Tiresias: The Ancient Mediterranean Religions Source Database

1568

Augustine, The City Of God, 6.10

nan That liberty, in truth, which this man wanted, so that he did not dare to censure that theology of the city, which is very similar to the theatrical, so openly as he did the theatrical itself, was, though not fully, yet in part possessed by Ann us Seneca, whom we have some evidence to show to have flourished in the times of our apostles. It was in part possessed by him, I say, for he possessed it in writing, but not in living. For in that book which he wrote against superstition, he more copiously and vehemently censured that civil and urban theology than Varro the theatrical and fabulous. For, when speaking concerning images, he says, They dedicate images of the sacred and inviolable immortals in most worthless and motionless matter. They give them the appearance of man, beasts, and fishes, and some make them of mixed sex, and heterogeneous bodies. They call them deities, when they are such that if they should get breath and should suddenly meet them, they would be held to be monsters. Then, a while afterwards, when extolling the natural theology, he had expounded the sentiments of certain philosophers, he opposes to himself a question, and says, Here some one says, Shall I believe that the heavens and the earth are gods, and that some are above the moon and some below it? Shall I bring forward either Plato or the peripatetic Strato, one of whom made God to be without a body, the other without a mind? In answer to which he says, And, really, what truer do the dreams of Titus Tatius, or Romulus, or Tullus Hostilius appear to you? Tatius declared the divinity of the goddess Cloacina; Romulus that of Picus and Tiberinus; Tullus Hostilius that of Pavor and Pallor, the most disagreeable affections of men, the one of which is the agitation of the mind under fright, the other that of the body, not a disease, indeed, but a change of color. Will you rather believe that these are deities, and receive them into heaven? But with what freedom he has written concerning the rites themselves, cruel and shameful! One, he says, castrates himself, another cuts his arms. Where will they find room for the fear of these gods when angry, who use such means of gaining their favor when propitious? But gods who wish to be worshipped in this fashion should be worshipped in none. So great is the frenzy of the mind when perturbed and driven from its seat, that the gods are propitiated by men in a manner in which not even men of the greatest ferocity and fable-renowned cruelty vent their rage. Tyrants have lacerated the limbs of some; they never ordered any one to lacerate his own. For the gratification of royal lust, some have been castrated; but no one ever, by the command of his lord, laid violent hands on himself to emasculate himself. They kill themselves in the temples. They supplicate with their wounds and with their blood. If any one has time to see the things they do and the things they suffer, he will find so many things unseemly for men of respectability, so unworthy of freemen, so unlike the doings of sane men, that no one would doubt that they are mad, had they been mad with the minority; but now the multitude of the insane is the defense of their sanity. He next relates those things which are wont to be done in the Capitol, and with the utmost intrepidity insists that they are such things as one could only believe to be done by men making sport, or by madmen. For having spoken with derision of this, that in the Egyptian sacred rites Osiris, being lost, is lamented for, but straightway, when found, is the occasion of great joy by his reappearance, because both the losing