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 68 in the content" id="reference-68-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 68 </div> <div class="circle-list__item__grouped"><div id="reference-68-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">68</span> <em class="italic">Schol. in Theocr. Id</em>. 3.48d.</p></div></div></div><div id="fn69" aria-flowto="reference-69-content reference-69-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 69 in the content" id="reference-69-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 69 </div> <div class="circle-list__item__grouped"><div id="reference-69-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">69</span> Lucian, <em class="italic">De dea Syria</em> 6; trans. <span class="mixed-citation simple book" data-magellan-destination="ref44" id="ref44"> <span class="string-name"><span class="surname">Lightfoot</span>, <span class="given-names">J. L.</span></span>, ed., trans. and comm., <span class="source">Lucian: On the Syrian Goddess</span> (<span class="publisher-loc">Oxford</span>: <span class="publisher-name">Oxford University Press</span>, <span class="year">2003</span>) <span class="fpage">251</span> <a class='ref-link' target='_blank' aria-label='Google Scholar link for Lucian: On the Syrian Goddess' href=https://scholar.google.com/scholar_lookup?title=Lucian%3A+On+the+Syrian+Goddess&author=Lightfoot+J.+L.&publication+year=2003>Google Scholar</a></span>. After πέμπουσι Lightfoot, ibid., 250 inserts a period with <span class="mixed-citation simple journal" data-magellan-destination="ref45" id="ref45"> <span class="string-name"><span class="surname">Seyrig</span>, <span class="given-names">H.</span></span>, ‘<span class="article-title">La résurrection d'Adonis et le texte de Lucien</span>’, <span class="source">Syria</span> <span class="volume">49</span> (<span class="year">1972</span>) <span class="fpage">97</span>–<span class="lpage">100</span> <a class='ref-link' target='_blank' aria-label='CrossRef link for La résurrection d'Adonis et le texte de Lucien' href=https://dx.doi.org/10.3406/syria.1972.6373>CrossRef</a><a class='ref-link' target='_blank' aria-label='Google Scholar link for La résurrection d'Adonis et le texte de Lucien' href=https://scholar.google.com/scholar_lookup?title=La+r%C3%A9surrection+d'Adonis+et+le+texte+de+Lucien&author=Seyrig+H.&publication+year=1972&journal=Syria&volume=49&doi=10.3406%2Fsyria.1972.6373&pages=97-100>Google Scholar</a></span>, esp. 99. Lightfoot (pp. 184–208) convincingly defends the authorship of Lucian.</p></div></div></div><div id="fn70" aria-flowto="reference-70-content reference-70-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 70 in the content" id="reference-70-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 70 </div> <div class="circle-list__item__grouped"><div id="reference-70-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">70</span> Lightfoot, <em class="italic">Lucian</em>, 311. See Ps.-Nonnos, <em class="italic">Scholia Mythologica Oratio</em> 5, <em class="italic">historia</em> 5 (<em class="italic">CCSG</em> 27.269–70 Nimmo Smith).</p></div></div></div><div id="fn71" aria-flowto="reference-71-content reference-71-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 71 in the content" id="reference-71-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 71 </div> <div class="circle-list__item__grouped"><div id="reference-71-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">71</span> <span class="mixed-citation simple book" data-magellan-destination="ref46" id="ref46"> <span class="string-name"><span class="surname">Soyez</span>, <span class="given-names">B.</span></span>, <span class="source">Byblos et la fête des Adonies</span> (EPRO 60; <span class="publisher-loc">Leiden</span>: <span class="publisher-name">Brill</span>, <span class="year">1977</span>) <span class="fpage">38</span> <a class='ref-link' target='_blank' aria-label='Google Scholar link for Byblos et la fête des Adonies' href=https://scholar.google.com/scholar_lookup?title=Byblos+et+la+f%C3%AAte+des+Adonies&author=Soyez+B.&publication+year=1977>Google Scholar</a></span>, with reference to <span class="mixed-citation simple journal" data-magellan-destination="ref47" id="ref47"> <span class="string-name"><span class="surname">Roux</span>, <span class="given-names">G.</span></span>, ‘<span class="article-title">Sur deux textes relatifs à Adonis</span>’, <span class="source">RPh</span> <span class="volume">41</span> (<span class="year">1967</span>) <span class="fpage">259</span>–64<a class='ref-link' target='_blank' aria-label='Google Scholar link for Sur deux textes relatifs à Adonis' href=https://scholar.google.com/scholar_lookup?title=Sur+deux+textes+relatifs+%C3%A0+Adonis&author=Roux+G.&publication+year=1967&journal=RPh&volume=41>Google Scholar</a></span>, esp. 262–4.</p></div></div></div><div id="fn72" aria-flowto="reference-72-content reference-72-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 72 in the content" id="reference-72-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 72 </div> <div class="circle-list__item__grouped"><div id="reference-72-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">72</span> Lightfoot, <em class="italic">Lucian</em>, 311. She refers to Lucian, <em class="italic">Dial. d</em>. 19.1 ἐξ ἡμισείας ἀφείλετό με τὸν ἐρώμενον (‘you have taken away half of my beloved’). The resurrection tradition corresponds to later Christian witnesses (some only mention the finding of Adonis): Origen, <em class="italic">Sel. in Ezech</em>. 8.14 (<em class="italic">PG</em> 13.797–800) χαίρουσιν ἐπ’ αὐτῷ ὡς ἀπὸ νεκρῶν ἀναστάντι; Jerome, <em class="italic">Ezech</em>. 3.8 ad 8.14 (<em class="italic">CCSL</em> 75.99.285–301 Glorie); Cyril of Alexandria, <em class="italic">Is.</em> 18.1–2 (<em class="italic">PG</em> 70.441); Procopius, <em class="italic">Is</em>. 18.2 (<em class="italic">PG</em> 87/2.2140). Cf. <em class="italic">PGM</em> <span class="sc">iv</span>.2902–3.</p></div></div></div><div id="fn73" aria-flowto="reference-73-content reference-73-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 73 in the content" id="reference-73-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 73 </div> <div class="circle-list__item__grouped"><div id="reference-73-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">73</span> See e.g. the bilingual inscription from second century <span class="sc">bce</span> in Malta that mentions Heracles and Melqart in Greek and Phoenician. <span class="mixed-citation simple book" data-magellan-destination="ref48" id="ref48"> <span class="string-name"><span class="surname">Amadasi</span>, <span class="given-names">M. G. G.</span></span>, <span class="source">Le iscrizioni fenicie e puniche delle colonie in Occidente</span> (<span class="publisher-loc">Roma</span>: <span class="publisher-name">Istituto di studi del Vicino Oriente</span>, <span class="year">1967</span>)<a class='ref-link' target='_blank' aria-label='Google Scholar link for Le iscrizioni fenicie e puniche delle colonie in Occidente' href=https://scholar.google.com/scholar_lookup?title=Le+iscrizioni+fenicie+e+puniche+delle+colonie+in+Occidente&author=Amadasi+M.+G.+G.&publication+year=1967>Google Scholar</a></span> <a class="xref sec" href="#sec2">§1</a> and 1 bis, pp. 15–16 = <em class="italic">IG</em> <span class="sc">xiv</span>.600.</p></div></div></div><div id="fn74" aria-flowto="reference-74-content reference-74-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 74 in the content" id="reference-74-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 74 </div> <div class="circle-list__item__grouped"><div id="reference-74-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">74</span> On Menander of Ephesus, cf. <span class="mixed-citation simple book" data-magellan-destination="ref49" id="ref49"> <span class="string-name"><span class="surname">Barclay</span>, <span class="given-names">J. M. G.</span></span>, trans. and comm., <span class="source">Flavius Josephus: Translation and Commentary, <em class="italic">vol. x:</em> Against Apion</span> (<span class="publisher-loc">Leiden</span>: <span class="publisher-name">Brill</span>, <span class="year">2007</span>) <span class="fpage">72</span> <a class='ref-link' target='_blank' aria-label='Google Scholar link for Flavius Josephus: Translation and Commentary, vol. x: Against Apion' href=https://scholar.google.com/scholar_lookup?title=Flavius+Josephus%3A+Translation+and+Commentary%2C+vol.+x%3A+Against+Apion&author=Barclay+J.+M.+G.&publication+year=2007>Google Scholar</a></span> (his date and identity are uncertain). <em class="italic">Suda</em> 2898 Ἐρατοσθένης (‘Menander’ was one of Eratosthenes’ pupils).</p></div></div></div><div id="fn75" aria-flowto="reference-75-content reference-75-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 75 in the content" id="reference-75-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 75 </div> <div class="circle-list__item__grouped"><div id="reference-75-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">75</span> Josephus, <em class="italic">A.J</em>. 8.145–6 = <em class="italic">FGrH</em> 783 F1; trans. <span class="mixed-citation simple book" data-magellan-destination="ref50" id="ref50"> <span class="string-name"><span class="surname">Thackeray</span>, <span class="given-names">H. St. J.</span></span>, <span class="string-name"><span class="surname">Marcus</span>, <span class="given-names">R.</span></span> et al. , eds. and trans., <span class="source">Josephus: Jewish Antiquities</span> (LCL; 10 vols.; <span class="publisher-loc">Cambridge, MA</span>: <span class="publisher-name">Harvard University Press</span>, <span class="year">1926</span>–65)<a class='ref-link' target='_blank' aria-label='Google Scholar link for Josephus: Jewish Antiquities' href=https://scholar.google.com/scholar_lookup?title=Josephus%3A+Jewish+Antiquities&author=Thackeray+H.+St.+J.&author=Marcus+R.&publication+year=1926>Google Scholar</a></span> <span class="sc">v.</span>649–51 (Marcus).</p></div></div></div><div id="fn76" aria-flowto="reference-76-content reference-76-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 76 in the content" id="reference-76-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 76 </div> <div class="circle-list__item__grouped"><div id="reference-76-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">76</span> Josephus, <em class="italic">C. Ap</em>. 1.118–19; trans. Barclay, <em class="italic">Josephus</em>, 73.</p></div></div></div><div id="fn77" aria-flowto="reference-77-content reference-77-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 77 in the content" id="reference-77-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 77 </div> <div class="circle-list__item__grouped"><div id="reference-77-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">77</span> Barclay, <em class="italic">Josephus</em>, 73. Cf. Cassiodorus, <em class="italic">Ios. c. Ap</em>. 1.18.119 (<em class="italic">fecit erectionem mense Peritio; CSEL</em> 37.27.1 Boysen). Thackeray (Thackery, Marcus <em class="italic">et al., Josephus</em>, <span class="sc">i</span>.211) also translated the text with ‘erected’. L (codex Laurentianus plut. 69 cod. 22, eleventh century <span class="sc">ce</span>) adds εἶτα τὸ τῆς Ἀστάρτης after μηνί and omits ἔγερσιν. Eusebius, <em class="italic">Chron</em>. (<span class="mixed-citation simple book" data-magellan-destination="ref51" id="ref51"> <span class="string-name"><span class="surname">Schoene</span>, <span class="given-names">A.</span></span>, ed., <span class="source">Eusebi chronicorum libri duo</span> (<span class="publisher-loc">Berlin</span>: <span class="publisher-name">Weidmann</span> <span class="year">1875</span>)<a class='ref-link' target='_blank' aria-label='Google Scholar link for Eusebi chronicorum libri duo' href=https://scholar.google.com/scholar_lookup?title=Eusebi+chronicorum+libri+duo&author=Schoene+A.&publication+year=1875>Google Scholar</a></span> <span class="sc">i</span>.118) has ἔγερσιν. On the text, see <span class="mixed-citation simple book" data-magellan-destination="ref52" id="ref52"> <span class="string-name"><span class="surname">Niese</span>, <span class="given-names">B.</span></span>, ed., <span class="source">Flavii Iosephi Opera</span>, vol. <span class="sc">v</span> (<span class="publisher-loc">Berlin</span>: <span class="publisher-name">Weidmann</span> <span class="year">1889</span>) <span class="fpage">21</span> <a class='ref-link' target='_blank' aria-label='Google Scholar link for Flavii Iosephi Opera' href=https://scholar.google.com/scholar_lookup?title=Flavii+Iosephi+Opera&author=Niese+B.&publication+year=1889>Google Scholar</a></span>, apparatus criticus. Niese retains L's πρῶτον (an adverbial use).</p></div></div></div><div id="fn78" aria-flowto="reference-78-content reference-78-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 78 in the content" id="reference-78-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 78 </div> <div class="circle-list__item__grouped"><div id="reference-78-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">78</span> Barclay, <em class="italic">Josephus</em>, 73–4, with reference to Athenaeus, <em class="italic">Deipn</em>. 9.392DE and 1 Kings 18.27–8. Mettinger, <em class="italic">Riddle</em>, 90 makes a similar argument: ‘it would be nonsensical to say that Hiram was the first who built the temple X in the month of Y, while it makes excellent sense to say that the king was the first to celebrate a certain festival in a certain month’. See the extensive analysis by <span class="mixed-citation simple journal" data-magellan-destination="ref53" id="ref53"> <span class="string-name"><span class="surname">Clermont-Ganneau</span>, <span class="given-names">C.</span></span>, ‘<span class="article-title">L'<em class="italic">Égersis</em> d'Héraclès et le réveil des dieux</span>’, <span class="source">Recueil d'archéologie orientale</span> <span class="volume">8</span> (<span class="year">1924</span>) <span class="fpage">149</span>–67<a class='ref-link' target='_blank' aria-label='Google Scholar link for L'Égersis d'Héraclès et le réveil des dieux' href=https://scholar.google.com/scholar_lookup?title=L'%C3%89gersis+d'H%C3%A9racl%C3%A8s+et+le+r%C3%A9veil+des+dieux&author=Clermont-Ganneau+C.&publication+year=1924&journal=Recueil+d'arch%C3%A9ologie+orientale&volume=8>Google Scholar</a></span>.</p></div></div></div><div id="fn79" aria-flowto="reference-79-content reference-79-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 79 in the content" id="reference-79-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 79 </div> <div class="circle-list__item__grouped"><div id="reference-79-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">79</span> <span class="mixed-citation simple book" data-magellan-destination="ref54" id="ref54"> <span class="string-name"><span class="surname">Lipiński</span>, <span class="given-names">É.</span></span>, ‘<span class="chapter-title">La fête de l'ensevelissement et de la résurrection de Melqart</span>’, <span class="source">Actes de la <span class="sc">xvii</span>e rencontre assyriologique internationale</span> (<span class="publisher-loc">Ham-sure-Heure</span>: <span class="publisher-name">Comité belge de recherches en Mesopotamie</span>, <span class="year">1970</span>) <span class="fpage">30</span>–<span class="lpage">58</span> <a class='ref-link' target='_blank' aria-label='Google Scholar link for Actes de la xviie rencontre assyriologique internationale' href=https://scholar.google.com/scholar_lookup?title=Actes+de+la+xviie+rencontre+assyriologique+internationale&author=Lipi%C5%84ski+%C3%89.&publication+year=1970&pages=30-58>Google Scholar</a></span>, esp. 30 translates the word as ‘resurrection’.</p></div></div></div><div id="fn80" aria-flowto="reference-80-content reference-80-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 80 in the content" id="reference-80-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 80 </div> <div class="circle-list__item__grouped"><div id="reference-80-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">80</span> <em class="italic">IGLSyr</em> <span class="sc">xxi</span>/2.29. Lipiński, ‘La fête’, 31, 56 translates the word as ‘resuscitator’ as does <span class="mixed-citation simple book" data-magellan-destination="ref55" id="ref55"> <span class="string-name"><span class="surname">Bonnet</span>, <span class="given-names">C.</span></span>, <span class="source">Melqart: Cultes et mythes de l'Héraclès tyrien en Méditerranée</span> (Studia Phoenicia 8; <span class="publisher-loc">Leuven</span>: <span class="publisher-name">Peeters</span>, <span class="year">1988</span>) <span class="fpage">144</span>–8<a class='ref-link' target='_blank' aria-label='Google Scholar link for Melqart: Cultes et mythes de l'Héraclès tyrien en Méditerranée' href=https://scholar.google.com/scholar_lookup?title=Melqart%3A+Cultes+et+mythes+de+l'H%C3%A9racl%C3%A8s+tyrien+en+M%C3%A9diterran%C3%A9e&author=Bonnet+C.&publication+year=1988>Google Scholar</a></span> (on the proper reconstruction and interpretation of the offices listed). Cf. Mettinger, <em class="italic">Riddle</em>, 90–1. An inscription from Ramlah also mentions an ‘awakener/resuscitator’ (ἐγερσ[είτου]), probably of Heracles. Cf. <span class="mixed-citation simple journal" data-magellan-destination="ref56" id="ref56"> <span class="string-name"><span class="surname">Clermont-Ganneau</span>, <span class="given-names">C.</span></span>, ‘<span class="article-title">Inscriptions grecques de Palestine</span>’, <span class="source">Recueil d'archéologie orientale</span> <span class="volume">7</span> (<span class="year">1906</span>) <span class="fpage">174</span>–8<a class='ref-link' target='_blank' aria-label='Google Scholar link for Inscriptions grecques de Palestine' href=https://scholar.google.com/scholar_lookup?title=Inscriptions+grecques+de+Palestine&author=Clermont-Ganneau+C.&publication+year=1906&journal=Recueil+d'arch%C3%A9ologie+orientale&volume=7>Google Scholar</a></span>, esp. 175; <em class="italic">idem</em>, <span class="mixed-citation simple journal" data-magellan-destination="ref57" id="ref57">‘<span class="article-title">L'inscription grecque d'Amman</span>’, <span class="source">Recueil d'archéologie orientale</span> <span class="volume">8</span> (<span class="year">1924</span>) <span class="fpage">121</span>–5<a class='ref-link' target='_blank' aria-label='Google Scholar link for L'inscription grecque d'Amman' href=https://scholar.google.com/scholar?q=‘L'inscription+grecque+d'Amman’,+Recueil+d'archéologie+orientale+8+(1924)+121–5>Google Scholar</a></span>, esp. 125; Bonnet, <em class="italic">Melqart</em>, 131–2. Lipiński, ‘La fête’, 56–7 notes that the Ramlah inscription refers to the cult of Heracles, because of the function (resuscitator).</p></div></div></div><div id="fn81" aria-flowto="reference-81-content reference-81-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 81 in the content" id="reference-81-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 81 </div> <div class="circle-list__item__grouped"><div id="reference-81-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">81</span> Bonnet, <em class="italic">Melqart</em>, 104–13.</p></div></div></div><div id="fn82" aria-flowto="reference-82-content reference-82-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 82 in the content" id="reference-82-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 82 </div> <div class="circle-list__item__grouped"><div id="reference-82-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">82</span> Athenaeus, <em class="italic">Deipn</em>. 9.392DE = Eudoxus, fr. 284a Lasserre. Cf. Zenobius (second century <span class="sc">ce</span>), <em class="italic">Epit</em>. 5.56 = Eudoxus, fr. 284b Lasserre.</p></div></div></div><div id="fn83" aria-flowto="reference-83-content reference-83-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 83 in the content" id="reference-83-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 83 </div> <div class="circle-list__item__grouped"><div id="reference-83-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">83</span> Pausanias 7.17.10–12 (text from 12); trans. <span class="mixed-citation simple book" data-magellan-destination="ref58" id="ref58"> <span class="string-name"><span class="surname">Jones</span>, <span class="given-names">W. H. S.</span></span>, ed. and trans., <span class="source">Pausanias: Description of Greece</span> (LCL; 4 vols.; <span class="publisher-loc">Cambridge, MA</span>: <span class="publisher-name">Harvard University Press</span>, <span class="year">1918</span>–35)<a class='ref-link' target='_blank' aria-label='Google Scholar link for Pausanias: Description of Greece' href=https://scholar.google.com/scholar_lookup?title=Pausanias%3A+Description+of+Greece&author=Jones+W.+H.+S.&publication+year=1918>Google Scholar</a></span> <span class="sc">iii</span>.269.</p></div></div></div><div id="fn84" aria-flowto="reference-84-content reference-84-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 84 in the content" id="reference-84-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 84 </div> <div class="circle-list__item__grouped"><div id="reference-84-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">84</span> See <span class="mixed-citation simple journal" data-magellan-destination="ref59" id="ref59"> <span class="string-name"><span class="surname">Bremmer</span>, <span class="given-names">J. N.</span></span>, ‘<span class="article-title">Attis: A Greek God in Anatolian Pessinous and Catullan Rome</span>’, <span class="source">Mnemosyne</span> <span class="volume">57</span> (<span class="year">2004</span>) <span class="fpage">534</span>–73<a class='ref-link' target='_blank' aria-label='CrossRef link for Attis: A Greek God in Anatolian Pessinous and Catullan Rome' href=https://dx.doi.org/10.1163/1568525043057892>CrossRef</a><a class='ref-link' target='_blank' aria-label='Google Scholar link for Attis: A Greek God in Anatolian Pessinous and Catullan Rome' href=https://scholar.google.com/scholar_lookup?title=Attis%3A+A+Greek+God+in+Anatolian+Pessinous+and+Catullan+Rome&author=Bremmer+J.+N.&publication+year=2004&journal=Mnemosyne&volume=57&doi=10.1163%2F1568525043057892>Google Scholar</a></span>, esp. 542–4 (who emphasises Alexander Polyhistor's use of Timotheus as a source; cf. <em class="italic">FrGH</em> 273 F 74), reprinted in his <span class="mixed-citation simple book" data-magellan-destination="ref60" id="ref60"> <span class="source">Greek Religion and Culture, the Bible and the Ancient Near East</span> (<span class="publisher-loc">Leiden</span>: <span class="publisher-name">Brill</span>, <span class="year">2008</span>) <span class="fpage">267</span>–<span class="lpage">302</span> <a class='ref-link' target='_blank' aria-label='Google Scholar link for Greek Religion and Culture, the Bible and the Ancient Near East' href=https://scholar.google.com/scholar?q=Greek+Religion+and+Culture,+the+Bible+and+the+Ancient+Near+East+(Leiden:+Brill,+2008)+267–302>Google Scholar</a></span>.</p></div></div></div><div id="fn85" aria-flowto="reference-85-content reference-85-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 85 in the content" id="reference-85-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 85 </div> <div class="circle-list__item__grouped"><div id="reference-85-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">85</span> Arnobius, <em class="italic">Nat</em>. 5.7 (<em class="italic">CSLP</em> 256 Marchesi); trans. <span class="mixed-citation simple book" data-magellan-destination="ref61" id="ref61"> <span class="string-name"><span class="surname">McCracken</span>, <span class="given-names">G. E.</span></span>, trans. and comm., <span class="source">Arnobius of Sicca: The Case Against the Pagans</span> (ACW 8; 2 vols.; <span class="publisher-loc">Westminster, MD</span>: <span class="publisher-name">Newman</span>, <span class="year">1949</span>)<a class='ref-link' target='_blank' aria-label='Google Scholar link for Arnobius of Sicca: The Case Against the Pagans' href=https://scholar.google.com/scholar_lookup?title=Arnobius+of+Sicca%3A+The+Case+Against+the+Pagans&author=McCracken+G.+E.&publication+year=1949>Google Scholar</a></span> <span class="sc">ii</span>.417.</p></div></div></div><div id="fn86" aria-flowto="reference-86-content reference-86-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 86 in the content" id="reference-86-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 86 </div> <div class="circle-list__item__grouped"><div id="reference-86-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">86</span> Smith, <em class="italic">Drudgery Divine</em>, 133.</p></div></div></div><div id="fn87" aria-flowto="reference-87-content reference-87-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 87 in the content" id="reference-87-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 87 </div> <div class="circle-list__item__grouped"><div id="reference-87-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">87</span> Diod. Sic. 3.59.4 Ἄττιν, ὕστερον δ’ ἐπικληθέντα Πάπαν (‘Attis, later called Papas’).</p></div></div></div><div id="fn88" aria-flowto="reference-88-content reference-88-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 88 in the content" id="reference-88-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 88 </div> <div class="circle-list__item__grouped"><div id="reference-88-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">88</span> The cautionary quotes indicate the problematic nature of the concept.</p></div></div></div><div id="fn89" aria-flowto="reference-89-content reference-89-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 89 in the content" id="reference-89-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 89 </div> <div class="circle-list__item__grouped"><div id="reference-89-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">89</span> Hippolytus, <em class="italic">Haer</em>. 5.8.23–4; trans. modified from <span class="mixed-citation simple book" data-magellan-destination="ref62" id="ref62"> <span class="string-name"><span class="surname">Legge</span>, <span class="given-names">F.</span></span>, <span class="source">Philosophumena or the Refutation of All Heresies</span> … (<span class="publisher-loc">London</span>: <span class="publisher-name">SPCK</span>, <span class="year">1921</span>) <span class="fpage">135</span> <a class='ref-link' target='_blank' aria-label='Google Scholar link for Philosophumena or the Refutation of All Heresies' href=https://scholar.google.com/scholar_lookup?title=Philosophumena+or+the+Refutation+of+All+Heresies&author=Legge+F.&publication+year=1921>Google Scholar</a></span>.</p></div></div></div><div id="fn90" aria-flowto="reference-90-content reference-90-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 90 in the content" id="reference-90-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 90 </div> <div class="circle-list__item__grouped"><div id="reference-90-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">90</span> Firmicus Maternus, <em class="italic">Err</em>. 3.1–2; trans. slightly modified from <span class="mixed-citation simple book" data-magellan-destination="ref63" id="ref63"> <span class="string-name"><span class="surname">Forbes</span>, <span class="given-names">C. A.</span></span>, trans. and annot., <span class="source">Firmicus Maternus: The Error of the Pagan Religions</span> (ACW 37; <span class="publisher-loc">New York</span>: <span class="publisher-name">Newman</span>, <span class="year">1970</span>) <span class="fpage">47</span>–8<a class='ref-link' target='_blank' aria-label='Google Scholar link for Firmicus Maternus: The Error of the Pagan Religions' href=https://scholar.google.com/scholar_lookup?title=Firmicus+Maternus%3A+The+Error+of+the+Pagan+Religions&author=Forbes+C.+A.&publication+year=1970>Google Scholar</a></span>.</p></div></div></div><div id="fn91" aria-flowto="reference-91-content reference-91-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 91 in the content" id="reference-91-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 91 </div> <div class="circle-list__item__grouped"><div id="reference-91-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">91</span> Bremmer, ‘Attis’, 547 = Bremmer, <em class="italic">Greek Religion</em>, 280. I would amend this statement in the case of Attis to ‘second century’, the date of Lucian, who probably wrote <em class="italic">De dea Syria</em>.</p></div></div></div><div id="fn92" aria-flowto="reference-92-content reference-92-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 92 in the content" id="reference-92-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 92 </div> <div class="circle-list__item__grouped"><div id="reference-92-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">92</span> Smith's <em class="italic">Drudgery Divine</em> is a case in point, and see the response of Bremmer (‘Resurrection’, 106 = <em class="italic">Rise and Fall</em>, 54).</p></div></div></div><div id="fn93" aria-flowto="reference-93-content reference-93-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 93 in the content" id="reference-93-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 93 </div> <div class="circle-list__item__grouped"><div id="reference-93-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">93</span> Hippolytus, <em class="italic">Haer</em>. 5.8.23.</p></div></div></div><div id="fn94" aria-flowto="reference-94-content reference-94-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 94 in the content" id="reference-94-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 94 </div> <div class="circle-list__item__grouped"><div id="reference-94-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">94</span> Homer, <em class="italic">Il</em>. 2.695–710.</p></div></div></div><div id="fn95" aria-flowto="reference-95-content reference-95-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 95 in the content" id="reference-95-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 95 </div> <div class="circle-list__item__grouped"><div id="reference-95-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">95</span> Philostratus, <em class="italic">Heroik</em>. 