Home About Network of subjects Linked subjects heatmap Book indices included Search by subject Search by reference Browse subjects Browse texts

Tiresias: The Ancient Mediterranean Religions Source Database



1459
Augustine, De Beata Vita, 1.6
NaN


Intertexts (texts cited often on the same page as the searched text):

7 results
1. Cicero, Letters To Quintus, 3.5.2 (2nd cent. BCE - 1st cent. BCE)

2. Mishnah, Avodah Zarah, 1.7, 3.7 (1st cent. CE - 3rd cent. CE)

1.7. One should not sell them bears, lions or anything which may injure the public. One should not join them in building a basilica, a scaffold, a stadium, or a platform. But one may join them in building public or private bathhouses. When however he reaches the cupola in which the idol is placed he must not build." 3.7. There are three types of shrines: A shrine originally built for idolatrous worship behold this is prohibited. If one plastered and tiled [an ordinary house] for idolatry and renovated it, one may remove the renovations. If he had only brought an idol into it and taken it out again, [the house] is permitted. There are three kinds of [idolatrous] stones: A stone which a man hewed originally to serve as a pedestal [for an idol] behold this is prohibited. If one plastered and tiled [a stone] for idolatry, one may remove the plaster and tile, and it is then permitted. If he set an idol upon it and took it off, behold [the stone] is permitted. There are three kinds of asherah: a tree which has originally been planted for idolatry behold this is prohibited. If he chopped and trimmed [a tree] for idolatry, and its sprouted afresh, he removes the new growth. If he only set [an idol] under it and took it away, behold the tree is permitted. What is an asherah? Any [tree] beneath which there is an idol. Rabbi Shimon says: any [tree] which is worshipped. It happened at Sidon that there was a tree which was worshipped and they found a heap of stones beneath it. Rabbi Shimon said to them, “examine this heap.” They examined it and discovered an image in it. He said to them, “since it is the image that they worship, we permit the tree for you.”"
3. Augustine, Confessions, 9.12 (4th cent. CE - 5th cent. CE)

9.12. 29. I closed her eyes; and there flowed a great sadness into my heart, and it was passing into tears, when my eyes at the same time, by the violent control of my mind, sucked back the fountain dry, and woe was me in such a struggle! But, as soon as she breathed her last the boy Adeodatus burst out into wailing, but, being checked by us all, he became quiet. In like manner also my own childish feeling, which was, through the youthful voice of my heart, finding escape in tears, was restrained and silenced. For we did not consider it fitting to celebrate that funeral with tearful plaints and groanings; for on such wise are they who die unhappy, or are altogether dead, wont to be mourned. But she neither died unhappy, nor did she altogether die. For of this were we assured by the witness of her good conversation, her faith unfeigned, 1 Timothy 1:5 and other sufficient grounds. 3o. What, then, was that which did grievously pain me within, but the newly-made wound, from having that most sweet and dear habit of living together suddenly broken off? I was full of joy indeed in her testimony, when, in that her last illness, flattering my dutifulness, she called me kind, and recalled, with great affection of love, that she had never heard any harsh or reproachful sound come out of my mouth against her. But yet, O my God, who made us, how can the honour which I paid to her be compared with her slavery for me? As, then, I was left destitute of so great comfort in her, my soul was stricken, and that life torn apart as it were, which, of hers and mine together, had been made but one. 31. The boy then being restrained from weeping, Evodius took up the Psalter, and began to sing - the whole house responding - the Psalm, I will sing of mercy and judgment: unto You, O Lord. But when they heard what we were doing, many brethren and religious women came together; and while they whose office it was were, according to custom, making ready for the funeral, I, in a part of the house where I conveniently could, together with those who thought that I ought not to be left alone, discoursed on what was suited to the occasion; and by this alleviation of truth mitigated the anguish known unto You - they being unconscious of it, listened intently, and thought me to be devoid of any sense of sorrow. But in Your ears, where none of them heard, did I blame the softness of my feelings, and restrained the flow of my grief, which yielded a little unto me; but the paroxysm returned again, though not so as to burst forth into tears, nor to a change of countece, though I knew what I repressed in my heart. And as I was exceedingly annoyed that these human things had such power over me, which in the due order and destiny of our natural condition must of necessity come to pass, with a new sorrow I sorrowed for my sorrow, and was wasted by a twofold sadness. 32. So, when the body was carried forth, we both went and returned without tears. For neither in those prayers which we poured forth unto You when the sacrifice of our redemption was offered up unto You for her - the dead body being now placed by the side of the grave, as the custom there is, prior to its being laid therein - neither in their prayers did I shed tears; yet was I most grievously sad in secret all the day, and with a troubled mind entreated You, as I was able, to heal my sorrow, but You did not; fixing, I believe, in my memory by this one lesson the power of the bonds of all habit, even upon a mind which now feeds not upon a fallacious word. It appeared to me also a good thing to go and bathe, I having heard that the bath [balneum] took its name from the Greek βαλανεῖον, because it drives trouble from the mind. Lo, this also I confess unto Your mercy, Father of the fatherless, that I bathed, and felt the same as before I had done so. For the bitterness of my grief exuded not from my heart. Then I slept, and on awaking found my grief not a little mitigated; and as I lay alone upon my bed, there came into my mind those true verses of Your Ambrose, for You are - Deus creator omnium, Polique rector, vestiens Diem decora lumine, Noctem sopora gratia; Artus solutos ut quies Reddat laboris usui, Mentesque fessas allevet, Luctusque solvat anxios. 33. And then little by little did I bring back my former thoughts of Your handmaid, her devout conversation towards You, her holy tenderness and attentiveness towards us, which was suddenly taken away from me; and it was pleasant to me to weep in Your sight, for her and for me, concerning her and concerning myself. And I set free the tears which before I repressed, that they might flow at their will, spreading them beneath my heart; and it rested in them, for Your ears were near me - not those of man, who would have put a scornful interpretation on my weeping. But now in writing I confess it unto You, O Lord! Read it who will, and interpret how he will; and if he finds me to have sinned in weeping for my mother during so small a part of an hour - that mother who was for a while dead to my eyes, who had for many years wept for me, that I might live in Your eyes - let him not laugh at me, but rather, if he be a man of a noble charity, let him weep for my sins against You, the Father of all the brethren of Your Christ.
4. Augustine, Contra Academicos, 2.4.10, 2.13.29, 3.20.44 (4th cent. CE - 5th cent. CE)

