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.

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All subjects (including unvalidated):

subject	book bibliographic info
developed, archaic cult athena itonia in boiotia, alkaios	Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 91, 92
developed, by, irenaeus of lyons, ascetic framework	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 66
developed, throughout enneads, agency, as	Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 156
developing, around sanctuary, lousoi, city	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 285
developing, before therapeutic, incubation, ancient near eastern, divinatory incubation	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 38
developing, countries	Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity , 1, 3
developing, neoplatonic thought?, dionysius the areopagite, or	Osborne (1996), Eros Unveiled: Plato and the God of Love. 191, 192, 195
developing, thought, confessions / confessiones, augustine, in context of augustine’s	Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 345, 347
development	King (2006), Common to Body and Soul: Philosophical Approaches to Explaining Living Behaviour in Greco-Roman Antiquity, 225, 226 Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 222 Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 39, 42, 84, 89, 108, 146, 158, 166, 188, 221, 233, 267, 308, 313, 332
development, affection, πάσχειν, as	Kelsey (2021), Mind and World in Aristotle's De Anima 56, 57, 81, 82
development, and question of continuity, incubation, christian, origins and	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 753, 754, 755, 756, 793
development, and relocation to deir el-bahari, amenhotep, son of hapu, cults early	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 448, 449, 451
development, and romanization, urban	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 21
development, aphrodite, origins and	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 254, 255, 256, 257, 258, 259, 261, 262, 263, 265, 286, 287, 288
development, apollo, origins and	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 72, 137, 139, 140, 143, 149, 154
development, apophthegmata patrum, of as a literary corpus	Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 39
development, ares, origins and	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 282, 283, 284, 286, 287, 288
development, art, visual, and moral	Graver (2007), Stoicism and Emotion, 156
development, artemis, origins and	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 165, 166, 168, 169, 170, 171, 179, 180
development, as theorized discourse, roman religion	Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 296, 297
development, athena, origins and	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 199, 200, 201, 202, 203, 204, 205, 206
development, causation, of embryo's	Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 173
development, character	Repath and Whitmarsh (2022), Reading Heliodorus' Aethiopica, 166, 167, 168, 169, 170, 171, 172, 173
development, christology, stages of	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 275
development, chrysippus, on moral	Graver (2007), Stoicism and Emotion, 150, 154, 155, 175, 246, 250, 251, 252, 253, 254, 255
development, cicero, on human	Graver (2007), Stoicism and Emotion, 164, 165, 230
development, cognitive-affectivity, and ascetic	Champion (2022), Dorotheus of Gaza and Ascetic Education, 9
development, constancy of augustine’s thought discontinuity	Nisula (2012), Augustine and the Functions of Concupiscence, 203, 269, 278
development, demeter, origins and	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 95, 96, 97, 98, 99, 100, 101, 102, 103
development, diachronic	Altmann (2019), Banned Birds: the Birds of Leviticus 11 and Deuteronomy 14, 14
development, dionysus, origins and	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 297, 299, 300, 301, 308, 316, 318
development, discontinuity in augustine’s thought, constancy	Nisula (2012), Augustine and the Functions of Concupiscence, 269
development, double dreams and visions, literary	Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 277
development, doubling, and plot	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 291
development, dreams and visions, use for plot or character	Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 102
development, education, educational, educative, develop, ethical	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 287, 293, 294, 329, 331, 332, 333, 336, 337, 342, 359, 360, 370, 371, 393, 404
development, elites, urban	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 17, 21, 23, 24, 25, 26, 28, 31, 36, 39, 55, 62, 63, 64
development, from childhood to bride, adulthood, in origen’s commentary on song	Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 236, 237
development, hephaestus, origins and	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 235, 237, 238
development, hera, origins and	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 40, 41, 42, 51, 122
development, hermes, origins and	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 326, 327, 329, 330, 331
development, herod the great callirhoe and dead sea	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 227, 228, 233, 240, 241, 242, 270, 271, 304, 342
development, hestia, origins and	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 121, 122, 123, 124, 125
development, historiography, of	Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 1, 3, 4, 5, 7, 9, 12, 13
development, human	Osborne (2001), Irenaeus of Lyons, 85, 86
development, human nature, intellectual and moral	Graver (2007), Stoicism and Emotion, 248
development, imhotep, cults early	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 423, 424
development, in economy of roman empire	Parkins and Smith (1998), Trade, Traders and the Ancient City, 163
development, in his ideas, aristotle	van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 207, 243
development, in plato’s thought	Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 2, 14, 36, 82
development, in qumran	Damm (2018), Religions and Education in Antiquity, 59, 60
development, in the galilee, urban	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 50, 51, 52, 53, 54, 55, 56, 61, 62, 63, 64
development, in?, ovid, pattern to philosophical	Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 23
development, incubation, egyptian and greco-egyptian, early	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100
development, incubation, greek, early	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 100, 101, 102, 103, 104, 106
development, jerusalem, urban	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 38, 39, 40, 42, 45, 47, 48
development, magdala, urban	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 62, 63, 64
development, marriage, jewish	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 205, 206
development, memory studies	Galinsky (2016), Memory in Ancient Rome and Early Christianity, 90, 92
development, narrative	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11
development, neuro-atypical	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 11
development, non-elites, urban	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 21, 24, 25, 42
development, of academies, rabbinic, later	Rubenstein (2003), The Culture of the Babylonian Talmud. 154
development, of augustine’s thought, constancy, discontinuity	Nisula (2012), Augustine and the Functions of Concupiscence, 77, 241, 268, 269
development, of canon	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 145, 199, 200, 216, 223, 224, 229
development, of canon law, bishops, role in the	Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 203, 204
development, of character traits, epictetus, on	Graver (2007), Stoicism and Emotion, 165, 249
development, of character, moral	Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 172, 174, 175, 179
development, of children, moral	Graver (2007), Stoicism and Emotion, 154, 155, 156, 159, 160, 161
development, of christianity	Osborne (1996), Eros Unveiled: Plato and the God of Love. 2, 27
