The Ancient Mediterranean Religions Index Database

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26 results for "bakhtin"

1. Hebrew Bible, Deuteronomy, 18.11 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •bakhtin, m. m. Found in books: Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 245

18.11. וְחֹבֵר חָבֶר וְשֹׁאֵל אוֹב וְיִדְּעֹנִי וְדֹרֵשׁ אֶל־הַמֵּתִים׃

18.11. or a charmer, or one that consulteth a ghost or a familiar spirit, or a necromancer.

2. Homer, Iliad, 9.410-9.416 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •bakhtin, mikhail •bakhtin, mikhail, carnival Found in books: KÃ¶nig, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 8

9.410. μήτηρ γάρ τέ μέ φησι θεὰ Θέτις ἀργυρόπεζα 9.411. διχθαδίας κῆρας φερέμεν θανάτοιο τέλος δέ. 9.412. εἰ μέν κʼ αὖθι μένων Τρώων πόλιν ἀμφιμάχωμαι, 9.413. ὤλετο μέν μοι νόστος, ἀτὰρ κλέος ἄφθιτον ἔσται· 9.414. εἰ δέ κεν οἴκαδʼ ἵκωμι φίλην ἐς πατρίδα γαῖαν, 9.415. ὤλετό μοι κλέος ἐσθλόν, ἐπὶ δηρὸν δέ μοι αἰὼν 9.416. ἔσσεται, οὐδέ κέ μʼ ὦκα τέλος θανάτοιο κιχείη.

9.410. For my mother the goddess, silver-footed Thetis, telleth me that twofold fates are bearing me toward the doom of death: if I abide here and war about the city of the Trojans, then lost is my home-return, but my renown shall be imperishable; but if I return home to my dear native land, 9.411. For my mother the goddess, silver-footed Thetis, telleth me that twofold fates are bearing me toward the doom of death: if I abide here and war about the city of the Trojans, then lost is my home-return, but my renown shall be imperishable; but if I return home to my dear native land, 9.412. For my mother the goddess, silver-footed Thetis, telleth me that twofold fates are bearing me toward the doom of death: if I abide here and war about the city of the Trojans, then lost is my home-return, but my renown shall be imperishable; but if I return home to my dear native land, 9.413. For my mother the goddess, silver-footed Thetis, telleth me that twofold fates are bearing me toward the doom of death: if I abide here and war about the city of the Trojans, then lost is my home-return, but my renown shall be imperishable; but if I return home to my dear native land, 9.414. For my mother the goddess, silver-footed Thetis, telleth me that twofold fates are bearing me toward the doom of death: if I abide here and war about the city of the Trojans, then lost is my home-return, but my renown shall be imperishable; but if I return home to my dear native land, 9.415. lost then is my glorious renown, yet shall my life long endure, neither shall the doom of death come soon upon me. 9.416. lost then is my glorious renown, yet shall my life long endure, neither shall the doom of death come soon upon me.

3. Hesiod, Works And Days, 111 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •bakhtin, mikhail Found in books: Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 32

111. οἳ μὲν ἐπὶ Κρόνου ἦσαν, ὅτʼ οὐρανῷ ἐμβασίλευεν·

111. As well, in silence, for Zeus took away

4. Alcaeus, Fragments, fr.346 (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •bakhtin, mikhail •bakhtin, mikhail, carnival Found in books: KÃ¶nig, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 8

5. Alcaeus, Fragments, fr.346 (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •bakhtin, mikhail •bakhtin, mikhail, carnival Found in books: KÃ¶nig, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 8

6. Theognis, Elegies, 467-491, 493-496, 837-840, 492 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: KÃ¶nig, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 8

7. Xenophanes, Fragments, 1 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •bakhtin, mikhail •bakhtin, mikhail, carnival Found in books: KÃ¶nig, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 8

1. Now is the floor clean, and the hands and cups of all; one sets twisted garlands on our heads, another hands us fragrant ointment on a salver. The mixing bowl stands ready, full of gladness, and there is more wine at hand that promises never to leave us in the lurch, soft and smelling of flowers in the jars. In the midst the frankincense sends up its holy scent, and there is cold water, sweet and clean. Brown loaves are set before us and a lordly table laden with cheese and rich honey. The altar in the midst is clustered round with flowers; song and revel fill the halls. But first it is meet that men should hymn the god with joy, with holy tales and pure words; then after libation and prayer made that we may have strength to do right—for that is in truth the first thing to do—no sin is it to drink as much as a man can take and get home without an attendant, so he be not stricken in years. And of all men is he to be praised who after drinking gives goodly proof of himself in the trial of skill, as memory and strength will serve him. Let him not sing of Titans and Giants—those fictions of the men of old—nor of turbulent civil broils in which is no good thing at all; but to give heedful reverence to the gods is ever good.