and the finding of him are feigned; and yet that grief and that joy which are elicited thereby from those who have lost nothing and found nothing are real - having I say, so spoken of this, he says, Still there is a fixed time for this frenzy. It is tolerable to go mad once in the year. Go into the Capitol. One is suggesting divine commands to a god; another is telling the hours to Jupiter; one is a lictor; another is an anointer, who with the mere movement of his arms imitates one anointing. There are women who arrange the hair of Juno and Minerva, standing far away not only from her image, but even from her temple. These move their fingers in the manner of hairdressers. There are some women who hold a mirror. There are some who are calling the gods to assist them in court. There are some who are holding up documents to them, and are explaining to them their cases. A learned and distinguished comedian, now old and decrepit, was daily playing the mimic in the Capitol, as though the gods would gladly be spectators of that which men had ceased to care about. Every kind of artificers working for the immortal gods is dwelling there in idleness. And a little after he says, Nevertheless these, though they give themselves up to the gods for purposes superflous enough, do not do so for any abominable or infamous purpose. There sit certain women in the Capitol who think they are beloved by Jupiter; nor are they frightened even by the look of the, if you will believe the poets, most wrathful Juno. This liberty Varro did not enjoy. It was only the poetical theology he seemed to censure. The civil, which this man cuts to pieces, he was not bold enough to impugn. But if we attend to the truth, the temples where these things are performed are far worse than the theatres where they are represented. Whence, with respect to these sacred rites of the civil theology, Seneca preferred, as the best course to be followed by a wise man, to feign respect for them in act, but to have no real regard for them at heart. All which things, he says, a wise man will observe as being commanded by the laws, but not as being pleasing to the gods. And a little after he says, And what of this, that we unite the gods in marriage, and that not even naturally, for we join brothers and sisters? We marry Bellona to Mars, Venus to Vulcan, Salacia to Neptune. Some of them we leave unmarried, as though there were no match for them, which is surely needless, especially when there are certain unmarried goddesses, as Populonia, or Fulgora, or the goddess Rumina, for whom I am not astonished that suitors have been awanting. All this ignoble crowd of gods, which the superstition of ages has amassed, we ought, he says, to adore in such a way as to remember all the while that its worship belongs rather to custom than to reality. Wherefore, neither those laws nor customs instituted in the civil theology that which was pleasing to the gods, or which pertained to reality. But this man, whom philosophy had made, as it were, free, nevertheless, because he was an illustrious senator of the Roman people, worshipped what he censured, did what he condemned, adored what he reproached, because, forsooth, philosophy had taught him something great - namely, not to be superstitious in the world, but, on account of the laws of cities and the customs of men, to be an actor, not on the stage, but in the temples, - conduct the more to be condemned, that those things which he was deceitfully acting he so acted that the people thought he was acting sincerely. But a stage-actor would rather delight people by acting plays than take them in by false pretences.

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

18 results