development, of closed system of education and pedagogy, paideia, seven liberal arts	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 663, 664, 665, 666, 667
development, of cognition	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 89
development, of commercial law, roman	Parkins and Smith (1998), Trade, Traders and the Ancient City, 153, 154
development, of communities, monasticism	Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 284, 285, 287
development, of cult, sarapis, origins and early	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 403, 404, 405, 406, 407, 408
development, of dead sea and area, herod the greats	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 227, 228, 233, 240, 241, 242, 270
development, of democracy, ancient and modern, “rupture moments” in the	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 10, 15, 17, 88, 91, 96, 107
development, of demonstration, importance of hodos for	Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 281
development, of eloquence, tullius cicero, marcus, and	Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 154
development, of embryo	Brule (2003), Women of Ancient Greece, 86, 87
development, of evagrius of pontus, metaphorical lexica	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 541, 542
development, of greek religion, aniconism, and	Gaifman (2012), Aniconism in Greek Antiquity, 19, 20, 21, 58, 129, 130, 233, 234, 305
development, of heresiology, moral criticism, role in	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 357, 358, 369, 455, 456
development, of jerusalem, herod, i, the great urban	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 39
development, of jerusalem, urban	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 38, 39, 40, 42, 45, 47, 48
development, of law, advocates, and	Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 115, 130, 131
development, of law, commercial, roman	Parkins and Smith (1998), Trade, Traders and the Ancient City, 153, 154
development, of law, iurisconsultus, and the	Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 67, 87, 88
development, of legislation against, heresy, context for	Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 234
development, of legislation, rabbinic	Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 30, 62, 114
development, of midrash, creation	Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 81, 96, 97, 98
development, of oedipus	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 760
development, of palliata, dates	Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 12, 35
development, of philo, intellectual and spiritual	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 14, 15, 16, 239, 240, 242
development, of piketty, thomas, pilgrimage	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 512
development, of plato	Hoenig (2018), Plato's Timaeus and the Latin Tradition, 282
development, of polis	Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 318
development, of proclivities	Graver (2007), Stoicism and Emotion, 165
development, of prohibitions on, menstruants/niddah	Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 410
development, of sicknesses, nosemata	Graver (2007), Stoicism and Emotion, 164, 165
development, of system, patronage, greek	Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 31, 32, 33, 34, 52, 53, 54
development, of texts, historical-critical methods, diachronic	Hayes (2022), The Literature of the Sages: A Re-Visioning, 105, 224, 255
development, of the decapolis, urban	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 33, 34, 35, 36
development, of the early church, ephesus	Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 6, 262, 326, 327
development, of virtue, physis, disposition and	Wolfsdorf (2020), Early Greek Ethics, 218, 272
development, olive oil trade, peak of	Parkins and Smith (1998), Trade, Traders and the Ancient City, 165
development, oracles, sanctuaries, foundation and	Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 38
development, over time, asclepius soter	Jim (2022), Saviour Gods and Soteria in Ancient Greece, 158, 159, 161
development, piyyut, byzantine palestine	Levine (2005), The Ancient Synagogue, The First Thousand Years, 533
development, platonism, of in early centuries ce	Hoenig (2018), Plato's Timaeus and the Latin Tradition, 106, 107, 108, 118
development, pleasure, and moral	Graver (2007), Stoicism and Emotion, 155, 156, 160
development, poetry, and moral	Graver (2007), Stoicism and Emotion, 156
development, polis, of and space	Meinel (2015), Pollution and Crisis in Greek Tragedy, 178, 179
development, poseidon, origins and	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 69, 70, 72, 73, 74, 75, 76, 77, 78
development, praise, and moral	Graver (2007), Stoicism and Emotion, 155, 156, 163
development, project, anthedon, agrippias, as economic	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, 193
development, project, antipatris, as economic	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, 193
development, project, caesarea, as economic	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, 193
development, project, phaselis, as economic	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, 193
development, project, samaria, city of /sebaste, as economic	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, 193
development, purification, stage in ethical	Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 65, 75, 116, 117, 118, 119, 129, 133, 134, 137, 215
development, rates of physical	Brule (2003), Women of Ancient Greece, 86, 87, 88, 89
development, rates, body	Brule (2003), Women of Ancient Greece, 86, 87, 88, 89
development, roman urbanism, urban	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 23
development, soul	Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 143, 188
development, student at madaura, augustine, career and intellectual	Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 148
development, tamid service	Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 38, 39
development, tiberias, urban	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 53, 54, 55, 56
development, timebound positive commandments, four stages of	Alexander (2013), Gender and Timebound Commandments in Judaism. 214, 217
development, urban	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 17, 21, 24, 25, 28, 31, 71, 134, 144, 191, 194
development, villages, urban	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 21, 25, 26, 27, 28, 31, 62, 63
development, wine trade, roman, peak of	Parkins and Smith (1998), Trade, Traders and the Ancient City, 165
development, zeus, origins and	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 12, 13, 316
development/influence, epro	Bricault et al. (2007), Orphism and Christianity in Late Antiquity, 3
developments, babylonian rabbinic culture, cultural and legal	Hayes (2022), The Literature of the Sages: A Re-Visioning, 413, 415, 416, 434
developments, campus martius, augustan	Jenkyns (2013), God, Space, and City in the Roman Imagination, 97, 268
developments, concerning, conversion court, textural	Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 55, 56
developments, exegesis, biblical	Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 20, 48, 52, 87
developments, exegesis, kabbalistic	Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 11, 26, 241, 249, 263, 278
developments, exegesis, midrashic	Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 15, 62, 92, 194, 195, 221, 222, 223, 224, 225, 226, 227, 228
developments, in hermeneutical method, rabbinic	Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 34, 35, 38, 39
developments, in ritual and theology, circumcision blood, later	Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 445, 446, 447
developments, palatine hill, augustan	Jenkyns (2013), God, Space, and City in the Roman Imagination, 328, 329
develops, incarnational theology, augustine	Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 64, 138, 139, 140
growth/development, spiritual	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 439, 683, 684, 685, 686, 687, 688, 689, 690, 691, 692, 693
growth/development, stage spiritual direction, lack of	de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 314, 320
polis, development	Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 20