8. Alcaeus Comicus, Fragments, fr.346 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •bakhtin, mikhail •bakhtin, mikhail, carnival Found in books: KÃ¶nig, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 8

9. Alcaeus Comicus, Fragments, fr.346 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •bakhtin, mikhail •bakhtin, mikhail, carnival Found in books: KÃ¶nig, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 8

10. Cicero, Letters To His Friends, a b c d\n0 "9.18" "9.18" "9 18" (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •bakhtin, mikhail Found in books: Ker, Quotidian Time and Forms of Life in Ancient Rome (2023) 168

11. New Testament, Acts, 16.16, 19.11-19.20 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •bakhtin, m. m. Found in books: Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 79, 245

16.16. Ἐγένετο δὲ πορευομένων ἡμῶν εἰς τὴν προσευχὴν παιδίσκην τινὰ ἔχουσαν πνεῦμα πύθωνα ὑπαντῆσαι ἡμῖν, ἥτις ἐργασίαν πολλὴν παρεῖχεν τοῖς κυρίοις 19.11. Δυνάμεις τε οὐ τὰς τυχούσας ὁ θεὸς ἐποίει διὰ τῶν χειρῶν Παύλου, 19.12. ὥστε καὶ ἐπὶ τοὺς ἀσθενοῦντας ἀποφέρεσθαι ἀπὸ τοῦ χρωτὸς αὐτοῦ σουδάρια ἢ σιμικίνθια καὶ ἀπαλλάσσεσθαι ἀπʼ αὐτῶν τὰς νόσους, τά τε πνεύματα τὰ πονηρὰ ἐκπορεύεσθαι. 19.13. Ἐπεχείρησαν δέ τινες καὶ τῶν περιερχομένων Ἰουδαίων ἐξορκισ̀τῶν ὀνομάζειν ἐπὶ τοὺς ἔχοντας τὰ πνεύματα τὰ πονηρὰ τὸ ὄνομα τοῦ κυρίου Ἰησοῦ λέγοντες Ὁρκίζω ὑμᾶς τὸν Ἰησοῦν ὃν Παῦλος κηρύσσει. 19.14. ἦσαν δέ τινος Σκευᾶ Ἰουδαίου ἀρχιερέως ἑπτὰ υἱοὶ τοῦτο ποιοῦντες. 19.15. ἀποκριθὲν δὲ τὸ πνεῦμα τὸ πονηρὸν εἶπεν αὐτοῖς Τὸν [μὲν] Ἰησοῦν γινώσκω καὶ τὸν Παῦλον ἐπίσταμαι, ὑμεῖς δὲ τίνες ἐστέ; 19.16. καὶ ἐφαλόμενος ὁ ἄνθρωπος ἐπʼ αὐτοὺς ἐν ᾧ ἦν τὸ πνεῦμα τὸ πονηρὸν κατακυριεύσας ἀμφοτέρων ἴσχυσεν κατʼ αὐτῶν, ὥστε γυμνοὺς καὶ τετραυματισμένους ἐκφυγεῖν ἐκ τοῦ οἴκου ἐκείνου. 19.17. τοῦτο δὲ ἐγένετο γνωστὸν πᾶσιν Ἰουδαίοις τε καὶ Ἕλλησιν τοῖς κατοικοῦσιν τὴν Ἔφεσον, καὶ ἐπέπεσεν φόβος ἐπὶ πάντας αὐτούς, καὶ ἐμεγαλύνετο τὸ ὄνομα τοῦ κυρίου Ἰησοῦ. 19.18. πολλοί τε τῶν πεπιστευκότων ἤρχοντο ἐξομολογούμενοι καὶ ἀναγγέλλοντες τὰς πράξεις αὐτῶν, 19.19. ἱκανοὶ δὲ τῶν τὰ περίεργα πραξάντων συνενέγκαντες τὰς βίβλους κατέκαιον ἐνώπιον πάντων· καὶ συνεψήφισαν τὰς τιμὰς αὐτῶν καὶ εὗρον ἀργυρίου μυριάδας πέντε. 19.20. Οὕτως κατὰ κράτος τοῦ κυρίου ὁ λόγος ηὔξανεν καὶ ἴσχυεν.

