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subject book bibliographic info
experience Athanassaki and Titchener (2022), Plutarch's Cities, 1, 7, 15, 28, 32, 34, 62, 63, 68, 71, 85, 180, 226, 238, 243, 244, 253, 265, 274, 308, 314
Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 149
Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 56, 123, 137, 142, 143, 215, 221, 240, 241, 242, 243, 244, 245, 246, 247, 248, 251, 252, 254, 255, 256, 257, 258, 259, 260, 261, 262, 264, 340, 534, 535, 549
Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 70
Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 142, 143
Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 130, 164, 165, 169, 177, 178
Huffman (2019), A History of Pythagoreanism, 120, 518
Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 10
Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 24, 27, 50, 60, 61, 67, 68, 71, 85, 92, 94, 95, 99, 100, 102, 105, 108, 117, 118, 119, 124, 125, 129, 131, 132, 134, 135, 140, 144, 147, 150, 154, 156, 160, 162, 165
Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 44, 71, 89, 90, 93, 95, 96, 97, 119, 120, 121, 122, 127, 128, 137, 138, 141, 143, 147, 148, 154, 177, 186, 193, 202, 271, 277, 286, 288, 289, 290, 291, 292, 293, 295, 299, 302, 305, 308, 309, 313, 316, 317, 318, 320, 321, 328
Mackey (2022), Belief and Cult: Rethinking Roman Religion, 53
Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 32, 33, 43, 44, 47, 52, 53, 59, 132, 139, 140, 141, 142, 145, 148
Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 24, 75, 80, 83, 104, 117, 126, 127, 129, 130, 131, 132, 178, 195, 242, 243, 252, 254, 255, 259, 264, 279, 284, 309, 313
Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 10, 126
Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 18, 43, 60, 74, 131, 133, 134, 135, 151, 158, 162, 164, 250
Singer and van Eijk (2018), Galen: Works on Human Nature: Volume 1, Mixtures (De Temperamentis), 11, 19, 21, 22, 34, 37, 38, 59, 69, 93, 98, 119, 121, 138, 163
Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 234, 235
van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 24, 78, 84, 85, 99, 195, 254, 255, 282, 283, 321, 322
experience, actors, speak from Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 124, 140, 160
experience, aesthetic Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 227
experience, and baptism, sensory Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 148
experience, and christian identity, sensory Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 141
experience, and christian piety, sensory Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 144
experience, and cosmology Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 151, 152
experience, and cultic ritual practice, theoria, religious practice Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 79, 655
experience, and early christianity, sensory Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 141, 142, 145
experience, and eucharist, sensory Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 149
experience, and god, sensory Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 148
experience, and intermarriage, sensory Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 142
experience, and knowledge of god, augustine, imagery impedes mystical Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 115
experience, and knowledge, sensory Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 154, 155
experience, and late antique christianity, sensory Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 141
experience, and late antique christianity, suprasensory Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 152
experience, and misperception, sensory Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 128
experience, and paganism, sensory Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 142
experience, and ritual distinction, sensory Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 144
experience, and spiritual senses, sensory Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 154
experience, and wisdom, empedocles, on Tor (2017), Mortal and Divine in Early Greek Epistemology, 151, 320, 322, 333
experience, animal Mackay (2022), Animal Encounters in Valerius Flaccus’ Argonautica, 38, 47, 54, 56, 63, 64, 77, 95, 105, 129
experience, aristides, aristides’s religious Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 70
experience, aristotle, on Huffman (2019), A History of Pythagoreanism, 518
experience, as an aristotelian pathos Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 241
experience, as dangerous, sensory Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 145
experience, as narrative structuring device, sensory Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 125, 126
experience, as redefining an event, sensory Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 141
experience, as test of oracles Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 55
experience, asceticism, and sensory Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 151
experience, augustine, his tolle lege Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 51, 91
experience, baptism, and sensory Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 148
experience, based on, knowledge, sensory Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 154, 155
experience, christological controversy, and sensory Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 144
experience, clement of alexandria, and sensory Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 142
experience, collective religious, experience, Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 216, 217, 218
experience, comes as described Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 142
experience, conversion Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 5, 46, 112, 176, 179, 197, 365, 429
experience, diocles, on the use of van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 99
experience, diogenes of apollonia, on the use of van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 99
experience, disparagement of tertullian, sensory Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 469
experience, domitian, emperor, controls celer’s egyptian Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 185, 195, 196, 198, 199, 202, 203, 204, 211, 216, 218
experience, ecstatic Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 37, 38, 89, 90, 102, 119, 124
experience, embodied Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 142
experience, emotional Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 229
experience, epiphany, religious Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 13, 59, 251, 492, 493, 494, 495, 496, 497, 500
experience, eupatheiai, equanimous states, applied to mystical Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 50, 205
experience, eupatheiai, equanimous states, love or eupatheia, in mystical Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 50, 142, 205
experience, experiential, Zachhuber (2022), Time and Soul: From Aristotle to St. Augustine. 2, 19, 20, 34, 36, 45, 46, 53, 63, 65, 66, 68, 70, 73, 77, 78, 81
experience, experientiality, Laemmle (2021), Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration, 27, 215
experience, heaven martyrs Moss (2010), The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom, 126, 127, 128, 129, 131, 136, 137, 138, 139, 142, 143
experience, horace, military Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 169
experience, idolatry, and visual Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 128
experience, illness, as hereditary Clarke, King, Baltussen (2023), Pain Narratives in Greco-Roman Writings: Studies in the Representation of Physical and Mental Suffering. 125
experience, in focalization of understanding, emotions Kaster(2005), Emotion, Restraint, and Community in Ancient Rome, 51, 52, 101, 102, 103, 122, 123, 124, 179, 188
experience, individual, religious Rupke (2016), Religious Deviance in the Roman World Superstition or Individuality?, 95
experience, intention, and religious Hayes (2022), The Literature of the Sages: A Re-Visioning, 506
experience, internal Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 158, 175
experience, interrelationship of christian and jewish martyrdom discourse, jewish appropriation of martyrdom Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 262, 263
experience, isyllos epiphany Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 209, 210, 211, 212
experience, its bodily character Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 142, 143
experience, its private, non-dyadic character Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 244
experience, life Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 22, 56, 72
experience, liturgy, and sensory Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 144, 145
experience, lived Clarke, King, Baltussen (2023), Pain Narratives in Greco-Roman Writings: Studies in the Representation of Physical and Mental Suffering. 124, 125, 126, 138
experience, martyrdom, martyr, trauma, traumatic Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 16, 17, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 187, 188, 189
experience, mystic union, mystic Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 33, 48, 452
experience, mystical Dillon and Timotin (2015), Platonic Theories of Prayer, 76, 77
experience, near-death Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 376
experience, of apotheosis Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 332, 333, 334, 338, 359
experience, of audience, extra-textual Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 5, 19, 32, 104, 111, 137
experience, of characters, individual and collective Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 16, 24, 45, 46, 50, 62, 74, 85, 91, 120, 130
experience, of child-rearing Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 122, 136
experience, of conversion Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 242, 354, 355, 356, 357, 358, 386
experience, of divine punishment Nisula (2012), Augustine and the Functions of Concupiscence, 67
experience, of embodiment, pain and suffering, bede on Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 734, 735, 736, 737
experience, of fatherhood, adoption of tiberius, on Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 122
experience, of god, visual Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 127, 128
experience, of gods, sensory Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 146, 152, 185, 195, 259, 268
experience, of incarceration, experience Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 139, 140
experience, of love, phaedra Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 203, 204, 205, 206, 214, 222
experience, of lust, augustine, personal Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 401
experience, of monuments, anthropology, on Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 36, 37
experience, of monuments, synaesthetic Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 36
experience, of night/nighttime Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 8, 277, 278, 279, 280, 281, 282, 293, 295, 296, 297, 298, 299, 301, 302, 303, 304
experience, of oracular consultation Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 60, 63
experience, of pain and suffering, bede on Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 734, 735, 736, 737
experience, of persius, perception, nighttime Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 309, 310, 311, 312, 313, 314, 315, 316, 317, 318, 319, 321, 322, 323, 324, 325, 326, 327, 328, 329, 330, 331
experience, of spirit Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 15, 22, 30, 123, 159, 303, 324, 358, 365, 368
experience, of spirit, faithful can entrust Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 112
experience, of the events of the story by the readers Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 85
experience, of war, audience, and Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 125, 137, 141, 145, 148
experience, of ‘time of persecution’, ban on jewish religion Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 236
experience, on, irenaeus of lyons, learning through Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 76, 77
experience, origen of alexandria, and sensory Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 159
experience, paganism, ecstatic Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 237
experience, pathos Beck (2006), The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun, 129, 134, 135, 136, 151
experience, pathos / Gianvittorio-Ungar and Schlapbach (2021), Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond, 92, 93, 96, 100, 101, 129
experience, paul, saint, his road to damascus Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 51, 91
experience, peira Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 19, 20, 21, 22, 28, 29, 30, 35, 36, 37, 38, 39, 40, 42, 43, 84, 85, 145, 146
experience, philosophical models for, suprasensory Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 153
experience, philotimus, on the use of van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 99
experience, plato, on Huffman (2019), A History of Pythagoreanism, 518
experience, plotinus, neoplatonist, imagery dropped in mystical Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 115
experience, plotinus, neoplatonist, shock without harm in mystical Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 204, 372
experience, plutarch’s personal Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 28, 37, 43, 45, 46, 50
experience, political and/or military Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 9, 32, 34, 35, 47, 52, 55, 56, 58, 65, 68, 105, 113, 114, 123, 137, 138, 146, 166, 167, 168, 189, 202, 203, 209, 220, 267, 287, 291, 303
experience, polycarp, martyrdom of and sensory Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 140, 141, 145
experience, praxagoras, on the use of van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 99
experience, pseudo-phocylides, and religious Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 35
experience, readers’ extratextual Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 2, 5, 19, 169
experience, related to, active intellect, apotheotic Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 238, 327, 334
experience, religious Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 59, 60, 69, 71, 79, 80
Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 241
Harkins and Maier (2022), Experiencing the Shepherd of Hermas, 20, 25, 29, 104, 111, 155, 169
Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 11, 32, 214, 225, 236, 237, 239, 269, 275, 308
Rupke (2016), Religious Deviance in the Roman World Superstition or Individuality?, 50, 59, 63, 94
experience, religious self, and sensory Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 141
experience, religious, experience, Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 189, 206
experience, ritual Bergmann et al. (2023), The Power of Psalms in Post-Biblical Judaism: Liturgy, Ritual and Community. 88, 95, 98
Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 146
experience, ritual performance, as emotional Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 230
experience, ritual, aesthetic, sensory Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 1, 2, 392, 393
experience, romanos the melodist, and sensory Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 165
experience, scripture, and suprasensory Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 152
experience, self, within classes of Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 113
experience, senses, sensory Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 7, 9, 10, 14, 38, 127, 133, 194, 216, 236, 239, 257
experience, senses, somatic Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 8
experience, senses, total sensory Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 394
experience, sensory Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 3, 6
Clarke, King, Baltussen (2023), Pain Narratives in Greco-Roman Writings: Studies in the Representation of Physical and Mental Suffering. 158, 159, 160, 161, 162
experience, slaves, onstage, speak from Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 228, 271, 319, 320, 393
experience, subjective Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 224
experience, temple, religious Rupke (2016), Religious Deviance in the Roman World Superstition or Individuality?, 57
experience, tertullian, on sensory Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 142, 159
experience, traumatic Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 105, 148
experience, trophonios, and trophonion, nature of revelatory Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 109, 568, 569, 570, 571, 572, 573
experience, vision, visual Pinheiro et al. (2018), Cultural Crossroads in the Ancient Novel, 342, 343, 349, 353, 354, 355, 356
experience, writing, and individual subjective Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 40, 41, 44
experience, writing, as extending sensory Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 131, 132
experience, xenophanes, and personal Tor (2017), Mortal and Divine in Early Greek Epistemology, 129, 130
experience, ἐµπειρία James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 35, 58, 59, 226, 248, 273
experience, ἐµπειρία, and proverbs James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 168, 282
experience, ἐμπειρία Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 89, 90, 147, 148, 152
experience, ‘practised’ van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 291
experience, ‘qualified’ van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 98, 280, 281
experience/experiential Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 1, 4, 10, 31, 32, 68, 70, 75, 76, 77, 79, 87, 91, 96, 98, 101, 104, 105, 121, 125, 130, 135, 136, 137, 138, 140, 142, 143, 144, 149, 162, 173, 174, 181, 183, 186, 188, 190, 204, 210, 221, 226, 229, 237, 238, 244, 246, 247, 249, 253, 257, 258, 278, 282
experience/experiential, narrative/reading Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 20, 62
experiences, aelius aristides, comments on patients at pergamon asklepieion sharing Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 173, 218
experiences, nile, familiar and unfamiliar Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 23, 90, 91, 92, 93, 141, 142, 146, 151, 152, 161, 162, 215, 216, 289, 290
experiences, of gods/goddesses Mackey (2022), Belief and Cult: Rethinking Roman Religion, 225
experiences, of radegund, traumatic Fielding (2017), Transformations of Ovid in Late Antiquity. 183, 188, 189, 190, 191, 192, 195, 201
experiences, rapture Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 213, 214
experiences, revelatory Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 227
experiment Singer and van Eijk (2018), Galen: Works on Human Nature: Volume 1, Mixtures (De Temperamentis), 27, 39
van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 135, 282, 297, 298
experiment, on, objects, thought Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 108
experiment, succession, imperial, tetrarchic Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 176, 232
experimenting, gnomic expression, with Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 221
experiments, in poetry Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 153, 159
experiments, of epictetus, thought Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 393
experiments, quantitative Jouanna (2012), Greek Medicine from Hippocrates to Galen, 170
‘experience, suffer, be subject χράομαι, in sense to’ Joho (2022), Style and Necessity in Thucydides, 92, 123, 124, 135, 179, 180, 253, 254

List of validated texts:
69 validated results for "experience"
1. Hebrew Bible, Deuteronomy, 4.12, 4.15-4.18, 4.23, 4.25, 6.4 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Experience/experiential • God, visual experience of • experience • experience (ἐµπειρία) • idolatry,, and visual experience • sensory experience,, and misperception • sensory experience,, as narrative structuring device

 Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 125, 127, 128; James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 58; Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 257; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 75

sup>
4.12 וַיְדַבֵּר יְהוָה אֲלֵיכֶם מִתּוֹךְ הָאֵשׁ קוֹל דְּבָרִים אַתֶּם שֹׁמְעִים וּתְמוּנָה אֵינְכֶם רֹאִים זוּלָתִי קוֹל׃
4.15 וְנִשְׁמַרְתֶּם מְאֹד לְנַפְשֹׁתֵיכֶם כִּי לֹא רְאִיתֶם כָּל־תְּמוּנָה בְּיוֹם דִּבֶּר יְהוָה אֲלֵיכֶם בְּחֹרֵב מִתּוֹךְ הָאֵשׁ׃ 4.16 פֶּן־תַּשְׁחִתוּן וַעֲשִׂיתֶם לָכֶם פֶּסֶל תְּמוּנַת כָּל־סָמֶל תַּבְנִית זָכָר אוֹ נְקֵבָה׃ 4.17 תַּבְנִית כָּל־בְּהֵמָה אֲשֶׁר בָּאָרֶץ תַּבְנִית כָּל־צִפּוֹר כָּנָף אֲשֶׁר תָּעוּף בַּשָּׁמָיִם׃ 4.18 תַּבְנִית כָּל־רֹמֵשׂ בָּאֲדָמָה תַּבְנִית כָּל־דָּגָה אֲשֶׁר־בַּמַּיִם מִתַּחַת לָאָרֶץ׃
4.23 הִשָּׁמְרוּ לָכֶם פֶּן־תִּשְׁכְּחוּ אֶת־בְּרִית יְהוָה אֱלֹהֵיכֶם אֲשֶׁר כָּרַת עִמָּכֶם וַעֲשִׂיתֶם לָכֶם פֶּסֶל תְּמוּנַת כֹּל אֲשֶׁר צִוְּךָ יְהוָה אֱלֹהֶיךָ׃
6.4 שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃' ' None		sup>
4.12 And the LORD spoke unto you out of the midst of the fire; ye heard the voice of words, but ye saw no form; only a voice.
4.15 Take ye therefore good heed unto yourselves—for ye saw no manner of form on the day that the LORD spoke unto you in Horeb out of the midst of the fire— 4.16 lest ye deal corruptly, and make you a graven image, even the form of any figure, the likeness of male or female, 4.17 the likeness of any beast that is on the earth, the likeness of any winged fowl that flieth in the heaven, 4.18 the likeness of any thing that creepeth on the ground, the likeness of any fish that is in the water under the earth; .
4.23 Take heed unto yourselves, lest ye forget the covet of the LORD your God, which He made with you, and make you a graven image, even the likeness of any thing which the LORD thy God hath forbidden thee.
6.4 HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE.' ' None
2. Hebrew Bible, Psalms, 78.24-78.25 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Experience/experiential • experience, post-mortality, smell

