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
discipline	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 113, 179, 194, 219, 252, 276 Dobroruka (2014), Second Temple Pseudepigraphy: A Cross-cultural Comparison of Apocalyptic Texts and Related Jewish Literature, 97, 122 Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 88, 122, 156 Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 165, 184 Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 15, 16, 17, 25, 36, 37, 71, 102, 103, 144, 179, 181, 182 van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 102, 127
discipline, ambrose of milan, on bodily	Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 151, 152
discipline, ammon, monastic	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 167
discipline, and ritual, modern history	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 39
discipline, ara, arcane	Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 17
discipline, architecture, status of	Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 121, 122, 123
discipline, besa, monastic	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 156
discipline, blessing, christian	Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 62, 128
discipline, diet, as educational	Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 133, 134
discipline, divination, etruscan practices as scientific	Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 297, 312
discipline, divine	Mueller (2002), Roman Religion in Valerius Maximus, 26, 27
discipline, formulation of laws, penal code of the manual of	Schiffman (1983), Testimony and the Penal Code, 155, 160, 161, 166
discipline, hellenistic-imperial, geography	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 485
discipline, literary structure manual of of history of text	Schiffman (1983), Testimony and the Penal Code, 4, 5, 6, 20, 155, 161, 170, 183, 185
discipline, manual of	Schiffman (1983), Testimony and the Penal Code, 3, 4, 5, 6, 7, 8, 11, 12, 25, 40, 94, 97, 133, 135, 136, 140, 141, 143, 144, 155, 156, 161, 163, 166, 168, 175, 199, 203, 205
discipline, manual of iqs	McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 81
discipline, marriage ban, soldiers	Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 352, 353, 354, 355, 356, 357, 358, 359, 360, 361, 362, 363, 364, 365, 366, 367, 368, 369, 370, 371, 372
discipline, mental	Clarke, King, Baltussen (2023), Pain Narratives in Greco-Roman Writings: Studies in the Representation of Physical and Mental Suffering. 235, 238, 289
discipline, military	Langlands (2018), Exemplary Ethics in Ancient Rome, 42, 114, 115, 149, 262, 292, 293, 294, 296 Mueller (2002), Roman Religion in Valerius Maximus, 109, 124, 125, 143, 144, 145, 146, 147, 166
discipline, moral/morality character, choice	d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 21, 135, 179
discipline, music, as a	Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 200, 202
discipline, of children	Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 80
discipline, of self	Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 124, 126
discipline, of sense perception	Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 132
discipline, penal code of the manual of	Schiffman (1983), Testimony and the Penal Code, 2, 3, 5, 51, 133, 141, 148, 155, 156, 159, 160, 161, 162, 163, 165, 166, 167, 168, 169, 170, 171, 172, 174, 175, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185, 186, 187, 188, 189, 190, 191
discipline, persian	Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 124
discipline, prayer, as cognitive	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 15
discipline, pressures on single men	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 155
discipline, qumran manual of	Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 247
discipline, remedial	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 157
discipline, rule of the master, guilt and	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 166
discipline, scipio aemilianus	Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 125, 126, 246, 247, 276, 362
discipline, sound-mindedness, sōphrosynē, moderation, self-control, temperance	Wolfsdorf (2020), Early Greek Ethics, 58, 165, 226, 227, 249, 250, 251, 437
discipline, sound-mindedness, sōphrosynē, moderation, self-control, temperance, and diogenes	Wolfsdorf (2020), Early Greek Ethics, 666
discipline, sound-mindedness, sōphrosynē, moderation, self-control, temperance, aristippus on	Wolfsdorf (2020), Early Greek Ethics, 394, 395
discipline, sound-mindedness, sōphrosynē, moderation, self-control, temperance, attributed to critias	Wolfsdorf (2020), Early Greek Ethics, 253, 254
discipline, sound-mindedness, sōphrosynē, moderation, self-control, temperance, critias on sparta	Wolfsdorf (2020), Early Greek Ethics, 166, 248, 249, 251
discipline, sound-mindedness, sōphrosynē, moderation, self-control, temperance, in antiphon	Wolfsdorf (2020), Early Greek Ethics, 160, 161, 165, 166
discipline, sound-mindedness, sōphrosynē, moderation, self-control, temperance, in heraclitus	Wolfsdorf (2020), Early Greek Ethics, 40
discipline, sound-mindedness, sōphrosynē, moderation, self-control, temperance, in plato’s charmides	Wolfsdorf (2020), Early Greek Ethics, 254, 255, 256, 257, 258, 259
discipline, spirit, effects of	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 346 Levison (2009), Filled with the Spirit, 143, 144, 145, 153, 423
discipline, suffering, suffering as	Crabb (2020), Luke/Acts and the End of History, 83, 90, 91, 162, 213, 214, 215, 216, 217, 219
discipline, valerius maximus, on military	Langlands (2018), Exemplary Ethics in Ancient Rome, 41
discipline, vestal	Mueller (2002), Roman Religion in Valerius Maximus, 47, 48, 49, 50, 51
discipline, voluntary	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 340
disciplines, agonistic, spectacula	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 500, 501
disciplines, cognitive	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 8, 9, 15, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 146, 147
disciplines, combining, education and pedagogy, paideia, sacred and secular	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 711
disciplines, contrasted or combined with the liberal arts or bible, biblical culture	Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 110, 143, 162
disciplines, liberal	Conybeare (2006), The Irrational Augustine, 124, 146
disciplines, listed or enumerated, liberal arts or	Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 6, 44, 45, 81, 84, 88, 89, 91, 93, 96, 100, 101, 102, 107, 143, 158
disciplines, mantic arts or	Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 121, 122, 123
disciplines, medieval canon, liberal arts or	Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 6, 69, 110
disciplines, of philosophy, three	Hoenig (2018), Plato's Timaeus and the Latin Tradition, 17, 175
disciplines, personified, liberal arts or	Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 107, 110, 174
disciplines, rhetoric, encroaches on other	Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 138
disciplines, used to study, bible, sacred and secular	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 711
disciplining, of the body, therapeutae, therapeutic	Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 70
image/discipline/practice, fear of god	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 152, 155, 156, 157, 158
“discipline, ”, “good virtues, eutaxia order”	Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 41, 43, 44, 46, 63, 64, 65, 66, 67, 68, 71, 72, 73, 77, 82, 90, 91, 92, 93, 100, 105, 109, 128, 143, 144, 152, 165, 167, 217, 221, 223, 226, 230

