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Tiresias: The Ancient Mediterranean Religions Source Database

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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
galen Allen and Dunne (2022) 68
Balberg (2014) 34, 38, 119, 204, 205
Bett (2019) 29, 212, 214, 215
Borg (2008) 59, 70, 209, 284, 298
Braund and Most (2004) 124
Brouwer (2013) 75
Champion (2022) 49, 50, 63, 64
Clay and Vergados (2022) 6, 8
Corrigan and Rasimus (2013) 445, 479, 486
Del Lucchese (2019) 139, 184, 185, 189, 202, 206, 226, 229, 261, 299, 300, 301, 302, 303, 304, 305, 310, 317
Dijkstra and Raschle (2020) 335
Dillon and Timotin (2015) 141
Edelmann-Singer et al (2020) 231
Edmonds (2019) 131
Eidinow (2007) 244, 257
Eidinow and Driediger-Murphy (2019) 91, 92, 93, 95, 96, 97, 101, 102
Eidinow and Kindt (2015) 219, 220
Erler et al (2021) 15, 76, 116, 156, 201, 211
Frey and Levison (2014) 13, 100, 103, 107, 126, 132, 141, 150, 241
Geljon and Runia (2013) 104, 108, 199
Geljon and Runia (2019) 138, 149, 257, 271
Gerson and Wilberding (2022) 230, 231, 236, 239, 285
Gunderson (2022) 64, 65, 70, 71, 72, 77, 78, 92, 93, 115, 116
Harkins and Maier (2022) 14, 75, 76
Harte (2017) 235, 236, 237
Huttner (2013) 172, 173, 174, 358
James (2021) 31, 59, 158, 159, 160, 161, 162, 269
Johnson and Parker (2009) 96, 329
Jouanna (2012) 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) 263
Kingsley Monti and Rood (2022) 293
Konig and Wiater (2022) 240, 246
König (2012) 19
König and Wiater (2022) 240, 246
Lampe (2003) 261, 273, 294, 347, 392
Levine Allison and Crossan (2006) 297
Levison (2009) 143, 278, 293
Liapis and Petrides (2019) 336
Linjamaa (2019) 82, 110
Malherbe et al (2014) 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) 58
McGowan (1999) 79
Mheallaigh (2014) 167, 168, 169, 170
Miller and Clay (2019) 133
Mitchell and Pilhofer (2019) 33
Motta and Petrucci (2022) 14, 25, 27, 28, 45, 82, 105, 151, 159, 165, 166, 168, 169, 171, 172, 173, 174
Nasrallah (2019) 72, 118
Neusner Green and Avery-Peck (2022) 168, 169, 170, 171, 172
Niehoff (2011) 32, 34
Nuno et al (2021) 9, 10, 164
Pinheiro et al (2018) 115, 273, 316
Price Finkelberg and Shahar (2021) 47
Renberg (2017) 116, 270
Roskovec and Hušek (2021) 6, 15, 16
Segev (2017) 98
Steiner (2001) 40
Tanaseanu-Döbler and von Alvensleben (2020) 135
Taylor (2012) 142, 163, 310, 311, 312, 336
Taylor and Hay (2020) 231
Thonemann (2020) 8, 9, 173, 174
Tite (2009) 241, 278
Trapp et al (2016) 115, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125, 126, 127
Vazques and Ross (2022) 136, 201
Ward (2022) 20, 21, 163
Wolfsdorf (2020) 531
d, Hoine and Martijn (2017) 35
van , t Westeinde (2021) 93
van der EIjk (2005) 8, 302, 303, 327
Černušková (2016) 165, 169, 172, 173, 175
galen's, method Frede and Laks (2001) 191
galen, accuses stoics of indeterminism Graver (2007) 232
galen, alexandria, hippocrates and Jouanna (2012) 290, 310
galen, and asklepios Renberg (2017) 25, 120
galen, and medical/prescriptive dreams Renberg (2017) 23, 24, 25, 26, 199, 205, 230, 348
galen, and plutarch, platonism, of Graver (2007) 73, 74, 206, 207
galen, and shopping district Johnson and Parker (2009) 274
galen, anger/rage, freedom of ἀοργησία, in Kazantzidis and Spatharas (2012) 234
galen, aristotle, influence on van der EIjk (2005) 293
galen, as, philoctetes, philologist Jouanna (2012) 289, 290, 291, 292, 295, 296
galen, balsam, opobalsam, in Taylor (2012) 312
galen, commentary on the hippocratic oath dreams, in greek and latin literature, lost Renberg (2017) 205
galen, denies this and gives natural reading of plato'stimaeus, proclus, neoplatonist Sorabji (2000) 260
galen, different virtues for different soul capacities, virtue, posidonius and Sorabji (2000) 96, 97, 98, 153, 257
galen, discussion of miasmata in Jouanna (2012) 129, 132, 134, 135, 136
galen, dunamis, of the soul in Kazantzidis and Spatharas (2012) 251
galen, emotions cannot be understood without physical basis, emotions, per contra, aristotle Sorabji (2000) 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) 291
galen, energeia, kata phusin and para phusin in Kazantzidis and Spatharas (2012) 33
galen, energeia, of the soul in Kazantzidis and Spatharas (2012) 24, 32, 33, 239, 251