 Found in books: Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 186; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 179

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78.24 וַיַּמְטֵר עֲלֵיהֶם מָן לֶאֱכֹל וּדְגַן־שָׁמַיִם נָתַן לָמוֹ׃ 78.25 לֶחֶם אַבִּירִים אָכַל אִישׁ צֵידָה שָׁלַח לָהֶם לָשֹׂבַע׃'' None		sup>
78.24 And He caused manna to rain upon them for food, And gave them of the corn of heaven. 78.25 Man did eat the bread of the mighty; He sent them provisions to the full.'' None
3. Hebrew Bible, Isaiah, 4.5-4.6 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Experience,, of Spirit • religious experience,

 Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 159; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 269

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4.5 וּבָרָא יְהוָה עַל כָּל־מְכוֹן הַר־צִיּוֹן וְעַל־מִקְרָאֶהָ עָנָן יוֹמָם וְעָשָׁן וְנֹגַהּ אֵשׁ לֶהָבָה לָיְלָה כִּי עַל־כָּל־כָּבוֹד חֻפָּה׃ 4.6 וְסֻכָּה תִּהְיֶה לְצֵל־יוֹמָם מֵחֹרֶב וּלְמַחְסֶה וּלְמִסְתּוֹר מִזֶּרֶם וּמִמָּטָר׃'' None		sup>
4.5 And the LORD will create over the whole habitation of mount Zion, and over her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night; for over all the glory shall be a canopy. 4.6 And there shall be a pavilion for a shadow in the day-time from the heat, and for a refuge and for a covert from storm and from rain.'' None
4. Homer, Iliad, 2.484-2.486, 2.604-2.609, 2.718-2.725, 6.429-6.430, 20.131, 22.209-22.213 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Radegund, traumatic experiences of • Senses, Sensory experience • experience of travel • experience, Isyllos epiphany • experience, experientiality • lifeworld, lifeworld experience • night/nighttime, experience of • religious experience, epiphany

 Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 210; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 493; Fielding (2017), Transformations of Ovid in Late Antiquity. 195; Hawes (2021), Pausanias in the World of Greek Myth, 128, 129, 130; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 295, 298, 304; Laemmle (2021), Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration, 27, 215; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 26; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 133

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2.484 ἔσπετε νῦν μοι Μοῦσαι Ὀλύμπια δώματʼ ἔχουσαι· 2.485 ὑμεῖς γὰρ θεαί ἐστε πάρεστέ τε ἴστέ τε πάντα, 2.486 ἡμεῖς δὲ κλέος οἶον ἀκούομεν οὐδέ τι ἴδμεν·
2.604 Αἰπύτιον παρὰ τύμβον ἵνʼ ἀνέρες ἀγχιμαχηταί, 2.605 οἳ Φενεόν τʼ ἐνέμοντο καὶ Ὀρχομενὸν πολύμηλον 2.606 Ῥίπην τε Στρατίην τε καὶ ἠνεμόεσσαν Ἐνίσπην 2.607 καὶ Τεγέην εἶχον καὶ Μαντινέην ἐρατεινὴν 2.608 Στύμφηλόν τʼ εἶχον καὶ Παρρασίην ἐνέμοντο, 2.609 τῶν ἦρχʼ Ἀγκαίοιο πάϊς κρείων Ἀγαπήνωρ
2.718 τῶν δὲ Φιλοκτήτης ἦρχεν τόξων ἐῢ εἰδὼς 2.719 ἑπτὰ νεῶν· ἐρέται δʼ ἐν ἑκάστῃ πεντήκοντα 2.720 ἐμβέβασαν τόξων εὖ εἰδότες ἶφι μάχεσθαι. 2.721 ἀλλʼ ὃ μὲν ἐν νήσῳ κεῖτο κρατέρʼ ἄλγεα πάσχων 2.722 Λήμνῳ ἐν ἠγαθέῃ, ὅθι μιν λίπον υἷες Ἀχαιῶν 2.723 ἕλκεϊ μοχθίζοντα κακῷ ὀλοόφρονος ὕδρου· 2.724 ἔνθʼ ὅ γε κεῖτʼ ἀχέων· τάχα δὲ μνήσεσθαι ἔμελλον
6.429 Ἕκτορ ἀτὰρ σύ μοί ἐσσι πατὴρ καὶ πότνια μήτηρ 6.430 ἠδὲ κασίγνητος, σὺ δέ μοι θαλερὸς παρακοίτης·
20.131 ἐν πολέμῳ· χαλεποὶ δὲ θεοὶ φαίνεσθαι ἐναργεῖς.
22.209 καὶ τότε δὴ χρύσεια πατὴρ ἐτίταινε τάλαντα, 22.210 ἐν δʼ ἐτίθει δύο κῆρε τανηλεγέος θανάτοιο, 22.211 τὴν μὲν Ἀχιλλῆος, τὴν δʼ Ἕκτορος ἱπποδάμοιο, 22.212 ἕλκε δὲ μέσσα λαβών· ῥέπε δʼ Ἕκτορος αἴσιμον ἦμαρ, 22.213 ᾤχετο δʼ εἰς Ἀΐδαο, λίπεν δέ ἑ Φοῖβος Ἀπόλλων.' ' None		sup>
2.484 Even as a bull among the herd stands forth far the chiefest over all, for that he is pre-eminent among the gathering kine, even such did Zeus make Agamemnon on that day, pre-eminent among many, and chiefest amid warriors.Tell me now, ye Muses that have dwellings on Olympus— 2.485 for ye are goddesses and are at hand and know all things, whereas we hear but a rumour and know not anything—who were the captains of the Danaans and their lords. But the common folk I could not tell nor name, nay, not though ten tongues were mine and ten mouths
2.604 and took from him his wondrous song, and made him forget his minstrelsy;—all these folk again had as leader the horseman, Nestor of Gerenia. And with him were ranged ninety hollow ships.And they that held Arcadia beneath the steep mountain of Cyllene, beside the tomb of Aepytus, where are warriors that fight in close combat; 2.605 and they that dwelt in Pheneos and Orchomenus, rich in flocks, and Rhipe and Stratia and wind-swept Enispe; and that held Tegea and lovely Mantineia; and that held Stymphalus and dwelt in Parrhasia, —all these were led by the son of Ancaeus, Lord Agapenor,
2.718 even she, the comeliest of the daughters of Pelias.And they that dwelt in Methone and Thaumacia, and that held Meliboea and rugged Olizon, these with their seven ships were led by Philoctetes, well-skilled in archery, 2.720 and on each ship embarked fifty oarsmen well skilled to fight amain with the bow. But Philoctetes lay suffering grievous pains in an island, even in sacred Lemnos, where the sons of the Achaeans had left him in anguish with an evil wound from a deadly water-snake. There he lay suffering; 2.720 yet full soon were the Argives beside their ships to bethink them of king Philoctetes. Howbeit neither were these men leaderless, though they longed for their leader; but Medon marshalled them, the bastard son of Oïleus, whom Rhene bare to Oïleus, sacker of cities.And they that held Tricca and Ithome of the crags, 2.724 yet full soon were the Argives beside their ships to bethink them of king Philoctetes. Howbeit neither were these men leaderless, though they longed for their leader; but Medon marshalled them, the bastard son of Oïleus, whom Rhene bare to Oïleus, sacker of cities.And they that held Tricca and Ithome of the crags, ' "
6.429 And my mother, that was queen beneath wooded Placus, her brought he hither with the rest of the spoil, but thereafter set her free, when he had taken ransom past counting; and in her father's halls Artemis the archer slew her. Nay, Hector, thou art to me father and queenly mother, " '6.430 thou art brother, and thou art my stalwart husband. Come now, have pity, and remain here on the wall, lest thou make thy child an orphan and thy wife a widow. And for thy host, stay it by the wild fig-tree, where the city may best be scaled, and the wall is open to assault.
20.131 he shall have dread hereafter when some god shall come against him in battle; for hard are the gods to look upon when they appear in manifest presence. Then Poseidon, the Shaker of Earth, answered her:Hera, be not thou wroth beyond what is wise; thou needest not at all. I verily were not fain to make gods chash
22.209 And to his folk goodly Achilles made sign with a nod of his head, and would not suffer them to hurl at Hector their bitter darts, lest another might smite him and win glory, and himself come too late. But when for the fourth time they were come to the springs, lo then the Father lifted on high his golden scales, ' "22.210 and set therein two fates of grievous death, one for Achilles, and one for horse-taming Hector; then he grasped the balance by the midst and raised it; and down sank the day of doom of Hector, and departed unto Hades; and Phoebus Apollo left him. But unto Peleus' son came the goddess, flashing-eyed Athene, " "22.213 and set therein two fates of grievous death, one for Achilles, and one for horse-taming Hector; then he grasped the balance by the midst and raised it; and down sank the day of doom of Hector, and departed unto Hades; and Phoebus Apollo left him. But unto Peleus' son came the goddess, flashing-eyed Athene, " ' None
5. None, None, nan (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Statius, generic experimentalism in the Siluae • Vision (Visual Experience) • Xenophanes, and personal experience • experience, post-mortality, coldness, and post-mortality motif • lifeworld, lifeworld experience • religious experience, epiphany

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 232; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 493; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 29; Pinheiro et al. (2018), Cultural Crossroads in the Ancient Novel, 355; Tor (2017), Mortal and Divine in Early Greek Epistemology, 129; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 232; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 60
6. None, None, nan (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Statius, generic experimentalism in the Siluae

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 222, 223; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 222, 223
7. None, None, nan (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Statius, generic experimentalism in the Siluae

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 218, 222, 223; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 218, 222, 223
8. None, None, nan (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Statius, generic experimentalism in the Siluae

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 223; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 223
9. None, None, nan (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Statius, generic experimentalism in the Siluae

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 218; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 218
10. Euripides, Hippolytus, 416-418 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Phaedra, experience of love • embodied experience

 Found in books: Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 206; Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 124

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416 βλέπουσιν ἐς πρόσωπα τῶν ξυνευνετῶν'417 οὐδὲ σκότον φρίσσουσι τὸν ξυνεργάτην' "418 τέραμνά τ' οἴκων μή ποτε φθογγὴν ἀφῇ;" '' None		sup>
416 How can these, queen Cypris, ocean’s child, e’er look their husbands in the face? do they never feel one guilty thrill that their accomplice, night, or the chambers of their house will find a voice and speak?'417 How can these, queen Cypris, ocean’s child, e’er look their husbands in the face? do they never feel one guilty thrill that their accomplice, night, or the chambers of their house will find a voice and speak? ' None
11. Hebrew Bible, Nehemiah, 9.20 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Experience/experiential • experience, post-mortality • experience, post-mortality, taste

 Found in books: Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 186; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 181

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9.20 Thou gavest also Thy good spirit to instruct them, and withheldest not Thy manna from their mouth, and gavest them water for their thirst.'' None
12. Herodotus, Histories, 1.60, 6.105, 8.133-8.134 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Trophonios (and Trophonion), nature of revelatory experience • experience • experience, Isyllos epiphany • lifeworld, lifeworld experience • religious experience, epiphany

 Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 70, 211; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 495, 497; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 96; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 568, 569

