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Tiresias: The Ancient Mediterranean Religions Source Database

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All subjects (including unvalidated):
subject book bibliographic info
control Athanassaki and Titchener (2022), Plutarch's Cities, 56, 178, 186, 225, 239
Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 32, 34, 35, 69, 76, 85, 88, 90, 100
Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 62, 137
Harkins and Maier (2022), Experiencing the Shepherd of Hermas, 2, 21, 23, 28, 29, 31, 32, 34, 37, 38, 39, 40, 44, 45, 46, 47, 48, 49, 50, 53, 55, 56, 59, 70, 82, 202
control, abortions, fertility Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 39, 43, 44
control, about, fertility Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 31
control, agent, athena, as Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 321
control, ancient synagogue, patriarchal Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 257, 258, 259, 260, 261, 262
control, and emotions, social Kaster(2005), Emotion, Restraint, and Community in Ancient Rome, 23, 24, 25, 26, 27
control, and emotions, social socialization, role of emotions in Kaster(2005), Emotion, Restraint, and Community in Ancient Rome, 5, 19, 48
control, and, stoicism, emotional Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 38, 60, 107
control, animal breeding, for pest Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 224
control, at age fourteen, posidonius, stoic, reason takes Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 96
control, athens and athenians, exposed to forces beyond their Joho (2022), Style and Necessity in Thucydides, 92, 93, 94, 96, 97, 106, 175, 176, 179, 180, 181, 182, 183, 184, 185, 186, 187, 188, 192, 193, 275, 276, 277, 303, 304
control, birth Brule (2003), Women of Ancient Greece, 135, 136
Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 119, 120, 121
control, body, and will’s O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 187
control, charity, as a means of Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 7, 9, 81, 185, 186, 187, 188, 189, 191
control, choice, accounts for factors seemingly out of our Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 199
control, comes in with third movements, seneca, the younger, stoic, zeno's akrasia, lack of Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 56, 57
control, contraception, fertility Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 39, 43
control, delphi, and alkmeonidai Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 449, 543, 544
control, delphi, phocians Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 249, 250
control, demonic Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 187, 188, 195
control, diplomas, social Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 82, 83, 335
control, divination Rupke (2016), Religious Deviance in the Roman World Superstition or Individuality?, 84
control, hand on wrist Boeghold (2022), When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature. 17, 18, 19
control, his passions, alexander the great inability of to Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 214, 215, 216, 217, 225
control, in homer Boeghold (2022), When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature. 17
control, late roman empire, centralized imperial Cueva et al. (2018b), Re-Wiring the Ancient Novel. Volume 2: Roman Novels and Other Important Texts, 263
control, loss of spirit, effects of mental Levison (2009), Filled with the Spirit, 158, 160, 162, 163, 164, 165, 168, 172, 176, 177, 189, 195, 196, 198, 200, 219, 221, 249, 327, 332, 381, 393, 397
control, mental Levison (2009), Filled with the Spirit, 160, 165, 359
control, museum, as an agent for social Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 23, 24, 27, 28
control, natural checks, fertility Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 39
control, of de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 268, 270, 276, 277, 278, 279, 284, 285
control, of anger Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 44, 117, 123, 124, 126, 127, 128, 129, 130, 172, 173, 179, 180, 181, 187
control, of anger of achilles, achilles’ Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 72, 74, 186, 279
control, of anger, athens/athenian Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 126, 128
control, of anger, plutarch, on the Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 130
König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 130
control, of auspicia Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 218
control, of body Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 37, 38
control, of elections during, interregnum, patrician Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 279, 280
control, of emotions Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 230, 245, 254, 256
control, of en gedi, roman Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 269, 312, 339
control, of foundations, popular Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 128
control, of heresies, heretic Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 465
control, of history in lamentations, divine Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 33, 34, 58
control, of jerusalem, roman Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 169, 170
control, of jewish law/legal schools, priesthood Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 169
control, of knowledge Galinsky (2016), Memory in Ancient Rome and Early Christianity, 102, 103, 104, 105
control, of knowledge, religion, roman, pre-christian Galinsky (2016), Memory in Ancient Rome and Early Christianity, 102, 103, 104, 105
control, of livys bacchanalian narrative, on effeminacy, womens religion, and stuprum Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 133, 134, 135
control, of memory Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 33, 309
control, of nasi, see patriarchs, nature, divine creation and Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 72, 76, 86, 87
control, of passion/passions Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 338, 339, 340, 342
control, of public finance, undermining of city councils’ Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 311
control, of reproduction, female Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 44, 84, 159, 161
control, of reproduction, men, anxiety over women’s Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 44, 84, 159, 161
control, of romans, judaea, invasion and Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 169, 172, 234, 235, 262, 293
control, of sanctuaries, controversial Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 8, 9, 141, 154, 155, 174, 175, 176, 177, 195, 196, 197, 198, 199, 200, 347, 366, 367, 368, 369, 370, 371
control, of seeks epiros, and sibling marriage Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 278
control, of seeks epiros, war with athens ends Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 305
control, of society Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 228
control, of sotah Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 228
control, of synagogue, letter on the conversion of the jews, severus of minorca, story of jewish retreat and Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 156, 157
control, of syria, cassius, c. longinius cassius, and Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 110, 111, 112
control, of syria, dolabella, p. cornelius, and fight for Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 110, 111, 112
control, of the pelargikon, kerykes, alleged Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 34, 111, 187
control, of the will, augustine, effect of music on lust shows lust is not under Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 84, 91, 131, 405, 406
control, of women Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 138, 227
control, of/augural fabius maximus verrucosus, q., augural college, alleged science, alleged manipulation of Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 183, 184, 207, 208, 271, 272, 273, 274, 276
control, oropos, periods of independence and external Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 276, 277, 668, 671, 674, 675
control, over divinatory sacrifice Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 187, 188, 189, 190, 191
control, over narrative, readers Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 20, 316
control, over oropos, eretria Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 668, 671, 675
control, over the levant egyptian Heymans (2021), The Origins of Money in the Iron Age Mediterranean World, 218
control, over the levant, neo-assyrian Heymans (2021), The Origins of Money in the Iron Age Mediterranean World, 218
control, over, marriage, male Kanarek (2014), Biblical narrative and formation rabbinic law, 69
control, over, zeus, everything, ultimate Jim (2022), Saviour Gods and Soteria in Ancient Greece, 11, 12, 109, 145
control, political Athanassaki and Titchener (2022), Plutarch's Cities, 128, 131, 156, 178, 186, 246, 259, 261, 262, 265, 274, 276, 279
control, priesthoods, gene Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 99
control, provinces, of roman empire, imperial Galinsky (2016), Memory in Ancient Rome and Early Christianity, 157, 158
control, pythia and Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 244
control, pythia, and Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 244
control, rate, social Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 155, 156
control, roads, marked slave Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 446, 477
control, sacrifices, limits of human Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 187, 188, 189, 190, 191
control, self Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 167, 172, 173, 174
control, self-aggrandizement Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 48, 76, 77, 97, 116, 126, 131, 132, 133, 135, 150, 228, 322, 328
control, sibylline books and Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 163, 164
control, slaves, hunger, used to Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 127, 128, 129, 130, 154, 160, 348
control, social Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 55, 68, 94, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 108, 109, 110, 111, 112, 147, 163
Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 215, 216, 217, 335, 337, 386, 387
Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 44, 65, 75, 106, 152, 177, 239, 389
Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 2
control, space Athanassaki and Titchener (2022), Plutarch's Cities, 10, 123, 131, 148, 315
control, sparta and spartans, exposed to forces beyond their Joho (2022), Style and Necessity in Thucydides, 167, 168, 169, 176, 177, 178, 179, 184
control, success, resulting in loss of Joho (2022), Style and Necessity in Thucydides, 169, 170, 171
control, territorial integrity and Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 99, 246, 254, 369, 374, 387, 388, 406
control, themselves, women, cannot Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 229
control, verecundia, and social Kaster(2005), Emotion, Restraint, and Community in Ancient Rome, 23, 24, 25, 26, 27
control, τὸ ἀνθρώπινον and τὸ ἀνθρώπειον, ‘the human’, beyond human Joho (2022), Style and Necessity in Thucydides, 156, 157, 192, 193
controlled, by athens, peloponnesian war, oropos Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 49
controlled, by orkhomenos/thebes, poseidon, at onkhestos Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 366, 367, 379
controlled, by thebes, apollo pto, i, os, ptoieus, not Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 359, 369
controlled, by, god, history Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 33, 34, 71, 105, 106
controlled, by, isis, rivers Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 143, 144
controlled, by, jews, territory Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 23
controlled, by, pulcheria, imperial household Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 225, 226, 232
controlled, by, reason, senses Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 64, 94, 130, 174, 178, 218, 365, 366, 367
controlled, community, religious, tightly Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 189, 190, 191, 192, 200, 201
controlling, anger on, plutarch Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 174
controlling, metaphor Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 27
controlling, passions Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 96
controls, celer’s egyptian experience, domitian, emperor Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 185, 195, 196, 198, 199, 202, 203, 204, 211, 216, 218
controls, coinage, tyranny Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 82, 83
controls, lust, porphyry, neoplatonist, vegetarianism Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 284
controls, mind, money Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 83
mapped/controlled, rome, imperial space Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 53
‘control, agents’, contrast imitation Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 309, 310

List of validated texts:
33 validated results for "control"
1. Hebrew Bible, Genesis, 12.1 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Spirit, effects of, mental control, loss of • marriage, male control over

 Found in books: Kanarek (2014), Biblical narrative and formation rabbinic law, 69; Levison (2009), Filled with the Spirit, 195

sup>
12.1 וַיְהִי רָעָב בָּאָרֶץ וַיֵּרֶד אַבְרָם מִצְרַיְמָה לָגוּר שָׁם כִּי־כָבֵד הָרָעָב בָּאָרֶץ׃
12.1 וַיֹּאמֶר יְהוָה אֶל־אַבְרָם לֶךְ־לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל־הָאָרֶץ אֲשֶׁר אַרְאֶךָּ׃'' None		sup>
12.1 Now the LORD said unto Abram: ‘Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee.'' None
2. None, None, nan (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Spirit, effects of, mental control, loss of • control