1. Hebrew Bible, Psalms, 147.2 (9th cent. BCE - 3rd cent. BCE) 147.2. לֹא עָשָׂה כֵן לְכָל־גּוֹי וּמִשְׁפָּטִים בַּל־יְדָעוּם הַלְלוּ־יָהּ׃ 147.2. בּוֹנֵה יְרוּשָׁלִַם יְהוָה נִדְחֵי יִשְׂרָאֵל יְכַנֵּס׃ 147.2. The LORD doth build up Jerusalem, He gathereth together the dispersed of Israel;"
2. Hebrew Bible, Isaiah, 1.26-1.27, 11.11-11.12, 27.13, 63.16 (8th cent. BCE - 5th cent. BCE) 1.26. וְאָשִׁיבָה שֹׁפְטַיִךְ כְּבָרִאשֹׁנָה וְיֹעֲצַיִךְ כְּבַתְּחִלָּה אַחֲרֵי־כֵן יִקָּרֵא לָךְ עִיר הַצֶּדֶק קִרְיָה נֶאֱמָנָה׃ 1.27. צִיּוֹן בְּמִשְׁפָּט תִּפָּדֶה וְשָׁבֶיהָ בִּצְדָקָה׃ 11.11. וְהָיָה בַּיּוֹם הַהוּא יוֹסִיף אֲדֹנָי שֵׁנִית יָדוֹ לִקְנוֹת אֶת־שְׁאָר עַמּוֹ אֲשֶׁר יִשָּׁאֵר מֵאַשּׁוּר וּמִמִּצְרַיִם וּמִפַּתְרוֹס וּמִכּוּשׁ וּמֵעֵילָם וּמִשִּׁנְעָר וּמֵחֲמָת וּמֵאִיֵּי הַיָּם׃ 11.12. וְנָשָׂא נֵס לַגּוֹיִם וְאָסַף נִדְחֵי יִשְׂרָאֵל וּנְפֻצוֹת יְהוּדָה יְקַבֵּץ מֵאַרְבַּע כַּנְפוֹת הָאָרֶץ׃ 27.13. וְהָיָה בַּיּוֹם הַהוּא יִתָּקַע בְּשׁוֹפָר גָּדוֹל וּבָאוּ הָאֹבְדִים בְּאֶרֶץ אַשּׁוּר וְהַנִּדָּחִים בְּאֶרֶץ מִצְרָיִם וְהִשְׁתַּחֲווּ לַיהוָה בְּהַר הַקֹּדֶשׁ בִּירוּשָׁלִָם׃ 63.16. כִּי־אַתָּה אָבִינוּ כִּי אַבְרָהָם לֹא יְדָעָנוּ וְיִשְׂרָאֵל לֹא יַכִּירָנוּ אַתָּה יְהוָה אָבִינוּ גֹּאֲלֵנוּ מֵעוֹלָם שְׁמֶךָ׃ 1.26. And I will restore thy judges as at the first, And thy counsellors as at the beginning; Afterward thou shalt be called The city of righteousness, The faithful city." 1.27. Zion shall be redeemed with justice, And they that return of her with righteousness." 11.11. And it shall come to pass in that day, That the Lord will set His hand again the second time To recover the remt of His people, That shall remain from Assyria, and from Egypt, And from Pathros, and from Cush, and from Elam, And from Shinar, and from Hamath, and from the islands of the sea." 11.12. And He will set up an ensign for the nations, And will assemble the dispersed of Israel, And gather together the scattered of Judah From the four corners of the earth." 27.13. And it shall come to pass in that day, That a great horn shall be blown; And they shall come that were lost in the land of Assyria, And they that were dispersed in the land of Egypt; And they shall worship the LORD in the holy mountain at Jerusalem." 63.16. For Thou art our Father; for Abraham knoweth us not, and Israel doth not acknowledge us; Thou, O LORD, art our Father, Our Redeemer from everlasting is Thy name."
3. Hebrew Bible, Jeremiah, 30.3 (8th cent. BCE - 5th cent. BCE) 30.3. כִּי הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וְשַׁבְתִּי אֶת־שְׁבוּת עַמִּי יִשְׂרָאֵל וִיהוּדָה אָמַר יְהוָה וַהֲשִׁבֹתִים אֶל־הָאָרֶץ אֲשֶׁר־נָתַתִּי לַאֲבוֹתָם וִירֵשׁוּהָ׃ 30.3. For, lo, the days come, saith the LORD, that I will turn the captivity of My people Israel and Judah, saith the LORD; and I will cause them to return to the land that I gave to their fathers, and they shall possess it.’"
4. Hebrew Bible, Ezekiel, 20.34 (6th cent. BCE - 5th cent. BCE) 20.34. וְהוֹצֵאתִי אֶתְכֶם מִן־הָעַמִּים וְקִבַּצְתִּי אֶתְכֶם מִן־הָאֲרָצוֹת אֲשֶׁר נְפוֹצֹתֶם בָּם בְּיָד חֲזָקָה וּבִזְרוֹעַ נְטוּיָה וּבְחֵמָה שְׁפוּכָה׃ 20.34. and I will bring you out from the peoples, and will gather you out of the countries wherein ye are scattered, with a mighty hand, and with an outstretched arm, and with fury poured out;"
5. Aristophanes, Birds, 877 (5th cent. BCE - 4th cent. BCE) 877. δέσποινα Κυβέλη, στροῦθε, μῆτερ Κλεοκρίτου.
6. Anon., Psalms of Solomon, 8.28 (2nd cent. BCE - 1st cent. BCE)
7. Septuagint, 2 Maccabees, 1.27 (2nd cent. BCE - 2nd cent. BCE) 1.27. Gather together our scattered people, set free those who are slaves among the Gentiles, look upon those who are rejected and despised, and let the Gentiles know that thou art our God.'