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1.60 μετὰ δὲ οὐ πολλὸν χρόνον τὠυτὸ φρονήσαντες οἵ τε τοῦ Μεγακλέος στασιῶται καὶ οἱ τοῦ Λυκούργου ἐξελαύνουσί μιν. οὕτω μὲν Πεισίστρατος ἔσχε τὸ πρῶτον Ἀθήνας, καὶ τὴν τυραννίδα οὔκω κάρτα ἐρριζωμένην ἔχων ἀπέβαλε. οἳ δὲ ἐξελάσαντες Πεισίστρατον αὖτις ἐκ νέης ἐπʼ ἀλλήλοισι ἐστασίασαν. περιελαυνόμενος δὲ τῇ στάσι ὁ Μεγακλέης ἐπεκηρυκεύετο Πεισιστράτῳ, εἰ βούλοιτό οἱ τὴν θυγατέρα ἔχειν γυναῖκα ἐπὶ τῇ τυραννίδι. ἐνδεξαμένου δὲ τὸν λόγον καὶ ὁμολογήσαντος ἐπὶ τούτοισι Πεισιστράτου, μηχανῶνται δὴ ἐπὶ τῇ κατόδῳ πρῆγμα εὐηθέστατον, ὡς ἐγὼ εὑρίσκω, μακρῷ, ἐπεί γε ἀπεκρίθη ἐκ παλαιτέρου τοῦ βαρβάρου ἔθνεος τὸ Ἑλληνικὸν ἐὸν καὶ δεξιώτερον καὶ εὐηθείης ἠλιθίου ἀπηλλαγμένον μᾶλλον, εἰ καὶ τότε γε οὗτοι ἐν Ἀθηναίοισι τοῖσι πρώτοισι λεγομένοισι εἶναι Ἑλλήνων σοφίην μηχανῶνται τοιάδε. ἐν τῷ δήμῳ τῷ Παιανιέι ἦν γυνὴ τῇ οὔνομα ἦν Φύη, μέγαθος ἀπὸ τεσσέρων πηχέων ἀπολείπουσα τρεῖς δακτύλους καὶ ἄλλως εὐειδής· ταύτην τὴν γυναῖκα σκευάσαντες πανοπλίῃ, ἐς ἅρμα ἐσβιβάσαντες καὶ προδέξαντες σχῆμα οἷόν τι ἔμελλε εὐπρεπέστατον φανέεσθαι ἔχουσα, ἤλαυνον ἐς τὸ ἄστυ, προδρόμους κήρυκας προπέμψαντες· οἳ τὰ ἐντεταλμένα ἠγόρευον ἀπικόμενοι ἐς τὸ ἄστυ, λέγοντες τοιάδε· “ὦ Ἀθηναῖοι, δέκεσθε ἀγαθῷ νόῳ Πεισίστρατον, τὸν αὐτὴ ἡ Ἀηθναίη τιμήσασα ἀνθρώπων μάλιστα κατάγει ἐς τὴν ἑωυτῆς ἀκρόπολιν.” οἳ μὲν δὴ ταῦτα διαφοιτέοντες ἔλεγον· αὐτίκα δὲ ἔς τε τοὺς δήμους φάτις ἀπίκετο ὡς Ἀθηναίη Πεισίστρατον κατάγει, καὶ οἱ ἐν τῷ ἄστεϊ πειθόμενοι τὴν γυναῖκα εἶναι αὐτὴν τὴν θεὸν προσεύχοντό τε τὴν ἄνθρωπον καὶ ἐδέκοντο Πεισίστρατον.
6.105 καὶ πρῶτα μὲν ἐόντες ἔτι ἐν τῷ ἄστεϊ οἱ στρατηγοὶ ἀποπέμπουσι ἐς Σπάρτην κήρυκα Φειδιππίδην Ἀθηναῖον μὲν ἄνδρα, ἄλλως δὲ ἡμεροδρόμην τε καὶ τοῦτο μελετῶντα· τῷ δή, ὡς αὐτός τε ἔλεγε Φειδιππίδης καὶ Ἀθηναίοισι ἀπήγγελλε, περὶ τὸ Παρθένιον ὄρος τὸ ὑπὲρ Τεγέης ὁ Πὰν περιπίπτει· βώσαντα δὲ τὸ οὔνομα τοῦ Φειδιππίδεω τὸν Πᾶνα Ἀθηναίοισι κελεῦσαι ἀπαγγεῖλαι, διʼ ὅ τι ἑωυτοῦ οὐδεμίαν ἐπιμελείην ποιεῦνται ἐόντος εὐνόου Ἀθηναίοισι καὶ πολλαχῇ γενομένου σφι ἤδη χρησίμου, τὰ δʼ ἔτι καὶ ἐσομένου. καὶ ταῦτα μὲν Ἀθηναῖοι, καταστάντων σφι εὖ ἤδη τῶν πρηγμάτων, πιστεύσαντες εἶναι ἀληθέα ἱδρύσαντο ὑπὸ τῇ ἀκροπόλι Πανὸς ἱρόν, καὶ αὐτὸν ἀπὸ ταύτης τῆς ἀγγελίης θυσίῃσι ἐπετείοισι καὶ λαμπάδι ἱλάσκονται.
8.133 οἱ μὲν δὴ Ἕλληνες ἔπλεον ἐς τὴν Δῆλον, Μαρδόνιος δὲ περὶ τὴν Θεσσαλίην ἐχείμαζε. ἐνθεῦτεν δὲ ὁρμώμενος ἔπεμπε κατὰ τὰ χρηστήρια ἄνδρα Εὐρωπέα γένος, τῷ οὔνομα ἦν Μῦς, ἐντειλάμενος πανταχῇ μιν χρησόμενον ἐλθεῖν, τῶν οἷά τε ἦν σφι ἀποπειρήσασθαι. ὅ τι μὲν βουλόμενος ἐκμαθεῖν πρὸς τῶν χρηστηρίων ταῦτα ἐνετέλλετο, οὐκ ἔχω φράσαι· οὐ γὰρ ὦν λέγεται· δοκέω δʼ ἔγωγε περὶ τῶν παρεόντων πρηγμάτων καὶ οὐκ ἄλλων πέρι πέμψαι. 8.134 οὗτος ὁ Μῦς ἔς τε Λεβάδειαν φαίνεται ἀπικόμενος καὶ μισθῷ πείσας τῶν ἐπιχωρίων ἄνδρα καταβῆναι παρὰ Τροφώνιον, καὶ ἐς Ἄβας τὰς Φωκέων ἀπικόμενος ἐπὶ τὸ χρηστήριον· καὶ δὴ καὶ ἐς Θήβας πρῶτα ὡς ἀπίκετο, τοῦτο μὲν τῷ Ἰσμηνίῳ Ἀπόλλωνι ἐχρήσατο· ἔστι δὲ κατά περ ἐν Ὀλυμπίῃ ἱροῖσι αὐτόθι χρηστηριάζεσθαι· τοῦτο δὲ ξεῖνον τινὰ καὶ οὐ Θηβαῖον χρήμασι πείσας κατεκοίμησε ἐς Ἀμφιάρεω. Θηβαίων δὲ οὐδενὶ ἔξεστι μαντεύεσθαι αὐτόθι διὰ τόδε· ἐκέλευσε σφέας ὁ Ἀμφιάρεως διὰ χρηστηρίων ποιεύμενος ὁκότερα βούλονται ἑλέσθαι τούτων, ἑωυτῷ ἢ ἅτε μάντι χρᾶσθαι ἢ ἅτε συμμάχῳ, τοῦ ἑτέρου ἀπεχομένους· οἳ δὲ σύμμαχόν μιν εἵλοντο εἶναι. διὰ τοῦτο μὲν οὐκ ἔξεστι Θηβαίων οὐδενὶ αὐτόθι ἐγκατακοιμηθῆναι.'' None		sup>
1.60 But after a short time the partisans of Megacles and of Lycurgus made common cause and drove him out. In this way Pisistratus first got Athens and, as he had a sovereignty that was not yet firmly rooted, lost it. Presently his enemies who together had driven him out began to feud once more. ,Then Megacles, harassed by factional strife, sent a message to Pisistratus offering him his daughter to marry and the sovereign power besides. ,When this offer was accepted by Pisistratus, who agreed on these terms with Megacles, they devised a plan to bring Pisistratus back which, to my mind, was so exceptionally foolish that it is strange (since from old times the Hellenic stock has always been distinguished from foreign by its greater cleverness and its freedom from silly foolishness) that these men should devise such a plan to deceive Athenians, said to be the subtlest of the Greeks. ,There was in the Paeanian deme a woman called Phya, three fingers short of six feet, four inches in height, and otherwise, too, well-formed. This woman they equipped in full armor and put in a chariot, giving her all the paraphernalia to make the most impressive spectacle, and so drove into the city; heralds ran before them, and when they came into town proclaimed as they were instructed: ,“Athenians, give a hearty welcome to Pisistratus, whom Athena herself honors above all men and is bringing back to her own acropolis.” So the heralds went about proclaiming this; and immediately the report spread in the demes that Athena was bringing Pisistratus back, and the townsfolk, believing that the woman was the goddess herself, worshipped this human creature and welcomed Pisistratus. ' "
6.105 While still in the city, the generals first sent to Sparta the herald Philippides, an Athenian and a long-distance runner who made that his calling. As Philippides himself said when he brought the message to the Athenians, when he was in the Parthenian mountain above Tegea he encountered Pan. ,Pan called out Philippides' name and bade him ask the Athenians why they paid him no attention, though he was of goodwill to the Athenians, had often been of service to them, and would be in the future. ,The Athenians believed that these things were true, and when they became prosperous they established a sacred precinct of Pan beneath the Acropolis. Ever since that message they propitiate him with annual sacrifices and a torch-race. " 8.133 The Greeks, then, sailed to Delos, and Mardonius wintered in Thessaly. Having his headquarters there he sent a man of Europus called Mys to visit the places of divination, charging him to inquire of all the oracles which he could test. What it was that he desired to learn from the oracles when he gave this charge, I cannot say, for no one tells of it. I suppose that he sent to inquire concerning his present business, and that alone. 8.134 This man Mys is known to have gone to Lebadea and to have bribed a man of the country to go down into the cave of Trophonius and to have gone to the place of divination at Abae in Phocis. He went first to Thebes where he inquired of Ismenian Apollo (sacrifice is there the way of divination, as at Olympia), and moreover he bribed one who was no Theban but a stranger to lie down to sleep in the shrine of Amphiaraus. ,No Theban may seek a prophecy there, for Amphiaraus bade them by an oracle to choose which of the two they wanted and forgo the other, and take him either for their prophet or for their ally. They chose that he should be their ally. Therefore no Theban may lie down to sleep in that place. '' None
13. Thucydides, The History of The Peloponnesian War, 5.103.2 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • lifeworld, lifeworld experience • χράομαι (in sense ‘experience, suffer, be subject to’)

 Found in books: Joho (2022), Style and Necessity in Thucydides, 124; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 146

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5.103.2 ΑΘ. ὃ ὑμεῖς ἀσθενεῖς τε καὶ ἐπὶ ῥοπῆς μιᾶς ὄντες μὴ βούλεσθε παθεῖν μηδὲ ὁμοιωθῆναι τοῖς πολλοῖς, οἷς παρὸν ἀνθρωπείως ἔτι σῴζεσθαι, ἐπειδὰν πιεζομένους αὐτοὺς ἐπιλίπωσιν αἱ φανεραὶ ἐλπίδες, ἐπὶ τὰς ἀφανεῖς καθίστανται μαντικήν τε καὶ χρησμοὺς καὶ ὅσα τοιαῦτα μετ’ ἐλπίδων λυμαίνεται.'' None		sup>
5.103.2 Let not this be the case with you, who are weak and hang on a single turn of the scale; nor be like the vulgar, who, abandoning such security as human means may still afford, when visible hopes fail them in extremity, turn to invisible, to prophecies and oracles, and other such inventions that delude men with hopes to their destruction.’ '' None
14. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Trophonios (and Trophonion), nature of revelatory experience • experience

 Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 70; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 572
15. None, None, nan (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • empedocles, on experience and wisdom • experience • experience, post-mortality

 Found in books: Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 255; Tor (2017), Mortal and Divine in Early Greek Epistemology, 151; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 36
16. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • experience • experience (empeiria)

 Found in books: Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 108; van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 24
17. None, None, nan (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Aristotle, on experience • Experience (ἐμπειρία) • Plato, on experience • experience

 Found in books: Huffman (2019), A History of Pythagoreanism, 518; Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 89
18. None, None, nan (3rd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • audience, and experience of war • lifeworld, lifeworld experience

 Found in books: Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 122; Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 145, 148
19. Cicero, On Divination, 1.19 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • disease, as a paradoxical phenomenon / experience • religious experience

 Found in books: Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 90; Rupke (2016), Religious Deviance in the Roman World Superstition or Individuality?, 59

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1.19 Atque ea, quae lapsu tandem cecidere vetusto, Haec fore perpetuis signis clarisque frequentans Ipse deum genitor caelo terrisque canebat. Nunc ea, Torquato quae quondam et consule Cotta Lydius ediderat Tyrrhenae gentis haruspex, Omnia fixa tuus glomerans determinat annus. Nam pater altitos stellanti nixus Olympo Ipse suos quondam tumulos ac templa petivit Et Capitolinis iniecit sedibus ignis. Tum species ex aere vetus venerataque Nattae Concidit, elapsaeque vetusto numine leges, Et divom simulacra peremit fulminis ardor.'' None		sup>
1.19 And the misfortunes which happened at last and were long in their passing —These were foretold by the Father of Gods, in earth and in heaven,Through unmistakable signs that he gave and often repeated.12 Now, of those prophecies made when Torquatus and Cotta were consuls, —Made by a Lydian diviner, by one of Etruscan extraction —All, in the round of your crowded twelve months, were brought to fulfilment.For high-thundering Jove, as he stood on starry Olympus,Hurled forth his blows at the temples and monuments raised in his honour,And on the Capitols site he unloosed the bolts of his lightning.Then fell the brazen image of Natta, ancient and honoured:Vanished the tablets of laws long ago divinely enacted;Wholly destroyed were the statues of gods by the heat of the lightning.'' None
20. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Statius, generic experimentalism in the Siluae

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 224, 225; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 224, 225
21. Ovid, Ars Amatoria, 3.339-3.340 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Statius, generic experimentalism in the Siluae

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 229; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 229

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3.339 Forsitan et nostrum nomen miscebitur istis, 3.340 rend='' None		sup>
3.339 Lest when she stands she may be thought to sit; 3.340 And when extended on her couch she lies,'' None
22. None, None, nan (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Statius, generic experimentalism in the Siluae

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 227; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 227
23. None, None, nan (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Domitian, emperor, controls Celer’s Egyptian experience • Statius, generic experimentalism in the Siluae • night/nighttime, experience of

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 217, 220, 221, 228; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 8; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 211; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 217, 220, 221, 228
24. None, None, nan (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Statius, generic experimentalism in the Siluae

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 218, 222; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 218, 222
25. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Statius, generic experimentalism in the Siluae

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 219; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 219
26. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Statius, generic experimentalism in the Siluae

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 220; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 220
27. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Statius, generic experimentalism in the Siluae

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 229; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 229
28. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Statius, generic experimentalism in the Siluae

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 218, 219, 220, 221, 222, 228, 229; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 218, 219, 220, 221, 222, 228, 229
29. Dio Chrysostom, Orations, 31.116 (1st cent. CE - missingth cent. CE)
 Tagged with subjects: • Statius, generic experimentalism in the Siluae

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 225, 226; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 225, 226

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31.116 \xa0Well, I\xa0once heard a man make an off-hand remark to the effect that there are other peoples also where one can see this practice being carried on; and again, another man, who said that even in Athens many things are done now which any one, not without justice, could censure, these being not confined to ordinary matters, but having to do even with the conferring of honours. "Why, they have conferred the title of \'Olympian,\'\xa0" he alleged, upon a certain person he named, "though he was not an Athenian by birth, but a Phoenician fellow who came, not from Tyre or Sidon, but from some obscure village or from the interior, a man, what is more, who has his arms depilated and wears stays"; and he added that another, whom he also named, that very slovenly poet, who once gave a recital here in Rhodes too, they not only have set up in bronze, but even placed his statue next to that of Meder. Those who disparage their city and the inscription on the statue of Nicanor are accustomed to say that it actually bought Salamis for them. <'' None
30. New Testament, 1 John, 4.12 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • embodiment, pain and suffering, Bede on experience of • experience • pain and suffering, Bede on experience of

 Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 737; Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 108

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4.12 θεὸν οὐδεὶς πώποτε τεθέαται· ἐὰν ἀγαπῶμεν ἀλλήλους, ὁ θεὸς ἐν ἡμῖν μένει καὶ ἡ ἀγάπη αὐτοῦ τετελειωμένη ἐν ἡμῖν ἐστίν.'' None		sup>
4.12 No one has seen God at any time. If we love one another, God remains in us, and his love has been perfected in us. '' None
31. New Testament, 1 Peter, 1.7 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • embodiment, pain and suffering, Bede on experience of • experience • pain and suffering, Bede on experience of

 Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 736; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 104

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1.7 ἵνα τὸ δοκίμιον ὑμῶν τῆς πίστεως πολυτιμότερον χρυσίου τοῦ ἀπολλυμένου διὰ πυρὸς δὲ δοκιμαζομένου εὑρεθῇ εἰς ἔπαινον καὶ δόξαν καὶ τιμὴν ἐν ἀποκαλύψει Ἰησοῦ Χριστοῦ.'' None		sup>
1.7 that the proof of your faith, which is more precious than gold that perishes even though it is tested by fire, may be found to result in praise, glory, and honor at the revelation of Jesus Christ -- '' None
32. New Testament, 1 Corinthians, 8.5-8.6, 10.6, 10.11, 12.3, 12.13, 15.1-15.3, 15.5-15.8, 15.45, 15.51 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Ecstatic experience, paganism • Experience/experiential • Paul, conversion experience • conversion, experience of • experience • experience (ἐµπειρία) • experience, • experience, ecstatic • knowledge, sensory experience, based on • religious experience • sensory experience,, and knowledge • sensory experience,, and spiritual senses • spirit, faithful can entrust experience of

 Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 154; Harkins and Maier (2022), Experiencing the Shepherd of Hermas, 25, 29; James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 58; Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 32, 162, 183, 186, 188, 190, 237, 244, 246; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 309; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 357; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 112; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 75, 126; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 237; Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 90, 119, 124; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 425