16.16. It happened, as we were going to prayer, that a certain girl having a spirit of divination met us, who brought her masters much gain by fortune telling. 19.11. God worked special miracles by the hands of Paul, 19.12. so that even handkerchiefs or aprons were carried away from his body to the sick, and the evil spirits went out. 19.13. But some of the itinerant Jews, exorcists, took on themselves to name over those who had the evil spirits the name of the Lord Jesus, saying, "We adjure you by Jesus whom Paul preaches." 19.14. There were seven sons of one Sceva, a Jewish chief priest, who did this. 19.15. The evil spirit answered, "Jesus I know, and Paul I know, but who are you?" 19.16. The man in whom the evil spirit was leaped on them, and overpowered them, and prevailed against them, so that they fled out of that house naked and wounded. 19.17. This became known to all, both Jews and Greeks, who lived at Ephesus. Fear fell on them all, and the name of the Lord Jesus was magnified. 19.18. Many also of those who had believed came, confessing, and declaring their deeds. 19.19. Many of those who practiced magical arts brought their books together and burned them in the sight of all. They counted the price of them, and found it fifty thousand pieces of silver. 19.20. So the word of the Lord was growing and becoming mighty.

12. Josephus Flavius, Jewish War, 4.459-4.475 (1st cent. CE - 1st cent. CE) Tagged with subjects: •bakhtin, mikhail, Found in books: Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 83