2.7–11. See Lucian, <em class="italic">Dial. mort</em>. 28.1–2.</p></div></div></div><div id="fn96" aria-flowto="reference-96-content reference-96-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 96 in the content" id="reference-96-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 96 </div> <div class="circle-list__item__grouped"><div id="reference-96-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">96</span> Philostratus, <em class="italic">Heroik</em>. 2.10–11; trans. <span class="mixed-citation simple book" data-magellan-destination="ref64" id="ref64"> <span class="string-name"><span class="surname">Maclean</span>, <span class="given-names">J. K. Berenson</span></span> and <span class="string-name"><span class="surname">Aitken</span>, <span class="given-names">E. Bradshaw</span></span>, <span class="source">Flavius Philostratus: Heroikos</span>, trans. with intro. and notes (SBLWGRW 1; <span class="publisher-loc">Atlanta</span>: <span class="publisher-name">SBL</span>, <span class="year">2001</span>) <span class="fpage">9</span>–<span class="lpage">11</span> <a class='ref-link' target='_blank' aria-label='Google Scholar link for Flavius Philostratus: Heroikos' href=https://scholar.google.com/scholar_lookup?title=Flavius+Philostratus%3A+Heroikos&author=Maclean+J.+K.+Berenson&author=Aitken+E.+Bradshaw&publication+year=2001&pages=9-11>Google Scholar</a></span>. Cf. 58.1–2 on the inviolable secret of how he returned to life.</p></div></div></div><div id="fn97" aria-flowto="reference-97-content reference-97-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 97 in the content" id="reference-97-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 97 </div> <div class="circle-list__item__grouped"><div id="reference-97-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">97</span> <span class="mixed-citation simple book" data-magellan-destination="ref65" id="ref65"> <span class="string-name"><span class="surname">Burgess</span>, <span class="given-names">J. S.</span></span>, <span class="source">The Death and Afterlife of Achilles</span> (<span class="publisher-loc">Baltimore</span>: <span class="publisher-name">Johns Hopkins University Press</span>, <span class="year">2009</span>) <span class="fpage">110</span> <a class='ref-link' target='_blank' aria-label='Google Scholar link for The Death and Afterlife of Achilles' href=https://scholar.google.com/scholar_lookup?title=The+Death+and+Afterlife+of+Achilles&author=Burgess+J.+S.&publication+year=2009>Google Scholar</a></span>, with reference to <em class="italic">Heroik</em>. 11.7–8.</p></div></div></div><div id="fn98" aria-flowto="reference-98-content reference-98-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 98 in the content" id="reference-98-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 98 </div> <div class="circle-list__item__grouped"><div id="reference-98-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">98</span> Philostratus, <em class="italic">Heroik</em>. 7.3; trans. Maclean and Aitken, <em class="italic">Philostratus: Heroikos</em>, 19–21.</p></div></div></div><div id="fn99" aria-flowto="reference-99-content reference-99-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 99 in the content" id="reference-99-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 99 </div> <div class="circle-list__item__grouped"><div id="reference-99-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">99</span> <span class="mixed-citation simple book" data-magellan-destination="ref66" id="ref66"> <span class="string-name"><span class="surname">Stramaglia</span>, <span class="given-names">A.</span></span>, <span class="source">Res inauditae, incredulae: storie di fantasmi nel mondo greco-latino</span> (<span class="publisher-loc">Bari</span>: <span class="publisher-name">Levante</span>, <span class="year">1999</span>) <span class="fpage">317</span> <a class='ref-link' target='_blank' aria-label='Google Scholar link for Res inauditae, incredulae: storie di fantasmi nel mondo greco-latino' href=https://scholar.google.com/scholar_lookup?title=Res+inauditae%2C+incredulae%3A+storie+di+fantasmi+nel+mondo+greco-latino&author=Stramaglia+A.&publication+year=1999>Google Scholar</a></span>. <span class="mixed-citation simple book" data-magellan-destination="ref67" id="ref67"> <span class="string-name"><span class="surname">Mantero</span>, <span class="given-names">T.</span></span>, <span class="source">Ricerche sull’<em class="italic">Heroikos</em> di Filostrato</span> (<span class="publisher-loc">Genova</span>: <span class="publisher-name">Istitute di Filologia Classica e Medioevale</span>, <span class="year">1966</span>) <span class="fpage">81</span> <a class='ref-link' target='_blank' aria-label='Google Scholar link for Ricerche sull’Heroikos di Filostrato' href=https://scholar.google.com/scholar_lookup?title=Ricerche+sull%E2%80%99Heroikos+di+Filostrato&author=Mantero+T.&publication+year=1966>Google Scholar</a></span> refers to Philostratus, <em class="italic">Heroik</em>. 43.3 where Protesilaus is called a <em class="italic">daemon</em>. I thank Professor Stramaglia for his comments to me on this problem (30 March 2015, personal communication).</p></div></div></div><div id="fn100" aria-flowto="reference-100-content reference-100-button" class="circle-list__item"> <div class="circle-list__item__indicator"><AppButton icon="up-circle" aria-label="Return to the reference 100 in the content" id="reference-100-button" class="circle-list__item__indicator__up"></AppButton></div> <div aria-hidden="true" data-test-hidden="false" class="circle-list__item__number"> 100 </div> <div class="circle-list__item__grouped"><div id="reference-100-content" class="circle-list__item__grouped__content"><p class="p"><span class="label">100</span> Philostratus, <em class="italic">Heroik</em>. 9.1.</p></div></div></div></div></div> </div></div>  <div id="figures-tab" class="figures tab-pane" data-v-241a4b23><div data-v-241a4b23><div class="figures__item" data-v-241a4b23><div class="figures__item__image-box" data-v-241a4b23><button class="figures__ref" data-v-241a4b23> View in content </button> <img src="data:image/gif;base64,R0lGODlhAQABAIAAAMLCwgAAACH5BAAAAAAALAAAAAABAAEAAAICRAEAOw==" alt="Figure 0" data-zoomable="true" data-src="https://static.cambridge.org/binary/version/id/urn:cambridge.org:id:binary-alt:20161215082636-08549-mediumThumb-S002868851600028X_fig1g.jpg" data-enlarged-image="https://static.cambridge.org/binary/version/id/urn:cambridge.org:id:binary-alt:20161215082636-98994-optimisedImage-S002868851600028X_fig1g.jpg" class="graphic" data-v-241a4b23></div> <div data-v-241a4b23><div class="caption" data-v-241a4b23><p data-v-241a4b23><span class="label" data-v-241a4b23>Figure 1.</span> <span data-v-241a4b23><span class="p">Depictions of Osiris from a Ptolemaic-Roman temple at Denderah: (a). Osiris being mourned by Isis and Nephtys; (b). The resurrection of Osiris. Drawing from A. Mariette, <span class="italic">Dendérah</span>, vol. <span class="sc">iv</span> (Paris: A. Franck, 1873) Plate 90, digitally scanned by the Universitätsbibliothek Heidelberg and available at: <span class="uri" href="http://digi.ub.uni-heidelberg.de/diglit/mariette1873bd4/096"><a href="http://digi.ub.uni-heidelberg.de/diglit/mariette1873bd4/096">http://digi.ub.uni-heidelberg.de/diglit/mariette1873bd4/096</a></span>.</span></span></p></div> </div></div> </div></div>         <div id="metrics-tab" publication-date="14 December 2016" class="metrics tab-pane" data-v-c41a0c86><div class="app-loader" data-v-c41a0c86></div></div></div></div> </div> <div role="complementary" aria-label="related contents" class="column__main__right" data-v-01274b1d><div class="access-block row access-status" data-v-5fad35b8 data-v-01274b1d><span class="has-access" data-v-5fad35b8><img src="data:image/svg+xml;base64,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" alt="" class="app-icon access" data-v-d2c09870 data-v-5fad35b8> <span class="sr-only" data-v-5fad35b8>You have </span> Access </span> </div> <div class="cited-by-wrapper" data-v-01274b1d><div class="cited-by"><dl class="cited-by__col"><dt class="cited-by__number">2</dt> <dd><a tabindex="0" data-toggle="modal" aria-label="Open cited by modal 2 existing citations" class="cited-by__link"><span class="number">Cited by</span></a></dd></dl></div> <hr aria-hidden="true" class="separator white" data-v-7036083a></div>   </div></div></div></div></div> <div id="cited-by-modal" role="dialog" aria-labelledby="Cited by modal" aria-hidden="true" class="modal fade" data-v-34d47c8d data-v-01274b1d><div class="modal-dialog modal-xl cited-by-modal" data-v-34d47c8d><div tabindex="-1" class="modal-content" data-v-34d47c8d><div class="modal-header" data-v-34d47c8d><h1 class="modal-header__heading" data-v-34d47c8d>Cited by</h1></div> <div class="modal-body" data-v-34d47c8d><div class="modal-body__loader" data-v-34d47c8d><div class="modal-body__loader__spinner" data-v-34d47c8d></div> <p class="modal-body__loader__message" data-v-34d47c8d>Loading...</p></div></div> <button aria-label="Close Cited by" aria-expanded="false" data-dismiss="modal" class="app-button cited-by-modal__button--close app-button__icon app-button--" data-v-2a038744 data-v-34d47c8d><img src="data:image/svg+xml;base64,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" alt="" class="app-icon icon close-modal" data-v-d2c09870 data-v-2a038744> </button></div></div></div></div></div></div></div><script>window.__NUXT__=(function(a,b,c,d,e,f,g,h,i,j,k,l,m,n,o,p,q,r,s,t,u,v,w,x,y,z,A,B,C,D,E,F,G,H,I,J,K,L,M,N,O,P,Q,R,S,T,U,V,W,X,Y,Z,_,$,aa,ab,ac,ad,ae,af,ag,ah,ai,aj,ak,al,am,an,ao,ap,aq,ar,as,at,au,av,aw,ax,ay,az,aA,aB,aC,aD,aE,aF,aG,aH,aI,aJ,aK,aL,aM,aN,aO,aP,aQ,aR,aS,aT,aU,aV,aW,aX,aY,aZ,a_,a$,ba,bb,bc,bd,be,bf,bg,bh,bi,bj,bk,bl,bm,bn,bo,bp,bq,br,bs,bt,bu,bv,bw,bx,by,bz,bA,bB,bC,bD,bE){return {layout:"default",data:[{article:{id:"EF4DE640BE9104A454C7847ECF899313",metadata:{title:aw,htmlTitle:"Resurrection in Paganism and the Question of an Empty Tomb in 1 Corinthians 15\u003Ca href='fns01' ref-type='fn'\u003E*\u003C\u002Fa\u003E",subtitle:a,authorsGroup:{authors:{contributors:[{givenNames:"John Granger",surname:"Cook",nameStyle:"western",affiliations:[{text:"Religion and Philosophy, LaGrange College, 601 Broad St., LaGrange, GA 30240, USA. Email: jcook@lagrange.edu",email:"jcook@lagrange.edu"}],isCorresponding:b,notes:a,isAnonymous:c,fullName:"John Granger Cook",searchUrl:"\u002Fcore\u002Fsearch?filters%5BauthorTerms%5D=John%20Granger%20Cook&eventCode=SE-AU",orcidUrl:d}]},translators:{contributors:[],label:"Translated by"}},collections:[],publishedDate:"14 December 2016",keywords:[{url:"\u002Fcore\u002Fsearch?filters[keywords]=1 Cor 15.3–5",name:"1 Cor 15.3–5"},{url:"\u002Fcore\u002Fsearch?filters[keywords]=empty tomb",name:"empty tomb"},{url:"\u002Fcore\u002Fsearch?filters[keywords]=resurrection in paganism",name:"resurrection in paganism"}],openPracticeBadges:[],doi:{url:"https:\u002F\u002Fdoi.org\u002F10.1017\u002FS002868851600028X",value:"10.1017\u002FS002868851600028X"},copyright:{statement:["Copyright © Cambridge University Press 2016 "],holder:["Cambridge University Press"],year:[2016]},creativeCommons:d,acceptedManuscript:c,type:"research-article",pageRange:{range:"56 - 75",firstPage:ax,lastPage:ay},typeDescription:"Articles",resultTypes:[],commentsCount:az,topicsAndSubtopics:d},journal:{id:aA,title:l,titleSlug:aB,mnemonic:o,titleHistory:[],isFirstView:c,journalSlug:aB,isCompanion:c,parentCompanionJournalName:l,associatedParentCollection:d,paymentInfo:{prices:{"£":{price:21,sku:m,skuNew:k,currency:"£"},"€":{price:24,sku:m,skuNew:k,currency:"€"},US$:{price:26,sku:m,skuNew:k,currency:"US$"},AU$:{price:41,sku:m,skuNew:k,currency:"AU$"}}},url:aC,firstViewUrl:"\u002Fcore\u002Fjournals\u002Fnew-testament-studies\u002Ffirstview",coverUrl:"https:\u002F\u002Fstatic.cambridge.org\u002Fcovers\u002FNTS_0_0_0\u002Fnew-testament-studies.jpg",submitMaterialsUrl:"\u002Fcore\u002Fjournals\u002Fnew-testament-studies\u002Finformation\u002Fauthor-instructions\u002Fsubmitting-your-materials",hasHistory:c,latestTitle:l,latestId:aA,hasPastTitle:c,issue:{id:"455ECC44672E04A4D120D5D98C011149",number:aD,title:"Issue 1",publishedDate:"January 2017",printPublishTimestamp:1483228800000,url:aE},volume:{id:"62CFCD830EABBCEE082FE538A54FDA86",number:aF,title:"Volume 63",publishedDate:"October 2017",printPublishTimestamp:1506816000000,url:"\u002Fcore\u002Fjournals\u002Fnew-testament-studies\u002Fvolume\u002F62CFCD830EABBCEE082FE538A54FDA86"}},abstract:{textAbstracts:[{title:"Abstract",content:"\u003Cdiv class=\"abstract\" data-abstract-type=\"normal\"\u003E\u003Cp\u003EOn the basis of the semantics of ἀνίστημι and ἐγείρω and the nature of resurrected bodies in ancient Judaism and ancient paganism, one can conclude that Paul could not have conceived of a resurrection of Jesus unless he believed the tomb was empty.\u003C\u002Fp\u003E\u003C\u002Fdiv\u003E",lang:aG}]},content:{html:"\u003Cdiv class=\"article research-article JATS\"\u003E\n \n \u003Cdiv class=\"body\"\u003E\n \u003Cp class=\"p\"\u003E Wilhelm Bousset, one of the original members of the \u003Cem class=\"italic\"\u003Ereligionsgeschichtliche Schule\u003C\u002Fem\u003E, in his discussion of 1 Cor 15.3–5, wrote: ‘Here it is now extraordinarily important that the Apostle says nothing either concerning the empty tomb or concerning the witness of the women about the empty tomb. What he does not say, one cannot wish to read between the lines.’\u003Ca class=\"xref fn\" href=\"#fn01\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E1\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E This is an \u003Cem class=\"italic\"\u003Eargumentum ex silentio\u003C\u002Fem\u003E and as such is logically invalid. Nevertheless, Bousset's approach has become programmatic for many scholars in the discipline.\u003Ca class=\"xref fn\" href=\"#fn02\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E2\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E My thesis is that Paul could not have \u003Cem class=\"italic\"\u003Econceived\u003C\u002Fem\u003E of a resurrection of Jesus unless he believed his tomb was \u003Cem class=\"italic\"\u003Eempty\u003C\u002Fem\u003E. The intention of the article is certainly not to prove the historicity of the empty tomb – a pointless exercise after the arguments of David Hume.\u003Ca class=\"xref fn\" href=\"#fn03\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E3\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E\n \u003C\u002Fp\u003E\n \u003Cp class=\"p\"\u003E The argument schema for the thesis is as follows:\n\u003C\u002Fp\u003E\u003Col class=\"list number nomark\"\u003E\n \u003Cli class=\"list-item\"\u003E\n \n \u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E1.\u003C\u002Fspan\u003E ἀνίστημι and ἐγείρω, when used to describe resurrection, imply a physical movement upward.\u003C\u002Fp\u003E\n \u003C\u002Fli\u003E\n \u003Cli class=\"list-item\"\u003E\n \n \u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E2.\u003C\u002Fspan\u003E In ancient Judaism (from the second century \u003Cspan class=\"sc\"\u003Ebce\u003C\u002Fspan\u003E on), the existing evidence demonstrates that individuals viewed resurrection as physical (i.e. bodily). Clearly some ancient Jews believed in other versions of the afterlife such as the immortality of the soul or the future exaltation of the spirit.\u003C\u002Fp\u003E\n \u003C\u002Fli\u003E\n \u003Cli class=\"list-item\"\u003E\n \n \u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E3.\u003C\u002Fspan\u003E In ancient paganism, texts from classical Greece, the Roman Republic and the Empire all envisioned cases of resurrection as physical.\u003C\u002Fp\u003E\n \u003C\u002Fli\u003E\n \u003Cli class=\"list-item\"\u003E\n \n \u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E4.\u003C\u002Fspan\u003E Given the semantics of ἀνίστημι and ἐγείρω and this ‘cultural encyclopedia’ of resurrection, one can conclude that Paul and his readers, Jewish or pagan, would have assumed that a tradition about the burial of Christ and his resurrection on the third day presupposed an empty tomb.\u003C\u002Fp\u003E\n \u003C\u002Fli\u003E\n \u003C\u002Fol\u003E\n \n \u003Cdiv class=\"sec\" data-magellan-destination=\"sec1\" id=\"sec1\"\u003E\n \n \u003Ch2 class=\"A\"\u003E\u003Cspan class=\"label\"\u003E1.\u003C\u002Fspan\u003E Some Methodological Reflections\u003C\u002Fh2\u003E\n \u003Cp class=\"p\"\u003E By ‘physical resurrection’ I mean a resurrection in which the body of a dead individual returns to life in some sense (e.g. a return to mortal life or immortal life). ‘Physical’ or ‘bodily resurrection’ is consistent with a transformation of the earthly body (e.g. into a σῶμα πνευματικόν). The evidence, by necessity, for resurrection in paganism is from widely diverse chronological eras and appears in diverse contexts in the authors who preserve the traditions. Nevertheless, one can discern patterns in the pagan narratives of resurrections that are clearly analogous to resurrection in ancient Judaism and early Christianity. Jonathan Z. Smith's distinction between analogy and genealogy\u003Ca class=\"xref fn\" href=\"#fn04\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E4\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E in the history of religions can serve to illuminate the comparisons to be made below: they are analogies and not genealogies. My goal is not, for example, to demonstrate pagan influence (a genealogical method) on Paul and early Christianity or vice versa. In the discussion of Greco-Roman divinities below I have dispensed with the concept of the annual resurrection of vegetation deities.\u003Ca class=\"xref fn\" href=\"#fn05\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E5\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E\n \u003C\u002Fp\u003E\n \u003C\u002Fdiv\u003E\n \u003Cdiv class=\"sec\" data-magellan-destination=\"sec2\" id=\"sec2\"\u003E\n \n \u003Ch2 class=\"A\"\u003E\u003Cspan class=\"label\"\u003E2.\u003C\u002Fspan\u003E The Semantics of ἀνίστημι and ἐγείρω\u003C\u002Fh2\u003E\n \u003Cp class=\"p\"\u003E James Ware, in a recent analysis of ἐγείρω, distinguishes three senses, the first two of which are closely related: (1) ‘awaken, raise from sleep’ or ‘wake up, rise from sleep’; (2) ‘rouse up, stir up’; and (3) ‘raise up, set up right’ or ‘rise up, stand upright’.\u003Ca class=\"xref fn\" href=\"#fn06\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E6\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E In the first and third senses ‘the basic semantic meaning of \u003Cem class=\"italic\"\u003Egetting up\u003C\u002Fem\u003E or \u003Cem class=\"italic\"\u003Earising to stand\u003C\u002Fem\u003E is present’.\u003Ca class=\"xref fn\" href=\"#fn07\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E7\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E This seems correct in general, although there are usages such as Homer, \u003Cem class=\"italic\"\u003EIl\u003C\u002Fem\u003E. 2.41 where ἔγρετο δ’ ἐξ ὕπνου (‘he woke from sleep’) is followed by ἕζετο δ’ ὀρθωθείς in 2.42 (‘he sat up straight’). In such a text, one cannot demonstrate that the meaning ‘arising to stand’ is necessarily present in ἔγρετο. On the whole, however, Ware is accurate. One could argue that \u003Cem class=\"italic\"\u003EIl\u003C\u002Fem\u003E. 2.42 simply clarifies the action of ‘getting up’ that is implied by ἔγρετο.\u003C\u002Fp\u003E\n \u003Cp class=\"p\"\u003E A text (probably first or early second century \u003Cspan class=\"sc\"\u003Ece\u003C\u002Fspan\u003E) attributed to Ammonius the grammarian distinguishes between the two verbs: ἠγέρθη καὶ ἀνέστη διαφέρει. ἠγέρθη, μέν, λεκτέον ἀπὸ ὕπνου, ἀνέστη δὲ ἀπὸ κλίνης (‘ἠγέρθη and ἀνέστη differ. Ἠγέρθη (he\u002Fshe rose) is, on the one hand, to be said “from sleep”, but ἀνέστη (he\u002Fshe rose) is to be said “from that on which one lies”’).\u003Ca class=\"xref fn\" href=\"#fn08\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E8\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E Clearly Ammonius perceives a physical meaning in both verbs. In another text, Ammonius writes: ἀναστῆναι καὶ ἐγερθῆναι διαφέρει. ἀναστῆναι μὲν ἐπὶ ἔργον, ἐγερθῆναι δὲ ἐξ ὕπνου (‘ἀναστῆναι and ἐγερθῆναι differ. Ἀναστῆναι is, on the one hand, to rise for a task, but ἐγερθῆναι is to rise from sleep’).\u003Ca class=\"xref fn\" href=\"#fn09\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E9\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E In another work dedicated to ‘incorrect phraseology’ (περὶ ἀκυρολογίας), the grammarian distinguishes the verbs so: ἀναστῆναι τοῦ ἐγερθῆναι διαφέρει. ἀναστῆναι ἐγρηγορότως, ἐγερθῆναι τὸ ἐξ ὕπνου (‘ἀναστῆναι differs from ἐγερθῆναι. One rises (ἀναστῆναι) while awake, but one rises (ἐγερθῆναι) from sleep’).\u003Ca class=\"xref fn\" href=\"#fn10\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E10\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E Grammatical rules are occasionally broken, as in Ps.-Plato's \u003Cem class=\"italic\"\u003EAxiochus\u003C\u002Fem\u003E: Ἀγαμήδης γοῦν καὶ Τροφώνιος … κοιμηθέντες οὐκέτ’ ἀνέστησαν (‘Agamedes and Trophonius indeed going to sleep no longer rose up’).\u003Ca class=\"xref fn\" href=\"#fn11\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E11\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E A text of Eupolis the comic has a similar usage: τίς οὑξεγείρας μ’ ἐστὴν οἰμώξει μακρά· | ὁτιή μ’ ἀνέστησ’ ὠμόϋπνον (‘Who was it that waked\u002Fraised me? You will wail aloud | because you raised [or “woke”] me from my unfinished sleep’).\u003Ca class=\"xref fn\" href=\"#fn12\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E12\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E In general, it is true that classical Greek texts do not use the verb ἀνίστημι to mean ‘rise (from sleep)’. Both verbs imply a physical motion upward from the state of sleep, lying down or death – in contexts where individuals are sleeping, lying down or dead.\u003C\u002Fp\u003E\n \u003Cp class=\"p\"\u003E LXX and NT usage of the verbs for resurrection has roots in classical usage. A chorus in Sophocles’ \u003Cem class=\"italic\"\u003EElectra\u003C\u002Fem\u003E tells her that she will never raise her father from the lake of Hades, which is common to all, by wailing or by prayers (ἀλλ’ οὔτοι τόν γ’ ἐξ Ἀίδα | παγκοίνου λίμνας πατέρ’ ἀν|στάσεις οὔτε γόοισιν, οὐ λιταῖς).\u003Ca class=\"xref fn\" href=\"#fn13\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E13\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E There are a number of examples of the verb used in this way in classical literature.\u003Ca class=\"xref fn\" href=\"#fn14\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E14\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E Examples of ἐγείρω and its cognates are more difficult to find. In Aeschylus’ \u003Cem class=\"italic\"\u003EChoephoroe\u003C\u002Fem\u003E, Orestes asks his dead father: ἆρ’ ἐξεγείρηι τοῖσδ’ ὀνείδεσιν, πάτερ; (‘Father, are you roused up by such taunts?’). Electra adds: ἆρ’ ὀρθὸν αἴρεις φίλτατον τὸ σὸν κάρα; (‘Are you raising up your beloved head erect?’).\u003Ca class=\"xref fn\" href=\"#fn15\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E15\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E If Ammonius is correct, then both lines are essentially referring to the same motion. Apollodorus describes Heracles’ raising of Theseus (who was bound near the gates of Hades) using the same verb: ὁ δὲ Θησέα μὲν λαβόμενος τῆς χειρὸς ἤγειρε, Πειρίθουν δὲ ἀναστῆσαι βουλόμενος τῆς γῆς κινουμένης ἀφῆκεν (‘Taking Theseus by the hand he raised him up, but although he wanted to raise Pirithous, when the earth quaked, he let him go’).\u003Ca class=\"xref fn\" href=\"#fn16\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E16\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E Theodoret presumably quotes Apollodorus (the second-century \u003Cspan class=\"sc\"\u003Ebce\u003C\u002Fspan\u003E historian) accurately, when the latter writes that Asclepius raised some who had died (τινας τῶν τετελευτηκότων ἐγείρειν).\u003Ca class=\"xref fn\" href=\"#fn17\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E17\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E In the case of the resurrections\u002Fawakenings of Tyrian Heracles and Dionysus the verb ἐγείρω was also used.\u003Ca class=\"xref fn\" href=\"#fn18\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E18\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E Physical motion upward (usually ‘standing up’) is implied in all these texts. Clearly the verb is not equivalent to ‘exalting’ (for which an ancient Greek author would use ὑψόω).\u003Ca class=\"xref fn\" href=\"#fn19\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E19\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E\n \u003C\u002Fp\u003E\n \u003C\u002Fdiv\u003E\n \u003Cdiv class=\"sec\" data-magellan-destination=\"sec3\" id=\"sec3\"\u003E\n \n \u003Ch2 class=\"A\"\u003E\u003Cspan class=\"label\"\u003E3.\u003C\u002Fspan\u003E Resurrection in Ancient Judaism\u003C\u002Fh2\u003E\n \u003Cp class=\"p\"\u003E From the second century \u003Cspan class=\"sc\"\u003Ebce\u003C\u002Fspan\u003E onward clear traces of resurrection can be found in some Jewish texts.\u003Ca class=\"xref fn\" href=\"#fn20\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E20\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E Claudia Setzer summarises the ambivalent views of ancient Judaism admirably:\n\u003C\u002Fp\u003E\u003Cdiv class=\"disp-quote\"\u003E\n \u003Cp class=\"p\"\u003E … Jewish materials from the second century \u003Cspan class=\"sc\"\u003Ebce\u003C\u002Fspan\u003E through the first century \u003Cspan class=\"sc\"\u003Ece\u003C\u002Fspan\u003E exhibit a range of understandings of the afterlife. Fairly explicit claims of bodily resurrection appear in texts like 1 Enoch (51),\u003Ca class=\"xref fn\" href=\"#fn21\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E21\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E 2 Maccabees,\u003Ca class=\"xref fn\" href=\"#fn22\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E22\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E 4Q521,\u003Ca class=\"xref fn\" href=\"#fn23\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E23\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E and Sibylline Oracle 4.\u003Ca class=\"xref fn\" href=\"#fn24\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E24\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E A mix of concepts of resurrection of the body and immortality of the soul appear in 1 Enoch (91, 103),\u003Ca class=\"xref fn\" href=\"#fn25\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E25\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E 1QH,\u003Ca class=\"xref fn\" href=\"#fn26\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E26\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E 4 Ezra,\u003Ca class=\"xref fn\" href=\"#fn27\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E27\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E 2 Baruch\u003Ca class=\"xref fn\" href=\"#fn28\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E28\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E and Pseudo-Phocylides.\u003Ca class=\"xref fn\" href=\"#fn29\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E29\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E Ambiguity prevails in works that nevertheless imply resurrection, such as ‘the Book of the Watchers’ [1–36] in 1 Enoch, The Testament of Judah,\u003Ca class=\"xref fn\" href=\"#fn30\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E30\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E Psalms of Solomon,\u003Ca class=\"xref fn\" href=\"#fn31\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E31\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E and CD 2:7–12.\u003Ca class=\"xref fn\" href=\"#fn32\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E32\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E\n \u003C\u002Fp\u003E\n \u003C\u002Fdiv\u003E\n \n \u003Cp class=\"p\"\u003E Ironically, the sinners taunt the righteous with the concept of the resurrection of the body in \u003Cem class=\"italic\"\u003E1 Enoch\u003C\u002Fem\u003E 102.8: ἀπὸ τοῦ νῦν ἀναστήτωσαν καὶ σωθήτωσαν (‘Henceforth let them arise and be saved’) – and then they proceed to deny its reality.\u003Ca class=\"xref fn\" href=\"#fn33\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E33\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E Daniel 12 should be added to the list, despite the reservations of some.\u003Ca class=\"xref fn\" href=\"#fn34\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E34\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E The Greek translations clearly indicate physical resurrection (Dan 12.2 LXX: ἀναστήσονται; Theod.: ἐξεγερθήσονται). John J. Collins classifies the view of afterlife in Jub. 23.26–31 as ‘resurrection, or exaltation, of the spirit’ to heaven.\u003Ca class=\"xref fn\" href=\"#fn35\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E35\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E \n \u003Cem class=\"italic\"\u003EJub.\u003C\u002Fem\u003E 23.30, however, only asserts that the Lord's servants ‘will rise (\u003Cem class=\"italic\"\u003Eyetnaššʾu\u003C\u002Fem\u003E)\u003Ca class=\"xref fn\" href=\"#fn36\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E36\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E and see great peace’, and the phrase is a reference to the ‘prosperity of the living not the resurrection of the dead’.\u003Ca class=\"xref fn\" href=\"#fn37\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E37\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E ‘Exaltation of the spirit’ is acceptable in certain cases,\u003Ca class=\"xref fn\" href=\"#fn38\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E38\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E but ‘resurrection of the spirit’ is a category mistake,\u003Ca class=\"xref fn\" href=\"#fn39\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E39\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E not appropriate for Jewish or pagan texts, as a close analysis of the verbs for resurrection (such as ἀνίστημι and ἐγείρω) indicates. Spirits do not rise from the dead in ancient Judaism, people do.