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8.5 καὶ γὰρ εἴπερ εἰσὶν λεγόμενοι θεοὶ εἴτε ἐν οὐρανῷ εἴτε ἐπὶ γῆς, ὥσπερ εἰσὶν θεοὶ πολλοὶ καὶ κύριοι πολλοί, 8.6 ἀλλʼ ἡμῖν εἷς θεὸς ὁ πατήρ, ἐξ οὗ τὰ πάντα καὶ ἡμεῖς εἰς αὐτόν, καὶ εἷς κύριος Ἰησοῦς Χριστός, διʼ οὗ τὰ πάντα καὶ ἡμεῖς διʼ αὐτοῦ. Ἀλλʼ οὐκ ἐν πᾶσιν ἡ γνῶσις·
10.6 Ταῦτα δὲ τύποι ἡμῶν ἐγενήθησαν, εἰς τὸ μὴ εἶναι ἡμᾶςἐπιθυμητὰςκακῶν,καθὼς κἀκεῖνοιἐπεθύμησαν.
10.11 ταῦτα δὲ τυπικῶς συνέβαινεν ἐκείνοις, ἐγράφη δὲ πρὸς νουθεσίαν ἡμῶν, εἰς οὓς τὰ τέλη τῶν αἰώνων κατήντηκεν.
12.3 διὸ γνωρίζω ὑμῖν ὅτι οὐδεὶς ἐν πνεύματι θεοῦ λαλῶν λέγει ΑΝΑΘΕΜΑ ΙΗΣΟΥΣ, καὶ οὐδεὶς δύναται εἰπεῖν ΚΥΡΙΟΣ ΙΗΣΟΥΣ εἰ μὴ ἐν πνεύματι ἁγίῳ.
12.13 καὶ γὰρ ἐν ἑνὶ πνεύματι ἡμεῖς πάντες εἰς ἓν σῶμα ἐβαπτίσθημεν, εἴτε Ἰουδαῖοι εἴτε Ἕλληνες, εἴτε δοῦλοι εἴτε ἐλεύθεροι, καὶ πάντες ἓν πνεῦμα ἐποτίσθημεν.
15.1 Γνωρίζω δὲ ὑμῖν, ἀδελφοί, τὸ εὐαγγέλιον ὃ εὐηγγελισάμην ὑμῖν, ὃ καὶ παρελάβετε, ἐν ᾧ καὶ ἑστήκατε, 15.2 διʼ οἷ καὶ σώζεσθε, τίνι λόγῳ εὐηγγελισάμην ὑμῖν, εἰ κατέχετε, ἐκτὸς εἰ μὴ εἰκῇ ἐπιστεύσατε. 15.3 παρέδωκα γὰρ ὑμῖν ἐν πρώτοις, ὃ καὶ παρέλαβον, ὅτι Χριστὸς ἀπέθανεν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν κατὰ τὰς γραφάς,
15.5 καὶ ὅτι ὤφθη Κηφᾷ, εἶτα τοῖς δώδεκα· 15.6 ἔπειτα ὤφθη ἐπάνω πεντακοσίοις ἀδελφοῖς ἐφάπαξ, ἐξ ὧν οἱ πλείονες μένουσιν ἕως ἄρτι, τινὲς δὲ ἐκοιμήθησαν· 15.7 ἔπειτα ὤφθη Ἰακώβῳ, εἶτα τοῖς ἀποστόλοις πᾶσιν· 15.8 ἔσχατον δὲ πάντων ὡσπερεὶ τῷ ἐκτρώματι ὤφθη κἀμοί.
15.45 οὕτως καὶ γέγραπταιἘγένετο ὁ πρῶτος ἄνθρωπος Ἀδὰμ εἰς ψυχὴν ζῶσαν·ὁ ἔσχατος Ἀδὰμ εἰς πνεῦμα ζωοποιοῦν.

15.51 ἰδοὺ μυστήριον ὑμῖν λέγω· πάντες οὐ κοιμηθησόμεθα πάντες δὲ ἀλλαγησόμεθα,' ' None		sup>
8.5 For though there are things that are called "gods,"whether in the heavens or on earth; as there are many "gods" and many"lords;" 8.6 yet to us there is one God, the Father, of whom are allthings, and we for him; and one Lord, Jesus Christ, through whom areall things, and we live through him.
10.6 Nowthese things were our examples, to the intent we should not lust afterevil things, as they also lusted.
10.11 Now all these thingshappened to them by way of example, and they were written for ouradmonition, on whom the ends of the ages have come.
12.3 Therefore Imake known to you that no man speaking by God\'s Spirit says, "Jesus isaccursed." No one can say, "Jesus is Lord," but by the Holy Spirit.
12.13 For in one Spirit we were all baptized into one body, whetherJews or Greeks, whether bond or free; and were all given to drink intoone Spirit.
15.1 Now I declare to you, brothers, the gospel which I preachedto you, which also you received, in which you also stand, 15.2 bywhich also you are saved, if you hold firmly the word which I preachedto you -- unless you believed in vain. 15.3 For I delivered to youfirst of all that which I also received: that Christ died for our sinsaccording to the Scriptures,
15.5 and that heappeared to Cephas, then to the twelve. 15.6 Then he appeared to overfive hundred brothers at once, most of whom remain until now, but somehave also fallen asleep. 15.7 Then he appeared to James, then to allthe apostles, 15.8 and last of all, as to the child born at the wrongtime, he appeared to me also.
15.45 So also it is written, "The first man, Adam, became a livingsoul." The last Adam became a life-giving spirit.

15.51 Behold, I tell you a mystery. We will not all sleep, but wewill all be changed,' ' None
33. New Testament, 1 Thessalonians, 1.9-1.10, 4.3-4.8 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Experience/experiential • conversion, experience of • experience • spirit, faithful can entrust experience of

 Found in books: Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 1, 183; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 242; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 112; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 242

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1.9 αὐτοὶ γὰρ περὶ ἡμῶν ἀπαγγέλλουσιν ὁποίαν εἴσοδον ἔσχομεν πρὸς ὑμᾶς, καὶ πῶς ἐπεστρέψατε πρὸς τὸν θεὸν ἀπὸ τῶν εἰδώλων δουλεύειν θεῷ ζῶντι καὶ ἀληθινῷ, 1.10 καὶ ἀναμένειν τὸν υἱὸν αὐτοῦ ἐκ τῶν οὐρανῶν, ὃν ἤγειρεν ἐκ τῶν νεκρῶν, Ἰησοῦν τὸν ῥυόμενον ἡμᾶς ἐκ τῆς ὀργῆς τῆς ἐρχομένης.
4.3 Τοῦτο γάρ ἐστιν θέλημα τοῦ θεοῦ, ὁ ἁγιασμὸς ὑμῶν, ἀπέχεσθαι ὑμᾶς ἀπὸ τῆς πορνείας, 4.4 εἰδέναι ἕκαστον ὑμῶν τὸ ἑαυτοῦ σκεῦος κτᾶσθαι ἐν ἁγιασμῷ καὶ τιμῇ, 4.5 μὴ ἐν πάθει ἐπιθυμίας καθάπερ καὶτὰ ἔθνη τὰ μὴ εἰδότα τὸν θεόν, 4.6 τὸ μὴ ὑπερβαίνειν καὶ πλεονεκτεῖν ἐν τῷ πράγματι τὸν ἀδελφὸν αὐτοῦ, διότιἔκδικος Κύριοςπερὶ πάντων τούτων, καθὼς καὶ προείπαμεν ὑμῖν καὶ διεμαρτυράμεθα. 4.7 οὐ γὰρ ἐκάλεσεν ἡμᾶς ὁ θεὸς ἐπὶ ἀκαθαρσίᾳ ἀλλʼ ἐν ἁγιασμῷ. 4.8 τοιγαροῦν ὁ ἀθετῶν οὐκ ἄνθρωπον ἀθετεῖ ἀλλὰ τὸν θεὸν τὸνδιδόντα τὸ πνεῦμα αὐτοῦτὸ ἅγιονεἰς ὑμᾶς.'' None		sup>
1.9 For they themselves report concerning us what kind of a reception we had from you; and how you turned to God from idols, to serve a living and true God, 1.10 and to wait for his Son from heaven, whom he raised from the dead -- Jesus, who delivers us from the wrath to come.
4.3 For this is the will of God: your sanctification, that you abstain from sexual immorality, 4.4 that each one of you know how to possess himself of his own vessel in sanctification and honor, ' "4.5 not in the passion of lust, even as the Gentiles who don't know God; " '4.6 that no one should take advantage of and wrong a brother or sister in this matter; because the Lord is an avenger in all these things, as also we forewarned you and testified. 4.7 For God called us not for uncleanness, but in sanctification. ' "4.8 Therefore he who rejects doesn't reject man, but God, who has also given his Holy Spirit to you. "' None
34. New Testament, Acts, 2.38, 9.1-9.17, 10.48, 22.6-22.16, 26.18 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Experience/experiential • Paul, conversion experience • conversion, experience of • experience • heaven martyrs experience

 Found in books: Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 173, 174; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 354, 355; Moss (2010), The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom, 138; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 80, 264; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 425

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2.38 ἄνδρες ἀδελφοί; Πέτρος δὲ πρὸς αὐτούς Μετανοήσατε, καὶ βαπτισθήτω ἕκαστος ὑμῶν ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν, καὶ λήμψεσθε τὴν δωρεὰν τοῦ ἁγίου πνεύματος·
9.1 Ὁ δὲ Σαῦλος, ἔτι ἐνπνέων ἀπειλῆς καὶ φόνου εἰς τοὺς μαθητὰς τοῦ κυρίου, 9.2 προσελθὼν τῷ ἀρχιερεῖ ᾐτήσατο παρʼ αὐτοῦ ἐπιστολὰς εἰς Δαμασκὸν πρὸς τὰς συναγωγάς, ὅπως ἐάν τινας εὕρῃ τῆς ὁδοῦ ὄντας, ἄνδρας τε καὶ γυναῖκας, δεδεμένους ἀγάγῃ εἰς Ἰερουσαλήμ. 9.3 Ἐν δὲ τῷ πορεύεσθαι ἐγένετο αὐτὸν ἐγγίζειν τῇ Δαμασκῷ, ἐξέφνης τε αὐτὸν περιήστραψεν φῶς ἐκ τοῦ οὐρανοῦ, 9.4 καὶ πεσὼν ἐπὶ τὴν γῆν ἤκουσεν φωνὴν λέγουσαν αὐτῷ Σαούλ Σαούλ, τί με διώκεις; 9.5 εἶπεν δέ Τίς εἶ, κύριε; ὁ δέ Ἐγώ εἰμι Ἰησοῦς ὃν σὺ διώκεις· 9.6 ἀλλὰ ἀνάστηθι καὶ εἴσελθε εἰς τὴν πόλιν, καὶ λαληθήσεταί σοι ὅτι σε δεῖ ποιεῖν. 9.7 οἱ δὲ ἄνδρες οἱ συνοδεύοντες αὐτῷ ἱστήκεισαν ἐνεοί, ἀκούοντες μὲν τῆς φωνῆς μηδένα δὲ θεωροῦντες. 9.8 ἠγέρθη δὲ Σαῦλος ἀπὸ τῆς γῆς, ἀνεῳγμένων δὲ τῶν ὀφθαλμῶν αὐτοῦ οὐδὲν ἔβλεπεν· χειραγωγοῦντες δὲ αὐτὸν εἰσήγαγον εἰς Δαμασκόν. 9.9 καὶ ἦν ἡμέρας τρεῖς μὴ βλέπων, καὶ οὐκ ἔφαγεν οὐδὲ ἔπιεν.
9.10 Ἦν δέ τις μαθητὴς ἐν Δαμασκῷ ὀνόματι Ἁνανίας, καὶ εἶπεν πρὸς αὐτὸν ἐν ὁράματι ὁ κύριος Ἁνανία. ὁ δὲ εἶπεν Ἰδοὺ ἐγώ, κύριε.
9.11 ὁ δὲ κύριος πρὸς αὐτόν Ἀνάστα πορεύθητι ἐπὶ τὴν ῥύμην τὴν καλουμένην Εὐθεῖαν καὶ ζήτησον ἐν οἰκίᾳ Ἰούδα Σαῦλον ὀνόματι Ταρσέα, ἰδοὺ γὰρ προσεύχεται,
9.12 καὶ εἶδεν ἄνδρα ἐν ὁράματι Ἁνανίαν ὀνόματι εἰσελθόντα καὶ ἐπιθέντα αὐτῷ τὰς χεῖρας ὅπως ἀναβλέψῃ.
9.13 ἀπεκρίθη δὲ Ἁνανίας Κύριε, ἤκουσα ἀπὸ πολλῶν περὶ τοῦ ἀνδρὸς τούτου, ὅσα κακὰ τοῖς ἁγίοις σου ἐποίησεν ἐν Ἰερουσαλήμ·
9.14 καὶ ὧδε ἔχει ἐξουσίαν παρὰ τῶν ἀρχιερέων δῆσαι πάντας τοὺς ἐπικαλουμένους τὸ ὄνομά σου.
9.15 εἶπεν δὲ πρὸς αὐτὸν ὁ κύριος Πορεύου, ὅτι σκεῦος ἐκλογῆς ἐστίν μοι οὗτος τοῦ βαστάσαι τὸ ὄνομά μου ἐνώπιον τῶν ἐθνῶν τε καὶ βασιλέων υἱῶν τε Ἰσραήλ,
9.16 ἐγὼ γὰρ ὑποδείξω αὐτῷ ὅσα δεῖ αὐτὸν ὑπὲρ τοῦ ὀνόματός μου παθεῖν.
9.17 Ἀπῆλθεν δὲ Ἁνανίας καὶ εἰσῆλθεν εἰς τὴν οἰκίαν, καὶ ἐπιθεὶς ἐπʼ αὐτὸν τὰς χεῖρας εἶπεν Σαοὺλ ἀδελφέ, ὁ κύριος ἀπέσταλκέν με, Ἰησοῦς ὁ ὀφθείς σοι ἐν τῇ ὁδῷ ᾗ ἤρχου, ὅπως ἀναβλέψῃς καὶ πλησθῇς πνεύματος ἁγίου.
10.48 προσέταξεν δὲ αὐτοὺς ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ βαπτισθῆναι. τότε ἠρώτησαν αὐτὸν ἐπιμεῖναι ἡμέρας τινάς.
22.6 Ἐγένετο δέ μοι πορευομένῳ καὶ ἐγγίζοντι τῇ Δαμασκῷ περὶ μεσημβρίαν ἐξαίφνης ἐκ τοῦ οὐρανοῦ περιαστράψαι φῶς ἱκανὸν περὶ ἐμέ, 22.7 ἔπεσά τε εἰς τὸ ἔδαφος καὶ ἤκουσα φωνῆς λεγούσης μοι Σαούλ Σαούλ, τί με διώκεις; 22.8 ἐγὼ δὲ ἀπεκρίθην Τίς εἶ, κύριε; εἶπέν τε πρὸς ἐμέ Ἐγώ εἰμι Ἰησοῦς ὁ Ναζωραῖος ὃν σὺ διώκεις. 22.9 οἱ δὲ σὺν ἐμοὶ ὄντες τὸ μὲν φῶς ἐθεάσαντο τὴν δὲ φωνὴν οὐκ ἤκουσαν τοῦ λαλοῦντός μοι. εἶπον δέ Τί ποιήσω, κύριε; 22.10 ὁ δὲ κύριος εἶπεν πρός με Ἀναστὰς πορεύου εἰς Δαμασκόν, κἀκεῖ σοι λαληθήσεται περὶ πάντων ὧν τέτακταί σοι ποιῆσαι. 22.11 ὡς δὲ οὐκ ἐνέβλεπον ἀπὸ τῆς δόξης τοῦ φωτὸς ἐκείνου, χειραγωγούμενος ὑπὸ τῶν συνόντων μοι ἦλθον εἰς Δαμασκόν. 22.12 Ἁνανίας δέ τις ἀνὴρ εὐλαβὴς κατὰ τὸν νόμον, μαρτυρούμενος ὑπὸ πάντων τῶν κατοικούντων Ἰουδαίων, 22.13 ἐλθὼν πρὸς ἐμὲ καὶ ἐπιστὰς εἶπέν μοι Σαοὺλ ἀδελφέ, ἀνάβλεψον· κἀγὼ αὐτῇ τῇ ὥρᾳ ἀνέβλεψα εἰς αὐτόν. 22.14 ὁ δὲ εἶπεν Ὁ θεὸς τῶν πατέρων ἡμῶν προεχειρίσατό σε γνῶναι τὸ θέλημα αὐτοῦ καὶ ἰδεῖν τὸν δίκαιον καὶ ἀκοῦσαι φωνὴν ἐκ τοῦ στόματος αὐτοῦ, 22.15 ὅτι ἔσῃ μάρτυς αὐτῷ πρὸς πάντας ἀνθρώπους ὧν ἑώρακας καὶ ἤκουσας. 22.16 καὶ νῦν τί μέλλεις; ἀναστὰς βάπτισαι καὶ ἀπόλουσαι τὰς ἁμαρτίας σου ἐπικαλεσάμενος τὸ ὄνομα αὐτοῦ.
26.18 τοῦ ἐπιστρέψαι ἀπὸ σκότους εἰς φῶς καὶ τῆς ἐξουσίας τοῦ Σατανᾶ ἐπὶ τὸν θεόν, τοῦ λαβεῖν αὐτοὺς ἄφεσιν ἁμαρτιῶν καὶ κλῆρον ἐν τοῖς ἡγιασμένοις πίστει τῇ εἰς ἐμέ.'' None		sup>
2.38 Peter said to them, "Repent, and be baptized, everyone of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit.
9.1 But Saul, still breathing threats and slaughter against the disciples of the Lord, went to the high priest, 9.2 and asked for letters from him to the synagogues of Damascus, that if he found any who were of the Way, whether men or women, he might bring them bound to Jerusalem. 9.3 As he traveled, it happened that he got close to Damascus, and suddenly a light from the sky shone around him. 9.4 He fell on the earth, and heard a voice saying to him, "Saul, Saul, why do you persecute me?" 9.5 He said, "Who are you, Lord?"The Lord said, "I am Jesus, whom you are persecuting. 9.6 But rise up, and enter into the city, and you will be told what you must do." 9.7 The men who traveled with him stood speechless, hearing the voice, but seeing no one. 9.8 Saul arose from the ground, and when his eyes were opened, he saw no one. They led him by the hand, and brought him into Damascus. 9.9 He was without sight for three days, and neither ate nor drank.
9.10 Now there was a certain disciple at Damascus named Aias. The Lord said to him in a vision, "Aias!"He said, "Behold, it\'s me, Lord."
9.11 The Lord said to him, "Arise, and go to the street which is called Straight, and inquire in the house of Judas for one named Saul, a man of Tarsus. For behold, he is praying,
9.12 and in a vision he has seen a man named Aias coming in, and laying his hands on him, that he might receive his sight."
9.13 But Aias answered, "Lord, I have heard from many about this man, how much evil he did to your saints at Jerusalem.
9.14 Here he has authority from the chief priests to bind all who call on your name."
9.15 But the Lord said to him, "Go your way, for he is my chosen vessel to bear my name before the nations and kings, and the children of Israel.
9.16 For I will show him how many things he must suffer for my name\'s sake."
9.17 Aias departed, and entered into the house. Laying his hands on him, he said, "Brother Saul, the Lord, who appeared to you in the way which you came, has sent me, that you may receive your sight, and be filled with the Holy Spirit."
10.48 He commanded them to be baptized in the name of Jesus Christ. Then they asked him to stay some days.
22.6 It happened that, as I made my journey, and came close to Damascus, about noon, suddenly there shone from the sky a great light around me. ' "22.7 I fell to the ground, and heard a voice saying to me, 'Saul, Saul, why do you persecute me?' " "22.8 I answered, 'Who are you, Lord?' He said to me, 'I am Jesus of Nazareth, whom you persecute.' " '22.9 "Those who were with me indeed saw the light and were afraid, but they didn\'t understand the voice of him who spoke to me. ' "22.10 I said, 'What shall I do, Lord?' The Lord said to me, 'Arise, and go into Damascus. There you will be told about all things which are appointed for you to do.' " "22.11 When I couldn't see for the glory of that light, being led by the hand of those who were with me, I came into Damascus. " '22.12 One Aias, a devout man according to the law, well reported of by all the Jews who lived there, ' "22.13 came to me, and standing by me said to me, 'Brother Saul, receive your sight!' In that very hour I looked up at him. " "22.14 He said, 'The God of our fathers has appointed you to know his will, and to see the Righteous One, and to hear a voice from his mouth. " '22.15 For you will be a witness for him to all men of what you have seen and heard. ' "22.16 Now why do you wait? Arise, be baptized, and wash away your sins, calling on the name of the Lord.' " "
26.18 to open their eyes, that they may turn from darkness to light and from the power of Satan to God, that they may receive remission of sins and an inheritance among those who are sanctified by faith in me.' "' None
35. New Testament, Apocalypse, 7.14, 11.13, 19.7, 22.4 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • embodiment, pain and suffering, Bede on experience of • experience • experience, • pain and suffering, Bede on experience of

 Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 736; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 90, 138; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 44, 59; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 75, 104

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7.14 καὶ εἴρηκα αὐτῷ Κύριέ μου, σὺ οἶδας. καὶ εἶπέν μοι Οὗτοί εἰσιν οἱ ἐρχόμενοι ἐκ τῆςθλίψεωςτῆς μεγάλης, καὶἔπλυναν τὰς στολὰς αὐτῶνκαὶ ἐλεύκαναν αὐτὰςἐν τῷ αἵματιτοῦ ἀρνίου.
11.13 Καὶ ἐν ἐκείνῃ τῇ ὥρᾳ ἐγένετοσεισμὸς μέγας,καὶ τὸ δέκατον τῆς πόλεωςἔπεσεν,καὶ ἀπεκτάνθησαν ἐν τῷ σεισμῷ ὀνόματα ἀνθρώπων χιλιάδες ἑπτά, καὶ οἱ λοιποὶ ἔμφοβοι ἐγένοντο καὶ ἔδωκαν δόξαντῷ θεῷ τοῦ οὐρανοῦ.
19.7 χαίρωμεν καὶ ἀγαλλιῶμεν, καὶ δώσομεν τὴν δόξαν αὐτῷ, ὅτι ἦλθεν ὁ γάμος τοῦ ἀρνίου, καὶ ἡ γυνὴ αὐτοῦ ἡτοίμασεν ἑαυτήν,
22.4 καὶὄψονται τὸ πρόσωπον αὐτοῦ,καὶ τὸ ὄνομα ὰὐτοῦ ἐπὶ τῶν μετώπων αὐτῶν.'' None		sup>
7.14 I told him, "My lord, you know."He said to me, "These are those who came out of the great tribulation. They washed their robes, and made them white in the Lamb\'s blood.
11.13 In that day there was a great earthquake, and a tenth of the city fell. Seven thousand people were killed in the earthquake, and the rest were terrified, and gave glory to the God of heaven.
19.7 Let us rejoice and be exceedingly glad, and let us give the glory to him. For the marriage of the Lamb has come, and his wife has made herself ready."
22.4 They will see his face, and his name will be on their foreheads.'' None
36. New Testament, James, 5.7-5.8, 5.10-5.11 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • experience • spirit, faithful can entrust experience of

 Found in books: Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 112; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 178

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5.7 Μακροθυμήσατε οὖν, ἀδελφοί, ἕως τῆς παρουσίας τοῦ κυρίου. ἰδοὺ ὁ γεωργὸς ἐκδέχεται τὸν τίμιον καρπὸν τῆς γῆς, μακροθυμῶν ἐπʼ αὐτῷ ἕως λάβῃ πρόϊμον καὶ ὄψιμον. 5.8 μακροθυμήσατε καὶ ὑμεῖς, στηρίξατε τὰς καρδίας ὑμῶν, ὅτι ἡ παρουσία τοῦ κυρίου ἤγγικεν.
5.10 ὑπόδειγμα λάβετε, ἀδελφοί, τῆς κακοπαθίας καὶ τῆς μακροθυμίας τοὺς προφήτας, οἳ ἐλάλησαν ὲν τῷ ὀνόματι Κυρίου. 5.11 ἰδοὺ μακαρίζομεν τοὺς ὑπομείναντας· τὴν ὑπομονὴν Ἰὼβ ἠκούσατε, καὶ τὸ τέλος Κυρίου εἴδετε, ὅτι πολύσπλαγχνός ἐστιν ὁ κύριος καὶ οἰκτίρμων.'' None		sup>
5.7 Be patient therefore, brothers, until the coming of the Lord. Behold, the farmer waits for the precious fruit of the earth, being patient over it, until it receives the early and late rain. 5.8 You also be patient. Establish your hearts, for the coming of the Lord is at hand.
5.10 Take, brothers, for an example of suffering and of patience, the prophets who spoke in the name of the Lord. 5.11 Behold, we call them blessed who endured. You have heard of the patience of Job, and have seen the Lord in the outcome, and how the Lord is full of compassion and mercy. '' None
37. New Testament, Galatians, 2.19-2.20, 3.27 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Experience/experiential • Paul, conversion experience • experience, its private, non-dyadic character • religious experience

 Found in books: Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 244; Harkins and Maier (2022), Experiencing the Shepherd of Hermas, 25; Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 162, 188, 238, 278; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 425

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2.19 ἐγὼ γὰρ διὰ νόμου νόμῳ ἀπέθανον ἵνα θεῷ ζήσω· Χριστῷ συνεσταύρωμαι· 2.20 ζῶ δὲ οὐκέτι ἐγώ, ζῇ δὲ ἐν ἐμοὶ Χριστός· ὃ δὲ νῦν ζῶ ἐν σαρκί, ἐν πίστει ζῶ τῇ τοῦ υἱοῦ τοῦ θεοῦ τοῦ ἀγαπήσαντός με καὶ παραδόντος ἑαυτὸν ὑπὲρ ἐμοῦ.
3.27 ὅσοι γὰρ εἰς Χριστὸν ἐβαπτίσθητε, Χριστὸν ἐνεδύσασθε·'' None		sup>
2.19 For I, through the law, died to the law,that I might live to God. 2.20 I have been crucified with Christ, andit is no longer I that live, but Christ living in me. That life which Inow live in the flesh, I live by faith in the Son of God, who loved me,and gave himself up for me.
3.27 For as many of you as werebaptized into Christ have put on Christ. '' None
38. New Testament, Hebrews, 1.14, 2.17-2.18 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Experience/experiential • heaven martyrs experience • martyrdom, martyr, trauma, traumatic experience

 Found in books: Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 98, 136; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 23, 28, 30, 31; Moss (2010), The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom, 136

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1.14 οὐχὶ πάντες εἰσὶν λειτουργικὰ πνεύματα εἰς διακονίαν ἀποστελλόμενα διὰ τοὺς μέλλοντας κληρονομεῖν σωτηρίαν;
2.17 ὅθεν ὤφειλεν κατὰ πάντατοῖς ἀδελφοῖςὁμοιωθῆναι, ἵνα ἐλεήμων γένηται καὶ πιστὸς ἀρχιερεὺς τὰ πρὸς τὸν θεόν, εἰς τὸ ἱλάσκεσθαι τὰς ἁμαρτίας τοῦ λαοῦ· 2.18 ἐν ᾧ γὰρ πέπονθεν αὐτὸς πειρασθείς, δύναται τοῖς πειραζομένοις βοηθῆσαι.'' None		sup>
1.14 Aren't they all ministering spirits, sent out to do service for the sake of those who will inherit salvation? " 2.17 Therefore he was obligated in all things to be made like his brothers, that he might become a merciful and faithful high priest in things pertaining to God, to make atonement for the sins of the people. 2.18 For in that he himself has suffered being tempted, he is able to help those who are tempted. '" None
39. New Testament, Philippians, 2.6-2.8, 3.4-3.11 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Experience/experiential • experience • experience, • experience, and cosmology • experience, comes as described • experience, its bodily character

 Found in books: Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 142, 143, 151, 152; Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 257, 258; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 147; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 24, 130, 264

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2.6 ὃς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ, 2.7 ἀλλὰ ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβών, ἐν ὁμοιώματι ἀνθρώπων γενόμενος· καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος 2.8 ἐταπείνωσεν ἑαυτὸν γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ·
3.4 καίπερ ἐγὼ ἔχων πεποίθησιν καὶ ἐν σαρκί. Εἴ τις δοκεῖ ἄλλος πεποιθέναι ἐν σαρκί, ἐγὼ μᾶλλον· 3.5 περιτομῇ ὀκταήμερος, ἐκ γένους Ἰσραήλ, φυλῆς Βενιαμείν, Ἐβραῖος ἐξ Ἐβραίων, κατὰ νόμον Φαρισαῖος, 3.6 κατὰ ζῆλος διώκων τὴν ἐκκλησίαν, κατὰ δικαιοσύνην τὴν ἐν νόμῳ γενόμενος ἄμεμπτος. 3.7 Ἀλλὰ ἅτινα ἦν μοι κέρδη, ταῦτα ἥγημαι διὰ τὸν χριστὸν ζημίαν. 3.8 ἀλλὰ μὲν οὖν γε καὶ ἡγοῦμαι πάντα ζημίαν εἶναι διὰ τὸ ὑπερέχον τῆς γνώσεως Χριστοῦ Ἰησοῦ τοῦ κυρίου μου διʼ ὃν τὰ πάντα ἐζημιώθην, καὶ ἡγοῦμαι σκύβαλα ἵνα Χριστὸν κερδήσω καὶ εὑρεθῶ ἐν αὐτῷ, 3.9 μὴ ἔχων ἐμὴν δικαιοσύνην τὴν ἐκ νόμου ἀλλὰ τὴν διὰ πίστεως Χριστοῦ, τὴν ἐκ θεοῦ δικαιοσύνην ἐπὶ τῇ πίστει, 3.10 τοῦ γνῶναι αὐτὸν καὶ τὴν δύναμιν τῆς ἀναστάσεως αὐτοῦ καὶ κοινωνίαν παθημάτων αὐτοῦ, συμμορφιζόμενος τῷ θανάτῳ αὐτοῦ, 3.11 εἴ πως καταντήσω εἰς τὴν ἐξανάστασιν τὴν ἐκ νεκρῶν. οὐχ ὅτι ἤδη ἔλαβον ἢ ἤδη τετελείωμαι,'' None		sup>
2.6 who, existing in the form of God, didn't consider it robbery to be equal with God, " '2.7 but emptied himself, taking the form of a servant, being made in the likeness of men. 2.8 And being found in human form, he humbled himself, becoming obedient to death, yes, the death of the cross.
3.4 though I myself might have confidence even in the flesh. If any other man thinks that he has confidence in the flesh, I yet more: 3.5 circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; concerning the law, a Pharisee; 3.6 concerning zeal, persecuting the assembly; concerning the righteousness which is in the law, found blameless. 3.7 However, what things were gain to me, these have I counted loss for Christ. 3.8 Yes most assuredly, and I count all things to be loss for the excellency of the knowledge of Christ Jesus, my Lord, for whom I suffered the loss of all things, and count them nothing but refuse, that I may gain Christ 3.9 and be found in him, not having a righteousness of my own, that which is of the law, but that which is through faith in Christ, the righteousness which is from God by faith; 3.10 that I may know him, and the power of his resurrection, and the fellowship of his sufferings, becoming conformed to his death; 3.11 if by any means I may attain to the resurrection from the dead. '" None
40. New Testament, Romans, 1.2, 1.22-1.23, 3.23, 5.2-5.5, 6.4, 8.9-8.11, 8.15, 8.17, 8.29, 12.2, 15.23 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Experience,, of Spirit • Experience/experiential • conversion, experience • conversion, experience of • experience • experience, • heaven martyrs experience • religious experience • spirit, faithful can entrust experience of • travel, experience by land

 Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 365; Esler (2000), The Early Christian World, 463; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 30, 324, 358; Harkins and Maier (2022), Experiencing the Shepherd of Hermas, 25; Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 10, 121, 149, 188, 190, 229, 238, 244, 246, 247, 249, 253, 257, 258, 278, 282; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 122, 321; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 357; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 112; Moss (2010), The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom, 139; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 117, 131

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1.2 ὃ προεπηγγείλατο διὰ τῶν προφητῶν αὐτοῦ ἐν γραφαῖς ἁγίαις

1.22 φάσκοντες εἶναι σοφοὶ ἐμωράνθησαν,
1.23 καὶἤλλαξαν τὴν δόξαντοῦ ἀφθάρτου θεοῦἐν ὁμοιώματιεἰκόνος φθαρτοῦ ἀνθρώπου καὶ πετεινῶν καὶ τετραπόδων καὶ ἑρπετῶν.
3.23 πάντες γὰρ ἥμαρτον καὶ ὑστεροῦνται τῆς δόξης τοῦ θεοῦ,
5.2 διʼ οὗ καὶ τὴν προσαγωγὴν ἐσχήκαμεν τῇ πίστει εἰς τὴν χάριν ταύτην ἐν ᾗ ἑστήκαμεν, καὶ καυχώμεθα ἐπʼ ἐλπίδι τῆς δόξης τοῦ θεοῦ· 5.3 οὐ μόνον δέ, ἀλλὰ καὶ καυχώμεθα ἐν ταῖς θλίψεσιν, εἰδότες ὅτι ἡ θλίψις ὑπομονὴν κατεργάζεται, 5.4 ἡ δὲ ὑπομονὴ δοκιμήν, ἡ δὲ δοκιμὴ ἐλπίδα, 5.5 ἡ δὲἐλπὶς οὐ καταισχύνει.ὅτι ἡ ἀγάπη τοῦ θεοῦ ἐκκέχυται ἐν ταῖς καρδίαις ἡμῶν διὰ πνεύματος ἁγίου τοῦ δοθέντος ἡμῖν·
6.4 συνετάφημεν οὖν αὐτῷ διὰ τοῦ βαπτίσματος εἰς τὸν θάνατον, ἵνα ὥσπερ ἠγέρθη Χριστὸς ἐκ νεκρῶν διὰ τῆς δόξης τοῦ πατρός, οὕτως καὶ ἡμεῖς ἐν καινότητι ζωῆς περιπατήσωμεν.
8.9 Ὑμεῖς δὲ οὐκ ἐστὲ ἐν σαρκὶ ἀλλὰ ἐν πνεύματι. εἴπερ πνεῦμα θεοῦ οἰκεῖ ἐν ὑμῖν. εἰ δέ τις πνεῦμα Χριστοῦ οὐκ ἔχει, οὗτος οὐκ ἔστιν αὐτοῦ. 8.10 εἰ δὲ Χριστὸς ἐν ὑμῖν, τὸ μὲν σῶμα νεκρὸν διὰ ἁμαρτίαν, τὸ δὲ πνεῦμα ζωὴ διὰ δικαιοσύνην. 8.11 εἰ δὲ τὸ πνεῦμα τοῦ ἐγείραντος τὸν Ἰησοῦν ἐκ νεκρῶν οἰκεῖ ἐν ὑμῖν, ὁ ἐγείρας ἐκ νεκρῶν Χριστὸν Ἰησοῦν ζωοποιήσει καὶ τὰ θνητὰ σώματα ὑμῶν διὰ τοῦ ἐνοικοῦντος αὐτοῦ πνεύματος ἐν ὑμῖν.
8.15 οὐ γὰρ ἐλάβετε πνεῦμα δουλείας πάλιν εἰς φόβον, ἀλλὰ ἐλάβετε πνεῦμα υἱοθεσίας, ἐν ᾧ κράζομεν
8.17 εἰ δὲ τέκνα, καὶ κληρονόμοι· κληρονόμοι μὲν θεοῦ, συνκληρονόμοι δὲ Χριστοῦ, εἴπερ συνπάσχομεν ἵνα καὶ συνδοξασθῶμεν.
8.29 ὅτι οὓς προέγνω, καὶ προώρισεν συμμόρφους τῆς εἰκόνος τοῦ υἱοῦ αὐτοῦ, εἰς τὸ εἶναι αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς·
12.2 καὶ μὴ συνσχηματίζεσθε τῷ αἰῶνι τούτῳ, ἀλλὰ μεταμορφοῦσθε τῇ ἀνακαινώσει τοῦ νοός, εἰς τὸ δοκιμάζειν ὑμᾶς τί τὸ θέλημα τοῦ θεοῦ, τὸ ἀγαθὸν καὶ εὐάρεστον καὶ τέλειον.
1
5.23 νυνὶ δὲ μηκέτι τόπον ἔχων ἐν τοῖς κλίμασι τούτοις, ἐπιπόθειαν δὲ ἔχων τοῦ ἐλθεῖν πρὸς ὑμᾶς ἀπὸ ἱκανῶν ἐτῶν,' ' None		sup>
1.2 which he promised before through his prophets in the holy Scriptures,

1.22 Professing themselves to be wise, they became fools,
1.23 and traded the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed animals, and creeping things.
3.23 for all have sinned, and fall short of the glory of God;
5.2 through whom we also have our access by faith into this grace in which we stand. We rejoice in hope of the glory of God. 5.3 Not only this, but we also rejoice in our sufferings, knowing that suffering works perseverance; 5.4 and perseverance, proven character; and proven character, hope: ' "5.5 and hope doesn't disappoint us, because God's love has been poured out into our hearts through the Holy Spirit who was given to us. " 6.4 We were buried therefore with him through baptism to death, that just like Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life. ' "
8.9 But you are not in the flesh but in the Spirit, if it is so that the Spirit of God dwells in you. But if any man doesn't have the Spirit of Christ, he is not his. " '8.10 If Christ is in you, the body is dead because of sin, but the spirit is alive because of righteousness. 8.11 But if the Spirit of him who raised up Jesus from the dead dwells in you, he who raised up Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you.
8.15 For you didn\'t receive the spirit of bondage again to fear, but you received the Spirit of adoption, by whom we cry, "Abba! Father!"
8.17 and if children, then heirs; heirs of God, and joint-heirs with Christ; if indeed we suffer with him, that we may also be glorified with him.
8.29 For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers. ' "
12.2 Don't be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what is the good and acceptable and perfect will of God. " 1
5.23 but now, no longer having any place in these regions, and having these many years a longing to come to you, ' ' None
41. New Testament, John, 10.18, 14.16-14.17, 15.26, 19.30 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Experience,, of Spirit • Experience/experiential • experience • martyrdom, martyr, trauma, traumatic experience

 Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 365, 368; Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 237; Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 61, 124, 129; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 16; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 259

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10.18 οὐδεὶς ἦρεν αὐτὴν ἀπʼ ἐμοῦ, ἀλλʼ ἐγὼ τίθημι αὐτὴν ἀπʼ ἐμαυτοῦ. ἐξουσίαν ἔχω θεῖναι αὐτήν, καὶ ἐξουσίαν ἔχω πάλιν λαβεῖν αὐτήν· ταύτην τὴν ἐντολὴν ἔλαβον παρὰ τοῦ πατρός μου.
14.16 κἀγὼ ἐρωτήσω τὸν πατέρα καὶ ἄλλον παράκλητον δώσει ὑμῖν ἵνα ᾖ μεθʼ ὑμῶν εἰς τὸν αἰῶνα, 14.17 τὸ πνεῦμα τῆς ἀληθείας, ὃ ὁ κόσμος οὐ δύναται λαβεῖν, ὅτι οὐ θεωρεῖ αὐτὸ οὐδὲ γινώσκει· ὑμεῖς γινώσκετε αὐτό, ὅτι παρʼ ὑμῖν μένει καὶ ἐν ὑμῖν ἐστίν.
15.26 Ὅταν ἔλθῃ ὁ παράκλητος ὃν ἐγὼ πέμψω ὑμῖν παρὰ τοῦ πατρός, τὸ πνεῦμα τῆς ἀληθείας ὃ παρὰ τοῦ πατρὸς ἐκπορεύεται, ἐκεῖνος μαρτυρήσει περὶ ἐμοῦ· καὶ ὑμεῖς δὲ μαρτυρεῖτε,
19.30 ὅτε οὖν ἔλαβεν τὸ ὄξος ὁ Ἰησοῦς εἶπεν Τετέλεσται, καὶ κλίνας τὴν κεφαλὴν παρέδωκεν τὸ πνεῦμα.'' None		sup>
10.18 No one takes it away from me, but I lay it down by myself. I have power to lay it down, and I have power to take it again. I received this commandment from my Father."
14.16 I will pray to the Father, and he will give you another Counselor, that he may be with you forever, -- ' "14.17 the Spirit of truth, whom the world can't receive; for it doesn't see him, neither knows him. You know him, for he lives with you, and will be in you. " 15.26 "When the Counselor has come, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will testify about me.
19.30 When Jesus therefore had received the vinegar, he said, "It is finished." He bowed his head, and gave up his spirit. '' None
42. New Testament, Mark, 1.10 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Experience/experiential • Polycarp, martyrdom of, and sensory experience • religious self, and sensory experience • sensory experience,, and Christian identity • sensory experience,, and early Christianity • sensory experience,, and late antique Christianity • sensory experience,, as redefining an event

 Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 141; Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 87, 253

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1.10 καὶ εὐθὺς ἀναβαίνων ἐκ τοῦ ὕδατος εἶδεν σχιζομένους τοὺς οὐρανοὺς καὶ τὸ πνεῦμα ὡς περιστερὰν καταβαῖνον εἰς αὐτόν·'' None		sup>
1.10 Immediately coming up from the water, he saw the heavens parting, and the Spirit descending on him like a dove. '' None
43. New Testament, Matthew, 11.29, 28.19 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Experience/experiential • Paul, conversion experience • experience

 Found in books: Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 121, 253; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 80; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 425

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11.29 ἄρατε τὸν ζυγόν μου ἐφʼ ὑμᾶς καὶ μάθετε ἀπʼ ἐμοῦ, ὅτι πραΰς εἰμι καὶ ταπεινὸς τῇ καρδίᾳ, καὶ εὑρήσετε ἀνάπαυσιν ταῖς ψυχαῖς ὑμῶν·
28.19 πορευθέντες οὖν μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος,'' None		sup>
11.29 Take my yoke upon you, and learn from me, for I am humble and lowly in heart; and you will find rest for your souls.
28.19 Go, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, '' None
44. Plutarch, Demosthenes, 2.1-2.2 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • experience • experience, Plutarch’s personal • experience, of characters (individual and collective)

 Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 63; Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 28, 45

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2.1 τῷ μέντοι σύνταξιν ὑποβεβλημένῳ καὶ ἱστορίαν ἐξ οὐ προχείρων οὐδʼ οἰκείων, ἀλλὰ ξένων τε τῶν πολλῶν καὶ διεσπαρμένων ἐν ἑτέροις συνιοῦσαν ἀναγνωσμάτων, τῷ ὄντι χρὴ πρῶτον ὑπάρχειν καὶ μάλιστα τὴν πόλιν εὐδόκιμον καὶ φιλόκαλον καὶ πολυάνθρωπον, ὡς βιβλίων τε παντοδαπῶν ἀφθονίαν ἔχων, καὶ ὅσα τοὺς γράφοντας διαφύγοντα σωτηρίᾳ μνήμης ἐπιφανεστέραν εἴληφε πίστιν ὑπολαμβάνων ἀκοῇ καὶ διαπυνθανόμενος, μὴ πολλῶν μηδʼ ἀναγκαίων ἐνδεὲς ἀποδιδοίη τὸ ἔργον. 2.2 ἡμεῖς δὲ μικρὰν οἰκοῦντες πόλιν, καὶ ἵνα μὴ μικροτέρα γένηται φιλοχωροῦντες, ἐν δὲ Ῥώμῃ καὶ ταῖς περὶ τὴν Ἰταλίαν διατριβαῖς οὐ σχολῆς οὔσης γυμνάζεσθαι περὶ τὴν Ῥωμαϊκὴν διάλεκτον ὑπὸ χρειῶν πολιτικῶν καὶ τῶν διὰ φιλοσοφίαν πλησιαζόντων, ὀψέ ποτε καὶ πόρρω τῆς ἡλικίας ἠρξάμεθα Ῥωμαϊκοῖς γράμμασιν ἐντυγχάνειν.'' None		sup>
2.1 2.2 '' None
45. Tacitus, Annals, 15.33.2 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Statius, generic experimentalism in the Siluae

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 223; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 223

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15.33.2 \xa0In the consulate of Gaius Laecanius and Marcus Licinius, a desire that grew every day sharper impelled Nero to appear regularly on the public stage â\x80\x94 hitherto he had sung in his palace or his gardens at the Juvenile Games, which now he began to scorn as thinly attended functions, too circumscribed for so ample a voice. Not daring, however, to take the first step at Rome, he fixed upon Naples as a Greek city: after so much preface, he reflected, he might cross into Achaia, win the glorious and time-hallowed crowns of song, and then, with heightened reputation, elicit the plaudits of his countrymen. Accordingly, a mob which had been collected from the town, together with spectators drawn by rumours of the event from the neighbouring colonies and municipalities, the suite which attends the emperor whether in compliment or upon various duties, and, in addition, a\xa0few maniples of soldiers, filled the Neapolitan theatre. <'' None
46. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Statius, generic experimentalism in the Siluae

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 217, 218, 219, 221, 231; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 217, 218, 219, 221, 231
47. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Domitian, emperor, controls Celer’s Egyptian experience • Statius, generic experimentalism in the Siluae

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 219, 220, 221, 222, 223, 224, 229, 230, 231, 232; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 218; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 219, 220, 221, 222, 223, 224, 229, 230, 231, 232
48. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Statius, generic experimentalism in the Siluae

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 217, 218, 222, 230, 231; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 217, 218, 222, 230, 231
49. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Senses, Sensory experience • experience (peira) • lifeworld, lifeworld experience • self, within classes of experience

 Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 113; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 222; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 194; Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 40, 42, 145, 146
50. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Statius, generic experimentalism in the Siluae

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 224; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 224
51. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Experience/experiential • Scripture,, and suprasensory experience • experience • experience, • religious experience • suprasensory experience, and late antique Christianity

 Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 152; Harkins and Maier (2022), Experiencing the Shepherd of Hermas, 25; Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 278; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 193; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 104, 131, 264
52. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • audience, extra-textual experience of • experience • experience, Plutarch’s personal