List of validated texts:

17 validated results for "development"

1. None, None, nan (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Philo, intellectual and spiritual development of • hermeneutical method, rabbinic developments in

Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 16; Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 34

2. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Incubation (Greek), early development • Poseidon, origins and development

Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 101, 102; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 75, 76

3. Euripides, Orestes, 75-76 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Oedipus, development of • polis, development of, and space

Found in books: Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 760; Meinel (2015), Pollution and Crisis in Greek Tragedy, 178

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75 προσφθέγμασιν γὰρ οὐ μιαίνομαι σέθεν,'⁷⁶ ἐς Φοῖβον ἀναφέρουσα τὴν ἁμαρτίαν. ' None

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75 For referring the sin as I do to Phoebus, I incur no pollution by addressing you; and yet I am truly sorry for the death of my sister Clytemnestra, whom I never saw after I was driven by heaven-sent frenzy to sail as I did to Ilium ;'⁷⁶ For referring the sin as I do to Phoebus, I incur no pollution by addressing you; and yet I am truly sorry for the death of my sister Clytemnestra, whom I never saw after I was driven by heaven-sent frenzy to sail as I did to Ilium ; ' None

4. Herodotus, Histories, 2.51.4 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • aniconism,, and development of Greek religion • historiography, development of,

Found in books: Gaifman (2012), Aniconism in Greek Antiquity, 233; Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 1

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2.51.4 The Athenians, then, were the first Greeks to make ithyphallic images of Hermes, and they did this because the Pelasgians taught them. The Pelasgians told a certain sacred tale about this, which is set forth in the Samothracian mysteries. '' None

5. Cicero, On The Ends of Good And Evil, 3.18 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Chrysippus, on moral development • Cicero, on human development • education and pedagogy, paideia, seven liberal arts, development of closed system of

Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 666; Graver (2007), Stoicism and Emotion, 230, 246

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3.18 artis etiam ipsas propter se adsumendas putamus, cum cum ABE tum N (t corr. ut vid., ex c), RV quia sit in iis iis Mdv. his aliquid dignum adsumptione, tum quod constent ex cognitionibus et contineant quiddam in se ratione constitutum et via. a falsa autem adsensione magis nos alienatos esse quam a ceteris rebus, quae sint sunt R contra naturam, arbitrantur. iam membrorum, id est partium corporis, alia videntur propter eorum usum a natura esse donata, ut manus, crura, pedes, ut ea, ut ea et ea BE quae sunt intus in corpore, quorum utilitas quanta sit a medicis etiam etiam a medicis R disputatur, alia autem nullam ob utilitatem quasi ad quendam ornatum, ut cauda pavoni, plumae versicolores columbis, viris mammae atque barba.'' None

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3.18 \xa0The sciences also, we consider, are things to be chosen for their own sake, partly because there is in them something worthy of choice, partly because they consist of acts of cognition and contain an element of fact established by methodical reasoning. The mental assent to what is false, as the Stoics believe, is more repugt to us than all the other things that are contrary to nature. "(Again, of the members or parts of the body, some appear to have been bestowed on us by nature for the sake of their use, for example the hands, legs, feet, and internal organs, as to the degree of whose utility even physicians are not agreed; while others serve no useful purpose, but appear to be intended for ornament: for instance the peacock\'s tail, the plumage of the dove with its shifting colours, and the breasts and beard of the male human being.) <'' None

6. Septuagint, Wisdom of Solomon, 13.1 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Canon, development of • education, educational, educative, develop, development, (ethical)

Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 145; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 371

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13.1 For all men who were ignorant of God were foolish by nature;and they were unable from the good things that are seen to know him who exists,nor did they recognize the craftsman while paying heed to his works;^13.1 The right hand of the Lord hath covered me; The right hand of the Lord hath spared us. ' None

7. Josephus Flavius, Jewish Antiquities, 17.289, 18.27 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Dead Sea and area, Herod the Greats development of • Herod the Great, Callirhoe and Dead Sea development • urban development, in the Galilee • urban development, villages

Found in books: Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 27, 51; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 227, 241, 270

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17.289 ὃς ἐμβαλὼν τούς τε ἀντικαταστάντας εἰς μάχην τρέπεται καὶ Σέπφωριν ἑλὼν τοὺς μὲν οἰκήτορας ἠνδραποδίσατο, τὴν δὲ πόλιν ἐνέπρησεν. αὐτὸς δὲ Οὔαρος ἐπὶ Σαμαρείας τῷ παντὶ στρατῷ προιὼν τῆς μὲν πόλεως ἀπέσχετο διὰ τὸ ἀνέγκλητον ἐπὶ τοῖς νεωτερισμοῖς εἶναι, στρατοπεδεύεται δὲ ἔν τινι κώμῃ Πτολεμαίου κτήματι, ̓Αροὺς ὄνομα αὐτῇ. ^18.27 ̔Ηρώδης δὲ καὶ Φίλιππος τετραρχίαν ἑκάτερος τὴν ἑαυτοῦ παρειληφότες καθίσταντο. καὶ ̔Ηρώδης Σέπφωριν τειχίσας πρόσχημα τοῦ Γαλιλαίου παντὸς ἠγόρευεν αὐτὴν Αὐτοκρατορίδα: Βηθαραμφθᾶ δέ, πόλις καὶ αὐτὴ τυγχάνει, τείχει περιλαβὼν ̓Ιουλιάδα ἀπὸ τοῦ αὐτοκράτορος προσαγορεύει τῆς γυναικός. ^18.27 καὶ ̓Ιουδαῖοι μέγαν ἡγούμενοι τὸν ἐκ τοῦ πρὸς ̔Ρωμαίους πολέμου κίνδυνον, πολὺ μείζονα δὲ κρίνοντες τὸν ἐκ τοῦ παρανομεῖν, αὖθις πολλαὶ μυριάδες ὑπηντίαζον Πετρώνιον εἰς τὴν Τιβεριάδα γενόμενον,'' None

