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Tiresias: The Ancient Mediterranean Religions Source Database

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subject book bibliographic info
galen Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 68
Amsler (2023), Knowledge Construction in Late Antiquity, 93, 94, 95, 96, 97, 98, 99, 137, 144
Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 48, 53, 58, 64, 115, 211, 534, 535, 547
Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 34, 38, 119, 204, 205
Bett (2019), How to be a Pyrrhonist: The Practice and Significance of Pyrrhonian Scepticism, 29, 212, 214, 215
Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 59, 70, 209, 284, 298
Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 308, 431, 477, 861
Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 124
Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 75
Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 33, 76, 77
Celykte (2020), The Stoic Theory of Beauty. 144, 145, 146, 147, 148, 162, 165, 172, 182, 183, 184, 185
Champion (2022), Dorotheus of Gaza and Ascetic Education, 49, 50, 63, 64
Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 6, 8
Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 445, 479, 486
Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 139, 184, 185, 189, 202, 206, 226, 229, 261, 299, 300, 301, 302, 303, 304, 305, 310, 317
Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 335
Dillon and Timotin (2015), Platonic Theories of Prayer, 141
Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 231
Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 131
Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 244, 257
Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 91, 92, 93, 95, 96, 97, 101, 102
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 219, 220
Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 238
Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 15, 76, 116, 156, 201, 211
Fielding (2017), Transformations of Ovid in Late Antiquity. 177
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 13, 100, 103, 107, 126, 132, 141, 150, 241
Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 104, 108, 199
Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 138, 149, 257, 271
Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 230, 231, 236, 239, 285
Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 64, 65, 70, 71, 72, 77, 78, 92, 93, 115, 116
Harkins and Maier (2022), Experiencing the Shepherd of Hermas, 14, 75, 76
Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 235, 236, 237
Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 39, 54, 61
Huttner (2013), Early Christianity in the Lycus Valley, 172, 173, 174, 358
James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 31, 59, 158, 159, 160, 161, 162, 269
Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 78
Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 96, 329
Jouanna (2012), Greek Medicine from Hippocrates to Galen, 111, 121, 170, 173, 175, 177, 179, 180, 181, 184, 185, 188, 190, 242, 243, 244, 247, 265, 266, 267, 268, 269, 270, 271, 272, 273, 276, 278, 279, 282, 283, 285, 287, 288, 289, 290, 291, 292, 295, 296, 298, 299, 300, 302, 303, 304, 305, 306, 307, 308, 309, 310, 316, 318, 320, 321, 322, 323, 324, 327, 328, 329, 330, 332, 333, 337, 338, 339, 340, 358
Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 263
Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 293
Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 240, 246
König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 19
König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 240, 246
Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 261, 273, 294, 347, 392
Levine Allison and Crossan (2006), The Historical Jesus in Context, 297
Levison (2009), Filled with the Spirit, 143, 278, 293
Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 336
Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 82, 110
Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 124, 125, 226, 784, 785, 788, 789, 790, 792, 793, 812, 813, 814, 815, 816, 817, 818, 819, 820, 821, 822, 823, 824, 825, 826, 827, 828, 829, 830, 831, 832, 833, 834, 835, 898
Maso (2022), CIcero's Philosophy, 58
McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 79
Mheallaigh (2014), Reading Fiction with Lucian: Fakes, Freaks and Hyperreality, 167, 168, 169, 170
Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 133
Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 33
Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 14, 25, 27, 28, 45, 82, 105, 151, 159, 165, 166, 168, 169, 171, 172, 173, 174
Nasrallah (2019), Archaeology and the Letters of Paul, 72, 118
Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 59, 210, 218, 225
Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 168, 169, 170, 171, 172
Nicklas and Spittler (2013), Credible, Incredible : The Miraculous in the Ancient Mediterranean. 107, 108, 109, 110, 111, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134, 135, 136, 137, 138, 139, 140, 141, 142
Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 32, 34
Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 9, 10, 164
Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 91, 94
Pinheiro et al. (2018), Cultural Crossroads in the Ancient Novel, 115, 273, 316
Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 355, 358, 359, 363
Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 47
Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 116, 270
Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 6, 15, 16
Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 29, 184, 226, 227
Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 16, 294, 299, 449
Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 6, 56, 164, 166, 168, 174, 175, 177, 178, 183, 184, 185, 188, 197, 200, 202, 213, 285, 290, 292
Segev (2017), Aristotle on Religion, 98
Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 40
Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 135
Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 142, 163, 310, 311, 312, 336
Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 231
Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 8, 9, 173, 174
Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 241, 278
Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 398
Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 115, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125, 126, 127
Vazques and Ross (2022), Time and Cosmology in Plato and the Platonic Tradition, 136, 201
Ward (2022), Clement and Scriptural Exegesis: The Making of a Commentarial Theologian, 20, 21, 163
Wolfsdorf (2020), Early Greek Ethics, 531
Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 118, 240, 395
d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 35
van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 93
van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 8, 302, 303, 327
Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 165, 169, 172, 173, 175
galen's, method Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 191
galen, accuses stoics of indeterminism Graver (2007), Stoicism and Emotion, 232
galen, aff. pecc. dig. Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 164
galen, alexandria, hippocrates and Jouanna (2012), Greek Medicine from Hippocrates to Galen, 290, 310
galen, and asklepios Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 25, 120
galen, and medical/prescriptive dreams Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 23, 24, 25, 26, 199, 205, 230, 348
galen, and plutarch, platonism, of Graver (2007), Stoicism and Emotion, 73, 74, 206, 207
galen, and shopping district Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 274
galen, anger/rage, freedom of ἀοργησία, in Kazantzidis and Spatharas (2012), Medical Understandings of Emotions in Antiquity: Theory, Practice, Suffering, 234
galen, aristotle, influence on van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 293
galen, as, philoctetes, philologist Jouanna (2012), Greek Medicine from Hippocrates to Galen, 289, 290, 291, 292, 295, 296
galen, balsam, opobalsam, in Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 312
galen, commentary on the hippocratic oath dreams, in greek and latin literature, lost Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 205
galen, de indolentia Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 175
galen, denies this and gives natural reading of plato'stimaeus, proclus, neoplatonist Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 260
galen, different virtues for different soul capacities, virtue, posidonius and Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 96, 97, 98, 153, 257
galen, discussion of miasmata in Jouanna (2012), Greek Medicine from Hippocrates to Galen, 129, 132, 134, 135, 136
galen, dunamis, of the soul in Kazantzidis and Spatharas (2012), Medical Understandings of Emotions in Antiquity: Theory, Practice, Suffering, 251
galen, emotions cannot be understood without physical basis, emotions, per contra, aristotle Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 25, 68, 71, 72, 96, 119, 146, 153, 253, 254, 255, 256, 257, 258, 259, 260, 261, 262, 263, 264, 265, 266, 267, 268, 269, 270, 271, 272
galen, energeia, in Jouanna (2012), Greek Medicine from Hippocrates to Galen, 291
galen, energeia, kata phusin and para phusin in Kazantzidis and Spatharas (2012), Medical Understandings of Emotions in Antiquity: Theory, Practice, Suffering, 33
galen, energeia, of the soul in Kazantzidis and Spatharas (2012), Medical Understandings of Emotions in Antiquity: Theory, Practice, Suffering, 24, 32, 33, 239, 251
galen, ergon in Jouanna (2012), Greek Medicine from Hippocrates to Galen, 300
galen, ethics Jouanna (2012), Greek Medicine from Hippocrates to Galen, 273
galen, forgery Mheallaigh (2014), Reading Fiction with Lucian: Fakes, Freaks and Hyperreality, 124
galen, gangra, synod of McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 214, 215
galen, hallucinations, ‘bestial’ in Kazantzidis and Spatharas (2012), Medical Understandings of Emotions in Antiquity: Theory, Practice, Suffering, 272
galen, hellenistic, philosophy, according to Jouanna (2012), Greek Medicine from Hippocrates to Galen, 298
galen, hermeneutic technique, used by Jouanna (2012), Greek Medicine from Hippocrates to Galen, 270
galen, hippocrates, as represented by van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 327
galen, hippocratism of Jouanna (2012), Greek Medicine from Hippocrates to Galen, 284
galen, historians, according to Jouanna (2012), Greek Medicine from Hippocrates to Galen, 308, 309
galen, ideas about distinguished physicians van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 123
galen, in Kazantzidis and Spatharas (2012), Medical Understandings of Emotions in Antiquity: Theory, Practice, Suffering, 263
galen, in aristotle, ergon in Jouanna (2012), Greek Medicine from Hippocrates to Galen, 309
galen, interpretation of thêrion Jouanna (2012), Greek Medicine from Hippocrates to Galen, 86, 87
galen, kinêsis, kànhsi , in Jouanna (2012), Greek Medicine from Hippocrates to Galen, 291
galen, linguistic explanation, by Jouanna (2012), Greek Medicine from Hippocrates to Galen, 295
galen, logistikon, in Kazantzidis and Spatharas (2012), Medical Understandings of Emotions in Antiquity: Theory, Practice, Suffering, 37, 258
galen, lucian, and Mheallaigh (2014), Reading Fiction with Lucian: Fakes, Freaks and Hyperreality, 169, 170
galen, medicus Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 235, 237, 249
galen, nature, works of in Jouanna (2012), Greek Medicine from Hippocrates to Galen, 300
galen, objection of Graver (2007), Stoicism and Emotion, 73, 74, 154, 155
galen, of pergamon, physician Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 237, 396, 403, 485, 486, 489
galen, of pergamum Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 34, 224, 230, 231, 233, 234, 235, 236, 237, 238, 239, 240, 241, 242
Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 91
Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 67
galen, omens Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 93
galen, on anger Champion (2022), Dorotheus of Gaza and Ascetic Education, 137, 138
galen, on body and soul Champion (2022), Dorotheus of Gaza and Ascetic Education, 50, 51, 52, 54, 55, 56, 57, 58