4.459. Παρὰ μέντοι τὴν ̔Ιεριχοῦν ἐστι πηγὴ δαψιλής τε καὶ πρὸς ἀρδείας λιπαρωτάτη παρὰ τὴν παλαιὰν ἀναβλύζουσα πόλιν, ἣν ̓Ιησοῦς ὁ Ναυῆ παῖς στρατηγὸς ̔Εβραίων πρώτην εἷλε γῆς Χαναναίων δορίκτητον. 4.461. ὃς ἐπιξενωθεὶς τοῖς κατὰ τὴν ̔Ιεριχοῦν, περισσὸν δή τι φιλοφρονησαμένων αὐτὸν τῶν ἀνθρώπων αὐτούς τε ἀμείβεται καὶ τὴν χώραν αἰωνίῳ χάριτι. 4.462. προελθὼν γὰρ ἐπὶ τὴν πηγὴν καὶ καταβαλὼν εἰς τὸ ῥεῦμα πλῆρες ἁλῶν ἀγγεῖον κεράμου, ἔπειτα εἰς οὐρανὸν δεξιὰν ἀνατείνας δικαίαν κἀπὶ γῆς σπονδὰς μειλικτηρίους χεόμενος, τὴν μὲν ᾐτεῖτο μαλάξαι τὸ ῥεῦμα καὶ γλυκυτέρας φλέβας ἀνοῖξαι, 4.463. τὸν δὲ ἐγκεράσασθαι τῷ ῥεύματι γονιμωτέρους [τε] ἀέρας δοῦναί τε ἅμα καὶ καρπῶν εὐθηνίαν τοῖς ἐπιχωρίοις καὶ τέκνων διαδοχήν, μηδ' ἐπιλιπεῖν αὐτοῖς τὸ τούτων γεννητικὸν ὕδωρ, ἕως μένουσι δίκαιοι. 4.464. ταύταις ταῖς εὐχαῖς πολλὰ προσχειρουργήσας ἐξ ἐπιστήμης ἔτρεψε τὴν πηγήν, καὶ τὸ πρὶν ὀρφανίας αὐτοῖς καὶ λιμοῦ παραίτιον ὕδωρ ἔκτοτε εὐτεκνίας καὶ κόρου χορηγὸν κατέστη. 4.465. τοσαύτην γοῦν ἐν ταῖς ἀρδείαις ἔχει δύναμιν ὡς, εἰ καὶ μόνον ἐφάψαιτο τῆς χώρας, νοστιμώτερον εἶναι τῶν μέχρι κόρου χρονιζόντων. 4.466. παρὸ καὶ τῶν [μὲν] δαψιλεστέρως χρωμένων ἡ ὄνησίς ἐστιν ὀλίγη, τούτου δὲ τοῦ ὀλίγου χορηγία δαψιλής. 4.467. ἄρδει γοῦν πλέονα τῶν ἄλλων ἁπάντων, καὶ πεδίον μὲν ἔπεισιν ἑβδομήκοντα σταδίων μῆκος εὖρος δ' εἴκοσιν, ἐκτρέφει δ' ἐν αὐτῷ παραδείσους καλλίστους τε καὶ πυκνοτάτους. 4.468. τῶν δὲ φοινίκων ἐπαρδομένων γένη πολλὰ ταῖς γεύσεσι καὶ ταῖς παρηγορίαις διάφορα: τούτων οἱ πιότεροι πατούμενοι καὶ μέλι δαψιλὲς ἀνιᾶσιν οὐ πολλῷ τοῦ λοιποῦ χεῖρον. 4.469. καὶ μελιττοτρόφος δὲ ἡ χώρα: φέρει δὲ καὶ ὀποβάλσαμον, ὃ δὴ τιμιώτατον τῶν τῇδε καρπῶν, κύπρον τε καὶ μυροβάλανον, ὡς οὐκ ἂν ἁμαρτεῖν τινα εἰπόντα θεῖον εἶναι τὸ χωρίον, ἐν ᾧ δαψιλῆ τὰ σπανιώτατα καὶ κάλλιστα γεννᾶται. 4.471. αἴτιόν μοι δοκεῖ τὸ θερμὸν τῶν ἀέρων καὶ τὸ τῶν ὑδάτων εὔτονον, τῶν μὲν προκαλουμένων τὰ φυόμενα καὶ διαχεόντων, τῆς δὲ ἰκμάδος ῥιζούσης ἕκαστον ἰσχυρῶς καὶ χορηγούσης τὴν ἐν θέρει δύναμιν: περικαὲς δέ ἐστιν οὕτως τὸ χωρίον, ὡς μηδένα ῥᾳδίως προϊέναι. 4.472. τὸ δὲ ὕδωρ πρὸ ἀνατολῆς ἀντλούμενον, ἔπειτα ἐξαιθριασθὲν γίνεται ψυχρότατον καὶ τὴν ἐναντίαν πρὸς τὸ περιέχον φύσιν λαμβάνει, χειμῶνος δὲ ἀνάπαλιν χλιαίνεται καὶ τοῖς ἐμβαίνουσι γίνεται προσηνέστατον. 4.473. ἔστι δὲ καὶ τὸ περιέχον οὕτως εὔκρατον, ὡς λινοῦν ἀμφιέννυσθαι τοὺς ἐπιχωρίους νιφομένης τῆς ἄλλης ̓Ιουδαίας. 4.474. ἀπέχει δὲ ἀπὸ ̔Ιεροσολύμων μὲν σταδίους ἑκατὸν πεντήκοντα, τοῦ δὲ ̓Ιορδάνου ἑξήκοντα, καὶ τὸ μὲν μέχρι ̔Ιεροσολύμων αὐτῆς ἔρημον καὶ πετρῶδες, τὸ δὲ μέχρι τοῦ ̓Ιορδάνου καὶ τῆς ̓Ασφαλτίτιδος χθαμαλώτερον μέν, ἔρημον δὲ ὁμοίως καὶ ἄκαρπον. 4.475. ἀλλὰ γὰρ τὰ μὲν περὶ ̔Ιεριχοῦν εὐδαιμονεστάτην οὖσαν ἀποχρώντως δεδήλωται.

