The Ancient Mediterranean Religions Index Database

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

For a list of book indices included, see here.

graph

All subjects (including unvalidated):

subject	book bibliographic info
aulus, aemilius, zosimus	Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 160, 165, 166, 171, 172, 173, 356 König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 160, 165, 166, 171, 172, 173, 356
aulus, and attalus, caecina	Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 330, 331, 332
aulus, and being gellius, roman	Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 324, 327
aulus, and cicero as model of latinitas, gellius	Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 134, 135, 136, 137, 138
aulus, and cicero’s manuscripts, gellius	Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 62, 64
aulus, and gellius, classics	Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 327
aulus, and literary community, gellius	Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 327, 329
aulus, and lucubration, gellius	Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 328
aulus, and oratory, gellius	Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 325
aulus, attic nights, gellius	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 172, 186, 193, 194, 196
aulus, avilius flaccus, biography of	Arampapaslis, Augoustakis, Froedge, Schroer (2023), Dynamics Of Marginality: Liminal Characters and Marginal Groups in Neronian and Flavian Literature. 13
aulus, avilius, flaccus	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 286, 291
aulus, caecina	Kaster(2005), Emotion, Restraint, and Community in Ancient Rome, 50 Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 297, 324, 325, 326, 327, 328
aulus, cluentius	Kaster(2005), Emotion, Restraint, and Community in Ancient Rome, 69, 70, 71
aulus, compiler of philosophical doctrines, gellius	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 372, 375, 376, 377, 378, 383
aulus, compiler of philosophical gellius, doctrines, report on stoic first movements misunderstood by augustine	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 375, 376, 377, 378, 379, 380, 381, 382, 383
aulus, cornelius cossus	Kaster(2005), Emotion, Restraint, and Community in Ancient Rome, 95 Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 125
aulus, cornelius, cossus	Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 162
aulus, cultural program of gellius	Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 134
aulus, gabinius	Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 78 Kaster(2005), Emotion, Restraint, and Community in Ancient Rome, 102, 188, 202 Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 155
aulus, gabinius, legate of pompey and governor	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 286
aulus, gabinius, tribune	Ferrándiz (2022), Shipwrecks, Legal Landscapes and Mediterranean Paradigms: Gone Under Sea, 28
aulus, gellius	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 70 Amsler (2023), Knowledge Construction in Late Antiquity, 196, 199, 212 Arthur-Montagne, DiGiulio and Kuin (2022), Documentality: New Approaches to Written Documents in Imperial Life and Literature, 19, 73, 182, 185, 186, 187, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 198, 199, 200, 201, 202, 203, 204 Baumann and Liotsakis (2022), Reading History in the Roman Empire, 18 Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 286 Bett (2019), How to be a Pyrrhonist: The Practice and Significance of Pyrrhonian Scepticism, 37 Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 165, 293, 298, 301 Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 337, 423, 431, 664 Bryan (2018), Authors and Authorities in Ancient Philosophy, 204, 210 Culík-Baird (2022), Cicero and the Early Latin Poets, 36, 43, 67, 108, 119, 157, 168 Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 54 Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 256 Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 235 Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 180 Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 2, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 24, 105, 129, 161 Graver (2007), Stoicism and Emotion, 236 Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 251, 272 Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 143 Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 315 Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 355 Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 78 KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 28 König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 78 Levine Allison and Crossan (2006), The Historical Jesus in Context, 82, 84 Mheallaigh (2014), Reading Fiction with Lucian: Fakes, Freaks and Hyperreality, 86, 87, 88 Nasrallah (2019), Archaeology and the Letters of Paul, 73 Nisula (2012), Augustine and the Functions of Concupiscence, 27, 194, 216, 238, 239, 240 O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 141, 142, 284, 285 Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 50, 51 Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 47, 167 Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 85 Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 106, 114 Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 62, 138, 143, 175, 176, 177, 196, 223, 224, 539, 547, 554 Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 342 Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 118, 123 Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 226 Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 150, 152, 153, 154 Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 163 Viglietti and Gildenhard (2020), Divination, Prediction and the End of the Roman Republic, 12, 34, 49, 141, 163, 164, 166, 179, 194, 202, 281 Vogt (2015), Pyrrhonian Skepticism in Diogenes Laertius. 63 Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 204, 210 Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 262
aulus, gellius gellius	Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 184, 195, 196, 197
aulus, gellius, gospels, eating and drinking in	KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 131, 132, 133, 134
aulus, gellius, macrobius, relationship with	KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 203, 206, 208, 214, 218
aulus, gellius, on apion	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 152, 153, 154
aulus, hirtius hirtius	Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 86, 87, 90, 91
aulus, hirtius, consul	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 297
aulus, imitation of plutarch, gellius	KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 16, 28
aulus, iulius, quadratus, c. antius	Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 67
aulus, iunius pastorus	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 335
aulus, on bookshops, gellius	Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 275, 282
aulus, on language, gellius	Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 132, 134
aulus, on reading, gellius	Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 211
aulus, on recitations, gellius	Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 211
aulus, persius flaccus, persius	Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 201, 217, 218
aulus, plautius	Jenkyns (2013), God, Space, and City in the Roman Imagination, 188
aulus, plautius, governor	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 297
aulus, postumius	Isaac (2004), The invention of racism in classical antiquity, 387, 394
aulus, roman writer, gellius	Rizzi (2010), Hadrian and the Christians, 115
aulus, terentius, varro murena	Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 140
aulus, thirteen lightning-types, caecina	Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 330, 331
aulus, verginius	van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 122
aulus, vitellius	Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 80, 207, 209, 210, 211, 212, 213, 214, 217, 218

