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Tiresias: The Ancient Mediterranean Religions Source Database

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subject book bibliographic info
basil Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 94, 95, 101, 104, 108, 114, 115, 178, 230
Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 258, 263
Levison (2009), Filled with the Spirit, 17
basil, archive of banditry Ruffini (2018), Life in an Egyptian Village in Late Antiquity: Aphrodito Before and After the Islamic Conquest, 203
basil, asceticism Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 119, 120, 121
basil, but clement means taking pity, philo, clement of alexandria Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 390, 391
basil, consolation writings, techniques in Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 394, 395
basil, depression, akēdia, in Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 369
basil, early augustine also rejects feeling pity, in favour of taking philo, clement of alexandria, pity, but later recants Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 396, 397
basil, evagrius, desert father, assimilation to god, follows Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 395
basil, gildersleeve Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 317, 326
basil, gregory of apatheia, freedom from, eradication of emotion, nazianzus, and gregory of nyssa for some purposes Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 207, 391, 392, 393, 394, 395
basil, i, emperor Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 216
basil, monasticism Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 121, 122
basil, of amaseia Huttner (2013), Early Christianity in the Lycus Valley, 280
basil, of ancyra Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 241
Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 112
Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 76, 91, 94
Widdicombe (2000), The Fatherhood of God from Origen to Athanasius, 33
basil, of caesarea Amsler (2023), Knowledge Construction in Late Antiquity, 91, 225, 226, 227, 228, 229, 231, 236, 243, 248, 249
Arthur-Montagne, DiGiulio and Kuin (2022), Documentality: New Approaches to Written Documents in Imperial Life and Literature, 239, 241
Beduhn (2013), Augustine's Manichaean Dilemma, vol. 1, 187
Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 422
Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 19, 77, 112, 123, 127, 133, 134, 135, 136, 137, 138, 142, 143, 161, 353, 357
DeMarco, (2021), Augustine and Porphyry: A Commentary on De ciuitate Dei 10, 5, 22, 23, 170
Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 166
Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 33, 34, 46, 47
Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 281, 284, 286, 289, 290, 301
Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 4, 8, 29, 63, 112, 116, 119, 121, 132, 161, 169
Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 143, 168
Huttner (2013), Early Christianity in the Lycus Valley, 286, 309, 367
Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 41, 109, 173
Karfíková (2012), Grace and the Will According to Augustine, 312
Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 101
Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 1, 3, 4, 5, 12, 20, 45, 50, 51, 58, 65, 69, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 102, 140, 150, 152, 156, 159, 160, 162, 163, 165
MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 8, 9, 10, 11, 12, 33, 52, 57, 61, 71, 72, 73, 74, 75, 81, 82, 83, 108, 109, 110, 131, 147
Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 148
McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 161, 212, 215
Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 8, 9, 13, 22, 23, 24, 25, 26, 28, 31, 33, 36, 39, 54, 57, 73, 78, 79, 83, 96, 97, 98, 100, 102, 103, 109, 110, 111, 112, 114, 115, 117, 119, 120, 122, 126, 129, 130, 141, 154, 155, 157, 160
Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 140, 141, 142, 144, 146, 147, 148, 157, 158, 159, 160, 163, 236
Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 14, 65, 76, 91, 94, 111, 130, 142, 160
Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47
Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 20, 26, 64, 79, 119, 203
Spielman (2020), Jews and Entertainment in the Ancient World. 246
Stroumsa (1996), Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism. 35, 36, 154
Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 37, 85, 86, 178
de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 175
van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 101
basil, of caesarea, address to the young Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 328, 341
basil, of caesarea, adversus eunomium MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 108
basil, of caesarea, and fugitive slaves Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 59
basil, of caesarea, and gregory nazianzen Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 33, 34, 47, 110, 199, 249
basil, of caesarea, and habitual sinners Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 68
basil, of caesarea, and parrhesia Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 240
basil, of caesarea, asketikon König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 328
basil, of caesarea, astrology, critique of Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 430
basil, of caesarea, bede and Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 748
basil, of caesarea, canons collected by Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 235
basil, of caesarea, canterbury school commentaries and Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 720
basil, of caesarea, christology, natures of christ Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 398, 399
basil, of caesarea, church father, and christ had emotions Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 392
basil, of caesarea, church father, but apatheia eventual good for monks, which restores in us image of god and assimilates us to god Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 391
basil, of caesarea, church father, consolation enjoins metriopatheia Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 391
basil, of caesarea, church father, consolations Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 175, 391, 392, 393, 394, 395
basil, of caesarea, church father, distinguished enkrateia, their present achievement Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 392
basil, of caesarea, church father, expresses emotion Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 391, 394
basil, of caesarea, church father, pity accepted for monks Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 392
basil, of caesarea, church father, reviewing the day's conduct Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 213, 214
basil, of caesarea, church father, rules for monasteries Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 357, 392
basil, of caesarea, classical paideia, proper engagement with Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 328, 343, 345
basil, of caesarea, death of gregory of nyssa’s dialogue with macrina on Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 361
basil, of caesarea, entrance procedures Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 62, 74, 76
basil, of caesarea, epistles Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 241
basil, of caesarea, gregory nazianzen, and Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 33, 34, 47, 110, 199, 249
basil, of caesarea, gregory of nyssa on Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 328, 334, 337, 341
basil, of caesarea, habit Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 95, 96
basil, of caesarea, hazing Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 76, 77
basil, of caesarea, hexaemeron Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 430, 648, 748
MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 75, 76, 81, 83
basil, of caesarea, homilia in illud, attende tibi ipsi Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 658
basil, of caesarea, homilies of Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 287
basil, of caesarea, homily on gordius Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 289