4.459. 3. Notwithstanding which, there is a fountain by Jericho, that runs plentifully, and is very fit for watering the ground; it arises near the old city, which Joshua, the son of Nun, the general of the Hebrews, took the first of all the cities of the land of Canaan, by right of war. 4.460. The report is, that this fountain, at the beginning, caused not only the blasting of the earth and the trees, but of the children born of women, and that it was entirely of a sickly and corruptive nature to all things whatsoever; but that it was made gentle, and very wholesome and fruitful, by the prophet Elisha. This prophet was familiar with Elijah, and was his successor, 4.461. who, when he once was the guest of the people at Jericho, and the men of the place had treated him very kindly, he both made them amends as well as the country, by a lasting favor; 4.462. for he went out of the city to this fountain, and threw into the current an earthen vessel full of salt; after which he stretched out his righteous hand unto heaven, and, pouring out a mild drink-offering, he made this supplication,—That the current might be mollified, and that the veins of fresh water might be opened; 4.463. that God also would bring into the place a more temperate and fertile air for the current, and would bestow upon the people of that country plenty of the fruits of the earth, and a succession of children; and that this prolific water might never fail them, while they continued to be righteous. 4.464. To these prayers Elisha joined proper operations of his hands, after a skillful manner, and changed the fountain; and that water, which had been the occasion of barrenness and famine before, from that time did supply a numerous posterity, and afforded great abundance to the country. 4.465. Accordingly, the power of it is so great in watering the ground, that if it does but once touch a country, it affords a sweeter nourishment than other waters do, when they lie so long upon them, till they are satiated with them. 4.466. For which reason, the advantage gained from other waters, when they flow in great plenty, is but small, while that of this water is great when it flows even in little quantities. 4.467. Accordingly, it waters a larger space of ground than any other waters do, and passes along a plain of seventy furlongs long, and twenty broad; wherein it affords nourishment to those most excellent gardens that are thick set with trees. 4.468. There are in it many sorts of palm trees that are watered by it, different from each other in taste and name; the better sort of them, when they are pressed, yield an excellent kind of honey, not much inferior in sweetness to other honey. 4.469. This country withal produces honey from bees; it also bears that balsam which is the most precious of all the fruits in that place, cypress trees also, and those that bear myrobalanum; so that he who should pronounce this place to be divine would not be mistaken, wherein is such plenty of trees produced as are very rare, and of the most excellent sort. 4.470. And indeed, if we speak of those other fruits, it will not be easy to light on any climate in the habitable earth that can well be compared to it,—what is here sown comes up in such clusters; 4.471. the cause of which seems to me to be the warmth of the air, and the fertility of the waters; the warmth calling forth the sprouts, and making them spread, and the moisture making every one of them take root firmly, and supplying that virtue which it stands in need of in summertime. Now this country is then so sadly burnt up, that nobody cares to come at it; 4.472. and if the water be drawn up before sunrising, and after that exposed to the air, it becomes exceeding cold, and becomes of a nature quite contrary to the ambient air; 4.473. as in winter again it becomes warm; and if you go into it, it appears very gentle. The ambient air is here also of so good a temperature, that the people of the country are clothed in linen-only, even when snow covers the rest of Judea. 4.474. This place is one hundred and fifty furlongs from Jerusalem, and sixty from Jordan. The country, as far as Jerusalem, is desert and stony; but that as far as Jordan and the lake Asphaltitis lies lower indeed, though it be equally desert and barren. 4.475. But so much shall suffice to have been said about Jericho, and of the great happiness of its situation.

13. Seneca The Younger, Letters, 84.2-84.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •bakhtin, mikhail Found in books: KÃ¶nig, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 207