8. Septuagint, Ecclesiasticus (Siracides), 36.1-36.17 (2nd cent. BCE - 2nd cent. BCE) 36.1. Have mercy upon us, O Lord, the God of all, and look upon us 36.1. Crush the heads of the rulers of the enemy,who say, "There is no one but ourselves. 36.2. and cause the fear of thee to fall upon all the nations. 36.2. A perverse mind will cause grief,but a man of experience will pay him back. 36.3. Lift up thy hand against foreign nations and let them see thy might. 36.4. As in us thou hast been sanctified before them,so in them be thou magnified before us; 36.5. and let them know thee, as we have known that there is not God but thee, O Lord. 36.6. Show signs anew, and work further wonders;make thy hand and thy right arm glorious. 36.7. Rouse thy anger and pour out thy wrath;destroy the adversary and wipe out the enemy. 36.8. Hasten the day, and remember the appointed time,and let people recount thy mighty deeds. 36.9. Let him who survives be consumed in the fiery wrath,and may those who harm thy people meet destruction. 36.11. Gather all the tribes of Jacob,and give them their inheritance, as at the beginning. 36.12. Have mercy, O Lord, upon the people called by thy name,upon Israel, whom thou hast likened to a first-born son. 36.13. Have pity on the city of thy sanctuary,Jerusalem, the place of thy rest. 36.14. Fill Zion with the celebration of thy wondrous deeds,and thy temple with thy glory. 36.15. Bear witness to those whom thou didst create in the beginning,and fulfil the prophecies spoken in thy name. 36.16. Reward those who wait for thee,and let thy prophets be found trustworthy. 36.17. Hearken, O Lord, to the prayer of thy servants,according to the blessing of Aaron for thy people,and all who are on the earth will know that thou art the Lord, the God of the ages.
9. Josephus Flavius, Jewish Antiquities, 14.41, 14.91 (1st cent. CE - 1st cent. CE) 14.41. and there it was that he heard the causes of the Jews, and of their governors Hyrcanus and Aristobulus, who were at difference one with another, as also of the nation against them both, which did not desire to be under kingly’ government, because the form of government they received from their forefathers was that of subjection to the priests of that God whom they worshipped; and [they complained], that though these two were the posterity of priests, yet did they seek to change the government of their nation to another form, in order to enslave them. 14.41. However, Herod was not idle in the mean time, for he took ten bands of soldiers, of whom five were of the Romans, and five of the Jews, with some mercenaries among them, and with some few horsemen, and came to Jericho; and as they found the city deserted, but that five hundred of them had settled themselves on the tops of the hills, with their wives and children, those he took and sent away; but the Romans fell upon the city, and plundered it, and found the houses full of all sorts of good things. 14.91. and when he had settled matters with her, he brought Hyrcanus to Jerusalem, and committed the care of the temple to him. And when he had ordained five councils, he distributed the nation into the same number of parts. So these councils governed the people; the first was at Jerusalem, the second at Gadara, the third at Amathus, the fourth at Jericho, and the fifth at Sepphoris in Galilee. So the Jews were now freed from monarchic authority, and were governed by an aristocracy.
10. Josephus Flavius, Jewish War, 1.170 (1st cent. CE - 1st cent. CE)
11. New Testament, John, 1.41 (1st cent. CE - 1st cent. CE) 1.41. He first found his own brother, Simon, and said to him, "We have found the Messiah!" (which is, being interpreted, Christ).
12. Plutarch, Oracles At Delphi No Longer Given In Verse, None (1st cent. CE - 2nd cent. CE)
13. Seneca The Younger, De Vita Beata (Dialogorum Liber Vii), 26.8 (1st cent. CE - 1st cent. CE)
14. Tosefta, Berachot, 3.25 (1st cent. CE - 2nd cent. CE) 3.25. Eighteen Berachot (blessings) that the Sages have established [for the prayer of Shemoneh Esreh have been established] corresponding to eighteen mentionings [of God’s name] that are in [the chapter of Tehillim that begins with] “Ascribe to God, children of princes…” (Tehillim 29) And [a person] should include [the Beracha against] the heretics into [the Beracha] for the Rabbinical Jews, and [the Beracha] for the converts into [the Beracha] for the elders, and [the Beracha] for [King] David into [the Beracha] for [the rebuilding of] Jerusalem. But if he said each one of them separately he has fulfilled his obligation [of praying Shemoneh Esreh]."
15. Lucian, The Syrian Goddess, 60, 50 (2nd cent. CE - 2nd cent. CE) 50. On certain days a multitude flocks into the temple, and the Galli in great numbers, sacred as they are, perform the ceremonies of the men and gash their arms and turn their backs to be lashed. Many bystanders play on the pipes the while many beat drums; others sing divine and sacred songs. All this performance takes place outside the temple, and those engaged in the ceremony enter not into the temple.