basil, of caesarea, homily on julitta Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 297
basil, of caesarea, homily on mamas Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 298
basil, of caesarea, homily on psalm Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 114, 297
basil, of caesarea, introductory outline of asceticism Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 51
basil, of caesarea, letter to the young men on how to profit from greek literature Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 310, 311
basil, of caesarea, long rules Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 34, 52, 53, 62, 227, 228
basil, of caesarea, monastic oaths Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 82, 90
basil, of caesarea, noah’s drunkenness Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 266
basil, of caesarea, on biblical language Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 124
basil, of caesarea, on children in monasteries Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 56
basil, of caesarea, on confession Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 99
basil, of caesarea, on creation Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 147
basil, of caesarea, on detachment Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 300
basil, of caesarea, on eternity of world Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 81
basil, of caesarea, on literacy Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 114, 118
basil, of caesarea, on married postulants Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 52, 53
basil, of caesarea, on nicene creed as test of orthodoxy Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 241
basil, of caesarea, on platonist analogies Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 83
basil, of caesarea, on self-knowledge Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 658
basil, of caesarea, on vision, as mode of knowing Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 473
basil, of caesarea, prayer Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 203
basil, of caesarea, pressures from ecclesiastical authorities Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 49
basil, of caesarea, quod rebus mundanis adhaerendum non sit Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 300
basil, of caesarea, saint Champion (2022), Dorotheus of Gaza and Ascetic Education, 12, 13, 25, 26, 38, 39, 153, 154
Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 284
basil, of caesarea, saint, asceticon Champion (2022), Dorotheus of Gaza and Ascetic Education, 105
basil, of caesarea, saint, homilies on the psalms Champion (2022), Dorotheus of Gaza and Ascetic Education, 154, 155
basil, of caesarea, saint, letters of Champion (2022), Dorotheus of Gaza and Ascetic Education, 101, 102
basil, of caesarea, saint, on anger Champion (2022), Dorotheus of Gaza and Ascetic Education, 137, 138
basil, of caesarea, saint, on confession Champion (2022), Dorotheus of Gaza and Ascetic Education, 58, 59
basil, of caesarea, saint, on fear Champion (2022), Dorotheus of Gaza and Ascetic Education, 131, 132
basil, of caesarea, saint, on habituation Champion (2022), Dorotheus of Gaza and Ascetic Education, 176, 177, 180, 181, 185, 186
basil, of caesarea, scriptural exercises Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 111, 141
basil, of caesarea, secular and exegetical knowledge, compatibility of Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 714
basil, of caesarea, serpent Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 180
basil, of caesarea, short rules Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 34, 104
basil, of caesarea, stoic theories of names Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 278
basil, of cappadocia Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 30, 247, 248
basil, of introductory outline of asceticism caesarea Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 51
basil, of long rules caesarea Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 34
basil, of long rules caesarea, categories of motivation Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 62
basil, of long rules caesarea, on marriage Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 52, 53
basil, of long rules caesarea, responsibilities of monastic leaders Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 227, 228
basil, of seleucia Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 47, 65, 72, 73, 75, 77
Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 135
Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 65
de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 304, 308
basil, of short rules caesarea Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 34, 104
basil, on cain questions-and-answers, optimus and Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 206
basil, on martyr feasts Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 336, 337, 338
basil, on the habit, shame Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 95
basil, only god is superior enough genuinely to pity, philo, clement of alexandria Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 390, 391
basil, philo, clement of alexandria Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 386, 389, 390, 391, 392
basil, prayer Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 121
basil, sentences of rufinus, christian, translator into latin translator of origen, sextus, evagrius Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 395, 396
basil, st Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 329
basil, sympathy not imply emotion, philo, clement of alexandria Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 390
basil, the elder Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 4, 64, 98, 99
basil, the great Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 324
Zachhuber (2022), Time and Soul: From Aristotle to St. Augustine. 64, 71
basil, the great against eunomius Zachhuber (2022), Time and Soul: From Aristotle to St. Augustine. 64
basil, unconscious, sudden in Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 394, 395
basile Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 133, 134, 156, 239, 240
Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 401, 579, 804, 868, 1191
Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 90, 124
Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 23, 88
basile, kodros, neleus, and Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 39
basile, kodros, neleus, and athenian, temenos of Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 169, 177, 179, 182
basile, sanctuary of knidos, kodros, neleus, and Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 17
basile, st. Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 266
basilical, huseifa synagogue, mosaics Levine (2005), The Ancient Synagogue, The First Thousand Years, 224, 362
basilical, huseifa synagogue, orientation Levine (2005), The Ancient Synagogue, The First Thousand Years, 327
basilical, mosaic floors, hammat tiberias synagogue Levine (2005), The Ancient Synagogue, The First Thousand Years, 144, 187, 193, 195, 207, 211, 316, 330, 339, 382, 503
basilical, naaran basilical, synagogue, synagogue, courtyard Levine (2005), The Ancient Synagogue, The First Thousand Years, 330
basilical, naaran basilical, synagogue, synagogue, inscriptions Levine (2005), The Ancient Synagogue, The First Thousand Years, 576
basilical, naaran basilical, synagogue, synagogue, priests Levine (2005), The Ancient Synagogue, The First Thousand Years, 137
basilical, naaran basilical, synagogue, synagogue, sanctity of Levine (2005), The Ancient Synagogue, The First Thousand Years, 238
basilical, naaran basilical, synagogue, synagogue, water installation Levine (2005), The Ancient Synagogue, The First Thousand Years, 333
basilical, synagogue, mosaic, figural art and jewish naaran basilical, synagogue, symbols Levine (2005), The Ancient Synagogue, The First Thousand Years, 224, 362, 372
basilical, synagogue, nabatean naaran temples, courtyards Levine (2005), The Ancient Synagogue, The First Thousand Years, 324
basilical, synagogue, nabatean naaran temples, inscriptions Levine (2005), The Ancient Synagogue, The First Thousand Years, 318
basils, macrina sister Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 42
basil’s, audience MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 83