84.3. We should follow, men say, the example of the bees, who flit about and cull the flowers that are suitable for producing honey, and then arrange and assort in their cells all that they have brought in; these bees, as our Vergil says, pack close the flowing honey, And swell their cells with nectar sweet. 84.3. We should follow, men say, the example of the bees, who flit about and cull the flowers that are suitable for producing honey, and then arrange and assort in their cells all that they have brought in; these bees, as our Vergil says, pack close the flowing honey, And swell their cells with nectar sweet.[2] 84.3. Certain of the Peripatetics[3] reply to this syllogism by interpreting "unperturbed," "unwavering," and "free from sadness" in such a way as to make "unperturbed" mean one who is rarely perturbed and only to a moderate degree, and not one who is never perturbed. Likewise, they say that a person is called "free from sadness" who is not subject to sadness, one who falls into this objectionable state not often nor in too great a degree. It is not, they say, the way of human nature that a man's spirit should be exempt from sadness, or that the wise man is not overcome by grief but is merely touched by it, and other arguments of this sort, all in accordance with the teachings of their school. 84.3. What can I do but admire this magimity, which led him to withdraw into voluntary exile and to relieve the state of its burden? Matters had gone so far that either liberty must work harm to Scipio, or Scipio to liberty. Either of these things was wrong in the sight of heaven. So he gave way to the laws and withdrew to Liternum, thinking to make the state a debtor for his own exile no less than for the exile of Hannibal.[4] 84.6. the food we have eaten, as long as it retains its original quality and floats, in our stomachs as an undiluted mass, is a burden; but it passes into tissue and blood only when it has been changed from its original form. So it is with the food which nourishes our higher nature, – we should see to it that whatever we have absorbed should not be allowed to remain unchanged, or it will be no part of us. 84.6. the food we have eaten, as long as it retains its original quality and floats in our stomachs as an undiluted mass, is a burden;[4] but it passes into tissue and blood only when it has been changed from its original form. So it is with the food which nourishes our higher nature, – we should see to it that whatever we have absorbed should not be allowed to remain unchanged, or it will be no part of us. 84.6. If by your definition the wise man has any passions whatever, his reason will be no match for them and will be carried swiftly along, as it were, on a rushing stream, – particularly if you assign to him, not one passion with which he must wrestle, but all the passions. And a throng of such, even though they be moderate, can affect him more than the violence of one powerful passion. 84.6. But who in these days could bear to bathe in such a fashion? We think ourselves poor and mean if our walls are not resplendent with large and costly mirrors; if our marbles from Alexandria[6] are not set off by mosaics of Numidian stone,[7] if their borders are not faced over on all sides with difficult patterns, arranged in many colours like paintings; if our vaulted ceilings are not buried in glass; if our swimming-pools are not lined with Thasian marble,[8] once a rare and wonderful sight in any temple – pools into which we let down our bodies after they have been drained weak by abundant perspiration; and finally, if the water has not poured from silver spigots. 84.7. We must digest it; otherwise it will merely enter the memory and not the reasoning power. Let us loyally welcome such foods and make them our own, so that something that is one may be formed out of many elements, just as one number is formed of several elements whenever, by our reckoning, lesser sums, each different from the others, are brought together. This is what our mind should do: it should hide away all the materials by which it has been aided, and bring to light only what it has made of them. 84.7. We must digest it; otherwise it will merely enter the memory and not the reasoning power. Let us loyally welcome such foods and make them our own, so that something that is one may be formed out of many elements, just as one number is formed of several elements whenever, by our reckoning, lesser sums, each different from the others, are brought together. This is what our mind should do: it should hide away all the materials by which it has been aided, and bring to light only what it has made of them. 84.7. He has a craving for money, although in a moderate degree. He has ambition, but it is not yet fully aroused. He has a hot temper, but it can be appeased. He has inconstancy, but not the kind that is very capricious or easily set in motion. He has lust, but not the violent kind. We could deal better with a person who possessed one full-fledged vice, than with one who possessed all the vices, but none of them in extreme form. 84.7. I have so far been speaking of the ordinary bathing-establishments; spend money! And what masses of water that fall crashing from level to level! We have become so luxurious that we will have nothing but precious stones to walk upon.

14. Dio Chrysostom, Orations, 27.1 (1st cent. CE - missingth cent. CE) Tagged with subjects: •bakhtin, mikhail, carnival Found in books: KÃ¶nig, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 236

15. Apuleius, The Golden Ass, 1.15-1.19 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •bakhtin, m. Found in books: Pinheiro et al., Philosophy and the Ancient Novel (2015) 99