\u003C\u002Fp\u003E\n \u003C\u002Fdiv\u003E\n \u003Cdiv class=\"sec\" data-magellan-destination=\"sec4\" id=\"sec4\"\u003E\n \n \u003Ch2 class=\"A\"\u003E\u003Cspan class=\"label\"\u003E4.\u003C\u002Fspan\u003E Resurrections in Paganism\u003C\u002Fh2\u003E\n \u003Cp class=\"p\"\u003E No cultural encyclopedia of resurrection in antiquity would be complete without a review of the traditions in paganism.\u003C\u002Fp\u003E\n \u003Cdiv class=\"sec\" data-magellan-destination=\"sec4-1\" id=\"sec4-1\"\u003E\n \n \u003Ch3 class=\"B\"\u003E\u003Cspan class=\"label\"\u003E4.1\u003C\u002Fspan\u003E Resurrections Performed by Asclepius, Polyidus and Heracles\u003C\u002Fh3\u003E\n \u003Cp class=\"p\"\u003E Asclepius, Polyidus and Heracles were known for their abilities to raise individuals from the dead. Philodemus (\u003Cem class=\"italic\"\u003Eca.\u003C\u002Fem\u003E 110–40\u002F35 \u003Cspan class=\"sc\"\u003Ebce\u003C\u002Fspan\u003E),\u003Ca class=\"xref fn\" href=\"#fn40\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E40\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E in his treatise \u003Cem class=\"italic\"\u003EOn Piety\u003C\u002Fem\u003E, has a tradition of Asclepius’ resurrections:\n\u003C\u002Fp\u003E\u003Cdiv class=\"disp-quote\"\u003E\n \u003Cp class=\"p\"\u003E Zeus struck down Asclepius with a thunderbolt, as the one who wrote the \u003Cem class=\"italic\"\u003ENaupactica\u003C\u002Fem\u003E [Hesiod's era] affirms and Telestes [4\u003Csup class=\"sup\"\u003Eth\u003C\u002Fsup\u003E \n \u003Cspan class=\"sc\"\u003Ec. bce\u003C\u002Fspan\u003E] in the \u003Cem class=\"italic\"\u003EAsclepius\u003C\u002Fem\u003E and the lyric poet Cinesias [\u003Cem class=\"italic\"\u003Eca.\u003C\u002Fem\u003E 450–390 \u003Cspan class=\"sc\"\u003Ebce\u003C\u002Fspan\u003E], because after being entreated by Artemis, he raised Hippolytus [from the dead] (ὅ[τι τὸ]ν Ἱππόλυτον [παρα]κληθεὶς ὑπ᾽ Ἀρ[τέμι]δος ἀνέστ[η]σε[ν]); but Stesichorus [\u003Cem class=\"italic\"\u003Eca.\u003C\u002Fem\u003E 600–555 \u003Cspan class=\"sc\"\u003Ebce\u003C\u002Fspan\u003E] in the \u003Cem class=\"italic\"\u003EEriphyle\u003C\u002Fem\u003E wrote that it was because of Capaneus and Lycurgus.\u003Ca class=\"xref fn\" href=\"#fn41\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E41\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E\n \u003C\u002Fp\u003E\n \u003C\u002Fdiv\u003E\n \n \u003Cp class=\"p\"\u003E Ps.-Eratosthenes (second century \u003Cspan class=\"sc\"\u003Ece\u003C\u002Fspan\u003E) notes that Asclepius’ transgressions included raising the dead by the art of the physician, and that his last resurrection was that of Hippolytus, son of Theseus (τούτου τέχνῃ ἰατρικῇ χρωμένου, ὡς καὶ τοὺς ἤδη τεθνηκότας ἐγείρειν, ἐν οἷς καὶ ἔσχατον Ἱππόλυτον τὸν Θησέως).\u003Ca class=\"xref fn\" href=\"#fn42\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E42\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E There are numerous testimonies to resurrections accomplished by Asclepius.\u003Ca class=\"xref fn\" href=\"#fn43\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E43\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E\n \u003C\u002Fp\u003E\n \u003Cp class=\"p\"\u003E Palaephetus (fourth century \u003Cspan class=\"sc\"\u003Ebce\u003C\u002Fspan\u003E?) tells the story of Glaucus as an example of an impossible event:\n\u003C\u002Fp\u003E\u003Cdiv class=\"disp-quote\"\u003E\n \u003Cp class=\"p\"\u003E καὶ οὗτος ὁ μῦθος παγγέλοιος, ὡς δὴ τοῦ Γλαύκου ἐν πίθῳ μέλιτος ἀποθανόντος ὁ Μίνως ἐν τῷ τύμβῳ κατώρυξε τὸν Κοιράνου Πολύιδον (ὃς ἦν ἐκ τοῦ Ἄργους), ὃς ἰδὼν δράκοντα ἑτέρῳ δράκοντι τεθνεῶτι πόαν ἐπιθέντα καὶ ἀναστήσαντα αὐτόν, καὶ αὐτὸς ταὐτὸ ποιήσας τῷ Γλαύκῳ, ἀνέστησεν αὐτόν. ὅπερ ἐστὶν ἀδύνατον, ἀποθανόντα ἄνδρα ἀναστῆσαι ἢ ὄφιν, ἀλλ’ οὐδὲ ἄλλο ζῷον.\u003C\u002Fp\u003E\n \u003C\u002Fdiv\u003E\n \u003Cdiv class=\"disp-quote\"\u003E\n \u003Cp class=\"p\"\u003E And this tale is utterly ridiculous, that when Glaucus had died in a jar of honey, Minos buried Polyidus son of Koiranos (who was from Argos) in the tomb, who seeing a serpent place an herb on another dead serpent and raise it, also did this to Glaucus and raised him. This very thing is impossible: to raise a dead man or serpent or any other animal.\u003Ca class=\"xref fn\" href=\"#fn44\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E44\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E\n \u003C\u002Fp\u003E\n \u003C\u002Fdiv\u003E\n \n \u003Cp class=\"p\"\u003E Palaephetus proceeds to give a rational explanation for the account.\u003C\u002Fp\u003E\n \u003Cp class=\"p\"\u003E Agatharchides (second century \u003Cspan class=\"sc\"\u003Ebce\u003C\u002Fspan\u003E) includes Alcestis among those whom Heracles raised:\n\u003C\u002Fp\u003E\u003Cdiv class=\"disp-quote\"\u003E\n \u003Cp class=\"p\"\u003E And Alcestis, Protesilaus and Glaucus who died rose again (καὶ τὴν μὲν Ἄλκηστιν καὶ Πρωτεσίλαον καὶ Γλαῦκον τετελευτηκότας πάλιν ἀναστῆναι), the one being brought up by Heracles (τὴν μὲν ὑφ’ Ἡρακλέους ἀναχθεῖσαν), the other because of his love for his wife, and the last because of the prophecy about the one buried with him.\u003Ca class=\"xref fn\" href=\"#fn45\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E45\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E\n \u003C\u002Fp\u003E\n \u003C\u002Fdiv\u003E\n \n \u003Cp class=\"p\"\u003E In all the examples above, individuals’ material bodies are raised (i.e. there is no statement that their corpses were left in tombs).\u003C\u002Fp\u003E\n \u003C\u002Fdiv\u003E\n \u003Cdiv class=\"sec\" data-magellan-destination=\"sec4-2\" id=\"sec4-2\"\u003E\n \n \u003Ch3 class=\"B\"\u003E\u003Cspan class=\"label\"\u003E4.2\u003C\u002Fspan\u003E The Resurrection Narratives of Naumachius\u003C\u002Fh3\u003E\n \u003Cp class=\"p\"\u003E Proclus (410\u002F12–85 \u003Cspan class=\"sc\"\u003Ece\u003C\u002Fspan\u003E) describes certain individuals who apparently rose from the dead:\n\u003C\u002Fp\u003E\u003Cdiv class=\"disp-quote\"\u003E\n \u003Cp class=\"p\"\u003E καὶ γὰρ ἐφ’ ἡμῶν τινες ἤδη καὶ ἀποθανεῖν ἔδοξαν καὶ μνήμασιν ἐνετέθησαν καὶ ἀνεβίωσαν καὶ ὤφθησαν οἳ μὲν ἐγκαθήμενοι τοῖς μνήμασιν, οἳ δὲ καὶ ἐφεστῶτες.\u003C\u002Fp\u003E\n \u003C\u002Fdiv\u003E\n \u003Cdiv class=\"disp-quote\"\u003E\n \u003Cp class=\"p\"\u003E Because in our time certain individuals who were thought to have been already dead and who had been buried in their tombs came to life again and appeared (were seen), some lying on their tombs and others standing up.\u003Ca class=\"xref fn\" href=\"#fn46\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E46\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E\n \u003C\u002Fp\u003E\n \u003C\u002Fdiv\u003E\n \n \u003Cp class=\"p\"\u003E Proclus gives several examples from an individual named Naumachius:\n\u003C\u002Fp\u003E\u003Cdiv class=\"disp-quote\"\u003E\n \u003Cp class=\"p\"\u003E And Naumachius of Epirus, who lived in the time of my grandparents, records that Polycritus, one of the most distinguished of the Aetolians who had obtained the office of Aetoliarch, died and came to life again in the ninth month after his death (ἀποθανεῖν καὶ ἀναβιῶναι μηνὶ μετὰ τὸν θάνατον ἐνάτῳ); and he came to the public assembly of the Aetolians and advised them on the best course of action to take concerning affairs that they were deliberating. Among the witnesses to these events were Hieron the Ephesian and other historians who wrote about what happened to Antigonus the king and other friends of theirs who were not present during the events.\u003Ca class=\"xref fn\" href=\"#fn47\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E47\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E\n \u003C\u002Fp\u003E\n \u003C\u002Fdiv\u003E\n \n \u003Cp class=\"p\"\u003E It is a bodily resurrection.\u003C\u002Fp\u003E\n \u003Cp class=\"p\"\u003E Proclus quotes Naumachius for the account of another individual named Eurynous from Nicopolis:\n\u003C\u002Fp\u003E\u003Cdiv class=\"disp-quote\"\u003E\n \u003Cp class=\"p\"\u003E But there was not only this individual (Polycritus). In Nicopolis, among those who did not live long ago, a certain person named Eurynous experienced the same thing. After being buried by his relatives outside the city, he returned to life on the fifteenth day after his burial (καὶ ταφέντα πρὸ τῆς πόλεως ὑπὸ τῶν προσηκόντων ἀναβιῶναι μετὰ πεντεκαιδεκάτην ἡμέραν τῆς ταφῆς) and said that he had seen and heard many amazing things under the earth but that he had been ordered to keep everything secret (unspoken). And he lived not a short time afterwards and appeared to be more just after his return to life than before (καὶ ἐπιβιῶναι χρόνον οὐκ ὀλίγον καὶ ὀφθῆναι δικαιότερον μετὰ τὴν ἀναβίωσιν ἢ πρότερον).\u003Ca class=\"xref fn\" href=\"#fn48\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E48\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E\n \u003C\u002Fp\u003E\n \u003C\u002Fdiv\u003E\n \n \u003Cp class=\"p\"\u003E Eurynous rises again and leaves his tomb.\u003C\u002Fp\u003E\n \u003Cp class=\"p\"\u003E Naumachius continues with a description of an individual named Rufus of Philippi who lived near his own time:\n\u003C\u002Fp\u003E\u003Cdiv class=\"disp-quote\"\u003E\n \u003Cp class=\"p\"\u003E He adds still another account of an individual who, as he says, lived recently: a certain Rufus from Philippi in Macedonia who had been honoured with the revered high priesthood of Thessalonica. For when this person died he came to life again on the third day and coming to life said that he had been sent by the chthonic gods (τοῦτον γὰρ ἀποθανόντα τριταῖον ἀναβιῶναι καὶ ἀναβιοῦντα εἰπεῖν, ὅτι ὑπὸ τῶν χθονίων ἀναπεμφθείη θεῶν) to furnish certain spectacles for the people, which he had happened to promise, and living until their completion he immediately died.\u003Ca class=\"xref fn\" href=\"#fn49\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E49\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E\n \u003C\u002Fp\u003E\n \u003C\u002Fdiv\u003E\n \n \u003Cp class=\"p\"\u003E Naumachius, in Proclus’ excerpts, gives no explanation for these events other than the hint that the ‘chthonic gods’ were responsible. Proclus himself believes they were near-death experiences, in which a spark of life remained in the apparently dead bodies.\u003Ca class=\"xref fn\" href=\"#fn50\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E50\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E\n \u003C\u002Fp\u003E\n \u003C\u002Fdiv\u003E\n \u003Cdiv class=\"sec\" data-magellan-destination=\"sec4-3\" id=\"sec4-3\"\u003E\n \n \u003Ch3 class=\"B\"\u003E\u003Cspan class=\"label\"\u003E4.3\u003C\u002Fspan\u003E Resurrections of Greco-Roman Divinities\u003C\u002Fh3\u003E\n \u003Cp class=\"p\"\u003E The discussions below must necessarily be short, but that should not detract from their accuracy.\u003C\u002Fp\u003E\n \u003Cdiv class=\"sec\" data-magellan-destination=\"sec4-3-1\" id=\"sec4-3-1\"\u003E\n \n \u003Ch4 class=\"C\"\u003E\u003Cspan class=\"label\"\u003E4.3.1\u003C\u002Fspan\u003E Osiris and Horus\u003C\u002Fh4\u003E\n \u003Cp class=\"p\"\u003E The most ancient depiction of the resurrection of a divinity is that of Osiris. The Pyramid Texts are unambiguous. Resuscitation is clearly expressed in this Pyramid Text:\n\u003C\u002Fp\u003E\u003Cdiv class=\"disp-quote\"\u003E\n \u003Cp class=\"p\"\u003E Osiris awakes: the god once slack rouses, the god stands up, the god takes control of his body. This Pepi (II)\u003Ca class=\"xref fn\" href=\"#fn51\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E51\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E Neferkare awakes; the god once slack rouses, the god stands up, the god takes control of his body. Horus stands up that he might array this Pepi Neferkare with the woven cloth that comes from him …\u003Ca class=\"xref fn\" href=\"#fn52\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E52\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E\n \u003C\u002Fp\u003E\n \u003C\u002Fdiv\u003E\n \n \u003Cp class=\"p\"\u003E Apparently the Netherworld (Dewat), where Osiris reigns, is occasionally located in the sky.\u003Ca class=\"xref fn\" href=\"#fn53\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E53\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E In a Ptolemaic-Roman temple at Denderah, Osiris is depicted in several pertinent scenes (see \u003Ca class=\"xref fig\" href=\"#fig01\"\u003EFig. 1\u003C\u002Fa\u003E): in one he is lying dead and being ‘mourned by Isis and Nephtys’ (\u003Ca class=\"xref fig\" href=\"#fig01\"\u003EFig. 1a\u003C\u002Fa\u003E). In another he is depicted ‘rising from his bed in a floating position’ (\u003Ca class=\"xref fig\" href=\"#fig01\"\u003EFig. 1b\u003C\u002Fa\u003E).\u003Ca class=\"xref fn\" href=\"#fn54\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E54\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E Plutarch, who identifies Dionysus and Osiris, refers to the dismemberment, resurrection and rebirth of Osiris:\n\u003C\u002Fp\u003E\u003Cdiv class=\"disp-quote\"\u003E\n \u003Cp class=\"p\"\u003E ὁμολογεῖ δὲ καὶ τὰ Τιτανικὰ καὶ Νυκτέλια τοῖς λεγομένοις Ὀσίριδος διασπασμοῖς καὶ ταῖς ἀναβιώσεσι καὶ παλιγγενεσίαις.\u003C\u002Fp\u003E\n \u003C\u002Fdiv\u003E\n \u003Cdiv class=\"disp-quote\"\u003E\n \u003Cp class=\"p\"\u003E The narratives of the Titans and of the Night Festivals (the Titanika and Nuktelia) correspond with the so-called dismemberments, returns to life and rebirths of Osiris.\u003Ca class=\"xref fn\" href=\"#fn55\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E55\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E\n \u003C\u002Fp\u003E\n \u003C\u002Fdiv\u003E\n \u003Csection\u003E\u003Cdiv class=\"fig\" data-magellan-destination=\"fig01\" id=\"fig01\"\u003E\n \n \n \u003Cdiv class=\"figure-thumb\"\u003E\u003Cimg src=\"data:image\u002Fgif;base64,R0lGODlhAQABAIAAAMLCwgAAACH5BAAAAAAALAAAAAABAAEAAAICRAEAOw==\" data-src=\"https:\u002F\u002Fstatic.cambridge.org\u002Fbinary\u002Fversion\u002Fid\u002Furn:cambridge.org:id:binary-alt:20161215082636-08549-mediumThumb-S002868851600028X_fig1g.jpg?pub-status=live\" class=\"aop-lazy-load-image graphic\" data-original-image=\"urn:cambridge.org:id:binary:20161215082552785-0341:S002868851600028X:S002868851600028X_fig1g.jpeg\" data-zoomable=\"false\" data-large-thumb=\"urn:cambridge.org:id:binary-alt:20161215082636-32926-largeThumb-S002868851600028X_fig1g.jpg\" data-small-thumb=\"urn:cambridge.org:id:binary-alt:20161215082636-94743-smallThumb-S002868851600028X_fig1g.jpg\" data-optimised-image=\"urn:cambridge.org:id:binary-alt:20161215082636-98994-optimisedImage-S002868851600028X_fig1g.jpg\"\u003E\u003C\u002Fdiv\u003E\n \u003Cdiv class=\"caption\"\u003E\u003Cp class=\"p\"\u003E \n \u003C\u002Fp\u003E\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003EFigure 1.\u003C\u002Fspan\u003E Depictions of Osiris from a Ptolemaic-Roman temple at Denderah: (a). Osiris being mourned by Isis and Nephtys; (b). The resurrection of Osiris. Drawing from A. Mariette, \u003Cem class=\"italic\"\u003EDendérah\u003C\u002Fem\u003E, vol. \u003Cspan class=\"sc\"\u003Eiv\u003C\u002Fspan\u003E (Paris: A. Franck, 1873) Plate 90, digitally scanned by the Universitätsbibliothek Heidelberg and available at: \u003Ca class=\"uri simple\" href=\"http:\u002F\u002Fdigi.ub.uni-heidelberg.de\u002Fdiglit\u002Fmariette1873bd4\u002F096\"\u003Ehttp:\u002F\u002Fdigi.ub.uni-heidelberg.de\u002Fdiglit\u002Fmariette1873bd4\u002F096\u003C\u002Fa\u003E.\u003C\u002Fp\u003E\n \u003C\u002Fdiv\u003E\u003C\u002Fdiv\u003E\u003C\u002Fsection\u003E\n \n \u003Cp class=\"p\"\u003E Although Plutarch uses plurals, he probably does not intend the reader to understand a cyclical series of dismemberments and so forth. J. Gwyn Griffiths believes that the rebirth may refer to Osiris’ incarnation (reincarnation) as Apis, where Apis is conceived as being the ‘image of the soul of Osiris’.\u003Ca class=\"xref fn\" href=\"#fn56\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E56\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E It is bodily resurrection, and there is no question of Osiris’ body being left in the tomb.\u003C\u002Fp\u003E\n \u003Cp class=\"p\"\u003E According to Diodorus Siculus, Isis raised Horus from the dead using a ‘medicine of immortality’:\n\u003C\u002Fp\u003E\u003Cdiv class=\"disp-quote\"\u003E\n \u003Cp class=\"p\"\u003E εὑρεῖν δ’ αὐτὴν καὶ τὸ τῆς ἀθανασίας φάρμακον, δι’ οὗ τὸν υἱὸν Ὧρον, ὑπὸ τῶν Τιτάνων ἐπιβουλευθέντα καὶ νεκρὸν εὑρεθέντα καθ’ ὕδατος, μὴ μόνον ἀναστῆσαι, δοῦσαν τὴν ψυχήν, ἀλλὰ καὶ τῆς ἀθανασίας ποιῆσαι μεταλαβεῖν.\u003C\u002Fp\u003E\n \u003C\u002Fdiv\u003E\n \u003Cdiv class=\"disp-quote\"\u003E\n \u003Cp class=\"p\"\u003E Furthermore, she discovered also the drug which gives immortality, by means of which she not only raised from the dead her son Horus, who had been the object of plots on the part of Titans and had been found dead under the water, giving him his soul again, but also made him immortal.\u003Ca class=\"xref fn\" href=\"#fn57\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E57\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E\n \u003C\u002Fp\u003E\n \u003C\u002Fdiv\u003E\n \n \u003Cp class=\"p\"\u003E Horus rises bodily.\u003C\u002Fp\u003E\n \u003C\u002Fdiv\u003E\n \u003Cdiv class=\"sec\" data-magellan-destination=\"sec4-3-2\" id=\"sec4-3-2\"\u003E\n \n \u003Ch4 class=\"C\"\u003E\u003Cspan class=\"label\"\u003E4.3.2\u003C\u002Fspan\u003E Dionysus\u003C\u002Fh4\u003E\n \u003Cp class=\"p\"\u003E Although there are many \u003Cem class=\"italic\"\u003EDionysi\u003C\u002Fem\u003E,\u003Ca class=\"xref fn\" href=\"#fn58\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E58\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E there exist several intriguing versions of his resurrection after the dismemberment he suffered at the hands of the Titans. In one version (the non-Orphic) his members were put back together. Philodemus has this version: [δι]\u002Fασπασθεὶς ὑπὸ | τῶν Τιτάνων Ῥέ[ας] τὰ | μέλη συνθε[ίσης] | ἀνεβίω[ι] (‘torn apart by the Titans, Rhea put his members together, and he returned to life’).\u003Ca class=\"xref fn\" href=\"#fn59\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E59\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E Plutarch refers to Thyiads (female devotees) who awaken\u002Fraise the Liknites (God of the Mystic Basket):\n\u003C\u002Fp\u003E\u003Cdiv class=\"disp-quote\"\u003E\n \u003Cp class=\"p\"\u003E Similar agreement is found too in the tales about their sepulchres (τὰς ταφάς). The Egyptians, as has been stated, point out the tombs (θήκας) of Osiris in many places, and the people of Delphi believe that the remains of Dionysus rest with them close beside the oracle; and the Holy Ones offer a secret sacrifice in the shrine of Apollo whenever the (female) devotees of Dionysus wake the God of the Mystic Basket (Liknites) (ὅταν αἱ Θυιάδες ἐγείρωσι τὸν Λικνίτην).\u003Ca class=\"xref fn\" href=\"#fn60\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E60\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E\n \u003C\u002Fp\u003E\n \u003C\u002Fdiv\u003E\n \n \u003Cp class=\"p\"\u003E Martin Nilsson argues that the passage gives one the impression ‘that Plutarch has in mind not the awakening of a sleeping god but the raising of him from the dead’.\u003Ca class=\"xref fn\" href=\"#fn61\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E61\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E\n \u003C\u002Fp\u003E\n \u003Cp class=\"p\"\u003E The people and council of Rhodes (after 212 \u003Cspan class=\"sc\"\u003Ece\u003C\u002Fspan\u003E) honoured a priest of Bacchus\u002FDionysus who had given 360 drachmas to the individual charged with ‘waking’ Dionysus:\n\u003C\u002Fp\u003E\u003Cdiv class=\"disp-quote\"\u003E\n \u003Cp class=\"p\"\u003E … having given to the hydraulic organist who wakes the god (τῷ ἐπεγείροντι [τὸ]ν θεόν) 360 drachmas, and to those who sing hymns to the god each month 40, and for the two descents\u002Freturns of the god (ταῖς τοῦ θεοῦ δὲ καθόδοις δυσί) …\u003Ca class=\"xref fn\" href=\"#fn62\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E62\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E\n \u003C\u002Fp\u003E\n \u003C\u002Fdiv\u003E\n \n \u003Cp class=\"p\"\u003E Nilsson believes that the two ascents are Dionysus’ ‘rebirth after his being dismembered by the Titans and his ascent with Semele’.\u003Ca class=\"xref fn\" href=\"#fn63\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E63\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E Given the tradition of Dionysus’ resurrection, it is doubtful that the reference here is merely to a ceremony to reanimate a statue, particularly since the text refers to his descents\u002Fascents.\u003C\u002Fp\u003E\n \u003Cp class=\"p\"\u003E In the Orphic version Athena saves Dionysus’ heart, from which his body is refashioned.\u003Ca class=\"xref fn\" href=\"#fn64\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E64\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E Proclus writes that Athena preserves Dionysus ‘immaculate’ (διὸ καὶ σῴζει μὲν τὸν Διόνυσον ἄχραντον).\u003Ca class=\"xref fn\" href=\"#fn65\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E65\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E In both versions of Dionysus’ resurrection or awakening it is his body that rises (even if it had to be remade from his heart). Philodemus, for example, makes it clear that his body was put back together. This conception of Dionysus’ resurrected body is patently material.\u003C\u002Fp\u003E\n \u003C\u002Fdiv\u003E\n \u003Cdiv class=\"sec\" data-magellan-destination=\"sec4-3-3\" id=\"sec4-3-3\"\u003E\n \n \u003Ch4 class=\"C\"\u003E\u003Cspan class=\"label\"\u003E4.3.3\u003C\u002Fspan\u003E Adonis\u003C\u002Fh4\u003E\n \u003Cp class=\"p\"\u003E Theocritus (third century \u003Cspan class=\"sc\"\u003Ebce\u003C\u002Fspan\u003E), in his idyll on the Adonia in Alexandria, describes Aphrodite rejoicing with her husband (νῦν μὲν Κύπρις ἔχοισα τὸν αὑτᾶς χαιρέτω ἄνδρα), although he leaves the next day, and the chorus mourns:\u003Ca class=\"xref fn\" href=\"#fn66\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E66\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E\n \u003C\u002Fp\u003E\u003Cdiv class=\"verse-group\"\u003E\n \u003Cdiv class=\"verse-line\"\u003Eἕρπεις, ὦ φίλ’ Ἄδωνι, καὶ ἐνθάδε κἠς Ἀχέροντα\u003C\u002Fdiv\u003E\n \u003Cdiv class=\"verse-line\"\u003Eἡμιθέων, ὡς φαντί, μονώτατος.\u003C\u002Fdiv\u003E\n \u003C\u002Fdiv\u003E\n \u003Cdiv class=\"disp-quote\"\u003E\n \u003Cp class=\"p\"\u003E You alone of the demigods, as they say, beloved Adonis, go both here (to this world) and also to Acheron.\u003Ca class=\"xref fn\" href=\"#fn67\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E67\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E\n \u003C\u002Fp\u003E\n \u003C\u002Fdiv\u003E\n \n \u003Cp class=\"p\"\u003E The scholiast to Theocritus writes that Adonis spends six months with Aphrodite and six months with Persephone:\n\u003C\u002Fp\u003E\u003Cdiv class=\"disp-quote\"\u003E\n \u003Cp class=\"p\"\u003E It is said that after death Adonis spent six months in the arms of Aphrodite and six more in the arms of Persephone (λέγεται δὲ περὶ τοῦ Ἀδώνιδος, ὅτι καὶ ἀποθανὼν ὁ Ἄδωνις ἓξ μῆνας ἐποίησεν ἐν ταῖς ἀγκάλαις τῆς Ἀφροδίτης, ὥσπερ καὶ ἐν ταῖς ἀγκάλαις τῆς Περσεφόνης). This which is said is real, because Adonis, that is, the grain which is sown, passes six months in the ground after the sowing, and Aphrodite has him for six months, which is the mildness of the open air. And after that people harvest him.\u003Ca class=\"xref fn\" href=\"#fn68\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E68\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E\n \u003C\u002Fp\u003E\n \u003C\u002Fdiv\u003E\n \n \u003Cp class=\"p\"\u003E Lucian apparently witnessed this ritual in the temple of Byblian Aphrodite:\n\u003C\u002Fp\u003E\u003Cdiv class=\"disp-quote\"\u003E\n \u003Cp class=\"p\"\u003E ἐπεὰν δὲ ἀποτύψωνταί τε καὶ ἀποκλαύσωνται, πρῶτα μὲν καταγίζουσι τῷ Ἀδώνιδι ὅκως ἐόντι νέκυι, μετὰ δὲ τῇ ἑτέρῃ ἡμέρῃ ζώειν τέ μιν μυθολογέουσι καὶ ἐς τὸν ἠέρα πέμπουσι.\u003C\u002Fp\u003E\n \u003C\u002Fdiv\u003E\n \u003Cdiv class=\"disp-quote\"\u003E\n \u003Cp class=\"p\"\u003E After they have finished beating their breasts and lamenting, they first make offerings to Adonis as to the dead, and afterwards, on the next day, they claim [or ‘recite the myth’] that he lives and send him into the air.\u003Ca class=\"xref fn\" href=\"#fn69\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E69\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E\n \u003C\u002Fp\u003E\n \u003C\u002Fdiv\u003E\n \n \u003Cp class=\"p\"\u003E Jane L. Lightfoot draws attention to the parallel between Ps.-Nonnos's ἀναβεβιωκέναι τὸν Ἄδωνιν (‘Adonis had come to life again’) and Lucian's ζώειν τέ μιν μυθολογέουσι.\u003Ca class=\"xref fn\" href=\"#fn70\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E70\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E Brigitte Soyez argues that any attempt to reduce ‘he is alive’ to a theatrical scene, the erection of a pillar symbolising Adonis, irony or a mystical illusion is simply a fundamental misconstrual of the meaning of the text.\u003Ca class=\"xref fn\" href=\"#fn71\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E71\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E Lightfoot thinks that ‘alive’ refers to the ‘sharing arrangement with six months in either world’.\u003Ca class=\"xref fn\" href=\"#fn72\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E72\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E Adonis’ body is physically present with Persephone and Aphrodite and this corresponds closely with resurrected bodies in Christian tradition.\u003C\u002Fp\u003E\n \u003C\u002Fdiv\u003E\n \u003Cdiv class=\"sec\" data-magellan-destination=\"sec4-3-4\" id=\"sec4-3-4\"\u003E\n \n \u003Ch4 class=\"C\"\u003E\u003Cspan class=\"label\"\u003E4.3.4\u003C\u002Fspan\u003E Tyrian Heracles\u003C\u002Fh4\u003E\n \u003Cp class=\"p\"\u003E A number of individuals in the ancient Mediterranean identified Tyrian Heracles with Melqart.\u003Ca class=\"xref fn\" href=\"#fn73\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E73\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E An illuminating passage from Josephus refers to Menander's account of Hiram of Tyre's reign:\u003Ca class=\"xref fn\" href=\"#fn74\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E74\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E\n \u003C\u002Fp\u003E\u003Cdiv class=\"disp-quote\"\u003E\n \u003Cp class=\"p\"\u003E Moreover he went off and cut timber from the mountain called Libanos for the roofs of the temples, and pulled down the ancient temples and erected new ones to Heracles and Astarte; and he was the first to celebrate the awakening of Heracles in the month of Peritius (πρῶτός τε τοῦ Ἡρακλέους ἔγερσιν ἐποιήσατο ἐν τῷ Περιτίῳ μηνί).\u003Ca class=\"xref fn\" href=\"#fn75\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E75\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E\n \u003C\u002Fp\u003E\n \u003C\u002Fdiv\u003E\n \n \u003Cp class=\"p\"\u003E There is a parallel text in the \u003Cem class=\"italic\"\u003EContra Apionem\u003C\u002Fem\u003E:\n\u003C\u002Fp\u003E\u003Cdiv class=\"disp-quote\"\u003E\n \u003Cp class=\"p\"\u003E He demolished ancient temples and built new ones, both to Heracles and to Astarte. He initiated the ‘Awakening’ of Heracles, in the month of Peritios (πρῶτόν τε τοῦ Ἡρακλέους ἔγερσιν ἐποιήσατο ἐν τῷ Περιτίῳ μηνί) …\u003Ca class=\"xref fn\" href=\"#fn76\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E76\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E\n \u003C\u002Fp\u003E\n \u003C\u002Fdiv\u003E\n \n \u003Cp class=\"p\"\u003E John M. G. Barclay notes that the Latin translator and others have understood the text to mean ‘“erection” of a temple’.\u003Ca class=\"xref fn\" href=\"#fn77\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E77\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E He argues that ‘it is not clear why Heracles’ temple should be so singled out (L wrongly adds a reference to Astarte's as well …) nor why it should be dated so precisely. Menander is probably referring to the institution of an annual festival of the “Awakening” of the God …’\u003Ca class=\"xref fn\" href=\"#fn78\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E78\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E ‘Resuscitation’ or ‘resurrection’ would probably be good translations for ἔγερσιν in the texts in Josephus.\u003Ca class=\"xref fn\" href=\"#fn79\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E79\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E\n \u003C\u002Fp\u003E\n \u003Cp class=\"p\"\u003E An inscription is relevant, which mentions an individual named Martas from Philadelphia\u002FAmman, who is ἐγερσε|[ίτην τοῦ] Ἡρακλέ\u002Fου[ς] [βουλ]ε[υ]τὴν καὶ | πρ[όεδρο]ν (‘resuscitator of Heracles, councillor and \u003Cem class=\"italic\"\u003Eproedros\u003C\u002Fem\u003E (president)’).\u003Ca class=\"xref fn\" href=\"#fn80\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E80\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E Ἐγερσείτης was probably a cultic term (\u003Cem class=\"italic\"\u003EErwecker des Herakles\u003C\u002Fem\u003E ‘awakener of Heracles’) and not a term meaning ‘temple constructor’. Corinne Bonnet argues that each year in February and March there was a festival of \u003Cem class=\"italic\"\u003EEgersis\u003C\u002Fem\u003E, which comprised the burning of Melqart (Tyrian Heracles), the subsequent mourning, and his awakening or resurrection.