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Tiresias: The Ancient Mediterranean Religions Source Database

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

For a list of book indices included, see here.


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All subjects (including unvalidated):
subject book bibliographic info
chaeremon Gorain (2019) 67
Griffiths (1975) 190
Hirsch-Luipold (2022) 115, 116
Liapis and Petrides (2019) 26, 40, 47, 48, 49, 50, 51, 52, 53, 54, 58, 64, 178, 213, 251, 332
Salvesen et al (2020) 287
Tanaseanu-Döbler and von Alvensleben (2020) 318
Taylor (2012) 25, 59
Williams (2012) 259, 279
Wilson (2012) 287
Černušková (2016) 23, 59, 99, 105
Čulík-Baird (2022) 89
chaeremon, and astrology Griffiths (1975) 283
chaeremon, egyptian priest and tutor, to nero Manolaraki (2012) 41, 107, 108, 109
chaeremon, on the contemplative life, similarities with Kraemer (2010) 68
chaeremon, the stoic Merz and Tieleman (2012) 212, 222
Taylor and Hay (2020) 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 23, 24, 100, 114, 128, 132, 133, 284
chaeremon, the stoic, on the egyptian priests Taylor and Hay (2020) 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 19, 21, 22, 24, 30, 100, 114, 119, 126, 130, 140, 159, 164, 169, 173, 177, 179, 181, 183, 187, 189, 193, 196, 204, 205, 209, 212, 214, 239, 276, 282, 293, 302, 303, 304, 321
chaeremon, tragic poet, achilles Csapo (2022) 169
chaeremons, alternate version of exodus story, dreams, in egyptian literature Renberg (2017) 89
chaeremons, alternate version of exodus story, isis, in Renberg (2017) 89
chaeremons, and manethos versions of exodus story, amenhotep iii, in Renberg (2017) 89
chaeremons, work Kraemer (2010) 68
chaeremons, writings, de vita contemplativa, correspondence with Taylor and Hay (2020) 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 24, 114
chaeremon’s, centaur, metre, tragedy, in Liapis and Petrides (2019) 49, 50, 51

List of validated texts:
4 validated results for "chaeremon"
1. Philo of Alexandria, On The Migration of Abraham, 90 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Chaeremon • Chaeremon the Stoic, On the Egyptian priests

 Found in books: Hirsch-Luipold (2022) 116; Taylor and Hay (2020) 205


90. But now men living solitarily by themselves as if they were in a desert, or else as if they were mere souls unconnected with the body, and as if they had no knowledge of any city, or village, or house, or in short of any company of men whatever, overlook what appears to the many to be true, and seek for plain naked truth by itself, whom the sacred scripture teaches not to neglect a good reputation, and not to break through any established customs which divine men of greater wisdom than any in our time have enacted or established. ''. None
2. Philo of Alexandria, On The Contemplative Life, 21 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Chaeremon • Chaeremon the Stoic • Chaeremon the Stoic, On the Egyptian priests

 Found in books: Taylor (2012) 25; Taylor and Hay (2020) 10, 239, 282


21. Now this class of persons may be met with in many places, for it was fitting that both Greece and the country of the barbarians should partake of whatever is perfectly good; and there is the greatest number of such men in Egypt, in every one of the districts, or nomi as they are called, and especially around Alexandria; ''. None
3. Philo of Alexandria, That Every Good Person Is Free, 75 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Chaeremon • Chaeremon the Stoic • Chaeremon the Stoic, On the Egyptian priests

 Found in books: Taylor (2012) 25; Taylor and Hay (2020) 24, 30, 169


75. Moreover Palestine and Syria too are not barren of exemplary wisdom and virtue, which countries no slight portion of that most populous nation of the Jews inhabits. There is a portion of those people called Essenes, in number something more than four thousand in my opinion, who derive their name from their piety, though not according to any accurate form of the Grecian dialect, because they are above all men devoted to the service of God, not sacrificing living animals, but studying rather to preserve their own minds in a state of holiness and purity. ''. None
4. Porphyry, On Abstinence, 4.6.7, 4.8 (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • Chaeremon • Chaeremon the Stoic • Chaeremon the Stoic, On the Egyptian priests • Chaeremon, and astrology

 Found in books: Griffiths (1975) 283; Taylor (2012) 25; Taylor and Hay (2020) 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 24, 30, 126, 132, 193, 196, 205, 214, 239, 321; Wilson (2012) 287


