The Ancient Mediterranean Religions Index Database

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

For a list of book indices included, see here.

graph

All subjects (including unvalidated):

subject	book bibliographic info
excellence	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 39, 97, 152, 155, 177, 195, 205, 242, 244 Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 81, 82, 99, 100, 102, 103, 108, 109, 112, 113, 115, 123
excellence, acquisition of	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 205, 231, 242, 244
excellence, aiginetan	Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 63, 72, 73, 84, 181, 196
excellence, and enkrateia in xenophon, aretē/-a, virtue	Wolfsdorf (2020), Early Greek Ethics, 253, 418, 420
excellence, and material goods, aretē/-a, virtue	Wolfsdorf (2020), Early Greek Ethics, 705
excellence, and socratic happiness, aretē/-a, virtue	Wolfsdorf (2020), Early Greek Ethics, 444, 445, 446, 447, 448, 449
excellence, aretē	Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 9, 38, 39, 40
excellence, aretē, as cognition	Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 40
excellence, aretē, as tenor	Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 40, 59
excellence, aretē, general definition of	Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 39
excellence, aretē, logic as	Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 40
excellence, aretē, physics as	Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 40
excellence, aretē, related to cosmic nature	Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 40
excellence, aretē/-a, virtue	Wolfsdorf (2020), Early Greek Ethics, 58, 267, 310, 631
excellence, argive	Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 106, 107, 108, 109, 110, 111
excellence, as invention of lawgivers, aretē/-a, virtue	Wolfsdorf (2020), Early Greek Ethics, 480
excellence, athletic	Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 92, 93, 116, 118, 131, 138, 139, 140, 144, 145, 184, 230
excellence, character, of chilton, c.w.	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 194
excellence, civic	Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 45, 46
excellence, competitive and cooperative, aretē/-a, virtue	Wolfsdorf (2020), Early Greek Ethics, 546
excellence, divine	Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 242
excellence, friend of	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 251
excellence, harmony, as model of psychic	Graver (2007), Stoicism and Emotion, 73
excellence, human	Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 23, 24, 25, 26, 43, 44, 45, 46, 63, 70, 71, 72, 73, 78, 82, 83, 84, 111, 146, 147, 148, 149, 150, 157, 158, 159, 160, 175, 176, 179, 190, 200
excellence, identified with knowledge, aretē/-a, virtue	Wolfsdorf (2020), Early Greek Ethics, 183, 184, 418, 420, 422
excellence, in anonymus iamblichi, aretē/-a, virtue	Wolfsdorf (2020), Early Greek Ethics, 271, 272, 273, 274, 275
excellence, in antisthenes, aretē/-a, virtue	Wolfsdorf (2020), Early Greek Ethics, 327, 328, 329, 335, 343, 351, 352, 354, 355, 356, 357, 634, 635, 636, 637
excellence, in art of love, love	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 282
excellence, in on law and justice, aretē/-a, virtue	Wolfsdorf (2020), Early Greek Ethics, 463, 464
excellence, in podalirius, poetry	Jouanna (2012), Greek Medicine from Hippocrates to Galen, 240
excellence, in prodicus’ heracles story, aretē/-a, virtue	Wolfsdorf (2020), Early Greek Ethics, 198, 199, 200, 201, 202, 203
excellence, in pythagorean acusmata, aretē/-a, virtue	Wolfsdorf (2020), Early Greek Ethics, 8, 16
excellence, in this art, plato	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 282
excellence, individual	Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 58, 213
excellence, inherited	Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 43, 62, 72, 78, 86, 87, 93, 106, 113, 179, 180, 181, 182, 183, 184, 185, 186, 187, 228, 243
excellence, intrinsic value, aretē/-a, virtue	Wolfsdorf (2020), Early Greek Ethics, 427
excellence, logic, as an	Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 40
excellence, loss of aretē/-a, virtue	Wolfsdorf (2020), Early Greek Ethics, 421
excellence, lover of	Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 156, 181, 251
excellence, mantic	Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 109, 110
excellence, medical	Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 220, 221, 222
excellence, moral	Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 33, 50, 51, 52, 54, 132, 138, 139, 140, 145, 149, 153, 154, 164, 170, 198, 200, 214, 215, 247
excellence, of character	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 6, 7, 16, 29, 30, 73, 112, 238, 364, 365, 366, 380
excellence, of creator	Hoenig (2018), Plato's Timaeus and the Latin Tradition, 79
excellence, of odysseus, aretē/-a, virtue	Wolfsdorf (2020), Early Greek Ethics, 341
excellence, patriarchs as types of eve	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 8, 9, 98, 99, 193, 194, 199, 200, 201
excellence, preserved in song	Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 51, 52
excellence, reward in afterlife, aretē/-a, virtue	Wolfsdorf (2020), Early Greek Ethics, 552, 553
excellence, virtue, aretê, as a complex whole, submission to law vs submission to	Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 99, 100
excellences, of the body	Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 134, 394, 400, 401
excellent, knowledge	Levison (2009), Filled with the Spirit, 75, 76
excellent, priest, of isis, addresses lucius after transformation, priest, then silent	Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 256
philosophy, excellence, in	Jouanna (2012), Greek Medicine from Hippocrates to Galen, 240