List of validated texts:

16 validated results for "discipline"

1. Hebrew Bible, Deuteronomy, 8.5, 9.12-9.14, 26.13, 30.9 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Manual of Discipline, literary structure of, history of text • Penal Code of the Manual of Discipline • diet,, as educational discipline • discipline • suffering, suffering as discipline

Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 134; Crabb (2020), Luke/Acts and the End of History, 214, 215, 217; Schiffman (1983), Testimony and the Penal Code, 183, 187; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 102, 144

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8.5 וְיָדַעְתָּ עִם־לְבָבֶךָ כִּי כַּאֲשֶׁר יְיַסֵּר אִישׁ אֶת־בְּנוֹ יְהוָה אֱלֹהֶיךָ מְיַסְּרֶךָּ׃ ^9.12 וַיֹּאמֶר יְהוָה אֵלַי קוּם רֵד מַהֵר מִזֶּה כִּי שִׁחֵת עַמְּךָ אֲשֶׁר הוֹצֵאתָ מִמִּצְרָיִם סָרוּ מַהֵר מִן־הַדֶּרֶךְ אֲשֶׁר צִוִּיתִם עָשׂוּ לָהֶם מַסֵּכָה׃ ^9.13 וַיֹּאמֶר יְהוָה אֵלַי לֵאמֹר רָאִיתִי אֶת־הָעָם הַזֶּה וְהִנֵּה עַם־קְשֵׁה־עֹרֶף הוּא׃ ^9.14 הֶרֶף מִמֶּנִּי וְאַשְׁמִידֵם וְאֶמְחֶה אֶת־שְׁמָם מִתַּחַת הַשָּׁמָיִם וְאֶעֱשֶׂה אוֹתְךָ לְגוֹי־עָצוּם וָרָב מִמֶּנּוּ׃ ^26.13 וְאָמַרְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ בִּעַרְתִּי הַקֹּדֶשׁ מִן־הַבַּיִת וְגַם נְתַתִּיו לַלֵּוִי וְלַגֵּר לַיָּתוֹם וְלָאַלְמָנָה כְּכָל־מִצְוָתְךָ אֲשֶׁר צִוִּיתָנִי לֹא־עָבַרְתִּי מִמִּצְוֺתֶיךָ וְלֹא שָׁכָחְתִּי׃ ^30.9 וְהוֹתִירְךָ יְהוָה אֱלֹהֶיךָ בְּכֹל מַעֲשֵׂה יָדֶךָ בִּפְרִי בִטְנְךָ וּבִפְרִי בְהֶמְתְּךָ וּבִפְרִי אַדְמָתְךָ לְטוֹבָה כִּי יָשׁוּב יְהוָה לָשׂוּשׂ עָלֶיךָ לְטוֹב כַּאֲשֶׁר־שָׂשׂ עַל־אֲבֹתֶיךָ׃'' None

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8.5 And thou shalt consider in thy heart, that, as a man chasteneth his son, so the LORD thy God chasteneth thee. ^9.12 And the LORD said unto me: ‘Arise, get thee down quickly from hence; for thy people that thou hast brought forth out of Egypt have dealt corruptly; they are quickly turned aside out of the way which I commanded them; they have made them a molten image.’ ^9.13 Furthermore the LORD spoke unto me, saying: ‘I have seen this people, and, behold, it is a stiffnecked people; ^9.14 let Me alone, that I may destroy them, and blot out their name from under heaven; and I will make of thee a nation mightier and greater than they.’ ^26.13 then thou shalt say before the LORD thy God: ‘I have put away the hallowed things out of my house, and also have given them unto the Levite, and unto the stranger, to the fatherless, and to the widow, according to all Thy commandment which Thou hast commanded me; I have not transgressed any of Thy commandments, neither have I forgotten them. ^30.9 And the LORD thy God will make thee over-abundant in all the work of thy hand, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy land, for good; for the LORD will again rejoice over thee for good, as He rejoiced over thy fathers;'' None

2. Hebrew Bible, Genesis, 1.26, 9.6 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Manual of Discipline, literary structure of, history of text • Self-discipline • discipline

Found in books: Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 200; Schiffman (1983), Testimony and the Penal Code, 20; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 17

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1.26 וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ ^9.6 שֹׁפֵךְ דַּם הָאָדָם בָּאָדָם דָּמוֹ יִשָּׁפֵךְ כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת־הָאָדָם׃'' None

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1.26 And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’ ^9.6 Whoso sheddeth man’s blood, by man shall his blood be shed; for in the image of God made He man.'' None

3. Hebrew Bible, Proverbs, 3.12 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Self-discipline, control • children, discipline of

Found in books: Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 207; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 80

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3.12 כִּי אֶת אֲשֶׁר יֶאֱהַב יְהוָה יוֹכִיחַ וּכְאָב אֶת־בֵּן יִרְצֶה׃'' None

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3.12 For whom the LORD loveth He correcteth, Even as a father the son in whom he delighteth.'' None

4. Hesiod, Works And Days, 190-200 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • suffering, suffering as discipline • sōphrosynē (moderation, self-control, discipline, sound-mindedness, temperance) • sōphrosynē (moderation, self-control, discipline, sound-mindedness, temperance), Critias on Sparta

