The Ancient Mediterranean Religions Index Database

Results for
Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

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All subjects (including unvalidated):

subject	book bibliographic info
acusmata	Huffman (2019), A History of Pythagoreanism, 113, 125, 130, 135, 136, 137, 138, 152, 173, 266, 342, 356, 384, 481, 483, 491, 496, 545, 574, 585
acusmata, anger, in pythagorean	Wolfsdorf (2020), Early Greek Ethics, 13, 16
acusmata, aretē/-a, virtue, excellence, in pythagorean	Wolfsdorf (2020), Early Greek Ethics, 8, 16
acusmata, courage, andreia, in pythagorean	Wolfsdorf (2020), Early Greek Ethics, 13
acusmata, death, in pythagorean	Wolfsdorf (2020), Early Greek Ethics, 13, 15
acusmata, diet, in pythagorean	Wolfsdorf (2020), Early Greek Ethics, 11, 12, 16
acusmata, fire, in pythagorean	Wolfsdorf (2020), Early Greek Ethics, 10
acusmata, happiness, in pythagorean	Wolfsdorf (2020), Early Greek Ethics, 8
acusmata, justice, dikē, in pythagorean	Wolfsdorf (2020), Early Greek Ethics, 8, 12
acusmata, marriage, in pythagorean	Wolfsdorf (2020), Early Greek Ethics, 12, 14
acusmata, natural phenomena, in pythagorean	Wolfsdorf (2020), Early Greek Ethics, 10
acusmata, oaths, in pythagorean	Wolfsdorf (2020), Early Greek Ethics, 12, 14
acusmata, pleasure, ἡδονή‎, in pythagorean	Wolfsdorf (2020), Early Greek Ethics, 8, 13
acusmata, pythagorean	Wolfsdorf (2020), Early Greek Ethics, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 601, 700, 701
acusmata, pythagorean, definitional	Wolfsdorf (2020), Early Greek Ethics, 8
acusmata, pythagorean, dietary taboos	Wolfsdorf (2020), Early Greek Ethics, 11, 12
acusmata, pythagorean, history of interpretation	Wolfsdorf (2020), Early Greek Ethics, 5, 6, 7, 8, 15, 16
acusmata, pythagorean, interpretation of ethical allegories	Wolfsdorf (2020), Early Greek Ethics, 12, 13, 14, 15
acusmata, pythagorean, origins and date	Wolfsdorf (2020), Early Greek Ethics, 4
acusmata, pythagorean, religious precepts	Wolfsdorf (2020), Early Greek Ethics, 8, 9, 10, 11
acusmata, pythagorean, transmission	Wolfsdorf (2020), Early Greek Ethics, 4
acusmata, religion, in pythagorean	Wolfsdorf (2020), Early Greek Ethics, 8, 9, 10, 11, 14
acusmata, sacrifice, in pythagorean	Wolfsdorf (2020), Early Greek Ethics, 8, 11

List of validated texts:

6 validated results for "acusmata"

1. Plutarch, On The Education of Children, 12 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • acusmata • acusmata (Pythagorean) • acusmata (Pythagorean), dietary taboos • acusmata (Pythagorean), history of interpretation • acusmata (Pythagorean), interpretation of ethical allegories • acusmata (Pythagorean), religious precepts • death, in Pythagorean acusmata • diet, in Pythagorean acusmata • justice (dikē), in Pythagorean acusmata • marriage, in Pythagorean acusmata • oaths, in Pythagorean acusmata • religion, in Pythagorean acusmata • sacrifice, in Pythagorean acusmata

Found in books: Huffman (2019), A History of Pythagoreanism, 545; Wolfsdorf (2020), Early Greek Ethics, 11, 12, 14, 15