galen, on bookshops Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 271, 275
galen, on embryology Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 172
galen, on environmental determinism Isaac (2004), The invention of racism in classical antiquity, 87
galen, on greek doctors in rome Isaac (2004), The invention of racism in classical antiquity, 230
galen, on hybrids Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 143, 144, 210, 211
galen, on mixtures van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 287, 288
galen, on oral speech Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 100
galen, on oral teaching van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 37
galen, on physiognomics Isaac (2004), The invention of racism in classical antiquity, 152
galen, on ptolemy iii euergetes Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 761
galen, on teleology Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 39
galen, on temperaments Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 183
galen, on the diagnosis and care of the passions of the soul Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 129, 135
galen, on the method of healing van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 282
galen, on the method of medicine, dreams, in greek and latin literature Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 26
galen, on the nature and powers of simple medications, dreams, in greek and latin literature Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 122
galen, on the nature of semen Mheallaigh (2014), Reading Fiction with Lucian: Fakes, Freaks and Hyperreality, 167, 168, 169
galen, on the powers of foodstuffs van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 76, 77, 285
galen, on the pulse Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 169
galen, on the soul's dependence on the body König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 50, 51
galen, on the usefulness of parts of the body Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 169
galen, on treatment by venesection, dreams, in greek and latin literature Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 26, 199
galen, on, hybrids Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 143, 144, 210, 211
galen, outline of empiricism, dreams, in greek and latin literature Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 25, 122
galen, pergamon Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 486
galen, philosophical psychology guides education, posidonius, philosophy cannot on its own train the irrational capacities of the soul Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 257
galen, phusis, meaning of in Jouanna (2012), Greek Medicine from Hippocrates to Galen, 287, 288, 289, 290, 291, 292, 295, 296, 298, 299, 300, 302, 303, 304, 305, 306, 307, 308, 309, 310, 311
galen, physician in pergamon Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 209
galen, platonizing ecletic doctor Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 163, 209, 311
galen, platonizing ecletic doctor, and even progress towards ethical philosophy Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 260
galen, platonizing ecletic doctor, anger not useful for punishment Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 191
galen, platonizing ecletic doctor, by philosophy? Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 259
galen, platonizing ecletic doctor, climate effects character Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 260
galen, platonizing ecletic doctor, complains of contradictions in chrysippus' account of emotion Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 55, 56, 57, 58, 59, 60, 61, 101
galen, platonizing ecletic doctor, diet also affects character Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 256
galen, platonizing ecletic doctor, employ a critic Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 218
galen, platonizing ecletic doctor, even rational states do so Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 259
galen, platonizing ecletic doctor, feedback from emotions to blends Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 255
galen, platonizing ecletic doctor, instead of appealing to freshness, chrysippus could more consistently have said time removes the judgement, associated with fear, that the evil is intolerable Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 112
galen, platonizing ecletic doctor, irrational forces trained by diet, music, gymnastics Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 257, 258
galen, platonizing ecletic doctor, mental states follow the blend of hot, cold, fluid, and dry in the body Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 253
galen, platonizing ecletic doctor, philosophy and good example cannot on their own produce good character without training of irrational forces in the soul Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 257
galen, platonizing ecletic doctor, praises plato and posidonius Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 95, 96, 97, 98, 99, 101, 102, 103, 104, 105, 106, 107, 109, 110, 111, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121, 122, 123, 125, 126, 127, 128, 129, 255, 256, 257, 258, 259, 260
galen, platonizing ecletic doctor, quench thirst in a leisurely manner Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 216
galen, platonizing ecletic doctor, reason trained by mathematics Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 256
galen, platonizing ecletic doctor, reliability as source for chrysippus and posidonius Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 99, 101, 102, 103, 104, 105, 106, 107
galen, platonizing ecletic doctor, spiritual as well as physical exercises, delay in acting on anger Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 242
galen, platonizing ecletic doctor, stoic bites in the soul reinterpreted as physiological Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 40, 41
galen, platonizing ecletic doctor, the mortal soul is that blend Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 254, 255
galen, platonizing ecletic doctor, will-power, thumos, boulēsis Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 324, 325
galen, pneuma, in Kazantzidis and Spatharas (2012), Medical Understandings of Emotions in Antiquity: Theory, Practice, Suffering, 39, 203, 261
galen, presentation of diocles by van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 97
galen, prognosis Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 178
galen, protreptic function of language, in Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 62
galen, ps., galen, Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 228
galen, pseudo- d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 39
galen, psuchê, strength, ἰσχύς, of in Kazantzidis and Spatharas (2012), Medical Understandings of Emotions in Antiquity: Theory, Practice, Suffering, 234
galen, references to the emperor and the empire of Isaac (2004), The invention of racism in classical antiquity, 400, 401
galen, self-restraint, in Kazantzidis and Spatharas (2012), Medical Understandings of Emotions in Antiquity: Theory, Practice, Suffering, 236
galen, thrasybulus van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 118
galen, thumos, and thumoeides, in Kazantzidis and Spatharas (2012), Medical Understandings of Emotions in Antiquity: Theory, Practice, Suffering, 27, 35
galen, thumos, and thumoeides, in plato and Kazantzidis and Spatharas (2012), Medical Understandings of Emotions in Antiquity: Theory, Practice, Suffering, 27
galen, true stories, ending Mheallaigh (2014), Reading Fiction with Lucian: Fakes, Freaks and Hyperreality, 167, 168, 169, 170
galen, without irrational forces in the soul, emotions, plato, posidonius Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 86, 95, 96, 97, 98, 99, 101, 102, 103, 104, 105, 106, 107, 109, 110, 111, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121, 122, 123, 125, 126, 127, 128, 129, 130, 131, 132, 257, 258, 259
galen, ἁμάρτημα, in Kazantzidis and Spatharas (2012), Medical Understandings of Emotions in Antiquity: Theory, Practice, Suffering, 232
galene Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 114
galene, winds, acalmy Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 255, 393, 413
galenic, commentary Jouanna (2012), Greek Medicine from Hippocrates to Galen, 316
galenism, translations, medieval etc., xiii Singer and van Eijk (2018), Galen: Works on Human Nature: Volume 1, Mixtures (De Temperamentis), 7, 44, 46, 96, 127, 150
galens, attitude to as authority, plato, also platonic, academy Singer and van Eijk (2018), Galen: Works on Human Nature: Volume 1, Mixtures (De Temperamentis), 35, 36, 49
galens, commentaries, audience, of Jouanna (2012), Greek Medicine from Hippocrates to Galen, 316
galens, perspective, moderns, from Jouanna (2012), Greek Medicine from Hippocrates to Galen, 277
galens, philosophy of treatment Jouanna (2012), Greek Medicine from Hippocrates to Galen, 164
galens, plato, also platonic, academy, theory of tripartite soul in relation to Singer and van Eijk (2018), Galen: Works on Human Nature: Volume 1, Mixtures (De Temperamentis), 79, 106, 139, 151
galens, theory of mixture Jouanna (2012), Greek Medicine from Hippocrates to Galen, 338
galens, views on, lakes, language Jouanna (2012), Greek Medicine from Hippocrates to Galen, 328
galen’s, de sectis, elias, commentary on Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 6
galen’s, texts, canon, of Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 159
pseudo, galen Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 50
pseudo-galen, galen, and works, commentary on epidemics Jouanna (2012), Greek Medicine from Hippocrates to Galen, 265, 271, 290, 310
pseudo-galen, galen, and works, commentary on nature of man Jouanna (2012), Greek Medicine from Hippocrates to Galen, 275, 287, 299, 318, 320, 324, 338, 339, 340
pseudo-galen, galen, and works, commentary on the aphorisms Jouanna (2012), Greek Medicine from Hippocrates to Galen, 271, 288, 289, 290, 291, 292
pseudo-galen, galen, and works, hippocrates Jouanna (2012), Greek Medicine from Hippocrates to Galen, 318, 329
pseudo-galen, galen, and works, introduction or doctor Jouanna (2012), Greek Medicine from Hippocrates to Galen, 15, 16, 18, 19, 246
pseudo-galen, galen, and works, mixtures Jouanna (2012), Greek Medicine from Hippocrates to Galen, 288, 292, 338, 339
pseudo-galen, galen, and works, mixtures of the body Jouanna (2012), Greek Medicine from Hippocrates to Galen, 340
pseudo-galen, galen, and works, on antecedent causes Jouanna (2012), Greek Medicine from Hippocrates to Galen, 131
pseudo-galen, galen, and works, on differences between fevers Jouanna (2012), Greek Medicine from Hippocrates to Galen, 136
pseudo-galen, galen, and works, on habits Jouanna (2012), Greek Medicine from Hippocrates to Galen, 149
pseudo-galen, galen, and works, on medical names Jouanna (2012), Greek Medicine from Hippocrates to Galen, 287
pseudo-galen, galen, and works, on my own books Jouanna (2012), Greek Medicine from Hippocrates to Galen, 316
pseudo-galen, galen, and works, on the humours Jouanna (2012), Greek Medicine from Hippocrates to Galen, 357
pseudo-galen, galen, and works, on the therapeutic method Jouanna (2012), Greek Medicine from Hippocrates to Galen, 327
pseudo-galen, galen, and works, plato Jouanna (2012), Greek Medicine from Hippocrates to Galen, 292, 295, 339
pseudo-galen, galen, and works, the best doctor is also a philosopher Jouanna (2012), Greek Medicine from Hippocrates to Galen, 280, 281, 282, 284, 300
pseudo-galen, galen, and works, the natural faculties Jouanna (2012), Greek Medicine from Hippocrates to Galen, 287, 300, 304, 307
pseudo-galen, galen, and works, the order of my own books Jouanna (2012), Greek Medicine from Hippocrates to Galen, 316
pseudo-galen, galen, and works, the usefulness of the parts Jouanna (2012), Greek Medicine from Hippocrates to Galen, 302, 303, 304
pseudo-galen, galen, and works, thrasybulus Jouanna (2012), Greek Medicine from Hippocrates to Galen, 17
pseudo-galen, galen, and works, writings of hippocrates Jouanna (2012), Greek Medicine from Hippocrates to Galen, 320, 321, 322, 324
pseudo-galen, works, commentary on airs, galen, and waters, places Jouanna (2012), Greek Medicine from Hippocrates to Galen, 275