\u003Ca class=\"xref fn\" href=\"#fn81\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E81\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E If this interpretation (and reconstruction) of ἐγερσείτης is correct, then there were individuals associated with the resuscitation of Tyrian Heracles\u002FMelqart.\u003C\u002Fp\u003E\n \u003Cp class=\"p\"\u003E It is probable that Eudoxus of Cnidus’ reference to the resurrection of Tyrian Heracles illuminates the festival:\n\u003C\u002Fp\u003E\u003Cdiv class=\"disp-quote\"\u003E\n \u003Cp class=\"p\"\u003E Eudoxus of Cnidus, in the first book of his descriptive geography of the earth, says that the Phoenicians sacrifice quails to Heracles, because when Heracles, the son of Asteria and Zeus, was going to Libya he was killed by Typhon. But when Iolaus brought him a quail and set it near him, he smelled it and came to life again (Ἰολάου δ’ αὐτῷ προσενέγκαντος ὄρτυγα καὶ προσαγαγόντος ὀσφρανθέντα ἀναβιῶναι).\u003Ca class=\"xref fn\" href=\"#fn82\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E82\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E\n \u003C\u002Fp\u003E\n \u003C\u002Fdiv\u003E\n \n \u003Cp class=\"p\"\u003E Ἀναβιῶναι in context clearly implies that Heracles was raised from the dead. Eudoxus’ account is undeniably of a material body. Menander and the inscriptions that mention an official who was the ‘raiser\u002Fawakener of Heracles’ also imply that Heracles’ body is the object of the rituals.\u003C\u002Fp\u003E\n \u003C\u002Fdiv\u003E\n \u003Cdiv class=\"sec\" data-magellan-destination=\"sec4-3-5\" id=\"sec4-3-5\"\u003E\n \n \u003Ch4 class=\"C\"\u003E\u003Cspan class=\"label\"\u003E4.3.5\u003C\u002Fspan\u003E Attis\u003C\u002Fh4\u003E\n \u003Cp class=\"p\"\u003E The narratives of a resurrection of Attis are late, at best. In Pausanias’ (second century \u003Cspan class=\"sc\"\u003Ece\u003C\u002Fspan\u003E) Lydian version of the Attis myth, Attis is either killed by a boar or goes mad during a wedding and castrates himself when Agdistis, in love with Attis, interrupts the youth's wedding:\n\u003C\u002Fp\u003E\u003Cdiv class=\"disp-quote\"\u003E\n \u003Cp class=\"p\"\u003E But Agdistis repented of what he had done to Attis, and persuaded Zeus to grant that the body of Attis should neither rot at all nor decay (μήτε σήπεσθαί τι Ἄττῃ τοῦ σώματος μήτε τήκεσθαι).\u003Ca class=\"xref fn\" href=\"#fn83\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E83\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E\n \u003C\u002Fp\u003E\n \u003C\u002Fdiv\u003E\n \n \u003Cp class=\"p\"\u003E In Arnobius’ version of the myth, which is presumably based on Timotheus (‘the Athenian Eumolpid’), an author who wrote \u003Cem class=\"italic\"\u003Eca.\u003C\u002Fem\u003E 300 \u003Cspan class=\"sc\"\u003Ebce\u003C\u002Fspan\u003E, only Attis’ little finger survives death:\u003Ca class=\"xref fn\" href=\"#fn84\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E84\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E\n \u003C\u002Fp\u003E\u003Cdiv class=\"disp-quote\"\u003E\n \u003Cp class=\"p\"\u003E Jupiter refuses Acdestis’ request that Attis might come back to life (\u003Cem class=\"italic\"\u003EIuppiter rogatus ab Acdesti ut Attis revivesceret non sinit\u003C\u002Fem\u003E). But what is possible by concession of fate, this he grants without objecting: that his body should not decay, that his hair should ever grow, that the very smallest of his fingers should live and alone react by continued motion (\u003Cem class=\"italic\"\u003Ene corpus eius putrescat, crescant ut comae semper, digitorum ut minimissimus vivat et perpetuo solus agitetur e motu\u003C\u002Fem\u003E). Satisfied with these favors, Acdestis, it is said, consecrated the body in Pessinus, and honored it with annual rites and with a sacred ministry.\u003Ca class=\"xref fn\" href=\"#fn85\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E85\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E\n \u003C\u002Fp\u003E\n \u003C\u002Fdiv\u003E\n \n \u003Cp class=\"p\"\u003E Smith notes the ‘second to fourth century \u003Cspan class=\"sc\"\u003Ead\u003C\u002Fspan\u003E reinterpretation, within some of the “mystery” cults, of archaic locative traditions of dead deities in new experimental modes which appear to testify to these deities returning to life. In the case of Attis, there are only scattered hints of this process.’\u003Ca class=\"xref fn\" href=\"#fn86\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E86\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E\n \u003C\u002Fp\u003E\n \u003Cp class=\"p\"\u003E Hippolytus, in his discussion of the Naassenes, affirms a resurrection for Attis (who is called ‘Pappas’ in the text).\u003Ca class=\"xref fn\" href=\"#fn87\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E87\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E The anonymous source (‘he’) is a ‘Gnostic’\u003Ca class=\"xref fn\" href=\"#fn88\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E88\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E author whom Hippolytus does not name:\n\u003C\u002Fp\u003E\u003Cdiv class=\"disp-quote\"\u003E\n \u003Cp class=\"p\"\u003E λέγουσι δὲ οἱ Φρύγες <τὸν> αὐτὸν τοῦτον καὶ νέκυν, οἱονεὶ ἐν μνήματι καὶ τάφῳ ἐγκατωρυγμένον ἐν τῷ σώματι … οἱ δὲ αὐτοί, φησί, Φρύγες τὸν αὐτὸν τοῦτον πάλιν ἐκ μεταβολῆς λέγουσι θεόν· γίνεται γάρ, φησί, θεός, ὅταν ἐκ νεκρῶν ἀναστὰς διὰ τῆς τοιαύτης πύλης εἰσελεύσεται εἰς τὸν οὐρανόν.\u003C\u002Fp\u003E\n \u003C\u002Fdiv\u003E\n \u003Cdiv class=\"disp-quote\"\u003E\n \u003Cp class=\"p\"\u003E But the Phrygians say that the same one is also a ‘corpse’, having been buried in the body as in a monument or tomb … And the same Phrygians, he says again, say that this same one is by reason of the change a god. For he becomes a god when he arises from the dead and enters into heaven through the same gate [the gate of the heavens].\u003Ca class=\"xref fn\" href=\"#fn89\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E89\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E\n \u003C\u002Fp\u003E\n \u003C\u002Fdiv\u003E\n \n \u003Cp class=\"p\"\u003E Firmicus Maternus also is a late witness to a resurrection of Attis. After describing Attis's death at the hands of Cybele, he says:\n\u003C\u002Fp\u003E\u003Cdiv class=\"disp-quote\"\u003E\n \u003Cp class=\"p\"\u003E They (the Phrygians) advanced the claim that he whom they had buried a little while earlier had come to life again (\u003Cem class=\"italic\"\u003EPhryges … quem paulo ante sepelierant revixisse iactarunt\u003C\u002Fem\u003E); and since the woman's heart burned unbearably with overweening love, they erected temples to the dead youth … His death they interpret as the storing away of the collected seeds, his return to life as the sprouting of the scattered seeds in the annual turn of the seasons (\u003Cem class=\"italic\"\u003Evitam rursus quod iacta semina annuis vicibus reconduntur\u003C\u002Fem\u003E).\u003Ca class=\"xref fn\" href=\"#fn90\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E90\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E\n \u003C\u002Fp\u003E\n \u003C\u002Fdiv\u003E\n \n \u003Cp class=\"p\"\u003E The conclusion of Jan Bremmer has the strongest warrant: ‘Attis’ “resurrection” is not mentioned before the third century and seems closely connected with the rise of Christianity, just like the “resurrection” of Adonis is not mentioned before the third century’.\u003Ca class=\"xref fn\" href=\"#fn91\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E91\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E The question of analogy and genealogy in the history of religions is controversial.\u003Ca class=\"xref fn\" href=\"#fn92\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E92\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E The resurrection is bodily (i.e. material) in Firmicus Maternus. The buried Attis rises again. The ‘Gnostic’ Phrygians of Hippolytus, however, relate the bodily resurrection of Attis to the spiritual resurrection of the \u003Cem class=\"italic\"\u003Epneumatikoi\u003C\u002Fem\u003E who are ‘born again from the bodies of the earthly’ (τουτέστιν ἐκ τῶν σωμάτων τῶν χοϊκῶν, ἀναγεννηθέντες πνευματικοί, οὐ σαρκικοί).\u003Ca class=\"xref fn\" href=\"#fn93\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E93\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E\n \u003C\u002Fp\u003E\n \u003C\u002Fdiv\u003E\n \u003C\u002Fdiv\u003E\n \u003C\u002Fdiv\u003E\n \u003Cdiv class=\"sec\" data-magellan-destination=\"sec5\" id=\"sec5\"\u003E\n \n \u003Ch2 class=\"A\"\u003E\u003Cspan class=\"label\"\u003E5.\u003C\u002Fspan\u003E Protesilaus the Hero\u003C\u002Fh2\u003E\n \u003Cp class=\"p\"\u003E Protesilaus was the first Greek hero to die in Troy.\u003Ca class=\"xref fn\" href=\"#fn94\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E94\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E Philostratus, in the \u003Cem class=\"italic\"\u003EHeroikos\u003C\u002Fem\u003E (a dialogue between a Phoenician and a vinedresser in Elaious), asserts that Protesilaus returned to life twice.\u003Ca class=\"xref fn\" href=\"#fn95\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E95\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E The Phoenician asks, ‘Has he come back to life, or what has happened?’ (ἀναβεβιωκὼς ἢ τί;). After persuading his wife to return with him to Hades, he returned to life again:\n\u003C\u002Fp\u003E\u003Cdiv class=\"disp-quote\"\u003E\n \u003Cp class=\"p\"\u003E \n \u003Cspan class=\"sc\"\u003EPhoen.\u003C\u002Fspan\u003E: And yet he is said to have died after he came to life again (ἀποθανεῖν γε μετὰ τὸ ἀναβιῶναι λέγεται) and to have persuaded his wife to follow him.\u003C\u002Fp\u003E\n \u003C\u002Fdiv\u003E\n \u003Cdiv class=\"disp-quote\"\u003E\n \u003Cp class=\"p\"\u003E \n \u003Cspan class=\"sc\"\u003EVinedr.\u003C\u002Fspan\u003E: He himself also says these things. But how he returned afterwards too, he does not tell me even though I've wanted to find out for a long time. He is hiding, he says, some secret of the Fates (Μοιρῶν τι ἀπόρρητον). His fellow soldiers also, who were there in Troy, still appear on the plain, warlike in posture and shaking the crests of their helmets.\u003Ca class=\"xref fn\" href=\"#fn96\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E96\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E\n \u003C\u002Fp\u003E\n \u003C\u002Fdiv\u003E\n \n \u003Cp class=\"p\"\u003E Jonathan Burgess argues that it is the ‘shade of Protesilaos’ who ‘spends time with Laodameia in Hades’ and who ‘appears to humans in Phthia and in Elaious’.\u003Ca class=\"xref fn\" href=\"#fn97\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E97\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E This is warranted given the vinedresser's assertion, when asked to explain the nature of his association with Protesilaus and his ability to foretell the future, that\n\u003C\u002Fp\u003E\u003Cdiv class=\"disp-quote\"\u003E\n \u003Cp class=\"p\"\u003E [t]o be cleansed of the body is the beginning of life for divine and thus blessed souls (ψυχαῖς γὰρ θείαις οὕτω καὶ μακαρίαις ἀρχὴ βίου τὸ καθαρεῦσαι τοῦ σώματος). For the gods, whose attendants they are, they then know, not by worshipping statues and conjectures, but by gaining visible association with them. And free from the body and its diseases (ἐλεύθεραι νόσων τε καὶ σώματος), souls observe the affairs of mortals, both when souls are filled with prophetic skill and when the oracular power sends Bacchic frenzy upon them.\u003Ca class=\"xref fn\" href=\"#fn98\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E98\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E\n \u003C\u002Fp\u003E\n \u003C\u002Fdiv\u003E\n \n \u003Cp class=\"p\"\u003E Antonio Stramaglia describes Protesilaus and Palamedes (\u003Cem class=\"italic\"\u003EHeroik\u003C\u002Fem\u003E. 21.6) as ‘souls that have been heroized’ (\u003Cem class=\"italic\"\u003Eanime eroizzate\u003C\u002Fem\u003E).\u003Ca class=\"xref fn\" href=\"#fn99\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E99\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E This explains why the narrative of Protesilaus’ return to life is consistent with his body being buried in the Chersonesus.\u003Ca class=\"xref fn\" href=\"#fn100\"\u003E\u003Cspan class=\"show-for-sr\"\u003EFootnote \u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E100\u003C\u002Fsup\u003E\n \u003C\u002Fa\u003E It also explains the absence of the verbs ἀνίστημι and ἐγείρω to describe Protesilaus’ return to life, and the use of the more ambiguous ἀναβιόω – a verb avoided by the New Testament.\u003C\u002Fp\u003E\n \u003C\u002Fdiv\u003E\n \u003Cdiv class=\"sec conclusion\" data-magellan-destination=\"sec6\" id=\"sec6\"\u003E\n \n \u003Ch2 class=\"A\"\u003E\u003Cspan class=\"label\"\u003E6.\u003C\u002Fspan\u003E Conclusion\u003C\u002Fh2\u003E\n \u003Cp class=\"p\"\u003E On the basis of the semantics of ἀνίστημι and ἐγείρω and the cultural encyclopedia of resurrected bodies, one can conclude that Paul would have assumed that the tradition about the burial of Christ and his resurrection on the third day presupposed a tradition of an empty tomb. To put it another way: Paul would have taken it for granted that the resurrection of Christ was inconceivable without an empty tomb. Consequently, according to the normal conventions of communication, he did not need to mention the tomb tradition.\u003C\u002Fp\u003E\n \u003Cp class=\"p\"\u003E The following objections may arise:\n\u003C\u002Fp\u003E\u003Col class=\"list number nomark\"\u003E\n \u003Cli class=\"list-item\"\u003E\n \n \u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E(1)\u003C\u002Fspan\u003E One could assert that the semantic analysis of ἀνίστημι and ἐγείρω is wrong – that is, the verbs do not imply physical motion upward. In this case, the burden is on the scholar in question to show that in the context of resurrection, either ἀνίστημι or ἐγείρω is used to refer only and clearly to spirits, souls or astral bodies in a pagan or Jewish text. This is not to deny that there was a spiritual or metaphorical usage of resurrection words in the New Testament and early Christianity (Col 2.12; 3.1; Eph 2.5–6). The metaphorical uses in the deutero-Paulines, however, are based on the image of the resurrection of Christ.\u003C\u002Fp\u003E\n \u003C\u002Fli\u003E\n \u003Cli class=\"list-item\"\u003E\n \n \u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E(2)\u003C\u002Fspan\u003E One can respond that some ancient Jews in the Second Temple period believed in a resurrection of the spirit. Again the burden is on such scholars to prove that verbs (e.g. the Hebrew המקים as in Sir 48.5 = ὁ ἐγείρας LXX; \u003Cem class=\"italic\"\u003Etanšeʾa\u003C\u002Fem\u003E in Ethiopic; etc.) or nouns for resurrection are combined syntactically (or semantically) with terms such as ‘spirit’ or ‘soul’. Such evidence is absent.\u003C\u002Fp\u003E\n \u003C\u002Fli\u003E\n \u003Cli class=\"list-item\"\u003E\n \n \u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E(3)\u003C\u002Fspan\u003E One could argue that pagan attitudes towards resurrection are irrelevant for the understanding of the New Testament – in particular, of Paul's views in 1 Cor 15. However, Paul's readers from pagan backgrounds would have viewed resurrection (as opposed to the immortality of the soul) as bodily. In that respect, there is a certain continuity between ancient Judaism and paganism, which is of fundamental importance for understanding the New Testament in its ancient context.\u003C\u002Fp\u003E\n \u003C\u002Fli\u003E\n \u003Cli class=\"list-item\"\u003E\n \n \u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E(4)\u003C\u002Fspan\u003E One could accept the truth of the three premises above and still deny the conclusion for which I have argued. After all, the argument is not deductive, but inductive. In our guild as historians one can only appeal to probability, however, and if the premises are true, then the conclusion seems unavoidable: Paul could not have conceived of a resurrection of Christ without believing that his tomb was empty.\u003C\u002Fp\u003E\n \u003C\u002Fli\u003E\n \u003C\u002Fol\u003E\n \n \u003C\u002Fdiv\u003E\n \u003C\u002Fdiv\u003E\n \u003Cdiv class=\"back\"\u003E\n \n \u003C\u002Fdiv\u003E\n\u003C\u002Fdiv\u003E",tableOfContent:[{level:i,current:c,title:"\u003Cdiv class=\"toc-title\"\u003ESome Methodological Reflections\u003C\u002Fdiv\u003E",url:"sec1"},{level:i,current:c,title:"\u003Cdiv class=\"toc-title\"\u003EThe Semantics of ἀνίστημι and ἐγείρω\u003C\u002Fdiv\u003E",url:"sec2"},{level:i,current:c,title:"\u003Cdiv class=\"toc-title\"\u003EResurrection in Ancient Judaism\u003C\u002Fdiv\u003E",url:"sec3"},{level:i,current:c,title:"\u003Cdiv class=\"toc-title\"\u003EResurrections in Paganism\u003C\u002Fdiv\u003E",url:"sec4"},{level:i,current:c,title:"\u003Cdiv class=\"toc-title\"\u003EProtesilaus the Hero\u003C\u002Fdiv\u003E",url:"sec5"},{level:i,current:c,title:"\u003Cdiv class=\"toc-title\"\u003EConclusion\u003C\u002Fdiv\u003E",url:"sec6"}],footnotes:[{content:"\u003Cdiv class=\"fn\"\u003E\u003Cspan class=\"label\"\u003E*\u003C\u002Fspan\u003E\u003Cp\u003EI am grateful for comments on the article made by the NTS reviewer, by historians of religion Jan Bremmer and Jorunn Jacobsen Buckley, and by philosopher Ian Morton. At the 2015 SBL meeting in Atlanta, I read an earlier version in the \u003Cspan class=\"italic\"\u003ECorpus Hellenisticum Novi Testamenti\u003C\u002Fspan\u003E section. Abbreviations for Latin texts below are from the \u003Cspan class=\"italic\"\u003EOLD\u003C\u002Fspan\u003E and A. Blaise's \u003Cspan class=\"italic\"\u003EDictionnaire latin-français des auteurs chrétiens\u003C\u002Fspan\u003E. Abbreviations for Greek patristic texts are from \u003Cspan class=\"italic\"\u003ELPGL\u003C\u002Fspan\u003E.\u003C\u002Fp\u003E\u003C\u002Fdiv\u003E",targetId:"fns01"}],fulltextNotes:[],references:[{id:"fn01",displayNumber:aD,existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E1\u003C\u002Fspan\u003E \n \u003Cspan class=\"mixed-citation simple book\" data-magellan-destination=\"ref1\" id=\"ref1\"\u003E\n \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003EBousset\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003EW.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E, ‘\u003Cspan class=\"chapter-title\"\u003EDer erste Brief an die Korinther\u003C\u002Fspan\u003E’, \u003Cspan class=\"source\"\u003EDie Schriften des Neuen Testaments neu übersetzt und für die Gegenwart erklärt: Zweiter Band. Die Briefe. Die johanneischen Schriften\u003C\u002Fspan\u003E (ed. \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003EWeiss\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003EJ.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E; \u003Cspan class=\"publisher-loc\"\u003EGöttingen\u003C\u002Fspan\u003E, \u003Cspan class=\"year\"\u003E1908\u003C\u002Fspan\u003E) \u003Cspan class=\"fpage\"\u003E72\u003C\u002Fspan\u003E–\u003Cspan class=\"lpage\"\u003E161\u003C\u002Fspan\u003E\n \u003Ca class='ref-link' target='_blank' aria-label='Google Scholar link for Die Schriften des Neuen Testaments neu übersetzt und für die Gegenwart erklärt: Zweiter Band. Die Briefe. Die johanneischen Schriften' href=https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Die+Schriften+des+Neuen+Testaments+neu+%C3%BCbersetzt+und+f%C3%BCr+die+Gegenwart+erkl%C3%A4rt%3A+Zweiter+Band.+Die+Briefe.+Die+johanneischen+Schriften&author=Bousset+W.&author=Weiss+J.&publication+year=1908&pages=72-161\u003EGoogle Scholar\u003C\u002Fa\u003E\u003C\u002Fspan\u003E, esp. 146.\u003C\u002Fp\u003E",item:[{googleScholarLink:"https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Die+Schriften+des+Neuen+Testaments+neu+%C3%BCbersetzt+und+f%C3%BCr+die+Gegenwart+erkl%C3%A4rt%3A+Zweiter+Band.+Die+Briefe.+Die+johanneischen+Schriften&author=Bousset+W.&author=Weiss+J.&publication+year=1908&pages=72-161",openUrlParams:{genre:g,btitle:p,title:p,aulast:a,aufirst:a,au:a,pub:d,date:"1908",tpages:"161",doi:a,sid:e},innerRefId:"ref1",title:p,doi:a,crossRefLink:a,pubMedLink:a}]},{id:"fn02",displayNumber:"2",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E2\u003C\u002Fspan\u003E See \u003Cspan class=\"mixed-citation simple journal\" data-magellan-destination=\"ref2\" id=\"ref2\"\u003E\n \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003EWare\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003EJ.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E, ‘\u003Cspan class=\"article-title\"\u003EThe Resurrection of Jesus in the Pre-Pauline Formula of 1 Cor 15.3–5\u003C\u002Fspan\u003E’, \u003Cspan class=\"source\"\u003ENTS\u003C\u002Fspan\u003E \n \u003Cspan class=\"volume\"\u003E60\u003C\u002Fspan\u003E (\u003Cspan class=\"year\"\u003E2014\u003C\u002Fspan\u003E) \u003Cspan class=\"fpage\"\u003E475\u003C\u002Fspan\u003E–98\u003Ca class='ref-link' target='_blank' aria-label='CrossRef link for The Resurrection of Jesus in the Pre-Pauline Formula of 1 Cor 15.3–5' href=https:\u002F\u002Fdx.doi.org\u002F10.1017\u002FS0028688514000150\u003ECrossRef\u003C\u002Fa\u003E\u003Ca class='ref-link' target='_blank' aria-label='Google Scholar link for The Resurrection of Jesus in the Pre-Pauline Formula of 1 Cor 15.3–5' href=https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=The+Resurrection+of+Jesus+in+the+Pre-Pauline+Formula+of+1+Cor+15.3%E2%80%935&author=Ware+J.&publication+year=2014&journal=NTS&volume=60&doi=10.1017%2FS0028688514000150\u003EGoogle Scholar\u003C\u002Fa\u003E\u003C\u002Fspan\u003E, esp. 477–9, for a survey of similar views.\u003C\u002Fp\u003E",item:[{googleScholarLink:"https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=The+Resurrection+of+Jesus+in+the+Pre-Pauline+Formula+of+1+Cor+15.3%E2%80%935&author=Ware+J.&publication+year=2014&journal=NTS&volume=60&doi=10.1017%2FS0028688514000150",openUrlParams:{genre:h,atitle:aH,jtitle:o,title:o,volume:aI,artnum:"599b6c25903f4577787accc0",spage:"475",epage:d,date:"2014",sid:e,aulast:a,aufirst:a,doi:aJ,au:a},innerRefId:"ref2",title:aH,doi:aJ,crossRefLink:"https:\u002F\u002Fdx.doi.org\u002F10.1017\u002FS0028688514000150",pubMedLink:a}]},{id:"fn03",displayNumber:"3",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E3\u003C\u002Fspan\u003E \n \u003Cspan class=\"mixed-citation simple book\" data-magellan-destination=\"ref3\" id=\"ref3\"\u003E\n \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003EHume\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003ED.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E, ‘\u003Cspan class=\"chapter-title\"\u003EOf Miracle\u003C\u002Fspan\u003E’, \u003Cspan class=\"source\"\u003EPhilosophical Essays Concerning Human Understanding\u003C\u002Fspan\u003E (\u003Cspan class=\"publisher-loc\"\u003ELondon\u003C\u002Fspan\u003E: \u003Cspan class=\"publisher-name\"\u003EMillar\u003C\u002Fspan\u003E, \u003Cspan class=\"year\"\u003E1748\u003C\u002Fspan\u003E) \u003Cspan class=\"fpage\"\u003E173\u003C\u002Fspan\u003E–\u003Cspan class=\"lpage\"\u003E203\u003C\u002Fspan\u003E\n \u003Ca class='ref-link' target='_blank' aria-label='Google Scholar link for Philosophical Essays Concerning Human Understanding' href=https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Philosophical+Essays+Concerning+Human+Understanding&author=Hume+D.&publication+year=1748&pages=173-203\u003EGoogle Scholar\u003C\u002Fa\u003E\u003C\u002Fspan\u003E.\u003C\u002Fp\u003E",item:[{googleScholarLink:"https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Philosophical+Essays+Concerning+Human+Understanding&author=Hume+D.&publication+year=1748&pages=173-203",openUrlParams:{genre:g,btitle:q,title:q,aulast:a,aufirst:a,au:a,pub:d,date:"1748",tpages:"203",doi:a,sid:e},innerRefId:"ref3",title:q,doi:a,crossRefLink:a,pubMedLink:a}]},{id:"fn04",displayNumber:aK,existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E4\u003C\u002Fspan\u003E \n \u003Cspan class=\"mixed-citation simple book\" data-magellan-destination=\"ref4\" id=\"ref4\"\u003E\n \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003ESmith\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003EJ. Z.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E, \u003Cspan class=\"source\"\u003EDrudgery Divine: On the Comparison of Early Christianities and the Religions of Late Antiquity\u003C\u002Fspan\u003E (\u003Cspan class=\"publisher-loc\"\u003EChicago\u003C\u002Fspan\u003E: \u003Cspan class=\"publisher-name\"\u003EUniversity of Chicago Press\u003C\u002Fspan\u003E, \u003Cspan class=\"year\"\u003E1990\u003C\u002Fspan\u003E) \u003Cspan class=\"fpage\"\u003E47\u003C\u002Fspan\u003E–\u003Cspan class=\"lpage\"\u003E51\u003C\u002Fspan\u003E\n \u003Ca class='ref-link' target='_blank' aria-label='Google Scholar link for Drudgery Divine: On the Comparison of Early Christianities and the Religions of Late Antiquity' href=https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Drudgery+Divine%3A+On+the+Comparison+of+Early+Christianities+and+the+Religions+of+Late+Antiquity&author=Smith+J.+Z.&publication+year=1990&pages=47-51\u003EGoogle Scholar\u003C\u002Fa\u003E\u003C\u002Fspan\u003E, 114, 118. On genealogy cf. also \u003Cspan class=\"mixed-citation simple journal\" data-magellan-destination=\"ref5\" id=\"ref5\"\u003E\n \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003EBremmer\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003EJ.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E, ‘\u003Cspan class=\"article-title\"\u003EThe Resurrection between Zarathustra and Jonathan Z. Smith\u003C\u002Fspan\u003E’, \u003Cspan class=\"source\"\u003ENedThT\u003C\u002Fspan\u003E \n \u003Cspan class=\"volume\"\u003E50\u003C\u002Fspan\u003E (\u003Cspan class=\"year\"\u003E1996\u003C\u002Fspan\u003E) \u003Cspan class=\"fpage\"\u003E89\u003C\u002Fspan\u003E–\u003Cspan class=\"lpage\"\u003E107\u003C\u002Fspan\u003E\n \u003Ca class='ref-link' target='_blank' aria-label='Google Scholar link for The Resurrection between Zarathustra and Jonathan Z. 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Z.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E, ‘\u003Cspan class=\"article-title\"\u003EDying and Rising Gods\u003C\u002Fspan\u003E’, \u003Cspan class=\"source\"\u003EER\u003C\u002Fspan\u003E \n \u003Cspan class=\"volume\"\u003E4\u003C\u002Fspan\u003E (\u003Cspan class=\"year\"\u003E2005\u003C\u002Fspan\u003E) \u003Cspan class=\"fpage\"\u003E2535\u003C\u002Fspan\u003E–40\u003Ca class='ref-link' target='_blank' aria-label='Google Scholar link for Dying and Rising Gods' href=https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Dying+and+Rising+Gods&author=Smith+J.+Z.&publication+year=2005&journal=ER&volume=4\u003EGoogle Scholar\u003C\u002Fa\u003E\u003C\u002Fspan\u003E and \u003Cem class=\"italic\"\u003Eidem, Drudgery Divine\u003C\u002Fem\u003E, 90–3.\u003C\u002Fp\u003E",item:[{googleScholarLink:"https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Dying+and+Rising+Gods&author=Smith+J.+Z.&publication+year=2005&journal=ER&volume=4",openUrlParams:{genre:h,atitle:aS,jtitle:aT,title:aT,volume:aK,artnum:"599b6c25903f4577787accc5",spage:"2535",epage:d,date:"2005",sid:e,aulast:a,aufirst:a,doi:a,au:a},innerRefId:"ref7",title:aS,doi:a,crossRefLink:a,pubMedLink:a}]},{id:"fn06",displayNumber:"6",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E6\u003C\u002Fspan\u003E Ware, ‘Resurrection’, 492–5. A. Oepke, ‘ἐγείρω κτλ.’, \u003Cem class=\"italic\"\u003ETDNT\u003C\u002Fem\u003E \n \u003Cspan class=\"sc\"\u003Eii\u003C\u002Fspan\u003E.333–9 and \u003Cem class=\"italic\"\u003Eidem\u003C\u002Fem\u003E, ‘ἀνίστημι κτλ.’, \u003Cem class=\"italic\"\u003ETDNT\u003C\u002Fem\u003E \n \u003Cspan class=\"sc\"\u003Ei\u003C\u002Fspan\u003E.368–72 devotes minimal attention to resurrection in paganism (the same is true of Oepke's ‘Auferstehung \u003Cspan class=\"sc\"\u003Eii\u003C\u002Fspan\u003E (des Menschen)’, \u003Cem class=\"italic\"\u003ERAC\u003C\u002Fem\u003E \n \u003Cspan class=\"sc\"\u003Ei\u003C\u002Fspan\u003E (1950) 930–8). \u003Cspan class=\"mixed-citation simple journal\" data-magellan-destination=\"ref8\" id=\"ref8\"\u003E\n \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003EBertram\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003EG.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E, ‘\u003Cspan class=\"article-title\"\u003EAuferstehung \u003Cspan class=\"sc\"\u003Ei\u003C\u002Fspan\u003E (des Kultgottes)\u003C\u002Fspan\u003E’, \u003Cspan class=\"source\"\u003ERAC\u003C\u002Fspan\u003E \n \u003Cspan class=\"sc\"\u003Ei\u003C\u002Fspan\u003E (\u003Cspan class=\"year\"\u003E1950\u003C\u002Fspan\u003E) \u003Cspan class=\"fpage\"\u003E919\u003C\u002Fspan\u003E–30\u003Ca class='ref-link' target='_blank' aria-label='Google Scholar link for Auferstehung i (des Kultgottes)' href=https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Auferstehung+i+(des+Kultgottes)&author=Bertram+G.&publication+year=1950&journal=RAC\u003EGoogle Scholar\u003C\u002Fa\u003E\u003C\u002Fspan\u003E uses the concept (now mostly abandoned) of the resurrection of a vegetation god. The finest linguistic survey of resurrection in paganism is still \u003Cspan class=\"mixed-citation simple journal\" data-magellan-destination=\"ref9\" id=\"ref9\"\u003E\n \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003EFascher\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003EE.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E, ‘\u003Cspan class=\"article-title\"\u003EAnastasis-Resurrectio-Auferstehung: Eine programmatische Studie zum Thema “Sprache und Offenbarung”\u003C\u002Fspan\u003E’, \u003Cspan class=\"source\"\u003EZNW\u003C\u002Fspan\u003E \n \u003Cspan class=\"volume\"\u003E40\u003C\u002Fspan\u003E (\u003Cspan class=\"year\"\u003E1941\u003C\u002Fspan\u003E) \u003Cspan class=\"fpage\"\u003E166\u003C\u002Fspan\u003E–\u003Cspan class=\"lpage\"\u003E229\u003C\u002Fspan\u003E\n \u003Ca class='ref-link' target='_blank' aria-label='CrossRef link for Anastasis-Resurrectio-Auferstehung: Eine programmatische Studie zum Thema “Sprache und Offenbarung”' href=https:\u002F\u002Fdx.doi.org\u002F10.1515\u002Fzntw.1941.40.1.166\u003ECrossRef\u003C\u002Fa\u003E\u003Ca class='ref-link' target='_blank' aria-label='Google Scholar link for Anastasis-Resurrectio-Auferstehung: Eine programmatische Studie zum Thema “Sprache und Offenbarung”' href=https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Anastasis-Resurrectio-Auferstehung%3A+Eine+programmatische+Studie+zum+Thema+%E2%80%9CSprache+und+Offenbarung%E2%80%9D&author=Fascher+E.