 Found in books: Harkins and Maier (2022), Experiencing the Shepherd of Hermas, 50; Levison (2009), Filled with the Spirit, 158
3. None, None, nan (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • anger, control of • self-control

 Found in books: Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 187; Graver (2007), Stoicism and Emotion, 71, 72
4. Herodotus, Histories, 8.134 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Apollo Pto(i)os, Ptoieus, (not) controlled by Thebes • Eretria, control over Oropos • Oropos, periods of independence and external control • sanctuaries,, controversial control of

 Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 369; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 671

sup>
8.134 οὗτος ὁ Μῦς ἔς τε Λεβάδειαν φαίνεται ἀπικόμενος καὶ μισθῷ πείσας τῶν ἐπιχωρίων ἄνδρα καταβῆναι παρὰ Τροφώνιον, καὶ ἐς Ἄβας τὰς Φωκέων ἀπικόμενος ἐπὶ τὸ χρηστήριον· καὶ δὴ καὶ ἐς Θήβας πρῶτα ὡς ἀπίκετο, τοῦτο μὲν τῷ Ἰσμηνίῳ Ἀπόλλωνι ἐχρήσατο· ἔστι δὲ κατά περ ἐν Ὀλυμπίῃ ἱροῖσι αὐτόθι χρηστηριάζεσθαι· τοῦτο δὲ ξεῖνον τινὰ καὶ οὐ Θηβαῖον χρήμασι πείσας κατεκοίμησε ἐς Ἀμφιάρεω. Θηβαίων δὲ οὐδενὶ ἔξεστι μαντεύεσθαι αὐτόθι διὰ τόδε· ἐκέλευσε σφέας ὁ Ἀμφιάρεως διὰ χρηστηρίων ποιεύμενος ὁκότερα βούλονται ἑλέσθαι τούτων, ἑωυτῷ ἢ ἅτε μάντι χρᾶσθαι ἢ ἅτε συμμάχῳ, τοῦ ἑτέρου ἀπεχομένους· οἳ δὲ σύμμαχόν μιν εἵλοντο εἶναι. διὰ τοῦτο μὲν οὐκ ἔξεστι Θηβαίων οὐδενὶ αὐτόθι ἐγκατακοιμηθῆναι.'' None		sup>
8.134 This man Mys is known to have gone to Lebadea and to have bribed a man of the country to go down into the cave of Trophonius and to have gone to the place of divination at Abae in Phocis. He went first to Thebes where he inquired of Ismenian Apollo (sacrifice is there the way of divination, as at Olympia), and moreover he bribed one who was no Theban but a stranger to lie down to sleep in the shrine of Amphiaraus. ,No Theban may seek a prophecy there, for Amphiaraus bade them by an oracle to choose which of the two they wanted and forgo the other, and take him either for their prophet or for their ally. They chose that he should be their ally. Therefore no Theban may lie down to sleep in that place. '' None
5. Thucydides, The History of The Peloponnesian War, 2.65.9, 3.82.8 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Athens and Athenians, exposed to forces beyond their control • control • control, political • emotion, control of • sōphrosynē (moderation, self-control, discipline, sound-mindedness, temperance) • sōphrosynē (moderation, self-control, discipline, sound-mindedness, temperance), in Antiphon

 Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 178; Chaniotis (2021), Unveiling Emotions III: Arousal, Display, and Performance of Emotions in the Greek World, 263; Joho (2022), Style and Necessity in Thucydides, 106, 275; Wolfsdorf (2020), Early Greek Ethics, 165

sup>
2.65.9 ὁπότε γοῦν αἴσθοιτό τι αὐτοὺς παρὰ καιρὸν ὕβρει θαρσοῦντας, λέγων κατέπλησσεν ἐπὶ τὸ φοβεῖσθαι, καὶ δεδιότας αὖ ἀλόγως ἀντικαθίστη πάλιν ἐπὶ τὸ θαρσεῖν. ἐγίγνετό τε λόγῳ μὲν δημοκρατία, ἔργῳ δὲ ὑπὸ τοῦ πρώτου ἀνδρὸς ἀρχή.
3.82.8 πάντων δ’ αὐτῶν αἴτιον ἀρχὴ ἡ διὰ πλεονεξίαν καὶ φιλοτιμίαν: ἐκ δ’ αὐτῶν καὶ ἐς τὸ φιλονικεῖν καθισταμένων τὸ πρόθυμον. οἱ γὰρ ἐν ταῖς πόλεσι προστάντες μετὰ ὀνόματος ἑκάτεροι εὐπρεποῦς, πλήθους τε ἰσονομίας πολιτικῆς καὶ ἀριστοκρατίας σώφρονος προτιμήσει, τὰ μὲν κοινὰ λόγῳ θεραπεύοντες ἆθλα ἐποιοῦντο, παντὶ δὲ τρόπῳ ἀγωνιζόμενοι ἀλλήλων περιγίγνεσθαι ἐτόλμησάν τε τὰ δεινότατα ἐπεξῇσάν τε τὰς τιμωρίας ἔτι μείζους, οὐ μέχρι τοῦ δικαίου καὶ τῇ πόλει ξυμφόρου προτιθέντες, ἐς δὲ τὸ ἑκατέροις που αἰεὶ ἡδονὴν ἔχον ὁρίζοντες, καὶ ἢ μετὰ ψήφου ἀδίκου καταγνώσεως ἢ χειρὶ κτώμενοι τὸ κρατεῖν ἑτοῖμοι ἦσαν τὴν αὐτίκα φιλονικίαν ἐκπιμπλάναι. ὥστε εὐσεβείᾳ μὲν οὐδέτεροι ἐνόμιζον, εὐπρεπείᾳ δὲ λόγου οἷς ξυμβαίη ἐπιφθόνως τι διαπράξασθαι, ἄμεινον ἤκουον. τὰ δὲ μέσα τῶν πολιτῶν ὑπ’ ἀμφοτέρων ἢ ὅτι οὐ ξυνηγωνίζοντο ἢ φθόνῳ τοῦ περιεῖναι διεφθείροντο.'' None		sup>
2.65.9 Whenever he saw them unseasonably and insolently elated, he would with a word reduce them to alarm; on the other hand, if they fell victims to a panic, he could at once restore them to confidence. In short, what was nominally a democracy became in his hands government by the first citizen.
3.82.8 The cause of all these evils was the lust for power arising from greed and ambition; and from these passions proceeded the violence of parties once engaged in contention. The leaders in the cities, each provided with the fairest professions, on the one side with the cry of political equality of the people, on the other of a moderate aristocracy, sought prizes for themselves in those public interests which they pretended to cherish, and, recoiling from no means in their struggles for ascendancy, engaged in the direct excesses; in their acts of vengeance they went to even greater lengths, not stopping at what justice or the good of the state demanded, but making the party caprice of the moment their only standard, and invoking with equal readiness the condemnation of an unjust verdict or the authority of the strong arm to glut the animosities of the hour. Thus religion was in honor with neither party; but the use of fair phrases to arrive at guilty ends was in high reputation. Meanwhile the moderate part of the citizens perished between the two, either for not joining in the quarrel, or because envy would not suffer them to escape. '' None
6. Xenophon, Memoirs, 1.2.12-1.2.16, 1.2.19-1.2.28, 1.2.35 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • space control • sōphrosynē (moderation, self-control, discipline, sound-mindedness, temperance), attributed to Critias • sōphrosynē (moderation, self-control, discipline, sound-mindedness, temperance), in Plato’s Charmides • virtues, sophrosyne (“self-mastery,” “self-control,” “moderation,” “modesty”)

 Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 148; Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 261; Wolfsdorf (2020), Early Greek Ethics, 253, 254

