The Ancient Mediterranean Religions Index Database

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

For a list of book indices included, see here.

graph

All subjects (including unvalidated):

subject	book bibliographic info
contrast	Gwynne (2004) 131, 132, 133, 134, 135, 136, 137, 138, 139, 140, 141, 142, 143, 144, 145, 146, 147, 148, 149, 150, 151, 199
contrast, aesthetic of	Stavrianopoulou (2013) 224, 225
contrast, anger based on empty beliefs, anger, philodemus, natural anger almost = freedom from anger	Sorabji (2000) 202
contrast, between, elders and youth	Ashbrook Harvey et al (2015) 138, 139
contrast, chrysippus, stoic, already in antiquity, views seen as orthodox for stoics tended to be ascribed to chrysippus, intellectualist account of emotions as identical with judgements zeno	Sorabji (2000) 29, 30
contrast, imitation	Greensmith (2021) 14
contrast, imitation, ‘control agents’	Greensmith (2021) 309, 310
contrast, skin color, and character, linked with north-south	Isaac (2004) 151
contrast, to anger, sophrosyne	Mermelstein (2021) 86, 88
contrast, to demiurge, young gods	O, Brien (2015) 132
contrast, to digest, mishnah, in	Fonrobert and Jaffee (2007) 186
contrast, to exaltation, ambiguity, in	Eisenfeld (2022) 163, 168
contrast, to lexis, logos, λόγος	James (2021) 77, 78, 79, 80
contrast, to prefiguration, typology, figuration, in	Kaplan (2015) 66, 67
contrast, with anger, philanthropia	Mermelstein (2021) 68, 69, 78, 92, 93, 94, 95, 107, 108
contrast, with barbarians, greeks/hellenes	Gruen (2020) 11, 12, 13, 14, 15, 16, 17, 19, 22, 26, 28, 29, 31, 33, 35, 37, 39, 40, 41, 151, 205, 209
contrast, with good and benefit, indifferents, preferred and dispreferred	Sorabji (2000) 170, 171, 172
contrast, with immortality and relation to ritual practices, mortality	Ekroth (2013) 85, 86, 98, 126, 127, 171, 220, 233, 234, 235, 238, 239, 242, 262, 331, 332, 333, 334
contrast, with interpretation, invention, εὕρεσις, inventio	James (2021) 224, 225
contrast, with jews, gentiles, as	Gruen (2020) 40, 85, 86, 122, 133, 140, 148, 177, 185, 191, 194, 195, 196
contrast, with kata lexin rationality	James (2021) 84, 273
contrast, with logical critic, grammarian	James (2021) 34, 35
contrast, with mortality and relation to ritual practices, immortality	Ekroth (2013) 85, 86, 98, 126, 127, 171, 206, 220, 222, 233, 234, 235, 238, 239, 242, 262, 331, 332, 333, 334
contrast, with parrhesia, figurative language	James (2021) 228, 230
contrast, with philanthropia, arrogance	Mermelstein (2021) 94
contrast, with semantics, pragmatics	James (2021) 79, 80
contrast, with seneca, the younger, stoic, emotion, which is a voluntary judgement	Sorabji (2000) 69, 70
contrast, with techne	James (2021) 159
contrasted, north-south	Isaac (2004) 67, 73, 83, 84, 93, 94
contrasted, or combined with the liberal arts or disciplines, bible, biblical culture	Pollmann and Vessey (2007) 110, 143, 162
contrasted, song of songs piyyutim, shabbat piyyutim and	Lieber (2014) 42, 43
contrasted, to alteration, generation, γενέσις	Trott (2019) 95, 96, 97, 98, 99, 100, 102, 103, 104, 109, 115
contrasted, to fire and heat vital heat	Trott (2019) 53, 175, 179, 180, 220, 228, 230
contrasted, to historia, tragedy	Hawes (2014) 87, 88, 89, 150, 171
contrasted, with agrippa i, josephus, on herod	Udoh (2006) 202
contrasted, with asia, europe	Isaac (2004) 61, 62, 63, 64, 70, 71, 72, 283, 284, 285, 286, 287
contrasted, with august rites, pleasures, low, personal pleasure	Griffiths (1975) 28
contrasted, with author-figure, titus albucius	Yona (2018) 18, 192, 193, 194, 197, 198, 199
contrasted, with cataclysm, nile, flood	Williams (2012) 125, 126, 127
contrasted, with christian incubation, hammat gader, lepers ritual	Renberg (2017) 814
contrasted, with democritus, heraclitus	Wolfsdorf (2020) 212
contrasted, with divinatory incubation, mandoulis, theological revelations	Renberg (2017) 554
contrasted, with europe, asia	Isaac (2004) 61, 62, 63, 64, 70, 71, 72, 298
contrasted, with gifts, money	Seaford (2018) 351
contrasted, with gods, human beings	Dürr (2022) 93
contrasted, with greek, incubation, egyptian incubation	Renberg (2017) 17, 18
contrasted, with harsh criticism, frankness	Yona (2018) 74, 75
contrasted, with herod, josephus, on agrippa i	Udoh (2006) 202, 203
contrasted, with human saints linked to incubation, michael, archangel	Renberg (2017) 749
contrasted, with isis, cyrus and john, saints	Renberg (2017) 373, 619, 620
contrasted, with john in confl ict with mary, peter	Ernst (2009) 56, 276