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17.289 who made an attack upon the enemy, and put them to flight, and took Sepphoris, and made its inhabitants slaves, and burnt the city. But Varus himself pursued his march for Samaria with his whole army; yet did not he meddle with the city of that name, because it had not at all joined with the seditious; but pitched his camp at a certain village that belonged to Ptolemy, whose name was Arus, ^18.27 and many ten thousands of the Jews met Petronius again, when he was come to Tiberias. These thought they must run a mighty hazard if they should have a war with the Romans, but judged that the transgression of the law was of much greater consequence, ^18.27 while Herod and Philip had each of them received their own tetrarchy, and settled the affairs thereof. Herod also built a wall about Sepphoris, (which is the security of all Galilee,) and made it the metropolis of the country. He also built a wall round Betharamphtha, which was itself a city also, and called it Julias, from the name of the emperor’s wife.'' None

8. Josephus Flavius, Jewish War, 1.396, 1.403-1.406, 1.408-1.414, 1.417, 1.422, 2.69 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Anthedon (Agrippias), as economic development project • Antipatris, as economic development project • Caesarea, as economic development project • Dead Sea and area, Herod the Greats development of • Herod the Great, Callirhoe and Dead Sea development • Jerusalem, urban development • Phaselis, as economic development project • Samaria (city of)/Sebaste, as economic development project • urban development, elites • urban development, in the Galilee • urban development, of Jerusalem • urban development, of the Decapolis • urban development, villages

Found in books: Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 27, 34, 35, 36, 38, 50; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 240, 241, 270; 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, 193