List of validated texts:
40 validated results for "galen"
1. None, None, nan (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Galen

 Found in books: Levine Allison and Crossan (2006), The Historical Jesus in Context, 297; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 16; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 16
2. None, None, nan (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Galen • pseudo- Galen

 Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 220; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 39
3. Plato, Laws, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Galen

 Found in books: Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 100; Wolfsdorf (2020), Early Greek Ethics, 531

720a ἄλλον τρέπηται νόμον, παραμυθίας δὲ καὶ πειθοῦς τοῖς νομοθετουμένοις μηδὲ ἓν προσδιδῷ; καθάπερ ἰατρὸς δέ τις, ὁ μὲν οὕτως, ὁ δʼ ἐκείνως ἡμᾶς εἴωθεν ἑκάστοτε θεραπεύειν— ἀναμιμνῃσκώμεθα δὲ τὸν τρόπον ἑκάτερον, ἵνα τοῦ νομοθέτου δεώμεθα, καθάπερ ἰατροῦ δέοιντο ἂν παῖδες τὸν πρᾳότατον αὐτὸν θεραπεύειν τρόπον ἑαυτούς. οἷον δὴ τί λέγομεν; εἰσὶν πού τινες ἰατροί, φαμέν, καί τινες ὑπηρέται τῶν ἰατρῶν, ἰατροὺς δὲ καλοῦμεν δήπου καὶ τούτους.'' None720a but declare at once what must be done and what not, and state the penalty which threatens disobedience, and so turn off to another law, without adding to his statutes a single word of encouragement and persuasion? Just as is the way with doctors, one treats us in this fashion, and another in that: they have two different methods, which we may recall, in order that, like children who beg the doctor to treat them by the mildest method, so we may make a like request of the lawgiver. Shall I give an illustration of what I mean? There are men that are doctors, we say, and others that are doctors’ assistants; but we call the latter also, to be sure, by the name of doctors.'' None
4. None, None, nan (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Emotions, Per contra, Aristotle, Galen, emotions cannot be understood without physical basis • Galen • Galen, Aff. Pecc. Dig.

