The Ancient Mediterranean Religions Index Database

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

For a list of book indices included, see here.

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All subjects (including unvalidated):

subject	book bibliographic info
for, an attunement follows the physical conditions, plato	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 254
for, and against erotic love, plato	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 278
for, apatheia, freedom from, eradication of emotion, christians, esp. pity and love	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 387, 388, 389, 390, 391
for, apatheia, freedom from, eradication of emotion, philo, repentance and pity	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 233, 386, 389
for, damascius these need involve no shock, pleasure	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 205
for, euxenippos, dreams, in greek and latin literature, hyperides	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 311
for, music arouses only first movements, seneca, the younger, stoic	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 72, 84, 89, 130
for, punishment, prepared	Stuckenbruck (2007), 1 Enoch 91-108, 195, 196, 197, 198, 201, 206, 207, 265, 358, 363, 364, 381, 386, 392, 398
for, reward, prepared	Stuckenbruck (2007), 1 Enoch 91-108, 513, 522, 523
for, sinners, law/torah	Stuckenbruck (2007), 1 Enoch 91-108, 57, 90, 91, 92, 98
for, the righteous, joy	Stuckenbruck (2007), 1 Enoch 91-108, 74, 200, 202, 221, 285, 293, 513, 518, 522, 525, 587, 590, 599, 600
for, the righteous, peace	Stuckenbruck (2007), 1 Enoch 91-108, 74, 77, 134, 247, 262, 293, 591, 605
for, the righteous, wealth/prosperity	Stuckenbruck (2007), 1 Enoch 91-108, 133, 136, 137, 263, 322, 362
for, vicarious immortality, procreation	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 249
for, we are your ki anu ʿamekha people	Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 59, 146, 259
for, we are your people, ki anu first-person speech, ʿamekha	Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 59, 146, 259
for/of the elect/righteous, wisdom	Stuckenbruck (2007), 1 Enoch 91-108, 10, 74, 121, 123, 124, 125, 154, 155, 191, 202, 209, 222, 282, 334, 360, 376, 443, 594, 599, 600, 601
fors	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 4, 20, 21, 22, 73, 112, 113, 114, 139, 228, 254, 296, 297, 298, 301, 335
fors, and fatum	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 115, 116, 117, 171, 173
fors, and randomness	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 115, 116, 171
fors, and the gods	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 105, 106, 115, 116, 170, 171
fors, and, fortuna,	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 116, 117, 118
fors, as category, fors	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 170, 171, 176
fors, as detail	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 116, 120, 170
fors, forte,	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 71, 115, 170, 171, 213, 214
fors, fortuna,	Clark (2007), Divine Qualities: Cult and Community in Republican Rome, 84, 163, 196, 235, 236, 265 Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 55
fors, fortuna, festivals, of the foundation of the temple	Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 159
fors, in livy	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 105, 106, 115, 116
fors, in tacitus	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 170, 171
forte, quadam, fors	Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 115
fortuna, festival, non-elites, in fors	Clark (2007), Divine Qualities: Cult and Community in Republican Rome, 163
fortuna, temple of fortuna, fors	Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 61, 62, 63
of/for, the righteous, authority	Stuckenbruck (2007), 1 Enoch 91-108, 199, 223, 224, 230, 286, 315
of/for, the righteous, thrones	Stuckenbruck (2007), 1 Enoch 91-108, 729, 730, 731, 735, 736, 737, 738

List of validated texts:

1 validated results for "fors"

1. Tacitus, Annals, 1.3.3, 1.55.3, 6.22.1-6.22.3 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • fors • fors, and fatum • fors, and randomness • fors, and the gods • fors, fors as category • fors, forte • fors, in Tacitus

Found in books: Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 171, 173; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 21, 22, 113, 228