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1.396 διὰ τοῦτο, ὡς ἧκεν εἰς Αἴγυπτον ἤδη Κλεοπάτρας καὶ ̓Αντωνίου τεθνεώτων, οὐ μόνον αὐτοῦ ταῖς ἄλλαις τιμαῖς, ἀλλὰ καὶ τῇ βασιλείᾳ προσέθηκεν τήν τε ὑπὸ Κλεοπάτρας ἀποτμηθεῖσαν χώραν καὶ ἔξωθεν Γάδαρα καὶ ̔́Ιππον καὶ Σαμάρειαν, πρὸς δὲ τούτοις τῶν παραλίων Γάζαν καὶ ̓Ανθηδόνα καὶ ̓Ιόππην καὶ Στράτωνος πύργον: ^1.403 ̓Αλλὰ γὰρ οὐκ οἴκοις μόνον αὐτῶν τὴν μνήμην καὶ τὰς ἐπικλήσεις περιέγραψεν, διέβη δὲ εἰς ὅλας πόλεις αὐτῷ τὸ φιλότιμον. ἐν μέν γε τῇ Σαμαρείτιδι πόλιν καλλίστῳ περιβόλῳ τειχισάμενος ἐπὶ σταδίους εἴκοσι καὶ καταγαγὼν ἑξακισχιλίους εἰς αὐτὴν οἰκήτορας, γῆν δὲ τούτοις προσνείμας λιπαρωτάτην καὶ ἐν μέσῳ τῷ κτίσματι ναόν τε ἐνιδρυσάμενος μέγιστον καὶ περὶ αὐτὸν τέμενος ἀποδείξας τῷ Καίσαρι τριῶν ἡμισταδίων, τὸ ἄστυ Σεβαστὴν ἐκάλεσεν: ἐξαίρετον δὲ τοῖς ἐν αὐτῷ παρέσχεν εὐνομίαν. ^1.404 ̓Επὶ τούτοις δωρησαμένου τοῦ Καίσαρος αὐτὸν ἑτέρας προσθέσει χώρας, ὁ δὲ κἀνταῦθα ναὸν αὐτῷ λευκῆς μαρμάρου καθιδρύσατο παρὰ τὰς ̓Ιορδάνου πηγάς: καλεῖται δὲ Πάνειον ὁ τόπος:' "^1.405 ἔνθα κορυφὴ μέν τις ὄρους εἰς ἄπειρον ὕψος ἀνατείνεται, παρὰ δὲ τὴν ὑπόρειον λαγόνα συνηρεφὲς ἄντρον ὑπανοίγει, δι' οὗ βαραθρώδης κρημνὸς εἰς ἀμέτρητον ἀπορρῶγα βαθύνεται πλήθει τε ὕδατος ἀσαλεύτου καὶ τοῖς καθιμῶσίν τι πρὸς ἔρευναν γῆς οὐδὲν μῆκος ἐξαρκεῖ." "^1.406 τοῦ δὲ ἄντρου κατὰ τὰς ἔξωθεν ῥίζας ἀνατέλλουσιν αἱ πηγαί: καὶ γένεσις μέν, ὡς ἔνιοι δοκοῦσιν, ἔνθεν ̓Ιορδάνου, τὸ δ' ἀκριβὲς ἐν τοῖς ἑξῆς δηλώσομεν." ^1.408 Κατιδὼν δὲ κἀν τοῖς παραλίοις πόλιν ἤδη μὲν κάμνουσαν, Στράτωνος ἐκαλεῖτο πύργος, διὰ δὲ εὐφυίαν τοῦ χωρίου δέξασθαι δυναμένην τὸ φιλότιμον αὐτοῦ, πᾶσαν ἀνέκτισεν λευκῷ λίθῳ καὶ λαμπροτάτοις ἐκόσμησεν βασιλείοις, ἐν ᾗ μάλιστα τὸ φύσει μεγαλόνουν ἐπεδείξατο.' "^1.409 μεταξὺ γὰρ Δώρων καὶ ̓Ιόππης, ὧν ἡ πόλις μέση κεῖται, πᾶσαν εἶναι συμβέβηκεν τὴν παράλιον ἀλίμενον, ὡς πάντα τὸν τὴν Φοινίκην ἐπ' Αἰγύπτου παραπλέοντα σαλεύειν ἐν πελάγει διὰ τὴν ἐκ λιβὸς ἀπειλήν, ᾧ καὶ μετρίως ἐπαυρίζοντι τηλικοῦτον ἐπεγείρεται κῦμα πρὸς ταῖς πέτραις, ὥστε τὴν ὑποστροφὴν τοῦ κύματος ἐπὶ πλεῖστον ἐξαγριοῦν τὴν θάλασσαν." "^1.411 Καθάπαν δ' ἔχων ἀντιπράσσοντα τὸν τόπον ἐφιλονείκησεν πρὸς τὴν δυσχέρειαν, ὡς τὴν μὲν ὀχυρότητα τῆς δομήσεως δυσάλωτον εἶναι τῇ θαλάσσῃ, τὸ δὲ κάλλος ὡς ἐπὶ μηδενὶ δυσκόλῳ κεκοσμῆσθαι: συμμετρησάμενος γὰρ ὅσον εἰρήκαμεν τῷ λιμένι μέγεθος καθίει λίθους ἐπ' ὀργυιὰς εἴκοσιν εἰς τὸ πέλαγος, ὧν ἦσαν οἱ πλεῖστοι μῆκος ποδῶν πεντήκοντα, βάθος ἐννέα, εὖρος δέκα, τινὲς δὲ καὶ μείζους." '^1.412 ἐπεὶ δὲ ἀνεπληρώθη τὸ ὕφαλον, οὕτως ἤδη τὸ ὑπερέχον τοῦ πελάγους τεῖχος ἐπὶ διακοσίους πόδας ηὐρύνετο: ὧν οἱ μὲν ἑκατὸν προδεδόμηντο πρὸς τὴν ἀνακοπὴν τοῦ κύματος, προκυμία γοῦν ἐκλήθη, τὸ δὲ λοιπὸν ὑπόκειται τῷ περιθέοντι λιθίνῳ τείχει. τοῦτο δὲ πύργοις τε διείληπται μεγίστοις, ὧν ὁ προύχων καὶ περικαλλέστατος ἀπὸ τοῦ Καίσαρος προγόνου Δρούσιον κέκληται,' "^1.413 ψαλίδες τε πυκναὶ πρὸς καταγωγὴν τῶν ἐνορμιζομένων καὶ τὸ πρὸ αὐτῶν πᾶν κύκλῳ νάγμα τοῖς ἀποβαίνουσιν πλατὺς περίπατος. ὁ δ' εἴσπλους βόρειος, αἰθριώτατος γὰρ ἀνέμων τῷ τόπῳ βορέας: καὶ ἐπὶ τοῦ στόματος κολοσσοὶ τρεῖς ἑκατέρωθεν ὑπεστηριγμένοι κίοσιν, ὧν τοὺς μὲν ἐκ λαιᾶς χειρὸς εἰσπλεόντων πύργος ναστὸς ἀνέχει, τοὺς δὲ ἐκ δεξιοῦ δύο ὀρθοὶ λίθοι συνεζευγμένοι τοῦ κατὰ θάτερον χεῖλος πύργου μείζονες." "^1.414 προσεχεῖς δ' οἰκίαι τῷ λιμένι λευκοῦ καὶ αὗται λίθου, καὶ κατατείνοντες ἐπ' αὐτὸν οἱ στενωποὶ τοῦ ἄστεος πρὸς ἓν διάστημα μεμετρημένοι. καὶ τοῦ στόματος ἀντικρὺ ναὸς Καίσαρος ἐπὶ γηλόφου κάλλει καὶ μεγέθει διάφορος: ἐν δ' αὐτῷ κολοσσὸς Καίσαρος οὐκ ἀποδέων τοῦ ̓Ολυμπίασιν Διός, ᾧ καὶ προσείκασται, ̔Ρώμης δὲ ἴσος ̔́Ηρᾳ τῇ κατ' ̓́Αργος. ἀνέθηκεν δὲ τῇ μὲν ἐπαρχίᾳ τὴν πόλιν, τοῖς ταύτῃ δὲ πλοϊζομένοις τὸν λιμένα, Καίσαρι δὲ τὴν τιμὴν τοῦ κτίσματος: Καισάρειαν γοῦν ὠνόμασεν αὐτήν." ^1.417 Φιλοπάτωρ γε μήν, εἰ καί τις ἕτερος: καὶ γὰρ τῷ πατρὶ μνημεῖον κατέθηκεν πόλιν, ἣν ἐν τῷ καλλίστῳ τῆς βασιλείας πεδίῳ κτίσας ποταμοῖς τε καὶ δένδρεσιν πλουσίαν ὠνόμασεν ̓Αντιπατρίδα, καὶ τὸ ὑπὲρ ̔Ιεριχοῦντος φρούριον ὀχυρότητι καὶ κάλλει διάφορον τειχίσας ἀνέθηκεν τῇ μητρὶ προσειπὼν Κύπρον.' "^1.422 Τοσαῦτα συγκτίσας πλείσταις καὶ τῶν ἔξω πόλεων τὸ μεγαλόψυχον ἐπεδείξατο. Τριπόλει μὲν γὰρ καὶ Δαμασκῷ καὶ Πτολεμαί̈δι γυμνάσια, Βύβλῳ δὲ τεῖχος, ἐξέδρας τε καὶ στοὰς καὶ ναοὺς καὶ ἀγορὰς Βηρυτῷ κατασκευάσας καὶ Τύρῳ, Σιδῶνί γε μὴν καὶ Δαμασκῷ θέατρα, Λαοδικεῦσι δὲ τοῖς παραλίοις ὑδάτων εἰσαγωγήν, ̓Ασκαλωνίταις δὲ βαλανεῖα καὶ κρήνας πολυτελεῖς, πρὸς δὲ περίστυλα θαυμαστὰ τήν τε ἐργασίαν καὶ τὸ μέγεθος: εἰσὶ δ' οἷς ἄλση καὶ λειμῶνας ἀνέθηκεν." ^2.69 μετὰ δὲ τῆς ὅλης δυνάμεως αὐτὸς Οὔαρος εἰς Σαμάρειαν ἐλάσας τῆς μὲν πόλεως ἀπέσχετο μηδὲν ἐν τοῖς τῶν ἄλλων θορύβοις παρακεκινηκυῖαν εὑρών, αὐλίζεται δὲ περί τινα κώμην ̓Αροῦν καλουμένην: κτῆμα δὲ ἦν Πτολεμαίου καὶ διὰ τοῦτο ὑπὸ τῶν ̓Αράβων διηρπάσθη μηνιόντων καὶ τοῖς ̔Ηρώδου φίλοις.' ' None

