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Tiresias: The Ancient Mediterranean Religions Source Database

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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

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subject book bibliographic info
agencies, angel, divine Nikolsky and Ilan (2014), Rabbinic Traditions Between Palestine and Babylonia, 39
agency Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 229, 232, 233
Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 148
Eilberg-Schwartz (1986), The Human Will in Judaism: The Mishnah's Philosophy of Intention, 108, 109, 110, 111, 112, 113, 114, 141, 147, 168, 170, 217, 223
Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 28, 269, 396, 410
Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 11, 13, 15, 211
Jacobus, de Hemmer Gudme, and Guillaume (2013), Studies on Magic and Divination in the Biblical World, 80, 123
Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 61, 122, 174
Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 24, 196, 205
Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 237
Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 137, 139, 141
Nasrallah (2019), Archaeology and the Letters of Paul, 38
Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 238, 239, 240, 241, 414
Repath and Whitmarsh (2022), Reading Heliodorus' Aethiopica, 109, 110, 111, 112, 113, 114, 115
Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 4, 15, 48, 138, 172
Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 24, 28, 30, 32, 35, 37, 38, 39, 41, 42, 84, 131, 132
Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 33, 37, 43, 49, 57, 228
Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 277
Tacoma (2020), Cicero and Roman Education: The Reception of the Speeches and Ancient Scholarship, 42, 67, 80, 203, 217
Vlassopoulos (2021), Historicising Ancient Slavery, 127, 144, 145, 155, 191, 192, 193, 195, 197
Wolfsdorf (2020), Early Greek Ethics, 136, 138, 139, 140, 141, 142, 143, 144, 145
agency, / agents, and power Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 36
agency, / agents, collective Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 48, 60, 94, 114
agency, / agents, degrees of Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 33, 34, 35, 36, 37
agency, / agents, distributed Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 36, 37
agency, / agents, historical Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 32, 33, 34, 35, 36, 37
agency, / agents, human Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 37
agency, / agents, material Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 81
agency, / agents, non-human Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 7, 8, 36, 37, 41, 60
agency, / agents, non-human, of alphabet Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 35, 36
agency, / agents, non-human, of buildings Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 49
agency, / agents, non-human, of copper Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 34, 35, 36
agency, / agents, non-human, of grass Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 32, 34, 35, 36, 37
agency, / agents, non-human, of horses Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 32, 33, 34, 36, 37
agency, / agents, non-human, of marble Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 35, 36
agency, / agents, non-human, of metals Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 34
agency, / agents, non-human, of molecules Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 34
agency, / agents, non-human, of objects Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 7, 8, 60, 86
agency, / agents, non-human, of plants Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 33, 34
agency, / agents, non-human, of rocks Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 34
agency, / agents, non-human, of statues Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 81, 82, 85, 86
agency, / agents, non-human, of stone Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 34
agency, / agents, non-human, of trees Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 34
agency, / agents, non-human, of written work Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 48, 49
agency, action, and Mackey (2022), Belief and Cult: Rethinking Roman Religion, 112, 113, 114, 115, 320
agency, agent Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 35, 165
Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 122
agency, agents, supernatural Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 227, 230
agency, alexander of aphrodisias, and Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 141
agency, all things McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 59, 79, 80, 81, 85, 99, 100, 111, 116, 125, 130, 138, 151, 155, 158, 170, 173, 174, 177, 178, 179, 182, 183, 187, 188, 189, 190, 192, 193, 200, 201, 208, 223, 232, 233, 238, 239, 240
agency, and action Mackey (2022), Belief and Cult: Rethinking Roman Religion, 112, 113, 114, 115, 129, 320
agency, and autonomy Mackey (2022), Belief and Cult: Rethinking Roman Religion, 289
agency, and communication Mackey (2022), Belief and Cult: Rethinking Roman Religion, 112, 113
agency, and creation of mankind McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 139, 147, 148, 241
agency, and discrimination Mackey (2022), Belief and Cult: Rethinking Roman Religion, 256
agency, and divine power Wolfsdorf (2020), Early Greek Ethics, 125, 126
agency, and greimas’ actant Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 303, 304
agency, and implied humanness Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 233, 234, 290, 291, 292, 294, 295, 296, 297, 299, 301, 303, 304, 305, 306, 307, 310, 311, 312, 313, 314, 315, 316, 317, 318, 319, 320, 321, 322, 323, 324, 325, 330, 331, 337, 338, 339, 340, 341, 342, 344
agency, and inference Mackey (2022), Belief and Cult: Rethinking Roman Religion, 82
agency, and intentionality Mackey (2022), Belief and Cult: Rethinking Roman Religion, 264, 265, 282
agency, and intuition Mackey (2022), Belief and Cult: Rethinking Roman Religion, 11, 12, 13, 89, 90, 92, 95, 327
agency, and material miasma Wolfsdorf (2020), Early Greek Ethics, 146, 147
agency, and objects Mackey (2022), Belief and Cult: Rethinking Roman Religion, 260
agency, and revenge Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 292, 294, 295, 296, 297, 299, 301, 303, 304, 305, 306, 307, 310, 311, 312, 313, 314, 315, 316, 317, 318, 319, 320, 321, 322, 323, 324, 325
agency, and roman children Mackey (2022), Belief and Cult: Rethinking Roman Religion, 282
agency, and suicide Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 330, 331, 332, 333, 334, 335, 336, 337, 338, 339, 340, 341, 342, 344
agency, animal Mackey (2022), Belief and Cult: Rethinking Roman Religion, 327, 353
agency, as developed throughout enneads Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 156
agency, as origin of action Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 142
agency, as problematic in livys bacchanalian narrative, womens Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 120
agency, augural Mackey (2022), Belief and Cult: Rethinking Roman Religion, 368
agency, augustus McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 62, 63
agency, belief, and Mackey (2022), Belief and Cult: Rethinking Roman Religion, 112, 118
agency, beliefs about Mackey (2022), Belief and Cult: Rethinking Roman Religion, 112, 118
agency, bonded Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 126
agency, caesar, g. iulius caesar, divinity won through earthly achievements and / or divine Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 153, 154, 170, 171, 172
agency, causal Mackey (2022), Belief and Cult: Rethinking Roman Religion, 327
agency, causes of Mackey (2022), Belief and Cult: Rethinking Roman Religion, 228, 233, 234
agency, celestial Mackey (2022), Belief and Cult: Rethinking Roman Religion, 235
agency, children’s Mackey (2022), Belief and Cult: Rethinking Roman Religion, 245, 249, 263, 286, 288, 290
agency, cognition, and Mackey (2022), Belief and Cult: Rethinking Roman Religion, 286, 288, 342
agency, cognitive Mackey (2022), Belief and Cult: Rethinking Roman Religion, 288
agency, concerned with knowledge Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 124, 127
agency, creation by christ McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 204, 205
agency, deduced, gods Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 22, 44, 45, 46, 59, 60, 61, 64, 65, 76, 78, 79, 82, 83, 84, 85, 87, 91, 92, 94, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 109, 110, 112, 121, 122, 123, 125, 130, 136, 155, 162, 164, 171, 205, 221, 281
agency, destiny, compatible with human Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 164
agency, detection device hypersensitive, hadd Mackey (2022), Belief and Cult: Rethinking Roman Religion, 12, 13, 14, 229, 331
agency, distributed Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 239
agency, divine Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 112, 213, 333, 351, 352, 354, 355, 356, 357, 358, 360, 361, 362, 363
Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 76, 85, 109, 110, 111, 112, 113, 114, 115, 117, 118, 119, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134, 135, 136, 138
Mackey (2022), Belief and Cult: Rethinking Roman Religion, 236, 238, 304, 309, 326, 327, 328, 351, 359, 368, 369
Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 131, 133, 145
agency, divine and human in paul Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 123, 128, 129, 130, 131
agency, elite, ideological Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 61, 62, 63, 64, 65, 68, 69, 71, 72, 73, 74, 79
agency, eros, god, of in novels Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 19, 33, 96, 111, 142
agency, false Mackey (2022), Belief and Cult: Rethinking Roman Religion, 231
agency, female sexual Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 148, 181, 182, 183, 184, 185, 186, 187, 188, 189, 190, 191, 192, 193, 194
agency, free Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 143
Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 365
agency, gods and goddesses, divine Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 31, 32, 77
agency, gods, and human Wolfsdorf (2020), Early Greek Ethics, 125
agency, gregory of nyssa Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 112, 123, 124, 170
agency, human Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 112, 213, 351, 352, 354, 355, 356, 357, 358, 360, 361, 362, 363, 411
Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 76, 85, 109, 110, 111, 112, 113, 114, 115, 117, 118, 119, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134, 135, 136, 138
Mackey (2022), Belief and Cult: Rethinking Roman Religion, 11, 14
Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 6, 7, 8, 131, 133, 201
Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 218
agency, imitative Mackey (2022), Belief and Cult: Rethinking Roman Religion, 251
agency, in bacchic rites, problematic nature of womens Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 120, 221
agency, in conversion Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 125, 126
agency, in death, cassandra Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 68, 69, 71
agency, in homer, scope for Joho (2022), Style and Necessity in Thucydides, 234, 236
agency, in judgement, humanity Stuckenbruck (2007), 1 Enoch 91-108, 134, 135, 273
agency, in mixed actions Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 162
agency, in plotinus Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 151, 153, 154, 155, 156, 157, 158, 159, 160, 161, 162, 163, 164, 165, 166, 167, 168, 169
agency, in roman literature, collective womens rituals and action, female Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 104, 105, 148, 151, 165, 166, 221
agency, in roman literature, male womens rituals and transgressions, women correcting Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 220
agency, in roman literature, poetry and womens rituals and ritual, link between Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 50, 51, 89, 90, 222
agency, in roman literature, womens rituals and Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 219, 220, 221, 222
agency, in roman womens rituals and literature, counternarratives provided by Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 220, 221
agency, in roman womens rituals and literature, roman state power and Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 220
agency, in roman womens rituals and literature, transgression of normative gender framing in Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 222
agency, indigenous Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 8, 9, 23, 26, 60, 158, 159, 160, 164, 165, 166, 167, 168, 169, 170, 171, 172, 173, 174, 175, 180, 181, 186, 213, 340, 344, 417, 418, 427, 433, 487, 489
agency, inferential Mackey (2022), Belief and Cult: Rethinking Roman Religion, 289
agency, inspiration, and Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 10, 11
agency, intentionality, and Mackey (2022), Belief and Cult: Rethinking Roman Religion, 264, 265, 282
agency, judaism, pneuma as divine Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 210
agency, marginalization of Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 157, 158
agency, mass, ideological Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 60, 61, 68, 69, 71, 72, 74, 79, 80
agency, mundane Mackey (2022), Belief and Cult: Rethinking Roman Religion, 227
agency, neoplatonist idea of Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 120
agency, non-humane Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 137
agency, of adam and eve, moral Nisula (2012), Augustine and the Functions of Concupiscence, 70, 75
agency, of animals Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 32, 33, 34, 35
agency, of believers Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 351, 352, 354, 355, 356, 357, 358, 360, 361, 362, 363
agency, of chorus of suppliants, authorial Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 143, 151, 154, 155, 157, 159, 160, 161, 165
agency, of christ McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 4, 17, 25, 28, 29, 36, 41, 43, 46, 47, 51, 52, 55, 63, 67, 68, 70, 71, 72, 74, 85, 97, 128, 131, 132, 133, 148, 149, 151, 170, 171, 172, 173, 183, 185, 186, 192, 196, 200, 204, 207, 208, 210, 212, 221, 222, 223, 226, 227, 232, 233, 236, 240, 245, 246, 247, 260
agency, of earth Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 180, 183
agency, of female soul Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 177
agency, of gods Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 14, 23, 26, 28, 30
Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 112, 116, 237, 238, 239, 241
agency, of gods/goddesses Mackey (2022), Belief and Cult: Rethinking Roman Religion, 369
agency, of hera-cloud Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 79, 80, 81, 82, 83
agency, of high priest Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 213, 214
agency, of holy spirit Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 128, 155, 156, 172, 180
agency, of humans called into question / deemphasized by, abstract nominal phrases in thucydides Joho (2022), Style and Necessity in Thucydides, 7, 51, 52, 54, 55, 56, 57, 58, 62, 63, 69, 70, 71, 72, 76, 94, 95, 96, 122, 123, 170, 171, 177, 178, 179, 182, 183, 185, 186, 187, 188, 277, 291, 292
agency, of humans in john's gospel McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 226, 227, 228, 229, 230, 231, 232, 233
agency, of hypsipyle Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 138
agency, of hypsipyle, positive treatment of female Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 165, 166
agency, of kings McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 55, 56, 67, 77, 88, 89, 180, 181, 182, 183
agency, of marble Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 35, 36
agency, of objects Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 148
agency, of owner Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 157, 158
agency, of prophets Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 34, 44, 116, 118, 170, 172, 173, 174, 175, 183, 184, 185
agency, of telethusa in isis in ovids metamorphoses Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 44, 45, 46, 222
agency, of the roman senate Mackey (2022), Belief and Cult: Rethinking Roman Religion, 199
agency, of the sea Ferrándiz (2022), Shipwrecks, Legal Landscapes and Mediterranean Paradigms: Gone Under Sea, 5, 9, 12, 82, 83, 84, 85, 86, 130, 171
agency, of women and girls Welch (2015), Tarpeia: Workings of a Roman Myth. 20, 27, 29, 58, 59
agency, of women, erotic Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 156, 167
agency, omnipotent Mackey (2022), Belief and Cult: Rethinking Roman Religion, 56, 67, 327
agency, peasant Ruffini (2018), Life in an Egyptian Village in Late Antiquity: Aphrodito Before and After the Islamic Conquest, 91
agency, pericles, and Joho (2022), Style and Necessity in Thucydides, 24, 271, 289, 294, 295, 307, 308
agency, personal Kaster(2005), Emotion, Restraint, and Community in Ancient Rome, 18, 32, 33, 36, 41, 43, 44, 45, 46, 47, 48, 53, 58, 59, 62, 69
agency, poetic Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 241, 250, 251
agency, practical Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 151
agency, prophecy, oracular Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 10, 11, 119
agency, psychē, soul, and Wolfsdorf (2020), Early Greek Ethics, 125
agency, recognition of Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 146
agency, religious Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 238, 239, 240, 241, 251
agency, religious authority, divine Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 349, 350
agency, responsibility King (2006), Common to Body and Soul: Philosophical Approaches to Explaining Living Behaviour in Greco-Roman Antiquity, 225, 227
agency, roman theories of aezani Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 283, 284
agency, shared Mackey (2022), Belief and Cult: Rethinking Roman Religion, 11, 138, 139, 140, 149, 151, 153, 164, 195, 213, 264, 269, 270, 281
agency, transferral of in paul Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 123, 124, 125, 128, 129
agency, women, legal and social Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict. 40, 55
agency/agent van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 236