&publication+year=1941&journal=ZNW&volume=40&doi=10.1515%2Fzntw.1941.40.1.166&pages=166-229\u003EGoogle Scholar\u003C\u002Fa\u003E\u003C\u002Fspan\u003E. \u003Cspan class=\"mixed-citation simple book\" data-magellan-destination=\"ref10\" id=\"ref10\"\u003E\n \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003EWedderburn\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003EA. J. M.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E (\u003Cspan class=\"source\"\u003EBaptism and Resurrection: Studies in Pauline Theology against its Graeco-Roman Background\u003C\u002Fspan\u003E (WUNT 44; \u003Cspan class=\"publisher-loc\"\u003ETübingen\u003C\u002Fspan\u003E: \u003Cspan class=\"publisher-name\"\u003EMohr Siebeck\u003C\u002Fspan\u003E, \u003Cspan class=\"year\"\u003E1987\u003C\u002Fspan\u003E)\u003Ca class='ref-link' target='_blank' aria-label='Google Scholar link for Baptism and Resurrection: Studies in Pauline Theology against its Graeco-Roman Background' href=https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Baptism+and+Resurrection%3A+Studies+in+Pauline+Theology+against+its+Graeco-Roman+Background&author=Wedderburn+A.+J.+M.&publication+year=1987\u003EGoogle Scholar\u003C\u002Fa\u003E\u003C\u002Fspan\u003E surveyed the resurrections of certain gods, but was not concerned with linguistic analysis. \u003Cspan class=\"mixed-citation simple book\" data-magellan-destination=\"ref11\" id=\"ref11\"\u003E\n \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003EEndsjø\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003ED. Ø.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E, \u003Cspan class=\"source\"\u003EGreek Resurrection Beliefs and the Success of Christianity\u003C\u002Fspan\u003E (\u003Cspan class=\"publisher-loc\"\u003ENew York\u003C\u002Fspan\u003E: \u003Cspan class=\"publisher-name\"\u003EPalgrave Macmillan\u003C\u002Fspan\u003E, \u003Cspan class=\"year\"\u003E2009\u003C\u002Fspan\u003E)\u003Ca class='ref-link' target='_blank' aria-label='CrossRef link for Greek Resurrection Beliefs and the Success of Christianity' href=https:\u002F\u002Fdx.doi.org\u002F10.1057\u002F9780230622562\u003ECrossRef\u003C\u002Fa\u003E\u003Ca class='ref-link' target='_blank' aria-label='Google Scholar link for Greek Resurrection Beliefs and the Success of Christianity' href=https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Greek+Resurrection+Beliefs+and+the+Success+of+Christianity&author=Endsj%C3%B8+D.+%C3%98.&publication+year=2009\u003EGoogle Scholar\u003C\u002Fa\u003E\u003C\u002Fspan\u003E has a large collection of references, but did few linguistic investigations and conflated resurrection with translation (individuals who have not died, or who are on funeral pyres, whose bodies are taken up to heaven or immortalized). \u003Cspan class=\"mixed-citation simple book\" data-magellan-destination=\"ref12\" id=\"ref12\"\u003E\n \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003EMiller\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003ER. C.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E, \u003Cspan class=\"source\"\u003EResurrection and Reception in Early Christianity\u003C\u002Fspan\u003E (\u003Cspan class=\"publisher-loc\"\u003ENew York\u002FLondon\u003C\u002Fspan\u003E: \u003Cspan class=\"publisher-name\"\u003ERoutledge\u003C\u002Fspan\u003E, \u003Cspan class=\"year\"\u003E2015\u003C\u002Fspan\u003E)\u003Ca class='ref-link' target='_blank' aria-label='Google Scholar link for Resurrection and Reception in Early Christianity' href=https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Resurrection+and+Reception+in+Early+Christianity&author=Miller+R.+C.&publication+year=2015\u003EGoogle Scholar\u003C\u002Fa\u003E\u003C\u002Fspan\u003E focuses on ‘translation fables’ and passes over resurrection traditions in antiquity.\u003C\u002Fp\u003E",item:[{googleScholarLink:"https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Auferstehung+i+(des+Kultgottes)&author=Bertram+G.&publication+year=1950&journal=RAC",openUrlParams:{genre:h,atitle:aU,jtitle:aV,title:aV,volume:d,artnum:"599b6c25903f4577787accc6",spage:"919",epage:d,date:"1950",sid:e,aulast:a,aufirst:a,doi:a,au:a},innerRefId:"ref8",title:aU,doi:a,crossRefLink:a,pubMedLink:a},{googleScholarLink:"https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Anastasis-Resurrectio-Auferstehung%3A+Eine+programmatische+Studie+zum+Thema+%E2%80%9CSprache+und+Offenbarung%E2%80%9D&author=Fascher+E.&publication+year=1941&journal=ZNW&volume=40&doi=10.1515%2Fzntw.1941.40.1.166&pages=166-229",openUrlParams:{genre:h,atitle:aW,jtitle:aX,title:aX,volume:aY,artnum:"599b6c25903f4577787accc7",spage:"166",epage:"229",date:"1941",sid:e,aulast:a,aufirst:a,doi:aZ,au:a},innerRefId:"ref9",title:aW,doi:aZ,crossRefLink:"https:\u002F\u002Fdx.doi.org\u002F10.1515\u002Fzntw.1941.40.1.166",pubMedLink:a},{googleScholarLink:"https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Baptism+and+Resurrection%3A+Studies+in+Pauline+Theology+against+its+Graeco-Roman+Background&author=Wedderburn+A.+J.+M.&publication+year=1987",openUrlParams:{genre:g,btitle:t,title:t,aulast:a,aufirst:a,au:a,pub:d,date:"1987",tpages:d,doi:a,sid:e},innerRefId:"ref10",title:t,doi:a,crossRefLink:a,pubMedLink:a},{googleScholarLink:"https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Greek+Resurrection+Beliefs+and+the+Success+of+Christianity&author=Endsj%C3%B8+D.+%C3%98.&publication+year=2009",openUrlParams:{genre:g,btitle:u,title:u,aulast:a,aufirst:a,au:a,pub:d,date:a_,tpages:d,doi:a$,sid:e},innerRefId:"ref11",title:u,doi:a$,crossRefLink:"https:\u002F\u002Fdx.doi.org\u002F10.1057\u002F9780230622562",pubMedLink:a},{googleScholarLink:"https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Resurrection+and+Reception+in+Early+Christianity&author=Miller+R.+C.&publication+year=2015",openUrlParams:{genre:g,btitle:v,title:v,aulast:a,aufirst:a,au:a,pub:d,date:ba,tpages:d,doi:a,sid:e},innerRefId:"ref12",title:v,doi:a,crossRefLink:a,pubMedLink:a}]},{id:"fn07",displayNumber:bb,existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E7\u003C\u002Fspan\u003E Ware, ‘Resurrection’, 494.\u003C\u002Fp\u003E",item:[]},{id:"fn08",displayNumber:w,existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E8\u003C\u002Fspan\u003E [Ammonius], \u003Cem class=\"italic\"\u003EDe adfinium vocabulorum differentia\u003C\u002Fem\u003E §216 (BT 56.15–16 Nickau). Cf. \u003Cspan class=\"mixed-citation simple book\" data-magellan-destination=\"ref13\" id=\"ref13\"\u003E\n \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003ENickau\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003EK.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E, ed., \u003Cspan class=\"source\"\u003EAmmonii qui dicitur De adfinium vocabulorum differentia\u003C\u002Fspan\u003E (BT; \u003Cspan class=\"publisher-loc\"\u003ELeipzig\u003C\u002Fspan\u003E: \u003Cspan class=\"publisher-name\"\u003ETeubner\u003C\u002Fspan\u003E, \u003Cspan class=\"year\"\u003E1966\u003C\u002Fspan\u003E)\u003Ca class='ref-link' target='_blank' aria-label='Google Scholar link for Ammonii qui dicitur De adfinium vocabulorum differentia' href=https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Ammonii+qui+dicitur+De+adfinium+vocabulorum+differentia&author=Nickau+K.&publication+year=1966\u003EGoogle Scholar\u003C\u002Fa\u003E\u003C\u002Fspan\u003E lxvi–lxvii on the date of the text (attributed to three different authors: Ammonius, Herrenius Philo, and Ptolemaeus). See also \u003Cspan class=\"mixed-citation simple journal\" data-magellan-destination=\"ref14\" id=\"ref14\"\u003E\n \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003ELacore\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003EM.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E, ‘\u003Cspan class=\"article-title\"\u003EDu “sommeil sans réveil” à la résurrection comme réveil\u003C\u002Fspan\u003E’, \u003Cspan class=\"source\"\u003EGaia: revue interdisciplinaire sur la Grèce Archaïque\u003C\u002Fspan\u003E \n \u003Cspan class=\"volume\"\u003E13\u003C\u002Fspan\u003E (\u003Cspan class=\"year\"\u003E2010\u003C\u002Fspan\u003E) \u003Cspan class=\"fpage\"\u003E205\u003C\u002Fspan\u003E–27\u003Ca class='ref-link' target='_blank' aria-label='CrossRef link for Du “sommeil sans réveil” à la résurrection comme réveil' href=https:\u002F\u002Fdx.doi.org\u002F10.3406\u002Fgaia.2010.1545\u003ECrossRef\u003C\u002Fa\u003E\u003Ca class='ref-link' target='_blank' aria-label='Google Scholar link for Du “sommeil sans réveil” à la résurrection comme réveil' href=https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Du+%E2%80%9Csommeil+sans+r%C3%A9veil%E2%80%9D+%C3%A0+la+r%C3%A9surrection+comme+r%C3%A9veil&author=Lacore+M.&publication+year=2010&journal=Gaia%3A+revue+interdisciplinaire+sur+la+Gr%C3%A8ce+Archa%C3%AFque&volume=13&doi=10.3406%2Fgaia.2010.1545\u003EGoogle Scholar\u003C\u002Fa\u003E\u003C\u002Fspan\u003E.\u003C\u002Fp\u003E",item:[{googleScholarLink:"https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Ammonii+qui+dicitur+De+adfinium+vocabulorum+differentia&author=Nickau+K.&publication+year=1966",openUrlParams:{genre:g,btitle:x,title:x,aulast:a,aufirst:a,au:a,pub:d,date:y,tpages:d,doi:a,sid:e},innerRefId:"ref13",title:x,doi:a,crossRefLink:a,pubMedLink:a},{googleScholarLink:"https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Du+%E2%80%9Csommeil+sans+r%C3%A9veil%E2%80%9D+%C3%A0+la+r%C3%A9surrection+comme+r%C3%A9veil&author=Lacore+M.&publication+year=2010&journal=Gaia%3A+revue+interdisciplinaire+sur+la+Gr%C3%A8ce+Archa%C3%AFque&volume=13&doi=10.3406%2Fgaia.2010.1545",openUrlParams:{genre:h,atitle:bc,jtitle:bd,title:bd,volume:be,artnum:"599b6c25903f4577787acccc",spage:"205",epage:d,date:"2010",sid:e,aulast:a,aufirst:a,doi:bf,au:a},innerRefId:"ref14",title:bc,doi:bf,crossRefLink:"https:\u002F\u002Fdx.doi.org\u002F10.3406\u002Fgaia.2010.1545",pubMedLink:a}]},{id:"fn09",displayNumber:"9",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E9\u003C\u002Fspan\u003E [Ammonius], \u003Cem class=\"italic\"\u003EDe adfin. voc. dif\u003C\u002Fem\u003E. §50 (14.3–4 Nickau).\u003C\u002Fp\u003E",item:[]},{id:"fn10",displayNumber:"10",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E10\u003C\u002Fspan\u003E [Ammonius], \u003Cem class=\"italic\"\u003EDe impr\u003C\u002Fem\u003E. §48 (153.5–6 Nickau).\u003C\u002Fp\u003E",item:[]},{id:"fn11",displayNumber:bg,existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E11\u003C\u002Fspan\u003E [Plato], \u003Cem class=\"italic\"\u003EAxiochus\u003C\u002Fem\u003E 10.367c.\u003C\u002Fp\u003E",item:[]},{id:"fn12",displayNumber:"12",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E12\u003C\u002Fspan\u003E Eupolis, fr. 328 Kassel–Austin = 305 Kock. Cf. Ps.-Zonaras, \u003Cem class=\"italic\"\u003ELexicon\u003C\u002Fem\u003E Ε §606.\u003C\u002Fp\u003E",item:[]},{id:"fn13",displayNumber:be,existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E13\u003C\u002Fspan\u003E Sophocles, \u003Cem class=\"italic\"\u003EEl\u003C\u002Fem\u003E. 137–9.\u003C\u002Fp\u003E",item:[]},{id:"fn14",displayNumber:"14",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E14\u003C\u002Fspan\u003E Homer, \u003Cem class=\"italic\"\u003EIl\u003C\u002Fem\u003E. 21.55–7; Aeschylus, \u003Cem class=\"italic\"\u003EEum\u003C\u002Fem\u003E. 647–8 (ἀνάστασις), \u003Cem class=\"italic\"\u003EAg\u003C\u002Fem\u003E. 1360–1; Sophocles, fr. 557 Radt; Euripides, \u003Cem class=\"italic\"\u003EHerc. fur\u003C\u002Fem\u003E. 718–19; etc.\u003C\u002Fp\u003E",item:[]},{id:"fn15",displayNumber:"15",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E15\u003C\u002Fspan\u003E Aeschylus, \u003Cem class=\"italic\"\u003ECho\u003C\u002Fem\u003E. 495–6; the translation of Electra's question is from \u003Cspan class=\"mixed-citation simple book\" data-magellan-destination=\"ref15\" id=\"ref15\"\u003E\n \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003ESommerstein\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003EA. H.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E, ed. and trans., \u003Cspan class=\"source\"\u003EAeschylus\u003C\u002Fspan\u003E (LCL; 3 vols.; \u003Cspan class=\"publisher-loc\"\u003ECambridge, MA\u003C\u002Fspan\u003E: \u003Cspan class=\"publisher-name\"\u003EHarvard University Press\u003C\u002Fspan\u003E, \u003Cspan class=\"year\"\u003E2008\u003C\u002Fspan\u003E)\u003Ca class='ref-link' target='_blank' aria-label='Google Scholar link for Aeschylus' href=https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Aeschylus&author=Sommerstein+A.+H.&publication+year=2008\u003EGoogle Scholar\u003C\u002Fa\u003E\u003C\u002Fspan\u003E \n \u003Cspan class=\"sc\"\u003Eii\u003C\u002Fspan\u003E.277 (he translates ἐξεγείρηι with ‘awakened’).\u003C\u002Fp\u003E",item:[{googleScholarLink:"https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Aeschylus&author=Sommerstein+A.+H.&publication+year=2008",openUrlParams:{genre:g,btitle:z,title:z,aulast:a,aufirst:a,au:a,pub:d,date:A,tpages:d,doi:a,sid:e},innerRefId:"ref15",title:z,doi:a,crossRefLink:a,pubMedLink:a}]},{id:"fn16",displayNumber:"16",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E16\u003C\u002Fspan\u003E Apollodorus, \u003Cem class=\"italic\"\u003EBibl\u003C\u002Fem\u003E. 2.5.12. For further resurrections of Heracles, see \u003Ca class=\"xref sec\" href=\"#sec4-1\"\u003E§4.1\u003C\u002Fa\u003E below.\u003C\u002Fp\u003E",item:[]},{id:"fn17",displayNumber:"17",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E17\u003C\u002Fspan\u003E Theodoret, \u003Cem class=\"italic\"\u003EAffect\u003C\u002Fem\u003E. 8.20 = Apollodorus, Περὶ θεῶν in \u003Cem class=\"italic\"\u003EFGrH\u003C\u002Fem\u003E 244 F 138.\u003C\u002Fp\u003E",item:[]},{id:"fn18",displayNumber:"18",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E18\u003C\u002Fspan\u003E These will be discussed below in §§4.3.2 and 4.3.4.\u003C\u002Fp\u003E",item:[]},{id:"fn19",displayNumber:"19",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E19\u003C\u002Fspan\u003E See Ware's critique (‘Resurrection’, 493–4) of conflating ἐγείρω with ‘rising into the air’ or ascension.\u003C\u002Fp\u003E",item:[]},{id:"fn20",displayNumber:"20",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E20\u003C\u002Fspan\u003E \n \u003Cspan class=\"mixed-citation simple book\" data-magellan-destination=\"ref16\" id=\"ref16\"\u003E\n \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003ECollins\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003EJ. J.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E, ‘\u003Cspan class=\"chapter-title\"\u003EThe Afterlife in Apocalyptic Literature\u003C\u002Fspan\u003E’, \u003Cspan class=\"source\"\u003EJudaism in Late Antiquity: Part Four. Death, Life-After-Death, Resurrection and The World-to-Come in the Judaisms of Antiquity\u003C\u002Fspan\u003E (ed. \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003EAvery-Peck\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003EA. J.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E and \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003ENeusner\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003EJ.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E; \u003Cspan class=\"publisher-loc\"\u003ELeiden\u003C\u002Fspan\u003E: \u003Cspan class=\"publisher-name\"\u003EBrill\u003C\u002Fspan\u003E, \u003Cspan class=\"year\"\u003E2000\u003C\u002Fspan\u003E) \u003Cspan class=\"fpage\"\u003E119\u003C\u002Fspan\u003E–40\u003Ca class='ref-link' target='_blank' aria-label='Google Scholar link for Judaism in Late Antiquity: Part Four. Death, Life-After-Death, Resurrection and The World-to-Come in the Judaisms of Antiquity' href=https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Judaism+in+Late+Antiquity%3A+Part+Four.+Death%2C+Life-After-Death%2C+Resurrection+and+The+World-to-Come+in+the+Judaisms+of+Antiquity&author=Collins+J.+J.&author=Avery-Peck+A.+J.&author=Neusner+J.&publication+year=2000\u003EGoogle Scholar\u003C\u002Fa\u003E\u003C\u002Fspan\u003E; \u003Cspan class=\"mixed-citation simple book\" data-magellan-destination=\"ref17\" id=\"ref17\"\u003E\n \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003ESetzer\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003EC.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E, \u003Cspan class=\"source\"\u003EResurrection of the Body in Early Judaism and Early Christianity: Doctrine, Community, and Self-definition\u003C\u002Fspan\u003E (\u003Cspan class=\"publisher-loc\"\u003ELeiden\u002FBoston\u003C\u002Fspan\u003E: \u003Cspan class=\"publisher-name\"\u003EBrill\u003C\u002Fspan\u003E, \u003Cspan class=\"year\"\u003E2004\u003C\u002Fspan\u003E) \u003Cspan class=\"fpage\"\u003E21\u003C\u002Fspan\u003E–\u003Cspan class=\"lpage\"\u003E52\u003C\u002Fspan\u003E\n \u003Ca class='ref-link' target='_blank' aria-label='Google Scholar link for Resurrection of the Body in Early Judaism and Early Christianity: Doctrine, Community, and Self-definition' href=https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Resurrection+of+the+Body+in+Early+Judaism+and+Early+Christianity%3A+Doctrine%2C+Community%2C+and+Self-definition&author=Setzer+C.&publication+year=2004&pages=21-52\u003EGoogle Scholar\u003C\u002Fa\u003E\u003C\u002Fspan\u003E; \u003Cspan class=\"mixed-citation simple book\" data-magellan-destination=\"ref18\" id=\"ref18\"\u003E\n \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003ELevenson\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003EJ. D.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E, \u003Cspan class=\"source\"\u003EResurrection and the Restoration of Israel: The Ultimate Victory of the God of Life\u003C\u002Fspan\u003E (\u003Cspan class=\"publisher-loc\"\u003ENew Haven\u003C\u002Fspan\u003E: \u003Cspan class=\"publisher-name\"\u003EYale University\u003C\u002Fspan\u003E, \u003Cspan class=\"year\"\u003E2006\u003C\u002Fspan\u003E)\u003Ca class='ref-link' target='_blank' aria-label='Google Scholar link for Resurrection and the Restoration of Israel: The Ultimate Victory of the God of Life' href=https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Resurrection+and+the+Restoration+of+Israel%3A+The+Ultimate+Victory+of+the+God+of+Life&author=Levenson+J.+D.&publication+year=2006\u003EGoogle Scholar\u003C\u002Fa\u003E\u003C\u002Fspan\u003E; and \u003Cspan class=\"mixed-citation simple book\" data-magellan-destination=\"ref19\" id=\"ref19\"\u003E\n \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003ENickelsburg\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003EG.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E, \u003Cspan class=\"source\"\u003EResurrection, Immortality and Eternal Life in Intertestamental Judaism and Early Christianity\u003C\u002Fspan\u003E (HTS 56; \u003Cspan class=\"publisher-loc\"\u003ECambridge, MA\u003C\u002Fspan\u003E: \u003Cspan class=\"publisher-name\"\u003EHarvard University\u003C\u002Fspan\u003E, \u003Cspan class=\"year\"\u003E2007\u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E2\u003C\u002Fsup\u003E)\u003Ca class='ref-link' target='_blank' aria-label='Google Scholar link for Resurrection, Immortality and Eternal Life in Intertestamental Judaism and Early Christianity' href=https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Resurrection%2C+Immortality+and+Eternal+Life+in+Intertestamental+Judaism+and+Early+Christianity&author=Nickelsburg+G.&publication+year=2007\u003EGoogle Scholar\u003C\u002Fa\u003E\u003C\u002Fspan\u003E.\u003C\u002Fp\u003E",item:[{googleScholarLink:"https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Judaism+in+Late+Antiquity%3A+Part+Four.+Death%2C+Life-After-Death%2C+Resurrection+and+The+World-to-Come+in+the+Judaisms+of+Antiquity&author=Collins+J.+J.&author=Avery-Peck+A.+J.&author=Neusner+J.&publication+year=2000",openUrlParams:{genre:g,btitle:B,title:B,aulast:a,aufirst:a,au:a,pub:d,date:"2000",tpages:d,doi:a,sid:e},innerRefId:"ref16",title:B,doi:a,crossRefLink:a,pubMedLink:a},{googleScholarLink:"https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Resurrection+of+the+Body+in+Early+Judaism+and+Early+Christianity%3A+Doctrine%2C+Community%2C+and+Self-definition&author=Setzer+C.&publication+year=2004&pages=21-52",openUrlParams:{genre:g,btitle:C,title:C,aulast:a,aufirst:a,au:a,pub:d,date:bh,tpages:bi,doi:a,sid:e},innerRefId:"ref17",title:C,doi:a,crossRefLink:a,pubMedLink:a},{googleScholarLink:"https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Resurrection+and+the+Restoration+of+Israel%3A+The+Ultimate+Victory+of+the+God+of+Life&author=Levenson+J.+D.&publication+year=2006",openUrlParams:{genre:g,btitle:D,title:D,aulast:a,aufirst:a,au:a,pub:d,date:"2006",tpages:d,doi:a,sid:e},innerRefId:"ref18",title:D,doi:a,crossRefLink:a,pubMedLink:a},{googleScholarLink:"https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Resurrection%2C+Immortality+and+Eternal+Life+in+Intertestamental+Judaism+and+Early+Christianity&author=Nickelsburg+G.&publication+year=2007",openUrlParams:{genre:g,btitle:E,title:E,aulast:a,aufirst:a,au:a,pub:d,date:F,tpages:d,doi:a,sid:e},innerRefId:"ref19",title:E,doi:a,crossRefLink:a,pubMedLink:a}]},{id:"fn21",displayNumber:"21",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E21\u003C\u002Fspan\u003E \n \u003Cem class=\"italic\"\u003E1 Enoch\u003C\u002Fem\u003E 51.5 ‘my Chosen one will arise’ (\u003Cem class=\"italic\"\u003Etanšeʾa\u003C\u002Fem\u003E) … and the righteous will dwell (\u003Cem class=\"italic\"\u003Eyaḫadderu\u003C\u002Fem\u003E) on it (the earth)’; trans. \u003Cspan class=\"mixed-citation simple book\" data-magellan-destination=\"ref20\" id=\"ref20\"\u003E\n \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003ENickelsburg\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003EG. W. E.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E and \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003EVanderKam\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003EJ. C.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E, \u003Cspan class=\"source\"\u003E1 Enoch 2: A Commentary on the Book of 1 Enoch Chapters 37–82\u003C\u002Fspan\u003E (Hermeneia; \u003Cspan class=\"publisher-loc\"\u003EMinneapolis\u003C\u002Fspan\u003E: \u003Cspan class=\"publisher-name\"\u003EFortress\u003C\u002Fspan\u003E, \u003Cspan class=\"year\"\u003E2012\u003C\u002Fspan\u003E) \u003Cspan class=\"fpage\"\u003E180\u003C\u002Fspan\u003E\n \u003Ca class='ref-link' target='_blank' aria-label='Google Scholar link for 1 Enoch 2: A Commentary on the Book of 1 Enoch Chapters 37–82' href=https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=1+Enoch+2%3A+A+Commentary+on+the+Book+of+1+Enoch+Chapters+37%E2%80%9382&author=Nickelsburg+G.+W.+E.&author=VanderKam+J.+C.&publication+year=2012\u003EGoogle Scholar\u003C\u002Fa\u003E\u003C\u002Fspan\u003E.\u003C\u002Fp\u003E",item:[{googleScholarLink:"https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=1+Enoch+2%3A+A+Commentary+on+the+Book+of+1+Enoch+Chapters+37%E2%80%9382&author=Nickelsburg+G.+W.+E.&author=VanderKam+J.+C.&publication+year=2012",openUrlParams:{genre:g,btitle:G,title:G,aulast:a,aufirst:a,au:a,pub:d,date:H,tpages:d,doi:a,sid:e},innerRefId:"ref20",title:G,doi:a,crossRefLink:a,pubMedLink:a}]},{id:"fn22",displayNumber:"22",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E22\u003C\u002Fspan\u003E 2 Macc 7.9, 14; 12.43–4.\u003C\u002Fp\u003E",item:[]},{id:"fn23",displayNumber:"23",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E23\u003C\u002Fspan\u003E 4Q521 fr. 2 col. ii + 4 l. 12 (ומיתים יחיה). Cf. \u003Cspan class=\"mixed-citation simple book\" data-magellan-destination=\"ref21\" id=\"ref21\"\u003E\n \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003EHogeterp\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003EA. L. A.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E, ‘\u003Cspan class=\"chapter-title\"\u003EBelief in Resurrection and its Religious Settings in Qumran and the New Testament\u003C\u002Fspan\u003E’, \u003Cspan class=\"source\"\u003EEchoes from the Caves: Qumran and the New Testament\u003C\u002Fspan\u003E (StTDJ 85; ed. \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003EMartínez\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003EF. García\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E; \u003Cspan class=\"publisher-loc\"\u003ELeiden\u003C\u002Fspan\u003E: \u003Cspan class=\"publisher-name\"\u003EBrill\u003C\u002Fspan\u003E \n \u003Cspan class=\"year\"\u003E2007\u003C\u002Fspan\u003E) \u003Cspan class=\"fpage\"\u003E299\u003C\u002Fspan\u003E–\u003Cspan class=\"lpage\"\u003E320\u003C\u002Fspan\u003E\n \u003Ca class='ref-link' target='_blank' aria-label='Google Scholar link for Echoes from the Caves: Qumran and the New Testament' href=https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Echoes+from+the+Caves%3A+Qumran+and+the+New+Testament&author=Hogeterp+A.+L.+A.&author=Mart%C3%ADnez+F.+Garc%C3%ADa&publication+year=2007&pages=299-320\u003EGoogle Scholar\u003C\u002Fa\u003E\u003C\u002Fspan\u003E, esp. 309–11.\u003C\u002Fp\u003E",item:[{googleScholarLink:"https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Echoes+from+the+Caves%3A+Qumran+and+the+New+Testament&author=Hogeterp+A.+L.+A.&author=Mart%C3%ADnez+F.+Garc%C3%ADa&publication+year=2007&pages=299-320",openUrlParams:{genre:g,btitle:I,title:I,aulast:a,aufirst:a,au:a,pub:d,date:F,tpages:"320",doi:a,sid:e},innerRefId:"ref21",title:I,doi:a,crossRefLink:a,pubMedLink:a}]},{id:"fn24",displayNumber:"24",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E24\u003C\u002Fspan\u003E \n \u003Cem class=\"italic\"\u003ESib. Or.\u003C\u002Fem\u003E 4.181–3, 187–93.\u003C\u002Fp\u003E",item:[]},{id:"fn25",displayNumber:"25",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E25\u003C\u002Fspan\u003E \n \u003Cem class=\"italic\"\u003EIn 1 Enoch\u003C\u002Fem\u003E 91.10, ‘the righteous will arise (\u003Cem class=\"italic\"\u003Eyetnaššāʾ\u003C\u002Fem\u003E) from his sleep’ (not their spirits); trans. \u003Cspan class=\"mixed-citation simple book\" data-magellan-destination=\"ref22\" id=\"ref22\"\u003E\n \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003ENickelsburg\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003EG. W. E.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E, \u003Cspan class=\"source\"\u003E1 Enoch 1: A Commentary on the Book of 1 Enoch, Chapters 1–36; 83–108\u003C\u002Fspan\u003E (Hermeneia; \u003Cspan class=\"publisher-loc\"\u003EMinneapolis\u003C\u002Fspan\u003E: \u003Cspan class=\"publisher-name\"\u003EFortress\u003C\u002Fspan\u003E, \u003Cspan class=\"year\"\u003E2001\u003C\u002Fspan\u003E) \u003Cspan class=\"fpage\"\u003E210\u003C\u002Fspan\u003E\n \u003Ca class='ref-link' target='_blank' aria-label='Google Scholar link for 1 Enoch 1: A Commentary on the Book of 1 Enoch, Chapters 1–36; 83–108' href=https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=1+Enoch+1%3A+A+Commentary+on+the+Book+of+1+Enoch%2C+Chapters+1%E2%80%9336%3B+83%E2%80%93108&author=Nickelsburg+G.+W.+E.&publication+year=2001\u003EGoogle Scholar\u003C\u002Fa\u003E\u003C\u002Fspan\u003E (the verse may be an addition; however, 4QEn\u003Csup class=\"sup\"\u003Eg\u003C\u002Fsup\u003E ar = 4Q212 fr. 1 col. ii l. 13 apparently has the text). Cf. M. Black in consultation with \u003Cspan class=\"mixed-citation simple book\" data-magellan-destination=\"ref23\" id=\"ref23\"\u003E\n \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003EVanderKam\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003EJ.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E, \u003Cspan class=\"source\"\u003EThe Book of Enoch or \u003Cspan class=\"sc\"\u003Ei\u003C\u002Fspan\u003E Enoch: A New English Edition with Commentary and Textual Notes\u003C\u002Fspan\u003E (SVTP 7; \u003Cspan class=\"publisher-loc\"\u003ELeiden\u003C\u002Fspan\u003E: \u003Cspan class=\"publisher-name\"\u003EBrill\u003C\u002Fspan\u003E, \u003Cspan class=\"year\"\u003E1985\u003C\u002Fspan\u003E) \u003Cspan class=\"fpage\"\u003E84\u003C\u002Fspan\u003E\n \u003Ca class='ref-link' target='_blank' aria-label='Google Scholar link for The Book of Enoch or i Enoch: A New English Edition with Commentary and Textual Notes' href=https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=The+Book+of+Enoch+or+i+Enoch%3A+A+New+English+Edition+with+Commentary+and+Textual+Notes&author=VanderKam+J.&publication+year=1985\u003EGoogle Scholar\u003C\u002Fa\u003E\u003C\u002Fspan\u003E, 282 (‘i.e., in the resurrection’). In 103.3–4, however, spirits ‘will live’ (\u003Cem class=\"italic\"\u003Eyaḥayyewu\u003C\u002Fem\u003E); Nickelsburg, \u003Cem class=\"italic\"\u003E1 Enoch 1\u003C\u002Fem\u003E, 523 calls this ‘revivification’.\u003C\u002Fp\u003E",item:[{googleScholarLink:"https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=1+Enoch+1%3A+A+Commentary+on+the+Book+of+1+Enoch%2C+Chapters+1%E2%80%9336%3B+83%E2%80%93108&author=Nickelsburg+G.+W.+E.&publication+year=2001",openUrlParams:{genre:g,btitle:J,title:J,aulast:a,aufirst:a,au:a,pub:d,date:K,tpages:d,doi:a,sid:e},innerRefId:"ref22",title:J,doi:a,crossRefLink:a,pubMedLink:a},{googleScholarLink:"https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=The+Book+of+Enoch+or+i+Enoch%3A+A+New+English+Edition+with+Commentary+and+Textual+Notes&author=VanderKam+J.&publication+year=1985",openUrlParams:{genre:g,btitle:L,title:L,aulast:a,aufirst:a,au:a,pub:d,date:"1985",tpages:d,doi:a,sid:e},innerRefId:"ref23",title:L,doi:a,crossRefLink:a,pubMedLink:a}]},{id:"fn26",displayNumber:"26",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E26\u003C\u002Fspan\u003E Possibly 1QH\u003Csup class=\"sup\"\u003Ea\u003C\u002Fsup\u003E col. 14 l. 37, col. 19 l. 15. \u003Cspan class=\"mixed-citation simple book\" data-magellan-destination=\"ref24\" id=\"ref24\"\u003E\n \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003EStemberger\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003EG.