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12 This also I assert, that children ought to be led to honourable practices by means of encouragement and reasoning, and most certainly not by blows or ill-treatment, for it surely is agreed that these are fitting rather for slaves than for the freeborn; for so they grow numb and shudder at their tasks, partly from the pain of the blows, partly from the degradation. Praise and reproof are more helpful for the free-born than any sort of ill-usage, since the praise incites them toward what is honourable, and reproof keeps them from what is disgraceful. But rebukes and praise should be used alternately and in a variety of ways; it is well to choose some time when the children are full of confidence to put them to shame by rebuke, and then in turn to cheer them up by praises, and to imitate the nurses, who, when they have made their babies cry, in turn offer them the breast for comfort. Moreover in praising them it is essential not to excite and puff them up, for they are made conceited and spoiled by excess of praise.'' None

2. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • acusmata • acusmata (Pythagorean) • acusmata (Pythagorean), interpretation of ethical allegories • anger, in Pythagorean acusmata • courage (andreia), in Pythagorean acusmata • death, in Pythagorean acusmata • pleasure (ἡδονή‎), in Pythagorean acusmata

Found in books: Huffman (2019), A History of Pythagoreanism, 545; Wolfsdorf (2020), Early Greek Ethics, 13

3. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • acusmata • acusmata (Pythagorean) • acusmata (Pythagorean), dietary taboos • acusmata (Pythagorean), religious precepts • diet, in Pythagorean acusmata • fire, in Pythagorean acusmata • natural phenomena, in Pythagorean acusmata • religion, in Pythagorean acusmata • sacrifice, in Pythagorean acusmata

Found in books: Huffman (2019), A History of Pythagoreanism, 491; Wolfsdorf (2020), Early Greek Ethics, 9, 10, 11

4. Diogenes Laertius, Lives of The Philosophers, 8.17, 8.19, 8.32, 8.34-8.35 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • acusmata • acusmata (Pythagorean) • acusmata (Pythagorean), definitional • acusmata (Pythagorean), dietary taboos • acusmata (Pythagorean), history of interpretation • acusmata (Pythagorean), interpretation of ethical allegories • acusmata (Pythagorean), religious precepts • anger, in Pythagorean acusmata • aretē/-a (virtue, excellence), in Pythagorean acusmata • courage (andreia), in Pythagorean acusmata • death, in Pythagorean acusmata • diet, in Pythagorean acusmata • fire, in Pythagorean acusmata • happiness, in Pythagorean acusmata • justice (dikē), in Pythagorean acusmata • marriage, in Pythagorean acusmata • natural phenomena, in Pythagorean acusmata • oaths, in Pythagorean acusmata • pleasure (ἡδονή‎), in Pythagorean acusmata • religion, in Pythagorean acusmata • sacrifice, in Pythagorean acusmata

Found in books: Huffman (2019), A History of Pythagoreanism, 137, 173, 491, 545, 585; Wolfsdorf (2020), Early Greek Ethics, 6, 8, 9, 10, 11, 12, 13, 14, 15, 700