16. Augustine, De Consensu Evangelistarum Libri Quatuor, 1.22.30 (4th cent. CE - 5th cent. CE)
17. Augustine, The City of God, 4.30, 9.4-9.6 (4th cent. CE - 5th cent. CE) 9.4. Among the philosophers there are two opinions about these mental emotions, which the Greeks call παθη, while some of our own writers, as Cicero, call them perturbations, some affections, and some, to render the Greek word more accurately, passions. Some say that even the wise man is subject to these perturbations, though moderated and controlled by reason, which imposes laws upon them, and so restrains them within necessary bounds. This is the opinion of the Platonists and Aristotelians; for Aristotle was Plato's disciple, and the founder of the Peripatetic school. But others, as the Stoics, are of opinion that the wise man is not subject to these perturbations. But Cicero, in his book De Finibus, shows that the Stoics are here at variance with the Platonists and Peripatetics rather in words than in reality; for the Stoics decline to apply the term goods to external and bodily advantages, because they reckon that the only good is virtue, the art of living well, and this exists only in the mind. The other philosophers, again, use the simple and customary phraseology, and do not scruple to call these things goods, though in comparison of virtue, which guides our life, they are little and of small esteem. And thus it is obvious that, whether these outward things are called goods or advantages, they are held in the same estimation by both parties, and that in this matter the Stoics are pleasing themselves merely with a novel phraseology. It seems, then, to me that in this question, whether the wise man is subject to mental passions, or wholly free from them, the controversy is one of words rather than of things; for I think that, if the reality and not the mere sound of the words is considered, the Stoics hold precisely the same opinion as the Platonists and Peripatetics. For, omitting for brevity's sake other proofs which I might adduce in support of this opinion, I will state but one which I consider conclusive. Aulus Gellius, a man of extensive erudition, and gifted with an eloquent and graceful style, relates, in his work entitled Noctes Attic that he once made a voyage with an eminent Stoic philosopher; and he goes on to relate fully and with gusto what I shall barely state, that when the ship was tossed and in danger from a violent storm, the philosopher grew pale with terror. This was noticed by those on board, who, though themselves threatened with death, were curious to see whether a philosopher would be agitated like other men. When the tempest had passed over, and as soon as their security gave them freedom to resume their talk, one of the passengers, a rich and luxurious Asiatic, begins to banter the philosopher, and rally him because he had even become pale with fear, while he himself had been unmoved by the impending destruction. But the philosopher availed himself of the reply of Aristippus the Socratic, who, on finding himself similarly bantered by a man of the same character, answered, You had no cause for anxiety for the soul of a profligate debauchee, but I had reason to be alarmed for the soul of Aristippus. The rich man being thus disposed of, Aulus Gellius asked the philosopher, in the interests of science and not to annoy him, what was the reason of his fear? And he willing to instruct a man so zealous in the pursuit of knowledge, at once took from his wallet a book of Epictetus the Stoic, in which doctrines were advanced which precisely harmonized with those of Zeno and Chrysippus, the founders of the Stoical school. Aulus Gellius says that he read in this book that the Stoics maintain that there are certain impressions made on the soul by external objects which they call phantasi, and that it is not in the power of the soul to determine whether or when it shall be invaded by these. When these impressions are made by alarming and formidable objects, it must needs be that they move the soul even of the wise man, so that for a little he trembles with fear, or is depressed by sadness, these impressions anticipating the work of reason and self-control; but this does not imply that the mind accepts these evil impressions, or approves or consents to them. For this consent is, they think, in a man's power; there being this difference between the mind of the wise man and that of the fool, that the fool's mind yields to these passions and consents to them, while that of the wise man, though it cannot help being invaded by them, yet retains with unshaken firmness a true and steady persuasion of those things which it ought rationally to desire or avoid. This account of what Aulus Gellius relates that he read in the book of Epictetus about the sentiments and doctrines of the Stoics I have given as well as I could, not, perhaps, with his choice language, but with greater brevity, and, I think, with greater clearness. And if this be true, then there is no difference, or next to none, between the opinion of the Stoics and that of the other philosophers regarding mental passions and perturbations, for both parties agree in maintaining that the mind and reason of the wise man are not subject to these. And perhaps what the Stoics mean by asserting this, is that the wisdom which characterizes the wise man is clouded by no error and sullied by no taint, but, with this reservation that his wisdom remains undisturbed, he is exposed to the impressions which the goods and ills of this life (or, as they prefer to call them, the advantages or disadvantages) make upon them. For we need not say that if that philosopher had thought