contrasted, with john in lists of apostles, peter	Ernst (2009) 71, 91, 246, 287
contrasted, with john, peter	Ernst (2009) 251
contrasted, with justice, sophia, wisdom truth	Pucci (2016) 30, 31, 32
contrasted, with law in society, law, and society	Humfress (2007) 59
contrasted, with logocentrism, polysemy	Hayes (2022) 142
contrasted, with lust as supposedly free of bodily insubordination, augustine, anger	Sorabji (2000) 380, 381
contrasted, with martha mary, diakonia of	Ernst (2009) 2, 3, 4, 57, 58, 177, 183, 185, 186, 187, 188, 189, 190, 195, 196, 197, 198, 199, 200, 201, 202, 203, 205, 221, 260, 262, 263, 265, 268, 269, 278, 300
contrasted, with mary, martha	Ernst (2009) 193, 195, 196, 197, 200, 201, 206, 211, 216
contrasted, with midrash, targum	Lieber (2014) 37, 38, 40, 41
contrasted, with money, gifts	Seaford (2018) 351
contrasted, with musonius rufus on gender, philo	Ashbrook Harvey et al (2015) 281
contrasted, with negotium, otium	Conybeare (2006) 110, 111, 136
contrasted, with nile flood	Williams (2012) 125, 126, 127
contrasted, with nile flood, distinguished from cosmic conflagration	Williams (2012) 125
contrasted, with nile flood, moralizing interpretation of	Williams (2012) 112, 127, 128
contrasted, with nile flood, part of nature's beneficent plan	Williams (2012) 125, 126
contrasted, with peter, john, denials of	Ernst (2009) 78, 80
contrasted, with peter, john, gospel of	Ernst (2009) 76, 88, 128
contrasted, with protagonists of the satires, persona of horace	Yona (2018) 192, 193, 194, 197, 198, 208, 211, 212, 233, 248, 287, 288
contrasted, with ratio, auctoritas	Wardy and Warren (2018) 266, 279, 280, 281, 282, 283, 284, 285, 286, 287, 288, 289, 290, 291, 292, 293, 294
contrasted, with religion, superstition	O, Daly (2020) 115, 129, 130
contrasted, with souls, see soul, four capacities	Singer and van Eijk (2018) 160, 161
contrasted, with souls, see soul, natural, of nature	Singer and van Eijk (2018) 6, 23, 60, 147
contrasted, with souls, see soul, of whole substance of a body	Singer and van Eijk (2018) 162
contrasted, with souls, see soul, shaping, of nature, diaplastik? dunamis	Singer and van Eijk (2018) 12, 13, 89, 93, 94, 95, 126
contrasted, with souls, see soul, vital	Singer and van Eijk (2018) 6
contrasted, with spirit, flesh	Sider (2001) 112, 146 Stuckenbruck (2007) 668, 669
contrasted, with targum, midrash	Lieber (2014) 37, 38, 40, 41
contrasted, with telesphoros, hypnos/somnus	Renberg (2017) 684, 685
contrasted, with the fallen angels, noah	Stuckenbruck (2007) 96
contrasted, with the giants, noah	Stuckenbruck (2007) 94, 96, 633, 634, 635, 662, 666, 702
contrasted, with the word of god, rhetoric	Humfress (2007) 136, 137
contrasted, with those of theoderic, justinian	Kraemer (2020) 317
contrasted, with vital heat female	Trott (2019) 153, 165, 166, 179, 180, 181
contrasted, with words as merely calming the irrational part, plato, scales and rhythms	Sorabji (2000) 128
contrasted, with, abraham, lot	Birnbaum and Dillon (2020) 276, 277, 288, 399, 406
contrasted, with, abraham, pharaoh	Birnbaum and Dillon (2020) 232, 237, 251
contrasted, with, apostles, pharisees	Azar (2016) 194
contrasted, with, avitus, chilperic	Kraemer (2020) 330, 331
contrasted, with, chaldeans, abraham	Birnbaum and Dillon (2020) 75, 106, 216, 217, 220, 221, 224, 225
contrasted, with, chaldeans, abraham charioteer, god as	Birnbaum and Dillon (2020) 217, 218, 288
contrasted, with, faith, external goods	Birnbaum and Dillon (2020) 64, 135, 394, 395, 399, 400, 402, 403
contrasted, with, lot, abraham	Birnbaum and Dillon (2020) 276, 277, 288, 399, 406
contrasted, with, pharaoh, abraham	Birnbaum and Dillon (2020) 232, 251
contrasted, with, pharisees, apostles	Azar (2016) 194
contrasted, with, prayer, sacrifice	Lieber (2014) 147
contrasted, with, qedushta shir ha-shirim, yannai, yotzerot	Lieber (2014) 391
contrasted, with, yotzer, yotzerot, qerovot	Lieber (2014) 391
contrasting, bishops court and real court of law, libanius	Humfress (2007) 168
contrasting, humans and animals, hesiod	Dürr (2022) 95
contrasting, modes of immortality	Eisenfeld (2022) 22, 50, 51, 52, 53, 54, 109, 110, 142, 157, 225
contrasting, order of events, 1 maccabees	Schwartz (2008) 29, 30, 373, 374, 380, 394, 395, 533
contrasting, presentation of events, 1 maccabees	Schwartz (2008) 323, 324, 325, 396, 397, 419, 467, 469, 475, 481, 482, 496, 535
contrasting, qualities of men, aristotle, on	Isaac (2004) 308
contrastive, linguistics, courtier literature	Burton (2009) 92