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1.396 for which reason, when Caesar was come into Egypt, and Cleopatra and Antony were dead, he did not only bestow other marks of honor upon him, but made an addition to his kingdom, by giving him not only the country which had been taken from him by Cleopatra, but besides that, Gadara, and Hippos, and Samaria; and moreover, of the maritime cities, Gaza and Anthedon, and Joppa, and Strato’s Tower. ^1.403 2. Yet did he not preserve their memory by particular buildings only, with their names given them, but his generosity went as far as entire cities; for when he had built a most beautiful wall round a country in Samaria, twenty furlongs long, and had brought six thousand inhabitants into it, and had allotted to it a most fruitful piece of land, and in the midst of this city, thus built, had erected a very large temple to Caesar, and had laid round about it a portion of sacred land of three furlongs and a half, he called the city Sebaste, from Sebastus, or Augustus, and settled the affairs of the city after a most regular manner. ^1.404 3. And when Caesar had further bestowed upon him another additional country, he built there also a temple of white marble, hard by the fountains of Jordan: the place is called Panium, ^1.405 where is a top of a mountain that is raised to an immense height, and at its side, beneath, or at its bottom, a dark cave opens itself; within which there is a horrible precipice, that descends abruptly to a vast depth; it contains a mighty quantity of water, which is immovable; and when anybody lets down anything to measure the depth of the earth beneath the water, no length of cord is sufficient to reach it. ^1.406 Now the fountains of Jordan rise at the roots of this cavity outwardly; and, as some think, this is the utmost origin of Jordan: but we shall speak of that matter more accurately in our following history. ^1.408 5. And when he observed that there was a city by the seaside that was much decayed (its name was Strato’s Tower) but that the place, by the happiness of its situation, was capable of great improvements from his liberality, he rebuilt it all with white stone, and adorned it with several most splendid palaces, wherein he especially demonstrated his magimity; ^1.409 for the case was this, that all the seashore between Dora and Joppa, in the middle, between which this city is situated, had no good haven, insomuch that every one that sailed from Phoenicia for Egypt was obliged to lie in the stormy sea, by reason of the south winds that threatened them; which wind, if it blew but a little fresh, such vast waves are raised, and dash upon the rocks, that upon their retreat the sea is in a great ferment for a long way. ^1.411 6. Now, although the place where he built was greatly opposite to his purposes, yet did he so fully struggle with that difficulty, that the firmness of his building could not easily be conquered by the sea; and the beauty and ornament of the works were such, as though he had not had any difficulty in the operation; for when he had measured out as large a space as we have before mentioned, he let down stones into twentyfathom water, the greatest part of which were fifty feet in length, and nine in depth, and ten in breadth, and some still larger. ^1.412 But when the haven was filled up to that depth, he enlarged that wall which was thus already extant above the sea, till it was two hundred feet wide; one hundred of which had buildings before it, in order to break the force of the waves, whence it was called Procumatia, or the first breaker of the waves; but the rest of the space was under a stone wall that ran round it. On this wall were very large towers, the principal and most beautiful of which was called Drusium, from Drusus, who was son-in-law to Caesar. ^1.413 7. There were also a great number of arches, where the mariners dwelt; and all the places before them round about was a large valley, or walk, for a quay or landing-place to those that came on shore; but the entrance was on the north, because the north wind was there the most gentle of all the winds. At the mouth of the haven were on each side three great Colossi, supported by pillars, where those Colossi that are on your left hand as you sail into the port are supported by a solid tower; but those on the right hand are supported by two upright stones joined together, which stones were larger than that tower which was on the other side of the entrance. ^1.414 Now there were continual edifices joined to the haven, which were also themselves of white stone; and to this haven did the narrow streets of the city lead, and were built at equal distances one from another. And over against the mouth of the haven, upon an elevation, there was a temple for Caesar, which was excellent both in beauty and largeness; and therein was a Colossus of Caesar, not less than that of Jupiter Olympius, which it was made to resemble. The other Colossus of Rome was equal to that of Juno at Argos. So he dedicated the city to the province, and the haven to the sailors there; but the honor of the building he ascribed to Caesar, and named it Caesarea accordingly. ^1.417 9. Herod was also a lover of his father, if any other person ever was so; for he made a monument for his father, even that city which he built in the finest plain that was in his kingdom, and which had rivers and trees in abundance, and named it Antipatris. He also built a wall about a citadel that lay above Jericho, and was a very strong and very fine building, and dedicated it to his mother, and called it Cypros. ^1.422 11. And when he had built so much, he showed the greatness of his soul to no small number of foreign cities. He built palaces for exercise at Tripoli, and Damascus, and Ptolemais; he built a wall about Byblus, as also large rooms, and cloisters, and temples, and marketplaces at Berytus and Tyre, with theaters at Sidon and Damascus. He also built aqueducts for those Laodiceans who lived by the seaside; and for those of Ascalon he built baths and costly fountains, as also cloisters round a court, that were admirable both for their workmanship and largeness. Moreover, he dedicated groves and meadows to some people; ^2.69 but as for Varus himself, he marched to Samaria with his whole army, where he did not meddle with the city itself, because he found that it had made no commotion during these troubles, but pitched his camp about a certain village which was called Arus. It belonged to Ptolemy, and on that account was plundered by the Arabians, who were very angry even at Herod’s friends also.' ' None