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E, \u003Cspan class=\"source\"\u003EDer Leib der Auferstehung: Studien zur Anthropologie und Eschatologie des palästinensischen Judentums im neutestamentlichen Zeitalter\u003C\u002Fspan\u003E (AnBib 56; \u003Cspan class=\"publisher-loc\"\u003ERome\u003C\u002Fspan\u003E: \u003Cspan class=\"publisher-name\"\u003EBiblical Institute\u003C\u002Fspan\u003E, \u003Cspan class=\"year\"\u003E1972\u003C\u002Fspan\u003E) \u003Cspan class=\"fpage\"\u003E3\u003C\u002Fspan\u003E\n \u003Ca class='ref-link' target='_blank' aria-label='Google Scholar link for Der Leib der Auferstehung: Studien zur Anthropologie und Eschatologie des palästinensischen Judentums im neutestamentlichen Zeitalter' href=https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Der+Leib+der+Auferstehung%3A+Studien+zur+Anthropologie+und+Eschatologie+des+pal%C3%A4stinensischen+Judentums+im+neutestamentlichen+Zeitalter&author=Stemberger+G.&publication+year=1972\u003EGoogle Scholar\u003C\u002Fa\u003E\u003C\u002Fspan\u003E believes resurrection is probably present in the \u003Cem class=\"italic\"\u003EHodayoth\u003C\u002Fem\u003E.\u003C\u002Fp\u003E",item:[{googleScholarLink:"https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Der+Leib+der+Auferstehung%3A+Studien+zur+Anthropologie+und+Eschatologie+des+pal%C3%A4stinensischen+Judentums+im+neutestamentlichen+Zeitalter&author=Stemberger+G.&publication+year=1972",openUrlParams:{genre:g,btitle:M,title:M,aulast:a,aufirst:a,au:a,pub:d,date:bj,tpages:d,doi:a,sid:e},innerRefId:"ref24",title:M,doi:a,crossRefLink:a,pubMedLink:a}]},{id:"fn27",displayNumber:"27",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E27\u003C\u002Fspan\u003E \n \u003Cem class=\"italic\"\u003E4 Ezra\u003C\u002Fem\u003E 7.31–2 (bodies and souls; \u003Cem class=\"italic\"\u003Eet promptuaria reddent quae eis commendatae sunt animae\u003C\u002Fem\u003E).\u003C\u002Fp\u003E",item:[]},{id:"fn28",displayNumber:"28",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E28\u003C\u002Fspan\u003E \n \u003Cem class=\"italic\"\u003E2 Bar.\u003C\u002Fem\u003E 30.1–2 (\u003Cimg src=\"data:image\u002Fgif;base64,R0lGODlhAQABAIAAAMLCwgAAACH5BAAAAAAALAAAAAABAAEAAAICRAEAOw==\" data-src=\"https:\u002F\u002Fstatic.cambridge.org\u002Fbinary\u002Fversion\u002Fid\u002Furn:cambridge.org:id:binary:20161215082552785-0341:S002868851600028X:S002868851600028X_inline1.gif?pub-status=live\" class=\"aop-lazy-load-image inline-graphic\" width=\"29\" height=\"12\"\u003E), 49.2; 50.2–3 (\u003Cimg src=\"data:image\u002Fgif;base64,R0lGODlhAQABAIAAAMLCwgAAACH5BAAAAAAALAAAAAABAAEAAAICRAEAOw==\" data-src=\"https:\u002F\u002Fstatic.cambridge.org\u002Fbinary\u002Fversion\u002Fid\u002Furn:cambridge.org:id:binary:20161215082552785-0341:S002868851600028X:S002868851600028X_inline2.gif?pub-status=live\" class=\"aop-lazy-load-image inline-graphic\" width=\"39\" height=\"7\"\u003E clearly a bodily resurrection); 51.1.\u003C\u002Fp\u003E",item:[]},{id:"fn29",displayNumber:"29",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E29\u003C\u002Fspan\u003E Ps.-Phocylides 103–15.\u003C\u002Fp\u003E",item:[]},{id:"fn30",displayNumber:"30",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E30\u003C\u002Fspan\u003E \n \u003Cem class=\"italic\"\u003ETest. Jud.\u003C\u002Fem\u003E 25:1 Καὶ μετὰ ταῦτα ἀναστήσεται Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακὼβ εἰς ζωήν (the verb's use indicates bodily resurrection).\u003C\u002Fp\u003E",item:[]},{id:"fn31",displayNumber:"31",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E31\u003C\u002Fspan\u003E See \u003Cem class=\"italic\"\u003EPss. Sol.\u003C\u002Fem\u003E 2.31 ὁ ἀνιστῶν ἐμὲ εἰς δόξαν and 3.11–12 οἱ δὲ φοβούμενοι τὸν κύριον ἀναστήσονται εἰς ζωὴν αἰώνιον. Stemberger, \u003Cem class=\"italic\"\u003ELeib\u003C\u002Fem\u003E, 56–61 denies that \u003Cem class=\"italic\"\u003EPss. Sol.\u003C\u002Fem\u003E 3.11–12 refers to resurrection. But see \u003Cspan class=\"mixed-citation simple book\" data-magellan-destination=\"ref25\" id=\"ref25\"\u003E\n \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003ESprinkle\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003EP. M.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E, \u003Cspan class=\"source\"\u003ELaw and Life: The Interpretation of Leviticus 18:5 in Early Judaism and Paul\u003C\u002Fspan\u003E (WUNT \u003Cspan class=\"sc\"\u003Eii\u002F\u003C\u002Fspan\u003E241; \u003Cspan class=\"publisher-loc\"\u003ETübingen\u003C\u002Fspan\u003E: \u003Cspan class=\"publisher-name\"\u003EMohr Siebeck\u003C\u002Fspan\u003E, \u003Cspan class=\"year\"\u003E2008\u003C\u002Fspan\u003E) \u003Cspan class=\"fpage\"\u003E89\u003C\u002Fspan\u003E–\u003Cspan class=\"lpage\"\u003E90\u003C\u002Fspan\u003E\n \u003Ca class='ref-link' target='_blank' aria-label='Google Scholar link for Law and Life: The Interpretation of Leviticus 18:5 in Early Judaism and Paul' href=https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Law+and+Life%3A+The+Interpretation+of+Leviticus+18%3A5+in+Early+Judaism+and+Paul&author=Sprinkle+P.+M.&publication+year=2008&pages=89-90\u003EGoogle Scholar\u003C\u002Fa\u003E\u003C\u002Fspan\u003E. The verb's Greek usage (ἀναστήσονται) is enough to show that it refers to physical resurrection.\u003C\u002Fp\u003E",item:[{googleScholarLink:"https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Law+and+Life%3A+The+Interpretation+of+Leviticus+18%3A5+in+Early+Judaism+and+Paul&author=Sprinkle+P.+M.&publication+year=2008&pages=89-90",openUrlParams:{genre:g,btitle:N,title:N,aulast:a,aufirst:a,au:a,pub:d,date:A,tpages:bk,doi:a,sid:e},innerRefId:"ref25",title:N,doi:a,crossRefLink:a,pubMedLink:a}]},{id:"fn32",displayNumber:"32",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E32\u003C\u002Fspan\u003E Setzer, \u003Cem class=\"italic\"\u003EResurrection\u003C\u002Fem\u003E, 18. She admits (ibid., 14) that CD 2.7–13 is thoroughly ambiguous.\u003C\u002Fp\u003E",item:[]},{id:"fn33",displayNumber:"33",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E33\u003C\u002Fspan\u003E Cf. the translation and comment in Nickelsburg, \u003Cem class=\"italic\"\u003E1 Enoch 1\u003C\u002Fem\u003E, 511, 520.\u003C\u002Fp\u003E",item:[]},{id:"fn34",displayNumber:"34",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E34\u003C\u002Fspan\u003E A convincing defence of bodily resurrection may be found in \u003Cspan class=\"mixed-citation simple book\" data-magellan-destination=\"ref26\" id=\"ref26\"\u003E\n \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003EChester\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003EA.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E, \u003Cspan class=\"source\"\u003EFuture Hope and Present Reality, \u003Cem class=\"italic\"\u003Evol. \u003Cspan class=\"sc\"\u003Ei:\u003C\u002Fspan\u003E\n \u003C\u002Fem\u003E Eschatology and Transformation in the Hebrew Bible\u003C\u002Fspan\u003E (WUNT 293; \u003Cspan class=\"publisher-loc\"\u003ETübingen\u003C\u002Fspan\u003E: \u003Cspan class=\"publisher-name\"\u003EMohr Siebeck\u003C\u002Fspan\u003E, \u003Cspan class=\"year\"\u003E2012\u003C\u002Fspan\u003E) \u003Cspan class=\"fpage\"\u003E291\u003C\u002Fspan\u003E–5\u003Ca class='ref-link' target='_blank' aria-label='Google Scholar link for Future Hope and Present Reality, vol. i:\n Eschatology and Transformation in the Hebrew Bible' href=https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Future+Hope+and+Present+Reality%2C+vol.+i%3A%0A++++++++++++++++++++++Eschatology+and+Transformation+in+the+Hebrew+Bible&author=Chester+A.&publication+year=2012\u003EGoogle Scholar\u003C\u002Fa\u003E\u003C\u002Fspan\u003E. The Hebrew verb in Dan 12.2 (יקיצו) should be compared with the verb used for Gehazi's failure to raise the dead boy in 2 Kings 4.31, who showed no signs of waking\u002Frising (לא הקיץ), translated in 4 Reg 4.31 with the very material οὐκ ἠγέρθη. Cf. Levenson, \u003Cem class=\"italic\"\u003EResurrection\u003C\u002Fem\u003E, 186.\u003C\u002Fp\u003E",item:[{googleScholarLink:"https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Future+Hope+and+Present+Reality%2C+vol.+i%3A%0A++++++++++++++++++++++Eschatology+and+Transformation+in+the+Hebrew+Bible&author=Chester+A.&publication+year=2012",openUrlParams:{genre:g,btitle:O,title:O,aulast:a,aufirst:a,au:a,pub:d,date:H,tpages:d,doi:a,sid:e},innerRefId:"ref26",title:O,doi:a,crossRefLink:a,pubMedLink:a}]},{id:"fn35",displayNumber:"35",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E35\u003C\u002Fspan\u003E Collins, ‘Afterlife’, 124.\u003C\u002Fp\u003E",item:[]},{id:"fn36",displayNumber:"36",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E36\u003C\u002Fspan\u003E Cf. \u003Cspan class=\"mixed-citation simple book\" data-magellan-destination=\"ref27\" id=\"ref27\"\u003E\n \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003EDillman\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003EC. F. A.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E, \u003Cspan class=\"source\"\u003ELexicon linguae Aethiopicae\u003C\u002Fspan\u003E (\u003Cspan class=\"publisher-loc\"\u003ELeipzig\u003C\u002Fspan\u003E: \u003Cspan class=\"publisher-name\"\u003EWeigel\u003C\u002Fspan\u003E \n \u003Cspan class=\"year\"\u003E1865\u003C\u002Fspan\u003E) \u003Cspan class=\"fpage\"\u003E637\u003C\u002Fspan\u003E\n \u003Ca class='ref-link' target='_blank' aria-label='Google Scholar link for Lexicon linguae Aethiopicae' href=https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Lexicon+linguae+Aethiopicae&author=Dillman+C.+F.+A.&publication+year=1865\u003EGoogle Scholar\u003C\u002Fa\u003E\u003C\u002Fspan\u003E s.v. \u003Cem class=\"italic\"\u003Etanšeʾa\u003C\u002Fem\u003E (where it is clear that the verb has many other meanings besides references to resurrection).\u003C\u002Fp\u003E",item:[{googleScholarLink:"https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Lexicon+linguae+Aethiopicae&author=Dillman+C.+F.+A.&publication+year=1865",openUrlParams:{genre:g,btitle:P,title:P,aulast:a,aufirst:a,au:a,pub:d,date:"1865",tpages:d,doi:a,sid:e},innerRefId:"ref27",title:P,doi:a,crossRefLink:a,pubMedLink:a}]},{id:"fn37",displayNumber:"37",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E37\u003C\u002Fspan\u003E Trans. \u003Cspan class=\"mixed-citation simple book\" data-magellan-destination=\"ref28\" id=\"ref28\"\u003E\n \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003EHanneken\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003ET. R.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E, \u003Cspan class=\"source\"\u003EThe Subversion of the Apocalypses in the Book of Jubilees\u003C\u002Fspan\u003E (\u003Cspan class=\"publisher-loc\"\u003EAtlanta\u003C\u002Fspan\u003E: \u003Cspan class=\"publisher-name\"\u003ESBL\u003C\u002Fspan\u003E, \u003Cspan class=\"year\"\u003E2012\u003C\u002Fspan\u003E) \u003Cspan class=\"fpage\"\u003E160\u003C\u002Fspan\u003E\n \u003Ca class='ref-link' target='_blank' aria-label='Google Scholar link for The Subversion of the Apocalypses in the Book of Jubilees' href=https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=The+Subversion+of+the+Apocalypses+in+the+Book+of+Jubilees&author=Hanneken+T.+R.&publication+year=2012\u003EGoogle Scholar\u003C\u002Fa\u003E\u003C\u002Fspan\u003E (his comment). Hanneken notes that the dead are ‘aware of the restoration’ but do not participate in it in 23.31. Cf. \u003Cspan class=\"mixed-citation simple book\" data-magellan-destination=\"ref29\" id=\"ref29\"\u003E\n \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003EVolz\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003EP.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E, \u003Cspan class=\"source\"\u003EDie Eschatologie der jüdischen Gemeinde im neutestamentlichen Zeitalter nach den Quellen der rabbinischen, apokalyptischen und apokryphen Literatur dargestellt\u003C\u002Fspan\u003E (\u003Cspan class=\"publisher-loc\"\u003ETübingen\u003C\u002Fspan\u003E: \u003Cspan class=\"publisher-name\"\u003EMohr Siebeck\u003C\u002Fspan\u003E, \u003Cspan class=\"year\"\u003E1934\u003C\u002Fspan\u003E) \u003Cspan class=\"fpage\"\u003E29\u003C\u002Fspan\u003E\n \u003Ca class='ref-link' target='_blank' aria-label='Google Scholar link for Die Eschatologie der jüdischen Gemeinde im neutestamentlichen Zeitalter nach den Quellen der rabbinischen, apokalyptischen und apokryphen Literatur dargestellt' href=https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Die+Eschatologie+der+j%C3%BCdischen+Gemeinde+im+neutestamentlichen+Zeitalter+nach+den+Quellen+der+rabbinischen%2C+apokalyptischen+und+apokryphen+Literatur+dargestellt&author=Volz+P.&publication+year=1934\u003EGoogle Scholar\u003C\u002Fa\u003E\u003C\u002Fspan\u003E.\u003C\u002Fp\u003E",item:[{googleScholarLink:"https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=The+Subversion+of+the+Apocalypses+in+the+Book+of+Jubilees&author=Hanneken+T.+R.&publication+year=2012",openUrlParams:{genre:g,btitle:Q,title:Q,aulast:a,aufirst:a,au:a,pub:d,date:H,tpages:d,doi:a,sid:e},innerRefId:"ref28",title:Q,doi:a,crossRefLink:a,pubMedLink:a},{googleScholarLink:"https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Die+Eschatologie+der+j%C3%BCdischen+Gemeinde+im+neutestamentlichen+Zeitalter+nach+den+Quellen+der+rabbinischen%2C+apokalyptischen+und+apokryphen+Literatur+dargestellt&author=Volz+P.&publication+year=1934",openUrlParams:{genre:g,btitle:R,title:R,aulast:a,aufirst:a,au:a,pub:d,date:"1934",tpages:d,doi:a,sid:e},innerRefId:"ref29",title:R,doi:a,crossRefLink:a,pubMedLink:a}]},{id:"fn38",displayNumber:"38",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E38\u003C\u002Fspan\u003E E.g. \u003Cem class=\"italic\"\u003E1 Enoch\u003C\u002Fem\u003E 103.3–4; Collins, ‘Afterlife’, 124.\u003C\u002Fp\u003E",item:[]},{id:"fn39",displayNumber:"39",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E39\u003C\u002Fspan\u003E A concept introduced by \u003Cspan class=\"mixed-citation simple book\" data-magellan-destination=\"ref30\" id=\"ref30\"\u003E\n \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003ERyle\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003EG.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E, \u003Cspan class=\"source\"\u003EThe Concept of Mind\u003C\u002Fspan\u003E (\u003Cspan class=\"publisher-loc\"\u003ENew York\u003C\u002Fspan\u003E: \u003Cspan class=\"publisher-name\"\u003EHutchinson\u003C\u002Fspan\u003E, \u003Cspan class=\"year\"\u003E1949\u003C\u002Fspan\u003E) \u003Cspan class=\"fpage\"\u003E16\u003C\u002Fspan\u003E\n \u003Ca class='ref-link' target='_blank' aria-label='Google Scholar link for The Concept of Mind' href=https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=The+Concept+of+Mind&author=Ryle+G.&publication+year=1949\u003EGoogle Scholar\u003C\u002Fa\u003E\u003C\u002Fspan\u003E (repr. University of Chicago Press, 2000).\u003C\u002Fp\u003E",item:[{googleScholarLink:"https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=The+Concept+of+Mind&author=Ryle+G.&publication+year=1949",openUrlParams:{genre:g,btitle:S,title:S,aulast:a,aufirst:a,au:a,pub:d,date:bl,tpages:d,doi:a,sid:e},innerRefId:"ref30",title:S,doi:a,crossRefLink:a,pubMedLink:a}]},{id:"fn40",displayNumber:aY,existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E40\u003C\u002Fspan\u003E Most dates below are from \u003Cem class=\"italic\"\u003EOCD\u003C\u002Fem\u003E\n \u003Csup class=\"sup\"\u003E4\u003C\u002Fsup\u003E.\u003C\u002Fp\u003E",item:[]},{id:"fn41",displayNumber:bm,existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E41\u003C\u002Fspan\u003E Philodemus, \u003Cem class=\"italic\"\u003EDe pietate\u003C\u002Fem\u003E 131 (52.5–17 Gomperz) = \u003Cem class=\"italic\"\u003EP.Herc.\u003C\u002Fem\u003E 1609 col. \u003Cspan class=\"sc\"\u003Ev\u003C\u002Fspan\u003E. Cf. \u003Cspan class=\"mixed-citation simple book\" data-magellan-destination=\"ref31\" id=\"ref31\"\u003E\n \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003EEdelstein\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003EE. J.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E and \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003EEdelstein\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003EL.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E, \u003Cspan class=\"source\"\u003EAsclepius: Collection and Interpretation of the Testimonies\u003C\u002Fspan\u003E (2 vols.; \u003Cspan class=\"publisher-loc\"\u003EBaltimore\u002FLondon\u003C\u002Fspan\u003E: \u003Cspan class=\"publisher-name\"\u003EJohns Hopkins University Press\u003C\u002Fspan\u003E, \u003Cspan class=\"year\"\u003E1945\u003C\u002Fspan\u003E)\u003Ca class='ref-link' target='_blank' aria-label='Google Scholar link for Asclepius: Collection and Interpretation of the Testimonies' href=https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Asclepius%3A+Collection+and+Interpretation+of+the+Testimonies&author=Edelstein+E.+J.&author=Edelstein+L.&publication+year=1945\u003EGoogle Scholar\u003C\u002Fa\u003E\u003C\u002Fspan\u003E T. 73.\u003C\u002Fp\u003E",item:[{googleScholarLink:"https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Asclepius%3A+Collection+and+Interpretation+of+the+Testimonies&author=Edelstein+E.+J.&author=Edelstein+L.&publication+year=1945",openUrlParams:{genre:g,btitle:T,title:T,aulast:a,aufirst:a,au:a,pub:d,date:"1945",tpages:d,doi:a,sid:e},innerRefId:"ref31",title:T,doi:a,crossRefLink:a,pubMedLink:a}]},{id:"fn42",displayNumber:"42",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E42\u003C\u002Fspan\u003E Ps.-Eratosthenes, \u003Cem class=\"italic\"\u003ECatasterismi\u003C\u002Fem\u003E 1.6D (BT Mythographi Graeci \u003Cspan class=\"sc\"\u003Eiii\u003C\u002Fspan\u003E\u002F1.7.6–13 Olivieri). Cf. \u003Cspan class=\"mixed-citation simple book\" data-magellan-destination=\"ref32\" id=\"ref32\"\u003E\n \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003EGeus\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003EK.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E, \u003Cspan class=\"source\"\u003EEratosthenes von Kyrene: Studien zur hellenistischen Kultur- und Wissenschaftsgeschichte\u003C\u002Fspan\u003E (\u003Cspan class=\"publisher-loc\"\u003EMunich\u003C\u002Fspan\u003E: \u003Cspan class=\"publisher-name\"\u003EBeck\u003C\u002Fspan\u003E, \u003Cspan class=\"year\"\u003E2002\u003C\u002Fspan\u003E) \u003Cspan class=\"fpage\"\u003E211\u003C\u002Fspan\u003E–14\u003Ca class='ref-link' target='_blank' aria-label='Google Scholar link for Eratosthenes von Kyrene: Studien zur hellenistischen Kultur- und Wissenschaftsgeschichte' href=https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Eratosthenes+von+Kyrene%3A+Studien+zur+hellenistischen+Kultur-+und+Wissenschaftsgeschichte&author=Geus+K.&publication+year=2002\u003EGoogle Scholar\u003C\u002Fa\u003E\u003C\u002Fspan\u003E, who argues that Ps.-Eratosthenes’ astronomical mythological text is a second-century \u003Cspan class=\"sc\"\u003Ece\u003C\u002Fspan\u003E summary of Eratosthenes’ Ἀστρονομία ἢ Καταστηριγμοί that transmits a core of the original. Cf. \u003Cem class=\"italic\"\u003ESuda\u003C\u002Fem\u003E Ε 2898.\u003C\u002Fp\u003E",item:[{googleScholarLink:"https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Eratosthenes+von+Kyrene%3A+Studien+zur+hellenistischen+Kultur-+und+Wissenschaftsgeschichte&author=Geus+K.&publication+year=2002",openUrlParams:{genre:g,btitle:U,title:U,aulast:a,aufirst:a,au:a,pub:d,date:aQ,tpages:d,doi:a,sid:e},innerRefId:"ref32",title:U,doi:a,crossRefLink:a,pubMedLink:a}]},{id:"fn43",displayNumber:"43",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E43\u003C\u002Fspan\u003E Most are in Edelstein and Edelstein, \u003Cem class=\"italic\"\u003EAsclepius\u003C\u002Fem\u003E, and I will not burden the footnotes here.\u003C\u002Fp\u003E",item:[]},{id:"fn44",displayNumber:"44",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E44\u003C\u002Fspan\u003E Palaephetus, \u003Cem class=\"italic\"\u003EDe incredibilibus\u003C\u002Fem\u003E 26.\u003C\u002Fp\u003E",item:[]},{id:"fn45",displayNumber:"45",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E45\u003C\u002Fspan\u003E Agatharchides, \u003Cem class=\"italic\"\u003EDe mari Erythraeo\u003C\u002Fem\u003E §7. Cf. Photius, \u003Cem class=\"italic\"\u003EBibl\u003C\u002Fem\u003E. 250.7, 443b (CUF Photius \u003Cspan class=\"sc\"\u003Evii\u003C\u002Fspan\u003E.140 Henry). Aeneas of Gaza lists many other resurrections accomplished by Heracles. Cf. Aeneas of Gaza, \u003Cem class=\"italic\"\u003ETheophrastus\u003C\u002Fem\u003E (\u003Cspan class=\"mixed-citation simple book\" data-magellan-destination=\"ref33\" id=\"ref33\"\u003E\n \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003EColonna\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003EM. E.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E, ed., \u003Cspan class=\"source\"\u003ETeofrasto\u003C\u002Fspan\u003E (\u003Cspan class=\"publisher-loc\"\u003ENaples\u003C\u002Fspan\u003E: \u003Cspan class=\"publisher-name\"\u003EIodice\u003C\u002Fspan\u003E, \u003Cspan class=\"year\"\u003E1958\u003C\u002Fspan\u003E)\u003Ca class='ref-link' target='_blank' aria-label='Google Scholar link for Teofrasto' href=https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Teofrasto&author=Colonna+M.+E.&publication+year=1958\u003EGoogle Scholar\u003C\u002Fa\u003E\u003C\u002Fspan\u003E) 63.13–19 = Eudoxus fr. 372 (\u003Cspan class=\"mixed-citation simple book\" data-magellan-destination=\"ref34\" id=\"ref34\"\u003E\n \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003ELasserre\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003EF.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E, ed., trans. and comm., \u003Cspan class=\"source\"\u003EDie Fragmente des Eudoxos von Knidos\u003C\u002Fspan\u003E (\u003Cspan class=\"publisher-loc\"\u003EBerlin\u003C\u002Fspan\u003E: \u003Cspan class=\"publisher-name\"\u003Ede Gruyter\u003C\u002Fspan\u003E, \u003Cspan class=\"year\"\u003E1966\u003C\u002Fspan\u003E) \u003Cspan class=\"fpage\"\u003E126\u003C\u002Fspan\u003E\n \u003Ca class='ref-link' target='_blank' aria-label='Google Scholar link for Die Fragmente des Eudoxos von Knidos' href=https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Die+Fragmente+des+Eudoxos+von+Knidos&author=Lasserre+F.&publication+year=1966\u003EGoogle Scholar\u003C\u002Fa\u003E\u003C\u002Fspan\u003E).\u003C\u002Fp\u003E",item:[{googleScholarLink:"https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Teofrasto&author=Colonna+M.+E.&publication+year=1958",openUrlParams:{genre:g,btitle:V,title:V,aulast:a,aufirst:a,au:a,pub:d,date:"1958",tpages:d,doi:a,sid:e},innerRefId:"ref33",title:V,doi:a,crossRefLink:a,pubMedLink:a},{googleScholarLink:"https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Die+Fragmente+des+Eudoxos+von+Knidos&author=Lasserre+F.&publication+year=1966",openUrlParams:{genre:g,btitle:W,title:W,aulast:a,aufirst:a,au:a,pub:d,date:y,tpages:d,doi:a,sid:e},innerRefId:"ref34",title:W,doi:a,crossRefLink:a,pubMedLink:a}]},{id:"fn46",displayNumber:"46",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E46\u003C\u002Fspan\u003E Proclus, \u003Cem class=\"italic\"\u003EIn Platon. rem publ\u003C\u002Fem\u003E. 614b (\u003Cspan class=\"sc\"\u003Eii\u003C\u002Fspan\u003E.113 Kroll). I have consulted the translations in \u003Cspan class=\"mixed-citation simple book\" data-magellan-destination=\"ref35\" id=\"ref35\"\u003E\n \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003EFestugière\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003EA. J.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E, \u003Cspan class=\"source\"\u003EProclus: Commentaire sur la République\u003C\u002Fspan\u003E, vol. \u003Cspan class=\"sc\"\u003Eiii\u003C\u002Fspan\u003E (\u003Cspan class=\"publisher-loc\"\u003EParis\u003C\u002Fspan\u003E: \u003Cspan class=\"publisher-name\"\u003EVrin\u003C\u002Fspan\u003E, \u003Cspan class=\"year\"\u003E1970\u003C\u002Fspan\u003E)\u003Ca class='ref-link' target='_blank' aria-label='Google Scholar link for Proclus: Commentaire sur la République' href=https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Proclus%3A+Commentaire+sur+la+R%C3%A9publique&author=Festugi%C3%A8re+A.+J.&publication+year=1970\u003EGoogle Scholar\u003C\u002Fa\u003E\u003C\u002Fspan\u003E.\u003C\u002Fp\u003E",item:[{googleScholarLink:"https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Proclus%3A+Commentaire+sur+la+R%C3%A9publique&author=Festugi%C3%A8re+A.+J.&publication+year=1970",openUrlParams:{genre:g,btitle:X,title:X,aulast:a,aufirst:a,au:a,pub:d,date:n,tpages:d,doi:a,sid:e},innerRefId:"ref35",title:X,doi:a,crossRefLink:a,pubMedLink:a}]},{id:"fn47",displayNumber:"47",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E47\u003C\u002Fspan\u003E Proclus, \u003Cem class=\"italic\"\u003EIn Platon. rem publ\u003C\u002Fem\u003E. 614b (\u003Cspan class=\"sc\"\u003Eii\u003C\u002Fspan\u003E.115 Kroll). In Phlegon's (\u003Cem class=\"italic\"\u003EDe mir\u003C\u002Fem\u003E. 2.1.6–7) version, Polycritus describes himself a ‘ghost’ (φάσματι) and ‘dead in body’ (τῷ μὲν σώματι τέθνηκα).\u003C\u002Fp\u003E",item:[]},{id:"fn48",displayNumber:"48",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E48\u003C\u002Fspan\u003E Proclus, \u003Cem class=\"italic\"\u003EIn Platon. rem publ\u003C\u002Fem\u003E. 614b (\u003Cspan class=\"sc\"\u003Eii\u003C\u002Fspan\u003E.115 Kroll).\u003C\u002Fp\u003E",item:[]},{id:"fn49",displayNumber:bn,existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E49\u003C\u002Fspan\u003E Proclus, \u003Cem class=\"italic\"\u003EIn Platon. rem publ\u003C\u002Fem\u003E. 614b (\u003Cspan class=\"sc\"\u003Eii\u003C\u002Fspan\u003E.115–16 Kroll).\u003C\u002Fp\u003E",item:[]},{id:"fn50",displayNumber:aO,existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E50\u003C\u002Fspan\u003E Proclus, \u003Cem class=\"italic\"\u003EIn Platon. rem publ\u003C\u002Fem\u003E. 614b (\u003Cspan class=\"sc\"\u003Eii\u003C\u002Fspan\u003E.113 Kroll). Bremmer, \u003Cem class=\"italic\"\u003EThe Rise and Fall\u003C\u002Fem\u003E, 94 includes Naumachius’ account of Eurynous in his chapter on ‘Near-Death Experiences’, even though he translates the relevant text as ‘he was seen to be much more just after his resurrection than before’.\u003C\u002Fp\u003E",item:[]},{id:"fn51",displayNumber:aL,existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E51\u003C\u002Fspan\u003E He ruled \u003Cem class=\"italic\"\u003Eca.\u003C\u002Fem\u003E 2246–2152 \u003Cspan class=\"sc\"\u003Ebce\u003C\u002Fspan\u003E.\u003C\u002Fp\u003E",item:[]},{id:"fn52",displayNumber:bi,existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E52\u003C\u002Fspan\u003E Pyramid Texts, Recitation 690; trans. \u003Cspan class=\"mixed-citation simple book\" data-magellan-destination=\"ref36\" id=\"ref36\"\u003E\n \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003EAllen\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003EJ. P.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E, \u003Cspan class=\"source\"\u003EThe Ancient Egyptian Pyramid Texts\u003C\u002Fspan\u003E (\u003Cspan class=\"publisher-loc\"\u003EAtlanta\u003C\u002Fspan\u003E: \u003Cspan class=\"publisher-name\"\u003ESBL\u003C\u002Fspan\u003E, \u003Cspan class=\"year\"\u003E2015\u003C\u002Fspan\u003E\n \u003Csup class=\"sup\"\u003E2\u003C\u002Fsup\u003E) \u003Cspan class=\"fpage\"\u003E287\u003C\u002Fspan\u003E\n \u003Ca class='ref-link' target='_blank' aria-label='Google Scholar link for The Ancient Egyptian Pyramid Texts' href=https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=The+Ancient+Egyptian+Pyramid+Texts&author=Allen+J.+P.&publication+year=2015\u003EGoogle Scholar\u003C\u002Fa\u003E\u003C\u002Fspan\u003E (a text referred to by \u003Cspan class=\"mixed-citation simple book\" data-magellan-destination=\"ref37\" id=\"ref37\"\u003E\n \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003EGriffiths\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003EJ. G.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E, \u003Cspan class=\"source\"\u003EThe Origins of Osiris and his Cult\u003C\u002Fspan\u003E (SHR 40; \u003Cspan class=\"publisher-loc\"\u003ELeiden\u003C\u002Fspan\u003E: \u003Cspan class=\"publisher-name\"\u003EBrill\u003C\u002Fspan\u003E, \u003Cspan class=\"year\"\u003E1980\u003C\u002Fspan\u003E) \u003Cspan class=\"fpage\"\u003E64\u003C\u002Fspan\u003E\n \u003Ca class='ref-link' target='_blank' aria-label='Google Scholar link for The Origins of Osiris and his Cult' href=https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=The+Origins+of+Osiris+and+his+Cult&author=Griffiths+J.+G.&publication+year=1980\u003EGoogle Scholar\u003C\u002Fa\u003E\u003C\u002Fspan\u003E).\u003C\u002Fp\u003E",item:[{googleScholarLink:"https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=The+Ancient+Egyptian+Pyramid+Texts&author=Allen+J.+P.&publication+year=2015",openUrlParams:{genre:g,btitle:Y,title:Y,aulast:a,aufirst:a,au:a,pub:d,date:ba,tpages:d,doi:a,sid:e},innerRefId:"ref36",title:Y,doi:a,crossRefLink:a,pubMedLink:a},{googleScholarLink:"https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=The+Origins+of+Osiris+and+his+Cult&author=Griffiths+J.+G.&publication+year=1980",openUrlParams:{genre:g,btitle:Z,title:Z,aulast:a,aufirst:a,au:a,pub:d,date:"1980",tpages:d,doi:a,sid:e},innerRefId:"ref37",title:Z,doi:a,crossRefLink:a,pubMedLink:a}]},{id:"fn53",displayNumber:"53",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E53\u003C\u002Fspan\u003E Pyramid Texts, Recitation 466; trans. Allen, \u003Cem class=\"italic\"\u003EPyramid\u003C\u002Fem\u003E, 128.\u003C\u002Fp\u003E",item:[]},{id:"fn54",displayNumber:"54",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E54\u003C\u002Fspan\u003E \n \u003Cspan class=\"mixed-citation simple book\" data-magellan-destination=\"ref38\" id=\"ref38\"\u003E\n \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003EMettinger\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003ET. N. D.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E, \u003Cspan class=\"source\"\u003EThe Riddle of Resurrection: ‘Dying and Rising Gods’ in the Ancient Near East\u003C\u002Fspan\u003E (CB.OT 50; \u003Cspan class=\"publisher-loc\"\u003EStockholm\u003C\u002Fspan\u003E: \u003Cspan class=\"publisher-name\"\u003EAlmqvist\u003C\u002Fspan\u003E, \u003Cspan class=\"year\"\u003E2001\u003C\u002Fspan\u003E) \u003Cspan class=\"fpage\"\u003E172\u003C\u002Fspan\u003E–3\u003Ca class='ref-link' target='_blank' aria-label='Google Scholar link for The Riddle of Resurrection: ‘Dying and Rising Gods’ in the Ancient Near East' href=https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=The+Riddle+of+Resurrection%3A+%E2%80%98Dying+and+Rising+Gods%E2%80%99+in+the+Ancient+Near+East&author=Mettinger+T.