List of validated texts:

13 validated results for "contrast"

1. Hebrew Bible, Esther, 6.1 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Noah, Contrasted with the Giants • contrastive linguistics, Courtier Literature

Found in books: Burton (2009) 92; Stuckenbruck (2007) 702

6.1. בַּלַּיְלָה הַהוּא נָדְדָה שְׁנַת הַמֶּלֶךְ וַיֹּאמֶר לְהָבִיא אֶת־סֵפֶר הַזִּכְרֹנוֹת דִּבְרֵי הַיָּמִים וַיִּהְיוּ נִקְרָאִים לִפְנֵי הַמֶּלֶךְ׃
6.1. וַיֹּאמֶר הַמֶּלֶךְ לְהָמָן מַהֵר קַח אֶת־הַלְּבוּשׁ וְאֶת־הַסּוּס כַּאֲשֶׁר דִּבַּרְתָּ וַעֲשֵׂה־כֵן לְמָרְדֳּכַי הַיְּהוּדִי הַיּוֹשֵׁב בְּשַׁעַר הַמֶּלֶךְ אַל־תַּפֵּל דָּבָר מִכֹּל אֲשֶׁר דִּבַּרְתָּ׃''. None

6.1. On that night could not the king sleep; and he commanded to bring the book of records of the chronicles, and they were read before the king.''. None

2. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Mortality, contrast with immortality and relation to ritual practices • immortality, contrasting modes of • immortality,, contrast with mortality and relation to ritual practices

Found in books: Eisenfeld (2022) 53; Ekroth (2013) 86

3. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Mortality, contrast with immortality and relation to ritual practices • immortality, contrasting modes of • immortality,, contrast with mortality and relation to ritual practices