List of validated texts:

11 validated results for "excellence"

1. Hebrew Bible, Genesis, 2.7-2.8, 9.20 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Eve, excellence, patriarchs as types of • excellence • excellence, (moral) • excellence, acquisition of • excellence, friend of • excellence, lover of • excellence-hating • lover of, excellence

Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 99; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 39, 97, 152, 155, 156, 174, 177, 181, 195, 205, 231, 242, 244, 251; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 33, 50, 52, 140, 145, 153

sup>
2.7 וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃ ^2.8 וַיִּטַּע יְהוָה אֱלֹהִים גַּן־בְעֵדֶן מִקֶּדֶם וַיָּשֶׂם שָׁם אֶת־הָאָדָם אֲשֶׁר יָצָר׃' ' None

sup>
2.7 Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. ^2.8 And the LORD God planted a garden eastward, in Eden; and there He put the man whom He had formed. ^9.20 And Noah, the man of the land, began and planted a vineyard.'' None

2. Hesiod, Works And Days, 287-289 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Eve, excellence, patriarchs as types of • aretē/-a (virtue, excellence), in Prodicus’ Heracles story

Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 199; Wolfsdorf (2020), Early Greek Ethics, 200

sup>
287 τὴν μέν τοι κακότητα καὶ ἰλαδὸν ἔστιν ἑλέσθαι'²⁸⁸ ῥηιδίως· λείη μὲν ὁδός, μάλα δʼ ἐγγύθι ναίει· ²⁸⁹ τῆς δʼ ἀρετῆς ἱδρῶτα θεοὶ προπάροιθεν ἔθηκαν ' None

sup>
287 Perses, remember this, serve righteousne'²⁸⁸ And wholly sidestep the iniquity ²⁸⁹ of force. The son of Cronus made this act ' None

3. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • aretē/-a (virtue, excellence), reward in afterlife • excellence, Argive • excellence, inherited • excellence, mantic

Found in books: Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 106, 107, 108, 109, 110; Wolfsdorf (2020), Early Greek Ethics, 553

4. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Excellence • excellence, athletic • excellence, human

Found in books: Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 116, 139, 140, 144, 145, 148, 149, 150; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 81, 109

5. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • excellence • excellence, (moral)

Found in books: Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 97; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 200