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1.2.12 ἀλλʼ ἔφη γε ὁ κατήγορος, Σωκράτει ὁμιλητὰ γενομένω Κριτίας τε καὶ Ἀλκιβιάδης πλεῖστα κακὰ τὴν πόλιν ἐποιησάτην. Κριτίας μὲν γὰρ τῶν ἐν τῇ ὀλιγαρχίᾳ πάντων πλεονεκτίστατός τε καὶ βιαιότατος ἐγένετο, Ἀλκιβιάδης δὲ αὖ τῶν ἐν τῇ δημοκρατίᾳ πάντων ἀκρατέστατός τε καὶ ὑβριστότατος. 1.2.13 ἐγὼ δʼ, εἰ μέν τι κακὸν ἐκείνω τὴν πόλιν ἐποιησάτην, οὐκ ἀπολογήσομαι· τὴν δὲ πρὸς Σωκράτην συνουσίαν αὐτοῖν ὡς ἐγένετο διηγήσομαι. 1.2.14 ἐγενέσθην μὲν γὰρ δὴ τὼ ἄνδρε τούτω φύσει φιλοτιμοτάτω πάντων Ἀθηναίων, βουλομένω τε πάντα διʼ ἑαυτῶν πράττεσθαι καὶ πάντων ὀνομαστοτάτω γενέσθαι. ᾔδεσαν δὲ Σωκράτην ἀπʼ ἐλαχίστων μὲν χρημάτων αὐταρκέστατα ζῶντα, τῶν ἡδονῶν δὲ πασῶν ἐγκρατέστατον ὄντα, τοῖς δὲ διαλεγομένοις αὐτῷ πᾶσι χρώμενον ἐν τοῖς λόγοις ὅπως βούλοιτο. 1.2.15 ταῦτα δὲ ὁρῶντε καὶ ὄντε οἵω προείρησθον, πότερόν τις αὐτὼ φῇ τοῦ βίου τοῦ Σωκράτους ἐπιθυμήσαντε καὶ τῆς σωφροσύνης, ἣν ἐκεῖνος εἶχεν, ὀρέξασθαι τῆς ὁμιλίας αὐτοῦ, ἢ νομίσαντε, εἰ ὁμιλησαίτην ἐκείνῳ, γενέσθαι ἂν ἱκανωτάτω λέγειν τε καὶ πράττειν; 1.2.16 ἐγὼ μὲν γὰρ ἡγοῦμαι, θεοῦ διδόντος αὐτοῖν ἢ ζῆν ὅλον τὸν βίον ὥσπερ ζῶντα Σωκράτην ἑώρων ἢ τεθνάναι, ἑλέσθαι ἂν μᾶλλον αὐτὼ τεθνάναι. δήλω δʼ ἐγενέσθην ἐξ ὧν ἐπραξάτην· ὡς γὰρ τάχιστα κρείττονε τῶν συγγιγνομένων ἡγησάσθην εἶναι, εὐθὺς ἀποπηδήσαντε Σωκράτους ἐπραττέτην τὰ πολιτικά, ὧνπερ ἕνεκα Σωκράτους ὠρεχθήτην.
1.2.19 ἴσως οὖν εἴποιεν ἂν πολλοὶ τῶν φασκόντων φιλοσοφεῖν ὅτι οὐκ ἄν ποτε ὁ δίκαιος ἄδικος γένοιτο, οὐδὲ ὁ σώφρων ὑβριστής, οὐδὲ ἄλλο οὐδὲν ὧν μάθησίς ἐστιν ὁ μαθὼν ἀνεπιστήμων ἄν ποτε γένοιτο. ἐγὼ δὲ περὶ τούτων οὐχ οὕτω γιγνώσκω· ὁρῶ γὰρ ὥσπερ τὰ τοῦ σώματος ἔργα τοὺς μὴ τὰ σώματα ἀσκοῦντας οὐ δυναμένους ποιεῖν, οὕτω καὶ τὰ τῆς ψυχῆς ἔργα τοὺς μὴ τὴν ψυχὴν ἀσκοῦντας οὐ δυναμένους· οὔτε γὰρ ἃ δεῖ πράττειν οὔτε ὧν δεῖ ἀπέχεσθαι δύνανται. 1.2.20 διʼ ὃ καὶ τοὺς υἱεῖς οἱ πατέρες, κἂν ὦσι σώφρονες, ὅμως ἀπὸ τῶν πονηρῶν ἀνθρώπων εἴργουσιν, ὡς τὴν μὲν τῶν χρηστῶν ὁμιλίαν ἄσκησιν οὖσαν τῆς ἀρετῆς, τὴν δὲ τῶν πονηρῶν κατάλυσιν. μαρτυρεῖ δὲ καὶ τῶν ποιητῶν ὅ τε λέγων· ἐσθλῶν μὲν γὰρ ἄπʼ ἐσθλὰ διδάξεαι· ἢν δὲ κακοῖσι συμμίσγῃς, ἀπολεῖς καὶ τὸν ἐόντα νόον, Theognis καὶ ὁ λέγων· αὐτὰρ ἀνὴρ ἀγαθὸς τοτὲ μὲν κακός, ἄλλοτε δʼ ἐσθλός. unknown 1.2.21 κἀγὼ δὲ μαρτυρῶ τούτοις· ὁρῶ γὰρ ὥσπερ τῶν ἐν μέτρῳ πεποιημένων ἐπῶν τοὺς μὴ μελετῶντας ἐπιλανθανομένους, οὕτω καὶ τῶν διδασκαλικῶν λόγων τοῖς ἀμελοῦσι λήθην ἐγγιγνομένην. ὅταν δὲ τῶν νουθετικῶν λόγων ἐπιλάθηταί τις, ἐπιλέλησται καὶ ὧν ἡ ψυχὴ πάσχουσα τῆς σωφροσύνης ἐπεθύμει· τούτων δʼ ἐπιλαθόμενον οὐδὲν θαυμαστὸν καὶ τῆς σωφροσύνης ἐπιλαθέσθαι. 1.2.22 ὁρῶ δὲ καὶ τοὺς εἰς φιλοποσίαν προαχθέντας καὶ τοὺς εἰς ἔρωτας ἐγκυλισθέντας ἧττον δυναμένους τῶν τε δεόντων ἐπιμελεῖσθαι καὶ τῶν μὴ δεόντων ἀπέχεσθαι. πολλοὶ γὰρ καὶ χρημάτων δυνάμενοι φείδεσθαι, πρὶν ἐρᾶν, ἐρασθέντες οὐκέτι δύνανται· καὶ τὰ χρήματα καταναλώσαντες, ὧν πρόσθεν ἀπείχοντο κερδῶν, αἰσχρὰ νομίζοντες εἶναι, τούτων οὐκ ἀπέχονται. 1.2.23 πῶς οὖν οὐκ ἐνδέχεται σωφρονήσαντα πρόσθεν αὖθις μὴ σωφρονεῖν καὶ δίκαια δυνηθέντα πράττειν αὖθις ἀδυνατεῖν; πάντα μὲν οὖν ἔμοιγε δοκεῖ τὰ καλὰ καὶ τἀγαθὰ ἀσκητὰ εἶναι, οὐχ ἥκιστα δὲ σωφροσύνη. ἐν γὰρ τῷ αὐτῷ σώματι συμπεφυτευμέναι τῇ ψυχῇ αἱ ἡδοναὶ πείθουσιν αὐτὴν μὴ σωφρονεῖν, ἀλλὰ τὴν ταχίστην ἑαυταῖς τε καὶ τῷ σώματι χαρίζεσθαι. 1.2.24 καὶ Κριτίας δὴ καὶ Ἀλκιβιάδης, ἕως μὲν Σωκράτει συνήστην, ἐδυνάσθην ἐκείνῳ χρωμένω συμμάχῳ τῶν μὴ καλῶν ἐπιθυμιῶν κρατεῖν· ἐκείνου δʼ ἀπαλλαγέντε, Κριτίας μὲν φυγὼν εἰς Θετταλίαν ἐκεῖ συνῆν ἀνθρώποις ἀνομίᾳ μᾶλλον ἢ δικαιοσύνῃ χρωμένοις, Ἀλκιβιάδης δʼ αὖ διὰ μὲν κάλλος ὑπὸ πολλῶν καὶ σεμνῶν γυναικῶν θηρώμενος, διὰ δύναμιν δὲ τὴν ἐν τῇ πόλει καὶ τοῖς συμμάχοις ὑπὸ πολλῶν καὶ δυνατῶν κολακεύειν ἀνθρώπων διαθρυπτόμενος, ὑπὸ δὲ τοῦ δήμου τιμώμενος καὶ ῥᾳδίως πρωτεύων, ὥσπερ οἱ τῶν γυμνικῶν ἀγώνων ἀθληταὶ ῥᾳδίως πρωτεύοντες ἀμελοῦσι τῆς ἀσκήσεως, οὕτω κἀκεῖνος ἠμέλησεν αὑτοῦ. 1.2.25 τοιούτων δὲ συμβάντων αὐτοῖν, καὶ ὠγκωμένω μὲν ἐπὶ γένει, ἐπηρμένω δʼ ἐπὶ πλούτῳ, πεφυσημένω δʼ ἐπὶ δυνάμει, διατεθρυμμένω δὲ ὑπὸ πολλῶν ἀνθρώπων, ἐπὶ δὲ πᾶσι τούτοις διεφθαρμένω καὶ πολὺν χρόνον ἀπὸ Σωκράτους γεγονότε, τί θαυμαστὸν εἰ ὑπερηφάνω ἐγενέσθην; 1.2.26 εἶτα, εἰ μέν τι ἐπλημμελησάτην, τούτου Σωκράτην ὁ κατήγορος αἰτιᾶται; ὅτι δὲ νέω ὄντε αὐτώ, ἡνίκα καὶ ἀγνωμονεστάτω καὶ ἀκρατεστάτω εἰκὸς εἶναι, Σωκράτης παρέσχε σώφρονε, οὐδενὸς ἐπαίνου δοκεῖ τῷ κατηγόρῳ ἄξιος εἶναι; οὐ μὴν τά γε ἄλλα οὕτω κρίνεται. 1.2.27 τίς μὲν γὰρ αὐλητής, τίς δὲ κιθαριστής, τίς δὲ ἄλλος διδάσκαλος ἱκανοὺς ποιήσας τοὺς μαθητάς, ἐὰν πρὸς ἄλλους ἐλθόντες χείρους φανῶσιν, αἰτίαν ἔχει τούτου; τίς δὲ πατήρ, ἐὰν ὁ παῖς αὐτοῦ συνδιατρίβων τῳ σωφρονῇ, ὕστερον δὲ ἄλλῳ τῳ συγγενόμενος πονηρὸς γένηται, τὸν πρόσθεν αἰτιᾶται, ἀλλʼ οὐχ ὅσῳ ἂν παρὰ τῷ ὑστέρῳ χείρων φαίνηται, τοσούτῳ μᾶλλον ἐπαινεῖ τὸν πρότερον; ἀλλʼ οἵ γε πατέρες αὐτοὶ συνόντες τοῖς υἱέσι, τῶν παίδων πλημμελούντων, οὐκ αἰτίαν ἔχουσιν, ἐὰν αὐτοὶ σωφρονῶσιν. 1.2.28 οὕτω δὲ καὶ Σωκράτην δίκαιον ἦν κρίνειν· εἰ μὲν αὐτὸς ἐποίει τι φαῦλον, εἰκότως ἂν ἐδόκει πονηρὸς εἶναι· εἰ δʼ αὐτὸς σωφρονῶν διετέλει, πῶς ἂν δικαίως τῆς οὐκ ἐνούσης αὐτῷ κακίας αἰτίαν ἔχοι;
1.2.35 καὶ ὁ Χαρικλῆς ὀργισθεὶς αὐτῷ, ἐπειδή, ἔφη, ὦ Σώκρατες, ἀγνοεῖς, τάδε σοι εὐμαθέστερα ὄντα προαγορεύομεν, τοῖς νέοις ὅλως μὴ διαλέγεσθαι. καὶ ὁ Σωκράτης, ἵνα τοίνυν, ἔφη, μὴ ἀμφίβολον ᾖ ὡς ἄλλο τι ποιῶ ἢ τὰ προηγορευμένα, ὁρίσατέ μοι μέχρι πόσων ἐτῶν δεῖ νομίζειν νέους εἶναι τοὺς ἀνθρώπους. καὶ ὁ Χαρικλῆς, ὅσουπερ, εἶπε, χρόνου βουλεύειν οὐκ ἔξεστιν, ὡς οὔπω φρονίμοις οὖσι· μηδὲ σὺ διαλέγου νεωτέροις τριάκοντα ἐτῶν.'' None		sup>
1.2.12 Among the associates of Socrates were Critias and Alcibiades; and none wrought so many evils to the state. For Critias in the days of the oligarchy bore the palm for greed and violence: Alcibiades, for his part, exceeded all in licentiousness and insolence under the democracy. 1.2.13 Now I have no intention of excusing the wrong these two men wrought the state; but I will explain how they came to be with Socrates . 1.2.14 Ambition was the very life-blood of both: no Athenian was ever like them. They were eager to get control of everything and to outstrip every rival in notoriety. They knew that Socrates was living on very little, and yet was wholly independent; that he was strictly moderate in all his pleasures; and that in argument he could do what he liked with any disputant. 1.2.15 Sharing this knowledge and the principles I have indicated, is it to be supposed that these two men wanted to adopt the simple life of Socrates, and with this object in view sought his society? Did they not rather think that by associating with him they would attain the utmost proficiency in speech and action? 1.2.16 For my part I believe that, had heaven granted them the choice between the life they saw Socrates leading and death, they would have chosen rather to die. Their conduct betrayed their purpose; for as soon as they thought themselves superior to their fellow-disciples they sprang away from Socrates and took to politics; it was for political ends that they had wanted Socrates .
1.2.19 But many self-styled lovers of wisdom may reply: A just man can never become unjust; a prudent man can never become wanton; in fact no one having learned any kind of knowledge can become ignorant of it. I do not hold with this view. Cyropaedia VII. v. 75. Against Antisthenes. I notice that as those who do not train the body cannot perform the functions proper to the body, so those who do not train the soul cannot perform the functions of the soul: for they cannot do what they ought to do nor avoid what they ought not to do. 1.2.20 For this cause fathers try to keep their sons, even if they are prudent lads, out of bad company: for the society of honest men is a training in virtue, but the society of the bad is virtue’s undoing. As one of the poets says: From the good shalt thou learn good things; but if thou minglest with the bad thou shalt lose even what thou hast of wisdom. Theognis And another says: Ah, but a good man is at one time noble, at another base. unknown 1.2.21 My testimony agrees with theirs; for I see that, just as poetry is forgotten unless it is often repeated, so instruction, when no longer heeded, fades from the mind. To forget good counsel is to forget the experiences that prompted the soul to desire prudence: and when those are forgotten, it is not surprising that prudence itself is forgotten. 1.2.22 I see also that men who take to drink or get involved in love intrigues lose the power of caring about right conduct and avoiding evil. For many who are careful with their money no sooner fall in love than they begin to waste it: and when they have spent it all, they no longer shrink from making more by methods which they formerly avoided because they thought them disgraceful. 1.2.23 How then can it be impossible for one who was prudent to lose his prudence, for one who was capable of just action to become incapable? To me indeed it seems that whatever is honourable, whatever is good in conduct is the result of training, and that this is especially true of prudence. For in the same body along with the soul are planted the pleasures which call to her: Abandon prudence, and make haste to gratify us and the body. 1.2.24 And indeed it was thus with Critias and Alcibiades. So long as they were with Socrates, they found in him an ally who gave them strength to conquer their evil passions. But when they parted from him, Critias fled to Thessaly, and got among men who put lawlessness before justice; while Alcibiades, on account of his beauty, was hunted by many great ladies, and because of his influence at Athens and among her allies he was spoilt by many powerful men: and as athletes who gain an easy victory in the games are apt to neglect their training, so the honour in which he was held, the cheap triumph he won with the people, led him to neglect himself. 1.2.25 Such was their fortune: and when to pride of birth, confidence in wealth, vainglory and much yielding to temptation were added corruption and long separation from Socrates, what wonder if they grew overbearing? 1.2.26 For their wrongdoing, then, is Socrates to be called to account by his accuser? And does he deserve no word of praise for having controlled them in the days of their youth, when they would naturally be most reckless and licentious? Other cases, at least, are not so judged. 1.2.27 For what teacher of flute, lyre, or anything else, after making his pupils proficient, is held to blame if they leave him for another master, and then turn out incompetent? What father, whose son bears a good character so long as he is with one master, but goes wrong after he has attached himself to another, throws the blame on the earlier teacher? Is it not true that the worse the boy turns out with the second, the higher is his father’s praise of the first? Nay, fathers themselves, living with their sons, are not held responsible for their boys’ wrongdoing if they are themselves prudent men. 1.2.28 This is the test which should have been applied to Socrates too. If there was anything base in his own life, he might fairly have been thought vicious. But, if his own conduct was always prudent, how can he be fairly held to blame for the evil that was not in him?
1.2.35 Since you are ignorant, Socrates, said Charicles in an angry tone, we put our order into language easier to understand. You may not hold any converse whatever with the young. Well then, said Socrates, that there may be no question raised about my obedience, please fix the age limit below which a man is to be accounted young. So long, replied Charicles, as he is not permitted to sit in the Council, because as yet he lacks wisdom. You shall not converse with anyone who is under thirty. '' None
7. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • anger, control of • self-aggrandizement, control • virtues, sophrosyne (“self-mastery,” “self-control,” “moderation,” “modesty”)