Found in books: Crabb (2020), Luke/Acts and the End of History, 83; Wolfsdorf (2020), Early Greek Ethics, 249

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190 οὐδέ τις εὐόρκου χάρις ἔσσεται οὔτε δικαίου'¹⁹¹ οὔτʼ ἀγαθοῦ, μᾶλλον δὲ κακῶν ῥεκτῆρα καὶ ὕβριν ¹⁹² ἀνέρες αἰνήσουσι· δίκη δʼ ἐν χερσί, καὶ αἰδὼς ¹⁹³ οὐκ ἔσται· βλάψει δʼ ὁ κακὸς τὸν ἀρείονα φῶτα ¹⁹⁴ μύθοισιν σκολιοῖς ἐνέπων, ἐπὶ δʼ ὅρκον ὀμεῖται. ¹⁹⁵ ζῆλος δʼ ἀνθρώποισιν ὀιζυροῖσιν ἅπασι ¹⁹⁶ δυσκέλαδος κακόχαρτος ὁμαρτήσει, στυγερώπης. ¹⁹⁷ καὶ τότε δὴ πρὸς Ὄλυμπον ἀπὸ χθονὸς εὐρυοδείης ¹⁹⁸ λευκοῖσιν φάρεσσι καλυψαμένα χρόα καλὸν ¹⁹⁹ ἀθανάτων μετὰ φῦλον ἴτον προλιπόντʼ ἀνθρώπους ²⁰⁰ Αἰδὼς καὶ Νέμεσις· τὰ δὲ λείψεται ἄλγεα λυγρὰ ' None

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190 But mix good with the bad. Zeus will destroy'¹⁹¹ Them too when babies in their cribs shall grow ¹⁹² Grey hair. No bond a father with his boy ¹⁹³ Shall share, nor guest with host, nor friend with friend – ¹⁹⁴ No love of brothers as there was erstwhile, ¹⁹⁵ Respect for aging parents at an end. ¹⁹⁶ Their wretched children shall with words of bile ¹⁹⁷ Find fault with them in their irreverence ¹⁹⁸ And not repay their bringing up. We’ll find ¹⁹⁹ Cities brought down. There’ll be no deference ²⁰⁰ That’s given to the honest, just and kind. ' None

5. Cicero, On Divination, 2.20-2.21 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • disciplina auguralis, Greek • disciplina auguralis, Pliny on • disciplina auguralis, Porphyry on • disciplina, Etrusca

Found in books: Bar Kochba (1997), Pseudo-Hecataeus on the Jews: Legitimizing the Jewish Diaspora, 63; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 100

sup>2.21 nulla igitur est divinatio. Quodsi fatum fuit bello Punico secundo exercitum populi Romani ad lacum Trasumennum interire, num id vitari potuit, si Flaminius consul iis signis iisque auspiciis, quibus pugnare prohibebatur, paruisset? Certe potuit. Aut igitur non fato interiit exercitus, aut, si fato (quod certe vobis ita dicendum est), etiamsi obtemperasset auspiciis, idem eventurum fuisset; mutari enim fata non possunt. Ubi est igitur ista divinatio Stoicorum? quae, si fato omnia fiunt, nihil nos admonere potest, ut cautiores simus; quoquo enim modo nos gesserimus, fiet tamen illud, quod futurum est; sin autem id potest flecti, nullum est fatum; ita ne divinatio quidem, quoniam ea rerum futurarum est. Nihil autem est pro certo futurum, quod potest aliqua procuratione accidere ne fiat.' ' None

sup>2.21 Again, if it was the will of Fate that the Roman army should perish at Lake Trasimenus in the Second Punic War, could that result have been avoided if the consul Flaminius had obeyed the signs and the auspices which forbade his joining battle? Assuredly not. Therefore, either the army did not perish by the will of Fate, or, if it did (and you are certainly bound as a Stoic to say that it did), the same result would have happened even if the auspices had been obeyed; for the decrees of Fate are unchangeable. Then what becomes of that vaunted divination of you Stoics? For if all things happen by Fate, it does us no good to be warned to be on our guard, since that which is to happen, will happen regardless of what we do. But if that which is to be can be turned aside, there is no such thing as Fate; so, too, there is no such thing as divination — since divination deals with things that are going to happen. But nothing is certain to happen which there is some means of dealing with so as to prevent its happening. 9' ' None

6. Septuagint, Wisdom of Solomon, 15.7-15.13 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Spirit, effects of, discipline • discipline

Found in books: Levison (2009), Filled with the Spirit, 143, 144; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 103

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15.7 When it goeth forth from the face of the Lord against sinners, To destroy all the substance of sinners, ^15.7 For when a potter kneads the soft earth and laboriously molds each vessel for our service,he fashions out of the same clay both the vessels that serve clean uses and those for contrary uses, making all in like manner;but which shall be the use of each of these the worker in clay decides. ^15.8 For the mark of God is upon the righteous that they .may be saved. Famine and sword and pestilence (shall be) far from the righteous, ^15.8 With misspent toil, he forms a futile god from the same clay -- this man who was made of earth a short time before and after a little while goes to the earth from which he was taken,when he is required to return the soul that was lent him. ^15.9 But he is not concerned that he is destined to die or that his life is brief,but he competes with workers in gold and silver,and imitates workers in copper;and he counts it his glory that he molds counterfeit gods. ^15.9 For they shall flee away from the pious as men pursued in war; But they shall pursue sinners and overtake (them), And they that do lawlessness shall not escape the judgement of God; As by enemies experienced (in war) shall they be overtaken, ^15.10 For the mark of destruction is upon their forehead. ^15.10 His heart is ashes, his hope is cheaper than dirt,and his life is of less worth than clay, ^15.11 And the inheritance of sinners is destruction and darkness, And their iniquities shall pursue them unto Sheol beneath. ^15.11 because he failed to know the one who formed him and inspired him with an active soul and breathed into him a living spirit." ^15.12 Their inheritance shall not be found of their children, ^15.12 But he considered our existence an idle game,and life a festival held for profit,for he says one must get money however one can, even by base means. ^15.13 For sins shall lay waste the houses of sinners. And sinners shall perish for ever in the day of the Lord’s judgement, ^15.13 For this man, more than all others, knows that he sins when he makes from earthy matter fragile vessels and graven images.' ' None

7. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • disciplina(e) • disciplina, Etrusca • disciplina, Etrusca, Cicero on

Found in books: Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 118; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 50

8. New Testament, Acts, 5.1-5.10 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Manual of Discipline • Penal Code of the Manual of Discipline • Spirit, effects of,, discipline

Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 346; Schiffman (1983), Testimony and the Penal Code, 174, 175

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5.1 Ἀνὴρ δέ τις Ἁνανίας ὀνόματι σὺν Σαπφείρῃ τῇ γυναικὶ αὐτοῦ ἐπώλησεν κτῆμα ^5.2 καὶ ἐνοσφίσατο ἀπὸ τῆς τιμῆς, συνειδυίης καὶ τῆς γυναικός, καὶ ἐνέγκας μέρος τι παρὰ τοὺς πόδας τῶν ἀποστόλων ἔθηκεν. ^5.3 εἶπεν δὲ ὁ Πέτρος Ἁνανία, διὰ τί ἐπλήρωσεν ὁ Σατανᾶς τὴν καρδίαν σου ψεύσασθαί σε τὸ πνεῦμα τὸ ἅγιον καὶ νοσφίσασθαι ἀπὸ τῆς τιμῆς τοῦ χωρίου; ^5.4 οὐχὶ μένον σοὶ ἔμενεν καὶ πραθὲν ἐν τῇ σῇ ἐξουσίᾳ ὑπῆρχεν; τί ὅτι ἔθου ἐν τῇ καρδίᾳ σου τὸ πρᾶγμα τοῦτο; οὐκ ἐψεύσω ἀνθρώποις ἀλλὰ τῷ θεῷ. ^5.5 ἀκούων δὲ ὁ Ἁνανίας τοὺς λόγους τούτους πεσὼν ἐξέψυξεν· ^5.6 καὶ ἐγένετο φόβος μέγας ἐπὶ πάντας τοὺς ἀκούοντας. ἀναστάντες δὲ οἱ νεώτεροι συνέστειλαν αὐτὸν καὶ ἐξενέγκαντες ἔθαψαν. ^5.7 Ἐγένετο δὲ ὡς ὡρῶν τριῶν διάστημα καὶ ἡ γυνὴ αὐτοῦ μὴ εἰδυῖα τὸ γεγονὸς εἰσῆλθεν. ^5.8 ἀπεκρίθη δὲ πρὸς αὐτὴν Πέτρος Εἰπέ μοι, εἰ τοσούτου τὸ χωρίον ἀπέδοσθε; ἡ δὲ εἶπεν Ναί, τοσούτου. ^5.9 ὁ δὲ Πέτρος πρὸς αὐτήν Τί ὅτι συνεφωνήθη ὑμῖν πειράσαι τὸ πνεῦμα Κυρίου; ἰδοὺ οἱ πόδες τῶν θαψάντων τὸν ἄνδρα σου ἐπὶ τῇ θύρᾳ καὶ ἐξοίσουσίν σε. ^5.10 ἔπεσεν δὲ παραχρῆμα πρὸς τοὺς πόδας αὐτοῦ καὶ ἐξέψυξεν· εἰσελθόντες δὲ οἱ νεανίσκοι εὗρον αὐτὴν νεκράν, καὶ ἐξενέγκαντες ἔθαψαν πρὸς τὸν ἄνδρα αὐτῆς.'' None

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5.1 But a certain man named Aias, with Sapphira, his wife, sold a possession, ' "^5.2 and kept back part of the price, his wife also being aware of it, and brought a certain part, and laid it at the apostles' feet. " '^5.3 But Peter said, "Aias, why has Satan filled your heart to lie to the Holy Spirit, and to keep back part of the price of the land? ^5.4 While you kept it, didn\'t it remain your own? After it was sold, wasn\'t it in your power? How is it that you have conceived this thing in your heart? You haven\'t lied to men, but to God." ^5.5 Aias, hearing these words, fell down and died. Great fear came on all who heard these things. ^5.6 The young men arose and wrapped him up, and they carried him out and buried him. ^5.7 About three hours later, his wife, not knowing what had happened, came in. ^5.8 Peter answered her, "Tell me whether you sold the land for so much."She said, "Yes, for so much." ^5.9 But Peter asked her, "How is it that you have agreed together to tempt the Spirit of the Lord? Behold, the feet of those who have buried your husband are at the door, and they will carry you out." ^5.10 She fell down immediately at his feet, and died. The young men came in and found her dead, and they carried her out and buried her by her husband. '' None

9. New Testament, John, 16.12-16.13 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Catechumenate, Disciplina arcani • Spirit, effects of,, discipline • Tertullian, moral and disciplinary writings

Found in books: Esler (2000), The Early Christian World, 1041; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 346; Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 133

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16.12 Ἔτι πολλὰ ἔχω ὑμῖν λέγειν, ἀλλʼ οὐ δύνασθε βαστάζειν ἄρτι· ^16.13 ὅταν δὲ ἔλθῃ ἐκεῖνος, τὸ πνεῦμα τῆς ἀληθείας, ὁδηγήσει ὑμᾶς εἰς τὴν ἀλήθειαν πᾶσαν, οὐ γὰρ λαλήσει ἀφʼ ἑαυτοῦ, ἀλλʼ ὅσα ἀκούει λαλήσει, καὶ τὰ ἐρχόμενα ἀναγγελεῖ ὑμῖν.'' None