galen, ergon in Jouanna (2012) 300
galen, ethics Jouanna (2012) 273
galen, forgery Mheallaigh (2014) 124
galen, gangra, synod of McGowan (1999) 214, 215
galen, hallucinations, ‘bestial’ in Kazantzidis and Spatharas (2012) 272
galen, hellenistic, philosophy, according to Jouanna (2012) 298
galen, hermeneutic technique, used by Jouanna (2012) 270
galen, hippocrates, as represented by van der EIjk (2005) 327
galen, hippocratism of Jouanna (2012) 284
galen, historians, according to Jouanna (2012) 308, 309
galen, ideas about distinguished physicians van der EIjk (2005) 123
galen, in Kazantzidis and Spatharas (2012) 263
galen, in aristotle, ergon in Jouanna (2012) 309
galen, interpretation of thêrion Jouanna (2012) 86, 87
galen, kinêsis, kànhsi , in Jouanna (2012) 291
galen, linguistic explanation, by Jouanna (2012) 295
galen, logistikon, in Kazantzidis and Spatharas (2012) 37, 258
galen, lucian, and Mheallaigh (2014) 169, 170
galen, nature, works of in Jouanna (2012) 300
galen, objection of Graver (2007) 73, 74, 154, 155
galen, of pergamon, physician Marek (2019) 237, 396, 403, 485, 486, 489
galen, of pergamum Penniman (2017) 34, 224, 230, 231, 233, 234, 235, 236, 237, 238, 239, 240, 241, 242
Rohland (2022) 91
Yona (2018) 67
galen, omens Eidinow and Driediger-Murphy (2019) 93
galen, on anger Champion (2022) 137, 138
galen, on body and soul Champion (2022) 50, 51, 52, 54, 55, 56, 57, 58
galen, on bookshops Johnson and Parker (2009) 271, 275
galen, on embryology Marmodoro and Prince (2015) 172
galen, on environmental determinism Isaac (2004) 87
galen, on greek doctors in rome Isaac (2004) 230
galen, on mixtures van der EIjk (2005) 287, 288
galen, on oral speech Johnson and Parker (2009) 100
galen, on oral teaching van der EIjk (2005) 37
galen, on physiognomics Isaac (2004) 152
galen, on ptolemy iii euergetes Jouanna (2018) 761
galen, on teleology Marmodoro and Prince (2015) 39
galen, on the diagnosis and care of the passions of the soul Braund and Most (2004) 129, 135
galen, on the method of healing van der EIjk (2005) 282
galen, on the method of medicine, dreams, in greek and latin literature Renberg (2017) 26
galen, on the nature and powers of simple medications, dreams, in greek and latin literature Renberg (2017) 122
galen, on the nature of semen Mheallaigh (2014) 167, 168, 169
galen, on the powers of foodstuffs van der EIjk (2005) 76, 77, 285
galen, on the pulse Neusner Green and Avery-Peck (2022) 169
galen, on the soul's dependence on the body König (2012) 50, 51
galen, on the usefulness of parts of the body Neusner Green and Avery-Peck (2022) 169
galen, on treatment by venesection, dreams, in greek and latin literature Renberg (2017) 26, 199
galen, outline of empiricism, dreams, in greek and latin literature Renberg (2017) 25, 122
galen, pergamon Marek (2019) 486
galen, philosophical psychology guides education, posidonius, philosophy cannot on its own train the irrational capacities of the soul Sorabji (2000) 257
galen, phusis, meaning of in Jouanna (2012) 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) 209
galen, platonizing ecletic doctor Sorabji (2000) 163, 209, 311
galen, platonizing ecletic doctor, and even progress towards ethical philosophy Sorabji (2000) 260
galen, platonizing ecletic doctor, anger not useful for punishment Sorabji (2000) 191
galen, platonizing ecletic doctor, by philosophy? Sorabji (2000) 259
galen, platonizing ecletic doctor, climate effects character Sorabji (2000) 260
galen, platonizing ecletic doctor, complains of contradictions in chrysippus' account of emotion Sorabji (2000) 55, 56, 57, 58, 59, 60, 61, 101
galen, platonizing ecletic doctor, diet also affects character Sorabji (2000) 256
galen, platonizing ecletic doctor, employ a critic Sorabji (2000) 218
galen, platonizing ecletic doctor, even rational states do so Sorabji (2000) 259
galen, platonizing ecletic doctor, feedback from emotions to blends Sorabji (2000) 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) 112
galen, platonizing ecletic doctor, irrational forces trained by diet, music, gymnastics Sorabji (2000) 257, 258
galen, platonizing ecletic doctor, mental states follow the blend of hot, cold, fluid, and dry in the body Sorabji (2000) 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) 257