nothing of those things which he thought he was immediately to lose, life and bodily safety, he would not have been so terrified by his danger as to betray his fear by the pallor of his cheek. Nevertheless, he might suffer this mental disturbance, and yet maintain the fixed persuasion that life and bodily safety, which the violence of the tempest threatened to destroy, are not those good things which make their possessors good, as the possession of righteousness does. But in so far as they persist that we must call them not goods but advantages, they quarrel about words and neglect things. For what difference does it make whether goods or advantages be the better name, while the Stoic no less than the Peripatetic is alarmed at the prospect of losing them, and while, though they name them differently, they hold them in like esteem? Both parties assure us that, if urged to the commission of some immorality or crime by the threatened loss of these goods or advantages, they would prefer to lose such things as preserve bodily comfort and security rather than commit such things as violate righteousness. And thus the mind in which this resolution is well grounded suffers no perturbations to prevail with it in opposition to reason, even though they assail the weaker parts of the soul; and not only so, but it rules over them, and, while it refuses its consent and resists them, administers a reign of virtue. Such a character is ascribed to Æneas by Virgil when he says, He stands immovable by tears, Nor tenderest words with pity hears. 9.5. We need not at present give a careful and copious exposition of the doctrine of Scripture, the sum of Christian knowledge, regarding these passions. It subjects the mind itself to God, that He may rule and aid it, and the passions, again, to the mind, to moderate and bridle them, and turn them to righteous uses. In our ethics, we do not so much inquire whether a pious soul is angry, as why he is angry; not whether he is sad, but what is the cause of his sadness; not whether he fears, but what he fears. For I am not aware that any right thinking person would find fault with anger at a wrongdoer which seeks his amendment, or with sadness which intends relief to the suffering, or with fear lest one in danger be destroyed. The Stoics, indeed, are accustomed to condemn compassion. But how much more honorable had it been in that Stoic we have been telling of, had he been disturbed by compassion prompting him to relieve a fellow-creature, than to be disturbed by the fear of shipwreck! Far better and more humane, and more consot with pious sentiments, are the words of Cicero in praise of C sar, when he says, Among your virtues none is more admirable and agreeable than your compassion. And what is compassion but a fellow-feeling for another's misery, which prompts us to help him if we can? And this emotion is obedient to reason, when compassion is shown without violating right, as when the poor are relieved, or the penitent forgiven. Cicero, who knew how to use language, did not hesitate to call this a virtue, which the Stoics are not ashamed to reckon among the vices, although, as the book of the eminent Stoic, Epictetus, quoting the opinions of Zeno and Chrysippus, the founders of the school, has taught us, they admit that passions of this kind invade the soul of the wise man, whom they would have to be free from all vice. Whence it follows that these very passions are not judged by them to be vices, since they assail the wise man without forcing him to act against reason and virtue; and that, therefore, the opinion of the Peripatetics or Platonists and of the Stoics is one and the same. But, as Cicero says, mere logomachy is the bane of these pitiful Greeks, who thirst for contention rather than for truth. However, it may justly be asked, whether our subjection to these affections, even while we follow virtue, is a part of the infirmity of this life? For the holy angels feel no anger while they punish those whom the eternal law of God consigns to punishment, no fellow-feeling with misery while they relieve the miserable, no fear while they aid those who are in danger; and yet ordinary language ascribes to them also these mental emotions, because, though they have none of our weakness, their acts resemble the actions to which these emotions move us; and thus even God Himself is said in Scripture to be angry, and yet without any perturbation. For this word is used of the effect of His vengeance, not of the disturbing mental affection. 9.6. Deferring for the present the question about the holy angels, let us examine the opinion of the Platonists, that the demons who mediate between gods and men are agitated by passions. For if their mind, though exposed to their incursion, still remained free and superior to them, Apuleius could not have said that their hearts are tossed with passions as the sea by stormy winds. Their mind, then - that superior part of their soul whereby they are rational beings, and which, if it actually exists in them, should rule and bridle the turbulent passions of the inferior parts of the soul - this mind of theirs, I say, is, according to the Platonist referred to, tossed with a hurricane of passions. The mind of the demons, therefore, is subject to the emotions of fear, anger, lust, and all similar affections. What part of them, then, is free, and endued with wisdom, so that they are pleasing to the gods, and the fit guides of men into purity of life, since their very highest part, being the slave of passion and subject to vice, only makes them more intent on deceiving and seducing, in proportion to the mental force and energy of desire they possess?