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16.12 "I have yet many things to tell you, but you can\'t bear them now. ^16.13 However when he, the Spirit of truth, has come, he will guide you into all truth, for he will not speak from himself; but whatever he hears, he will speak. He will declare to you things that are coming. '' None

10. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Self-discipline • discipline

Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 194; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 154

11. Babylonian Talmud, Niddah, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Manual of Discipline, literary structure of, history of text • Penal Code of the Manual of Discipline • Therapeutae,therapeutic disciplining of the body

Found in books: Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 70; Schiffman (1983), Testimony and the Penal Code, 185

^31b שמשהין עצמן בבטן כדי שיזריעו נשותיהן תחלה שיהו בניהם זכרים מעלה עליהן הכתוב כאילו הם מרבים בנים ובני בנים והיינו דאמר רב קטינא יכולני לעשות כל בני זכרים אמר רבא הרוצה לעשות כל בניו זכרים יבעול וישנה,ואמר רבי יצחק אמר רבי אמי אין אשה מתעברת אלא סמוך לוסתה שנאמר (תהלים נא, ז) הן בעון חוללתי,ורבי יוחנן אמר סמוך לטבילה שנאמר (תהלים נא, ז) ובחטא יחמתני אמי,מאי משמע דהאי חטא לישנא דדכויי הוא דכתיב (ויקרא יד, מט) וחטא את הבית ומתרגמינן וידכי ית ביתא ואי בעית אימא מהכא (תהלים נא, ט) תחטאני באזוב ואטהר,ואמר רבי יצחק אמר רבי אמי כיון שבא זכר בעולם בא שלום בעולם שנאמר (ישעיהו טז, א) שלחו כר מושל ארץ זכר זה כר,ואמר ר\' יצחק דבי רבי אמי בא זכר בעולם בא ככרו בידו זכר זה כר דכתיב (מלכים ב ו, כג) ויכרה להם כירה גדולה,נקבה אין עמה כלום נקבה נקייה באה עד דאמרה מזוני לא יהבי לה דכתיב (בראשית ל, כח) נקבה שכרך עלי ואתנה,שאלו תלמידיו את רבי שמעון בן יוחי מפני מה אמרה תורה יולדת מביאה קרבן אמר להן בשעה שכורעת לילד קופצת ונשבעת שלא תזקק לבעלה לפיכך אמרה תורה תביא קרבן,מתקיף לה רב יוסף והא מזידה היא ובחרטה תליא מילתא ועוד קרבן שבועה בעי איתויי,ומפני מה אמרה תורה זכר לשבעה ונקבה לארבעה עשר זכר שהכל שמחים בו מתחרטת לשבעה נקבה שהכל עצבים בה מתחרטת לארבעה עשר,ומפני מה אמרה תורה מילה לשמונה שלא יהו כולם שמחים ואביו ואמו עצבים,תניא היה ר"מ אומר מפני מה אמרה תורה נדה לשבעה מפני שרגיל בה וקץ בה אמרה תורה תהא טמאה שבעה ימים כדי שתהא חביבה על בעלה כשעת כניסתה לחופה,שאלו תלמידיו את רבי דוסתאי ברבי ינאי מפני מה איש מחזר על אשה ואין אשה מחזרת על איש משל לאדם שאבד לו אבידה מי מחזר על מי בעל אבידה מחזיר על אבידתו,ומפני מה איש פניו למטה ואשה פניה למעלה כלפי האיש זה ממקום שנברא וזו ממקום שנבראת,ומפני מה האיש מקבל פיוס ואין אשה מקבלת פיוס זה ממקום שנברא וזו ממקום שנבראת,מפני מה אשה קולה ערב ואין איש קולו ערב זה ממקום שנברא וזו ממקום שנבראת שנאמר {שיר השירים ב } כי קולך ערב ומראך נאוה,