 Found in books: Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 164, 166; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 25, 71, 261, 263, 264
5. None, None, nan (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Emotions, Per contra, Aristotle, Galen, emotions cannot be understood without physical basis • Galen, Platonizing ecletic doctor, Stoic bites in the soul reinterpreted as physiological • Galen, accuses Stoics of indeterminism

 Found in books: Graver (2007), Stoicism and Emotion, 232; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 25, 41
6. Septuagint, Wisdom of Solomon, 15.11 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Galen

 Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 150; Levison (2009), Filled with the Spirit, 143

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15.11 And the inheritance of sinners is destruction and darkness, And their iniquities shall pursue them unto Sheol beneath.
15.11 because he failed to know the one who formed him and inspired him with an active soul and breathed into him a living spirit."'' None
7. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Galen • Galen, Platonizing ecletic doctor, Complains of contradictions in Chrysippus' account of emotion • Galen, Platonizing ecletic doctor, Stoic bites in the soul reinterpreted as physiological • Galen, accuses Stoics of indeterminism

 Found in books: Celykte (2020), The Stoic Theory of Beauty. 146, 147, 162, 182; Graver (2007), Stoicism and Emotion, 232; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 124; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 40, 55
8. None, None, nan (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Galen • Galen, accuses Stoics of indeterminism

 Found in books: Graver (2007), Stoicism and Emotion, 232; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 65
9. Epictetus, Discourses, 2.8.11 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Galen • Pseudo,Galen

 Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 50; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 29

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2.8.11 GOD is beneficial. But the Good also is beneficial. It is consistent then that where the nature of God is, there also the nature of the good should be. What then is the nature of God? Flesh? Certainly not. An estate in land? By no means. Fame? No. Is it intelligence, knowledge, right reason? Yes. Herein then simply seek the nature of the good; for I suppose that you do not seek it in a plant. No. Do you seek it in an irrational animal? No. If then you seek it in a rational animal, why do you still seek it any where except in the superiority of rational over irrational animals? Now plants have not even the power of using appearances, and for this reason you do not apply the term good to them. The good then requires the use of appearances. Does it require this use only? For if you say that it requires this use only, say that the good, and that happiness and unhappiness are in irrational animals also. But you do not say this, and you do right; for if they possess even in the highest degree the use of appearances, yet they have not the faculty of understanding the use of appearances; and there is good reason for this, for they exist for the purpose of serving others, and they exercise no superiority. For the ass, I suppose, does not exist for any superiority over others. No; but because we had need of a back which is able to bear something; and in truth we had need also of his being able to walk, and for this reason he received also the faculty of making use of appearances, for other wise he would not have been able to walk. And here then the matter stopped. For if he had also received the faculty of comprehending the use of appearances, it is plain that consistently with reason he would not then have beer subjected to us, nor would he have done us these services, but he would have been equal to us and like to us. Will you not then seek the nature of good in the rational animal? for if it is not there, you will not choose to say that it exists in any other thing (plant or animal). What then? are not plants and animals also the works of God? They are; but they are not superior things, nor yet parts of the Gods. But you are a superior thing; you are a portion separated from the deity; you have in yourself a certain portion of him. Why then are you ignorant of your own noble descent? Why do you not know whence you came? will you not remember when you are eating, who you are who eat and whom you feed? When you are in conjunction with a woman, will you not remember who you are who do this thing? When you are in social intercourse, when you are exercising yourself, when you are engaged in discussion, know you not that you are nourishing a god, that you are exercising a god? Wretch, you are carrying about a god with you, and you know it not. Mrs. Carter has a note here. See 1 Cor. vi. 19, 2 Cor. vi. 16, 2 Tim. i. 14, 1 John iii. 24, iv. 12, 13. But though the simple expression of carrying God about with us may seem to have some nearly parallel to it in the New Testament, yet those represent the Almighty in a more venerable manner, as taking the hearts of good men for a temple to dwell in. But the other expressions here of feeding and exercising God, and the whole of the paragraph, and indeed of the Stoic system, show the real sense of even its more decent phrases to be vastly different from that of Scripture. The passage in 1 Cor. vi. 19 is, What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God and ye are not your own ? This follows v. 18, which is an exhortation to flee fornication . The passage in 2 Cor. vi. 16 is And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them and walk in them, etc. Mrs. Carter has not correctly stated the sense of these two passages. It is certain that Epictetus knew nothing of the writers of the Epistles in the New Testament; but whence did these writers learn such forms of expression as we find in the passages cited by Mrs. Carter? I believe that they drew them from the Stoic philosophers who wrote before Epictetus and that they applied them to the new religion which they were teaching. The teaching of Paul and of Epictetus does not differ: the spirit of God is in man. Swedenborg says, In these two faculties (rationality and liberty) the Lord resides with every man, whether he be good or evil, they being the Lord’s mansions in the human race. But the mansion of the Lord is nearer with a man, in proportion as the man opens the superior degrees by these faculties; for by the opening thereof he comes into superior degrees of love and wisdom, and consequently nearer to the Lord. Hence it may appear that as these degrees are opened, so a man is in the Lord and the Lord in him. Swedeuborg, Angelic Wisdom, 240. Again, the faculty of thinking rationally, viewed in itself, is not man’s, but God’s in man. I am not quite sure in what sense the administration of the Eucharist ought to be understood in the church of England service. Some English divines formerly understood, and perhaps some now understand, the ceremony as a commemoration of the blood of Christ shed for us and of his body which was broken; as we see in T. Burnet’s Posthumous work (de Fide et officiis Christianorum, p. 80). It was a commemoration of the last supper of Jesus and the Apostles. But this does not appear to be the sense in which the ceremony is now understood by some priests and by some members of the church of England, whose notions approach near to the doctrine of the Catholic mass. Nor does it appear to be the sense of the prayer made before delivering the bread and wine to the Communicants, for the prayer is Grant us, gracious Lord, so to eat the flesh of thy dear son Jesus Christ and to drink his blood that our sinful bodies may be made clean by his body and our souls washed through his most precious blood and that we may evermore dwell in him and he in us. This is a different thing from Epictetus’ notion of God being in man, and also different, as I understand it, from the notion contained in the two passages of Paul; for it is there said generally that the Holy Ghost is in man or God in man, not that God is in man by virtue of a particular ceremony. It should not be omitted that there is after the end of the Communion service an admonition that the sacramental bread and wine remain what they were, and that the natural body and blood of our Saviour Christ are in heaven and not here; it being against the truth of Christ’s natural body to be at one time in more places than one. It was affirmed by the Reformers and the best writers of the English church that the presence of Christ in the Eucharist is a spiritual presence, and in this opinion they followed Calvin and the Swiss divines: and yet in the Prayer book we have the language that I have quoted; and even Calvin, who only maintained a spiritual presence, said, that the verity is nevertheless joined to the signs, and that in the sacrament we have true Communion in Christ’s body and blood (Contemporary Review, p. 464, August 1874 ). What would Epictetus have thought of the subtleties of our days? Do you think that I mean some God of silver or of gold, and external? You carry him within yourself, and you perceive not that you are polluting him by impure thoughts and dirty deeds. And if an image of God were present, you would not dare to do any of the things which you are doing: but when God himself is present within and sees all and hears all, you are not ashamed of thinking such things and doing such things, ignorant as you are of your own nature and subject to the anger of God. Then why do we fear when we are sending a young man from the school into active life, lest he should do anything improperly, eat improperly, have improper intercourse with women; and lest the rags in which he is wrapped should debase him, lest fine garments should make him proud? This youth (if he acts thus) does not know his own God: he knows not with whom he sets out (into the world). But can we endure when he says I wish I had you (God) with me. Have you not God with you? and do you seek for any other, when you have him? or will God tell you any thing else than this? If you were a statue of Phidias, either Athena or Zeus, you would think both of yourself and of the artist, an if you had any understanding (power of perception) you would try to do nothing unworthy of him who made you or of yourself, and try not to appear in an unbecoming dress (attitude) to those who look on you. But now because Zeus has made you, for this reason do you care not how you shall appear? And yet is the artist (in the one case) like the artist in the other? or the work in the one case like the other? And what work of an artist, for instance, has in itself the faculties, which the artist shows in making it? Is it not marble or bronze, or gold or ivory? and the Athena of Phidias when she has once extended the hand and received in it the figure of Victory stands in that attitude for ever. But the works of God have power of motion, they breathe, they have the faculty of using the appearances of things, and the power of examining them. Being the work of such an artist do you dishonour him? And what shall I say, not only that he made you, but also entrusted you to yourself and made you a deposit to yourself? Will you not think of this too, but do you also dishonour your guardianship? But if God had entrusted an orphan to you, would you thus neglect him? He has delivered yourself to your own care, and says, I had no one fitter to intrust him to than yourself: keep him for me such as he is by nature, modest, faithful, erect, unterrifled, free from passion and perturbation. And then you do not keep him such. But some will say, whence has this fellow got the arrogance which he displays and these supercilious looks?—I have not yet so much gravity as befits a philosopher; for I do not yet feel confidence in what I have learned and in what I have assented to: I still fear my own weakness. Let me get confidence and then you shall see a countece such as I ought to have and an attitude such as I ought to have: then I will show to you the statue, when it is perfected, when it is polished. What do you expect? a supercilious countece? Does the Zeus at Olympia lift up his brow? No, his look is fixed as becomes him who is ready to say Irrevocable is my word and shall not fail. —Iliad, i. 526. Such will I show myself to you, faithful, modest, noble, free from perturbation—What, and immortal too, exempt from old age, and from sickness? No, but dying as becomes a god, sickening as becomes a god. This power I possess; this I can do. But the rest I do not possess, nor can I do. I will show the nerves (strength) of a philosopher. What Lerves are these? A desire never disappointed, an aversion which never falls on that which it would avoid, a proper pursuit ( ὁρμήν ), a diligent purpose, an assent which is not rash. These you shall see.'' None
10. New Testament, John, 9.1-9.2, 9.4 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Galen

 Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 150; Nicklas and Spittler (2013), Credible, Incredible : The Miraculous in the Ancient Mediterranean. 139

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9.1 Καὶ παράγων εἶδεν ἄνθρωπον τυφλὸν ἐκ γενετῆς. 9.2 καὶ ἠρώτησαν αὐτὸν οἱ μαθηταὶ αὐτοῦ λέγοντες Ῥαββεί, τίς ἥμαρτεν, οὗτος ἢ οἱ γονεῖς αὐτοῦ, ἵνα τυφλὸς γεννηθῇ;
9.4 ἡμᾶς δεῖ ἐργάζεσθαι τὰ ἔργα τοῦ πέμψαντός με ἕως ἡμέρα ἐστίν· ἔρχεται νὺξ ὅτε οὐδεὶς δύναται ἐργάζεσθαι.'' None		sup>
9.1 As he passed by, he saw a man blind from birth. 9.2 His disciples asked him, "Rabbi, who sinned, this man or his parents, that he was born blind?"
9.4 I must work the works of him who sent me, while it is day. The night is coming, when no one can work. '' None
11. New Testament, Mark, 7.19 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Galen

 Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 205; Nicklas and Spittler (2013), Credible, Incredible : The Miraculous in the Ancient Mediterranean. 128

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7.19 ὅτι οὐκ εἰσπορεύεται αὐτοῦ εἰς τὴν καρδίαν ἀλλʼ εἰς τὴν κοιλίαν, καὶ εἰς τὸν ἀφεδρῶνα ἐκπορεύεται; —καθαρίζων πάντα τὰ βρώματα.'' None		sup>
7.19 because it doesn\'t go into his heart, but into his stomach, then into the latrine, thus making all foods clean?"'' None
12. New Testament, Matthew, 10.8 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Galen

 Found in books: Nicklas and Spittler (2013), Credible, Incredible : The Miraculous in the Ancient Mediterranean. 128; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 135

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10.8 ἀσθενοῦντας θεραπεύετε, νεκροὺς ἐγείρετε, λεπροὺς καθαρίζετε, δαιμόνια ἐκβάλλετε· δωρεὰν ἐλάβετε, δωρεὰν δότε.'' None		sup>
10.8 Heal the sick, cleanse the lepers, and cast out demons. Freely you received, so freely give. '' None
13. Plutarch, Sulla, 26.1 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Galen • Galen, and shopping district

 Found in books: Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 274; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 299

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26.1 ἀναχθεὶς δὲ πάσαις ταῖς ναυσὶν ἐξ Ἐφέσου τριταῖος ἐν Πειραιεῖ καθωρμίσθη καὶ μυηθεὶς ἐξεῖλεν ἑαυτῷ τὴν Ἀπελλικῶνος τοῦ Τηΐου βιβλιοθήκην, ἐν ᾗ τὰ πλεῖστα τῶν Ἀριστοτέλους καὶ Θεοφράστου βιβλίων ἦν, οὔπω τότε σαφῶς γνωριζόμενα τοῖς πολλοῖς, λέγεται δὲ κομισθείσης αὐτῆς εἰς Ῥώμην Τυραννίωνα τὸν γραμματικὸν ἐνσκευάσασθαι τὰ πολλά, καὶ παρʼ αὐτοῦ τὸν Ῥόδιον Ἀνδρόνικον εὐπορήσαντα τῶν ἀντιγράφων εἰς μέσον θεῖναι καὶ ἀναγράψαι τοὺς νῦν φερομένους πίνακας.'' None		sup>
26.1 '' None
14. Quintilian, Institutes of Oratory, 2.2.8 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Galen • Galen., on living voice versus writing

 Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 38; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 241

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2.2.8 \xa0He should declaim daily himself and, what is more, without stint, that his class may take his utterances home with them. For however many models for imitation he may give them from the authors they are reading, it will still be found that fuller nourishment is provided by the living voice, as we call it, more especially when it proceeds from the teacher himself, who, if his pupils are rightly instructed, should be the object of their affection and respect. And it is scarcely possible to say how much more readily we imitate those whom we like.'' None
15. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Galen

 Found in books: Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 298; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 299
16. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Dreams (in Greek and Latin literature), Galen, Outline of Empiricism • Galen • Galen of Pergamum • Galen, and Asklepios • Galen, and medical/prescriptive dreams

 Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 95; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 231; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 25; Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 173, 174; Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 120
17. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Galen • Galen, on oral speech

 Found in books: Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 100; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 331
18. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Galen

 Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 246; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 246
19. Justin, Dialogue With Trypho, 2.1 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Galen • Galen., on intellectual independence • intellectual independence,, Galen and medical discourse on

 Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 91; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 273

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2.1 Justin: I will tell you what seems to me; for philosophy is, in fact, the greatest possession, and most honourable before God, to whom it leads us and alone commends us; and these are truly holy men who have bestowed attention on philosophy. What philosophy is, however, and the reason why it has been sent down to men, have escaped the observation of most; for there would be neither Platonists, nor Stoics, nor Peripatetics, nor Theoretics, nor Pythagoreans, this knowledge being one. I wish to tell you why it has become many-headed. It has happened that those who first handled it i.e., philosophy, and who were therefore esteemed illustrious men, were succeeded by those who made no investigations concerning truth, but only admired the perseverance and self-discipline of the former, as well as the novelty of the doctrines; and each thought that to be true which he learned from his teacher: then, moreover, those latter persons handed down to their successors such things, and others similar to them; and this system was called by the name of him who was styled the father of the doctrine. Being at first desirous of personally conversing with one of these men, I surrendered myself to a certain Stoic; and having spent a considerable time with him, when I had not acquired any further knowledge of God (for he did not know himself, and said such instruction was unnecessary), I left him and betook myself to another, who was called a Peripatetic, and as he fancied, shrewd. And this man, after having entertained me for the first few days, requested me to settle the fee, in order that our intercourse might not be unprofitable. Him, too, for this reason I abandoned, believing him to be no philosopher at all. But when my soul was eagerly desirous to hear the peculiar and choice philosophy, I came to a Pythagorean, very celebrated - a man who thought much of his own wisdom. And then, when I had an interview with him, willing to become his hearer and disciple, he said, 'What then? Are you acquainted with music, astronomy, and geometry? Do you expect to perceive any of those things which conduce to a happy life, if you have not been first informed on those points which wean the soul from sensible objects, and render it fitted for objects which appertain to the mind, so that it can contemplate that which is honourable in its essence and that which is good in its essence?' Having commended many of these branches of learning, and telling me that they were necessary, he dismissed me when I confessed to him my ignorance. Accordingly I took it rather impatiently, as was to be expected when I failed in my hope, the more so because I deemed the man had some knowledge; but reflecting again on the space of time during which I would have to linger over those branches of learning, I was not able to endure longer procrastination. In my helpless condition it occurred to me to have a meeting with the Platonists, for their fame was great. I thereupon spent as much of my time as possible with one who had lately settled in our city, - a sagacious man, holding a high position among the Platonists - and I progressed, and made the greatest improvements daily. And the perception of immaterial things quite overpowered me, and the contemplation of ideas furnished my mind with wings, so that in a little while I supposed that I had become wise; and such was my stupidity, I expected immediately to look upon God, for this is the end of Plato's philosophy. "" None
20. Pliny The Younger, Letters, 2.3 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Galen • Galen., on living voice versus writing

 Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 38; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 241

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2.3 To Nepos. Isaeus's reputation - and it was a great one - had preceded him to Rome, * but it was found to fall short of his merits. He has consummate oratorical power, fluency and choice of expression, and though he always speaks extempore his speeches might have been carefully written out long beforehand. He speaks in Greek, and that the purest Attic; his prefatory remarks are polished, neat and agreeable, and occasionally stately and sparkling. He asks to be supplied with a number of subjects for discussion, and allows his audience to choose which they will have and often which side they would like him to take. Then he rises to his feet, wraps his gown round him, and begins. Without losing a moment he has everything at his fingers' ends, irrespective of the subject selected. Deep thoughts come crowding into his mind and words flow to his lips. And such words - exquisitely choice! Every now and then there come flashes which show how widely he has read and how much he has written. He opens his case to the point; he states his position clearly; his arguments are incisive; his conclusions are forcible; his word-painting is magnificent. In a word, he instructs, delights, and impresses his hearers, so that you can hardly say wherein he most excels. He makes constant use of rhetorical arguments, ** his syllogisms are crisp and finished - though that is not an easy matter to attain even with a pen. He has a wonderful memory and can repeat, without missing a single word, even his extempore speeches. He has attained this facility by study and constant practice, for he does nothing else day or night Consequently, I look upon Isaeus not only as a wonderfully learned man but as one who possesses a most enviable lot, and you must be made of flint and iron if you do not burn to make his acquaintance. So if there is nothing else to draw you here, if I myself am not a sufficient attraction, do come to hear Isaeus. Have you never read of the man who lived at Gades who was so fired by the name and glory of Titus Livius that he came from the remotest corner of the world to see him, and returned the moment he had set eyes on him? It would stamp a man as an illiterate boor and a lazy idler, it would be disgraceful almost for any one not to think the journey worth the trouble when the reward is a study which is more delightful, more elegant, and has more of the humanities than any other. You will say 0 "" None
21. None, None, nan (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Galen

 Found in books: Bett (2019), How to be a Pyrrhonist: The Practice and Significance of Pyrrhonian Scepticism, 212; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 161
22. None, None, nan (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Emotions, Per contra, Aristotle, Galen, emotions cannot be understood without physical basis • Galen

 Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 75; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 261
23. None, None, nan (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Galen

 Found in books: Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 6; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 311
24. None, None, nan (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Galen • Justus, wife of (story in Galen)

 Found in books: Petridou (2016), Homo Patiens: Approaches to the Patient in the Ancient World, 208, 209, 210, 211; Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 177
25. None, None, nan (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Atlas, patient worried about (story in Galen) • Diodorus, grammarian (story in Galen) • Galen • Justus, wife of (story in Galen) • Maeander the augur (story in Galen) • Nasutus, mother of (story in Galen)

 Found in books: Petridou (2016), Homo Patiens: Approaches to the Patient in the Ancient World, 205, 208, 213, 214, 215, 235; Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 290
26. None, None, nan (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Galen • Galen, and activity • Galen, and attraction • Galen, and faculties • Galen, and magnetism • medieval (Galenism, translations, etc.), xiii

 Found in books: Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 396; Petridou (2016), Homo Patiens: Approaches to the Patient in the Ancient World, 205; Singer and van Eijk (2018), Galen: Works on Human Nature: Volume 1, Mixtures (De Temperamentis), 150
27. None, None, nan (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Callistus, grammarian (story in Galen) • Emotions, Per contra, Aristotle, Galen, emotions cannot be understood without physical basis • Emotions, Plato, Posidonius, Galen, without irrational forces in the soul • Galen • Galen, Platonizing ecletic doctor, Complains of contradictions in Chrysippus' account of emotion • Galen, Platonizing ecletic doctor, Instead of appealing to freshness, Chrysippus could more consistently have said time removes the judgement (associated with fear) that the evil is intolerable • Galen, Platonizing ecletic doctor, Irrational forces trained by diet, music, gymnastics • Galen, Platonizing ecletic doctor, Philosophy and good example cannot on their own produce good character without training of irrational forces in the soul • Galen, Platonizing ecletic doctor, Praises Plato and Posidonius • Galen, Platonizing ecletic doctor, Reliability as source for Chrysippus and Posidonius • Galen, Platonizing ecletic doctor, Will-power, thumos, boulēsis • Galen, accuses Stoics of indeterminism • Galen, objection of • Nasutus, mother of (story in Galen) • Philosophical psychology guides education, Galen, Posidonius, Philosophy cannot on its own train the irrational capacities of the soul • Virtue, Posidonius and Galen, different virtues for different soul capacities

 Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 75; Graver (2007), Stoicism and Emotion, 154, 155, 232; Levison (2009), Filled with the Spirit, 293; Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 82; Petridou (2016), Homo Patiens: Approaches to the Patient in the Ancient World, 207; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 58, 95, 97, 98, 102, 112, 113, 257, 325
28. None, None, nan (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Galen

 Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 92; Petridou (2016), Homo Patiens: Approaches to the Patient in the Ancient World, 209, 418
29. None, None, nan (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Galen

 Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 534; Esler (2000), The Early Christian World, 407; Petridou (2016), Homo Patiens: Approaches to the Patient in the Ancient World, 209
30. None, None, nan (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Galen

 Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 534; Petridou (2016), Homo Patiens: Approaches to the Patient in the Ancient World, 209
31. None, None, nan (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Galen • Galen, • Galen, on hybrids • hybrids, Galen on

 Found in books: Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 301, 302; James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 158; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 211; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 171
32. None, None, nan (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Galen

 Found in books: Esler (2000), The Early Christian World, 407; Petridou (2016), Homo Patiens: Approaches to the Patient in the Ancient World, 418
33. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Galen

 Found in books: Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 298; Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 329
34. None, None, nan (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Galen • Galen, and Asklepios

 Found in books: Pinheiro et al. (2018), Cultural Crossroads in the Ancient Novel, 115; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 120
35. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Galen • Galen, and Asklepios • Galen, physician,

 Found in books: Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 284; Bowersock (1997), Fiction as History: Nero to Julian, 78; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 120
36. Diogenes Laertius, Lives of The Philosophers, 7.45-7.46, 7.89, 7.111-7.112, 7.134, 7.156, 8.47, 9.116 (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Galen • Galen, • Galen, accuses Stoics of indeterminism • Galen, objection of • Pseudo-Galen

 Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 534; Bett (2019), How to be a Pyrrhonist: The Practice and Significance of Pyrrhonian Scepticism, 212; Celykte (2020), The Stoic Theory of Beauty. 172; Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 395; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 486; Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 184; Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 76; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 108; Graver (2007), Stoicism and Emotion, 154, 232; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 65, 77; Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 237; Huttner (2013), Early Christianity in the Lycus Valley, 173; James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 31; Petridou (2016), Homo Patiens: Approaches to the Patient in the Ancient World, 311; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 40

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7.45 The study of syllogisms they declare to be of the greatest service, as showing us what is capable of yielding demonstration; and this contributes much to the formation of correct judgements, and their arrangement and retention in memory give a scientific character to our conception of things.An argument is in itself a whole containing premisses and conclusion, and an inference (or syllogism) is an inferential argument composed of these. Demonstration is an argument inferring by means of what is better apprehended something less clearly apprehended.A presentation (or mental impression) is an imprint on the soul: the name having been appropriately borrowed from the imprint made by the seal upon the wax.' "7.46 There are two species of presentation, the one apprehending a real object, the other not. The former, which they take to be the test of reality, is defined as that which proceeds from a real object, agrees with that object itself, and has been imprinted seal-fashion and stamped upon the mind: the latter, or non-apprehending, that which does not proceed from any real object, or, if it does, fails to agree with the reality itself, not being clear or distinct.Dialectic, they said, is indispensable and is itself a virtue, embracing other particular virtues under it. Freedom from precipitancy is a knowledge when to give or withhold the mind's assent to impressions." 7.89 By the nature with which our life ought to be in accord, Chrysippus understands both universal nature and more particularly the nature of man, whereas Cleanthes takes the nature of the universe alone as that which should be followed, without adding the nature of the individual.And virtue, he holds, is a harmonious disposition, choice-worthy for its own sake and not from hope or fear or any external motive. Moreover, it is in virtue that happiness consists; for virtue is the state of mind which tends to make the whole of life harmonious. When a rational being is perverted, this is due to the deceptiveness of external pursuits or sometimes to the influence of associates. For the starting-points of nature are never perverse.' "
7.111 They hold the emotions to be judgements, as is stated by Chrysippus in his treatise On the Passions: avarice being a supposition that money is a good, while the case is similar with drunkenness and profligacy and all the other emotions.And grief or pain they hold to be an irrational mental contraction. Its species are pity, envy, jealousy, rivalry, heaviness, annoyance, distress, anguish, distraction. Pity is grief felt at undeserved suffering; envy, grief at others' prosperity; jealousy, grief at the possession by another of that which one desires for oneself; rivalry, pain at the possession by another of what one has oneself." '7.112 Heaviness or vexation is grief which weighs us down, annoyance that which coops us up and straitens us for want of room, distress a pain brought on by anxious thought that lasts and increases, anguish painful grief, distraction irrational grief, rasping and hindering us from viewing the situation as a whole.Fear is an expectation of evil. Under fear are ranged the following emotions: terror, nervous shrinking, shame, consternation, panic, mental agony. Terror is a fear which produces fright; shame is fear of disgrace; nervous shrinking is a fear that one will have to act; consternation is fear due to a presentation of some unusual occurrence;
7.134 They hold that there are two principles in the universe, the active principle and the passive. The passive principle, then, is a substance without quality, i.e. matter, whereas the active is the reason inherent in this substance, that is God. For he is everlasting and is the artificer of each several thing throughout the whole extent of matter. This doctrine is laid down by Zeno of Citium in his treatise On Existence, Cleanthes in his work On Atoms, Chrysippus in the first book of his Physics towards the end, Archedemus in his treatise On Elements, and Posidonius in the second book of his Physical Exposition. There is a difference, according to them, between principles and elements; the former being without generation or destruction, whereas the elements are destroyed when all things are resolved into fire. Moreover, the principles are incorporeal and destitute of form, while the elements have been endowed with form.
7.156 And there are five terrestrial zones: first, the northern zone which is beyond the arctic circle, uninhabitable because of the cold; second, a temperate zone; a third, uninhabitable because of great heats, called the torrid zone; fourth, a counter-temperate zone; fifth, the southern zone, uninhabitable because of its cold.Nature in their view is an artistically working fire, going on its way to create; which is equivalent to a fiery, creative, or fashioning breath. And the soul is a nature capable of perception. And they regard it as the breath of life, congenital with us; from which they infer first that it is a body and secondly that it survives death. Yet it is perishable, though the soul of the universe, of which the individual souls of animals are parts, is indestructible.
9.116 Euphranor had as pupil Eubulus of Alexandria; Eubulus taught Ptolemy, and he again Sarpedon and Heraclides; Heraclides again taught Aenesidemus of Cnossus, the compiler of eight books of Pyrrhonean discourses; the latter was the instructor of Zeuxippus his fellow-citizen, he of Zeuxis of the angular foot, he again of Antiochus of Laodicea on the Lycus, who had as pupils Menodotus of Nicomedia, an empiric physician, and Theiodas of Laodicea; Menodotus was the instructor of Herodotus of Tarsus, son of Arieus, and Herodotus taught Sextus Empiricus, who wrote ten books on Scepticism, and other fine works. Sextus taught Saturninus called Cythenas, another empiricist.' ' None
37. Origen, Against Celsus, 1.9-1.10, 1.25, 3.12 (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Galen • Galen., on intellectual independence • intellectual independence,, Galen and medical discourse on

 Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 98; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 186; James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 59, 158, 159; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 294; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 792, 816; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 172