galen, platonizing ecletic doctor, praises plato and posidonius Sorabji (2000) 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) 216
galen, platonizing ecletic doctor, reason trained by mathematics Sorabji (2000) 256
galen, platonizing ecletic doctor, reliability as source for chrysippus and posidonius Sorabji (2000) 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) 242
galen, platonizing ecletic doctor, stoic bites in the soul reinterpreted as physiological Sorabji (2000) 40, 41
galen, platonizing ecletic doctor, the mortal soul is that blend Sorabji (2000) 254, 255
galen, platonizing ecletic doctor, will-power, thumos, boulēsis Sorabji (2000) 324, 325
galen, pneuma, in Kazantzidis and Spatharas (2012) 39, 203, 261
galen, presentation of diocles by van der EIjk (2005) 97
galen, ps., galen, Harte (2017) 228
galen, pseudo- d, Hoine and Martijn (2017) 39
galen, psuchê, strength, ἰσχύς, of in Kazantzidis and Spatharas (2012) 234
galen, references to the emperor and the empire of Isaac (2004) 400, 401
galen, self-restraint, in Kazantzidis and Spatharas (2012) 236
galen, thrasybulus van der EIjk (2005) 118
galen, thumos, and thumoeides, in Kazantzidis and Spatharas (2012) 27, 35
galen, thumos, and thumoeides, in plato and Kazantzidis and Spatharas (2012) 27
galen, true stories, ending Mheallaigh (2014) 167, 168, 169, 170
galen, without irrational forces in the soul, emotions, plato, posidonius Sorabji (2000) 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) 232
galene Bednarek (2021) 114
galene, winds, acalmy Tanaseanu-Döbler and von Alvensleben (2020) 255, 393, 413
galenic, commentary Jouanna (2012) 316
galenism, translations, medieval etc., xiii Singer and van Eijk (2018) 7, 44, 46, 96, 127, 150
galens, attitude to as authority, plato, also platonic, academy Singer and van Eijk (2018) 35, 36, 49
galens, commentaries, audience, of Jouanna (2012) 316
galens, perspective, moderns, from Jouanna (2012) 277
galens, philosophy of treatment Jouanna (2012) 164
galens, plato, also platonic, academy, theory of tripartite soul in relation to Singer and van Eijk (2018) 79, 106, 139, 151
galens, theory of mixture Jouanna (2012) 338
galens, views on, lakes, language Jouanna (2012) 328
galen’s, de sectis, elias, commentary on Joosse (2021) 6
galen’s, texts, canon, of Motta and Petrucci (2022) 159
pseudo, galen Frey and Levison (2014) 50
pseudo-galen, galen, and works, commentary on epidemics Jouanna (2012) 265, 271, 290, 310
pseudo-galen, galen, and works, commentary on nature of man Jouanna (2012) 275, 287, 299, 318, 320, 324, 338, 339, 340
pseudo-galen, galen, and works, commentary on the aphorisms Jouanna (2012) 271, 288, 289, 290, 291, 292
pseudo-galen, galen, and works, hippocrates Jouanna (2012) 318, 329
pseudo-galen, galen, and works, introduction or doctor Jouanna (2012) 15, 16, 18, 19, 246
pseudo-galen, galen, and works, mixtures Jouanna (2012) 288, 292, 338, 339
pseudo-galen, galen, and works, mixtures of the body Jouanna (2012) 340
pseudo-galen, galen, and works, on antecedent causes Jouanna (2012) 131
pseudo-galen, galen, and works, on differences between fevers Jouanna (2012) 136
pseudo-galen, galen, and works, on habits Jouanna (2012) 149
pseudo-galen, galen, and works, on medical names Jouanna (2012) 287
pseudo-galen, galen, and works, on my own books Jouanna (2012) 316
pseudo-galen, galen, and works, on the humours Jouanna (2012) 357
pseudo-galen, galen, and works, on the therapeutic method Jouanna (2012) 327
pseudo-galen, galen, and works, plato Jouanna (2012) 292, 295, 339
pseudo-galen, galen, and works, the best doctor is also a philosopher Jouanna (2012) 280, 281, 282, 284, 300
pseudo-galen, galen, and works, the natural faculties Jouanna (2012) 287, 300, 304, 307
pseudo-galen, galen, and works, the order of my own books Jouanna (2012) 316
pseudo-galen, galen, and works, the usefulness of the parts Jouanna (2012) 302, 303, 304
pseudo-galen, galen, and works, thrasybulus Jouanna (2012) 17
pseudo-galen, galen, and works, writings of hippocrates Jouanna (2012) 320, 321, 322, 324
pseudo-galen, works, commentary on airs, galen, and waters, places Jouanna (2012) 275