List of validated texts:
21 validated results for "basil"
1. Hebrew Bible, Genesis, 2.7, 9.20 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Basil • Basil of Caesarea • Basil of Caesarea, Noah’s drunkenness

 Found in books: Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 258, 263; Levison (2009), Filled with the Spirit, 17; Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 20, 64, 266

sup>
2.7 וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃' ' None		sup>
2.7 Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
9.20 And Noah, the man of the land, began and planted a vineyard.'' None
2. Hebrew Bible, Psalms, 115.3 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Basil of Caesarea • Basil of Caesarea, prayer

 Found in books: Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 203; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 178

sup>
115.3 וֵאלֹהֵינוּ בַשָּׁמָיִם כֹּל אֲשֶׁר־חָפֵץ עָשָׂה׃'' None		sup>
115.3 But our God is in the heavens; Whatsoever pleased Him He hath done.'' None
3. New Testament, Romans, 11.36 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Basil of Caesarea • Basil, St.

 Found in books: Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 281, 301; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 415

sup>
11.36 ὅτι ἐξ αὐτοῦ καὶ διʼ αὐτοῦ καὶ εἰς αὐτὸν τὰ πάντα· αὐτῷ ἡ δόξα εἰς τοὺς αἰῶνας· ἀμήν.'' None		sup>
11.36 For of him, and through him, and to him, are all things. To him be the glory for ever! Amen. '' None
4. New Testament, John, 1.3 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Basil of Caesarea

 Found in books: Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 281; Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 20

sup>
1.3 πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν.'' None		sup>
1.3 All things were made through him. Without him was not anything made that has been made. '' None
5. None, None, nan (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Basil • Basil of Caesarea, on Platonist analogies

 Found in books: Fowler (2014), Plato in the Third Sophistic, 206; Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 83
6. None, None, nan (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • Basil of Caesarea • Basil of Caesarea,

 Found in books: DeMarco, (2021), Augustine and Porphyry: A Commentary on De ciuitate Dei 10, 23; Xenophontos and Marmodoro (2021), The Reception of Greek Ethics in Late Antiquity and Byzantium, 66
7. Augustine, Confessions, 3.4.8, 8.2.3 (4th cent. CE - 5th cent. CE)
 Tagged with subjects: • Basil of Caesarea • Basil of Caesarea, • Basil, St. • Christology, natures of Christ, Basil of Caesarea

 Found in books: Beduhn (2013), Augustine's Manichaean Dilemma, vol. 1, 187; DeMarco, (2021), Augustine and Porphyry: A Commentary on De ciuitate Dei 10, 5; Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 29, 36; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 398; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 415