18. Paulinus of Nola, Carmina, 19.186 (4th cent. CE - 5th cent. CE)

Subjects of this text:

subject	book bibliographic info
action, and cult	Mackey, Belief and Cult: Rethinking Roman Religion (2022) 91
aesthetic formations, sensational aesthetics	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 138
allegory	deJauregui, Orphism and Christianity in Late Antiquity (2010), 334
apuleius, metamorphoses	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 377
archigallus	Stephens and Winkler, Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary (1995) 361
aristotle, metaphysics	Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 48
assent, to appearances in stoicism	Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 378
astrology	Edelmann-Singer et al., Sceptic and Believer in Ancient Mediterranean Religions (2020) 245
augustine, assent to appearance	Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 378
augustine, attack on stoic apatheia, misrepresents stoic acceptance of first movements as acceptance of emotion	Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 378
augustine of hippo, de civitate dei	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 138
bandits	Stephens and Winkler, Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary (1995) 361
belief, nonreflective	Mackey, Belief and Cult: Rethinking Roman Religion (2022) 91
belief, reflective	Mackey, Belief and Cult: Rethinking Roman Religion (2022) 91
capitoline hill	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 377
cicero	Mackey, Belief and Cult: Rethinking Roman Religion (2022) 91; Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 46, 48
clothes, ritual	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 377
cognition, system	Mackey, Belief and Cult: Rethinking Roman Religion (2022) 91
cognition	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 114
communication, and sensory perception	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 114
consecration of roman priests	Stephens and Winkler, Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary (1995) 361
conspiracies	Stephens and Winkler, Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary (1995) 361
criminal-satiric fiction	Stephens and Winkler, Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary (1995) 361
cult, action	Mackey, Belief and Cult: Rethinking Roman Religion (2022) 91
cults	Stephens and Winkler, Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary (1995) 361
cyzicus	Stephens and Winkler, Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary (1995) 361
de provinciis consularibus (cicero)	Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 48
dea syria	Stephens and Winkler, Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary (1995) 361
dionysius of harlicarnassus, antiquitates romanae	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 377
dionysus	deJauregui, Orphism and Christianity in Late Antiquity (2010), 334
egyptianess/egyptian	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 377
eschatology	deJauregui, Orphism and Christianity in Late Antiquity (2010), 334
favete linguis (animisque)	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 114
fear, pavor ambiguous between fear and trembling	Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 378
galh	Stephens and Winkler, Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary (1995) 361
gellius, aulus, compiler of philosophical doctrines, report on stoic first movements misunderstood by augustine	Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 378
gellius, aulus, compiler of philosophical doctrines	Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 378
gods, sensory capacities of	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 138
gods/goddesses, juno	Mackey, Belief and Cult: Rethinking Roman Religion (2022) 91
gods/goddesses, jupiter	Mackey, Belief and Cult: Rethinking Roman Religion (2022) 91
gods (egyptian, greek, and roman), jupiter/jove	Edelmann-Singer et al., Sceptic and Believer in Ancient Mediterranean Religions (2020) 245
gods (egyptian, greek, and roman), minerva	Edelmann-Singer et al., Sceptic and Believer in Ancient Mediterranean Religions (2020) 245
gold leaves / gold tablets	deJauregui, Orphism and Christianity in Late Antiquity (2010), 334
great mother	Stephens and Winkler, Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary (1995) 361
inference	Mackey, Belief and Cult: Rethinking Roman Religion (2022) 91
intuition	Mackey, Belief and Cult: Rethinking Roman Religion (2022) 91
iolaos	Stephens and Winkler, Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary (1995) 361
isiac, music as identity-marker	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 377
isiac	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 377
isiac cults	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 377
isis	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 114, 377
jews, in hellenistic period	Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 46, 48
judaism, hellenstic views of	Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 46, 48
juno	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 377
juvenal	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 377
knowledge	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 138
lamps/torches	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 377
light, divine light	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 377
light	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 377
locn	Stephens and Winkler, Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary (1995) 361