^276e ΦΑΙ. παγκάλην λέγεις παρὰ φαύλην παιδιάν, ὦ Σώκρατες, τοῦ ἐν λόγοις δυναμένου παίζειν, δικαιοσύνης τε καὶ ἄλλων ὧν λέγεις πέρι μυθολογοῦντα. ΣΩ. ἔστι γάρ, ὦ φίλε Φαῖδρε, οὕτω· πολὺ δʼ οἶμαι καλλίων σπουδὴ περὶ αὐτὰ γίγνεται, ὅταν τις τῇ διαλεκτικῇ τέχνῃ χρώμενος, λαβὼν ψυχὴν προσήκουσαν, φυτεύῃ τε καὶ σπείρῃ μετʼ ἐπιστήμης λόγους, οἳ ἑαυτοῖς τῷ τε φυτεύσαντι'' None

^276e Phaedrus. A noble pastime, Socrates, and a contrast to those base pleasures, the pastime of the man who can find amusement in discourse, telling stories about justice, and the other subjects of which you speak. Socrates. Yes, Phaedrus, so it is; but, in my opinion, serious discourse about them is far nobler, when one employs the dialectic method and plants and sows in a fitting soul intelligent words which are able to help themselves and him'' None

6. Xenophon, Memoirs, 3.9.1-3.9.3 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Eve, excellence, patriarchs as types of • aretē/-a (virtue, excellence), identified with knowledge

Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 194; Wolfsdorf (2020), Early Greek Ethics, 184

sup>
3.9.1 πάλιν δὲ ἐρωτώμενος ἡ ἀνδρεία πότερον εἴη διδακτὸν ἢ φυσικόν, οἶμαι μέν, ἔφη, ὥσπερ σῶμα σώματος ἰσχυρότερον πρὸς τοὺς πόνους φύεται, οὕτω καὶ ψυχὴν ψυχῆς ἐρρωμενεστέραν πρὸς τὰ δεινὰ φύσει γίγνεσθαι· ὁρῶ γὰρ ἐν τοῖς αὐτοῖς νόμοις τε καὶ ἔθεσι τρεφομένους πολὺ διαφέροντας ἀλλήλων τόλμῃ. ^3.9.2 νομίζω μέντοι πᾶσαν φύσιν μαθήσει καὶ μελέτῃ πρὸς ἀνδρείαν αὔξεσθαι· δῆλον μὲν γὰρ ὅτι Σκύθαι καὶ Θρᾷκες οὐκ ἂν τολμήσειαν ἀσπίδας καὶ δόρατα λαβόντες Λακεδαιμονίοις διαμάχεσθαι· φανερὸν δʼ ὅτι Λακεδαιμόνιοι οὔτʼ ἂν Θρᾳξὶ πέλταις καὶ ἀκοντίοις οὔτε Σκύθαις τόξοις ἐθέλοιεν ἂν διαγωνίζεσθαι. ^3.9.3 ὁρῶ δʼ ἔγωγε καὶ ἐπὶ τῶν ἄλλων πάντων ὁμοίως καὶ φύσει διαφέροντας ἀλλήλων τοὺς ἀνθρώπους καὶ ἐπιμελείᾳ πολὺ ἐπιδιδόντας. ἐκ δὲ τούτων δῆλόν ἐστιν ὅτι πάντας χρὴ καὶ τοὺς εὐφυεστέρους καὶ τοὺς ἀμβλυτέρους τὴν φύσιν, ἐν οἷς ἂν ἀξιόλογοι βούλωνται γενέσθαι, ταῦτα καὶ μανθάνειν καὶ μελετᾶν.'' None

sup>
3.9.1 When asked again whether Courage could be taught or came by nature, he replied: I think that just as one man’s body is naturally stronger than another’s for labour, so one man’s soul is naturally braver than another’s in danger. For I notice that men brought up under the same laws and customs differ widely in daring. ^3.9.2 Nevertheless, I think that every man’s nature acquires more courage by learning and practice. of course Scythians and Thracians would not dare to take bronze shield and spear and fight Lacedaemonians; and of course Lacedaemonians would not be willing to face Thracians with leather shields and javelins, nor Scythians with bows for weapons. ^3.9.3 And similarly in all other points, I find that human beings naturally differ one from another and greatly improve by application. Hence it is clear that all men, whatever their natural gifts, the talented and the dullards alike, must learn and practise what they want to excel in. '' None