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1.9 He next proceeds to recommend, that in adopting opinions we should follow reason and a rational guide, since he who assents to opinions without following this course is very liable to be deceived. And he compares inconsiderate believers to Metragyrt, and soothsayers, and Mithr, and Sabbadians, and to anything else that one may fall in with, and to the phantoms of Hecate, or any other demon or demons. For as among such persons are frequently to be found wicked men, who, taking advantage of the ignorance of those who are easily deceived, lead them away whither they will, so also, he says, is the case among Christians. And he asserts that certain persons who do not wish either to give or receive a reason for their belief, keep repeating, Do not examine, but believe! and, Your faith will save you! And he alleges that such also say, The wisdom of this life is bad, but that foolishness is a good thing! To which we have to answer, that if it were possible for all to leave the business of life, and devote themselves to philosophy, no other method ought to be adopted by any one, but this alone. For in the Christian system also it will be found that there is, not to speak at all arrogantly, at least as much of investigation into articles of belief, and of explanation of dark sayings, occurring in the prophetical writings, and of the parables in the Gospels, and of countless other things, which either were narrated or enacted with a symbolic signification, (as is the case with other systems). But since the course alluded to is impossible, partly on account of the necessities of life, partly on account of the weakness of men, as only a very few individuals devote themselves earnestly to study, what better method could be devised with a view of assisting the multitude, than that which was delivered by Jesus to the heathen? And let us inquire, with respect to the great multitude of believers, who have washed away the mire of wickedness in which they formerly wallowed, whether it were better for them to believe without a reason, and (so) to have become reformed and improved in their habits, through the belief that men are chastised for sins, and honoured for good works or not to have allowed themselves to be converted on the strength of mere faith, but (to have waited) until they could give themselves to a thorough examination of the (necessary) reasons. For it is manifest that, (on such a plan), all men, with very few exceptions, would not obtain this (amelioration of conduct) which they have obtained through a simple faith, but would continue to remain in the practice of a wicked life. Now, whatever other evidence can be furnished of the fact, that it was not without divine intervention that the philanthropic scheme of Christianity was introduced among men, this also must be added. For a pious man will not believe that even a physician of the body, who restores the sick to better health, could take up his abode in any city or country without divine permission, since no good happens to men without the help of God. And if he who has cured the bodies of many, or restored them to better health, does not effect his cures without the help of God, how much more He who has healed the souls of many, and has turned them (to virtue), and improved their nature, and attached them to God who is over all things, and taught them to refer every action to His good pleasure, and to shun all that is displeasing to Him, even to the least of their words or deeds, or even of the thoughts of their hearts? 1.10 In the next place, since our opponents keep repeating those statements about faith, we must say that, considering it as a useful thing for the multitude, we admit that we teach those men to believe without reasons, who are unable to abandon all other employments, and give themselves to an examination of arguments; and our opponents, although they do not acknowledge it, yet practically do the same. For who is there that, on betaking himself to the study of philosophy, and throwing himself into the ranks of some sect, either by chance, or because he is provided with a teacher of that school, adopts such a course for any other reason, except that he believes his particular sect to be superior to any other? For, not waiting to hear the arguments of all the other philosophers, and of all the different sects, and the reasons for condemning one system and for supporting another, he in this way elects to become a Stoic, e.g., or a Platonist, or a Peripatetic, or an Epicurean, or a follower of some other school, and is thus borne, although they will not admit it, by a kind of irrational impulse to the practice, say of Stoicism, to the disregard of the others; despising either Platonism, as being marked by greater humility than the others; or Peripateticism, as more human, and as admitting with more fairness than other systems the blessings of human life. And some also, alarmed at first sight about the doctrine of providence, from seeing what happens in the world to the vicious and to the virtuous, have rashly concluded that there is no divine providence at all, and have adopted the views of Epicurus and Celsus.
1.25 And perhaps there is a danger as great as that which degrades the name of God, or of the Good, to improper objects, in changing the name of God according to a secret system, and applying those which belong to inferior beings to greater, and vice versa. And I do not dwell on this, that when the name of Zeus is uttered, there is heard at the same time that of the son of Kronos and Rhea, and the husband of Hera, and brother of Poseidon, and father of Athene, and Artemis, who was guilty of incest with his own daughter Persephone; or that Apollo immediately suggests the son of Leto and Zeus, and the brother of Artemis, and half-brother of Hermes; and so with all the other names invented by these wise men of Celsus, who are the parents of these opinions, and the ancient theologians of the Greeks. For what are the grounds for deciding that he should on the one hand be properly called Zeus, and yet on the other should not have Kronos for his father and Rhea for his mother? And the same argument applies to all the others that are called gods. But this charge does not at all apply to those who, for some mysterious reason, refer the word Sabaoth, or Adonai, or any of the other names to the (true) God. And when one is able to philosophize about the mystery of names, he will find much to say respecting the titles of the angels of God, of whom one is called Michael, and another Gabriel, and another Raphael, appropriately to the duties which they discharge in the world, according to the will of the God of all things. And a similar philosophy of names applies also to our Jesus, whose name has already been seen, in an unmistakeable manner, to have expelled myriads of evil spirits from the souls and bodies (of men), so great was the power which it exerted upon those from whom the spirits were driven out. And while still upon the subject of names, we have to mention that those who are skilled in the use of incantations, relate that the utterance of the same incantation in its proper language can accomplish what the spell professes to do; but when translated into any other tongue, it is observed to become inefficacious and feeble. And thus it is not the things signified, but the qualities and peculiarities of words, which possess a certain power for this or that purpose. And so on such grounds as these we defend the conduct of the Christians, when they struggle even to death to avoid calling God by the name of Zeus, or to give Him a name from any other language. For they either use the common name - God - indefinitely, or with some such addition as that of the Maker of all things, the Creator of heaven and earth - He who sent down to the human race those good men, to whose names that of God being added, certain mighty works are wrought among men. And much more besides might be said on the subject of names, against those who think that we ought to be indifferent as to our use of them. And if the remark of Plato in the Philebus should surprise us, when he says, My fear, O Protagoras, about the names of the gods is no small one, seeing Philebus in his discussion with Socrates had called pleasure a god, how shall we not rather approve the piety of the Christians, who apply none of the names used in the mythologies to the Creator of the world? And now enough on this subject for the present.
3.12 In the next place, since he reproaches us with the existence of heresies in Christianity as being a ground of accusation against it, saying that when Christians had greatly increased in numbers, they were divided and split up into factions, each individual desiring to have his own party; and further, that being thus separated through their numbers, they confute one another, still having, so to speak, one name in common, if indeed they still retain it. And this is the only thing which they are yet ashamed to abandon, while other matters are determined in different ways by the various sects. In reply to which, we say that heresies of different kinds have never originated from any matter in which the principle involved was not important and beneficial to human life. For since the science of medicine is useful and necessary to the human race, and many are the points of dispute in it respecting the manner of curing bodies, there are found, for this reason, numerous heresies confessedly prevailing in the science of medicine among the Greeks, and also, I suppose, among those barbarous nations who profess to employ medicine. And, again, since philosophy makes a profession of the truth, and promises a knowledge of existing things with a view to the regulation of life, and endeavours to teach what is advantageous to our race, and since the investigation of these matters is attended with great differences of opinion, innumerable heresies have consequently sprung up in philosophy, some of which are more celebrated than others. Even Judaism itself afforded a pretext for the origination of heresies, in the different acceptation accorded to the writings of Moses and those of the prophets. So, then, seeing Christianity appeared an object of veneration to men, not to the more servile class alone, as Celsus supposes, but to many among the Greeks who were devoted to literary pursuits, there necessarily originated heresies - not at all, however, as the result of faction and strife, but through the earnest desire of many literary men to become acquainted with the doctrines of Christianity. The consequence of which was, that, taking in different acceptations those discourses which were believed by all to be divine, there arose heresies, which received their names from those individuals who admired, indeed, the origin of Christianity, but who were led, in some way or other, by certain plausible reasons, to discordant views. And yet no one would act rationally in avoiding medicine because of its heresies; nor would he who aimed at that which is seemly entertain a hatred of philosophy, and adduce its many heresies as a pretext for his antipathy. And so neither are the sacred books of Moses and the prophets to be condemned on account of the heresies in Judaism. '' None
38. None, None, nan (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • Dreams (in Greek and Latin literature), Galen, Outline of Empiricism • Galen • Galen, and Asklepios • Galen, and medical/prescriptive dreams

 Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 25; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 15
39. None, None, nan (5th cent. CE - 6th cent. CE)
 Tagged with subjects: • Emotions, Per contra, Aristotle, Galen, emotions cannot be understood without physical basis • Galen,

 Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 267, 268, 269; Xenophontos and Marmodoro (2021), The Reception of Greek Ethics in Late Antiquity and Byzantium, 220
40. Strabo, Geography, 1.1.1
 Tagged with subjects: • Galen

 Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 240; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 240

sup>
1.1.1 IF the scientific investigation of any subject be the proper avocation of the philosopher, Geography, the science of which we propose to treat, is certainly entitled to a high place; and this is evident from many considerations. They who first ventured to handle the matter were distinguished men. Homer, Anaximander the Milesian, and Hecataeus, (his fellow-citizen according to Eratosthenes,) Democritus, Eudoxus, Dicaearchus, Ephorus, with many others, and after these Erastosthenes, Polybius, and Posidonius, all of them philosophers. Nor is the great learning, through which alone this subject can be approached, possessed by any but a person acquainted with both human and divine things, and these attainments constitute what is called philosophy. In addition to its vast importance in regard to social life, and the art of government, Geography unfolds to us the celestial phenomena, acquaints us with the occupants of the land and ocean, and the vegetation, fruits, and peculiarities of the various quarters of the earth, a knowledge of which marks him who cultivates it as a man earnest in the great problem of life and happiness.'' None



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