 Found in books: Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 127; Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 66; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 77, 116
8. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • self-control

 Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 33; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 267
9. Aeschines, Letters, 3.108-3.109 (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Phocians, control Delphi • sanctuaries,, controversial control of

 Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 196, 197; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 249

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3.108 The Pythia replied that they must fight against the Cirrhaeans and the Cragalidae day and night, bitterly ravage their country, enslave the inhabitants, and dedicate the land to the Pythian Apollo and Artemis and Leto and Athena Pronaea, that for the future it lie entirely uncultivated; that they must not till this land themselves nor permit another. Now when they had received this oracle, the Amphictyons voted, on motion of Solon of Athens , a man able as a law-giver and versed in poetry and philosophy, to march against the accursed men according to the oracle of the god. 3.109 Collecting a great force of the Amphictyons, they enslaved the men, destroyed their harbor and city, and dedicated their land, as the oracle had commanded. Moreover they swore a mighty oath, that they would not themselves till the sacred land nor let another till it, but that they would go to the aid of the god and the sacred land with hand and foot and voice, and all their might.'' None
10. Polybius, Histories, 6.56.6-6.56.11 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • control • emotion, control of • social control

 Found in books: Chaniotis (2021), Unveiling Emotions III: Arousal, Display, and Performance of Emotions in the Greek World, 172; Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 37, 38; Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 137

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6.56.6 μεγίστην δέ μοι δοκεῖ διαφορὰν ἔχειν τὸ Ῥωμαίων πολίτευμα πρὸς βέλτιον ἐν τῇ περὶ θεῶν διαλήψει. 6.56.7 καί μοι δοκεῖ τὸ παρὰ τοῖς ἄλλοις ἀνθρώποις ὀνειδιζόμενον, τοῦτο συνέχειν τὰ Ῥωμαίων πράγματα, λέγω δὲ τὴν δεισιδαιμονίαν· 6.56.8 ἐπὶ τοσοῦτον γὰρ ἐκτετραγῴδηται καὶ παρεισῆκται τοῦτο τὸ μέρος παρʼ αὐτοῖς εἴς τε τοὺς κατʼ ἰδίαν βίους καὶ τὰ κοινὰ τῆς πόλεως ὥστε μὴ καταλιπεῖν ὑπερβολήν. ὃ καὶ δόξειεν ἂν πολλοῖς εἶναι θαυμάσιον. 6.56.9 ἐμοί γε μὴν δοκοῦσι τοῦ πλήθους χάριν τοῦτο πεποιηκέναι. 6.56.10 εἰ μὲν γὰρ ἦν σοφῶν ἀνδρῶν πολίτευμα συναγαγεῖν, ἴσως οὐδὲν ἦν ἀναγκαῖος ὁ τοιοῦτος τρόπος· 6.56.11 ἐπεὶ δὲ πᾶν πλῆθός ἐστιν ἐλαφρὸν καὶ πλῆρες ἐπιθυμιῶν παρανόμων, ὀργῆς ἀλόγου, θυμοῦ βιαίου, λείπεται τοῖς ἀδήλοις φόβοις καὶ τῇ τοιαύτῃ τραγῳδίᾳ τὰ πλήθη συνέχειν.'' None		sup>
6.56.6 \xa0But the quality in which the Roman commonwealth is most distinctly superior is in my opinion the nature of their religious convictions. < 6.56.7 \xa0I\xa0believe that it is the very thing which among other peoples is an object of reproach, I\xa0mean superstition, which maintains the cohesion of the Roman State. < 6.56.8 \xa0These matters are clothed in such pomp and introduced to such an extent into their public and private life that nothing could exceed it, a fact which will surprise many. < 6.56.9 \xa0My own opinion at least is that they have adopted this course for the sake of the common people. < 6.56.10 \xa0It is a course which perhaps would not have been necessary had it been possible to form a state composed of wise men, < 6.56.11 \xa0but as every multitude is fickle, full of lawless desires, unreasoned passion, and violent anger, the multitude must be held in by invisible terrors and suchlike pageantry. <'' None
11. Philo of Alexandria, On Husbandry, 79-82 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Letter on the Conversion of the Jews, (Severus of Minorca), story of Jewish retreat and control of synagogue • reason, senses controlled by

 Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 367; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 156, 157

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79 But the divine army is the body of virtues, the champions of the souls that love God, whom it becomes, when they see the adversary defeated, to sing a most beautiful and becoming hymn to the God who giveth the victory and the glorious triumph; and two choruses, the one proceeding from the conclave of the men, and the other from the company of the women, will stand up and sing in alternate songs a melody responsive to one another's voices. "80 And the chorus of men will have Moses for their leader; and that of the women will be under the guidance of Miriam, "the purified outward Sense." For it is just that hymns and praises should be uttered in honour of God without any delay, both in accordance with the suggestions of the intellect and the perceptions of the outward senses, and that each instrument should be struck in harmony, I mean those both of the mind and of the outward sense, in gratitude and honour to the holy Saviour. 81 Accordingly, all the men sing the song on the sea-shore, not indeed with a blind mind, but seeing sharply, Moses being the leader of the song; and women sing, who are in good truth the most excellent of their sex, having been enrolled in the lists of the republic of virtue, Miriam being their leader. XVIII. 82 And the same hymn is sung by both the choruses, having a most admirable burden of the song which is beautiful to be sung. And it is as follows: "Let us sing unto the Lord, for he has been glorified gloriously; the horse and his rider hath he thrown into the Sea." ' "' None
12. Philo of Alexandria, On The Decalogue, 23 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • reason, senses controlled by • self-control

 Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 366; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 267

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23 And it is in reference to this fact that the first philosophers appear to me to have affixed the names to things which they have given them. For they were wise men, and therefore they very speciously called the number ten the decade (teµn dekada), as being that which received every thing (hoµsanei dechada ousan), from receiving (tou dechesthai) and containing every kind of number, and ratio connected with number, and every proportion, and harmony, and symphony. VII. '' None
13. Philo of Alexandria, On Dreams, 1.124 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • self-control

 Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 247; Wilson (2012), The Sentences of Sextus, 124

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1.124 Now no such person as this is a pupil of the sacred word, but those only are the disciples of that who are real genuine men, lovers of temperance, and orderliness, and modesty, men who have laid down continence, and frugality, and fortitude, as a kind of base and foundation for the whole of life; and safe stations for the soul, in which it may anchor without danger and without changeableness: for being superior to money, and pleasure, and glory, they look down upon meats and drinks, and everything of that sort, beyond what is necessary to ward off hunger: being thoroughly ready to undergo hunger, and thirst, and heat, and cold, and all other things, however hard they may be to be borne, for the sake of the acquisition of virtue. And being admirers of whatever is most easily provided, so as to not be ashamed of ever such cheap or shabby clothes, think rather, on the other hand, that sumptuous apparel is a reproach and great scandal to life. '' None
14. Clement of Rome, 1 Clement, 38.2 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • encrateia (self-control) • self-control

 Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 173; Wilson (2012), The Sentences of Sextus, 290

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38.2 Let our whole body, then, be preserved in Christ Jesus; and let every one be subject to his neighbour, according to the special gift bestowed upon him. Let the strong not despise the weak, and let the weak show respect unto the strong. Let the rich man provide for the wants of the poor; and let the poor man bless God, because He has given him one by whom his need may be supplied. Let the wise man display his wisdom, not by mere words, but through good deeds. Let the humble not bear testimony to himself, but leave witness to be borne to him by another. Proverbs 27:2 Let him that is pure in the flesh not grow proud of it, and boast, knowing that it was another who bestowed on him the gift of continence. Let us consider, then, brethren, of what matter we were made - who and what manner of beings we came into the world, as it were out of a sepulchre, and from utter darkness. He who made us and fashioned us, having prepared His bountiful gifts for us before we were born, introduced us into His world. Since, therefore, we receive all these things from Him, we ought for everything to give Him thanks; to whom be glory for ever and ever. Amen. '' None
15. Mishnah, Niddah, 2.1 (1st cent. CE - 3rd cent. CE)
 Tagged with subjects: • self, control • women, cannot control themselves

 Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 174; Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 229

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2.1 כָּל הַיָּד הַמַּרְבָּה לִבְדֹּק בְּנָשִׁים, מְשֻׁבַּחַת. וּבַאֲנָשִׁים, תִּקָּצֵץ. הַחֵרֶשֶׁת וְהַשּׁוֹטָה וְהַסּוּמָא וְשֶׁנִּטְרְפָה דַעְתָּהּ, אִם יֶשׁ לָהֶן פִּקְחוֹת, מְתַקְּנוֹת אוֹתָן וְהֵן אוֹכְלוֹת בַּתְּרוּמָה. דֶּרֶךְ בְּנוֹת יִשְׂרָאֵל, מְשַׁמְּשׁוֹת בִּשְׁנֵי עִדִּים, אֶחָד לוֹ וְאֶחָד לָהּ. הַצְּנוּעוֹת מְתַקְּנוֹת לָהֶן שְׁלִישִׁי, לְתַקֵּן אֶת הַבָּיִת:'' None		sup>
2.1 Every hand that makes frequent examination: In the case of women is praiseworthy, But in the case of men it ought to be cut off. In the case of a deaf, an person not of sound senses, a blind or an insane woman, if other women of sound senses are available they attend to her, and they may eat terumah. It is the custom of the daughters of Israel to have intercourse using two testing-rags, one for the man and the other for herself. Virtuous women prepare also a third rag to prepare the \\"house\\" before intercourse.'' None
16. Mishnah, Toharot, 7.4 (1st cent. CE - 3rd cent. CE)
 Tagged with subjects: • control • self, control

 Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 172; Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 34

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7.4 אֵשֶׁת חָבֵר שֶׁהִנִּיחָה לְאֵשֶׁת עַם הָאָרֶץ טוֹחֶנֶת בְּתוֹךְ בֵּיתָהּ, פָּסְקָה הָרֵחַיִם, הַבַּיִת טָמֵא. לֹא פָסְקָה הָרֵחַיִם, אֵין טָמֵא אֶלָּא עַד מְקוֹם שֶׁהִיא יְכוֹלָה לִפְשֹׁט אֶת יָדָהּ וְלִגָּע. הָיוּ שְׁתַּיִם, בֵּין כָּךְ וּבֵין כָּךְ, הַבַּיִת טָמֵא, שֶׁאַחַת טוֹחֶנֶת וְאַחַת מְשַׁמֶּשֶׁת, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, אֵין טָמֵא אֶלָּא עַד מְקוֹם שֶׁהֵן יְכוֹלִין לִפְשֹׁט אֶת יָדָן וְלִגָּע:'' None		sup>
7.4 If the wife of a haver left the wife of an am haaretz grinding grain in her house, if the handmill stopped turning, the house is unclean. But if the handmill did not stop turning, that part of the house which she can stretch out her hand and touch is unclean. If there were two women, the house is unclean in either case, since while the one is grinding, the other can go about touching, the words of Meir. But the sages say: the only part that is unclean is where she can stretch out her hand and touch it.'' None
17. New Testament, 1 Corinthians, 9.24-9.26 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Virtues, Self-Control • self-control

 Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 50; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 293

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9.24 Οὐκ οἴδατε ὅτι οἱ ἐν σταδίῳ τρέχοντες πάντες μὲν τρέχουσιν, εἷς δὲ λαμβάνει τὸ βραβεῖον; οὕτως τρέχετε ἵνα καταλάβητε. 9.25 πᾶς δὲ ὁ ἀγωνιζόμενος πάντα ἐγκρατεύεται, ἐκεῖνοι μὲν οὖν ἵνα φθαρτὸν στέφανον λάβωσιν, ἡμεῖς δὲ ἄφθαρτον. 9.26 ἐγὼ τοίνυν οὕτως τρέχω ὡς οὐκ ἀδήλως, οὕτως πυκτεύω ὡς οὐκ ἀέρα δέρων·'' None		sup>
9.24 Don't youknow that those who run in a race all run, but one receives the prize?Run like that, that you may win." '9.25 Every man who strives in thegames exercises self-control in all things. Now they do it to receive acorruptible crown, but we an incorruptible. 9.26 I therefore run likethat, as not uncertainly. I fight like that, as not beating the air,'" None
18. New Testament, 1 Timothy, 1.3, 1.5, 2.9, 3.9 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • encrateia (self-control) • self-control • self-control, Aristotle

 Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 170, 171; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 284, 285, 287

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1.3 Καθὼς παρεκάλεσά σε προσμεῖναι ἐν Ἐφέσῳ, πορευόμενος εἰς Μακεδονίαν, ἵνα παραγγείλῃς τισὶν μὴ ἑτεροδιδασκαλεῖν
1.5 — τὸ δὲ τέλος τῆς παραγγελίας ἐστὶν ἀγάπη ἐκ καθαρᾶς καρδίας καὶ συνειδήσεως ἀγαθῆς καὶ πίστεως ἀνυποκρίτου,
2.9 Ὡσαύτως γυναῖκας ἐν καταστολῇ κοσμίῳ μετὰ αἰδοῦς καὶ σωφροσύνης κοσμεῖν ἑαυτάς, μὴ ἐν πλέγμασιν καὶ χρυσίῳ ἢ μαργαρίταις ἢ ἱματισμῷ πολυτελεῖ,
3.9 ἔχοντας τὸ μυστήριον τῆς πίστεως ἐν καθαρᾷ συνειδήσει.'' None		sup>
1.3 As I exhorted you to stay at Ephesus when I was going into Macedonia, that you might charge certain men not to teach a different doctrine,
1.5 but the end of the charge is love, out of a pure heart and a good conscience and unfeigned faith;
2.9 In the same way, that women also adorn themselves in decent clothing, with modesty and propriety; not just with braided hair, gold, pearls, or expensive clothing;
3.9 holding the mystery of the faith in a pure conscience. '' None
19. New Testament, Titus, 1.7-1.9, 2.1-2.10, 2.12 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • encrateia (self-control) • self-control

 Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 170, 171; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 285, 287, 476

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1.7 δεῖ γὰρ τὸν ἐπίσκοπον ἀνέγκλητον εἶναι ὡς θεοῦ οἰκονόμον, μὴ αὐθάδη, μὴ ὀργίλον, μὴ πάροινον, μὴ πλήκτην, μὴ αἰσχροκερδῆ, 1.8 ἀλλὰ φιλόξενον, φιλάγαθον, σώφρονα, δίκαιον, ὅσιον, ἐγκρατῆ, ἀντεχόμενον τοῦ κατὰ τὴν διδαχὴν πιστοῦ λόγου, 1.9 ἵνα δυνατὸς ᾖ καὶ παρακαλεῖν ἐν τῇ διδασκαλίᾳ τῇ ὑγιαινούσῃ καὶ τοὺς ἀντιλέγοντας ἐλέγχειν.
2.1 Σὺ δὲ λάλει ἃ πρέπει τῇ ὑγιαινούσῃ διδασκαλίᾳ. 2.2 Πρεσβύτας νηφαλίους εἶναι, σεμνούς, σώφρονας, ὑγιαίνοντας τῇ πίστει, τῇ ἀγάπῃ, τῇ ὑπομονῇ. 2.3 πρεσβύτιδας ὡσαύτως ἐν καταστήματι ἱεροπρεπεῖς, μὴ διαβόλους μηδὲ οἴνῳ πολλῷ δεδουλωμένας, καλοδιδασκάλους, 2.4 ἵνα lt*gtωφρονίζωσι τὰς νέας φιλάνδρους εἶναι, φιλοτέκνους, 2.5 σώφρονας, ἁγνάς, οἰκουργούς, ἀγαθάς, ὑποτασσομένας τοῖς ἰδίοις ἀνδράσιν, ἵνα μὴ ὁ λόγος τοῦ θεοῦ βλασφημῆται. 2.6 τοὺς νεωτέρους ὡσαύτως παρακάλει σωφρονεῖν· 2.7 περὶ πάντα σεαυτὸν παρεχόμενος τύπον καλῶν ἔργων, ἐν τῇ διδασκαλίᾳ ἀφθορίαν, σεμνότητα, 2.8 λόγον ὑγιῆ ἀκατάγνωστον, ἵνα ὁ ἐξ ἐναντίας ἐντραπῇ μηδὲν ἔχων λέγειν περὶ ἡμῶν φαῦλον. 2.9 δούλους ἰδίοις δεσπόταις ὑποτάσσεσθαι ἐν πᾶσιν, εὐαρέστους εἶναι, μὴ ἀντιλέγοντας,
2.10 μὴ νοσφιζομένους, ἀλλὰ πᾶσαν πίστιν ἐνδεικνυμένους ἀγαθήν, ἵνα τὴν διδασκαλίαν τὴν τοῦ σωτῆρος ἡμῶν θεοῦ κοσμῶσιν ἐν πᾶσιν.

2.12 ἵνα ἀρνησάμενοι τὴν ἀσέβειαν καὶ τὰς κοσμικὰς ἐπιθυμίας σωφρόνως καὶ δικαίως καὶ εὐσεβῶς ζήσωμεν ἐν τῷ νῦν αἰῶνι,'' None		sup>
1.7 For the overseer must be blameless, as God's steward; not self-pleasing, not easily angered, not given to wine, not violent, not greedy for dishonest gain; " '1.8 but given to hospitality, as a lover of good, sober-minded, fair, holy, self-controlled; 1.9 holding to the faithful word which is according to the teaching, that he may be able to exhort in the sound doctrine, and to convict those who contradict him.
2.1 But say the things which fit sound doctrine, 2.2 that older men should be temperate, sensible, sober-minded, sound in faith, in love, and in patience: 2.3 and that older women likewise be reverent in behavior, not slanderers nor enslaved to much wine, teachers of that which is good; 2.4 that they may train the young women to love their husbands, to love their children, ' "2.5 to be sober-minded, chaste, workers at home, kind, being in subjection to their own husbands, that God's word may not be blasphemed. " '2.6 Likewise, exhort the younger men to be sober-minded; 2.7 in all things showing yourself an example of good works; in your teaching showing integrity, seriousness, incorruptibility, ' "2.8 and soundness of speech that can't be condemned; that he who opposes you may be ashamed, having no evil thing to say about us. " '2.9 Exhort servants to be in subjection to their own masters, and to be well-pleasing in all things; not contradicting;
2.10 not stealing, but showing all good fidelity; that they may adorn the doctrine of God, our Savior, in all things.

2.12 instructing us to the intent that, denying ungodliness and worldly lusts, we would live soberly, righteously, and godly in this present world; '" None
20. New Testament, John, 10.20 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Mental, control • body, control of

 Found in books: Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 37; Levison (2009), Filled with the Spirit, 359

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10.20 ἔλεγον δὲ πολλοὶ ἐξ αὐτῶν Δαιμόνιον ἔχει καὶ μαίνεται· τί αὐτοῦ ἀκούετε;'' None		sup>
10.20 Many of them said, "He has a demon, and is insane! Why do you listen to him?"'' None
21. Plutarch, On The Control of Anger, None (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Plutarch, On the Control of Anger

 Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 130; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 130

455e "Noble Athos, whose summit reaches Heaven, do not put in the way of my deeds great stones difficult to work. Else Ishall hew you down and cast you into the sea." For temper can do many terrible things, and likewise many that are ridiculous; therefore it is both the most hated and the most despised of the passions. It will be useful to consider it in both of these aspects. As for me â\x80\x94 whether rightly Ido not know â\x80\x94 Imade this start in the treatment of my anger: Ibegan to observe the passion in others, just as the Spartans used to observe in the Helots what a thing drunkenness is. And first, as Hippocrates says that the most severe disease'' None
22. Tacitus, Annals, 2.59, 2.73, 3.2, 4.12 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Domitian, emperor, controls Celer’s Egyptian experience • men, anxiety over women’s control of reproduction • museum, as an agent for social control • reproduction, female control of • self-control, moderatio • social control

 Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 42, 43, 45; Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 84; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 195, 211; Poulsen (2021), Usages of the Past in Roman Historiography, 227, 229, 230; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 28