9. Josephus Flavius, Against Apion, 1.7 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Alexandria, Platonism and Stoicism in, ancient/barbarian wisdom, development of interest in • Numenius, ancient/barbarian wisdom, development of interest in • Philo of Alexandria, ancient/barbarian wisdom, development of interest in • Tatian and Celsus,, ancient/barbarian wisdom, development of interest in • ancient/barbarian wisdom, development of interest in • historiography, development of,

Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 52; Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 7

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1.7 αὐτῶν τὸ δίκαιον τῶν πραγμάτων λαμβάνειν. τὰ μὲν γὰρ παρὰ τοῖς ̔́Ελλησιν ἅπαντα νέα καὶ χθὲς καὶ πρῴην, ὡς ἂν εἴποι τις, εὕροι γεγονότα, λέγω δὲ τὰς κτίσεις τῶν πόλεων καὶ τὰ περὶ τὰς ἐπινοίας τῶν τεχνῶν καὶ τὰ περὶ τὰς τῶν νόμων ἀναγραφάς: πάντων δὲ νεωτάτη σχεδόν ἐστι παρ' αὐτοῖς ἡ περὶ τὸ συγγράφειν" ^1.7 κἀγὼ τοίνυν πειράσομαι τοῦτο ποιεῖν: Αἰγυπτίοις γὰρ καὶ Φοίνιξι μάλιστα δὴ χρήσομαι μάρτυσιν, οὐκ ἄν τινος ὡς ψευδῆ τὴν μαρτυρίαν διαβάλλειν δυνηθέντος: φαίνονται γὰρ καὶ δὴ μάλιστα πρὸς ἡμᾶς δυσμενῶς διατεθέντες κοινῇ μὲν ἅπαντες'" None

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1.7 Now, the very same thing will I endeavor to do; for I will bring the Egyptians and the Phoenicians as my principal witnesses, because nobody can complain of their testimony as false on account that they are known to have borne the greatest ill will towards us,—I mean this as to the Egyptians, in general all of them, while of the Phoenicians it is known the Tyrians have been most of all in the same ill disposition towards us: ^1.7 for they will find, that almost all which concerns the Greeks happened not long ago; nay, one may say, is of yesterday only. I speak of the building of their cities, the invention of their arts, and the description of their laws; and as for their care about the writing down of their histories, it is very near the last thing they set about. ' None

10. New Testament, 1 Corinthians, 1.24 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Augustine, develops incarnational theology • Canon, development of

Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 145; Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 140

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1.24 αὐτοῖς δὲ τοῖς κλητοῖς, Ἰουδαίοις τε καὶ Ἕλλησιν, Χριστὸν θεοῦ δύναμιν καὶ θεοῦ σοφίαν.'' None

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1.24 but to thosewho are called, both Jews and Greeks, Christ is the power of God andthe wisdom of God.'' None

11. New Testament, 2 Peter, 3.16 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Canon, development of • scripture, Christian, development of canon

Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 229; Esler (2000), The Early Christian World, 236

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3.16 ὡς καὶ ἐν πάσαις ἐπιστολαῖς λαλῶν ἐν αὐταῖς περὶ τούτων, ἐν αἷς ἐστὶν δυσνόητά τινα, ἃ οἱ ἀμαθεῖς καὶ ἀστήρικτοι στρεβλοῦσιν ὡς καὶ τὰς λοιπὰς γραφὰς πρὸς τὴν ἰδίαν αὐτῶν ἀπώλειαν.'' None

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3.16 as also in all of his letters, speaking in them of these things. In those are some things hard to be understood, which the ignorant and unsettled twist, as they also do to the other Scriptures, to their own destruction. '' None

12. New Testament, Colossians, 2.3 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Augustine, develops incarnational theology • bride, development from childhood to adulthood, in Origen’s Commentary on Song

Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 236; Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 138

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2.3 ἐν ᾧ εἰσὶν πάντεςοἱ θησαυροὶ τῆς σοφίαςκαὶ γνώσεωςἀπόκρυφοι.'' None

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2.3 in whom are all the treasures of wisdom and knowledge hidden. '' None

13. New Testament, Romans, 1.21 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Canon, development of • development

Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 145; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 158

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1.21 διότι γνόντες τὸν θεὸν οὐχ ὡς θεὸν ἐδόξασαν ἢ ηὐχαρίστησαν, ἀλλὰ ἐματαιώθησαν ἐν τοῖς διαλογισμοῖς αὐτῶν καὶ ἐσκοτίσθη ἡ ἀσύνετος αὐτῶν καρδία·'' None

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1.21 Because, knowing God, they didn't glorify him as God, neither gave thanks, but became vain in their reasoning, and their senseless heart was darkened. "" None

14. Irenaeus, Refutation of All Heresies, 3.11.8, 4.38.4, 5.16.1 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Irenaeus of Lyons, ascetic framework developed by • education, educational, educative, develop, development, (ethical) • human development • moral criticism, role in development of heresiology • scripture, Christian, development of canon

Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 66; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 456; Esler (2000), The Early Christian World, 239; Osborne (2001), Irenaeus of Lyons, 85, 86; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 333