+N.+D.&publication+year=2001\u003EGoogle Scholar\u003C\u002Fa\u003E\u003C\u002Fspan\u003E (with images).\u003C\u002Fp\u003E",item:[{googleScholarLink:"https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=The+Riddle+of+Resurrection%3A+%E2%80%98Dying+and+Rising+Gods%E2%80%99+in+the+Ancient+Near+East&author=Mettinger+T.+N.+D.&publication+year=2001",openUrlParams:{genre:g,btitle:_,title:_,aulast:a,aufirst:a,au:a,pub:d,date:K,tpages:d,doi:a,sid:e},innerRefId:"ref38",title:_,doi:a,crossRefLink:a,pubMedLink:a}]},{id:"fn55",displayNumber:aR,existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E55\u003C\u002Fspan\u003E Plutarch, \u003Cem class=\"italic\"\u003EIs. Os\u003C\u002Fem\u003E. 35.364f.\u003C\u002Fp\u003E",item:[]},{id:"fn56",displayNumber:ax,existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E56\u003C\u002Fspan\u003E Plutarch, \u003Cem class=\"italic\"\u003EIs. Os\u003C\u002Fem\u003E. 35.364e–f. Cf. \u003Cspan class=\"mixed-citation simple book\" data-magellan-destination=\"ref39\" id=\"ref39\"\u003E\n \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003EGriffiths\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003EJ. G.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E, ed., trans. and comm., \u003Cspan class=\"source\"\u003EPlutarch's De Iside et Osiride\u003C\u002Fspan\u003E (\u003Cspan class=\"publisher-loc\"\u003ECardiff\u003C\u002Fspan\u003E: \u003Cspan class=\"publisher-name\"\u003EUniversity of Wales\u003C\u002Fspan\u003E, \u003Cspan class=\"year\"\u003E1970\u003C\u002Fspan\u003E) \u003Cspan class=\"fpage\"\u003E363\u003C\u002Fspan\u003E–5\u003Ca class='ref-link' target='_blank' aria-label='Google Scholar link for Plutarch's De Iside et Osiride' href=https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Plutarch's+De+Iside+et+Osiride&author=Griffiths+J.+G.&publication+year=1970\u003EGoogle Scholar\u003C\u002Fa\u003E\u003C\u002Fspan\u003E, 435 (with reference to \u003Cem class=\"italic\"\u003EIs. Os\u003C\u002Fem\u003E. 20.59b and 43.368b–c). Griffiths (ibid., 434) compares this text with \u003Cem class=\"italic\"\u003EDe E ap. Delph\u003C\u002Fem\u003E. 9.389A.\u003C\u002Fp\u003E",item:[{googleScholarLink:"https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Plutarch's+De+Iside+et+Osiride&author=Griffiths+J.+G.&publication+year=1970",openUrlParams:{genre:g,btitle:$,title:$,aulast:a,aufirst:a,au:a,pub:d,date:n,tpages:d,doi:a,sid:e},innerRefId:"ref39",title:$,doi:a,crossRefLink:a,pubMedLink:a}]},{id:"fn57",displayNumber:bo,existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E57\u003C\u002Fspan\u003E Diod. Sic. 1.25.6; trans. \u003Cspan class=\"mixed-citation simple book\" data-magellan-destination=\"ref40\" id=\"ref40\"\u003E\n \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003EOldfather\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003EC. H.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E, ed. and trans., \u003Cspan class=\"source\"\u003EDiodorus Siculus: Library of History\u003C\u002Fspan\u003E (LCL; 12 vols.; \u003Cspan class=\"publisher-loc\"\u003ECambridge, MA\u003C\u002Fspan\u003E: \u003Cspan class=\"publisher-name\"\u003EHarvard University Press\u003C\u002Fspan\u003E, \u003Cspan class=\"year\"\u003E1933\u003C\u002Fspan\u003E–67)\u003Ca class='ref-link' target='_blank' aria-label='Google Scholar link for Diodorus Siculus: Library of History' href=https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Diodorus+Siculus%3A+Library+of+History&author=Oldfather+C.+H.&publication+year=1933\u003EGoogle Scholar\u003C\u002Fa\u003E\u003C\u002Fspan\u003E \n \u003Cspan class=\"sc\"\u003Ei\u003C\u002Fspan\u003E.81.\u003C\u002Fp\u003E",item:[{googleScholarLink:"https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Diodorus+Siculus%3A+Library+of+History&author=Oldfather+C.+H.&publication+year=1933",openUrlParams:{genre:g,btitle:aa,title:aa,aulast:a,aufirst:a,au:a,pub:d,date:"1933",tpages:d,doi:a,sid:e},innerRefId:"ref40",title:aa,doi:a,crossRefLink:a,pubMedLink:a}]},{id:"fn58",displayNumber:bp,existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E58\u003C\u002Fspan\u003E Wedderburn, \u003Cem class=\"italic\"\u003EBaptism\u003C\u002Fem\u003E, 193, with reference to Cicero, \u003Cem class=\"italic\"\u003ENat. D\u003C\u002Fem\u003E. 3.58 \u003Cem class=\"italic\"\u003EDionysos multos habemus …\u003C\u002Fem\u003E\n \u003C\u002Fp\u003E",item:[]},{id:"fn59",displayNumber:"59",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E59\u003C\u002Fspan\u003E Philodemus, \u003Cem class=\"italic\"\u003EDe pietate\u003C\u002Fem\u003E 3.44.4–8 (16 Gomperz) = \u003Cem class=\"italic\"\u003EP.Herc.\u003C\u002Fem\u003E 247 col. \u003Cspan class=\"sc\"\u003Eiii\u003C\u002Fspan\u003E. Cf. Diod. Sic. 3.62.6; Origen, \u003Cem class=\"italic\"\u003EC. Cels\u003C\u002Fem\u003E. 4.17 (‘being torn apart by them (the Titans), and after all that being put back together and apparently coming back to life and ascending into heaven (οἱονεὶ ἀναβιώσκοντος καὶ ἀναβαίνοντος εἰς οὐρανόν)’); and Justin, \u003Cem class=\"italic\"\u003EDial\u003C\u002Fem\u003E. 69.2 διασπαραχθέντα καὶ ἀποθανόντα ἀναστῆναι, εἰς οὐρανόν τε ἀνεληλυθέναι (‘torn apart, and dying, he rose again, and ascended into heaven’).\u003C\u002Fp\u003E",item:[]},{id:"fn60",displayNumber:aI,existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E60\u003C\u002Fspan\u003E Plutarch, \u003Cem class=\"italic\"\u003EIs. Os\u003C\u002Fem\u003E. 35.364f–365a; trans. \u003Cspan class=\"mixed-citation simple book\" data-magellan-destination=\"ref41\" id=\"ref41\"\u003E\n \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003EBabbitt\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003EF. C.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E \n et al. , eds. and trans., \u003Cspan class=\"source\"\u003EPlutarch: Moralia\u003C\u002Fspan\u003E (LCL; 15 vols.; \u003Cspan class=\"publisher-loc\"\u003ECambridge, MA\u003C\u002Fspan\u003E: \u003Cspan class=\"publisher-name\"\u003EHarvard University Press\u003C\u002Fspan\u003E, \u003Cspan class=\"year\"\u003E1927\u003C\u002Fspan\u003E–69)\u003Ca class='ref-link' target='_blank' aria-label='Google Scholar link for Plutarch: Moralia' href=https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Plutarch%3A+Moralia&author=Babbitt+F.+C.&publication+year=1927\u003EGoogle Scholar\u003C\u002Fa\u003E\u003C\u002Fspan\u003E \n \u003Cspan class=\"sc\"\u003Ev.\u003C\u002Fspan\u003E87. \u003Cspan class=\"mixed-citation simple book\" data-magellan-destination=\"ref42\" id=\"ref42\"\u003E\n \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003ENilsson\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003EM.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E, \u003Cspan class=\"source\"\u003EThe Dionysiac Mysteries of the Hellenistic and Roman Age\u003C\u002Fspan\u003E (\u003Cspan class=\"publisher-loc\"\u003ENew York\u003C\u002Fspan\u003E: \u003Cspan class=\"publisher-name\"\u003EArno\u003C\u002Fspan\u003E, \u003Cspan class=\"year\"\u003E1975\u003C\u002Fspan\u003E) \u003Cspan class=\"fpage\"\u003E38\u003C\u002Fspan\u003E–\u003Cspan class=\"fpage\"\u003E41\u003C\u002Fspan\u003E\n \u003Ca class='ref-link' target='_blank' aria-label='Google Scholar link for The Dionysiac Mysteries of the Hellenistic and Roman Age' href=https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=The+Dionysiac+Mysteries+of+the+Hellenistic+and+Roman+Age&author=Nilsson+M.&publication+year=1975\u003EGoogle Scholar\u003C\u002Fa\u003E\u003C\u002Fspan\u003E was apparently sceptical of the antiquity of the tradition.\u003C\u002Fp\u003E",item:[{googleScholarLink:"https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Plutarch%3A+Moralia&author=Babbitt+F.+C.&publication+year=1927",openUrlParams:{genre:g,btitle:ab,title:ab,aulast:a,aufirst:a,au:a,pub:d,date:"1927",tpages:d,doi:a,sid:e},innerRefId:"ref41",title:ab,doi:a,crossRefLink:a,pubMedLink:a},{googleScholarLink:"https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=The+Dionysiac+Mysteries+of+the+Hellenistic+and+Roman+Age&author=Nilsson+M.&publication+year=1975",openUrlParams:{genre:g,btitle:ac,title:ac,aulast:a,aufirst:a,au:a,pub:d,date:"1975",tpages:d,doi:a,sid:e},innerRefId:"ref42",title:ac,doi:a,crossRefLink:a,pubMedLink:a}]},{id:"fn61",displayNumber:"61",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E61\u003C\u002Fspan\u003E Nilsson, \u003Cem class=\"italic\"\u003EDionysiac Mysteries\u003C\u002Fem\u003E, 39–40.\u003C\u002Fp\u003E",item:[]},{id:"fn62",displayNumber:"62",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E62\u003C\u002Fspan\u003E \n \u003Cem class=\"italic\"\u003EREG\u003C\u002Fem\u003E 17 (1904) 203, 1b.\u003C\u002Fp\u003E",item:[]},{id:"fn63",displayNumber:aF,existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E63\u003C\u002Fspan\u003E Nilsson, \u003Cem class=\"italic\"\u003EDionysiac Mysteries\u003C\u002Fem\u003E, 41. Pausanias 2.31.2 recounts Dionysus’ rescue of Semele from Hades.\u003C\u002Fp\u003E",item:[]},{id:"fn64",displayNumber:"64",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E64\u003C\u002Fspan\u003E See \u003Cspan class=\"mixed-citation simple book\" data-magellan-destination=\"ref43\" id=\"ref43\"\u003E\n \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003EWest\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003EM. L.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E, \u003Cspan class=\"source\"\u003EThe Orphic Poems\u003C\u002Fspan\u003E (\u003Cspan class=\"publisher-loc\"\u003EOxford\u003C\u002Fspan\u003E: \u003Cspan class=\"publisher-name\"\u003EOxford University Press\u003C\u002Fspan\u003E, \u003Cspan class=\"year\"\u003E1983\u003C\u002Fspan\u003E) \u003Cspan class=\"fpage\"\u003E151\u003C\u002Fspan\u003E\n \u003Ca class='ref-link' target='_blank' aria-label='Google Scholar link for The Orphic Poems' href=https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=The+Orphic+Poems&author=West+M.+L.&publication+year=1983\u003EGoogle Scholar\u003C\u002Fa\u003E\u003C\u002Fspan\u003E and 161–2. Firmicus Maternus, \u003Cem class=\"italic\"\u003EErr\u003C\u002Fem\u003E. 6.4; Proclus, \u003Cem class=\"italic\"\u003EIn Plat. Tim. comm\u003C\u002Fem\u003E. 35a (\u003Cspan class=\"sc\"\u003Eii\u003C\u002Fspan\u003E.145 Diehl); Clement of Alexandria, \u003Cem class=\"italic\"\u003EProt\u003C\u002Fem\u003E. 2.18.1–2 (the heart still palpitates, but Apollo buries the limbs of Dionysus in Parnassus (cf. the reference to Orpheus in 2.17.2)); \u003Cem class=\"italic\"\u003EScholia in Lycophr\u003C\u002Fem\u003E. 355; and Proclus, \u003Cem class=\"italic\"\u003EHymni\u003C\u002Fem\u003E 7.11–14: (11) κραδίην ἐσάωσας (Athena: ‘saving his heart’); (13–4) νέος … | ἐκ Σεμέλης περὶ κόσμον ἀνηβήσῃ Διόνυσος (‘… from Semele, around the cosmos, would grow again a new Dionysus’).\u003C\u002Fp\u003E",item:[{googleScholarLink:"https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=The+Orphic+Poems&author=West+M.+L.&publication+year=1983",openUrlParams:{genre:g,btitle:ad,title:ad,aulast:a,aufirst:a,au:a,pub:d,date:"1983",tpages:d,doi:a,sid:e},innerRefId:"ref43",title:ad,doi:a,crossRefLink:a,pubMedLink:a}]},{id:"fn65",displayNumber:"65",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E65\u003C\u002Fspan\u003E Proclus, \u003Cem class=\"italic\"\u003EIn Plat. Tim. comm\u003C\u002Fem\u003E. 24d (BT \u003Cspan class=\"sc\"\u003Ei\u003C\u002Fspan\u003E.168 Diehl). Cf. Proclus, \u003Cem class=\"italic\"\u003EIn Plat. Cratyl\u003C\u002Fem\u003E. 406bc, §182 (BT 106 Pasquali): ἐπεὶ καὶ ἐν τῇ διασπαράξει τῶν Τιτάνων μόνη ἡ καρδία ἀδιαίρετος μεῖναι λέγεται, τουτέστιν ἡ ἀμερὴς τοῦ νοῦ οὐσία. See \u003Cem class=\"italic\"\u003EOrphei hymni\u003C\u002Fem\u003E 53 for the trieteric ‘awakening’ of chthonic Dionysos (χθόνιον Διόνυσον | ἐγρόμενον) and the comment in Nilsson, \u003Cem class=\"italic\"\u003EDionysiac Mysteries\u003C\u002Fem\u003E, 40.\u003C\u002Fp\u003E",item:[]},{id:"fn66",displayNumber:"66",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E66\u003C\u002Fspan\u003E Theocritus, \u003Cem class=\"italic\"\u003EId\u003C\u002Fem\u003E. 15.129–43.\u003C\u002Fp\u003E",item:[]},{id:"fn67",displayNumber:"67",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E67\u003C\u002Fspan\u003E Theocritus, \u003Cem class=\"italic\"\u003EId\u003C\u002Fem\u003E. 15.136–7.\u003C\u002Fp\u003E",item:[]},{id:"fn68",displayNumber:"68",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E68\u003C\u002Fspan\u003E \n \u003Cem class=\"italic\"\u003ESchol. in Theocr. Id\u003C\u002Fem\u003E. 3.48d.\u003C\u002Fp\u003E",item:[]},{id:"fn69",displayNumber:"69",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E69\u003C\u002Fspan\u003E Lucian, \u003Cem class=\"italic\"\u003EDe dea Syria\u003C\u002Fem\u003E 6; trans. \u003Cspan class=\"mixed-citation simple book\" data-magellan-destination=\"ref44\" id=\"ref44\"\u003E\n \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003ELightfoot\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003EJ. L.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E, ed., trans. and comm., \u003Cspan class=\"source\"\u003ELucian: On the Syrian Goddess\u003C\u002Fspan\u003E (\u003Cspan class=\"publisher-loc\"\u003EOxford\u003C\u002Fspan\u003E: \u003Cspan class=\"publisher-name\"\u003EOxford University Press\u003C\u002Fspan\u003E, \u003Cspan class=\"year\"\u003E2003\u003C\u002Fspan\u003E) \u003Cspan class=\"fpage\"\u003E251\u003C\u002Fspan\u003E\n \u003Ca class='ref-link' target='_blank' aria-label='Google Scholar link for Lucian: On the Syrian Goddess' href=https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Lucian%3A+On+the+Syrian+Goddess&author=Lightfoot+J.+L.&publication+year=2003\u003EGoogle Scholar\u003C\u002Fa\u003E\u003C\u002Fspan\u003E. After πέμπουσι Lightfoot, ibid., 250 inserts a period with \u003Cspan class=\"mixed-citation simple journal\" data-magellan-destination=\"ref45\" id=\"ref45\"\u003E\n \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003ESeyrig\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003EH.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E, ‘\u003Cspan class=\"article-title\"\u003ELa résurrection d'Adonis et le texte de Lucien\u003C\u002Fspan\u003E’, \u003Cspan class=\"source\"\u003ESyria\u003C\u002Fspan\u003E \n \u003Cspan class=\"volume\"\u003E49\u003C\u002Fspan\u003E (\u003Cspan class=\"year\"\u003E1972\u003C\u002Fspan\u003E) \u003Cspan class=\"fpage\"\u003E97\u003C\u002Fspan\u003E–\u003Cspan class=\"lpage\"\u003E100\u003C\u002Fspan\u003E\n \u003Ca class='ref-link' target='_blank' aria-label='CrossRef link for La résurrection d'Adonis et le texte de Lucien' href=https:\u002F\u002Fdx.doi.org\u002F10.3406\u002Fsyria.1972.6373\u003ECrossRef\u003C\u002Fa\u003E\u003Ca class='ref-link' target='_blank' aria-label='Google Scholar link for La résurrection d'Adonis et le texte de Lucien' href=https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=La+r%C3%A9surrection+d'Adonis+et+le+texte+de+Lucien&author=Seyrig+H.&publication+year=1972&journal=Syria&volume=49&doi=10.3406%2Fsyria.1972.6373&pages=97-100\u003EGoogle Scholar\u003C\u002Fa\u003E\u003C\u002Fspan\u003E, esp. 99. Lightfoot (pp. 184–208) convincingly defends the authorship of Lucian.\u003C\u002Fp\u003E",item:[{googleScholarLink:"https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Lucian%3A+On+the+Syrian+Goddess&author=Lightfoot+J.+L.&publication+year=2003",openUrlParams:{genre:g,btitle:ae,title:ae,aulast:a,aufirst:a,au:a,pub:d,date:"2003",tpages:d,doi:a,sid:e},innerRefId:"ref44",title:ae,doi:a,crossRefLink:a,pubMedLink:a},{googleScholarLink:"https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=La+r%C3%A9surrection+d'Adonis+et+le+texte+de+Lucien&author=Seyrig+H.&publication+year=1972&journal=Syria&volume=49&doi=10.3406%2Fsyria.1972.6373&pages=97-100",openUrlParams:{genre:h,atitle:bq,jtitle:br,title:br,volume:bn,artnum:"599b6c25903f4577787acceb",spage:bs,epage:bt,date:bj,sid:e,aulast:a,aufirst:a,doi:bu,au:a},innerRefId:"ref45",title:bq,doi:bu,crossRefLink:"https:\u002F\u002Fdx.doi.org\u002F10.3406\u002Fsyria.1972.6373",pubMedLink:a}]},{id:"fn70",displayNumber:"70",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E70\u003C\u002Fspan\u003E Lightfoot, \u003Cem class=\"italic\"\u003ELucian\u003C\u002Fem\u003E, 311. See Ps.-Nonnos, \u003Cem class=\"italic\"\u003EScholia Mythologica Oratio\u003C\u002Fem\u003E 5, \u003Cem class=\"italic\"\u003Ehistoria\u003C\u002Fem\u003E 5 (\u003Cem class=\"italic\"\u003ECCSG\u003C\u002Fem\u003E 27.269–70 Nimmo Smith).\u003C\u002Fp\u003E",item:[]},{id:"fn71",displayNumber:"71",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E71\u003C\u002Fspan\u003E \n \u003Cspan class=\"mixed-citation simple book\" data-magellan-destination=\"ref46\" id=\"ref46\"\u003E\n \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003ESoyez\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003EB.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E, \u003Cspan class=\"source\"\u003EByblos et la fête des Adonies\u003C\u002Fspan\u003E (EPRO 60; \u003Cspan class=\"publisher-loc\"\u003ELeiden\u003C\u002Fspan\u003E: \u003Cspan class=\"publisher-name\"\u003EBrill\u003C\u002Fspan\u003E, \u003Cspan class=\"year\"\u003E1977\u003C\u002Fspan\u003E) \u003Cspan class=\"fpage\"\u003E38\u003C\u002Fspan\u003E\n \u003Ca class='ref-link' target='_blank' aria-label='Google Scholar link for Byblos et la fête des Adonies' href=https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Byblos+et+la+f%C3%AAte+des+Adonies&author=Soyez+B.&publication+year=1977\u003EGoogle Scholar\u003C\u002Fa\u003E\u003C\u002Fspan\u003E, with reference to \u003Cspan class=\"mixed-citation simple journal\" data-magellan-destination=\"ref47\" id=\"ref47\"\u003E\n \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003ERoux\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003EG.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E, ‘\u003Cspan class=\"article-title\"\u003ESur deux textes relatifs à Adonis\u003C\u002Fspan\u003E’, \u003Cspan class=\"source\"\u003ERPh\u003C\u002Fspan\u003E \n \u003Cspan class=\"volume\"\u003E41\u003C\u002Fspan\u003E (\u003Cspan class=\"year\"\u003E1967\u003C\u002Fspan\u003E) \u003Cspan class=\"fpage\"\u003E259\u003C\u002Fspan\u003E–64\u003Ca class='ref-link' target='_blank' aria-label='Google Scholar link for Sur deux textes relatifs à Adonis' href=https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Sur+deux+textes+relatifs+%C3%A0+Adonis&author=Roux+G.&publication+year=1967&journal=RPh&volume=41\u003EGoogle Scholar\u003C\u002Fa\u003E\u003C\u002Fspan\u003E, esp. 262–4.\u003C\u002Fp\u003E",item:[{googleScholarLink:"https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Byblos+et+la+f%C3%AAte+des+Adonies&author=Soyez+B.&publication+year=1977",openUrlParams:{genre:g,btitle:af,title:af,aulast:a,aufirst:a,au:a,pub:d,date:"1977",tpages:d,doi:a,sid:e},innerRefId:"ref46",title:af,doi:a,crossRefLink:a,pubMedLink:a},{googleScholarLink:"https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Sur+deux+textes+relatifs+%C3%A0+Adonis&author=Roux+G.&publication+year=1967&journal=RPh&volume=41",openUrlParams:{genre:h,atitle:bv,jtitle:bw,title:bw,volume:bm,artnum:"599b6c25903f4577787acced",spage:"259",epage:d,date:bx,sid:e,aulast:a,aufirst:a,doi:a,au:a},innerRefId:"ref47",title:bv,doi:a,crossRefLink:a,pubMedLink:a}]},{id:"fn72",displayNumber:"72",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E72\u003C\u002Fspan\u003E Lightfoot, \u003Cem class=\"italic\"\u003ELucian\u003C\u002Fem\u003E, 311. She refers to Lucian, \u003Cem class=\"italic\"\u003EDial. d\u003C\u002Fem\u003E. 19.1 ἐξ ἡμισείας ἀφείλετό με τὸν ἐρώμενον (‘you have taken away half of my beloved’). The resurrection tradition corresponds to later Christian witnesses (some only mention the finding of Adonis): Origen, \u003Cem class=\"italic\"\u003ESel. in Ezech\u003C\u002Fem\u003E. 8.14 (\u003Cem class=\"italic\"\u003EPG\u003C\u002Fem\u003E 13.797–800) χαίρουσιν ἐπ’ αὐτῷ ὡς ἀπὸ νεκρῶν ἀναστάντι; Jerome, \u003Cem class=\"italic\"\u003EEzech\u003C\u002Fem\u003E. 3.8 ad 8.14 (\u003Cem class=\"italic\"\u003ECCSL\u003C\u002Fem\u003E 75.99.285–301 Glorie); Cyril of Alexandria, \u003Cem class=\"italic\"\u003EIs.\u003C\u002Fem\u003E 18.1–2 (\u003Cem class=\"italic\"\u003EPG\u003C\u002Fem\u003E 70.441); Procopius, \u003Cem class=\"italic\"\u003EIs\u003C\u002Fem\u003E. 18.2 (\u003Cem class=\"italic\"\u003EPG\u003C\u002Fem\u003E 87\u002F2.2140). Cf. \u003Cem class=\"italic\"\u003EPGM\u003C\u002Fem\u003E \n \u003Cspan class=\"sc\"\u003Eiv\u003C\u002Fspan\u003E.2902–3.\u003C\u002Fp\u003E",item:[]},{id:"fn73",displayNumber:"73",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E73\u003C\u002Fspan\u003E See e.g. the bilingual inscription from second century \u003Cspan class=\"sc\"\u003Ebce\u003C\u002Fspan\u003E in Malta that mentions Heracles and Melqart in Greek and Phoenician. \u003Cspan class=\"mixed-citation simple book\" data-magellan-destination=\"ref48\" id=\"ref48\"\u003E\n \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003EAmadasi\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003EM. G. G.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E, \u003Cspan class=\"source\"\u003ELe iscrizioni fenicie e puniche delle colonie in Occidente\u003C\u002Fspan\u003E (\u003Cspan class=\"publisher-loc\"\u003ERoma\u003C\u002Fspan\u003E: \u003Cspan class=\"publisher-name\"\u003EIstituto di studi del Vicino Oriente\u003C\u002Fspan\u003E, \u003Cspan class=\"year\"\u003E1967\u003C\u002Fspan\u003E)\u003Ca class='ref-link' target='_blank' aria-label='Google Scholar link for Le iscrizioni fenicie e puniche delle colonie in Occidente' href=https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Le+iscrizioni+fenicie+e+puniche+delle+colonie+in+Occidente&author=Amadasi+M.+G.+G.&publication+year=1967\u003EGoogle Scholar\u003C\u002Fa\u003E\u003C\u002Fspan\u003E \n \u003Ca class=\"xref sec\" href=\"#sec2\"\u003E§1\u003C\u002Fa\u003E and 1 bis, pp. 15–16 = \u003Cem class=\"italic\"\u003EIG\u003C\u002Fem\u003E \n \u003Cspan class=\"sc\"\u003Exiv\u003C\u002Fspan\u003E.600.\u003C\u002Fp\u003E",item:[{googleScholarLink:"https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Le+iscrizioni+fenicie+e+puniche+delle+colonie+in+Occidente&author=Amadasi+M.+G.+G.&publication+year=1967",openUrlParams:{genre:g,btitle:ag,title:ag,aulast:a,aufirst:a,au:a,pub:d,date:bx,tpages:d,doi:a,sid:e},innerRefId:"ref48",title:ag,doi:a,crossRefLink:a,pubMedLink:a}]},{id:"fn74",displayNumber:"74",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E74\u003C\u002Fspan\u003E On Menander of Ephesus, cf. \u003Cspan class=\"mixed-citation simple book\" data-magellan-destination=\"ref49\" id=\"ref49\"\u003E\n \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003EBarclay\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003EJ. M. G.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E, trans. and comm., \u003Cspan class=\"source\"\u003EFlavius Josephus: Translation and Commentary, \u003Cem class=\"italic\"\u003Evol. x:\u003C\u002Fem\u003E Against Apion\u003C\u002Fspan\u003E (\u003Cspan class=\"publisher-loc\"\u003ELeiden\u003C\u002Fspan\u003E: \u003Cspan class=\"publisher-name\"\u003EBrill\u003C\u002Fspan\u003E, \u003Cspan class=\"year\"\u003E2007\u003C\u002Fspan\u003E) \u003Cspan class=\"fpage\"\u003E72\u003C\u002Fspan\u003E\n \u003Ca class='ref-link' target='_blank' aria-label='Google Scholar link for Flavius Josephus: Translation and Commentary, vol. x: Against Apion' href=https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Flavius+Josephus%3A+Translation+and+Commentary%2C+vol.+x%3A+Against+Apion&author=Barclay+J.+M.+G.&publication+year=2007\u003EGoogle Scholar\u003C\u002Fa\u003E\u003C\u002Fspan\u003E (his date and identity are uncertain). \u003Cem class=\"italic\"\u003ESuda\u003C\u002Fem\u003E 2898 Ἐρατοσθένης (‘Menander’ was one of Eratosthenes’ pupils).\u003C\u002Fp\u003E",item:[{googleScholarLink:"https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Flavius+Josephus%3A+Translation+and+Commentary%2C+vol.+x%3A+Against+Apion&author=Barclay+J.+M.+G.&publication+year=2007",openUrlParams:{genre:g,btitle:ah,title:ah,aulast:a,aufirst:a,au:a,pub:d,date:F,tpages:d,doi:a,sid:e},innerRefId:"ref49",title:ah,doi:a,crossRefLink:a,pubMedLink:a}]},{id:"fn75",displayNumber:ay,existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E75\u003C\u002Fspan\u003E Josephus, \u003Cem class=\"italic\"\u003EA.J\u003C\u002Fem\u003E. 8.145–6 = \u003Cem class=\"italic\"\u003EFGrH\u003C\u002Fem\u003E 783 F1; trans. \u003Cspan class=\"mixed-citation simple book\" data-magellan-destination=\"ref50\" id=\"ref50\"\u003E\n \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003EThackeray\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003EH. St. J.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E, \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003EMarcus\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003ER.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E \n et al. , eds. and trans., \u003Cspan class=\"source\"\u003EJosephus: Jewish Antiquities\u003C\u002Fspan\u003E (LCL; 10 vols.; \u003Cspan class=\"publisher-loc\"\u003ECambridge, MA\u003C\u002Fspan\u003E: \u003Cspan class=\"publisher-name\"\u003EHarvard University Press\u003C\u002Fspan\u003E, \u003Cspan class=\"year\"\u003E1926\u003C\u002Fspan\u003E–65)\u003Ca class='ref-link' target='_blank' aria-label='Google Scholar link for Josephus: Jewish Antiquities' href=https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Josephus%3A+Jewish+Antiquities&author=Thackeray+H.+St.+J.&author=Marcus+R.&publication+year=1926\u003EGoogle Scholar\u003C\u002Fa\u003E\u003C\u002Fspan\u003E \n \u003Cspan class=\"sc\"\u003Ev.\u003C\u002Fspan\u003E649–51 (Marcus).\u003C\u002Fp\u003E",item:[{googleScholarLink:"https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Josephus%3A+Jewish+Antiquities&author=Thackeray+H.+St.+J.&author=Marcus+R.&publication+year=1926",openUrlParams:{genre:g,btitle:ai,title:ai,aulast:a,aufirst:a,au:a,pub:d,date:"1926",tpages:d,doi:a,sid:e},innerRefId:"ref50",title:ai,doi:a,crossRefLink:a,pubMedLink:a}]},{id:"fn76",displayNumber:"76",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E76\u003C\u002Fspan\u003E Josephus, \u003Cem class=\"italic\"\u003EC. Ap\u003C\u002Fem\u003E. 1.118–19; trans. Barclay, \u003Cem class=\"italic\"\u003EJosephus\u003C\u002Fem\u003E, 73.\u003C\u002Fp\u003E",item:[]},{id:"fn77",displayNumber:"77",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E77\u003C\u002Fspan\u003E Barclay, \u003Cem class=\"italic\"\u003EJosephus\u003C\u002Fem\u003E, 73. Cf. Cassiodorus, \u003Cem class=\"italic\"\u003EIos. c. Ap\u003C\u002Fem\u003E. 1.18.119 (\u003Cem class=\"italic\"\u003Efecit erectionem mense Peritio; CSEL\u003C\u002Fem\u003E 37.27.1 Boysen). Thackeray (Thackery, Marcus \u003Cem class=\"italic\"\u003Eet al., Josephus\u003C\u002Fem\u003E, \u003Cspan class=\"sc\"\u003Ei\u003C\u002Fspan\u003E.211) also translated the text with ‘erected’. L (codex Laurentianus plut. 69 cod. 22, eleventh century \u003Cspan class=\"sc\"\u003Ece\u003C\u002Fspan\u003E) adds εἶτα τὸ τῆς Ἀστάρτης after μηνί and omits ἔγερσιν. Eusebius, \u003Cem class=\"italic\"\u003EChron\u003C\u002Fem\u003E. (\u003Cspan class=\"mixed-citation simple book\" data-magellan-destination=\"ref51\" id=\"ref51\"\u003E\n \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003ESchoene\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003EA.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E, ed., \u003Cspan class=\"source\"\u003EEusebi chronicorum libri duo\u003C\u002Fspan\u003E (\u003Cspan class=\"publisher-loc\"\u003EBerlin\u003C\u002Fspan\u003E: \u003Cspan class=\"publisher-name\"\u003EWeidmann\u003C\u002Fspan\u003E \n \u003Cspan class=\"year\"\u003E1875\u003C\u002Fspan\u003E)\u003Ca class='ref-link' target='_blank' aria-label='Google Scholar link for Eusebi chronicorum libri duo' href=https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Eusebi+chronicorum+libri+duo&author=Schoene+A.&publication+year=1875\u003EGoogle Scholar\u003C\u002Fa\u003E\u003C\u002Fspan\u003E \n \u003Cspan class=\"sc\"\u003Ei\u003C\u002Fspan\u003E.118) has ἔγερσιν. On the text, see \u003Cspan class=\"mixed-citation simple book\" data-magellan-destination=\"ref52\" id=\"ref52\"\u003E\n \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003ENiese\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003EB.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E, ed., \u003Cspan class=\"source\"\u003EFlavii Iosephi Opera\u003C\u002Fspan\u003E, vol. \u003Cspan class=\"sc\"\u003Ev\u003C\u002Fspan\u003E (\u003Cspan class=\"publisher-loc\"\u003EBerlin\u003C\u002Fspan\u003E: \u003Cspan class=\"publisher-name\"\u003EWeidmann\u003C\u002Fspan\u003E \n \u003Cspan class=\"year\"\u003E1889\u003C\u002Fspan\u003E) \u003Cspan class=\"fpage\"\u003E21\u003C\u002Fspan\u003E\n \u003Ca class='ref-link' target='_blank' aria-label='Google Scholar link for Flavii Iosephi Opera' href=https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Flavii+Iosephi+Opera&author=Niese+B.&publication+year=1889\u003EGoogle Scholar\u003C\u002Fa\u003E\u003C\u002Fspan\u003E, apparatus criticus. Niese retains L's πρῶτον (an adverbial use).\u003C\u002Fp\u003E",item:[{googleScholarLink:"https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Eusebi+chronicorum+libri+duo&author=Schoene+A.&publication+year=1875",openUrlParams:{genre:g,btitle:aj,title:aj,aulast:a,aufirst:a,au:a,pub:d,date:"1875",tpages:d,doi:a,sid:e},innerRefId:"ref51",title:aj,doi:a,crossRefLink:a,pubMedLink:a},{googleScholarLink:"https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Flavii+Iosephi+Opera&author=Niese+B.