List of validated texts:
23 validated results for "agency"
1. Hebrew Bible, Exodus, 20.11 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Agency, All things • Agency, of Christ • group-orientation, and moral agency

 Found in books: Esler (2000), The Early Christian World, 389; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 28, 138

sup>
20.11 כִּי שֵׁשֶׁת־יָמִים עָשָׂה יְהוָה אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ אֶת־הַיָּם וְאֶת־כָּל־אֲשֶׁר־בָּם וַיָּנַח בַּיּוֹם הַשְּׁבִיעִי עַל־כֵּן בֵּרַךְ יְהוָה אֶת־יוֹם הַשַּׁבָּת וַיְקַדְּשֵׁהוּ׃'' None		sup>
20.11 for in six days the LORD made heaven and earth, the sea, and all that in them is, and rested on the seventh day; wherefore the LORD blessed the sabbath day, and hallowed it.'' None
2. Hebrew Bible, Genesis, 1.26 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Agency, All things • Agency, And creation of mankind • Agency, of Christ • Agency, of humans in John's gospel • Agency, of kings • Judaism, Pneuma as divine agency • women, erotic agency of

 Found in books: McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 68, 70, 74, 77, 85, 139, 149, 178, 182, 221, 233, 239, 246, 260; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 156; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 210

sup>
1.26 וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃' ' None		sup>
1.26 And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’' ' None
3. Hebrew Bible, Leviticus, 17.15 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Agency • group-orientation, and moral agency

 Found in books: Eilberg-Schwartz (1986), The Human Will in Judaism: The Mishnah's Philosophy of Intention, 114; Esler (2000), The Early Christian World, 389

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17.15 וְכָל־נֶפֶשׁ אֲשֶׁר תֹּאכַל נְבֵלָה וּטְרֵפָה בָּאֶזְרָח וּבַגֵּר וְכִבֶּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעֶרֶב וְטָהֵר׃'' None		sup>
17.15 And every soul that eateth that which dieth of itself, or that which is torn of beasts, whether he be home-born or a stranger, he shall wash his clothes, and bathe himself in water, and be unclean until the even; then shall he be clean.'' None
4. None, None, nan (7th cent. BCE - 6th cent. BCE)
 Tagged with subjects: • agency • agency, female sexual

 Found in books: Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 190; Repath and Whitmarsh (2022), Reading Heliodorus' Aethiopica, 109
5. Herodotus, Histories, 6.27, 9.100 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • agency • agency, of gods • gods and goddesses, divine agency

 Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 77; Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 15, 28