lollianos, ix	Stephens and Winkler, Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary (1995) 361
lucian, de sacrificiis	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 138
lucian	Stephens and Winkler, Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary (1995) 361
ma bellona	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 114
mater	Stephens and Winkler, Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary (1995) 361
mater magna	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 114
metaphysics (aristotle)	Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 48
meter	Stephens and Winkler, Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary (1995) 361
mind, and the favete linguis (animisque)	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 114
muses	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 377
music	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 377
musical instruments, flute/aulos/tibia	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 377
musical instruments	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 377
navigium isidis/ploiaphesia	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 377
oaths	Stephens and Winkler, Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary (1995) 361
osiris	deJauregui, Orphism and Christianity in Late Antiquity (2010), 334
ovid, amores	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 114
pain	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 114
perception, cultural ascription/semantic value of	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 114
perception, of the divine presence/in human-divine communication	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 114, 138
persephone / core	deJauregui, Orphism and Christianity in Late Antiquity (2010), 334
plato	Mackey, Belief and Cult: Rethinking Roman Religion (2022) 91
prayer	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 571
priests	Stephens and Winkler, Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary (1995) 361
prudentius	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 138
repentance	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 571
res divinae (varro)	Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 46
resurrection	deJauregui, Orphism and Christianity in Late Antiquity (2010), 334
ritual	Stephens and Winkler, Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary (1995) 361
roman priests	Stephens and Winkler, Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary (1995) 361
rome, history of	Wiebe, Fallen Angels in the Theology of St Augustine (2021) 216
rome	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 114
sacrifice	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 138
sarapis	Stephens and Winkler, Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary (1995) 361
seneca	Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 48
seneca the younger, de superstitione	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 138
seneca the younger, de vita beata	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 114
seneca the younger	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 114, 138, 377
seneca the younger ix−x	Edelmann-Singer et al., Sceptic and Believer in Ancient Mediterranean Religions (2020) 245
senses, as an identity marker	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 377
senses, as ritual fragrance	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 377
senses, in processions	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 138, 377
senses, sensorium/sensory order	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 138
senses, serapis	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 377
senses, sight/vision/visual perception	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 138
senses, silence	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 114
senses, smell, sense of	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 138
senses, stoicism	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 138
shechemites	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 571
sirach	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 571
stoa/stoic/stoicism	Edelmann-Singer et al., Sceptic and Believer in Ancient Mediterranean Religions (2020) 245
superstitio	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 138
superstition	Edelmann-Singer et al., Sceptic and Believer in Ancient Mediterranean Religions (2020) 245
taste, sense of	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 138
tefillah, petitions	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 571
tefillah, recensions	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 571
temple, sacrifice for emperors	Bickerman and Tropper, Studies in Jewish and Christian History (2007) 571
temples	Stephens and Winkler, Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary (1995) 361
tibicines	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 377
tongue, in magic rituals	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 114
tongue, regarding the imperative favete linguis (animisque)	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 114
touch	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 138
triumph (roman ceremony)	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 138
varro	Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 46
vendries, cristophe	Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 377
zeno of citium, stoic, hence different conception of freedom from emotion(apatheia)'	Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 378
zeus	deJauregui, Orphism and Christianity in Late Antiquity (2010), 334