sup>
3.4.8 7. Among such as these, at that unstable period of my life, I studied books of eloquence, wherein I was eager to be eminent from a damnable and inflated purpose, even a delight in human vanity. In the ordinary course of study, I lighted upon a certain book of Cicero, whose language, though not his heart, almost all admire. This book of his contains an exhortation to philosophy, and is called Hortensius. This book, in truth, changed my affections, and turned my prayers to Yourself, O Lord, and made me have other hopes and desires. Worthless suddenly became every vain hope to me; and, with an incredible warmth of heart, I yearned for an immortality of wisdom, and began now to arise Luke 15:18 that I might return to You. Not, then, to improve my language - which I appeared to be purchasing with my mother's means, in that my nineteenth year, my father having died two years before - not to improve my language did I have recourse to that book; nor did it persuade me by its style, but its matter. 8. How ardent was I then, my God, how ardent to fly from earthly things to You! Nor did I know how You would deal with me. For with You is wisdom. In Greek the love of wisdom is called philosophy, with which that book inflamed me. There be some who seduce through philosophy, under a great, and alluring, and honourable name coloring and adorning their own errors. And almost all who in that and former times were such, are in that book censured and pointed out. There is also disclosed that most salutary admonition of Your Spirit, by Your good and pious servant: Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ: for in Him dwells all the fullness of the Godhead bodily. Colossians 2:8-9 And since at that time (as Thou, O Light of my heart, know) the words of the apostle were unknown to me, I was delighted with that exhortation, in so far only as I was thereby stimulated, and enkindled, and inflamed to love, seek, obtain, hold, and embrace, not this or that sect, but wisdom itself, whatever it were; and this alone checked me thus ardent, that the name of Christ was not in it. For this name, according to Your mercy, O Lord, this name of my Saviour Your Son, had my tender heart piously drunk in, deeply treasured even with my mother's milk; and whatsoever was without that name, though never so erudite, polished, and truthful, took not complete hold of me. " "
8.2.3 3. To Simplicianus then I went - the father of Ambrose (at that time a bishop) in receiving Your grace, and whom he truly loved as a father. To him I narrated the windings of my error. But when I mentioned to him that I had read certain books of the Platonists, which Victorinus, sometime Professor of Rhetoric at Rome (who died a Christian, as I had been told), had translated into Latin, he congratulated me that I had not fallen upon the writings of other philosophers, which were full of fallacies and deceit, after the rudiments of the world, Colossians 2:8 whereas they, in many ways, led to the belief in God and His word. Then, to exhort me to the humility of Christ, hidden from the wise, and revealed to little ones, Matthew 11:25 he spoke of Victorinus himself, whom, while he was at Rome, he had known very intimately; and of him he related that about which I will not be silent. For it contains great praise of Your grace, which ought to be confessed unto You, how that most learned old man, highly skilled in all the liberal sciences, who had read, criticised, and explained so many works of the philosophers; the teacher of so many noble senators; who also, as a mark of his excellent discharge of his duties, had (which men of this world esteem a great honour) both merited and obtained a statue in the Roman Forum, he - even to that age a worshipper of idols, and a participator in the sacrilegious rites to which almost all the nobility of Rome were wedded, and had inspired the people with the love of The dog Anubis, and a medley crew of monster gods who 'gainst Neptune stand in arms, 'Gainst Venus and Minerva, steel-clad Mars, whom Rome once conquered, now worshipped, all which old Victorinus had with thundering eloquence defended so many years - he now blushed not to be the child of Your Christ, and an infant at Your fountain, submitting his neck to the yoke of humility, and subduing his forehead to the reproach of the Cross. 4. O Lord, Lord, who has bowed the heavens and come down, touched the mountains and they did smoke, by what means did You convey Yourself into that bosom? He used to read, as Simplicianus said, the Holy Scripture, most studiously sought after and searched into all the Christian writings, and said to Simplicianus, - not openly, but secretly, and as a friend -Know that I am a Christian. To which he replied, I will not believe it, nor will I rank you among the Christians unless I see you in the Church of Christ. Whereupon he replied derisively, Is it then the walls that make Christians? And this he often said, that he already was a Christian; and Simplidanus making the same answer, the conceit of the walls was by the other as often renewed. For he was fearful of offending his friends, proud demon-worshippers, from the height of whose Babylonian dignity, as from cedars of Lebanon which had not yet been broken by the Lord, he thought a storm of enmity would descend upon him. But after that, from reading and inquiry, he had derived strength, and feared lest he should be denied by Christ before the holy angels if he now was afraid to confess Him before men, Luke 9:26 and appeared to himself guilty of a great fault in being ashamed of the sacraments of the humility of Your word, and not being ashamed of the sacrilegious rites of those proud demons, whose pride he had imitated and their rites adopted, he became bold-faced against vanity, and shame-faced toward the truth, and suddenly and unexpectedly said to Simplicianus, - as he himself informed me -Let us go to the church; I wish to be made a Christian. But he, not containing himself for joy, accompanied him. And having been admitted to the first sacraments of instruction, he not long after gave in his name, that he might be regenerated by baptism - Rome marvelling, and the Church rejoicing. The proud saw, and were enraged; they gnashed with their teeth, and melted away! But the Lord God was the hope of Your servant, and He regarded not vanities and lying madness. 5. Finally, when the hour arrived for him to make profession of his faith (which at Rome they who are about to approach Your grace are wont to deliver from an elevated place, in view of the faithful people, in a set form of words learned by heart), the presbyters, he said, offered Victorinus to make his profession more privately, as the custom was to do to those who were likely, through bashfulness, to be afraid; but he chose rather to profess his salvation in the presence of the holy assembly. For it was not salvation that he taught in rhetoric, and yet he had publicly professed that. How much less, therefore, ought he, when pronouncing Your word, to dread Your meek flock, who, in the delivery of his own words, had not feared the mad multitudes! So, then, when he ascended to make his profession, all, as they recognised him, whispered his name one to the other, with a voice of congratulation. And who was there among them that did not know him? And there ran a low murmur through the mouths of all the rejoicing multitude, Victorinus! Victorinus! Sudden was the burst of exultation at the sight of him; and suddenly were they hushed, that they might hear him. He pronounced the true faith with an excellent boldness, and all desired to take him to their very heart - yea, by their love and joy they took him there; such were the hands with which they took him. " " None
8. Socrates Scholasticus, Ecclesiastical History, 4.26, 4.26.6 (4th cent. CE - 5th cent. CE)
 Tagged with subjects: • Basil of Caesarea • Basil of Caesarea, Hexaemeron

 Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 127, 133; MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 81; Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 31

4.26 Now Providence opposed Didymus to the Arians at Alexandria. But for the purpose of confuting them in other cities, it raised up Basil of C sarea and Gregory of Nazianzus; concerning these it will be reasonable to give a brief account in this place. Indeed the universally prevalent memory of the men would be enough as a token of their fame; and the extent of their knowledge is sufficiently perceptible in their writings. Since, however, the exercise of their talents was of great service to the Church, tending in a high degree to the maintece of the catholic faith, the nature of my history obliges me to take particular notice of these two persons. If any one should compare Basil and Gregory with one another, and consider the life, morals, and virtues of each, he would find it difficult to decide to which of them he ought to assign the pre-eminence: so equally did they both appear to excel, whether you regard the rectitude of their conduct, or their deep acquaintance with Greek literature and the sacred Scriptures. In their youth they were pupils at Athens of Himerius and Proh resius, the most celebrated sophists of that age: subsequently they frequented the school of Libanius at Antioch in Syria, where they cultivated rhetoric to the utmost. Having been deemed worthy of the profession of sophistry, they were urged by many of their friends to enter the profession of teaching eloquence; others would have persuaded them to practice law: but despising both these pursuits, they abandoned their former studies, and embraced the monastic life. Having had some slight taste of philosophical science from him who then taught it at Antioch, they procured Origen's works, and drew from them the right interpretation of the sacred Scriptures; for the fame of Origen was very great and widespread throughout the whole world at that time; after a careful perusal of the writings of that great man, they contended against the Arians with manifest advantage. And when the defenders of Arianism quoted the same author in confirmation, as they imagined, of their own views, these two confuted them, and clearly proved that their opponents did not at all understand the reasoning of Origen. Indeed, although Eunomius, who was then their champion, and many others on the side of the Arians were considered men of great eloquence, yet whenever they attempted to enter into controversy with Gregory and Basil, they appeared in comparison with them ignorant and illiterate. Basil being ordained to the office of deacon, was by Meletius, bishop of Antioch, from that rank elevated to the bishopric of C sarea in Cappadocia, which was his native country. Thither he therefore hastened, fearing lest these Arian dogmas should have infected the provinces of Pontus; and in order to counteract them, he founded several monasteries, diligently instructed the people in his own doctrines, and confirmed the faith of those whose minds were wavering. Gregory being constituted bishop of Nazianzus, a small city of Cappadocia over which his own father had before presided, pursued a course similar to that which Basil took; for he went through the various cities, and strengthened the weak in faith. To Constantinople in particular he made frequent visits, and by his ministrations there, comforted and assured the orthodox believers, wherefore a short time after, by the suffrage of many bishops, he was made bishop of the church at Constantinople. When intelligence of the proceedings of these two zealous and devoted men reached the ears of the emperor Valens, he immediately ordered Basil to be brought from C sarea to Antioch; where being arraigned before the tribunal of the prefect, that functionary asked him 'why he would not embrace the emperor's faith?' Basil with much boldness condemned the errors of that creed which his sovereign counteced, and vindicated the doctrine of the homoousion: and when the prefect threatened him with death, 'Would,' said Basil, 'that I might be released from the bonds of the body for the truth's sake.' The prefect having exhorted him to reconsider the matter more seriously, Basil is reported to have said, 'I am the same today that I shall be tomorrow: but I wish that you had not changed yourself.' At that time, therefore, Basil remained in custody throughout the day. It happened, however, not long afterwards that Galates, the emperor's infant son, was attacked with a dangerous malady, so that the physicians despaired of his recovery; when the empress Dominica, his mother, assured the emperor that she had been greatly disquieted in her dreams by fearful visions, which led her to believe that the child's illness was a chastisement on account of the ill treatment of the bishop. The emperor after a little reflection sent for Basil, and in order to prove his faith said to him, 'If the doctrine you maintain is the truth, pray that my son may not die. If your majesty should believe as I do,' replied Basil, 'and the church should be unified, the child shall live.' To these conditions the emperor would not agree: 'God's will concerning the child will be done then,' said Basil; as Basil said this the emperor ordered him to be dismissed; the child, however, died shortly after. Such is an epitome of the history of these distinguished ecclesiastics, both of whom have left us many admirable works, some of which Rufinus says he has translated into Latin. Basil had two brothers, Peter and Gregory; the former of whom adopted Basil's monastic mode of life; while the latter emulated his eloquence in teaching, and completed after his death Basil's treatise on the Six Days' Work, which had been left unfinished. He also pronounced at Constantinople the funeral oration of Meletius, bishop of Antioch; and many other orations of his are still extant. "