 Found in books: Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 37, 137; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 18
53. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • experience (political and/or military) • experience, of characters (individual and collective)

 Found in books: Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 130; Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 52
54. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • experience • experience, of characters (individual and collective)

 Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 238; Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 120
55. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • experience • experience, Plutarch’s personal • experience, of characters (individual and collective)

 Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 28; Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 50
56. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • audience, extra-textual experience of • experience of travel • experience, Plutarch’s personal

 Found in books: Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 28, 32; Hawes (2021), Pausanias in the World of Greek Myth, 131, 132
57. Apuleius, The Golden Ass, 3.22, 11.6 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Experience/experiential • Vision (Visual Experience) • experience • experience, post-mortality, darkness, and post-mortality motif

 Found in books: Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 121, 130, 136, 140, 142, 149; Pinheiro et al. (2018), Cultural Crossroads in the Ancient Novel, 342, 356; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 158; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 134

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11.6 “The great priest shall carry this day, following in procession by my exhortation, a garland of roses next the rattle in his right hand. Follow my procession amongst the people and, when you come to the priest, make as though you would kiss his hand. But snatch at the roses, whereby I will put away the skin and shape of an ass. This kind of beast I have long abhorred and despised. But above all things beware that you do not doubt or fear any of those things as being hard and difficult to bring to pass. For in the same hour as I have come to you, I have commanded the priest, by a vision, of what he shall do. And all the people by my command shall be compelled to give you place and say nothing! Moreover, do not think that, amongst so fair and joyful ceremonies and in so good a company, any person shall abhor your ill-favored and deformed figure, or that any man shall be so hardy as to blame and reprove your sudden restoration to human shape. They will not conceive any sinister opinion about this deed. And know this for certain: for the rest of your life, until the hour of death, you shall be bound and subject to me! And think it not an injury to be always subject to me, since by my means and benefit you shall become a man. You shall live blessed in this world, you shall live gloriously by my guidance and protection. And when you descend to hell, you shall see me shine in that subterranean place, shining (as you see me now) in the darkness of Acheron, and reigning in the deep profundity of Styx. There you shall worship me as one who has been favorable to you. And if I perceive that you are obedient to my command, an adherent to my religion, and worthy my divine grace, know you that I will prolong your days above the time that the fates have appointed, and the celestial planets have ordained.”' ' None
58. Lucian, Alexander The False Prophet, 38 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Experience/experiential • Senses, Sensory experience

 Found in books: Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 162; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 194

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38 It was with his eye on this Italian propaganda, too, that he took a further step. This was the institution of mysteries, with hierophants and torch bearers complete. The ceremonies occupied three successive days. On the first, proclamation was made on the Athenian model to this effect: ‘If there be any atheist or Christian or Epicurean here spying upon our rites, let him depart in haste; and let all such as have faith in the God be initiated and all blessing attend them.’ He led the litany with, ‘Christians, avaunt!’ and the crowd responded, ‘Epicureans, avaunt!’ Then was presented the child bed of Leto and birth of Apollo, the bridal of Coronis, Asclepius born. The second day, the epiphany and nativity of the God Glycon.'' None
59. Pausanias, Description of Greece, 9.39.4-9.39.14 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Trophonios (and Trophonion), nature of revelatory experience • cultic ritual practice, theoria (religious experience and practice) • experience • religious experience

 Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 70; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 79, 80; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 569, 571, 572, 573

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9.39.4 τὰ δὲ ἐπιφανέστατα ἐν τῷ ἄλσει Τροφωνίου ναὸς καὶ ἄγαλμά ἐστιν, Ἀσκληπιῷ καὶ τοῦτο εἰκασμένον· Πραξιτέλης δὲ ἐποίησε τὸ ἄγαλμα. ἔστι δὲ καὶ Δήμητρος ἱερὸν ἐπίκλησιν Εὐρώπης καὶ Ζεὺς Ὑέτιος ἐν ὑπαίθρῳ. ἀναβᾶσι δὲ ἐπὶ τὸ μαντεῖον καὶ αὐτόθεν ἰοῦσιν ἐς τὸ πρόσω τοῦ ὄρους, Κόρης ἐστὶ καλουμένη θήρα καὶ Διὸς Βασιλέως ναός. τοῦτον μὲν δὴ διὰ τὸ μέγεθος ἢ καὶ τῶν πολέμων τὸ ἀλλεπάλληλον ἀφείκασιν ἡμίεργον· ἐν δὲ ἑτέρῳ ναῷ Κρόνου καὶ Ἥρας καὶ Διός ἐστιν ἀγάλματα. ἔστι δὲ καὶ Ἀπόλλωνος ἱερόν. 9.39.5 κατὰ δὲ τὸ μαντεῖον τοιάδε γίνεται. ἐπειδὰν ἀνδρὶ ἐς τοῦ Τροφωνίου κατιέναι δόξῃ, πρῶτα μὲν τεταγμένων ἡμερῶν δίαιταν ἐν οἰκήματι ἔχει, τὸ δὲ οἴκημα Δαίμονός τε ἀγαθοῦ καὶ Τύχης ἱερόν ἐστιν ἀγαθῆς· διαιτώμενος δὲ ἐνταῦθα τά τε ἄλλα καθαρεύει καὶ λουτρῶν εἴργεται θερμῶν, τὸ δὲ λουτρὸν ὁ ποταμός ἐστιν ἡ Ἕρκυνα· καί οἱ καὶ κρέα ἄφθονά ἐστιν ἀπὸ τῶν θυσιῶν, θύει γὰρ δὴ ὁ κατιὼν αὐτῷ τε τῷ Τροφωνίῳ καὶ τοῦ Τροφωνίου τοῖς παισί, πρὸς δὲ Ἀπόλλωνί τε καὶ Κρόνῳ καὶ Διὶ ἐπίκλησιν Βασιλεῖ καὶ Ἥρᾳ τε Ἡνιόχῃ καὶ Δήμητρι ἣν ἐπονομάζοντες Εὐρώπην τοῦ Τροφωνίου φασὶν εἶναι τροφόν. 9.39.6 καθʼ ἑκάστην δὲ τῶν θυσιῶν ἀνὴρ μάντις παρὼν ἐς τοῦ ἱερείου τὰ σπλάγχνα ἐνορᾷ, ἐνιδὼν δὲ προθεσπίζει τῷ κατιόντι εἰ δὴ αὐτὸν εὐμενὴς ὁ Τροφώνιος καὶ ἵλεως δέξεται. τῶν μὲν δὴ ἄλλων ἱερείων τὰ σπλάγχνα οὐχ ὁμοίως δηλοῖ τοῦ Τροφωνίου τὴν γνώμην· ἐν δὲ νυκτὶ ᾗ κάτεισιν ἕκαστος, ἐν ταύτῃ κριὸν θύουσιν ἐς βόθρον, ἐπικαλούμενοι τὸν Ἀγαμήδην. θυμάτων δὲ τῶν πρότερον πεφηνότων αἰσίων λόγος ἐστὶν οὐδείς, εἰ μὴ καὶ τοῦδε τοῦ κριοῦ τὰ σπλάγχνα τὸ αὐτὸ θέλοι λέγειν· ὁμολογούντων δὲ καὶ τούτων, τότε ἕκαστος ἤδη κάτεισιν εὔελπις, κάτεισι δὲ οὕτω. 9.39.7 πρῶτα μὲν ἐν τῇ νυκτὶ αὐτὸν ἄγουσιν ἐπὶ τὸν ποταμὸν τὴν Ἕρκυναν, ἀγαγόντες δὲ ἐλαίῳ χρίουσι καὶ λούουσι δύο παῖδες τῶν ἀστῶν ἔτη τρία που καὶ δέκα γεγονότες, οὓς Ἑρμᾶς ἐπονομάζουσιν· οὗτοι τὸν καταβαίνοντά εἰσιν οἱ λούοντες καὶ ὁπόσα χρὴ διακονούμενοι ἅτε παῖδες. τὸ ἐντεῦθεν ὑπὸ τῶν ἱερέων οὐκ αὐτίκα ἐπὶ τὸ μαντεῖον, ἐπὶ δὲ ὕδατος πηγὰς ἄγεται· αἱ δὲ ἐγγύτατά εἰσιν ἀλλήλων. 9.39.8 ἐνταῦθα δὴ χρὴ πιεῖν αὐτὸν Λήθης τε ὕδωρ καλούμενον, ἵνα λήθη γένηταί οἱ πάντων ἃ τέως ἐφρόντιζε, καὶ ἐπὶ τῷδε ἄλλο αὖθις ὕδωρ πίνειν Μνημοσύνης· ἀπὸ τούτου τε μνημονεύει τὰ ὀφθέντα οἱ καταβάντι. θεασάμενος δὲ ἄγαλμα ὃ ποιῆσαι Δαίδαλόν φασιν—ὑπὸ δὲ τῶν ἱερέων οὐκ ἐπιδείκνυται πλὴν ὅσοι παρὰ τὸν Τροφώνιον μέλλουσιν ἔρχεσθαι— τοῦτο τὸ ἄγαλμα ἰδὼν καὶ θεραπεύσας τε καὶ εὐξάμενος ἔρχεται πρὸς τὸ μαντεῖον, χιτῶνα ἐνδεδυκὼς λινοῦν καὶ ταινίαις τὸν χιτῶνα ἐπιζωσθεὶς καὶ ὑποδησάμενος ἐπιχωρίας κρηπῖδας. 9.39.9 ἔστι δὲ τὸ μαντεῖον ὑπὲρ τὸ ἄλσος ἐπὶ τοῦ ὄρους. κρηπὶς μὲν ἐν κύκλῳ περιβέβληται λίθου λευκοῦ, περίοδος δὲ τῆς κρηπῖδος κατὰ ἅλων τὴν ἐλαχίστην ἐστίν, ὕψος δὲ ἀποδέουσα δύο εἶναι πήχεις· ἐφεστήκασι δὲ ἐπὶ τῇ κρηπῖδι ὀβελοὶ καὶ αὐτοὶ χαλκοῖ καὶ αἱ συνέχουσαι σφᾶς ζῶναι, διὰ δὲ αὐτῶν θύραι πεποίηνται. τοῦ περιβόλου δὲ ἐντὸς χάσμα γῆς ἐστιν οὐκ αὐτόματον ἀλλὰ σὺν τέχνῃ καὶ ἁρμονίᾳ πρὸς τὸ ἀκριβέστατον ᾠκοδομημένον. 9.39.10 τοῦ δὲ οἰκοδομήματος τούτου τὸ σχῆμα εἴκασται κριβάνῳ· τὸ δὲ εὖρος ἡ διάμετρος αὐτοῦ τέσσαρας παρέχοιτο ἂν ὡς εἰκάσαι πήχεις· βάθος δὲ τοῦ οἰκοδομήματος, οὐκ ἂν οὐδὲ τοῦτο εἰκάζοι τις ἐς πλέον ὀκτὼ καθήκειν πηχῶν. κατάβασις δὲ οὐκ ἔστι πεποιημένη σφίσιν ἐς τὸ ἔδαφος· ἐπειδὰν δὲ ἀνὴρ ἔρχηται παρὰ τὸν Τροφώνιον, κλίμακα αὐτῷ κομίζουσι στενὴν καὶ ἐλαφράν. καταβάντι δέ ἐστιν ὀπὴ μεταξὺ τοῦ τε ἐδάφους καὶ τοῦ οἰκοδομήματος· σπιθαμῶν τὸ εὖρος δύο, τὸ δὲ ὕψος ἐφαίνετο εἶναι σπιθαμῆς. 9.39.11 ὁ οὖν κατιὼν κατακλίνας ἑαυτὸν ἐς τὸ ἔδαφος ἔχων μάζας μεμαγμένας μέλιτι προεμβάλλει τε ἐς τὴν ὀπὴν τοὺς πόδας καὶ αὐτὸς ἐπιχωρεῖ, τὰ γόνατά οἱ τῆς ὀπῆς ἐντὸς γενέσθαι προθυμούμενος· τὸ δὲ λοιπὸν σῶμα αὐτίκα ἐφειλκύσθη τε καὶ τοῖς γόνασιν ἐπέδραμεν, ὥσπερ ποταμῶν ὁ μέγιστος καὶ ὠκύτατος συνδεθέντα ὑπὸ δίνης ἀποκρύψειεν ἂν ἄνθρωπον. τὸ δὲ ἐντεῦθεν τοῖς ἐντὸς τοῦ ἀδύτου γενομένοις οὐχ εἷς οὐδὲ ὁ αὐτὸς τρόπος ἐστὶν ὅτῳ διδάσκονται τὰ μέλλοντα, ἀλλά πού τις καὶ εἶδε καὶ ἄλλος ἤκουσεν. ἀναστρέψαι δὲ ὀπίσω τοῖς καταβᾶσι διὰ στομίου τε ἔστι τοῦ αὐτοῦ καὶ προεκθεόντων σφίσι τῶν ποδῶν. 9.39.12 ἀποθανεῖν δὲ οὐδένα τῶν καταβάντων λέγουσιν ὅτι μὴ μόνον τῶν Δημητρίου τινὰ δορυφόρων· τοῦτον δὲ οὔτε ποιῆσαι περὶ τὸ ἱερόν φασιν οὐδὲν τῶν νενομισμένων οὔτε χρησόμενον τῷ θεῷ καταβῆναι, χρυσὸν δὲ καὶ ἄργυρον ἐκκομιεῖν ἐλπίσαντα ἐκ τοῦ ἀδύτου. λέγεται δὲ καὶ τούτου τὸν νεκρὸν ἑτέρωθι ἀναφανῆναι καὶ οὐ κατὰ στόμα ἐκβληθῆναι τὸ ἱερόν. ἐς μὲν δὴ τὸν ἄνθρωπον λεγομένων καὶ ἄλλων εἴρηταί μοι τὰ ἀξιολογώτατα· 9.39.13 τὸν δὲ ἀναβάντα παρὰ τοῦ Τροφωνίου παραλαβόντες αὖθις οἱ ἱερεῖς καθίζουσιν ἐπὶ θρόνον Μνημοσύνης μὲν καλούμενον, κεῖται δὲ οὐ πόρρω τοῦ ἀδύτου, καθεσθέντα δὲ ἐνταῦθα ἀνερωτῶσιν ὁπόσα εἶδέ τε καὶ ἐπύθετο· μαθόντες δὲ ἐπιτρέπουσιν αὐτὸν ἤδη τοῖς προσήκουσιν. οἱ δὲ ἐς τὸ οἴκημα, ἔνθα καὶ πρότερον διῃτᾶτο παρά τε Τύχῃ καὶ Δαίμονι ἀγαθοῖς, ἐς τοῦτο ἀράμενοι κομίζουσι κάτοχόν τε ἔτι τῷ δείματι καὶ ἀγνῶτα ὁμοίως αὑτοῦ τε καὶ τῶν πέλας. ὕστερον μέντοι τά τε ἄλλα οὐδέν τι φρονήσει μεῖον ἢ πρότερον καὶ γέλως ἐπάνεισίν οἱ. 9.39.14 γράφω δὲ οὐκ ἀκοὴν ἀλλὰ ἑτέρους τε ἰδὼν καὶ αὐτὸς τῷ Τροφωνίῳ χρησάμενος. τοὺς δὲ ἐς τοῦ Τροφωνίου κατελθόντας, ἀνάγκη σφᾶς, ὁπόσα ἤκουσεν ἕκαστος ἢ εἶδεν, ἀναθεῖναι γεγραμμένα ἐν πίνακι. λείπεται δʼ ἔτι καὶ τοῦ Ἀριστομένους ἐνταῦθα ἡ ἀσπίς· τὰ δὲ ἐς αὐτὴν ὁποῖα ἐγένετο, ἐδήλωσα ἐν τοῖς προτέροις τοῦ λόγου.'' 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9.39.4 The most famous things in the grove are a temple and image of Trophonius; the image, made by Praxiteles, is after the likeness of Asclepius. There is also a sanctuary of Demeter surnamed Europa, and a Zeus Rain-god in the open. If you go up to the oracle, and thence onwards up the mountain, you come to what is called the Maid's Hunting and a temple of King Zeus. This temple they have left half finished, either because of its size or because of the long succession of the wars. In a second temple are images of Cronus, Hera and Zeus. There is also a sanctuary of Apollo." '9.39.5 What happens at the oracle is as follows. When a man has made up his mind to descend to the oracle of Trophonius, he first lodges in a certain building for an appointed number of days, this being sacred to the good Spirit and to good Fortune. While he lodges there, among other regulations for purity he abstains from hot baths, bathing only in the river Hercyna. Meat he has in plenty from the sacrifices, for he who descends sacrifices to Trophonius himself and to the children of Trophonius, to Apollo also and Cronus, to Zeus surnamed King, to Hera Charioteer, and to Demeter whom they surname Europa and say was the nurse of Trophonius. 9.39.6 At each sacrifice a diviner is present, who looks into the entrails of the victim, and after an inspection prophesies to the person descending whether Trophonius will give him a kind and gracious reception. The entrails of the other victims do not declare the mind of Trophonius so much as a ram, which each inquirer sacrifices over a pit on the night he descends, calling upon Agamedes. Even though the previous sacrifices have appeared propitious, no account is taken of them unless the entrails of this ram indicate the same; but if they agree, then the inquirer descends in good hope. The procedure of the descent is this. 9.39.7 First, during the night he is taken to the river Hercyna by two boys of the citizens about thirteen years old, named Hermae, who after taking him there anoint him with oil and wash him. It is these who wash the descender, and do all the other necessary services as his attendant boys. After this he is taken by the priests, not at once to the oracle, but to fountains of water very near to each other. 9.39.8 Here he must drink water called the water of Forgetfulness, that he may forget all that he has been thinking of hitherto, and afterwards he drinks of another water, the water of Memory, which causes him to remember what he sees after his descent. After looking at the image which they say was made by Daedalus (it is not shown by the priests save to such as are going to visit Trophonius), having seen it, worshipped it and prayed, he proceeds to the oracle, dressed in a linen tunic, with ribbons girding it, and wearing the boots of the country. 9.39.9 The oracle is on the mountain, beyond the grove. Round it is a circular basement of white marble, the circumference of which is about that of the smallest threshing floor, while its height is just short of two cubits. On the basement stand spikes, which, like the cross-bars holding them together, are of bronze, while through them has been made a double door. Within the enclosure is a chasm in the earth, not natural, but artificially constructed after the most accurate masonry. 9.39.10 The shape of this structure is like that of a bread-oven. Its breadth across the middle one might conjecture to be about four cubits, and its depth also could not be estimated to extend to more than eight cubits. They have made no way of descent to the bottom, but when a man comes to Trophonius, they bring him a narrow, light ladder. After going down he finds a hole between the floor and the structure. Its breadth appeared to be two spans, and its height one span. 9.39.11 The descender lies with his back on the ground, holding barley-cakes kneaded with honey, thrusts his feet into the hole and himself follows, trying hard to get his knees into the hole. After his knees the rest of his body is at once swiftly drawn in, just as the largest and most rapid river will catch a man in its eddy and carry him under. After this those who have entered the shrine learn the future, not in one and the same way in all cases, but by sight sometimes and at other times by hearing. The return upwards is by the same mouth, the feet darting out first. 9.39.12 They say that no one who has made the descent has been killed, save only one of the bodyguard of Demetrius. But they declare that he performed none of the usual rites in the sanctuary, and that he descended, not to consult the god but in the hope of stealing gold and silver from the shrine. It is said that the body of this man appeared in a different place, and was not cast out at the sacred mouth. Other tales are told about the fellow, but I have given the one most worthy of consideration. 9.39.13 After his ascent from Trophonius the inquirer is again taken in hand by the priests, who set him upon a chair called the chair of Memory, which stands not far from the shrine, and they ask of him, when seated there, all he has seen or learned. After gaining this information they then entrust him to his relatives. These lift him, paralyzed with terror and unconscious both of himself and of his surroundings, and carry him to the building where he lodged before with Good Fortune and the Good Spirit. Afterwards, however, he will recover all his faculties, and the power to laugh will return to him. 9.39.14 What I write is not hearsay; I have myself inquired of Trophonius and seen other inquirers. Those who have descended into the shrine of Trophonius are obliged to dedicate a tablet on which is written all that each has heard or seen. The shield also of Aristomenes is still preserved here. Its story I have already given in a former part of my work. See Paus. 4.16.7 to Paus. 4.32.6 . '" None
60. None, None, nan (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Augustine, his tolle lege experience • Paul, Saint, his Road to Damascus experience • conversion, experience

 Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 51; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 176
61. None, None, nan (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Empiricists, and experience • experience (empeiria) • experience (ἐµπειρία)

 Found in books: Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 308; James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 59
62. Augustine, The City of God, 14.11 (4th cent. CE - 5th cent. CE)
 Tagged with subjects: • knowledge, sensory experience, based on • mysticism, Augustines experience of • sensory experience,, and knowledge • sensory experience,, and spiritual senses

 Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 154; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 57

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14.11 But because God foresaw all things, and was therefore not ignorant that man also would fall, we ought to consider this holy city in connection with what God foresaw and ordained, and not according to our own ideas, which do not embrace God's ordination. For man, by his sin, could not disturb the divine counsel, nor compel God to change what He had decreed; for God's foreknowledge had anticipated both - that is to say, both how evil the man whom He had created good should become, and what good He Himself should even thus derive from him. For though God is said to change His determinations (so that in a tropical sense the Holy Scripture says even that God repented ), this is said with reference to man's expectation, or the order of natural causes, and not with reference to that which the Almighty had foreknown that He would do. Accordingly God, as it is written, made man upright, Ecclesiastes 7:29 and consequently with a good will. For if he had not had a good will, he could not have been upright. The good will, then, is the work of God; for God created him with it. But the first evil will, which preceded all man's evil acts, was rather a kind of falling away from the work of God to its own works than any positive work. And therefore the acts resulting were evil, not having God, but the will itself for their end; so that the will or the man himself, so far as his will is bad, was as it were the evil tree bringing forth evil fruit. Moreover, the bad will, though it be not in harmony with, but opposed to nature, inasmuch as it is a vice or blemish, yet it is true of it as of all vice, that it cannot exist except in a nature, and only in a nature created out of nothing, and not in that which the Creator has begotten of Himself, as He begot the Word, by whom all things were made. For though God formed man of the dust of the earth, yet the earth itself, and every earthly material, is absolutely created out of nothing; and man's soul, too, God created out of nothing, and joined to the body, when He made man. But evils are so thoroughly overcome by good, that though they are permitted to exist, for the sake of demonstrating how the most righteous foresight of God can make a good use even of them, yet good can exist without evil, as in the true and supreme God Himself, and as in every invisible and visible celestial creature that exists above this murky atmosphere; but evil cannot exist without good, because the natures in which evil exists, in so far as they are natures, are good. And evil is removed, not by removing any nature, or part of a nature, which had been introduced by the evil, but by healing and correcting that which had been vitiated and depraved. The will, therefore, is then truly free, when it is not the slave of vices and sins. Such was it given us by God; and this being lost by its own fault, can only be restored by Him who was able at first to give it. And therefore the truth says, If the Son shall make you free, you shall be free indeed; 1 John 8:36 which is equivalent to saying, If the Son shall save you, you shall be saved indeed. For He is our Liberator, inasmuch as He is our Saviour. Man then lived with God for his rule in a paradise at once physical and spiritual. For neither was it a paradise only physical for the advantage of the body, and not also spiritual for the advantage of the mind; nor was it only spiritual to afford enjoyment to man by his internal sensations, and not also physical to afford him enjoyment through his external senses. But obviously it was both for both ends. But after that proud and therefore envious angel (of whose fall I have said as much as I was able in the eleventh and twelfth books of this work, as well as that of his fellows, who, from being God's angels, became his angels), preferring to rule with a kind of pomp of empire rather than to be another's subject, fell from the spiritual Paradise, and essaying to insinuate his persuasive guile into the mind of man, whose unfallen condition provoked him to envy now that himself was fallen, he chose the serpent as his mouthpiece in that bodily Paradise in which it and all the other earthly animals were living with those two human beings, the man and his wife, subject to them, and harmless; and he chose the serpent because, being slippery, and moving in tortuous windings, it was suitable for his purpose. And this animal being subdued to his wicked ends by the presence and superior force of his angelic nature, he abused as his instrument, and first tried his deceit upon the woman, making his assault upon the weaker part of that human alliance, that he might gradually gain the whole, and not supposing that the man would readily give ear to him, or be deceived, but that he might yield to the error of the woman. For as Aaron was not induced to agree with the people when they blindly wished him to make an idol, and yet yielded to constraint; and as it is not credible that Solomon was so blind as to suppose that idols should be worshipped, but was drawn over to such sacrilege by the blandishments of women; so we cannot believe that Adam was deceived, and supposed the devil's word to be truth, and therefore transgressed God's law, but that he by the drawings of kindred yielded to the woman, the husband to the wife, the one human being to the only other human being. For not without significance did the apostle say, And Adam was not deceived, but the woman being deceived was in the transgression; 1 Timothy 2:14 but he speaks thus, because the woman accepted as true what the serpent told her, but the man could not bear to be severed from his only companion, even though this involved a partnership in sin. He was not on this account less culpable, but sinned with his eyes open. And so the apostle does not say, He did not sin, but He was not deceived. For he shows that he sinned when he says, By one man sin entered into the world, Romans 5:12 and immediately after more distinctly, In the likeness of Adam's transgression. But he meant that those are deceived who do not judge that which they do to be sin; but he knew. Otherwise how were it true Adam was not deceived? But having as yet no experience of the divine severity, he was possibly deceived in so far as he thought his sin venial. And consequently he was not deceived as the woman was deceived, but he was deceived as to the judgment which would be passed on his apology: The woman whom you gave to be with me, she gave me, and I did eat. Genesis 3:12 What need of saying more? Although they were not both deceived by credulity, yet both were entangled in the snares of the devil, and taken by sin. "" None
63. Septuagint, 4 Maccabees, 6.14-6.15
 Tagged with subjects: • Pseudo-Phocylides, and religious experience • experiencing another’s emotion • martyrdom, martyr, trauma, traumatic experience

 Found in books: Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 35; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 26; Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 56

sup>
6.14 Eleazar, why are you so irrationally destroying yourself through these evil things? 6.15 We will set before you some cooked meat; save yourself by pretending to eat pork."'' None
64. Vergil, Aeneis, 1.470, 8.625, 8.627, 8.652-8.662, 8.665, 8.730
 Tagged with subjects: • Aeneas, experience • Senses, Somatic experience • night/nighttime, experience of

 Found in books: Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 288; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 277, 278, 279, 280, 281; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 8

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1.470 adgnoscit lacrimans, primo quae prodita somno
8.625 hastamque et clipei non enarrabile textum.
8.627 haud vatum ignarus venturique inscius aevi
8.652 In summo custos Tarpeiae Manlius arcis 8.653 stabat pro templo et Capitolia celsa tenebat, 8.654 Romuleoque recens horrebat regia culmo. 8.655 Atque hic auratis volitans argenteus anser 8.656 porticibus Gallos in limine adesse canebat. 8.657 Galli per dumos aderant arcemque tenebant, 8.658 defensi tenebris et dono noctis opacae: 8.659 aurea caesaries ollis atque aurea vestis, 8.660 virgatis lucent sagulis, tum lactea colla 8.661 auro innectuntur, duo quisque Alpina coruscant 8.662 gaesa manu, scutis protecti corpora longis.
8.665 extuderat, castae ducebant sacra per urbem
8.730 miratur rerumque ignarus imagine gaudet,'' None		sup>
1.470 of her own brother. 'T was an ancient wrong; " 8.625 “Great leader of the Teucrians, while thy life
8.627 vanquished or fallen. But to help thy war
8.652 and fired his regal dwellings; he, the while, 8.653 escaped immediate death and fied away 8.654 to the Rutulian land, to find defence 8.655 in Turnus hospitality. To-day 8.656 Etruria, to righteous anger stirred, 8.657 demands with urgent arms her guilty King. 8.658 To their large host, Aeneas, I will give 8.659 an added strength, thyself. For yonder shores 8.660 re-echo with the tumult and the cry 8.661 of ships in close array; their eager lords 8.662 are clamoring for battle. But the song
8.665 of old Maeonian lineage! Ye that are
8.730 the Trojan company made sacrifice '" None
65. Vergil, Georgics, 2.173-2.176, 3.10-3.20
 Tagged with subjects: • Statius, generic experimentalism in the Siluae

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 220; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 220

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2.173 Salve, magna parens frugum, Saturnia tellus, 2.174 magna virum; tibi res antiquae laudis et artem 2.175 ingredior, sanctos ausus recludere fontis, 2.176 Ascraeumque cano Romana per oppida carmen.
3.10 Primus ego in patriam mecum, modo vita supersit, 3.11 Aonio rediens deducam vertice Musas; 3.12 primus Idumaeas referam tibi, Mantua, palmas, 3.13 et viridi in campo templum de marmore ponam 3.14 propter aquam. Tardis ingens ubi flexibus errat 3.15 Mincius et tenera praetexit arundine ripas. 3.16 In medio mihi Caesar erit templumque tenebit: 3.17 illi victor ego et Tyrio conspectus in ostro 3.18 centum quadriiugos agitabo ad flumina currus. 3.19 Cuncta mihi Alpheum linquens lucosque Molorchi 3.20 cursibus et crudo decernet Graecia caestu.'' None		sup>
2.173 With it the Medes for sweetness lave the lips, 2.174 And ease the panting breathlessness of age. 2.175 But no, not Mede-land with its wealth of woods, 2.176 Nor Ganges fair, and Hermus thick with gold,
3.10 And Pelops for his ivory shoulder famed, 3.11 Keen charioteer? Needs must a path be tried, 3.12 By which I too may lift me from the dust, 3.13 And float triumphant through the mouths of men. 3.14 Yea, I shall be the first, so life endure, 3.15 To lead the Muses with me, as I pa 3.16 To mine own country from the Aonian height; 3.17 I, 3.18 of Idumaea, and raise a marble shrine 3.19 On thy green plain fast by the water-side, 3.20 Where Mincius winds more vast in lazy coils,'' None
66. None, None, nan
 Tagged with subjects: • Nile, familiar and unfamiliar experiences • animal, experience

 Found in books: Mackay (2022), Animal Encounters in Valerius Flaccus’ Argonautica, 63; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 151
67. None, None, nan
 Tagged with subjects: • experience • travel, experience by land

 Found in books: Esler (2000), The Early Christian World, 464; Langworthy (2019), Gregory of Nazianzus’ Soteriological Pneumatology, 144
68. None, None, nan
 Tagged with subjects: • Statius, generic experimentalism in the Siluae

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 226; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 226
69. None, None, nan
 Tagged with subjects: • Statius, generic experimentalism in the Siluae

 Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 225; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 225



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