1.15. The porter was lying on the ground at the entrance to the inn, still half-asleep when I cried: 'Hey there, where are you? Open the gate! I want to be gone by daybreak!' 'What!' he answered, 'Don't you know the road's thick with brigands? Who goes travelling at this hour of the night? Even if you've a crime on your conscience and want to die, I'm not pumpkin-headed enough to let you.' 'Dawn's not far off,' I said, 'and anyway, what can robbers take from an utter pauper? Or are you not aware, ignoramus, that even a dozen wrestling-masters can't despoil a naked man?' Then half-conscious and weak with sleep he turned over on his other side, saying: 'How do I know you haven't slit the throat of that traveller you were with last night, and are doing a runner to save yourself?' In an instant, I know I saw the earth gape wide, and there was the pit of Tartarus with dog-headed Cerberus ready to eat me. I thought how sweet Meroe had spared my throat not from mercy but in her cruelty had reserved me for crucifixion. 1.16. So I slipped back to the bedroom and reflected on the quickest way to die. Since Fate had left me no other weapon but my little bed, I talked to it: 'Now, now my little cot, dear friend of mine, who've suffered so many tribulations with me, and know and can judge what went on last night, and the only witness I could summon to testify to my innocence at the trial. I'm in a hurry to die, so be the instrument that will save me.' With this I began to unravel the cord that laced its frame. Then I threw one end over a little beam that stuck out into the room, below the window, and tied it fast. I made a noose in the other end, scrambled up on the bed, got high enough for the drop to work, and stuck my head through the noose. With one foot I kicked away the support I stood on, so my weight on the cord would squeeze my throat tight and stop me breathing. But in a trice the rope, which was old and rotten, broke, and I crashed down on top of Socrates who was lying there beside me, and rolled with him on to the ground. 1.17. But behold at that moment the porter arrived shouting loudly: 'Hey you! In the middle of the night you can't wait to take off, now here you are under the covers snoring!' Then Socrates, woken by our fall, or by the fellow's raucous yelling, got to his feet first, saying: 'It's no wonder guests hate porters, since here's this inquisitive chap bursting importunately into our room – after stealing something no doubt – and waking me, weak as I was, out of a lovely sleep with his monstrous din.' I leapt up eagerly, filled with unexpected joy, and cried: 'Behold, oh faithful porter, here's my friend, as dear as father or brother, whom you in your drunken state accused me, slanderously, of murdering,' and I straight away hugged Socrates and started kissing him. But he, stunned by the vile stench of the liquid those monsters had drenched me with, shoved me off violently. 'Away with you!' he cried, 'You stink like the foulest sewer!' then began to ask as a friend will the reason for the mess. I invented some absurd, some miserable little joke on the spur of the moment, and drew his attention away again to another subject of conversation. Then clasping him I said: 'Why don't we go now, and grasp the chance of an early morning amble?' And I picked up my little bag, paid the bill for our stay at the inn, and off we went. 1.18. Socrates' death We were quite a way off before the sun rose, lighting everything. Carefully, since I was curious, I examined the place on my friend's neck where I'd seen the blade enter, I said to myself: 'You're mad, you were in your cups and sodden with wine, and had a dreadful nightmare. Look, Socrates is sound and whole, totally unscathed. Where are the wound and the sponge? Where's the deep and recent scar?' I turned to him: 'Those doctors are not without merit who say that swollen with food and drink we have wild and oppressive dreams. Take me now. I took too much to drink last evening, and a bad night brought such dire and violent visions I still feel as though I was spattered, polluted with human blood.' He grinned at that: 'It's piss not blood you're soaked with. I dreamed too, that my throat was cut. I felt the pain in my neck, and even thought my heart had been torn from my body. And now I'm still short of breath, and my knees are trembling, and I'm staggering along, and I need a bite to eat to restore my spirits.' 'Here's breakfast,' I said 'all ready for you,' and I swung the sack from my shoulder and quickly handed him bread and cheese. 'Let's sit by that plane tree,' I said. 1.19. Having done so, I took something from the sack for myself, and watched him eating avidly, but visibly weaker, somehow more drawn and emaciated, and with the pallor of boxwood. In short the colour of his flesh was so disturbing it conjured up the vision of those Furies of the night before, and my terror was such the first bit of bread I took, though only a small one, struck in my throat, and it wouldn't go down, or come back up. The absence of anyone else on the road added to my fear. Who could believe my companion was murdered, and I was innocent? Now he, when he'd had enough, began to feel quite thirsty, since he'd gobbled the best part of a whole cheese in his eagerness. A gentle stream flowed sluggishly not far from the plane-tree's roots, flowing on through a quiet pool, the colour of glass or silver. 'Here,' I cried, 'quench your thirst with the milky waters of this spring.' He rose and after a brief search for a level place at the edge of the bank, he sank down on his knees and bent forward ready to drink. But his lips had not yet touched the surface of the water when in a trice the wound in his throat gaped open, and out flew the sponge, with a little trickle of blood. Then his lifeless body pitched forward, almost into the stream, except that I caught at one of his legs, and with a mighty effort dragged him higher onto the bank. I mourned for him there, as much as circumstance allowed, and covered him with sandy soil to rest there forever beside the water. Then trembling and fearful of my life I fled through remote and pathless country, like a man with murder on his conscience, abandoning home and country, embracing voluntary exile. Now I live in Aetolia, and I'm married again.'