4.26 Now Providence opposed Didymus to the Arians at Alexandria. But for the purpose of confuting them in other cities, it raised up Basil of C sarea and Gregory of Nazianzus; concerning these it will be reasonable to give a brief account in this place. Indeed the universally prevalent memory of the men would be enough as a token of their fame; and the extent of their knowledge is sufficiently perceptible in their writings. Since, however, the exercise of their talents was of great service to the Church, tending in a high degree to the maintece of the catholic faith, the nature of my history obliges me to take particular notice of these two persons. If any one should compare Basil and Gregory with one another, and consider the life, morals, and virtues of each, he would find it difficult to decide to which of them he ought to assign the pre-eminence: so equally did they both appear to excel, whether you regard the rectitude of their conduct, or their deep acquaintance with Greek literature and the sacred Scriptures. In their youth they were pupils at Athens of Himerius and Proh resius, the most celebrated sophists of that age: subsequently they frequented the school of Libanius at Antioch in Syria, where they cultivated rhetoric to the utmost. Having been deemed worthy of the profession of sophistry, they were urged by many of their friends to enter the profession of teaching eloquence; others would have persuaded them to practice law: but despising both these pursuits, they abandoned their former studies, and embraced the monastic life. Having had some slight taste of philosophical science from him who then taught it at Antioch, they procured Origen's works, and drew from them the right interpretation of the sacred Scriptures; for the fame of Origen was very great and widespread throughout the whole world at that time; after a careful perusal of the writings of that great man, they contended against the Arians with manifest advantage. And when the defenders of Arianism quoted the same author in confirmation, as they imagined, of their own views, these two confuted them, and clearly proved that their opponents did not at all understand the reasoning of Origen. Indeed, although Eunomius, who was then their champion, and many others on the side of the Arians were considered men of great eloquence, yet whenever they attempted to enter into controversy with Gregory and Basil, they appeared in comparison with them ignorant and illiterate. Basil being ordained to the office of deacon, was by Meletius, bishop of Antioch, from that rank elevated to the bishopric of C sarea in Cappadocia, which was his native country. Thither he therefore hastened, fearing lest these Arian dogmas should have infected the provinces of Pontus; and in order to counteract them, he founded several monasteries, diligently instructed the people in his own doctrines, and confirmed the faith of those whose minds were wavering. Gregory being constituted bishop of Nazianzus, a small city of Cappadocia over which his own father had before presided, pursued a course similar to that which Basil took; for he went through the various cities, and strengthened the weak in faith. To Constantinople in particular he made frequent visits, and by his ministrations there, comforted and assured the orthodox believers, wherefore a short time after, by the suffrage of many bishops, he was made bishop of the church at Constantinople. When intelligence of the proceedings of these two zealous and devoted men reached the ears of the emperor Valens, he immediately ordered Basil to be brought from C sarea to Antioch; where being arraigned before the tribunal of the prefect, that functionary asked him 'why he would not embrace the emperor's faith?' Basil with much boldness condemned the errors of that creed which his sovereign counteced, and vindicated the doctrine of the homoousion: and when the prefect threatened him with death, 'Would,' said Basil, 'that I might be released from the bonds of the body for the truth's sake.' The prefect having exhorted him to reconsider the matter more seriously, Basil is reported to have said, 'I am the same today that I shall be tomorrow: but I wish that you had not changed yourself.' At that time, therefore, Basil remained in custody throughout the day. It happened, however, not long afterwards that Galates, the emperor's infant son, was attacked with a dangerous malady, so that the physicians despaired of his recovery; when the empress Dominica, his mother, assured the emperor that she had been greatly disquieted in her dreams by fearful visions, which led her to believe that the child's illness was a chastisement on account of the ill treatment of the bishop. The emperor after a little reflection sent for Basil, and in order to prove his faith said to him, 'If the doctrine you maintain is the truth, pray that my son may not die. If your majesty should believe as I do,' replied Basil, 'and the church should be unified, the child shall live.' To these conditions the emperor would not agree: 'God's will concerning the child will be done then,' said Basil; as Basil said this the emperor ordered him to be dismissed; the child, however, died shortly after. Such is an epitome of the history of these distinguished ecclesiastics, both of whom have left us many admirable works, some of which Rufinus says he has translated into Latin. Basil had two brothers, Peter and Gregory; the former of whom adopted Basil's monastic mode of life; while the latter emulated his eloquence in teaching, and completed after his death Basil's treatise on the Six Days' Work, which had been left unfinished. He also pronounced at Constantinople the funeral oration of Meletius, bishop of Antioch; and many other orations of his are still extant. " "" None
9. None, None, nan (4th cent. CE - 4th cent. CE)
 Tagged with subjects: • Basil of Caesarea • Basil the Great

 Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 176; Stroumsa (1996), Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism. 35, 36, 154
10. None, None, nan (4th cent. CE - 4th cent. CE)
 Tagged with subjects: • Apatheia, freedom from, eradication of, emotion (; Basil, Gregory of Nazianzus, and Gregory of Nyssa for some purposes • Asceticism, Basil • Basil of Caesarea • Basil of Caesarea, • Basil of Caesarea, Church Father, And Christ had emotions • Basil of Caesarea, Church Father, But apatheia eventual good for monks, which restores in us image of God and assimilates us to God • Basil of Caesarea, Church Father, Consolation enjoins metriopatheia • Basil of Caesarea, Church Father, Consolations • Basil of Caesarea, Church Father, Expresses emotion • Basil of Caesarea, Church Father, Pity accepted for monks • Basil of Caesarea, Church Father, Rules for monasteries • Basil of Caesarea, Church Father, distinguished enkrateia, their present achievement • Basil of Caesarea, Long Rules • Basil of Caesarea, Short Rules • Basil of Caesarea, and Gregory Nazianzen • Basil of Caesarea, monastic oaths • Basil of Cappadocia • Christology, natures of Christ, Basil of Caesarea • Consolation writings, Techniques in Basil • Evagrius, desert Father, Assimilation to God (follows Basil) • Gregory Nazianzen, and Basil of Caesarea • Long Rules (Basil of Caesarea) • Monasticism, Basil • Philo, Clement of Alexandria, Basil • Philo, Clement of Alexandria, Basil, But Clement means taking pity • Philo, Clement of Alexandria, Basil, Only God is superior enough genuinely to pity • Prayer, Basil • Ps.-Basil • Rufinus, Christian, translator into Latin, Translator of Origen, Basil, Sentences of Sextus, Evagrius • Short Rules (Basil of Caesarea) • Unconscious, Sudden in Basil

 Found in books: Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 33, 34, 44, 82; Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 121; Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 248; Huttner (2013), Early Christianity in the Lycus Valley, 286; Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 109; Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 101; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 215; Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 22, 100, 117, 141; Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 47; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 175, 391, 392, 393, 395, 398; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 85
11. None, None, nan (4th cent. CE - 4th cent. CE)
 Tagged with subjects: • Basil • Basil of Caesarea, On Detachment • Basil of Caesarea, Quod rebus mundanis adhaerendum non sit

 Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 300; Fowler (2014), Plato in the Third Sophistic, 193
12. None, None, nan (4th cent. CE - 4th cent. CE)
 Tagged with subjects: • Basil of Caesarea

 Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 136, 142; MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 8, 9; Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 30, 31
13. None, None, nan (4th cent. CE - 4th cent. CE)
 Tagged with subjects: • Basil of Caesarea • Basil of Caesarea, on Holy Spirit

 Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 136, 137; Esler (2000), The Early Christian World, 590; Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 101; Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 5, 51, 58, 69, 71, 84, 91, 96, 98, 162; MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 10; Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 26; Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 31, 47
14. None, None, nan (4th cent. CE - 4th cent. CE)
 Tagged with subjects: • Asceticism, Basil • Basil • Basil of Caesarea, Address to the Young • Basil of Caesarea, Gregory of Nyssa on • Basil of Caesarea, classical paideia, proper engagement with • Monasticism, Basil

 Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 328, 337; Fowler (2014), Plato in the Third Sophistic, 193; Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 120, 122
15. None, None, nan (4th cent. CE - 4th cent. CE)
 Tagged with subjects: • Basil of Caesarea • Basil of Caesarea, Letter to the Young Men on How to Profit from Greek Literature • Basil the Elder • Monasticism, Basil

 Found in books: Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 63, 98, 99, 112, 116, 122, 132; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 311; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 159, 160
16. None, None, nan (5th cent. CE - 5th cent. CE)
 Tagged with subjects: • Basil of Caesarea

 Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 138; Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 157
17. Epigraphy, Ig I , 84, 383, 986
 Tagged with subjects: • Basile • Knidos, Kodros, Neleus, and Basile, sanctuary of • Kodros, Neleus, and Basile, Athenian, temenos of

 Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 401, 579, 804; Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 169, 177, 179, 182; Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 17; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 23, 88; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 181, 182