^31b they delay while in their wives’ abdomen, initially refraining from emitting semen so that their wives will emit seed first, in order that their children will be male, the verse ascribes them credit as though they have many sons and sons’ sons. And this statement is the same as that which Rav Ketina said: I could have made all of my children males, by refraining from emitting seed until my wife emitted seed first. Rava says another method through which one can cause his children to be males: One who wishes to make all of his children males should engage in intercourse with his wife and repeat the act.,§ And Rabbi Yitzḥak says that Rabbi Ami says: A woman becomes pregt only by engaging in intercourse close to the onset of her menstrual cycle, as it is stated: “Behold, I was brought forth in iniquity” (Psalms 51:7). This iniquity is referring to intercourse close to the woman’s menstrual cycle, when intercourse is prohibited. Accordingly, David is saying that his mother presumably conceived him at this time.,And Rabbi Yoḥa says: A woman becomes pregt only by engaging in intercourse near the time of her immersion in a ritual bath, through which she is purified from her status as a menstruating woman, as it is stated in the continuation of the same verse: “And in sin uvḥet did my mother conceive me” (Psalms 51:7).,The Gemara explains this derivation: From where may it be inferred that this term “ḥet” is a reference to purity? The Gemara answers: As it is written with regard to leprosy of houses: “Veḥittei the house” (Leviticus 14:52), and we translate the verse into Aramaic as: And he shall purify the house. And if you wish, say that the interpretation is derived from here: “Purge me teḥatte’eni with hyssop, and I shall be pure” (Psalms 51:9). Evidently, the root ḥet, tet, alef refers to purification.,§ And Rabbi Yitzḥak says that Rabbi Ami says: When a male comes into the world, i.e., when a male baby is born, peace comes to the world, as it is stated: “Send the lambs khar for the ruler of the land” (Isaiah 16:1). This khar, or kar, a gift one sends the ruler, contributes to the stability of the government and peace, and the word male zakhar can be interpreted homiletically as an abbreviation of: This is a kar zeh kar.,And Rabbi Yitzḥak from the school of Rabbi Ami says: When a male comes into the world, his loaf of bread, i.e., his sustece, comes into his possession. In other words, a male can provide for himself. This is based on the aforementioned interpretation of the word male zakhar as an abbreviation of: This is a kar zeh kar, and the term kar refers to sustece, as it is written: “And he prepared great provision kera for them” (II\xa0Kings 6:23).,By contrast, when a female comes into the world, nothing, i.e., no sustece, comes with her. This is derived from the homiletic interpretation of the word female nekeva as an abbreviation of the phrase: She comes clean nekiya ba’a, i.e., empty. Furthermore, until she says: Give me sustece, people do not give her, as it is written in Laban’s request of Jacob: “Appoint me nokva your wages, and I will give it” (Genesis 30:28). Laban used the word nokva, similar to nekeva, when he said that he would pay Jacob only if he explicitly demanded his wages.,The students of Rabbi Shimon ben Yoḥai asked him: For what reason does the Torah say that a woman after childbirth brings an offering? He said to them: At the time that a woman crouches to give birth, her pain is so great that she impulsively takes an oath that she will not engage in intercourse with her husband ever again, so that she will never again experience this pain. Therefore, the Torah says that she must bring an offering for violating her oath and continuing to engage in intercourse with her husband.,Rav Yosef objects to this answer: But isn’t the woman an intentional violator of her oath? And if she wishes that her oath be dissolved, so that she may engage in intercourse with her husband, the matter depends on her regret of her oath. One is obligated to bring an offering for violating an oath of an utterance only if his transgression is unwitting. And furthermore, if the purpose of the offering that a woman brings after childbirth is to atone for violating an oath, then she should be required to bring a female lamb or goat as an offering, which is the requirement of one who violated an oath, rather than the bird offering brought by a woman after childbirth.,And the students of Rabbi Shimon ben Yoḥai further inquired of him: For what reason does the Torah say that a woman who gives birth to a male is ritually impure for seven days, but a woman who gives birth to a female is impure for fourteen days? Rabbi Shimon ben Yoḥai answered them: When a woman gives birth to a male, over which everyone is happy, she regrets her oath, that she will never again engage in intercourse with her husband, already seven days after giving birth. By contrast, after giving birth to a female, over which everyone is unhappy, she regrets her oath only fourteen days after giving birth.,And the students further asked him: For what reason does the Torah say that circumcision is performed only on the eighth day of the baby’s life, and not beforehand? He answered them: It is so that there will not be a situation where everyone is happy at the circumcision ceremony but the father and mother of the infant are unhappy, as they are still prohibited from engaging in intercourse.,It is taught in a baraita that Rabbi Meir would say: For what reason does the Torah say that a menstruating woman is prohibited from engaging in intercourse with her husband for seven days? It is because if a woman were permitted to engage in intercourse with her husband all the time, her husband would be too accustomed to her, and would eventually be repulsed by her. Therefore, the Torah says that a menstruating woman shall be ritually impure for seven days, during which she is prohibited from engaging in intercourse with her husband, so that when she becomes pure again she will be dear to her husband as at the time when she entered the wedding canopy with him.,§ The students of Rabbi Dostai, son of Rabbi Yannai, asked him: For what reason is it the norm that a man pursues a woman for marriage, but a woman does not pursue a man? Rabbi Dostai answered them by citing a parable of a person who lost an item. Who searches for what? Certainly the owner of the lost item searches for his item; the item does not search for its owner. Since the first woman was created from the body of the first man, the man seeks that which he has lost.,And the students of Rabbi Dostai further asked him: For what reason does a man engage in intercourse facing down, and a woman engage in intercourse facing up toward the man? Rabbi Dostai answered them: This man faces the place from which he was created, i.e., the earth, and that woman faces the place from which she was created, namely man.,And the students also inquired: For what reason is a man who is angry likely to accept appeasement, but a woman is not as likely to accept appeasement? Rabbi Dostai answered them: It is because this man behaves like the place from which he was created, i.e., the earth, which yields to pressure, and that woman behaves like the place from which she was created, i.e., from bone, which cannot be molded easily.,The students continued to ask Rabbi Dostai: For what reason is a woman’s voice pleasant, but a man’s voice is not pleasant? He answered: This man is similar to the place from which he was created, the earth, which does not issue a sound when it is struck, and that woman is similar to the place from which she was created, a bone, which makes a sound when it is struck. The proof that a woman’s voice is pleasant is that it is stated in Song of Songs that the man says to his beloved: “For sweet is your voice, and your countece is beautiful” (Song of Songs 2:14).,,girls are considered menstruating women from the time they lie in their cradle. And the Samaritan men impart ritual impurity to the lower bedding like the upper bedding, i.e., all layers of bedding beneath them are impure, and their status is like the bedding above a man who experiences a gonorrhea-like discharge zav: The status of both levels of bedding is that of first-degree ritual impurity, which can impart impurity to food and drink. This is due to the fact that Samaritan men are considered men who engage in intercourse with menstruating women.,And they are considered men who engage in intercourse with menstruating women because Samaritan women observe the seven-day menstrual period of ritual impurity for each and every emission of blood, even for blood that does not render them impure. Accordingly, if a Samaritan woman has an emission of impure blood during the seven-day period, she will nevertheless continue counting seven days from the first emission. It is therefore possible that the Samaritan men will engage in intercourse with their wives while they are still halakhically considered menstruating women, as the seven-day period of impurity should have been counted from the emission of the impure blood.,But one who enters the Temple while wearing those garments upon which a Samaritan had lain is not liable to bring an offering for entering the Temple in a status of impurity, nor does one burn teruma that came into contact with those garments, because their impurity is uncertain.,What are the circumstances of this statement? If the mishna is referring to girls who already see menstrual blood, then even our own, i.e., Jewish girls, are also considered menstruating women under such circumstances. And if it is referring to girls who do not yet see menstrual blood, then their girls, i.e., those of the Samaritans, should also not have the status of menstruating women.,Rava, son of Rav Aḥa bar Rav Huna, says that Rav Sheshet says: Here we are dealing with an unspecified case, i.e., it is unknown whether these girls have experienced their first menstrual period. Since there is a minority of girls who see menstrual blood, we are concerned with regard to each Samaritan girl that she might be from this minority. The Gemara asks: And who is the tanna who taught that one must be concerned for the minority?'' None

12. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • disciplina (see also libertas) • disciplina(e)

Found in books: Conybeare (2006), The Irrational Augustine, 116; Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 58

13. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • disciplina (see also libertas) • disciplina(e) • liberal arts or disciplines, listed or enumerated • liberal arts or disciplines, medieval canon • liberal arts or disciplines, personified

Found in books: Conybeare (2006), The Irrational Augustine, 117, 132, 137; Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 6, 59, 97, 107, 230

14. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Catechumenate, Disciplina arcani • disciplina (see also libertas) • liberal arts or disciplines, listed or enumerated • liberal arts or disciplines, medieval canon

Found in books: Conybeare (2006), The Irrational Augustine, 129, 130; Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 84; Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 6

15. Valerius Maximus, Memorable Deeds And Sayings, 2.7.1, 2.7.6, 3.3.1
Tagged with subjects: • Scipio Aemilianus, discipline • disciplina militaris • disciplina militaris, excludes luxury • disciplina militaris, political functions • discipline, military • marriage ban (soldiers), discipline • military discipline

Found in books: Langlands (2018), Exemplary Ethics in Ancient Rome, 149, 296; Mueller (2002), Roman Religion in Valerius Maximus, 125, 144, 145; Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 247, 276, 355

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2.7.1 P. Cornelius Scipio, who earned his grandfather's surname from the ruin of Carthage, was sent as consul to Spain, so that he might curb the insolent spirit of the citizens of Numantia, who were grown proud and lofty through the fault of the previous generals. As soon as he entered the camp, he made a law, that they should throw away all things whatsoever which they had about them, that were brought only for pleasure, and otherwise unnecessary. Thereupon more than two thousand whores, sutlers and pedlars were turned out of the camp. As a result, the soldiers, being cleared of all that luggage and filth, although recently for fear of death they had shamed themselves with an ignominious truce, were now refreshed; recovering new vigour and courage, in a short time they razed the fierce and haughty Numantia level to the ground. Thus Mancinus, miserably surrendering himself, was an example of discipline neglected; Scipio, gloriously triumphing, displayed the reward of discipline revived." ^2.7.6 If any one of these were given to a state, however famous, it would then seem to be abundantly furnished with military discipline. But our city, which has filled the world with wonderful examples of all sorts, with a dubious face beholds her axes reeking with the blood of her own commanders - which, lest the disturbance of military discipline should go unpunished, is splendid abroad, but it is the cause of private grief enough, to those who are uncertain whether to perform the office of congratulating or comforting. And therefore with doubtful thoughts have I coupled you two together, most severe observers of warlike discipline, Postumius Tubertus and Manlius Torquatus. For I am fearful of sinking under that weight of praise which you have merited, and revealing the weakness of my wit, while I presume to represent your virtue as it should be. For you, Postumius, as dictator, caused your victorious son A. Postumius to be beheaded - your son whom you begot to propagate the succession of your renowned family and your household rites; the charm of whose infancy you had cherished in your bosom and with your kisses; whom as a child you had instructed in learning, as a man in weapons - to be good, courageous, and obedient both to you and to his country; and only because without your command, without your leave, he had defeated his enemies, your fatherly command was to send him to the executioner. For I am certain that your eyes, overwhelmed with darkness in the brightest light, could not look upon the great work of your mind. But you, Manlius Torquatus, consul in the Latin War, commanded your son to be carried away by the lictor, and to be slain like a sacrifice, though he obtained a noble victory, because he had presumed to fight with Geminus Maecius, general of the Tusculans, when provoked to combat by him. You thought it better that a father should lack a courageous son, than that your country should lack military discipline.' " None

16. Vergil, Aeneis, 8.671-8.728
Tagged with subjects: • power, disciplinary • suffering, suffering as discipline

Found in books: Crabb (2020), Luke/Acts and the End of History, 83; Pandey (2018), The Poetics of Power in Augustan Rome, 201, 204