Found in books: Eisenfeld (2022) 22; Ekroth (2013) 171

4. Philo of Alexandria, On The Life of Abraham, 198 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Greeks/Hellenes, contrast with barbarians • Noah, Contrasted with the Giants

Found in books: Gruen (2020) 37; Stuckenbruck (2007) 666

198. But this man, like a priest of sacrifice himself, did himself begin to perform the sacred rite, although he was a most affectionate father of a son who was in all respects most excellent. And, perhaps, according to the usual law and custom of burnt offerings he was intending to solemnise the rite by dividing his son limb by limb. And so he did not divide his feelings and allot one part of his regard to his son and another part to piety to God: but he devoted the whole soul, entire and undivided, to holiness; thinking but little of the kindred blood which flowed in the victim. ''. None

5. Philo of Alexandria, On The Special Laws, 2.165-2.166 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Abraham, Pharaoh contrasted with • Greeks/Hellenes, contrast with barbarians

Found in books: Birnbaum and Dillon (2020) 237; Gruen (2020) 37, 151

2.165. But if he is, whom all Greeks together with all barbarians acknowledge with one judgment, the highest Father of both gods and humans and the Maker of the entire cosmos, whose nature--although it is invisible and unfathomable not only to sight but also to perception--all who spend their time with mathematics and other philosophy long to discover, leaving aside none of the things which contribute to the discovery and service of him, then it was necessary for all people to cling to him and not as if through some mechanical device to introduce other gods into participation of equal honors. 2.166. Since they slipped in the most essential matter, the nation of the Jews--to speak most accurately--set aright the false step of others by having looked beyond everything which has come into existence through creation since it is generate and corruptible in nature, and chose only the service of the ungenerate and eternal. The first reason for this is because it is excellent; the second is because it is profitable to be dedicated and associated with the Older rather than those who are younger and with the Ruler rather than those who are ruled and with the Maker rather those things which come into existence. ''. None

6. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Abraham, Lot contrasted with • Greeks/Hellenes, contrast with barbarians • Lot, Abraham contrasted with • faith, external goods contrasted with

Found in books: Birnbaum and Dillon (2020) 399, 400; Gruen (2020) 151

7. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Abraham, Lot contrasted with • Greeks/Hellenes, contrast with barbarians • Lot, Abraham contrasted with • faith, external goods contrasted with

Found in books: Birnbaum and Dillon (2020) 400, 406; Gruen (2020) 151

8. Josephus Flavius, Jewish Antiquities, 19.328 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Josephus, on Agrippa I, contrasted with Herod • Josephus, on Herod, contrasted with Agrippa I • gentiles, as contrast with Jews

Found in books: Gruen (2020) 177; Udoh (2006) 202

19.328. ̓Επεφύκει δ' ὁ βασιλεὺς οὗτος εὐεργετικὸς εἶναι ἐν δωρεαῖς καὶ μεγαλοφρονῆσαι ἔθνη φιλότιμος καὶ πολλοῖς ἀθρόως δαπανήμασιν ἀνιστὰς αὑτὸν εἰς ἐπιφάνειαν ἡδόμενος τῷ χαρίζεσθαι καὶ τῷ βιοῦν ἐν εὐφημίᾳ χαίρων, κατ' οὐδὲν ̔Ηρώδῃ τῷ πρὸ ἑαυτοῦ βασιλεῖ τὸν τρόπον συμφερόμενος:"". None

19.328. 3. Now this king was by nature very beneficent and liberal in his gifts, and very ambitious to oblige people with such large donations; and he made himself very illustrious by the many chargeable presents he made them. He took delight in giving, and rejoiced in living with good reputation. He was not at all like that Herod who reigned before him;''. None

9. Josephus Flavius, Against Apion, 2.148 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Greeks/Hellenes, contrast with barbarians • philanthropia, contrast with anger