List of validated texts:
28 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) 297; Roskovec and Hušek (2021) 16
2. None, None, nan (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Galen • pseudo- Galen

 Found in books: Eidinow and Kindt (2015) 220; d, Hoine and Martijn (2017) 39
3. Plato, Laws, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Galen

 Found in books: Lloyd (1989) 100; Wolfsdorf (2020) 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.''. None		720a. 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, Platonizing ecletic doctor, Stoic bites in the soul reinterpreted as physiological • Galen, accuses Stoics of indeterminism

 Found in books: Graver (2007) 232; Sorabji (2000) 25, 41
5. Septuagint, Wisdom of Solomon, 15.11 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Galen

 Found in books: Frey and Levison (2014) 150; Levison (2009) 143


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
6. 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: Graver (2007) 232; Malherbe et al (2014) 124; Sorabji (2000) 40, 55
7. 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) 38; Frey and Levison (2014) 241


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
8. 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) 95; Penniman (2017) 231; Renberg (2017) 25; Thonemann (2020) 173, 174; Trapp et al (2016) 120
9. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Galen • Galen, on oral speech

 Found in books: Johnson and Parker (2009) 100; Lloyd (1989) 331
10. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Galen

 Found in books: Konig and Wiater (2022) 246; König and Wiater (2022) 246
11. 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) 91; Lampe (2003) 273


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
12. 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) 38; Frey and Levison (2014) 241


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
13. None, None, nan (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Galen

 Found in books: Bett (2019) 212; Lloyd (1989) 161
14. 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) 75; Sorabji (2000) 261
15. None, None, nan (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Galen

 Found in books: Clay and Vergados (2022) 6; Taylor (2012) 311
16. 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) 396; Petridou (2016) 205; Singer and van Eijk (2018) 150
17. 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, 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) 75; Graver (2007) 154, 155, 232; Levison (2009) 293; Petridou (2016) 207; Sorabji (2000) 58, 95, 97, 98, 102, 112, 113, 257
18. None, None, nan (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Galen

 Found in books: Gunderson (2022) 92; Petridou (2016) 209, 418
19. None, None, nan (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Galen • Galen,

 Found in books: Del Lucchese (2019) 301; James (2021) 158; Neusner Green and Avery-Peck (2022) 171
20. None, None, nan (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Galen

 Found in books: Esler (2000) 407; Petridou (2016) 418
21. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Galen

 Found in books: Borg (2008) 298; Johnson and Parker (2009) 329
22. None, None, nan (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Galen • Galen, and Asklepios

 Found in books: Pinheiro et al (2018) 115; Renberg (2017) 120
23. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Galen • Galen, and Asklepios • Galen, physician,

 Found in books: Borg (2008) 284; Bowersock (1997) 78; Renberg (2017) 120
24. Diogenes Laertius, Lives of The Philosophers, 7.45-7.46, 7.89, 7.134, 7.156, 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: Bett (2019) 212; Cornelli (2013) 395; Corrigan and Rasimus (2013) 486; Del Lucchese (2019) 184; Erler et al (2021) 76; Geljon and Runia (2013) 108; Graver (2007) 154, 232; Harte (2017) 237; Huttner (2013) 173; James (2021) 31; Petridou (2016) 311


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.
7.134. 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
25. 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) 98; Goldhill (2022) 186; James (2021) 59, 158, 159; Lampe (2003) 294; Malherbe et al (2014) 792, 816; Neusner Green and Avery-Peck (2022) 172


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
26. 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) 25; Roskovec and Hušek (2021) 15
27. 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) 267, 268, 269; Xenophontos and Marmodoro (2021) 220
28. Strabo, Geography, 1.1.1
 Tagged with subjects: • Galen

 Found in books: Konig and Wiater (2022) 240; König and Wiater (2022) 240


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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