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2.73 Funus sine imaginibus et pompa per laudes ac memoriam virtutum eius celebre fuit. et erant qui formam, aetatem, genus mortis ob propinquitatem etiam locorum in quibus interiit, magni Alexandri fatis adaequarent. nam utrumque corpore decoro, genere insigni, haud multum triginta annos egressum, suorum insidiis externas inter gentis occidisse: sed hunc mitem erga amicos, modicum voluptatum, uno matrimonio, certis liberis egisse, neque minus proeliatorem, etiam si temeritas afuerit praepeditusque sit perculsas tot victoriis Germanias servitio premere. quod si solus arbiter rerum, si iure et nomine regio fuisset, tanto promptius adsecuturum gloriam militiae quantum clementia, temperantia, ceteris bonis artibus praestitisset. corpus antequam cremaretur nudatum in foro Antiochensium, qui locus sepulturae destinabatur, praetuleritne veneficii signa parum constitit; nam ut quis misericordia in Germanicum et praesumpta suspicione aut favore in Pisonem pronior, diversi interpretabantur.
3.2 Eodem anno Tacfarinas, quem priore aestate pulsum a Camillo memoravi, bellum in Africa renovat, vagis primum populationibus et ob pernicitatem inultis, dein vicos excindere, trahere gravis praedas; postremo haud procul Pagyda flumine cohortem Romanam circumsedit. praeerat castello Decrius impiger manu, exercitus militia et illam obsidionem flagitii ratus. is cohortatus milites, ut copiam pugnae in aperto faceret aciem pro castris instruit. primoque impetu pulsa cohorte promptus inter tela occursat fugientibus, increpat signiferos quod inconditis aut desertoribus miles Romanus terga daret; simul exceptat vulnera et quamquam transfosso oculo adversum os in hostem intendit neque proelium omisit donec desertus suis caderet.
3.2 Miserat duas praetorias cohortis Caesar, addito ut magistratus Calabriae Apulique et Campani suprema erga memoriam filii sui munera fungerentur. igitur tribunorum centurionumque umeris cineres portabantur; praecedebant incompta signa, versi fasces; atque ubi colonias transgrederentur, atrata plebes, trabeati equites pro opibus loci vestem odores aliaque funerum sollemnia cremabant. etiam quorum diversa oppida, tamen obvii et victimas atque aras dis Manibus statuentes lacrimis et conclamationibus dolorem testabantur. Drusus Tarracinam progressus est cum Claudio fratre liberisque Germanici, qui in urbe fuerant. consules M. Valerius et M. Aurelius (iam enim magistratum occeperant) et senatus ac magna pars populi viam complevere, disiecti et ut cuique libitum flentes; aberat quippe adulatio, gnaris omnibus laetam Tiberio Germanici mortem male dissimulari.
4.12 Ceterum laudante filium pro rostris Tiberio senatus populusque habitum ac voces dolentum simulatione magis quam libens induebat, domumque Germanici revirescere occulti laetabantur. quod principium favoris et mater Agrippina spem male tegens perniciem adceleravere. nam Seianus ubi videt mortem Drusi inultam interfectoribus, sine maerore publico esse, ferox scelerum et, quia prima provenerant, volutare secum quonam modo Germanici liberos perverteret, quorum non dubia successio. neque spargi venenum in tres poterat, egregia custodum fide et pudicitia Agrippinae impenetrabili. igitur contumaciam eius insectari, vetus Augustae odium, recentem Liviae conscientiam exagitare, ut superbam fecunditate, subnixam popularibus studiis inhiare dominationi apud Caesarem arguerent. atque haec callidis criminatoribus, inter quos delegerat Iulium Postumum, per adulterium Mutiliae Priscae inter intimos aviae et consiliis suis peridoneum, quia Prisca in animo Augustae valida anum suapte natura potentiae anxiam insociabilem nurui efficiebat. Agrippinae quoque proximi inliciebantur pravis sermonibus tumidos spiritus perstimulare.' ' None		sup>
2.73 \xa0His funeral, devoid of ancestral effigies or procession, was distinguished by eulogies and recollections of his virtues. There were those who, considering his personal appearance, his early age, and the circumstances of his death, â\x80\x94 to which they added the proximity of the region where he perished, â\x80\x94 compared his decease with that of Alexander the Great: â\x80\x94 "Each eminently handsome, of famous lineage, and in years not much exceeding thirty, had fallen among alien races by the treason of their countrymen. But the Roman had borne himself as one gentle to his friends, moderate in his pleasures, content with a single wife and the children of lawful wedlock. Nor was he less a man of the sword; though he lacked the other\'s temerity, and, when his numerous victories had beaten down the Germanies, was prohibited from making fast their bondage. But had he been the sole arbiter of affairs, of kingly authority and title, he would have overtaken the Greek in military fame with an ease proportioned to his superiority in clemency, self-command, and all other good qualities." The body, before cremation, was exposed in the forum of Antioch, the place destined for the final rites. Whether it bore marks of poisoning was disputable: for the indications were variously read, as pity and preconceived suspicion swayed the spectator to the side of Germanicus, or his predilections to that of Piso. <' "
3.2 \xa0The Caesar had sent two cohorts of his Guard; with further orders that the magistrates of Calabria, Apulia, and Campania should render the last offices to the memory of his son. And so his ashes were borne on the shoulders of tribunes and centurions: before him the standards went unadorned, the Axes reversed; while, at every colony they passed, the commons in black and the knights in official purple burned raiment, perfumes, and other of the customary funeral tributes, in proportion to the resources of the district. Even the inhabitants of outlying towns met the procession, devoted their victims and altars to the departed spirit, and attested their grief with tears and cries. Drusus came up to Tarracina, with Germanicus' brother Claudius and the children who had been left in the capital. The consuls, Marcus Valerius and Marcus Aurelius (who had already begun their magistracy), the senate, and a considerable part of the people, filled the road, standing in scattered parties and weeping as they pleased: for of adulation there was none, since all men knew that Tiberius was with difficulty dissembling his joy at the death of Germanicus. <" "
4.12 \xa0However, while Tiberius on the Rostra was pronouncing the panegyric upon his son, the senate and people, from hypocrisy more than impulse, assumed the attitude and accents of mourning, and exulted in secret that the house of Germanicus was beginning again to flourish. This incipient popularity, together with Agrippina's failure to hide her maternal hopes, hastened its destruction. For Sejanus, when he saw the death of Drusus passing unrevenged upon the murders, unlamented by the nation, grew bolder in crime, and, since his first venture had prospered, began to revolve ways and means of eliminating the children of Germanicus, whose succession was a thing undoubted. To distribute poison among the three was impossible; for their custodians were patterns of fidelity, Agrippina's chastity impenetrable. He proceeded, therefore, to declaim against her contumacy, and, by playing upon Augusta's old animosity and Livia's recent sense of guilt, induced them to carry information to the Caesar that, proud of her fruitfulness and confident in the favour of the populace, she was turning a covetous eye to the throne. In addition, Livia, with the help of skilled calumniators â\x80\x94 one of the chosen being Julius Postumus, intimate with her grandmother owing to his adulterous connection with Mutilia Prisca, and admirably suited to her own designs through Prisca's influence over Augusta â\x80\x94 kept working for the total estrangement from her grandson's wife of an old woman, by nature anxious to maintain her power. Even Agrippina's nearest friends were suborned to infuriate her haughty temper by their pernicious gossip. <" ' None
23. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • anger control discourse, Stoic therapy • anger, control of

 Found in books: Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 180, 181; Keane (2015), Juvenal and the Satiric Emotions, 80
24. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Plutarch, On the Control of Anger

 Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 130; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 130
25. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • control, Sibylline Books and • knowledge, control of • religion (Roman, pre-Christian), control of knowledge

 Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 163; Galinsky (2016), Memory in Ancient Rome and Early Christianity, 104
26. Cassius Dio, Roman History, 54.16.2 (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Birth control • social control, rate

 Found in books: Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 120; Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 155

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54.16.2 \xa0And since among the nobility there were far more males than females, he allowed all who wished, except the senators, to marry freedwomen, and ordered that their offspring should be held legitimate.'' None
27. Pausanias, Description of Greece, 1.4.4 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Zeus, everything, ultimate control over • community, religious, tightly controlled • sanctuaries,, controversial control of

 Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 11; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 200

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1.4.4 οὗτοι μὲν δὴ τοὺς Ἕλληνας τρόπον τὸν εἰρημένον ἔσωζον, οἱ δὲ Γαλάται Πυλῶν τε ἐντὸς ἦσαν καὶ τὰ πολίσματα ἑλεῖν ἐν οὐδενὶ τὰ λοιπὰ ποιησάμενοι Δελφοὺς καὶ τὰ χρήματα. τοῦ θεοῦ διαρπάσαι μάλιστα εἶχον σπουδήν. καί σφισιν αὐτοί τε Δελφοὶ καὶ Φωκέων ἀντετάχθησαν οἱ τὰς πόλεις περὶ τὸν Παρνασσὸν οἰκοῦντες, ἀφίκετο δὲ καὶ δύναμις Αἰτωλῶν· τὸ γὰρ Αἰτωλικὸν προεῖχεν ἀκμῇ νεότητος τὸν χρόνον τοῦτον. ὡς δὲ ἐς χεῖρας συνῄεσαν, ἐνταῦθα κεραυνοί τε ἐφέροντο ἐς τοὺς Γαλάτας καὶ ἀπορραγεῖσαι πέτραι τοῦ Παρνασσοῦ, δείματά τε ἄνδρες ἐφίσταντο ὁπλῖται τοῖς βαρβάροις· τούτων τοὺς μὲν ἐξ Ὑπερβορέων λέγουσιν ἐλθεῖν, Ὑπέροχον καὶ Ἀμάδοκον, τὸν δὲ τρίτον Πύρρον εἶναι τὸν Ἀχιλλέως· ἐναγίζουσι δὲ ἀπὸ ταύτης Δελφοὶ τῆς συμμαχίας Πύρρῳ, πρότερον ἔχοντες ἅτε ἀνδρὸς πολεμίου καὶ τὸ μνῆμα ἐν ἀτιμίᾳ.'' None		sup>
1.4.4 So they tried to save Greece in the way described, but the Gauls, now south of the Gates, cared not at all to capture the other towns, but were very eager to sack Delphi and the treasures of the god. They were opposed by the Delphians themselves and the Phocians of the cities around Parnassus ; a force of Aetolians also joined the defenders, for the Aetolians at this time were pre-eminent for their vigorous activity. When the forces engaged, not only were thunderbolts and rocks broken off from Parnassus hurled against the Gauls, but terrible shapes as armed warriors haunted the foreigners. They say that two of them, Hyperochus and Amadocus, came from the Hyperboreans, and that the third was Pyrrhus son of Achilles. Because of this help in battle the Delphians sacrifice to Pyrrhus as to a hero, although formerly they held even his tomb in dishonor, as being that of an enemy.'' None
28. None, None, nan (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Augustine, Effect of music on lust shows lust is not under control of the will • Seneca, the Younger, Stoic, Zeno's akrasia, lack of control, comes in with third movements • self-control, as cardinal virtue (sophrosune) • temperance or self-control (sophrosune)

 Found in books: Graver (2007), Stoicism and Emotion, 247; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 56, 131
29. Diogenes Laertius, Lives of The Philosophers, 7.86-7.88 (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • self-control • self-control, as cardinal virtue (sophrosune) • temperance or self-control (sophrosune)

 Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 174; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 164; Graver (2007), Stoicism and Emotion, 247

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7.86 As for the assertion made by some people that pleasure is the object to which the first impulse of animals is directed, it is shown by the Stoics to be false. For pleasure, if it is really felt, they declare to be a by-product, which never comes until nature by itself has sought and found the means suitable to the animal's existence or constitution; it is an aftermath comparable to the condition of animals thriving and plants in full bloom. And nature, they say, made no difference originally between plants and animals, for she regulates the life of plants too, in their case without impulse and sensation, just as also certain processes go on of a vegetative kind in us. But when in the case of animals impulse has been superadded, whereby they are enabled to go in quest of their proper aliment, for them, say the Stoics, Nature's rule is to follow the direction of impulse. But when reason by way of a more perfect leadership has been bestowed on the beings we call rational, for them life according to reason rightly becomes the natural life. For reason supervenes to shape impulse scientifically." '7.87 This is why Zeno was the first (in his treatise On the Nature of Man) to designate as the end life in agreement with nature (or living agreeably to nature), which is the same as a virtuous life, virtue being the goal towards which nature guides us. So too Cleanthes in his treatise On Pleasure, as also Posidonius, and Hecato in his work On Ends. Again, living virtuously is equivalent to living in accordance with experience of the actual course of nature, as Chrysippus says in the first book of his De finibus; for our individual natures are parts of the nature of the whole universe. 7.88 And this is why the end may be defined as life in accordance with nature, or, in other words, in accordance with our own human nature as well as that of the universe, a life in which we refrain from every action forbidden by the law common to all things, that is to say, the right reason which pervades all things, and is identical with this Zeus, lord and ruler of all that is. And this very thing constitutes the virtue of the happy man and the smooth current of life, when all actions promote the harmony of the spirit dwelling in the individual man with the will of him who orders the universe. Diogenes then expressly declares the end to be to act with good reason in the selection of what is natural. Archedemus says the end is to live in the performance of all befitting actions.'" None
30. Porphyry, On Abstinence, 4.20 (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • Porphyry, Neoplatonist, Vegetarianism controls lust • encrateia (self-control)

 Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 177; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 284

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4.20 20.For holy men were of opinion that purity consisted in a thing not being mingled with its contrary, and that mixture is defilement. Hence, they thought that nutriment should be assumed from fruits, and not from dead bodies, and that we should not, by introducing that which is animated to our nature, defile what is administered by nature. But they conceived, that the slaughter of animals, as they are sensitive, and the depriving them of their souls, is a defilement to the living; and that the pollution is much greater, to mingle a body which was once sensitive, but is now deprived of sense, with a sensitive and living being. Hence, universally, the purity pertaining to piety consists in rejecting and abstaining from many things, and in an abandonment of such as are of a contrary nature, and the assumption of such as are appropriate and concordant. On this account, venereal connexions are attended with defilement. For in these, a conjunction takes place of the female with the male; and the seed, when retained by the woman, and causing her to be pregt, defiles the soul, through its association with the body; but when it does not produce conception, it pollutes, in consequence of becoming a lifeless mass. The connexion also of males with males defiles, because it is an emission of seed as it were into a dead body, and because it is contrary to nature. And, in short, all venery, and emissions of the seed in sleep, pollute, because the soul becomes mingled with the body, and is drawn down to pleasure. The passions of the soul likewise defile, through the complication of the irrational and effeminate part with reason, the internal masculine part. For, in a certain respect, defilement and pollution manifest the mixture of things of an heterogeneous nature, and especially when the abstersion of this mixture is attended with difficulty. Whence, also, in tinctures which are produced through mixture, one species being complicated with another, this mixture is denominated a defilement. As when some woman with a lively red Stains the pure iv'ry --- says Homer 22. And again painters call the mixtures of colours, |134 corruptions. It is usual, likewise to denominate that which is unmingled and pure, incorruptible, and to call that which is genuine, unpolluted. For water, when mingled with earth, is corrupted, and is not genuine. But water, which is diffluent, and runs with tumultuous rapidity, leaves behind in its course the earth which it carries in its stream. When from a limpid and perennial fount It defluous runs --- as Hesiod says 23. For such water is salubrious, because it is uncorrupted and unmixed. The female, likewise, that does not receive into herself the exhalation of seed, is said to be uncorrupted. So that the mixture of contraries is corruption and defilement. For the mixture of dead with living bodies, and the insertion of beings that were once living and sentient into animals, and of dead into living flesh, may be reasonably supposed to introduce defilement and stains to our nature; just, again, as the soul is polluted when it is invested with the body. Hence, he who is born, is polluted by the mixture of his soul with body; and he who dies, defiles his body, through leaving it a corpse, different and foreign from that which possesses life. The soul, likewise, is polluted by anger and desire, and the multitude of passions of which in a certain respect diet is a co-operating cause. But as water which flows through a rock is more uncorrupted than that which runs through marshes, because it does not bring with it much mud; thus, also, the soul which administers its own affairs in a body that is dry, and is not moistened by the juices of foreign flesh, is in a more excellent condition, is more uncorrupted, and is more prompt for intellectual energy. Thus too, it is said, that the thyme which is the driest and the sharpest to the taste, affords the best honey to bees. The dianoetic, therefore, or discursive power of the soul, is polluted; or rather, he who energizes dianoetically, when this energy is mingled with the energies of either the imaginative or doxastic power. But purification consists in a separation from all these, and the wisdom which is adapted to divine concerns, is a desertion of every thing of this kind. The proper nutriment likewise, of each thing, is that which essentially preserves it. Thus you may say, that the nutriment of a stone is the cause of its continuing to be a stone, and of firmly remaining in a lapideous form; but the nutriment of a plant is that which preserves it in increase and fructification; and of an animated body, that which preserves its composition. It is one thing, however, |135 to nourish, and another to fatten; and one thing to impart what is necessary, and another to procure what is luxurious. Various, therefore, are the kinds of nutriment, and various also is the nature of the things that are nourished. And it is necessary, indeed, that all things should be nourished, but we should earnestly endeavour to fatten our most principal parts. Hence, the nutriment of the rational soul is that which preserves it in a rational state. But this is intellect; so that it is to be nourished by intellect; and we should earnestly endeavour that it may be fattened through this, rather than that the flesh may become pinguid through esculent substances. For intellect preserves for us eternal life, but the body when fattened causes the soul to be famished, through its hunger after a blessed life not being satisfied, increases our mortal part, since it is of itself insane, and impedes our attainment of an immortal condition of being. It likewise defiles by corporifying the soul, and drawing her down to that which is foreign to her nature. And the magnet, indeed, imparts, as it were, a soul to the iron which is placed near it; and the iron, though most heavy, is elevated, and runs to the spirit of the stone. Should he, therefore, who is suspended from incorporeal and intellectual deity, be anxiously busied in procuring food which fattens the body, that is an impediment to intellectual perception? Ought he not rather, by contracting hat is necessary to the flesh into that which is little and easily procured, he himself nourished, by adhering to God more closely than the iron to the magnet? I wish, indeed, that our nature was not so corruptible, and that it were possible we could live free from molestation, even without the nutriment derived from fruits. O that, as Homer 24 says, we were not in want either of meat or drink, that we might be truly immortal! --- the poet in thus speaking beautifully signifying, that food is the auxiliary not only of life, but also of death. If therefore, we were not in want even of vegetable aliment, we should be by so much the more blessed, in proportion as we should be more immortal. But now, being in a mortal condition, we render ourselves, if it be proper so to speak, still more mortal, through becoming ignorant that, by the addition of this mortality, the soul, as Theophrastus says, does not only confer a great benefit on the body by being its inhabitant, but gives herself wholly to it. 25 Hence, it is much |136 to be wished that we could easily obtain the life celebrated in fables, in which hunger and thirst are unknown; so that, by stopping the everyway-flowing river of the body, we might in a very little time be present with the most excellent natures, to which he who accedes, since deity is there, is himself a God. But how is it possible not to lament the condition of the generality of mankind, who are so involved in darkness as to cherish their own evil, and who, in the first place, hate themselves, and him who truly begot them, and afterwards, those who admonish them, and call on them to return from ebriety to a sober condition of being? Hence, dismissing things of this kind, will it not be requisite to pass on to what remains to be discussed?
31. Demosthenes, Orations, 54.1
 Tagged with subjects: • self-aggrandizement, control • virtues, sophrosyne (“self-mastery,” “self-control,” “moderation,” “modesty”)

 Found in books: Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 65; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 133

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54.1 With gross outrage I have met, men of the jury, at the hands of the defendant, Conon , and have suffered such bodily injury that for a very long time neither my relatives nor any of the attending physicians thought that I should survive. Contrary to expectation, however, I did recover and regain my strength, and I then brought against him this action for the assault. All my friends and relatives, whose advice I asked, declared that for what he had done the defendant was liable to summary seizure as a highwayman, or to public indictments for criminal outrage As guilty of highway robbery the defendant had made himself liable to summary arrest ( ἀπαγωγή ), and the gravity of his assault would have justified a public indictment for criminal outrage ( ὕβρεως γραφή ), for either of which crimes he would, if convicted, have suffered a heavy penalty. The private suit for assault and battery ( αἰκείας δίκη ) entailed merely a fine to be paid to the plaintiff. ; but they urged and advised me not to take upon myself matters which I should not be able to carry, or to appear to be bringing suit for the maltreatment I had received in a manner too ambitious for one so young. I took this course, therefore, and, in deference to their advice, have instituted a private suit, although I should have been very glad, men of Athens, to prosecute the defendant on a capital charge.'' None
32. Valerius Maximus, Memorable Deeds And Sayings, 1.1.8
 Tagged with subjects: • control, over divinatory sacrifice • knowledge, control of • religion (Roman, pre-Christian), control of knowledge • sacrifices, limits of human control

 Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 188; Galinsky (2016), Memory in Ancient Rome and Early Christianity, 102

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1.1.8 No wonder then that the indulgence of the gods was so great in preserving and increasing their empire: for such a scrupulous care seemed to examine the smallest details of religion, so that our city is to be thought never to have had her eyes off from the most exact worship of the gods. And therefore when Marcellus, five times consul, having taken Clastidium, and after that Syracuse, would have in performance of his vows, erected a temple to Honour and Virtue, he was opposed by the college of pontiffs, who denied that one shrine could be rightly dedicated to two gods. For if any prodigy should happen, it would remain doubtful to which deity should be made address: nor was it the custom to sacrifice at once to two deities, unless in some particular cases. Upon which admonition of the pontiffs, Marcellus in two separate temples set up the images of Honour and Virtue; whereby it came to pass, that neither the authority of so great a man was any hindrance to the college, nor the addition of expense any impediment to Marcellus, but that all justice and observation was given to religion.'' None
33. Vergil, Aeneis, 2.317
 Tagged with subjects: • On Controlling Anger (Plutarch) • ethical qualities, restraint, self-control, self-restraint

 Found in books: Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 203; Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 174

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2.317 praecipitant, pulchrumque mori succurrit in armis.'' None		sup>
2.317 did strike and violate that blessed wood. '' None



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