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6.27 φιλέει δέ κως προσημαίνειν, εὖτʼ ἂν μέλλῃ μεγάλα κακὰ ἢ πόλι ἢ ἔθνεϊ ἔσεσθαι· καὶ γὰρ Χίοισι πρὸ τούτων σημήια μεγάλα ἐγένετο· τοῦτο μέν σφι πέμψασι ἐς Δελφοὺς χορὸν νεηνιέων ἑκατὸν δύο μοῦνοι τούτων ἀπενόστησαν, τοὺς δὲ ὀκτώ τε καὶ ἐνενήκοντα αὐτῶν λοιμὸς ὑπολαβὼν ἀπήνεικε· τοῦτο δὲ ἐν τῇ πόλι τὸν αὐτὸν τοῦτον χρόνον, ὀλίγον πρὸ τῆς ναυμαχίης, παισὶ γράμματα διδασκομένοισι ἐνέπεσε ἡ στέγη, ὥστε ἀπʼ ἑκατὸν καὶ εἴκοσι παίδων εἷς μοῦνος ἀπέφυγε. ταῦτα μὲν σφι σημήια ὁ θεὸς προέδεξε, μετὰ δὲ ταῦτα ἡ ναυμαχίη ὑπολαβοῦσα ἐς γόνυ τὴν πόλιν ἔβαλε, ἐπὶ δὲ τῇ ναυμαχίῃ ἐπεγένετο Ἱστιαῖος Λεσβίους ἄγων· κεκακωμένων δὲ τῶν Χίων, καταστροφὴν εὐπετέως αὐτῶν ἐποιήσατο.
9.100 ὡς δὲ ἄρα παρεσκευάδατο τοῖσι Ἕλλησι, προσήισαν πρὸς τοὺς βαρβάρους· ἰοῦσι δέ σφι φήμη τε ἐσέπτατο ἐς τὸ στρατόπεδον πᾶν καὶ κηρυκήιον ἐφάνη ἐπὶ τῆς κυματωγῆς κείμενον· ἡ δὲ φήμη διῆλθέ σφι ὧδε, ὡς οἱ Ἕλληνες τὴν Μαρδονίου στρατιὴν νικῷεν ἐν Βοιωτοῖσι μαχόμενοι. δῆλα δὴ πολλοῖσι τεκμηρίοισι ἐστὶ τὰ θεῖα τῶν πρηγμάτων, εἰ καὶ τότε, τῆς αὐτῆς ἡμέρης συμπιπτούσης τοῦ τε ἐν Πλαταιῇσι καὶ τοῦ ἐν Μυκάλῃ μέλλοντος ἔσεσθαι τρώματος, φήμη τοῖσι Ἕλλησι τοῖσι ταύτῃ ἐσαπίκετο, ὥστε θαρσῆσαί τε τὴν στρατιὴν πολλῷ μᾶλλον καὶ ἐθέλειν προθυμότερον κινδυνεύειν.'' None		sup>
6.27 It is common for some sign to be given when great ills threaten cities or nations; for before all this plain signs had been sent to the Chians. ,of a band of a hundred youths whom they had sent to Delphi only two returned, ninety-eight being caught and carried off by pestilence; moreover, at about this same time, a little before the sea-fight, the roof fell in on boys learning their letters: of one hundred and twenty of them one alone escaped. ,These signs a god showed to them; then the sea-fight broke upon them and beat the city to its knees; on top of the sea-fight came Histiaeus and the Lesbians. Since the Chians were in such a bad state, he easily subdued them. ' "
9.100 The Greeks, having made all their preparations advanced their line against the barbarians. As they went, a rumor spread through the army, and a herald's wand was seen lying by the water-line. The rumor that ran was to the effect that the Greeks were victors over Mardonius' army at a battle in Boeotia. ,Now there are many clear indications of the divine ordering of things, seeing that a message, which greatly heartened the army and made it ready to face danger, arrived amongst the Greeks the very day on which the Persians' disaster at Plataea and that other which was to befall them at Mykale took place. "' None
6. Sophocles, Antigone, 617 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Abstract nominal phrases in Thucydides, agency of humans called into question / deemphasized by • agency

 Found in books: Joho (2022), Style and Necessity in Thucydides, 123; Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 228

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617 See how that hope whose wanderings are so wide truly is a benefit to many men, but to an equal number it is a false lure of light-headed desires. The deception comes to one who is wholly unawares until he burns his foot on a hot fire.'' None
7. Thucydides, The History of The Peloponnesian War, 5.14.3 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Abstract nominal phrases in Thucydides, agency of humans called into question / deemphasized by • Agency

 Found in books: Joho (2022), Style and Necessity in Thucydides, 171; Vlassopoulos (2021), Historicising Ancient Slavery, 193

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5.14.3 οἱ δ’ αὖ Λακεδαιμόνιοι παρὰ γνώμην μὲν ἀποβαίνοντος σφίσι τοῦ πολέμου, ἐν ᾧ ᾤοντο ὀλίγων ἐτῶν καθαιρήσειν τὴν τῶν Ἀθηναίων δύναμιν, εἰ τὴν γῆν τέμνοιεν, περιπεσόντες δὲ τῇ ἐν τῇ νήσῳ ξυμφορᾷ, οἵα οὔπω ἐγεγένητο τῇ Σπάρτῃ, καὶ λῃστευομένης τῆς χώρας ἐκ τῆς Πύλου καὶ Κυθήρων, αὐτομολούντων τε τῶν Εἱλώτων καὶ αἰεὶ προσδοκίας οὔσης μή τι καὶ οἱ ὑπομένοντες τοῖς ἔξω πίσυνοι πρὸς τὰ παρόντα σφίσιν ὥσπερ καὶ πρότερον νεωτερίσωσιν.'' None		sup>
5.14.3 Lacedaemon, on the other hand, found the event of the war falsify her notion that a few years would suffice for the overthrow of the power of the Athenians by the devastation of their land. She had suffered on the island a disaster hitherto unknown at Sparta ; she saw her country plundered from Pylos and Cythera ; the Helots were deserting, and she was in constant apprehension that those who remained in Peloponnese would rely upon those outside and take advantage of the situation to renew their old attempts at revolution. '' None
8. Cicero, On Divination, 1.128, 2.148 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • agency • agency, • agency, augural • agency, divine • cognition, and agency

 Found in books: Atkins (2021), The Cambridge Companion to Cicero's Philosophy 140; Mackey (2022), Belief and Cult: Rethinking Roman Religion, 342, 368; Mowat (2021), Engendering the Future: Divination and the Construction of Gender in the Late Roman Republic, 50

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1.128 Non est igitur, ut mirandum sit ea praesentiri a divitibus, quae nusquam sint; sunt enim omnia, sed tempore absunt. Atque ut in seminibus vis inest earum rerum, quae ex iis progignuntur, sic in causis conditae sunt res futurae, quas esse futuras aut concitata mens aut soluta somno cernit aut ratio aut coniectura praesentit. Atque ut ii, qui solis et lunae reliquorumque siderum ortus, obitus motusque cognorunt, quo quidque tempore eorum futurum sit, multo ante praedicunt, sic, qui cursum rerum eventorumque consequentiam diuturnitate pertractata notaverunt, aut semper aut, si id difficile est, plerumque, quodsi ne id quidem conceditur, non numquam certe, quid futurum sit, intellegunt. Atque haec quidem et quaedam eiusdem modi argumenta, cur sit divinatio, ducuntur a fato.
2.148 Explodatur igitur haec quoque somniorum divinatio pariter cum ceteris. Nam, ut vere loquamur, superstitio fusa per gentis oppressit omnium fere animos atque hominum inbecillitatem occupavit. Quod et in iis libris dictum est, qui sunt de natura deorum, et hac disputatione id maxume egimus. Multum enim et nobismet ipsis et nostris profuturi videbamur, si eam funditus sustulissemus. Nec vero (id enim diligenter intellegi volo) superstitione tollenda religio tollitur. Nam et maiorum instituta tueri sacris caerimoniisque retinendis sapientis est, et esse praestantem aliquam aeternamque naturam, et eam suspiciendam admirandamque hominum generi pulchritudo mundi ordoque rerum caelestium cogit confiteri.'' None		sup>
1.128 Therefore it is not strange that diviners have a presentiment of things that exist nowhere in the material world: for all things are, though, from the standpoint of time, they are not present. As in seeds there inheres the germ of those things which the seeds produce, so in causes are stored the future events whose coming is foreseen by reason or conjecture, or is discerned by the soul when inspired by frenzy, or when it is set free by sleep. Persons familiar with the rising, setting, and revolutions of the sun, moon, and other celestial bodies, can tell long in advance where any one of these bodies will be at a given time. And the same thing may be said of men who, for a long period of time, have studied and noted the course of facts and the connexion of events, for they always know what the future will be; or, if that is putting it too strongly, they know in a majority of cases; or, if that will not be conceded either, then, surely, they sometimes know what the future will be. These and a few other arguments of the same kind for the existence of divination are derived from Fate. 57
2.148 Then let dreams, as a means of divination, be rejected along with the rest. Speaking frankly, superstition, which is widespread among the nations, has taken advantage of human weakness to cast its spell over the mind of almost every man. This same view was stated in my treatise On the Nature of the Gods; and to prove the correctness of that view has been the chief aim of the present discussion. For I thought that I should be rendering a great service both to myself and to my countrymen if I could tear this superstition up by the roots. But I want it distinctly understood that the destruction of superstition does not mean the destruction of religion. For I consider it the part of wisdom to preserve the institutions of our forefathers by retaining their sacred rites and ceremonies. Furthermore, the celestial order and the beauty of the universe compel me to confess that there is some excellent and eternal Being, who deserves the respect and homage of men.'' None
9. Cicero, On The Ends of Good And Evil, 5.44 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • action, and agency • agency • agency, and action • agency, and communication

 Found in books: Mackey (2022), Belief and Cult: Rethinking Roman Religion, 113; Mowat (2021), Engendering the Future: Divination and the Construction of Gender in the Late Roman Republic, 50

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5.44 Intrandum est igitur igitur est BE in rerum naturam et penitus quid ea postulet pervidendum; aliter enim nosmet ipsos nosse non possumus. quod praeceptum quia maius erat, quam ut ab homine videretur, idcirco assignatum est deo. iubet igitur nos Pythius Apollo noscere nosmet ipsos. cognitio autem haec est una nostri, ut vim corporis nostri, ut vim corporis Mdv. nostri ut corporis BER vim ut nostri corporis (vim in ras., nostri ab alt. m. superscr. ) N ut vim nostri corporis V animique norimus sequamurque eam vitam, quae rebus iis rebus iis (hys) BE rebus ( pro reb; us = rebus is) RNV ipsis ipsis om. BE ( vi corporis animique opponuntur res eae ipsae cf. p. 179, 7 sq ) perfruatur. quoniam autem is animi appetitus a principio fuit, ut ea, quae dixi, quam perfectissima natura haberemus, confitendum est, cum id adepti simus, quod appetitum sit, in eo quasi in in ( post quasi) om. NV ultimo consistere naturam, atque id esse summum bonum; quod certe universum sua sponte ipsum expeti et propter se necesse est, quoniam ante demonstratum est etiam singulas eius partes esse per se expetendas.'' None		sup>
5.44 \xa0"We must therefore penetrate into the nature of things, and come to understand thoroughly its requirements; otherwise we cannot know ourselves. That maxim was too lofty for it to be thought to have emanated from a human being, and it was therefore ascribed to a god. Accordingly the Pythian Apollo bids us \'learn to know ourselves\'; but the sole road to self-knowledge is to know our powers of body and of mind, and to follow the path of life that gives us their full employment."Now inasmuch as our original instinct of desire was for the possession of the parts aforesaid in their fullest natural perfection, it must be allowed that, when we have attained the object of our desire, our nature takes its stand in this as its final End, and this constitutes our Chief Good; and that this End as a whole must be desired intrinsically and in and for itself, follows of necessity from the fact that the several parts of it also have already been proved to be desirable for themselves. <'' None
10. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • action, and agency • agency • agency, and action • agency, and communication