Found in books: Gruen (2020) 41; Mermelstein (2021) 68

2.148. ἀπὸ τῶν νόμων, καθ' οὓς ζῶντες διατελοῦμεν. ἄλλως τε καὶ τὴν κατηγορίαν ὁ ̓Απολλώνιος οὐκ ἀθρόαν ὥσπερ ὁ ̓Απίων ἔταξεν, ἀλλὰ σποράδην, καὶ δὴ εἴπας ποτὲ μὲν ὡς ἀθέους καὶ μισανθρώπους λοιδορεῖ, ποτὲ δ' αὖ δειλίαν ἡμῖν ὀνειδίζει καὶ τοὔμπαλιν ἔστιν ὅπου τόλμαν κατηγορεῖ καὶ ἀπόνοιαν. λέγει δὲ καὶ ἀφυεστάτους εἶναι τῶν βαρβάρων καὶ διὰ τοῦτο μηδὲν εἰς τὸν βίον εὕρημα συμβεβλῆσθαι μόνους."". None

2.148. Moreover, since this Apollonius does not do like Apion, and lay a continued accusation against us, but does it only by starts, and up and down his discourse, while he sometimes reproaches us as atheists, and man-haters, and sometimes hits us in the teeth with our want of courage, and yet sometimes, on the contrary, accuses us of too great boldness, and madness in our conduct; nay, he says that we are the weakest of all the barbarians, and that this is the reason why we are the only people who have made no improvements in human life; ''. None

10. New Testament, Romans, 4.1, 4.9 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Abraham, Lot contrasted with • Lot, Abraham contrasted with • faith, external goods contrasted with • gentiles, as contrast with Jews

Found in books: Birnbaum and Dillon (2020) 399; Gruen (2020) 191, 195

4.1. Τί οὖν ἐροῦμεν Ἀβραὰμ τὸν προπάτορα ἡμῶν κατὰ σάρκα;
4.9. ὁ μακαρισμὸς οὖν οὗτος ἐπὶ τὴν περιτομὴν ἢ καὶ ἐπὶ τὴν ἀκροβυστίαν; λέγομεν γάρἘλογίσθη τῷ Ἀβραὰμ ἡ πίστις εἰς δικαιοσύνην.''. None

4.1. What then will we say that Abraham, our forefather, has found according to the flesh?
4.9. Is this blessing then pronounced on the circumcised, or on the uncircumcised also? For we say that faith was accounted to Abraham for righteousness. ''. None

11. Tacitus, Histories, 5.12 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Josephus, on Agrippa I, contrasted with Herod • Josephus, on Herod, contrasted with Agrippa I • gentiles, as contrast with Jews

Found in books: Gruen (2020) 86; Udoh (2006) 202

5.12. \xa0The temple was built like a citadel, with walls of its own, which were constructed with more care and effort than any of the rest; the very colonnades about the temple made a splendid defence. Within the enclosure is an ever-flowing spring; in the hills are subterraneous excavations, with pools and cisterns for holding rain-water. The founders of the city had foreseen that there would be many wars because the ways of their people differed so from those of\xa0the neighbours: therefore they had built at every point as if they expected a long siege; and after the city had been stormed by Pompey, their fears and experience taught them much. Moreover, profiting by the greed displayed during the reign of Claudius, they had bought the privilege of fortifying the city, and in time of peace had built walls as if for war. The population at this time had been increased by streams of rabble that flowed in from the other captured cities, for the most desperate rebels had taken refuge here, and consequently sedition was the more rife. There were three generals, three armies: the outermost and largest circuit of the walls was held by Simon, the middle of the city by John, and the temple was guarded by Eleazar. John and Simon were strong in numbers and equipment, Eleazar had the advantage of position: between these three there was constant fighting, treachery, and arson, and a great store of grain was consumed. Then John got possession of the temple by sending a party, under pretence of offering sacrifice, to slay Eleazar and his troops. So the citizens were divided into two factions until, at the approach of the Romans, foreign war produced concord.''. None

12. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Chaldeans, Abraham contrasted with • Chaldeans, Abraham contrasted with, Charioteer, God as • Noah, Contrasted with the Giants

Found in books: Birnbaum and Dillon (2020) 217; Stuckenbruck (2007) 634

13. Strabo, Geography, 1.2.3
Tagged with subjects: • Greeks/Hellenes, contrast with barbarians • grammarian, contrast with logical critic

Found in books: Gruen (2020) 29; James (2021) 35

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

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

For a list of book indices included, see here.

Tiresias: The Ancient Mediterranean Religions Source Database