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8.17 The following were his watchwords or precepts: don't stir the fire with a knife, don't step over the beam of a balance, don't sit down on your bushel, don't eat your heart, don't help a man off with a load but help him on, always roll your bed-clothes up, don't put God's image on the circle of a ring, don't leave the pan's imprint on the ashes, don't wipe up a mess with a torch, don't commit a nuisance towards the sun, don't walk the highway, don't shake hands too eagerly, don't have swallows under your own roof, don't keep birds with hooked claws, don't make water on nor stand upon your nail-and hair-trimmings, turn the sharp blade away, when you go abroad don't turn round at the frontier." ^8.19 Above all, he forbade as food red mullet and blacktail, and he enjoined abstinence from the hearts of animals and from beans, and sometimes, according to Aristotle, even from paunch and gurnard. Some say that he contented himself with just some honey or a honeycomb or bread, never touching wine in the daytime, and with greens boiled or raw for dainties, and fish but rarely. His robe was white and spotless, his quilts of white wool, for linen had not yet reached those parts. ^8.32 The whole air is full of souls which are called genii or heroes; these are they who send men dreams and signs of future disease and health, and not to men alone, but to sheep also and cattle as well; and it is to them that purifications and lustrations, all divination, omens and the like, have reference. The most momentous thing in human life is the art of winning the soul to good or to evil. Blest are the men who acquire a good soul; they can never be at rest, nor ever keep the same course two days together.' "^8.34 According to Aristotle in his work On the Pythagoreans, Pythagoras counselled abstinence from beans either because they are like the genitals, or because they are like the gates of Hades . . . as being alone unjointed, or because they are injurious, or because they are like the form of the universe, or because they belong to oligarchy, since they are used in election by lot. He bade his disciples not to pick up fallen crumbs, either in order to accustom them not to eat immoderately, or because connected with a person's death; nay, even, according to Aristophanes, crumbs belong to the heroes, for in his Heroes he says:Nor taste ye of what falls beneath the board !Another of his precepts was not to eat white cocks, as being sacred to the Month and wearing suppliant garb – now supplication ranked with things good – sacred to the Month because they announce the time of day; and again white represents the nature of the good, black the nature of evil. Not to touch such fish as were sacred; for it is not right that gods and men should be allotted the same things, any more than free men and slaves." '^8.35 Not to break bread; for once friends used to meet over one loaf, as the barbarians do even to this day; and you should not divide bread which brings them together; some give as the explanation of this that it has reference to the judgement of the dead in Hades, others that bread makes cowards in war, others again that it is from it that the whole world begins.He held that the most beautiful figure is the sphere among solids, and the circle among plane figures. Old age may be compared to everything that is decreasing, while youth is one with increase. Health means retention of the form, disease its destruction. of salt he said it should be brought to table to remind us of what is right; for salt preserves whatever it finds, and it arises from the purest sources, sun and sea.'" None

5. Porphyry, Life of Pythagoras, 42 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • acusmata • acusmata (Pythagorean) • acusmata (Pythagorean), dietary taboos • acusmata (Pythagorean), history of interpretation • acusmata (Pythagorean), interpretation of ethical allegories • acusmata (Pythagorean), religious precepts • anger, in Pythagorean acusmata • courage (andreia), in Pythagorean acusmata • death, in Pythagorean acusmata • diet, in Pythagorean acusmata • justice (dikē), in Pythagorean acusmata • marriage, in Pythagorean acusmata • oaths, in Pythagorean acusmata • pleasure (ἡδονή‎), in Pythagorean acusmata • religion, in Pythagorean acusmata

Found in books: Huffman (2019), A History of Pythagoreanism, 342; Wolfsdorf (2020), Early Greek Ethics, 6, 9, 12, 13, 15

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42 He had also another kind of symbol, such as, pass not over a balance; that is, Shun avarice. Poke not the fire with a sword, that is, we ought not to excite a man full of fire and anger with sharp language. Pluck not a crown, meant not to violate the laws, which are the crowns of cities. Eat not the heart, signified not to afflict ourselves with sorrows. Do not sit upon a pack-measure, meant, do not live ignobly. On starting a journey, do not turn back, meant, that this life should not be regretted, when near the bourne of death. Do not walk in the public way, meant, to avoid the opinions of the multitude, adopting those of the learned and the few. Receive not swallows into your house, meant, not to admit under the same roof garrulous and intemperate men. Help a man to take up a burden, but not to lay it down, meant, to encourage no one to be indolent, but to apply oneself to labor and virtue. Do not carry the images of the Gods in rings, signified that one should not at once to the vulgar reveal one's opinions about the Gods, or discourse about them. offer libations to the Gods, just to the ears of the cup, meant, that we ought to worship and celebrate the Gods with music, for that penetrates through the ears. Do not eat those things that are unlawful, sexual or increase, beginning nor end, nor the first basis of all things.

6. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • acusmata • acusmata (Pythagorean) • acusmata (Pythagorean), history of interpretation • acusmata (Pythagorean), religious precepts • religion, in Pythagorean acusmata

Found in books: Huffman (2019), A History of Pythagoreanism, 545, 574; Wolfsdorf (2020), Early Greek Ethics, 6, 9

Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

Tiresias: The Ancient Mediterranean Religions Source Database