 Found in books: Mackey (2022), Belief and Cult: Rethinking Roman Religion, 113; Mowat (2021), Engendering the Future: Divination and the Construction of Gender in the Late Roman Republic, 50
11. Ovid, Fasti, 2.533 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Isis in Ovids Metamorphoses , agency of Telethusa in • agency, beliefs about • belief, and agency • womens rituals and agency in Roman literature • womens rituals and agency in Roman literature, poetry and ritual, link between • womens rituals and agency in Roman literature, transgression of normative gender framing in

 Found in books: Mackey (2022), Belief and Cult: Rethinking Roman Religion, 118; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 222

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2.533 Est honor et tumulis. Animas placate paternas'' None		sup>
2.533 And the grave must be honoured. Appease your fathers’'' None
12. Ovid, Metamorphoses, 15.670-15.680 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Agency, of gods • Caesar (G. Iulius Caesar), divinity won through earthly achievements and / or divine agency

 Found in books: Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 153; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 116

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15.670 in serpente deus praenuntia sibila misit 15.671 adventuque suo signumque arasque foresque 15.672 marmoreumque solum fastigiaque aurea movit 15.673 pectoribusque tenus media sublimis in aede 15.675 Territa turba pavet. Cognovit numina castos 15.676 evinctus vitta crines albente sacerdos: 15.677 “En deus est deus est! Animis linguisque favete, 15.678 quisquis ades!” dixit. “Sis, o pulcherrime, visus 15.679 utiliter populosque iuves tua sacra colentes !” 15.680 Quisquis adest, visum venerantur numen, et omnes' ' None		sup>
15.670 away his guardian deities, and I 15.671 rejoice to see my kindred walls rise high 15.672 and realize how much the Trojans won 15.673 by that resounding victory of the Greeks! 15.675 forgetful of the goal, the heavens and all 15.676 beneath them and the earth and everything 15.677 upon it change in form. We likewise change, 15.678 who are a portion of the universe, 15.679 and, since we are not only things of flesh 15.680 but winged souls as well, we may be doomed' ' None
13. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Aezani, agency, Roman theories of • Women and girls, agency of • gods, agency deduced

 Found in books: Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 284; Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 60, 83, 205; Welch (2015), Tarpeia: Workings of a Roman Myth. 58
14. Epictetus, Discourses, 1.14, 2.23.11-2.23.15, 4.7.6-4.7.7 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • agency • agency, divine • agency, human

 Found in books: Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 112, 117, 118, 119, 133; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 28, 30, 32, 35, 37