16. Lucian, On Mourning, 2.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •bakhtin, mikhail •bakhtin, mikhail, carnival Found in books: KÃ¶nig, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 8

17. Lucian, The Sky-Man, 11-18, 24, 19 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Alexiou and Cairns, Greek Laughter and Tears: Antiquity and After (2017) 53

18. Lucian, Conversation With Cronus, 12, 19, 23, 28, 39, 9, 11 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 23, 28

19. Macrobius, Saturnalia, 1.2.1-1.2.14, 5.2-5.22, 6.1-6.5 (4th cent. CE - 5th cent. CE) Tagged with subjects: •bakhtin, mikhail Found in books: KÃ¶nig, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 207

20. Macrobius, Saturnalia, 1.2.1-1.2.14, 5.2-5.22, 6.1-6.5 (4th cent. CE - 5th cent. CE) Tagged with subjects: •bakhtin, mikhail Found in books: KÃ¶nig, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 207

21. Prudentius, Hamartigenia, 195-203, 205, 204 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Hardie, Classicism and Christianity in Late Antique Latin Poetry (2019) 239

22. Sidonius Apollinaris, Letters, 8.11 (5th cent. CE - 5th cent. CE) Tagged with subjects: •bakhtin, m. Found in books: Hanghan, Lettered Christians: Christians, Letters, and Late Antique Oxyrhynchus (2019) 122; Hitch, Animal sacrifice in the ancient Greek world (2017) 122

8.11. XI To his friend Lupus [c. 480 CE] TELL me about your Nitiobroges and Vesunnici, whose competing claims upon you are ever a source of pious emulation? You are bound to the people of the one place by your own property, to those of the other by your wife's family connexions; your birth tells in favour of the first, your marriage speaks for the second; and the best of it is that each place has good ground for its contention. God has verily marked you for happiness, when the privilege of securing you and keeping you longest becomes an object of ambition to two rival communities. [2] You grant the favour of your presence to each in regular alternation, restoring to one its Drepanius, to the other its Anthedius; if rhetoric be the object of their desire, neither need regret a Paulinus and an Alcimus as long as you are with them. All this makes me marvel more that you should care to ask for any old poems of mine when any day you like you have the rummaging of so representative a library as your own. I cannot refuse you, though this is a time of mourning, and the revival of the old jests is somewhat out of place.

23. Polybius, Epitome, lines3-8 Tagged with subjects: •bakhtin, mikhail, carnival Found in books: KÃ¶nig, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 7

24. Nicaenetus, Fragments, 1 (powell) Tagged with subjects: •bakhtin, mikhail Found in books: Bierl, Time and Space in Ancient Myth, Religion and Culture (2017) 242

25. Cicero, In Defense of Marcellus, a b c d\n0 "1.1" "1.1" "1 1" Tagged with subjects: •bakhtin, mikhail Found in books: Ker, Quotidian Time and Forms of Life in Ancient Rome (2023) 168

26. Pseudo-Hegesippus, Historiae, 3.16-3.17, 4.17, 4.17.1, 5.2.1, 5.15-5.16, 5.16.1, 5.44.2 Tagged with subjects: •bakhtin, mikhail, Found in books: Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 83

Tiresias: The Ancient Mediterranean Religions Source Database