List of validated texts:

9 validated results for "aulus"

1. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aulus Gellius

Found in books: Bryan (2018), Authors and Authorities in Ancient Philosophy, 210; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 210

2. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Gabinius, Aulus

Found in books: Kaster(2005), Emotion, Restraint, and Community in Ancient Rome, 102; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 155

3. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Aulus Gellius • Gellius, Aulus, Attic Nights

Found in books: Amsler (2023), Knowledge Construction in Late Antiquity, 199; Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 194

4. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Antius Aulus Iulius Quadratus (C.) • Quadratus, C. Antius Aulus Iulius

Found in books: Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 67; Heller and van Nijf (2017), The Politics of Honour in the Greek Cities of the Roman Empire, 355, 356

5. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Aulus Gellius • Gellius (Aulus), and Cicero as model of Latinitas • Gellius (Aulus), and Cicero’s manuscripts • Gellius (Aulus), cultural program of • Gellius (Aulus), on language • Gellius, Aulus • Gellius, Aulus, and literary community • Gellius, Aulus, compiler of philosophical doctrines • Gellius, Aulus, compiler of philosophical doctrines, Report on Stoic first movements misunderstood by Augustine • Gellius, Aulus, on bookshops • Gellius, Aulus, on reading • Gellius, Aulus, on recitations

Found in books: Arthur-Montagne, DiGiulio and Kuin (2022), Documentality: New Approaches to Written Documents in Imperial Life and Literature, 198, 199, 204; Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 298, 301; Bryan (2018), Authors and Authorities in Ancient Philosophy, 204; Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 62, 134, 135; Fowler (2014), Plato in the Third Sophistic, 11; Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 256; Graver (2007), Stoicism and Emotion, 236; Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 211, 251, 272, 275, 329; Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 78; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 78; Nisula (2012), Augustine and the Functions of Concupiscence, 238, 239; O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 141, 142, 284, 285; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 539; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 375; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 77; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 204

6. Diogenes Laertius, Lives of The Philosophers, 10.136 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Aulus Gellius

Found in books: Bryan (2018), Authors and Authorities in Ancient Philosophy, 210; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 210

sup>
10.136 He differs from the Cyrenaics with regard to pleasure. They do not include under the term the pleasure which is a state of rest, but only that which consists in motion. Epicurus admits both; also pleasure of mind as well as of body, as he states in his work On Choice and Avoidance and in that On the Ethical End, and in the first book of his work On Human Life and in the epistle to his philosopher friends in Mytilene. So also Diogenes in the seventeenth book of his Epilecta, and Metrodorus in his Timocrates, whose actual words are: Thus pleasure being conceived both as that species which consists in motion and that which is a state of rest. The words of Epicurus in his work On Choice are: Peace of mind and freedom from pain are pleasures which imply a state of rest; joy and delight are seen to consist in motion and activity.'' None

7. Augustine, The City of God, 9.4-9.5 (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Gellius, Aulus • Gellius, Aulus, compiler of philosophical doctrines • Gellius, Aulus, compiler of philosophical doctrines, Report on Stoic first movements misunderstood by Augustine

Found in books: Nisula (2012), Augustine and the Functions of Concupiscence, 238, 239, 240; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 378, 379, 382, 383