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1.14 WHEN a person asked him how a man could be convinced that all his actions are under the inspection of God, he answered, Do you not think that all things are united in one? do, the person replied. Well, do you not think that earthly things have a natural agreement and union with heavenly things? I do. And how else so regularly as if by God’s command, when He bids the plants to flower, do they flower? when He bids them to send forth shoots, do they shoot? when He bids them to produce fruit, how else do they produce fruit? when He bids the fruit to ripen, does it ripen? when again He bids them to cast down the fruits, how else do they cast them down? and when to shed the leaves, do they shed the leaves? and when He bids them to fold themselves up and to remain quiet and rest, how else do they remain quiet and rest? And how else at the growth and the wane of the moon, and at the approach and recession of the sun, are so great an alteration and change to the contrary seen in earthly things? But are plants and our bodies so bound up and united with the whole, and are not our souls much more? and our souls so bound up and in contact with God as parts of Him and portions of Him; and does not God perceive every motion of these parts as being his own motion connate with himself? Now are you able to think of the divine administration, and about all things divine, and at the same time also about human affairs, and to be moved by ten thousand things at the same time in your senses and in your understanding, and to assent to some, and to dissent from others, and again as to some things to suspend your judgment; and do you retain in your soul so many impressions from so many and various things, and being moved by them, do you fall upon notions similar to those first impressed, and do you retain numerous arts and the memories of ten thousand things; and is not God able to oversee all things, and to be present with all, and to receive from all a certain communication? And is the sun able to illuminate so large a part of the All, and to leave so little not illuminated, that part only which is occupied by the earth’s shadow; and He who made the sun itself and makes it go round, being a small part of himself compared with the whole, cannot He perceive all things? But I cannot, the man may reply, comprehend all these things at once. But who tells you that you have equal power with Zeus? Nevertheless he has placed by every man a guardian, every man’s Daemon, to whom he has committed the care of the man, a guardian who never sleeps, is never deceived. For to what better and more careful guardian could He have intrusted each of us? When then you have shut the doors and made darkness within, remember never to say that you are alone, for you are not; but God is within, and your Daemon is within, and what need have they of light to see what you are doing? To this God you ought to swear an oath just as the soldiers do to Caesar. But they who are hired for pay swear to regard the safety of Caesar before all things; and you who have received so many and such great favors, will you not swear, or when you have sworn, will you not abide by your oath? And what shall you swear? Never to be disobedient, never to make any charges, never to find fault with any thing that he has given, and never unwillingly to do or to suffer any thing that is necessary. Is this oath like the soldier’s oath? The soldiers swear not to prefer any man to Cæsar: in this oath men swear to honour themselves before all.
2.23.11 EVERY man will read a book with more pleasure or even with more ease, if it is written in fairer characters. Therefore every man will also listen more readily to what is spoken, if it is signified by appropriate and becoming words. We must not say then that there is no faculty of expression: for this affirmation is the characteristic of an impious and also of a timid man. of an impious man, because he undervalues the gifts which come from God, just as if he would take away the commodity of the power of vision, or of hearing, or of seeing. Has then God given you eyes to no purpose? and to no purpose has he infused into them a spirit so strong and of such skilful contrivance as to reach a long way and to fashion the forms of things which are seen? What messenger is so swift and vigilant? And to no purpose has he made the interjacent atmosphere so efficacious and elastic that the vision penetrates through the atmosphere which is in a manner moved? And to no purpose has he made light, without the presence of which there would be no use in any other thing? Man, be neither ungrateful for these gifts nor yet forget the things which are superior to them. But indeed for the power of seeing and hearing, and indeed for life itself, and for the things which contribute to support it, for the fruits which are dry, and for wine and oil give thanks to God: but remember that he has given you something else better than all these, I mean the power of using them, proving them and estimating the value of each. For what is that whom gives information about each of these powers, what each of them is worth? Is it each faculty itself? Did you ever hear the faculty of vision saying any thing about itself? or the faculty of hearing? or wheat, or barley, or a horse or a dog? No; but they are appointed as ministers and slaves to serve the faculty which has the power of making use of the appearances of things. And if you inquire what is the value of each thing, of whom do you inquire? who answers you? How then can any other faculty be more powerful than this, which uses the rest as ministers and itself proves each and pronounces about them? for which of them knows what itself is, and what is its own value? which of them knows when it ought to employ itself and when not? what faculty is it which opens and closes the eyes, and turns them away from objects to which it ought not to apply them and does apply them to other objects? Is it the faculty of vision? No; but it is the faculty of the will. What is that faculty which closes and opens the ears? what is that by which they are curious and inquisitive, or on the contrary unmoved by what is said? is it the faculty of hearing? It is no other than the faculty of the will. Will this faculty then, seeing that it is amidst all the other faculties which are blind and dumb and unable to see any thing else except the very acts for which they are appointed in order to minister to this (faculty) and serve it, but this faculty alone sees sharp and sees what is the value of each of the rest; will this faculty declare to us that any thing else is the best, or that itself is? And what else does the eye do when it is opened than see? But whether we ought to look on the wife of a certain person, and in what manner, who tells us? The faculty of the will. And whether we ought to believe what is said or not to believe it, and if we do believe, whether we ought to be moved by it or not, who tells us? Is it not the faculty of the will? But this faculty of speaking and of ornamenting words, if there is indeed any such peculiar faculty, what else does it do, when there happens to be discourse about a thing, than to ornament the words and arrange them as hairdressers do the hair? But whether it is better to speak or to be silent, and better to speak in this way or that way, and whether this is becoming or not becoming, and the season for each and the use, what else tells us than the faculty of the will? Would you have it then to come forward and condemn itself? What then? it (the will) says, if the fact is so, can that which ministers be superior to that to which it ministers, can the horse be superior to the rider, or the dog to the huntsman, or the instrument to the musician, or the servants to the king? What is that which makes use of the rest? The will. What takes care of all? The will. What destroys the whole man, at one time by hunger, at another time by hanging, and at another time by a precipice? The will. Then is any thing stronger in men than this? and how is it possible that the things which are subject to restraint are stronger than that which is not? What things are naturally formed to hinder the faculty of vision? Both will and things which do not depend on the faculty of the will. It is the same with the faculty of hearing, with the faculty of speaking in like manner. But what has a natural power of hindering the will? Nothing which is independent of the will; but only the will itself, when it is perverted. Therefore this (the will) is alone vice or alone virtue. Then being so great a faculty and set over all the rest, let it (the will) come forward and tell us that the most excellent of all things is the flesh. Not even if the flesh itself declared that it is the most excellent, would any person bear that it should say this. But what is it, Epicurus, which pronounces this, which wrote about the End (purpose) of our Being, which wrote on the Nature of Things, which wrote about the Canoa (rule of truth), which led you to wear a beard, which wrote when it was dying that it was spending the last and a happy day? Was this the flesh or the will? Then do you admit that you possess any thing superior to this (the will)? and are you not mad? are you in fact so blind and deaf? What then? does any man despise the other faculties? I hope not. Does any man say that there is no use or excellence in the speaking faculty? I hope not. That would be foolish, impious, ungrateful towards God. But a man renders to each thing its due value. For there is some use even in an ass, but not so much as in an ox: there is also use in a dog, but not so much as in a slave: there is also some use in a slave, but not so much as in citizens: there is also some use in citizens, but not so much as in magistrates. Not indeed because some things are superior, must we undervalue the use which other things have. There is a certain value in the power of speaking, but it is not so great as the power of the will. When then I speak thus, let no man think that I ask you to neglect the power of speaking, for neither do I ask you to neglect the eyes, nor the ears nor the hands nor the feet, nor clothing nor shoes. But if you ask me what then is the most excellent of all things, what must I say? I cannot say the power of speaking, but the power of the will, when it is right ( ὀρθὴ ). For it is this which uses the other (the power of speaking), and all the other faculties both small and great. For when this faculty of the will is set right, a man who is not good becomes good: but when it fails, a man becomes bad. It is through this that we are unfortunate, that we are fortunate, that we blame one another, are pleased with one another. In a word, it is this which if we neglect it makes unhappiness, and if we carefully look after it, makes happiness. But to take away the faculty of speaking and to say that there is no such faculty in reality, is the act not only of an ungrateful man towards those who gave it, but also of a cowardly man: for such a person seems to me to fear, if there is any faculty of this kind, that we shall not be able to despise it. Such also are those who say that there is no difference between beauty and ugliness. Then it would happen that a man would be affected in the same way if he saw Thersites and if he saw Achilles; in the same way, if he saw Helen and any other woman. But these are foolish and clownish notions, and the notions of men who know not the nature of each thing, but are afraid, if a man shall see the difference, that he shall immediately be seized and carried off vanquished. But this is the great matter; to leave to each thing the power (faculty) which it has, and leaving to it this power to see what is the worth of the power, and to learn what is the most excellent of all things, and to pursue this always, to be diligent about this, considering all other things of secondary value compared with this, but yet, as far as we can, not neglecting all those other things. For we must take care of the eyes also, not as if they were the most excellent thing, but we must take care of them on account of the most excellent thing, because it will not be in its true natural condition, if it does not rightly use the ether faculties, and prefer some things to others. What then is usually done? Men generally act as a traveller would do on his way to his own country, when he enters a good inn, and being pleased with it should remain there. Man, you have forgotten your purpose: you were not travelling to this inn, but you were passing through it.—But this is a pleasant inn.—And how many other inns are pleasant? and how many meadows are pleasant? yet only for passing through. But your purpose is this, to return to your country, to relieve your kinsmen of anxiety, to discharge the duties of a citizen, to marry, to beget children, to fill the usual magistracies. For you are not come to select more pleasant places, but to live in these where you were born and of which you were made a citizen. Something of the kind takes place in the matter which we are considering. Since by the aid of speech and such communication as you receive here you must advance to perfection, and purge your will and correct the faculty which makes use of the appearances of things; and since it is necessary also for the teaching (delivery) of theorems to be effected by a certain mode of expression and with a certain variety and sharpness, some persons captivated by these very things abide in them, one captivated by the expression, another by syllogisms, another again by sophisms, and still another by some other inn ( πανδοκείου ) of the kind; and there they stay and waste away as if they were among Sirens. Man, your purpose (business) was to make yourself capable of using comformably to nature the appearances presented to you, in your desires not to be frustrated, in your aversion from things not to fall into that which you would avoid, never to have no luck (as one may say), nor ever to have bad luck, to be free, not hindered, not compelled, conforming yourself to the administration of Zeus, obeying it, well satisfied with this, blaming no one, charging no one with fault, able from your whole soul to utter these verses Lead me, O Zeus, and thou too Destiny. Then having this purpose before you, if some little form of expression pleases you, if some theorems please you, do you abide among them and choose to dwell there, forgetting the things at home, and do you say, These things are fine? Who says that they are not fine? but only as being a way home, as inns are. For what hinders you from being an unfortunate man, even if you speak like Demosthenes? and what prevents you, if you can resolve syllogisms like Chrysippus, from being wretched, from sorrowing, from envying, in a word, from being disturbed, from being unhappy? Nothing. You see then that these were inns, worth nothing; and that the purpose before you was something else. When I speak thus to some persons, they think that I am rejecting care about speaking or care about theorems. But I am not rejecting this care, but I am rejecting the abiding about these things incessantly and putting our hopes in them. If a man by this teaching does harm to those who listen to him, reckon me too among those who do this harm: for I am not able, when I see one thing which is most excellent and supreme, to say that another is so, in order to please you.
4.7.6 WHAT makes the tyrant formidable? The guards, you say, and their swords, and the men of the bedchamber and those who exclude them who would enter. Why then if you bring a boy (child) to the tyrant when he is with his guards, is he not afraid; or is it because the child does not understand these things? If then any man does understand what guards are and that they have swords, and comes to the tyrant for this very purpose because he wishes to die on account of some circumstance and seeks to die easily by the hand of another, is he afraid of the guards? No, for he wishes for the thing which makes the guards formidable. If then any man neither wishing to die nor to live by all means, but only as it may be permitted, approaches the tyrant, what hinders him from approaching the tyrant without fear? Nothing. If then a man has the same opinion about his property as the man whom I have instanced has about his body; and also about his children and his wife: and in a word is so affected by some madness or despair that he cares not whether he possesses them or not, but like children who are playing with shells care (quarrel) about the play, but do not trouble themselves about the shells, so he too has set no value on the materials (things), but values the pleasure that he has with them and the occupation, what tyrant is then formidable to him or what guards or what swords? Then through madness is it possible for a man to be so disposed towards these things, and the Galilaeans through habit, and is it possible that no man can learn from reason and from demonstration that God has made all the things in the universe and the universe itself completely free from hindrance and perfect, and the parts of it for the use of the whole? All other animals indeed are incapable of comprehending the administration of it; but the rational animal man has faculties for the consideration of all these things, and for understanding that it is a part, and what kind of a part it is, and that it is right for the parts to be subordinate to the whole. And besides this being naturally noble, magimous and free, man sees that of the things which surround him some are free from hindrance and in his power, and the other things are subject to hindrance and in the power of others; that the things which are free from hindrance are in the power of the will; and those which are subject to hindrance are the things which are not in the power of the will. And for this reason if he thinks that his good and his interest be in these things only which are free from hindrance and in his own power, he will be free, prosperous, happy, free from harm, magimous, pious, thankful to God for all things; in no matter finding fault with any of the things which have not been put in his power, nor blaming any of them. But if he thinks that his good and his interest are in externals and in things which are not in the power of his will, he must of necessity be hindered, be impeded, be a slave to those who have the power over the things which he admires (desires) and fears; and he must of necessity be impious because he thinks that he is harmed by God, and he must be unjust because he always claims more than belongs to him; and he must of necessity be abject and mean. What hinders a man, who has clearly separated (comprehended) these things, from living with a light heart and bearing easily the reins, quietly expecting every thing which can happen, and enduring that which has already happened? Would you have me to bear poverty? Come and you will know what poverty is when it has found one who can act well the part of a poor man. Would you have me to possess power? Let me have power, and also the trouble of it. Well, banishment? Wherever I shall go, there it will be well with me; for here also where I am, it was not because of the place that it was well with me, but because of my opinions which I shall carry off with me: for neither can any man deprive me of them; but my opinions alone are mine and they cannot be taken from me, and I am satisfied while I have them, wherever