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8.671 Haec inter tumidi late maris ibat imago ^8.672 aurea, sed fluctu spumabant caerula cano; ^8.673 et circum argento clari delphines in orbem ^8.674 aequora verrebant caudis aestumque secabant. ^8.675 In medio classis aeratas, Actia bella, ^8.676 cernere erat, totumque instructo Marte videres ^8.677 fervere Leucaten auroque effulgere fluctus. ^8.678 Hinc Augustus agens Italos in proelia Caesar ^8.679 cum patribus populoque, penatibus et magnis dis, ^8.680 stans celsa in puppi; geminas cui tempora flammas ^8.681 laeta vomunt patriumque aperitur vertice sidus. ^8.682 Parte alia ventis et dis Agrippa secundis ^8.683 arduus agmen agens; cui, belli insigne superbum, ^8.684 tempora navali fulgent rostrata corona. ^8.685 Hinc ope barbarica variisque Antonius armis, ^8.686 victor ab Aurorae populis et litore rubro, ^8.687 Aegyptum viresque Orientis et ultima secum ^8.688 Bactra vehit, sequiturque (nefas) Aegyptia coniunx. ^8.689 Una omnes ruere, ac totum spumare reductis ^8.690 convolsum remis rostrisque tridentibus aequor. ^8.691 alta petunt: pelago credas innare revolsas ^8.692 Cycladas aut montis concurrere montibus altos, ^8.693 tanta mole viri turritis puppibus instant. ^8.694 stuppea flamma manu telisque volatile ferrum ^8.695 spargitur, arva nova Neptunia caede rubescunt. ^8.696 Regina in mediis patrio vocat agmina sistro ^8.697 necdum etiam geminos a tergo respicit anguis. ^8.698 omnigenumque deum monstra et latrator Anubis ^8.699 contra Neptunum et Venerem contraque Minervam ^8.700 tela tenent. Saevit medio in certamine Mavors ^8.701 caelatus ferro tristesque ex aethere Dirae, ^8.702 et scissa gaudens vadit Discordia palla, ^8.703 quam cum sanguineo sequitur Bellona flagello. ^8.704 Actius haec cernens arcum tendebat Apollo ^8.705 desuper: omnis eo terrore Aegyptus et Indi, ^8.706 omnis Arabs, omnes vertebant terga Sabaei. ^8.707 Ipsa videbatur ventis regina vocatis ^8.708 vela dare et laxos iam iamque inmittere funis. ^8.709 Illam inter caedes pallentem morte futura ^8.710 fecerat Ignipotens undis et Iapyge ferri, ^8.711 contra autem magno maerentem corpore Nilum ^8.712 pandentemque sinus et tota veste vocantem ^8.713 caeruleum in gremium latebrosaque flumina victos. ^8.714 At Caesar, triplici invectus Romana triumpho ^8.715 moenia, dis Italis votum inmortale sacrabat, ^8.716 maxuma tercentum totam delubra per urbem. ^8.717 Laetitia ludisque viae plausuque fremebant; ^8.718 omnibus in templis matrum chorus, omnibus arae; ^8.719 ante aras terram caesi stravere iuvenci. ^8.720 Ipse, sedens niveo candentis limine Phoebi, ^8.721 dona recognoscit populorum aptatque superbis ^8.722 postibus; incedunt victae longo ordine gentes, ^8.723 quam variae linguis, habitu tam vestis et armis. ^8.725 hic Lelegas Carasque sagittiferosque Gelonos ^8.726 finxerat; Euphrates ibat iam mollior undis, ^8.727 extremique hominum Morini, Rhenusque bicornis, ^8.728 indomitique Dahae, et pontem indignatus Araxes.' ' None

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8.671 Seek ye a king from far!’ So in the field ' "^8.672 inert and fearful lies Etruria's force, " '^8.673 disarmed by oracles. Their Tarchon sent ^8.674 envoys who bore a sceptre and a crown ^8.675 even to me, and prayed I should assume ' "^8.676 the sacred emblems of Etruria's king, " '^8.677 and lead their host to war. But unto me ^8.678 cold, sluggish age, now barren and outworn, ^8.679 denies new kingdoms, and my slow-paced powers ^8.680 run to brave deeds no more. Nor could I urge ' "^8.681 my son, who by his Sabine mother's line " '^8.682 is half Italian-born. Thyself art he, ^8.683 whose birth illustrious and manly prime ^8.684 fate favors and celestial powers approve. ^8.685 Therefore go forth, O bravest chief and King ^8.686 of Troy and Italy ! To thee I give ^8.687 the hope and consolation of our throne, ^8.688 pallas, my son, and bid him find in thee ^8.689 a master and example, while he learns ' "^8.690 the soldier's arduous toil. With thy brave deeds " '^8.691 let him familiar grow, and reverence thee ^8.692 with youthful love and honor. In his train ^8.693 two hundred horsemen of Arcadia, ^8.694 our choicest men-at-arms, shall ride; and he ^8.695 in his own name an equal band shall bring ^8.696 to follow only thee.” Such the discourse. ^8.697 With meditative brows and downcast eyes ^8.698 Aeneas and Achates, sad at heart, ^8.699 mused on unnumbered perils yet to come. ' "^8.700 But out of cloudless sky Cythera's Queen " "^8.701 gave sudden signal: from th' ethereal dome " '^8.702 a thunder-peal and flash of quivering fire ^8.703 tumultuous broke, as if the world would fall, ^8.704 and bellowing Tuscan trumpets shook the air. ^8.705 All eyes look up. Again and yet again ^8.706 crashed the terrible din, and where the sky ^8.707 looked clearest hung a visionary cloud, ^8.708 whence through the brightness blazed resounding arms. ' "^8.709 All hearts stood still. But Troy 's heroic son " '^8.710 knew that his mother in the skies redeemed ^8.711 her pledge in sound of thunder: so he cried, ^8.712 “Seek not, my friend, seek not thyself to read ' "^8.713 the meaning of the omen. 'T is to me " '^8.714 Olympus calls. My goddess-mother gave ^8.715 long since her promise of a heavenly sign ^8.716 if war should burst; and that her power would bring ^8.717 a panoply from Vulcan through the air, ^8.718 to help us at our need. Alas, what deaths ' "^8.719 over Laurentum's ill-starred host impend! " '^8.720 O Turnus, what a reckoning thou shalt pay ^8.721 to me in arms! O Tiber, in thy wave ^8.722 what helms and shields and mighty soldiers slain ^8.723 hall in confusion roll! Yea, let them lead ^8.725 He said: and from the lofty throne uprose. ^8.726 Straightway he roused anew the slumbering fire ^8.727 acred to Hercules, and glad at heart ^8.728 adored, as yesterday, the household gods ' ' None

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