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3.11.8 It is not possible that the Gospels can be either more or fewer in number than they are. For, since there are four zones of the world in which we live, and four principal winds, while the Church is scattered throughout all the world, and the "pillar and ground" of the Church is the Gospel and the spirit of life; it is fitting that she should have four pillars, breathing out immortality on every side, and vivifying men afresh. From which fact, it is evident that the Word, the Artificer of all, He that sitteth upon the cherubim, and contains all things, He who was manifested to men, has given us the Gospel under four aspects, but bound together by one Spirit. As also David says, when entreating His manifestation, "Thou that sittest between the cherubim, shine forth." For the cherubim, too, were four-faced, and their faces were images of the dispensation of the Son of God. For, as the Scripture says, "The first living creature was like a lion," symbolizing His effectual working, His leadership, and royal power; the second living creature was like a calf, signifying His sacrificial and sacerdotal order; but "the third had, as it were, the face as of a man,"--an evident description of His advent as a human being; "the fourth was like a flying eagle," pointing out the gift of the Spirit hovering with His wings over the Church. And therefore the Gospels are in accord with these things, among which Christ Jesus is seated. For that according to John relates His original, effectual, and glorious generation from the Father, thus declaring, "In the beginning was the Word, and the Word was with God, and the Word was God." Also, "all things were made by Him, and without Him was nothing made." For this reason, too, is that Gospel full of all confidence, for such is His person. But that according to Luke, taking up His priestly character, commenced with Zacharias the priest offering sacrifice to God. For now was made ready the fatted calf, about to be immolated for the finding again of the younger son. Matthew, again, relates His generation as a man, saying, "The book of the generation of Jesus Christ, the son of David, the son of Abraham;" and also, "The birth of Jesus Christ was on this wise." This, then, is the Gospel of His humanity; for which reason it is, too, that the character of a humble and meek man is kept up through the whole Gospel. Mark, on the other hand, commences with a reference to the prophetical spirit coming down from on high to men, saying, "The beginning of the Gospel of Jesus Christ, as it is written in Esaias the prophet,"--pointing to the winged aspect of the Gospel; and on this account he made a compendious and cursory narrative, for such is the prophetical character. And the Word of God Himself used to converse with the ante-Mosaic patriarchs, in accordance with His divinity and glory; but for those under the law he instituted a sacerdotal and liturgical service. Afterwards, being made man for us, He sent the gift of the celestial Spirit over all the earth, protecting us with His wings. Such, then, as was the course followed by the Son of God, so was also the form of the living creatures; and such as was the form of the living creatures, so was also the character of the Gospel. For the living creatures are quadriform, and the Gospel is quadriform, as is also the course followed by the Lord. For this reason were four principal (kaqolikai) covets given to the human race: one, prior to the deluge, under Adam; the second, that after the deluge, under Noah; the third, the giving of the law, under Moses; the fourth, that which renovates man, and sums up all things in itself by means of the Gospel, raising and bearing men upon heavenly kingdom.its wings into the ^4.38.4 Irrational, therefore, in every respect, are they who await not the time of increase, but ascribe to God the infirmity of their nature. Such persons know neither God nor themselves, being insatiable and ungrateful, unwilling to be at the outset what they have also been created--men subject to passions; but go beyond the law of the human race, and before that they become men, they wish to be even now like God their Creator, and they who are more destitute of reason than dumb animals insist that there is no distinction between the uncreated God and man, a creature of to-day. For these, the dumb animals, bring no charge against God for not having made them men; but each one, just as he has been created, gives thanks that he has been created. For we cast blame upon Him, because we have not been made gods from the beginning, but at first merely men, then at length gods; although God has adopted this course out of His pure benevolence, that no one may impute to Him invidiousness or grudgingness. He declares, "I have said, Ye are gods; and ye are all sons of the Highest." But since we could not sustain the power of divinity, He adds, "But ye shall die like men," setting forth both truths--the kindness of His free gift, and our weakness, and also that we were possessed of power over ourselves. For after His great kindness He graciously conferred good upon us, and made men like to Himself, that is in their own power; while at the same time by His prescience He knew the infirmity of human beings, and the consequences which would flow from it; but through His love and His power, He shall overcome the substance of created nature. For it was necessary, at first, that nature should be exhibited; then, after that, that what was mortal should be conquered and swallowed up by immortality, and the corruptible by incorruptibility, and that man should be made after the image and likeness of God, having received the knowledge of good and evil. ^5.16.1 And since Adam was moulded from this earth to which we belong, the Scripture tells us that God said to him, "In the sweat of thy face shall thou eat thy bread, until thou turnest again to the dust from whence thou weft taken." If then, after death, our bodies return to any other substance, it follows that from it also they have their substance. But if it be into this very earth, it is manifest that it was also from it that man\'s frame was created; as also the Lord clearly showed, when from this very substance He formed eyes for the man to whom He gave sight. And thus was the hand of God plainly shown forth, by which Adam was fashioned, and we too have been formed; and since there is one and the same Father, whose voice from the beginning even to the end is present with His handiwork, and the substance from which we were formed is plainly declared through the Gospel, we should therefore not seek after another Father besides Him, nor look for another substance from which we have been formed, besides what was mentioned beforehand, and shown forth by the Lord; nor another hand of God besides that which, from the beginning even to the end, forms us and prepares us for life, and is present with His handiwork, and perfects it after the image and likeness of God.'' None

15. Pausanias, Description of Greece, 9.12.4 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Dionysus, origins and development • aniconism,, and development of Greek religion

Found in books: Gaifman (2012), Aniconism in Greek Antiquity, 130; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 299

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9.12.4 λέγεται δὲ καὶ τόδε, ὡς ὁμοῦ τῷ κεραυνῷ βληθέντι ἐς τὸν Σεμέλης θάλαμον πέσοι ξύλον ἐξ οὐρανοῦ· Πολύδωρον δὲ τὸ ξύλον τοῦτο χαλκῷ λέγουσιν ἐπικοσμήσαντα Διόνυσον καλέσαι Κάδμον. πλησίον δὲ Διονύσου ἄγαλμα, καὶ τοῦτο Ὀνασιμήδης ἐποίησε διʼ ὅλου πλῆρες ὑπὸ τοῦ χαλκοῦ· τὸν βωμὸν δὲ οἱ παῖδες εἰργάσαντο οἱ Πραξιτέλους .'' None

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9.12.4 There is also a story that along with the thunderbolt hurled at the bridalchamber of Semele there fell a log from heaven. They say that Polydorus adorned this log with bronze and called it Dionysus Cadmus. Near is an image of Dionysus; Onasimedes made it of solid bronze. The altar was built by the sons of Praxiteles. '' None

16. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Alexandria, Platonism and Stoicism in, ancient/barbarian wisdom, development of interest in • Canon, development of

Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 64; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 216

17. None, None, nan
Tagged with subjects: • Chrysippus, on moral development • patronage, (Greek) development of system

Found in books: Graver (2007), Stoicism and Emotion, 255; Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 31

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Tiresias: The Ancient Mediterranean Religions Source Database