7. Philo of Alexandria, On Curses, 36, 40 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Eve, excellence, patriarchs as types of • excellence • excellence, (moral)

Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 201; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 152; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 154

sup>
36 For if man is the measure of all things, then, also, all things are a grace and a free gift of the mind; so that we refer to the eye the grace of sight, to the ears that of hearing, and to each of the other external senses their appropriate object, and also to the speech and utterance do we attribute the power of speaking. And if we judge in this manner of these things, so also do we with respect to intelligence, in which ten thousand things are comprised, such as thoughts, perceptions, designs, meditations, conceptions, sciences, arts, dispositions, and a number of other faculties almost incalculable. ⁴⁰ But as after Cain had begotten Enoch, one of the posterity of Seth is also subsequently called Enoch, it may be well to consider, whether the two namesakes were men of different or of similar dispositions and characters. And at the same time that we examine this question let us also investigate the differences between other persons bearing the same name. For as Enoch was, so also Methusaleh and Lamech were both descendants of Cain, and they were no less the descendants of Seth also. ' None

8. Philo of Alexandria, On Dreams, 2.244 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • excellence (aretē), as tenor • excellence, lover of • lover of, excellence

Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 59; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 156

sup>
2.244 for those who behold the excellence of Abraham say unto him, "Thou art a king, sent from God among Us:" proposing as a maxim, for those who study philosophy, that the wise man alone is a ruler and a king, and that virtue is the only irresponsible authority and sovereignty. XXXVII. '' None

9. Philo of Alexandria, On The Virtues, 221 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • excellence, (moral) • the body, excellences of

Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 400; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 170

sup>
221 for Tamar was a woman from Syria Palestina, who had been bred up in her own native city, which was devoted to the worship of many gods, being full of statues, and images, and, in short, of idols of every kind and description. But when she, emerging, as it were, out of profound darkness, was able to see a slight beam of truth, she then, at the risk of her life, exerted all her energies to arrive at piety, caring little for life if she could not live virtuously; and living virtuously was exactly identical with living for the service of and in constant supplication to the one true God. '' None

10. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • excellence • excellence, (moral)

Found in books: Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 97; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 215

11. Diogenes Laertius, Lives of The Philosophers, 7.87, 7.122 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • excellence (aretē) • excellence (aretē), as cognition • excellence (aretē), as tenor • excellence (aretē), logic as • excellence (aretē), physics as • excellence (aretē), related to cosmic nature • excellence, (moral) • excellence, lover of • logic, as an excellence • lover of, excellence

Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 40, 59; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 156; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 164

sup>
7.87 This is why Zeno was the first (in his treatise On the Nature of Man) to designate as the end life in agreement with nature (or living agreeably to nature), which is the same as a virtuous life, virtue being the goal towards which nature guides us. So too Cleanthes in his treatise On Pleasure, as also Posidonius, and Hecato in his work On Ends. Again, living virtuously is equivalent to living in accordance with experience of the actual course of nature, as Chrysippus says in the first book of his De finibus; for our individual natures are parts of the nature of the whole universe.' "^7.122 though indeed there is also a second form of slavery consisting in subordination, and a third which implies possession of the slave as well as his subordination; the correlative of such servitude being lordship; and this too is evil. Moreover, according to them not only are the wise free, they are also kings; kingship being irresponsible rule, which none but the wise can maintain: so Chrysippus in his treatise vindicating Zeno's use of terminology. For he holds that knowledge of good and evil is a necessary attribute of the ruler, and that no bad man is acquainted with this science. Similarly the wise and good alone are fit to be magistrates, judges, or orators, whereas among the bad there is not one so qualified."' None

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

For a list of book indices included, see here.

Tiresias: The Ancient Mediterranean Religions Source Database