I may be and whatever I am doing. But now it is time to die. Why do you say to die? Make no tragedy show of the thing, but speak of it as it is: it is now time for the matter (of the body) to be resolved into the things out of which it was composed. And what is the formidable thing here? what is going to perish of the things which are in the universe? what new thing or wondrous is going to happen? Is it for this reason that a tyrant is formidable? Is it for this reason that the guards appear to have swords which are large and sharp? Say this to others; but I have considered about all these things; no man has power over me. I have been made free; I know his commands, no man can now lead me as a slave. I have a proper person to assert my freedom; I have proper judges. (I say) are you not the master of my body? What then is that to me? Are you not the master of my property? What then is that to me? Are you not the master of my exile or of my chains? Well, from all these things and all the poor body itself I depart at your bidding, when you please. Make trial of your power, and you will know how far it reaches. Whom then can I still fear? Those who are over the bedchamber? Lest they should do, what? Shut me out? If they find that I wish to enter, let them shut me out. Why then do you go to the doors? Because I think it befits me, while the play (sport) lasts, to join in it. How then are you not shut out? Because unless some one allows me to go in, I do not choose to go in, but am always content with that which happens; for I think that what God chooses is better than what I choose. I will attach myself as a minister and follower to him; I have the same movements (pursuits) as he has, I have the same desires; in a word, I have the same will ( συνφέλω ). There is no shutting out for me, but for those who would force their way in. Why then do not I force my way in? Because I know that nothing good is distributed within to those who enter. But when I hear any man called fortunate because he is honoured by Caesar, I say, what does he happen to get? A province (the government of a province). Does he also obtain an opinion such as he ought? The office of a Prefect. Does he also obtain the power of using his office well? Why do I still strive to enter (Caesar’s chamber)? A man scatters dried figs and nuts: the children seize them, and fight with one another; men do not, for they think them to be a small matter. But if a man should throw about shells, even the children do not seize them. Provinces are distributed: let children look to that. Money is distributed: let children look to that. Praetorships, consulships are distributed: let children scramble for them, let them be shut out, beaten, kiss the hands of the giver, of the slaves: but to me these are only dried figs and nuts. What then? If you fail to get them, while Caesar is scattering them about, do not be troubled: if a dried fig come into your lap, take it and eat it; for so far you may value even a fig. But if I shall stoop down and turn another over, or be turned over by another, and shall flatter those who have got into (Caesar’s) chamber, neither is a dried fig worth the trouble, nor any thing else of the things which are not good, which the philosophers have persuaded me not to think good. Show me the swords of the guards. See how big they are, and how sharp. What then do these big and sharp swords do? They kill. And what does a fever do? Nothing else. And what else a (falling) tile? Nothing else. Would you then have me to wonder at these things and worship them, and go about as the slave of all of them? I hope that this will not happen: but when I have once learned that every thing which has come into existence must also go out of it, that the universe may not stand still nor be impeded, I no longer consider it any difference whether a fever shall do it or a tile, or a soldier. But if a man must make a comparison between these things, I know that the soldier will do it with less trouble (to me), and quicker. When then I neither fear any thing which a tyrant can do to me, nor desire any thing which he can give, why do I still look on with wonder (admiration)? Why am I still confounded? Why do I fear the guards? Why am I pleased if he speaks to me in a friendly way, and receives me, and why do I tell others how he spoke to me? Is he a Socrates, is he a Diogenes that his praise should be a proof of what I am? Have I been eager to imitate his morals? But I keep up the play and go to him, and serve him so long as he does not bid me to do any thing foolish or unreasonable. But if he says to me, Go and bring Leon of Salamis, I say to him, Seek another, for I am no longer playing. (The tyrant says): Lead him away (to prison). I follow; that is part of the play. But your head will be taken off—Does the tyrant’s head always remain where it is, and the heads of you who obey him?—But you will be cast out unburied?—If the corpse is I, I shall be cast out; but if I am different from the corpse, speak more properly according as the fact is, and do not think of frightening me. These things are formidable to children and fools. But if any man has once entered a philosopher’s school and knows not what he is, he deserves to be full of fear and to flatter those whom afterwards he used to flatter; (and) if he has not yet learned that he is not flesh nor bones nor sinews ( νεῦρα ), but he is that which makes use of these parts of the body and governs there and follows (understands) the appearances of things. Yes, but this talk makes us despise the laws—And what kind of talk makes men more obedient to the laws who employ such talk? And the things which are in the power of a fool are not law. And yet see how this talk makes us disposed as we ought to be even to these men (fools); since it teaches us to claim in opposition to them none of the things in which they are able to surpass us. This talk teaches us as to the body to give it up, as to property to give that up also, as to children, parents, brothers, to retire from these, to give up all; it only makes an exception of the opinions, which even Zeus has willed to be the select property of every man. What transgression of the laws is there here, what folly? Where you are superior and stronger, there I gave way to you: on the other hand, where I am superior, do you yield to me; for I have studied (cared for) this, and you have not. It is your study to live in houses with floors formed of various stones, how your slaves and dependents shall serve you, how you shall wear fine clothing, have many hunting men, lute players, and tragic actors. Do I claim any of these? have you made any study of opinions, and of your own rational faculty? Do you know of what parts it is composed, how they are brought together, how they are connected, what powers it has, and of what kind? Why then are you vexed, if another who has made it his study, has the advantage over you in these things? But these things are the greatest. And who hinders you from being employed about these things and looking after them? And who has a better stock of books, of leisure, of persons to aid you? Only turn your mind at last to these things, attend, if it be only a short time, to your own ruling faculty ( ἡγεμονικόν ): consider what this is that you possess, and whence it came, this which uses all other (faculties), and tries them, and selects and rejects. But so long as you employ yourself about externals you will possess them (externals) as no man else does; but you will have this (the ruling faculty) such as you choose to have it, sordid and neglected. 4.7.7 WHAT makes the tyrant formidable? The guards, you say, and their swords, and the men of the bedchamber and those who exclude them who would enter. Why then if you bring a boy (child) to the tyrant when he is with his guards, is he not afraid; or is it because the child does not understand these things? If then any man does understand what guards are and that they have swords, and comes to the tyrant for this very purpose because he wishes to die on account of some circumstance and seeks to die easily by the hand of another, is he afraid of the guards? No, for he wishes for the thing which makes the guards formidable. If then any man neither wishing to die nor to live by all means, but only as it may be permitted, approaches the tyrant, what hinders him from approaching the tyrant without fear? Nothing. If then a man has the same opinion about his property as the man whom I have instanced has about his body; and also about his children and his wife: and in a word is so affected by some madness or despair that he cares not whether he possesses them or not, but like children who are playing with shells care (quarrel) about the play, but do not trouble themselves about the shells, so he too has set no value on the materials (things), but values the pleasure that he has with them and the occupation, what tyrant is then formidable to him or what guards or what swords? Then through madness is it possible for a man to be so disposed towards these things, and the Galilaeans through habit, and is it possible that no man can learn from reason and from demonstration that God has made all the things in the universe and the universe itself completely free from hindrance and perfect, and the parts of it for the use of the whole? All other animals indeed are incapable of comprehending the administration of it; but the rational animal man has faculties for the consideration of all these things, and for understanding that it is a part, and what kind of a part it is, and that it is right for the parts to be subordinate to the whole. And besides this being naturally noble, magimous and free, man sees that of the things which surround him some are free from hindrance and in his power, and the other things are subject to hindrance and in the power of others; that the things which are free from hindrance are in the power of the will; and those which are subject to hindrance are the things which are not in the power of the will. And for this reason if he thinks that his good and his interest be in these things only which are free from hindrance and in his own power, he will be free, prosperous, happy, free from harm, magimous, pious, thankful to God for all things; in no matter finding fault with any of the things which have not been put in his power, nor blaming any of them. But if he thinks that his good and his interest are in externals and in things which are not in the power of his will, he must of necessity be hindered, be impeded, be a slave to those who have the power over the things which he admires (desires) and fears; and he must of necessity be impious because he thinks that he is harmed by God, and he must be unjust because he always claims more than belongs to him; and he must of necessity be abject and mean. What hinders a man, who has clearly separated (comprehended) these things, from living with a light heart and bearing easily the reins, quietly expecting every thing which can happen, and enduring that which has already happened? Would you have me to bear poverty? Come and you will know what poverty is when it has found one who can act well the part of a poor man. Would you have me to possess power? Let me have power, and also the trouble of it. Well, banishment? Wherever I shall go, there it will be well with me; for here also where I am, it was not because of the place that it was well with me, but because of my opinions which I shall carry off with me: for neither can any man deprive me of them; but my opinions alone are mine and they cannot be taken from me, and I am satisfied while I have them, wherever I may be and whatever I am doing. But now it is time to die. Why do you say to die? Make no tragedy show of the thing, but speak of it as it is: it is now time for the matter (of the body) to be resolved into the things out of which it was composed. And what is the formidable thing here? what is going to perish of the things which are in the universe? what new thing or wondrous is going to happen? Is it for this reason that a tyrant is formidable? Is it for this reason that the guards appear to have swords which are large and sharp? Say this to others; but I have considered about all these things; no man has power over me. I have been made free; I know his commands, no man can now lead me as a slave. I have a proper person to assert my freedom; I have proper judges. (I say) are you not the master of my body? What then is that to me? Are you not the master of my property? What then is that to me? Are you not the master of my exile or of my chains? Well, from all these things and all the poor body itself I depart at your bidding, when you please. Make trial of your power, and you will know how far it reaches. Whom then can I still fear? Those who are over the bedchamber? Lest they should do, what? Shut me out? If they find that I wish to enter, let them shut me out. Why then do you go to the doors? Because I think it befits me, while the play (sport) lasts, to join in it. How then are you not shut out? Because unless some one allows me to go in, I do not choose to go in, but am always content with that which happens; for I think that what God chooses is better than what I choose. I will attach myself as a minister and follower to him; I have the same movements (pursuits) as he has, I have the same desires; in a word, I have the same will ( συνφέλω ). There is no shutting out for me, but for those who would force their way in. Why then do not I force my way in? Because I know that nothing good is distributed within to those who enter. But when I hear any man called fortunate because he is honoured by Caesar, I say, what does he happen to get? A province (the government of a province). Does he also obtain an opinion such as he ought? The office of a Prefect. Does he also obtain the power of using his office well? Why do I still strive to enter (Caesar’s chamber)? A man scatters dried figs and nuts: the children seize them, and fight with one another; men do not, for they think them to be a small matter. But if a man should throw about shells, even the children do not seize them. Provinces are distributed: let children look to that. Money is distributed: let children look to that. Praetorships, consulships are distributed: let children scramble for them, let them be shut out, beaten, kiss the hands of the giver, of the slaves: but to me these are only dried figs and nuts. What then? If you fail to get them, while Caesar is scattering them about, do not be troubled: if a dried fig come into your lap, take it and eat it; for so far you may value even a fig. But if I shall stoop down and turn another over, or be turned over by another, and shall flatter those who have got into (Caesar’s) chamber, neither is a dried fig worth the trouble, nor any thing else of the things which are not good, which the philosophers have persuaded me not to think good. Show me the swords of the guards. See how big they are, and how sharp. What then do these big and sharp swords do? They kill. And what does a fever do? Nothing else. And what else a (falling) tile? Nothing else. Would you then have me to wonder at these things and worship them, and go about as the slave of all of them? I hope that this will not happen: but when I have once learned that every thing which has come into existence must also go out of it, that the universe may not stand still nor be impeded, I no longer consider it any difference whether a fever shall do it or a tile, or a soldier. But if a man must make a comparison between these things, I know that the soldier will do it with less trouble (to me), and quicker. When then I neither fear any thing which a tyrant can do to me, nor desire any thing which he can give, why do I still look on with wonder (admiration)? Why am I still confounded? Why do I fear the guards? Why am I pleased if he speaks to me in a friendly way, and receives me, and why do I tell others how he spoke to me? Is he a Socrates, is he a Diogenes that his praise should be a proof of what I am? Have I been eager to imitate his morals? But I keep up the play and go to him, and serve him so long as he does not bid me to do any thing foolish or unreasonable. But if he says to me, Go and bring Leon of Salamis, I say to him, Seek another, for I am no longer playing. (The tyrant says): Lead him away (to prison). I follow; that is part of the play. But your head will be taken off—Does the tyrant’s head always remain where it is, and the heads of you who obey him?—But you will be cast out unburied?—If the corpse is I, I shall be cast out; but if I am different from the corpse, speak more properly according as the fact is, and do not think of frightening me. These things are formidable to children and fools. But if any man has once entered a philosopher’s school and knows not what he is, he deserves to be full of fear and to flatter those whom afterwards he used to flatter; (and) if he has not yet learned that he is not flesh nor bones nor sinews ( νεῦρα ), but he is that which makes use of these parts of the body and governs there and follows (understands) the appearances of things. Yes, but this talk makes us despise the laws—And what kind of talk makes men more obedient to the laws who employ such talk? And the things which are in the power of a fool are not law. And yet see how this talk makes us disposed as we ought to be even to these men (fools); since it teaches us to claim in opposition to them none of the things in which they are able to surpass us. This talk teaches us as to the body to give it up, as to property to give that up also, as to children, parents, brothers, to retire from these, to give up all; it only makes an exception of the opinions, which even Zeus has willed to be the select property of every man. What transgression of the laws is there here, what folly? Where you are superior and stronger, there I gave way to you: on the other hand, where I am superior, do you yield to me; for I have studied (cared for) this, and you have not. It is your study to live in houses with floors formed of various stones, how your slaves and dependents shall serve you, how you shall wear fine clothing, have many hunting men, lute players, and tragic actors. Do I claim any of these? have you made any study of opinions, and of your own rational faculty? Do you know of what parts it is composed, how they are brought together, how they are connected, what powers it has, and of what kind? Why then are you vexed, if another who has made it his study, has the advantage over you in these things? But these things are the greatest. And who hinders you from being employed about these things and looking after them? And who has a better stock of books, of leisure, of persons to aid you? Only turn your mind at last to these things, attend, if it be only a short time, to your own ruling faculty ( ἡγεμονικόν ): consider what this is that you possess, and whence it came, this which uses all other (faculties), and tries them, and selects and rejects. But so long as you employ yourself about externals you will possess them (externals) as no man else does; but you will have this (the ruling faculty) such as you choose to have it, sordid and neglected.'' None
15. New Testament, 1 Corinthians, 8.4 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Agency, All things • Agency, Augustus • Agency, of Christ • Agency, of kings • agency, divine • agency, divine and human in Paul • agency, human • agency, transferral of in Paul