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84 Gods. Decree 1 The Council and the People decided. Pandionis was in prytany, Aristoxenos was secretary, Antiochides was chairman, Antiphon was archon (418/7); Adosios proposed: to fence in the sanctuary (hieron) of Kodros and Neleus and Basile and (5) to lease (misthōsai) the sacred precinct (temenos) according to the specifications (suggraphas). Let the official sellers (pōlētai) make the contract (apomisthōsantōn) for the fencing in. Let the king (basileus) lease (apomisthōsatō) the sacred precinct according to the specifications, and let him despatch the boundary-commissioners (horistas) to demarcate these sanctuaries (hiera) so that they may be in the best and most pious condition. The money for the fencing in shall come from the sacred precinct. They shall carry out these provisions before the end of this Council\'s term of office, (10) otherwise each shall be liable to a fine of one thousand drachmas according to what has been proposed (eiremena). Decree 2 Adosios proposed: in other respects in accordance with the Council’s proposal, but let the king (basileus) and the official sellers (pōlētai) lease (misthōsatō) the sacred precinct of Neleus and Basile for twenty years according to the specifications. The lessee (misthōsamenos) shall fence in the sanctuary (hieron) of Kodros and Neleus and Basile at his own expense. Whatever (15) rent the sacred precinct may produce in each year, let him deposit the money in the ninth prytany (prutaneias) with the receivers (apodektai), and let the receivers (apodektais) hand it over to the treasurers of the Other Gods according to the law. If the king (basileus) or anyone else of those instructed about these matters does not carry out what has been decreed in the prytany (prutaneias) of Aigeis, (20) let him be liable to a fine of 10,000 drachmas. The purchaser of the mud (ilun) shall remove it from the ditch (taphro) during this very Council after paying to Neleus the price at which he made the purchase. Let the king (basileus) erase the name of the purchaser of the mud (ilun) once he has paid the fee (misthōsin). Let the king (basileus) write up instead (anteggraphsato) on the wall the name of the lessee (misthōsamenos) of the sacred precinct and for how much he has rented (misthōsētai) it (25) and the names of the guarantors in accordance with the law that concerns the sacred precincts (temenōn). So that anyone who wishes may be able to know, let the secretary (grammateus) of the Council inscribe this decree on a stone stele and place it in the Neleion next to the railings (ikria).10 Let the payment officers (kolakretai) give the money to this end. The king (basileus) shall lease (misthoun) the sacred precinct of Neleus and of Basile on the following terms: (30) that the lessee (misthōsamenos) fence in the sanctuary (hieron) of Kodros and Neleus and Basile according to the specifications (suggraphas) during the term of the Council that is about to enter office, and that he work the sacred precinct of Neleus and Basile on the following terms: that he plant young sprouts of olive trees, no fewer than 200, and more if he wishes; that the lessee (misthōsamenos) have control of the ditch (taphro) and the water from Zeus,11 (35) as much as flows in between the Dionysion and the gates whence the initiates march out to the sea, and as much as flows in between the public building (oikias tes demosias)12 and the gates leading out to the bath of Isthmonikos; lease (misthoun) it for twenty years. text from Attic Inscriptions Online, IG I3
84 - Decree on the administration of the property of Kodros, Neleus and Basile ' ' None
18. None, None, nan
 Tagged with subjects: • Basil of Caesarea • Basil of Caesarea, Address to the Young • Basil of Caesarea, Contra Eunomium • Basil of Caesarea, Gregory of Nazianzus compared • Basil of Caesarea, Gregory of Nyssa on • Basil of Caesarea, Hexaemeron • Basil of Caesarea, classical paideia, proper engagement with • Basil of Caesarea, on Holy Spirit • Basil the Elder • Gregory of Nazianzus, Basil of Caesarea compared

 Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 328; Esler (2000), The Early Christian World, 590; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 315, 316; Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 4; Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 12, 20, 45, 51, 58, 73, 75, 76, 80, 82, 88, 90, 97, 99, 102, 140, 156; MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 8, 9, 11, 12, 75, 131; Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 28, 29, 40, 42; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 85
19. None, None, nan
 Tagged with subjects: • Basil of Caesarea • Basil of Caesarea, on children in monasteries • Basil of Caesarea, saint, on habituation

 Found in books: Amsler (2023), Knowledge Construction in Late Antiquity, 225, 226, 236, 243; Champion (2022), Dorotheus of Gaza and Ascetic Education, 180, 181; Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 56
20. None, None, nan
 Tagged with subjects: • Basile • Kodros, Neleus, and Basile

 Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 133, 134, 156, 239, 240; Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 39; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 178, 179, 180, 181, 182, 183
21. None, None, nan
 Tagged with subjects: • Basile • Knidos, Kodros, Neleus, and Basile, sanctuary of • Kodros, Neleus, and Basile, Athenian, temenos of

 Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 401, 579, 804; Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 169, 177, 179, 182; Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 17; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 23, 88; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 181, 182



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