&publication+year=1889",openUrlParams:{genre:g,btitle:ak,title:ak,aulast:a,aufirst:a,au:a,pub:d,date:"1889",tpages:d,doi:a,sid:e},innerRefId:"ref52",title:ak,doi:a,crossRefLink:a,pubMedLink:a}]},{id:"fn78",displayNumber:"78",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E78\u003C\u002Fspan\u003E Barclay, \u003Cem class=\"italic\"\u003EJosephus\u003C\u002Fem\u003E, 73–4, with reference to Athenaeus, \u003Cem class=\"italic\"\u003EDeipn\u003C\u002Fem\u003E. 9.392DE and 1 Kings 18.27–8. Mettinger, \u003Cem class=\"italic\"\u003ERiddle\u003C\u002Fem\u003E, 90 makes a similar argument: ‘it would be nonsensical to say that Hiram was the first who built the temple X in the month of Y, while it makes excellent sense to say that the king was the first to celebrate a certain festival in a certain month’. See the extensive analysis by \u003Cspan class=\"mixed-citation simple journal\" data-magellan-destination=\"ref53\" id=\"ref53\"\u003E\n \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003EClermont-Ganneau\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003EC.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E, ‘\u003Cspan class=\"article-title\"\u003EL'\u003Cem class=\"italic\"\u003EÉgersis\u003C\u002Fem\u003E d'Héraclès et le réveil des dieux\u003C\u002Fspan\u003E’, \u003Cspan class=\"source\"\u003ERecueil d'archéologie orientale\u003C\u002Fspan\u003E \n \u003Cspan class=\"volume\"\u003E8\u003C\u002Fspan\u003E (\u003Cspan class=\"year\"\u003E1924\u003C\u002Fspan\u003E) \u003Cspan class=\"fpage\"\u003E149\u003C\u002Fspan\u003E–67\u003Ca class='ref-link' target='_blank' aria-label='Google Scholar link for L'Égersis d'Héraclès et le réveil des dieux' href=https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=L'%C3%89gersis+d'H%C3%A9racl%C3%A8s+et+le+r%C3%A9veil+des+dieux&author=Clermont-Ganneau+C.&publication+year=1924&journal=Recueil+d'arch%C3%A9ologie+orientale&volume=8\u003EGoogle Scholar\u003C\u002Fa\u003E\u003C\u002Fspan\u003E.\u003C\u002Fp\u003E",item:[{googleScholarLink:"https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=L'%C3%89gersis+d'H%C3%A9racl%C3%A8s+et+le+r%C3%A9veil+des+dieux&author=Clermont-Ganneau+C.&publication+year=1924&journal=Recueil+d'arch%C3%A9ologie+orientale&volume=8",openUrlParams:{genre:h,atitle:by,jtitle:j,title:j,volume:w,artnum:"599b6c25903f4577787accf3",spage:"149",epage:d,date:bz,sid:e,aulast:a,aufirst:a,doi:a,au:a},innerRefId:"ref53",title:by,doi:a,crossRefLink:a,pubMedLink:a}]},{id:"fn79",displayNumber:"79",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E79\u003C\u002Fspan\u003E \n \u003Cspan class=\"mixed-citation simple book\" data-magellan-destination=\"ref54\" id=\"ref54\"\u003E\n \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003ELipiński\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003EÉ.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E, ‘\u003Cspan class=\"chapter-title\"\u003ELa fête de l'ensevelissement et de la résurrection de Melqart\u003C\u002Fspan\u003E’, \u003Cspan class=\"source\"\u003EActes de la \u003Cspan class=\"sc\"\u003Exvii\u003C\u002Fspan\u003Ee rencontre assyriologique internationale\u003C\u002Fspan\u003E (\u003Cspan class=\"publisher-loc\"\u003EHam-sure-Heure\u003C\u002Fspan\u003E: \u003Cspan class=\"publisher-name\"\u003EComité belge de recherches en Mesopotamie\u003C\u002Fspan\u003E, \u003Cspan class=\"year\"\u003E1970\u003C\u002Fspan\u003E) \u003Cspan class=\"fpage\"\u003E30\u003C\u002Fspan\u003E–\u003Cspan class=\"lpage\"\u003E58\u003C\u002Fspan\u003E\n \u003Ca class='ref-link' target='_blank' aria-label='Google Scholar link for Actes de la xviie rencontre assyriologique internationale' href=https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Actes+de+la+xviie+rencontre+assyriologique+internationale&author=Lipi%C5%84ski+%C3%89.&publication+year=1970&pages=30-58\u003EGoogle Scholar\u003C\u002Fa\u003E\u003C\u002Fspan\u003E, esp. 30 translates the word as ‘resurrection’.\u003C\u002Fp\u003E",item:[{googleScholarLink:"https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Actes+de+la+xviie+rencontre+assyriologique+internationale&author=Lipi%C5%84ski+%C3%89.&publication+year=1970&pages=30-58",openUrlParams:{genre:g,btitle:al,title:al,aulast:a,aufirst:a,au:a,pub:d,date:n,tpages:bp,doi:a,sid:e},innerRefId:"ref54",title:al,doi:a,crossRefLink:a,pubMedLink:a}]},{id:"fn80",displayNumber:"80",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E80\u003C\u002Fspan\u003E \n \u003Cem class=\"italic\"\u003EIGLSyr\u003C\u002Fem\u003E \n \u003Cspan class=\"sc\"\u003Exxi\u003C\u002Fspan\u003E\u002F2.29. Lipiński, ‘La fête’, 31, 56 translates the word as ‘resuscitator’ as does \u003Cspan class=\"mixed-citation simple book\" data-magellan-destination=\"ref55\" id=\"ref55\"\u003E\n \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003EBonnet\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003EC.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E, \u003Cspan class=\"source\"\u003EMelqart: Cultes et mythes de l'Héraclès tyrien en Méditerranée\u003C\u002Fspan\u003E (Studia Phoenicia 8; \u003Cspan class=\"publisher-loc\"\u003ELeuven\u003C\u002Fspan\u003E: \u003Cspan class=\"publisher-name\"\u003EPeeters\u003C\u002Fspan\u003E, \u003Cspan class=\"year\"\u003E1988\u003C\u002Fspan\u003E) \u003Cspan class=\"fpage\"\u003E144\u003C\u002Fspan\u003E–8\u003Ca class='ref-link' target='_blank' aria-label='Google Scholar link for Melqart: Cultes et mythes de l'Héraclès tyrien en Méditerranée' href=https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Melqart%3A+Cultes+et+mythes+de+l'H%C3%A9racl%C3%A8s+tyrien+en+M%C3%A9diterran%C3%A9e&author=Bonnet+C.&publication+year=1988\u003EGoogle Scholar\u003C\u002Fa\u003E\u003C\u002Fspan\u003E (on the proper reconstruction and interpretation of the offices listed). Cf. Mettinger, \u003Cem class=\"italic\"\u003ERiddle\u003C\u002Fem\u003E, 90–1. An inscription from Ramlah also mentions an ‘awakener\u002Fresuscitator’ (ἐγερσ[είτου]), probably of Heracles. Cf. \u003Cspan class=\"mixed-citation simple journal\" data-magellan-destination=\"ref56\" id=\"ref56\"\u003E\n \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003EClermont-Ganneau\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003EC.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E, ‘\u003Cspan class=\"article-title\"\u003EInscriptions grecques de Palestine\u003C\u002Fspan\u003E’, \u003Cspan class=\"source\"\u003ERecueil d'archéologie orientale\u003C\u002Fspan\u003E \n \u003Cspan class=\"volume\"\u003E7\u003C\u002Fspan\u003E (\u003Cspan class=\"year\"\u003E1906\u003C\u002Fspan\u003E) \u003Cspan class=\"fpage\"\u003E174\u003C\u002Fspan\u003E–8\u003Ca class='ref-link' target='_blank' aria-label='Google Scholar link for Inscriptions grecques de Palestine' href=https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Inscriptions+grecques+de+Palestine&author=Clermont-Ganneau+C.&publication+year=1906&journal=Recueil+d'arch%C3%A9ologie+orientale&volume=7\u003EGoogle Scholar\u003C\u002Fa\u003E\u003C\u002Fspan\u003E, esp. 175; \u003Cem class=\"italic\"\u003Eidem\u003C\u002Fem\u003E, \u003Cspan class=\"mixed-citation simple journal\" data-magellan-destination=\"ref57\" id=\"ref57\"\u003E‘\u003Cspan class=\"article-title\"\u003EL'inscription grecque d'Amman\u003C\u002Fspan\u003E’, \u003Cspan class=\"source\"\u003ERecueil d'archéologie orientale\u003C\u002Fspan\u003E \n \u003Cspan class=\"volume\"\u003E8\u003C\u002Fspan\u003E (\u003Cspan class=\"year\"\u003E1924\u003C\u002Fspan\u003E) \u003Cspan class=\"fpage\"\u003E121\u003C\u002Fspan\u003E–5\u003Ca class='ref-link' target='_blank' aria-label='Google Scholar link for L'inscription grecque d'Amman' href=https:\u002F\u002Fscholar.google.com\u002Fscholar?q=‘L'inscription+grecque+d'Amman’,+Recueil+d'archéologie+orientale+8+(1924)+121–5\u003EGoogle Scholar\u003C\u002Fa\u003E\u003C\u002Fspan\u003E, esp. 125; Bonnet, \u003Cem class=\"italic\"\u003EMelqart\u003C\u002Fem\u003E, 131–2. Lipiński, ‘La fête’, 56–7 notes that the Ramlah inscription refers to the cult of Heracles, because of the function (resuscitator).\u003C\u002Fp\u003E",item:[{googleScholarLink:"https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Melqart%3A+Cultes+et+mythes+de+l'H%C3%A9racl%C3%A8s+tyrien+en+M%C3%A9diterran%C3%A9e&author=Bonnet+C.&publication+year=1988",openUrlParams:{genre:g,btitle:am,title:am,aulast:a,aufirst:a,au:a,pub:d,date:"1988",tpages:d,doi:a,sid:e},innerRefId:"ref55",title:am,doi:a,crossRefLink:a,pubMedLink:a},{googleScholarLink:"https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Inscriptions+grecques+de+Palestine&author=Clermont-Ganneau+C.&publication+year=1906&journal=Recueil+d'arch%C3%A9ologie+orientale&volume=7",openUrlParams:{genre:h,atitle:bA,jtitle:j,title:j,volume:bb,artnum:"599b6c25903f4577787accf6",spage:"174",epage:d,date:"1906",sid:e,aulast:a,aufirst:a,doi:a,au:a},innerRefId:"ref56",title:bA,doi:a,crossRefLink:a,pubMedLink:a},{googleScholarLink:"https:\u002F\u002Fscholar.google.com\u002Fscholar?q=‘L'inscription+grecque+d'Amman’,+Recueil+d'archéologie+orientale+8+(1924)+121–5",openUrlParams:{genre:h,atitle:bB,jtitle:j,title:j,volume:w,artnum:"599b6c25903f4577787accf7",spage:"121",epage:d,date:bz,sid:e,aulast:a,aufirst:a,doi:a,au:a},innerRefId:"ref57",title:bB,doi:a,crossRefLink:a,pubMedLink:a}]},{id:"fn81",displayNumber:"81",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E81\u003C\u002Fspan\u003E Bonnet, \u003Cem class=\"italic\"\u003EMelqart\u003C\u002Fem\u003E, 104–13.\u003C\u002Fp\u003E",item:[]},{id:"fn82",displayNumber:"82",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E82\u003C\u002Fspan\u003E Athenaeus, \u003Cem class=\"italic\"\u003EDeipn\u003C\u002Fem\u003E. 9.392DE = Eudoxus, fr. 284a Lasserre. Cf. Zenobius (second century \u003Cspan class=\"sc\"\u003Ece\u003C\u002Fspan\u003E), \u003Cem class=\"italic\"\u003EEpit\u003C\u002Fem\u003E. 5.56 = Eudoxus, fr. 284b Lasserre.\u003C\u002Fp\u003E",item:[]},{id:"fn83",displayNumber:"83",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E83\u003C\u002Fspan\u003E Pausanias 7.17.10–12 (text from 12); trans. \u003Cspan class=\"mixed-citation simple book\" data-magellan-destination=\"ref58\" id=\"ref58\"\u003E\n \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003EJones\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003EW. H. S.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E, ed. and trans., \u003Cspan class=\"source\"\u003EPausanias: Description of Greece\u003C\u002Fspan\u003E (LCL; 4 vols.; \u003Cspan class=\"publisher-loc\"\u003ECambridge, MA\u003C\u002Fspan\u003E: \u003Cspan class=\"publisher-name\"\u003EHarvard University Press\u003C\u002Fspan\u003E, \u003Cspan class=\"year\"\u003E1918\u003C\u002Fspan\u003E–35)\u003Ca class='ref-link' target='_blank' aria-label='Google Scholar link for Pausanias: Description of Greece' href=https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Pausanias%3A+Description+of+Greece&author=Jones+W.+H.+S.&publication+year=1918\u003EGoogle Scholar\u003C\u002Fa\u003E\u003C\u002Fspan\u003E \n \u003Cspan class=\"sc\"\u003Eiii\u003C\u002Fspan\u003E.269.\u003C\u002Fp\u003E",item:[{googleScholarLink:"https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Pausanias%3A+Description+of+Greece&author=Jones+W.+H.+S.&publication+year=1918",openUrlParams:{genre:g,btitle:an,title:an,aulast:a,aufirst:a,au:a,pub:d,date:"1918",tpages:d,doi:a,sid:e},innerRefId:"ref58",title:an,doi:a,crossRefLink:a,pubMedLink:a}]},{id:"fn84",displayNumber:"84",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E84\u003C\u002Fspan\u003E See \u003Cspan class=\"mixed-citation simple journal\" data-magellan-destination=\"ref59\" id=\"ref59\"\u003E\n \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003EBremmer\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003EJ. N.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E, ‘\u003Cspan class=\"article-title\"\u003EAttis: A Greek God in Anatolian Pessinous and Catullan Rome\u003C\u002Fspan\u003E’, \u003Cspan class=\"source\"\u003EMnemosyne\u003C\u002Fspan\u003E \n \u003Cspan class=\"volume\"\u003E57\u003C\u002Fspan\u003E (\u003Cspan class=\"year\"\u003E2004\u003C\u002Fspan\u003E) \u003Cspan class=\"fpage\"\u003E534\u003C\u002Fspan\u003E–73\u003Ca class='ref-link' target='_blank' aria-label='CrossRef link for Attis: A Greek God in Anatolian Pessinous and Catullan Rome' href=https:\u002F\u002Fdx.doi.org\u002F10.1163\u002F1568525043057892\u003ECrossRef\u003C\u002Fa\u003E\u003Ca class='ref-link' target='_blank' aria-label='Google Scholar link for Attis: A Greek God in Anatolian Pessinous and Catullan Rome' href=https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Attis%3A+A+Greek+God+in+Anatolian+Pessinous+and+Catullan+Rome&author=Bremmer+J.+N.&publication+year=2004&journal=Mnemosyne&volume=57&doi=10.1163%2F1568525043057892\u003EGoogle Scholar\u003C\u002Fa\u003E\u003C\u002Fspan\u003E, esp. 542–4 (who emphasises Alexander Polyhistor's use of Timotheus as a source; cf. \u003Cem class=\"italic\"\u003EFrGH\u003C\u002Fem\u003E 273 F 74), reprinted in his \u003Cspan class=\"mixed-citation simple book\" data-magellan-destination=\"ref60\" id=\"ref60\"\u003E\n \u003Cspan class=\"source\"\u003EGreek Religion and Culture, the Bible and the Ancient Near East\u003C\u002Fspan\u003E (\u003Cspan class=\"publisher-loc\"\u003ELeiden\u003C\u002Fspan\u003E: \u003Cspan class=\"publisher-name\"\u003EBrill\u003C\u002Fspan\u003E, \u003Cspan class=\"year\"\u003E2008\u003C\u002Fspan\u003E) \u003Cspan class=\"fpage\"\u003E267\u003C\u002Fspan\u003E–\u003Cspan class=\"lpage\"\u003E302\u003C\u002Fspan\u003E\n \u003Ca class='ref-link' target='_blank' aria-label='Google Scholar link for Greek Religion and Culture, the Bible and the Ancient Near East' href=https:\u002F\u002Fscholar.google.com\u002Fscholar?q=Greek+Religion+and+Culture,+the+Bible+and+the+Ancient+Near+East+(Leiden:+Brill,+2008)+267–302\u003EGoogle Scholar\u003C\u002Fa\u003E\u003C\u002Fspan\u003E.\u003C\u002Fp\u003E",item:[{googleScholarLink:"https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Attis%3A+A+Greek+God+in+Anatolian+Pessinous+and+Catullan+Rome&author=Bremmer+J.+N.&publication+year=2004&journal=Mnemosyne&volume=57&doi=10.1163%2F1568525043057892",openUrlParams:{genre:h,atitle:bC,jtitle:bD,title:bD,volume:bo,artnum:"599b6c25903f4577787accf9",spage:"534",epage:d,date:bh,sid:e,aulast:a,aufirst:a,doi:bE,au:a},innerRefId:"ref59",title:bC,doi:bE,crossRefLink:"https:\u002F\u002Fdx.doi.org\u002F10.1163\u002F1568525043057892",pubMedLink:a},{googleScholarLink:"https:\u002F\u002Fscholar.google.com\u002Fscholar?q=Greek+Religion+and+Culture,+the+Bible+and+the+Ancient+Near+East+(Leiden:+Brill,+2008)+267–302",openUrlParams:{genre:g,btitle:ao,title:ao,aulast:a,aufirst:a,au:a,pub:d,date:A,tpages:"302",doi:a,sid:e},innerRefId:"ref60",title:ao,doi:a,crossRefLink:a,pubMedLink:a}]},{id:"fn85",displayNumber:"85",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E85\u003C\u002Fspan\u003E Arnobius, \u003Cem class=\"italic\"\u003ENat\u003C\u002Fem\u003E. 5.7 (\u003Cem class=\"italic\"\u003ECSLP\u003C\u002Fem\u003E 256 Marchesi); trans. \u003Cspan class=\"mixed-citation simple book\" data-magellan-destination=\"ref61\" id=\"ref61\"\u003E\n \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003EMcCracken\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003EG. E.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E, trans. and comm., \u003Cspan class=\"source\"\u003EArnobius of Sicca: The Case Against the Pagans\u003C\u002Fspan\u003E (ACW 8; 2 vols.; \u003Cspan class=\"publisher-loc\"\u003EWestminster, MD\u003C\u002Fspan\u003E: \u003Cspan class=\"publisher-name\"\u003ENewman\u003C\u002Fspan\u003E, \u003Cspan class=\"year\"\u003E1949\u003C\u002Fspan\u003E)\u003Ca class='ref-link' target='_blank' aria-label='Google Scholar link for Arnobius of Sicca: The Case Against the Pagans' href=https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Arnobius+of+Sicca%3A+The+Case+Against+the+Pagans&author=McCracken+G.+E.&publication+year=1949\u003EGoogle Scholar\u003C\u002Fa\u003E\u003C\u002Fspan\u003E \n \u003Cspan class=\"sc\"\u003Eii\u003C\u002Fspan\u003E.417.\u003C\u002Fp\u003E",item:[{googleScholarLink:"https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Arnobius+of+Sicca%3A+The+Case+Against+the+Pagans&author=McCracken+G.+E.&publication+year=1949",openUrlParams:{genre:g,btitle:ap,title:ap,aulast:a,aufirst:a,au:a,pub:d,date:bl,tpages:d,doi:a,sid:e},innerRefId:"ref61",title:ap,doi:a,crossRefLink:a,pubMedLink:a}]},{id:"fn86",displayNumber:"86",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E86\u003C\u002Fspan\u003E Smith, \u003Cem class=\"italic\"\u003EDrudgery Divine\u003C\u002Fem\u003E, 133.\u003C\u002Fp\u003E",item:[]},{id:"fn87",displayNumber:"87",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E87\u003C\u002Fspan\u003E Diod. Sic. 3.59.4 Ἄττιν, ὕστερον δ’ ἐπικληθέντα Πάπαν (‘Attis, later called Papas’).\u003C\u002Fp\u003E",item:[]},{id:"fn88",displayNumber:"88",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E88\u003C\u002Fspan\u003E The cautionary quotes indicate the problematic nature of the concept.\u003C\u002Fp\u003E",item:[]},{id:"fn89",displayNumber:aP,existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E89\u003C\u002Fspan\u003E Hippolytus, \u003Cem class=\"italic\"\u003EHaer\u003C\u002Fem\u003E. 5.8.23–4; trans. modified from \u003Cspan class=\"mixed-citation simple book\" data-magellan-destination=\"ref62\" id=\"ref62\"\u003E\n \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003ELegge\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003EF.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E, \u003Cspan class=\"source\"\u003EPhilosophumena or the Refutation of All Heresies\u003C\u002Fspan\u003E … (\u003Cspan class=\"publisher-loc\"\u003ELondon\u003C\u002Fspan\u003E: \u003Cspan class=\"publisher-name\"\u003ESPCK\u003C\u002Fspan\u003E, \u003Cspan class=\"year\"\u003E1921\u003C\u002Fspan\u003E) \u003Cspan class=\"fpage\"\u003E135\u003C\u002Fspan\u003E\n \u003Ca class='ref-link' target='_blank' aria-label='Google Scholar link for Philosophumena or the Refutation of All Heresies' href=https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Philosophumena+or+the+Refutation+of+All+Heresies&author=Legge+F.&publication+year=1921\u003EGoogle Scholar\u003C\u002Fa\u003E\u003C\u002Fspan\u003E.\u003C\u002Fp\u003E",item:[{googleScholarLink:"https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Philosophumena+or+the+Refutation+of+All+Heresies&author=Legge+F.&publication+year=1921",openUrlParams:{genre:g,btitle:aq,title:aq,aulast:a,aufirst:a,au:a,pub:d,date:"1921",tpages:d,doi:a,sid:e},innerRefId:"ref62",title:aq,doi:a,crossRefLink:a,pubMedLink:a}]},{id:"fn90",displayNumber:bk,existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E90\u003C\u002Fspan\u003E Firmicus Maternus, \u003Cem class=\"italic\"\u003EErr\u003C\u002Fem\u003E. 3.1–2; trans. slightly modified from \u003Cspan class=\"mixed-citation simple book\" data-magellan-destination=\"ref63\" id=\"ref63\"\u003E\n \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003EForbes\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003EC. A.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E, trans. and annot., \u003Cspan class=\"source\"\u003EFirmicus Maternus: The Error of the Pagan Religions\u003C\u002Fspan\u003E (ACW 37; \u003Cspan class=\"publisher-loc\"\u003ENew York\u003C\u002Fspan\u003E: \u003Cspan class=\"publisher-name\"\u003ENewman\u003C\u002Fspan\u003E, \u003Cspan class=\"year\"\u003E1970\u003C\u002Fspan\u003E) \u003Cspan class=\"fpage\"\u003E47\u003C\u002Fspan\u003E–8\u003Ca class='ref-link' target='_blank' aria-label='Google Scholar link for Firmicus Maternus: The Error of the Pagan Religions' href=https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Firmicus+Maternus%3A+The+Error+of+the+Pagan+Religions&author=Forbes+C.+A.&publication+year=1970\u003EGoogle Scholar\u003C\u002Fa\u003E\u003C\u002Fspan\u003E.\u003C\u002Fp\u003E",item:[{googleScholarLink:"https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Firmicus+Maternus%3A+The+Error+of+the+Pagan+Religions&author=Forbes+C.+A.&publication+year=1970",openUrlParams:{genre:g,btitle:ar,title:ar,aulast:a,aufirst:a,au:a,pub:d,date:n,tpages:d,doi:a,sid:e},innerRefId:"ref63",title:ar,doi:a,crossRefLink:a,pubMedLink:a}]},{id:"fn91",displayNumber:"91",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E91\u003C\u002Fspan\u003E Bremmer, ‘Attis’, 547 = Bremmer, \u003Cem class=\"italic\"\u003EGreek Religion\u003C\u002Fem\u003E, 280. I would amend this statement in the case of Attis to ‘second century’, the date of Lucian, who probably wrote \u003Cem class=\"italic\"\u003EDe dea Syria\u003C\u002Fem\u003E.\u003C\u002Fp\u003E",item:[]},{id:"fn92",displayNumber:"92",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E92\u003C\u002Fspan\u003E Smith's \u003Cem class=\"italic\"\u003EDrudgery Divine\u003C\u002Fem\u003E is a case in point, and see the response of Bremmer (‘Resurrection’, 106 = \u003Cem class=\"italic\"\u003ERise and Fall\u003C\u002Fem\u003E, 54).\u003C\u002Fp\u003E",item:[]},{id:"fn93",displayNumber:"93",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E93\u003C\u002Fspan\u003E Hippolytus, \u003Cem class=\"italic\"\u003EHaer\u003C\u002Fem\u003E. 5.8.23.\u003C\u002Fp\u003E",item:[]},{id:"fn94",displayNumber:"94",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E94\u003C\u002Fspan\u003E Homer, \u003Cem class=\"italic\"\u003EIl\u003C\u002Fem\u003E. 2.695–710.\u003C\u002Fp\u003E",item:[]},{id:"fn95",displayNumber:"95",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E95\u003C\u002Fspan\u003E Philostratus, \u003Cem class=\"italic\"\u003EHeroik\u003C\u002Fem\u003E. 2.7–11. See Lucian, \u003Cem class=\"italic\"\u003EDial. mort\u003C\u002Fem\u003E. 28.1–2.\u003C\u002Fp\u003E",item:[]},{id:"fn96",displayNumber:"96",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E96\u003C\u002Fspan\u003E Philostratus, \u003Cem class=\"italic\"\u003EHeroik\u003C\u002Fem\u003E. 2.10–11; trans. \u003Cspan class=\"mixed-citation simple book\" data-magellan-destination=\"ref64\" id=\"ref64\"\u003E\n \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003EMaclean\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003EJ. K. Berenson\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E and \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003EAitken\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003EE. Bradshaw\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E, \u003Cspan class=\"source\"\u003EFlavius Philostratus: Heroikos\u003C\u002Fspan\u003E, trans. with intro. and notes (SBLWGRW 1; \u003Cspan class=\"publisher-loc\"\u003EAtlanta\u003C\u002Fspan\u003E: \u003Cspan class=\"publisher-name\"\u003ESBL\u003C\u002Fspan\u003E, \u003Cspan class=\"year\"\u003E2001\u003C\u002Fspan\u003E) \u003Cspan class=\"fpage\"\u003E9\u003C\u002Fspan\u003E–\u003Cspan class=\"lpage\"\u003E11\u003C\u002Fspan\u003E\n \u003Ca class='ref-link' target='_blank' aria-label='Google Scholar link for Flavius Philostratus: Heroikos' href=https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Flavius+Philostratus%3A+Heroikos&author=Maclean+J.+K.+Berenson&author=Aitken+E.+Bradshaw&publication+year=2001&pages=9-11\u003EGoogle Scholar\u003C\u002Fa\u003E\u003C\u002Fspan\u003E. Cf. 58.1–2 on the inviolable secret of how he returned to life.\u003C\u002Fp\u003E",item:[{googleScholarLink:"https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Flavius+Philostratus%3A+Heroikos&author=Maclean+J.+K.+Berenson&author=Aitken+E.+Bradshaw&publication+year=2001&pages=9-11",openUrlParams:{genre:g,btitle:as,title:as,aulast:a,aufirst:a,au:a,pub:d,date:K,tpages:bg,doi:a,sid:e},innerRefId:"ref64",title:as,doi:a,crossRefLink:a,pubMedLink:a}]},{id:"fn97",displayNumber:bs,existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E97\u003C\u002Fspan\u003E \n \u003Cspan class=\"mixed-citation simple book\" data-magellan-destination=\"ref65\" id=\"ref65\"\u003E\n \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003EBurgess\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003EJ. S.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E, \u003Cspan class=\"source\"\u003EThe Death and Afterlife of Achilles\u003C\u002Fspan\u003E (\u003Cspan class=\"publisher-loc\"\u003EBaltimore\u003C\u002Fspan\u003E: \u003Cspan class=\"publisher-name\"\u003EJohns Hopkins University Press\u003C\u002Fspan\u003E, \u003Cspan class=\"year\"\u003E2009\u003C\u002Fspan\u003E) \u003Cspan class=\"fpage\"\u003E110\u003C\u002Fspan\u003E\n \u003Ca class='ref-link' target='_blank' aria-label='Google Scholar link for The Death and Afterlife of Achilles' href=https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=The+Death+and+Afterlife+of+Achilles&author=Burgess+J.+S.&publication+year=2009\u003EGoogle Scholar\u003C\u002Fa\u003E\u003C\u002Fspan\u003E, with reference to \u003Cem class=\"italic\"\u003EHeroik\u003C\u002Fem\u003E. 11.7–8.\u003C\u002Fp\u003E",item:[{googleScholarLink:"https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=The+Death+and+Afterlife+of+Achilles&author=Burgess+J.+S.&publication+year=2009",openUrlParams:{genre:g,btitle:at,title:at,aulast:a,aufirst:a,au:a,pub:d,date:a_,tpages:d,doi:a,sid:e},innerRefId:"ref65",title:at,doi:a,crossRefLink:a,pubMedLink:a}]},{id:"fn98",displayNumber:"98",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E98\u003C\u002Fspan\u003E Philostratus, \u003Cem class=\"italic\"\u003EHeroik\u003C\u002Fem\u003E. 7.3; trans. Maclean and Aitken, \u003Cem class=\"italic\"\u003EPhilostratus: Heroikos\u003C\u002Fem\u003E, 19–21.\u003C\u002Fp\u003E",item:[]},{id:"fn99",displayNumber:"99",existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E99\u003C\u002Fspan\u003E \n \u003Cspan class=\"mixed-citation simple book\" data-magellan-destination=\"ref66\" id=\"ref66\"\u003E\n \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003EStramaglia\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003EA.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E, \u003Cspan class=\"source\"\u003ERes inauditae, incredulae: storie di fantasmi nel mondo greco-latino\u003C\u002Fspan\u003E (\u003Cspan class=\"publisher-loc\"\u003EBari\u003C\u002Fspan\u003E: \u003Cspan class=\"publisher-name\"\u003ELevante\u003C\u002Fspan\u003E, \u003Cspan class=\"year\"\u003E1999\u003C\u002Fspan\u003E) \u003Cspan class=\"fpage\"\u003E317\u003C\u002Fspan\u003E\n \u003Ca class='ref-link' target='_blank' aria-label='Google Scholar link for Res inauditae, incredulae: storie di fantasmi nel mondo greco-latino' href=https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Res+inauditae%2C+incredulae%3A+storie+di+fantasmi+nel+mondo+greco-latino&author=Stramaglia+A.&publication+year=1999\u003EGoogle Scholar\u003C\u002Fa\u003E\u003C\u002Fspan\u003E. \u003Cspan class=\"mixed-citation simple book\" data-magellan-destination=\"ref67\" id=\"ref67\"\u003E\n \u003Cspan class=\"string-name\"\u003E\u003Cspan class=\"surname\"\u003EMantero\u003C\u002Fspan\u003E, \u003Cspan class=\"given-names\"\u003ET.\u003C\u002Fspan\u003E\u003C\u002Fspan\u003E, \u003Cspan class=\"source\"\u003ERicerche sull’\u003Cem class=\"italic\"\u003EHeroikos\u003C\u002Fem\u003E di Filostrato\u003C\u002Fspan\u003E (\u003Cspan class=\"publisher-loc\"\u003EGenova\u003C\u002Fspan\u003E: \u003Cspan class=\"publisher-name\"\u003EIstitute di Filologia Classica e Medioevale\u003C\u002Fspan\u003E, \u003Cspan class=\"year\"\u003E1966\u003C\u002Fspan\u003E) \u003Cspan class=\"fpage\"\u003E81\u003C\u002Fspan\u003E\n \u003Ca class='ref-link' target='_blank' aria-label='Google Scholar link for Ricerche sull’Heroikos di Filostrato' href=https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Ricerche+sull%E2%80%99Heroikos+di+Filostrato&author=Mantero+T.&publication+year=1966\u003EGoogle Scholar\u003C\u002Fa\u003E\u003C\u002Fspan\u003E refers to Philostratus, \u003Cem class=\"italic\"\u003EHeroik\u003C\u002Fem\u003E. 43.3 where Protesilaus is called a \u003Cem class=\"italic\"\u003Edaemon\u003C\u002Fem\u003E. I thank Professor Stramaglia for his comments to me on this problem (30 March 2015, personal communication).\u003C\u002Fp\u003E",item:[{googleScholarLink:"https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Res+inauditae%2C+incredulae%3A+storie+di+fantasmi+nel+mondo+greco-latino&author=Stramaglia+A.&publication+year=1999",openUrlParams:{genre:g,btitle:au,title:au,aulast:a,aufirst:a,au:a,pub:d,date:"1999",tpages:d,doi:a,sid:e},innerRefId:"ref66",title:au,doi:a,crossRefLink:a,pubMedLink:a},{googleScholarLink:"https:\u002F\u002Fscholar.google.com\u002Fscholar_lookup?title=Ricerche+sull%E2%80%99Heroikos+di+Filostrato&author=Mantero+T.&publication+year=1966",openUrlParams:{genre:g,btitle:av,title:av,aulast:a,aufirst:a,au:a,pub:d,date:y,tpages:d,doi:a,sid:e},innerRefId:"ref67",title:av,doi:a,crossRefLink:a,pubMedLink:a}]},{id:"fn100",displayNumber:bt,existInContent:b,content:"\u003Cp class=\"p\"\u003E\u003Cspan class=\"label\"\u003E100\u003C\u002Fspan\u003E Philostratus, \u003Cem class=\"italic\"\u003EHeroik\u003C\u002Fem\u003E. 9.1.\u003C\u002Fp\u003E",item:[]}],figures:[{contentId:"fig01",label:"Figure 1.",description:"\u003Cspan class=\"p\"\u003EDepictions of Osiris from a Ptolemaic-Roman temple at Denderah: (a). Osiris being mourned by Isis and Nephtys; (b). The resurrection of Osiris. Drawing from A. Mariette, \u003Cspan class=\"italic\"\u003EDendérah\u003C\u002Fspan\u003E, vol. \u003Cspan class=\"sc\"\u003Eiv\u003C\u002Fspan\u003E (Paris: A. Franck, 1873) Plate 90, digitally scanned by the Universitätsbibliothek Heidelberg and available at: \u003Cspan class=\"uri\" 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fill="#0072CF" d="M20.4 25.3V15.2h-4.9v2.2h1.1v7.9h-1.1v2.2h6v-2.2h-1.1zm-1.9-11.4c1 0 1.9-1 1.9-2.2 0-1.2-.8-2.2-1.9-2.2s-1.9 1-1.9 2.2c0 1.2.9 2.2 1.9 2.2z"/> </svg> </a> </span> <div id="comment-email-tip_--x--" data-dropdown-content role="dialog" aria-modal="true" aria-hidden="true" tabindex="-1" class="f-dropdown content medium" data-remove-focus="true" aria-label="Email information"> <div class="close-container"> <a href="#" class="button small transparent-no-border radius tooltip-close-btn" id="tooltip-close-link-comment-email-tip_--x--"> <span class="custom-tooltip-button-remove"> <span class="sr-only">Close Email help</span> <svg width="20" height="20" viewBox="0 0 20 20" xmlns="http://www.w3.org/2000/svg" xmlns:xlink="http://www.w3.org/1999/xlink" aria-hidden="true" focusable="false"> <defs> <path d="M9.986 0C4.479 0 0 4.434 0 9.916c0 5.469 4.465 9.916 9.986 9.916 5.507 0 9.986-4.433 9.986-9.916C19.958 4.434 15.493 0 9.986 0z" id="a-comment-email-tip_--x--"/> <mask 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