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1.3.3 \xa0Meanwhile, to consolidate his power, Augustus raised Claudius Marcellus, his sister's son and a mere stripling, to the pontificate and curule aedileship: Marcus Agrippa, no aristocrat, but a good soldier and his partner in victory, he honoured with two successive consulates, and a little later, on the death of Marcellus, selected him as a son-inâ\x80\x91law. Each of his step-children, Tiberius Nero and Claudius Drusus, was given the title of Imperator, though his family proper was still intact: for he had admitted Agrippa's children, Gaius and Lucius, to the Caesarian hearth, and even during their minority had shown, under a veil of reluctance, a consuming desire to see them consuls designate with the title Princes of the Youth. When Agrippa gave up the ghost, untimely fate, or the treachery of their stepmother Livia, cut off both Lucius and Caius Caesar, Lucius on his road to the Spanish armies, Caius â\x80\x94 wounded and sick â\x80\x94 on his return from Armenia. Drusus had long been dead, and of the stepsons Nero survived alone. On him all centred. Adopted as son, as colleague in the empire, as consort of the tribunician power, he was paraded through all the armies, not as before by the secret diplomacy of his mother, but openly at her injunction. For so firmly had she riveted her chains upon the aged Augustus that he banished to the isle of Planasia his one remaining grandson, Agrippa Postumus, who though guiltless of a virtue, and confident brute-like in his physical strength, had been convicted of no open scandal. Yet, curiously enough, he placed Drusus' son Germanicus at the head of eight legions on the Rhine, and ordered Tiberius to adopt him: it was one safeguard the more, even though Tiberius had already an adult son under his roof. War at the time was none, except an outstanding campaign against the Germans, waged more to redeem the prestige lost with Quintilius Varus and his army than from any wish to extend the empire or with any prospect of an adequate recompense. At home all was calm. The officials carried the old names; the younger men had been born after the victory of Actium; most even of the elder generation, during the civil wars; few indeed were left who had seen the Republic. <" ^1.55.3 \xa0Drusus Caesar and Gaius Norbanus were now consuls, and a triumph was decreed to Germanicus with the war still in progress. He was preparing to prosecute it with his utmost power in the summer; but in early spring he anticipated matters by a sudden raid against the Chatti. Hopes had arisen that the enemy was becoming divided between Arminius and Segestes: both famous names, one for perfidy towards us, the other for good faith. Arminius was the troubler of Germany: Segestes had repeatedly given warning of projected risings, especially at the last great banquet which preceded the appeal to arms; when he urged Varus to arrest Arminius, himself, and the other chieftains, on the ground that, with their leaders out of the way, the mass of the people would venture nothing, while he would have time enough later to discriminate between guilt and innocence. Varus, however, succumbed to his fate and the sword of Arminius; Segestes, though forced into the war by the united will of the nation, continued to disapprove, and domestic episodes embittered the feud: for Arminius by carrying off his daughter, who was pledged to another, had made himself the hated son-inâ\x80\x91law of a hostile father, and a relationship which cements the affection of friends now stimulated the fury of enemies. <' "^6.22.1 \xa0For myself, when I\xa0listen to this and similar narratives, my judgement wavers. Is the revolution of human things governed by fate and changeless necessity, or by accident? You will find the wisest of the ancients, and the disciplines attached to their tenets, at complete variance; in many of them a fixed belief that Heaven concerns itself neither with our origins, nor with our ending, nor, in fine, with mankind, and that so adversity continually assails the good, while prosperity dwells among the evil. Others hold, on the contrary, that, though there is certainly a fate in harmony with events, it does not emanate from wandering stars, but must be sought in the principles and processes of natural causation. Still, they leave us free to choose our life: that choice made, however, the order of the future is certain. Nor, they maintain, are evil and good what the crowd imagines: many who appear to be the sport of adverse circumstances are happy; numbers are wholly wretched though in the midst of great possessions â\x80\x94 provided only that the former endure the strokes of fortune with firmness, while the latter employ her favours with unwisdom. With most men, however, the faith is ineradicable that the future of an individual is ordained at the moment of his entry into life; but at times a prophecy is falsified by the event, through the dishonesty of the prophet who speaks he knows not what; and thus is debased the credit of an art, of which the most striking evidences have been furnished both in the ancient world and in our own. For the forecast of Nero's reign, made by the son of this very Thrasyllus, shall be related at its fitting place: at present I\xa0do not care to stray too far from my theme." "^6.22.2 \xa0For myself, when I\xa0listen to this and similar narratives, my judgement wavers. Is the revolution of human things governed by fate and changeless necessity, or by accident? You will find the wisest of the ancients, and the disciplines attached to their tenets, at complete variance; in many of them a fixed belief that Heaven concerns itself neither with our origins, nor with our ending, nor, in fine, with mankind, and that so adversity continually assails the good, while prosperity dwells among the evil. Others hold, on the contrary, that, though there is certainly a fate in harmony with events, it does not emanate from wandering stars, but must be sought in the principles and processes of natural causation. Still, they leave us free to choose our life: that choice made, however, the order of the future is certain. Nor, they maintain, are evil and good what the crowd imagines: many who appear to be the sport of adverse circumstances are happy; numbers are wholly wretched though in the midst of great possessions â\x80\x94 provided only that the former endure the strokes of fortune with firmness, while the latter employ her favours with unwisdom. With most men, however, the faith is ineradicable that the future of an individual is ordained at the moment of his entry into life; but at times a prophecy is falsified by the event, through the dishonesty of the prophet who speaks he knows not what; and thus is debased the credit of an art, of which the most striking evidences have been furnished both in the ancient world and in our own. For the forecast of Nero's reign, made by the son of this very Thrasyllus, shall be related at its fitting place: at present I\xa0do not care to stray too far from my theme. <" "^6.22.3 \xa0For myself, when I\xa0listen to this and similar narratives, my judgement wavers. Is the revolution of human things governed by fate and changeless necessity, or by accident? You will find the wisest of the ancients, and the disciplines attached to their tenets, at complete variance; in many of them a fixed belief that Heaven concerns itself neither with our origins, nor with our ending, nor, in fine, with mankind, and that so adversity continually assails the good, while prosperity dwells among the evil. Others hold, on the contrary, that, though there is certainly a fate in harmony with events, it does not emanate from wandering stars, but must be sought in the principles and processes of natural causation. Still, they leave us free to choose our life: that choice made, however, the order of the future is certain. Nor, they maintain, are evil and good what the crowd imagines: many who appear to be the sport of adverse circumstances are happy; numbers are wholly wretched though in the midst of great possessions â\x80\x94 provided only that the former endure the strokes of fortune with firmness, while the latter employ her favours with unwisdom. With most men, however, the faith is ineradicable that the future of an individual is ordained at the moment of his entry into life; but at times a prophecy is falsified by the event, through the dishonesty of the prophet who speaks he knows not what; and thus is debased the credit of an art, of which the most striking evidences have been furnished both in the ancient world and in our own. For the forecast of Nero's reign, made by the son of this very Thrasyllus, shall be related at its fitting place: at present I\xa0do not care to stray too far from my theme. <"" None

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

For a list of book indices included, see here.

Tiresias: The Ancient Mediterranean Religions Source Database