 Found in books: Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 123, 128; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 63, 68, 151, 158, 171, 181, 187, 193

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8.4 Περὶ τῆς βρώσεως οὖν τῶν εἰδωλοθύτων οἴδαμεν ὅτι οὐδὲν εἴδωλον ἐν κόσμῳ, καὶ ὅτι οὐδεὶς θεὸς εἰ μὴ εἷς.' ' None		sup>
8.4 Therefore concerning the eating of things sacrificed to idols, we knowthat no idol is anything in the world, and that there is no other Godbut one.' ' None
16. New Testament, Acts, 19.23-19.40 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Indigenous agency • agency, and inference

 Found in books: Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 172; Mackey (2022), Belief and Cult: Rethinking Roman Religion, 82

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19.23 Ἐγένετο δὲ κατὰ τὸν καιρὸν ἐκεῖνον τάραχος οὐκ ὀλίγος περὶ τῆς ὁδοῦ. 19.24 Δημήτριος γάρ τις ὀνόματι, ἀργυροκόπος, ποιῶν ναοὺς ἀργυροῦς Ἀρτέμιδος παρείχετο τοῖς τεχνίταις οὐκ ὀλίγην ἐργασίαν, 19.25 οὓς συναθροίσας καὶ τοὺς περὶ τὰ τοιαῦτα ἐργάτας εἶπεν Ἄνδρες, ἐπίστασθε ὅτι ἐκ ταύτης τῆς ἐργασίας ἡ εὐπορία ἡμῖν ἐστίν, 19.26 καὶ θεωρεῖτε καὶ ἀκούετε ὅτι οὐ μόνον Ἐφέσου ἀλλὰ σχεδὸν πάσης τῆς Ἀσίας ὁ Παῦλος οὗτος πείσας μετέστησεν ἱκανὸν ὄχλον, λέγων ὅτι οὐκ εἰσὶν θεοὶ οἱ διὰ χειρῶν γινόμενοι. 19.27 οὐ μόνον δὲ τοῦτο κινδυνεύει ἡμῖν τὸ μέρος εἰς ἀπελεγμὸν ἐλθεῖν, ἀλλὰ καὶ τὸ τῆς μεγάλης θεᾶς Ἀρτέμιδος ἱερὸν εἰς οὐθὲν λογισθῆναι, μέλλειν τε καὶ καθαιρεῖσθαι τῆς μεγαλειότητος αὐτῆς, ἣν ὅλη ἡ Ἀσία καὶ ἡ οἰκουμένη σέβεται. 19.28 ἀκούσαντες δὲ καὶ γενόμενοι πλήρεις θυμοῦ ἔκραζον λέγοντες Μεγάλη ἡ Ἄρτεμις Ἐφεσίων. 19.29 καὶ ἐπλήσθη ἡ πόλις τῆς συγχύσεως, ὥρμησάν τε ὁμοθυμαδὸν εἰς τὸ θέατρον συναρπάσαντες Γαῖον καὶ Ἀρίσταρχον Μακεδόνας, συνεκδήμους Παύλου. 19.30 Παύλου δὲ βουλομένου εἰσελθεῖν εἰς τὸν δῆμον οὐκ εἴων αὐτὸν οἱ μαθηταί· 19.31 τινὲς δὲ καὶ τῶν Ἀσιαρχῶν, ὄντες αὐτῷ φίλοι, πέμψαντες πρὸς αὐτὸν παρεκάλουν μὴ δοῦναι ἑαυτὸν εἰς τὸ θέατρον. 19.32 ἄλλοι μὲν οὖν ἄλλο τι ἔκραζον, ἦν γὰρ ἡ ἐκκλησία συνκεχυμένη, καὶ οἱ πλείους οὐκ ᾔδεισαν τίνος ἕνεκα συνεληλύθεισαν. 19.33 ἐκ δὲ τοῦ ὄχλου συνεβίβασαν Ἀλέξανδρον προβαλόντων αὐτὸν τῶν Ἰουδαίων, ὁ δὲ Ἀλέξανδρος κατασείσας τὴν χεῖρα ἤθελεν ἀπολογεῖσθαι τῷ δήμῳ. 19.34 ἐπιγνόντες δὲ ὅτι Ἰουδαῖός ἐστιν φωνὴ ἐγένετο μία ἐκ πάντων ὡσεὶ ἐπὶ ὥρας δύο κραζόντων Μεγάλη ἡ Ἄρτεμις Ἐφεσίων . 19.35 καταστείλας δὲ τὸν ὄχλον ὁ γραμματεύς φησιν Ἄνδρες Ἐφέσιοι, τίς γάρ ἐστιν ἀνθρώπων ὃς οὐ γινώσκει τὴν Ἐφεσίων πόλιν νεωκόρον οὖσαν τῆς μεγάλης Ἀρτέμιδος καὶ τοῦ διοπετοῦς; 19.36 ἀναντιρήτων οὖν ὄντων τούτων δέον ἐστὶν ὑμᾶς κατεσταλμένους ὑπάρχειν καὶ μηδὲν προπετὲς πράσσειν. 19.37 ἠγάγετε γὰρ τοὺς ἄνδρας τούτους οὔτε ἱεροσύλους οὔτε βλασφημοῦντας τὴν θεὸν ἡμῶν. 19.38 εἰ μὲν οὖν Δημήτριος καὶ οἱ σὺν αὐτῷ τεχνῖται ἔχουσιν πρός τινα λόγον, ἀγοραῖοι ἄγονται καὶ ἀνθύπατοί εἰσιν, ἐγκαλείτωσαν ἀλλήλοις. 19.39 εἰ δέ τι περαιτέρω ἐπιζητεῖτε, ἐν τῇ ἐννόμῳ ἐκκλησίᾳ ἐπιλυθήσεται. 19.40 καὶ γὰρ κινδυνεύομεν ἐγκαλεῖσθαι στάσεως περὶ τῆς σήμερον μηδενὸς αἰτίου ὑπάρχοντος, περὶ οὗ οὐ δυνησόμεθα ἀποδοῦναι λόγον περὶ τῆς συστροφῆς ταύτης.'' None		sup>
19.23 About that time there arose no small stir concerning the Way. 19.24 For a certain man named Demetrius, a silversmith, who made silver shrines of Artemis, brought no little business to the craftsmen, 19.25 whom he gathered together, with the workmen of like occupation, and said, "Sirs, you know that by this business we have our wealth. 19.26 You see and hear, that not at Ephesus alone, but almost throughout all Asia, this Paul has persuaded and turned away many people, saying that they are no gods, that are made with hands. 19.27 Not only is there danger that this our trade come into disrepute, but also that the temple of the great goddess Artemis will be counted as nothing, and her majesty destroyed, whom all Asia and the world worships." 19.28 When they heard this they were filled with anger, and cried out, saying, "Great is Artemis of the Ephesians!"' "19.29 The whole city was filled with confusion, and they rushed with one accord into the theater, having seized Gaius and Aristarchus, men of Macedonia, Paul's companions in travel. " "19.30 When Paul wanted to enter in to the people, the disciples didn't allow him. " '19.31 Certain also of the Asiarchs, being his friends, sent to him and begged him not to venture into the theater. ' "19.32 Some therefore cried one thing, and some another, for the assembly was in confusion. Most of them didn't know why they had come together. " '19.33 They brought Alexander out of the multitude, the Jews putting him forward. Alexander beckoned with his hand, and would have made a defense to the people. 19.34 But when they perceived that he was a Jew, all with one voice for a time of about two hours cried out, "Great is Artemis of the Ephesians!" 19.35 When the town clerk had quieted the multitude, he said, "You men of Ephesus, what man is there who doesn\'t know that the city of the Ephesians is temple-keeper of the great goddess Artemis, and of the image which fell down from Zeus? ' "19.36 Seeing then that these things can't be denied, you ought to be quiet, and to do nothing rash. " '19.37 For you have brought these men here, who are neither robbers of temples nor blasphemers of your goddess. 19.38 If therefore Demetrius and the craftsmen who are with him have a matter against anyone, the courts are open, and there are proconsuls. Let them press charges against one another. 19.39 But if you seek anything about other matters, it will be settled in the regular assembly. 19.40 For indeed we are in danger of being accused concerning this day\'s riot, there being no cause. Concerning it, we wouldn\'t be able to give an account of this commotion."'' None
17. New Testament, Apocalypse, 19.21 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Humanity, Agency in Judgement • agency (of prophets)