5. Augustine, De Beata Vita, 2.9, 4.23, 4.36 (4th cent. CE - 5th cent. CE)

6. Augustine, De Ordine Libri Duo, 1.8.25, 2.11.31 (4th cent. CE - 5th cent. CE)

7. Augustine, Letters, 46.14, 211.13 (7th cent. CE - 7th cent. CE)



Subjects of this text:

subject book bibliographic info
attitudes to dialogue König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 188, 189
augustine, cassiciacum dialogues König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 188, 189
augustine, unfamiliar with plato's symposium" '87.0_188@cicero König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 188
augustine Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 130
bathhouse activities in Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 224
body, human Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 224
christians Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 130
cicero Conybeare, The Irrational Augustine (2006) 46
food (including metaphorical/spiritual) Conybeare, The Irrational Augustine (2006) 70
god of israel Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 224
idolatry Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 130
interior and structure, maintece, repair, and staff Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 224
jewish society, views of roman institutions and buildings Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 130
judah the patriarch Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 224
libations Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 130
liberal disciplines Conybeare, The Irrational Augustine (2006) 146
magic, miracles, and magicians Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 224
metaphors of eating and drinking König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 189
moderation König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 189
neoplatonism König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 188
niches Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 130
nudity Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 224
operating hours, preferential treatment in Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 224
operating hours, scholars studying there and exhibiting erudition Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 224
operating hours, used for religious rituals Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 130
paideia Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 224
patricius, father of augustine Conybeare, The Irrational Augustine (2006) 69
patrons and patronage, mallius theodorus Conybeare, The Irrational Augustine (2006) 69
protagoras, framing conversation König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 188
rabbinic etiquette Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 224
rabbinic halakhah Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 130
rabbis, and other jews Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 130
rabbis, as legal scholars Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 224
rabbis, attending the baths Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 224
rabbis Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 130
reish lakish Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 130
religion Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 130
religious ceremonies (processions, festivals, rituals) Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 130
roman civilization, gods Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 130
roman civilization, scholars and scholarship Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 224
saturnalia Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 130
sculpture, ceremonies and rituals for Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 130
sculpture, in baths Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 130
sculpture, messages, symbolism, and perceptions of Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 130
sculpture Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 130
sentire (and cognates) Conybeare, The Irrational Augustine (2006) 70
social hierarchy Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 224
society Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 224
splendor and beauty, as social arena Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 224
staging (of dialogues), dramatis personae' Conybeare, The Irrational Augustine (2006) 45
staging (of dialogues), dramatis personae Conybeare, The Irrational Augustine (2006) 46
staging (of dialogues) Conybeare, The Irrational Augustine (2006) 45
temples and sanctuaries Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 130
tertullian Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 130
torah (pentateuch) and its study Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 224
yishmael, r. Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 224
yoḥanan, r. Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 130
ḥiya, r. Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 224