4.6.7. 6.Chaeremon the Stoic, therefore, in his narration of the Egyptian priests, who, he says, were considered by the Egyptians as philosophers, informs us, that they chose temples, as the places in which they might philosophize. For to dwell with the statues of the Gods is a thing allied to the whole desire, by which the soul tends to the contemplation of their divinities. And from the divine veneration indeed, which was paid to them through dwelling in temples, they obtained security, all men honouring these philosophers, as if they were certain sacred animals. They also led a solitary life, as they only mingled with other men in solemn sacrifices and festivals. But at other times the priests were almost inaccessible to any one who wished to converse with them. For it was requisite that he who approached to them should be first purified, and abstain from many things; and this is as it were a common sacred law respecting the Egyptian priests. But these philosophic priests, |116 having relinquished every other employment, and human labours,7 gave up the whole of their life to the contemplation and worship of divine natures and to divine inspiration; through the latter, indeed, procuring for themselves, honour, security, and piety; but through contemplation, science; and through both, a certain occult exercise of manners, worthy of antiquity8. For to be always conversant with divine knowledge and inspiration, removes those who are so from all avarice, suppresses the passions, and excites to an intellectual life. But they were studious of frugality in their diet and apparel, and also of continence and endurance, and in all things were attentive to justice and equity. They likewise were rendered venerable, through rarely mingling with other men. For during the time of what are called purifications, they scarcely mingled with their nearest kindred, and those of their own order, nor were they to be seen by anyone, unless it was requisite for the necessary purposes of purification. For the sanctuary was inaccessible to those who were not purified, and they dwelt in holy places for the purpose of performing divine works; but at all other times they associated more freely with those who lived like themselves. They did not, however, associate with any one who was not a religious character. But they were always seen near to the Gods, or the statues of the Gods, the latter of which they were beheld either carrying, or preceding in a sacred procession, or disposing in an orderly manner, with modesty and gravity; each of which operations was not the effect of pride, but an indication of some physical reason. Their venerable gravity also was apparent from their manners. For their walking was orderly, and their aspect sedate; and they were so studious of preserving this gravity of countece, that they did not even wink, when at any time they were unwilling to do so; and they seldom laughed, and when they did, their laughter proceeded no farther than to a smile. But they always kept their hands within their garments. Each likewise bore about him a symbol indicative of the order which he was allotted in sacred concerns; for there were many orders of priests. Their diet also was slender and simple. For, with respect to wine, some of them did not at all drink it, but others drank very little of it, on account of its being injurious to the |117 nerves, oppressive to the head, an impediment to invention, and an incentive to venereal desires. In many other things also they conducted themselves with caution; neither using bread at all in purifications, and at those times in which they were not employed in purifying themselves, they were accustomed to eat bread with hyssop, cut into small pieces. For it is said, that hyssop very much purifies the power of bread. But they, for the most part, abstained from oil, the greater number of them entirely; and if at any time they used it with pot-herbs, they took very little of it, and only as much as was sufficient to mitigate the taste of the herbs. 4.8. 8.This also is a testimony of their continence, that, though they neither exercised themselves in walking or riding, yet they lived free from disease, and were sufficiently strong for the endurance of modern labours. They bore therefore many burdens in the performance of sacred operations, and accomplished many ministrant works, which required more than common strength. But they divided the night into the observation of the celestial bodies, and sometimes devoted a part of it to offices of purification; and they distributed the day into the worship of the Gods, according to which they celebrated them with hymns thrice or four times, viz. in the morning and evening, when the sun is at his meridian altitude, and when he is declining to the west. The rest of their time they devoted to arithmetical and geometrical speculations, always labouring to effect something, and to make some new discovery, and, in short, continually exercising their skill. In winter nights also they were occupied in the same employments, being vigilantly engaged in literary pursuits, as paying no attention to the acquisition of externals, and being liberated from the servitude of that bad master, excessive expense. Hence their unwearied and incessant labour testifies their endurance, but their continence is manifested by their liberation from the desire of external good. To sail from Egypt likewise, i.e. to quit Egypt, was considered by them to be one of the most unholy things, in consequence of their being careful to avoid foreign luxury and pursuits; for this appeared to them to be alone lawful to those who were compelled to do so by regal necessities. Indeed, they were very anxious to continue in the observance of the institutes of their country, and those who were found to have violated them, though but in a small degree were expelled from the college of the priests. The |119 true method of philosophizing, likewise, was preserved by the prophets, by the hierostolistae 9, and the sacred scribes, and also by the horologi, or calculators of nativities. But the rest of the priests, and of the pastophori 10, curators of temples, and ministers of the Gods, were similarly studious of purity, yet not so accurately, and with such great continence, as the priests of whom we have been speaking. And such are the particulars which are narrated of the Egyptians, by a man who was a lover of truth, and an accurate writer, and who among the Stoics strenuously and solidly philosophized.



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

For a list of book indices included, see here.