 Found in books: Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 118; Stuckenbruck (2007), 1 Enoch 91-108, 135

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19.21 καὶ οἱ λοιποὶ ἀπεκτάνθησαν ἐν τῇ ῥομφαίᾳ τοῦ καθημένου ἐπὶ τοῦ ἵππου τῇ ἐξελθούσῃ ἐκ τοῦ στόματος αὐτοῦ, καὶπάντα τὰ ὄρνεα ἐχορτάσθησαν ἐκ τῶν σαρκῶναὐτῶν.'' None		sup>
19.21 The rest were killed with the sword of him who sat on the horse, the sword which came forth out of his mouth. All the birds were filled with their flesh. '' None
18. New Testament, Romans, 3.21-3.22, 3.25-3.26, 4.22-4.25, 5.21, 8.29 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Agency, All things • Agency, of Christ • Agency, of kings • agency, divine • agency, divine and human in Paul • agency, human • agency, in conversion • agency, of believers • agency, transferral of in Paul

 Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 351, 352, 355, 358, 363; Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 76, 126, 128, 134; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 47, 181, 183, 189

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3.21 νυνὶ δὲ χωρὶς νόμου δικαιοσύνη θεοῦ πεφανέρωται, μαρτυρουμένη ὑπὸ τοῦ νόμου καὶ τῶν προφητῶν, 3.22 δικαιοσύνη δὲ θεοῦ διὰ πίστεως Ἰησοῦ Χριστοῦ, εἰς πάντας τοὺς πιστεύοντας, οὐ γάρ ἐστιν διαστολή.
3.25 ὃν προέθετο ὁ θεὸς ἱλαστήριον διὰ πίστεως ἐν τῷ αὐτοῦ αἵματι εἰς ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ διὰ τὴν πάρεσιν τῶν προγεγονότων ἁμαρτημάτων 3.26 ἐν τῇ ἀνοχῇ τοῦ θεοῦ, πρὸς τὴν ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ ἐν τῷ νῦν καιρῷ, εἰς τὸ εἶναι αὐτὸν δίκαιον καὶ δικαιοῦντα τὸν ἐκ πίστεως Ἰησοῦ.
4.22 διὸ καὶἐλογίσθη αὐτῷ εἰς δικαιοσύνην. 4.23 Οὐκ ἐγράφη δὲ διʼ αὐτὸν μόνον ὅτιἐλογίσθη αὐτῷ, 4.24 ἀλλὰ καὶ διʼ ἡμᾶς οἷς μέλλει λογίζεσθαι, τοῖς πιστεύουσιν ἐπὶ τὸν ἐγείραντα Ἰησοῦν τὸν κύριον ἡμῶν ἐκ νεκρῶν, 4.25 ὃςπαρεδόθη διὰ τὰ παραπτώματα ἡμῶν καὶ ἠγέρθη διὰ τὴν δικαίωσιν ἡμῶν.
5.21 ἵνα ὥσπερ ἐβασίλευσεν ἡ ἁμαρτία ἐν τῷ θανάτῳ, οὕτως καὶ ἡ χάρις βασιλεύσῃ διὰ δικαιοσύνης εἰς ζωὴν αἰώνιον διὰ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν.
8.29 ὅτι οὓς προέγνω, καὶ προώρισεν συμμόρφους τῆς εἰκόνος τοῦ υἱοῦ αὐτοῦ, εἰς τὸ εἶναι αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς·' ' None		sup>
3.21 But now apart from the law, a righteousness of God has been revealed, being testified by the law and the prophets; 3.22 even the righteousness of God through faith in Jesus Christ to all and on all those who believe. For there is no distinction, ' "
3.25 whom God set forth to be an atoning sacrifice, through faith in his blood, for a demonstration of his righteousness through the passing over of prior sins, in God's forbearance; " '3.26 to demonstrate his righteousness at this present time; that he might himself be just, and the justifier of him who has faith in Jesus.
4.22 Therefore it also was "reckoned to him for righteousness." 4.23 Now it was not written that it was accounted to him for his sake alone, 4.24 but for our sake also, to whom it will be accounted, who believe in him who raised Jesus, our Lord, from the dead, 4.25 who was delivered up for our trespasses, and was raised for our justification.
5.21 that as sin reigned in death, even so might grace reign through righteousness to eternal life through Jesus Christ our Lord.
8.29 For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers. ' ' None
19. New Testament, John, 12.36 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Agency, of Christ • Agency, of kings • agency, divine

 Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 333; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 4, 70, 77, 149, 212, 222

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12.36 ὡς τὸ φῶς ἔχετε, πιστεύετε εἰς τὸ φῶς, ἵνα υἱοὶ φωτὸς γένησθε. Ταῦτα ἐλάλησεν Ἰησοῦς, καὶ ἀπελθὼν ἐκρύβη ἀπʼ αὐτῶν.' ' None		sup>
12.36 While you have the light, believe in the light, that you may become sons of light." Jesus said these things, and he departed and hid himself from them. ' ' None
20. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Agency • Agency, of the sea • Hypsipyle, agency of • Hypsipyle, positive treatment of female agency of • agency, personal • womens rituals and agency in Roman literature, collective action, female

 Found in books: Ferrándiz (2022), Shipwrecks, Legal Landscapes and Mediterranean Paradigms: Gone Under Sea, 12; Kaster(2005), Emotion, Restraint, and Community in Ancient Rome, 44; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 148, 165, 166; Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 138
21. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Agency, All things • Agency, of Christ • Holy Spirit, Agency of

 Found in books: Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 155; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 240
22. Diogenes Laertius, Lives of The Philosophers, 7.88 (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • agency • agency, in Plotinus

 Found in books: Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 167; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 38

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7.88 And this is why the end may be defined as life in accordance with nature, or, in other words, in accordance with our own human nature as well as that of the universe, a life in which we refrain from every action forbidden by the law common to all things, that is to say, the right reason which pervades all things, and is identical with this Zeus, lord and ruler of all that is. And this very thing constitutes the virtue of the happy man and the smooth current of life, when all actions promote the harmony of the spirit dwelling in the individual man with the will of him who orders the universe. Diogenes then expressly declares the end to be to act with good reason in the selection of what is natural. Archedemus says the end is to live in the performance of all befitting actions.'' None
23. None, None, nan (5th cent. CE - 6th cent. CE)
 Tagged with subjects: • agency • agency, of Helen

 Found in books: Goldhill (2020), Preposterous Poetics: The Politics and Aesthetics of Form in Late Antiquity, 57; Repath and Whitmarsh (2022), Reading Heliodorus' Aethiopica, 109



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