sup>
9.4 Among the philosophers there are two opinions about these mental emotions, which the Greeks call &^9.5 We need not at present give a careful and copious exposition of the doctrine of Scripture, the sum of Christian knowledge, regarding these passions. It subjects the mind itself to God, that He may rule and aid it, and the passions, again, to the mind, to moderate and bridle them, and turn them to righteous uses. In our ethics, we do not so much inquire whether a pious soul is angry, as why he is angry; not whether he is sad, but what is the cause of his sadness; not whether he fears, but what he fears. For I am not aware that any right thinking person would find fault with anger at a wrongdoer which seeks his amendment, or with sadness which intends relief to the suffering, or with fear lest one in danger be destroyed. The Stoics, indeed, are accustomed to condemn compassion. But how much more honorable had it been in that Stoic we have been telling of, had he been disturbed by compassion prompting him to relieve a fellow-creature, than to be disturbed by the fear of shipwreck! Far better and more humane, and more consot with pious sentiments, are the words of Cicero in praise of C sar, when he says, Among your virtues none is more admirable and agreeable than your compassion. And what is compassion but a fellow-feeling for another's misery, which prompts us to help him if we can? And this emotion is obedient to reason, when compassion is shown without violating right, as when the poor are relieved, or the penitent forgiven. Cicero, who knew how to use language, did not hesitate to call this a virtue, which the Stoics are not ashamed to reckon among the vices, although, as the book of the eminent Stoic, Epictetus, quoting the opinions of Zeno and Chrysippus, the founders of the school, has taught us, they admit that passions of this kind invade the soul of the wise man, whom they would have to be free from all vice. Whence it follows that these very passions are not judged by them to be vices, since they assail the wise man without forcing him to act against reason and virtue; and that, therefore, the opinion of the Peripatetics or Platonists and of the Stoics is one and the same. But, as Cicero says, mere logomachy is the bane of these pitiful Greeks, who thirst for contention rather than for truth. However, it may justly be asked, whether our subjection to these affections, even while we follow virtue, is a part of the infirmity of this life? For the holy angels feel no anger while they punish those whom the eternal law of God consigns to punishment, no fellow-feeling with misery while they relieve the miserable, no fear while they aid those who are in danger; and yet ordinary language ascribes to them also these mental emotions, because, though they have none of our weakness, their acts resemble the actions to which these emotions move us; and thus even God Himself is said in Scripture to be angry, and yet without any perturbation. For this word is used of the effect of His vengeance, not of the disturbing mental affection. "" None

8. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Zosimus, Aulus Aemilius

Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 356; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 356

9. Strabo, Geography, 1.2.3
Tagged with subjects: • Zosimus, Aulus Aemilius

Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 173; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 173

sup>
1.2.3 Eratosthenes says that the poet directs his whole attention to the amusement of the mind, and not at all to its instruction. In opposition to his idea, the ancients define poesy as a primitive philosophy, guiding our life from infancy, and pleasantly regulating our morals, our tastes, and our actions. The Stoics of our day affirm that the only wise man is the poet. On this account the earliest lessons which the citizens of Greece convey to their children are from the poets; certainly not alone for the purpose of amusing their minds, but for their instruction. Nay, even the professors of music, who give lessons on the harp, lyre, and pipe, lay claim to our consideration on the same account, since they say that the accomplishments which they teach are calculated to form and improve the character. It is not only among the Pythagoreans that one hears this claim supported, for Aristoxenus is of that opinion, and Homer too regarded the bards as amongst the wisest of mankind. of this number was the guardian of Clytemnestra, to whom the son of Atreus, when he set out for Troy, gave earnest charge to preserve his wife, whom Aegisthus was unable to seduce, until leading the bard to a desert island, he left him, and then The queen he led, not willing less than he, To his own mansion. Ib. iii. 272. But apart from all such considerations, Eratosthenes contradicts himself; for a little previously to the sentence which we have quoted, at the commencement of his Essay on Geography, he says, that all the ancient poets took delight in showing their knowledge of such matters. Homer inserted into his poetry all that he knew about the Ethiopians, Egypt, and Libya. of all that related to Greece and the neighbouring places he entered even too minutely into the details, describing Thisbe as abounding in doves, Haliartus, grassy, Anthedon, the far distant, Lilaea, situated on the sources of the Cephissus, and none of his epithets are without their meaning. But in pursuing this method, what object has he in view, to amuse merely, or to instruct? The latter, doubtless. Well, perhaps he has told the truth in these instances, but in what was beyond his observation both he and the other writers have indulged in all the marvels of fable. If such be the case the statement should have been, that the poets relate some things for mere amusement, others for instruction; but he affirms that they do it altogether for amusement, without any view to information; and by way of climax, inquires, What can it add to Homer's worth to be familiar with many lands, and skilled in strategy, agriculture, rhetoric, and similar information, which some persons seem desirous to make him possessed of. To seek to invest him with all this knowledge is most likely the effect of too great a zeal for his honour. Hipparchus observes, that to assert he was acquainted with every art and science, is like saying that an Attic eiresione bears pears and apples. As far as this goes, Eratosthenes, you are right enough; not so, however, when you not only deny that Homer was possessed of these vast acquirements, but represent poetry in general as a tissue of old wives' fables, where, to use your own expression, every thing thought likely to amuse is cooked up. I ask, is it of no value to the auditors of the poets to be made acquainted with the history of different countries, with strategy, agriculture, and rhetoric, and suchlike things, which the lecture generally contains."" None

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

For a list of book indices included, see here.

Tiresias: The Ancient Mediterranean Religions Source Database