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Tiresias: The Ancient Mediterranean Religions Source Database

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

For a list of book indices included, see here.


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All subjects (including unvalidated):
subject book bibliographic info
gellius Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 216
Keith and Myers (2023), Vergil and Elegy. 146
Lightfoot (2021), Wonder and the Marvellous from Homer to the Hellenistic World, 215, 216, 217, 218, 219, 220, 221, 222, 223, 224, 225, 226
gellius, a. Miltsios (2023), Leadership and Leaders in Polybius. 54
Pausch and Pieper (2023), The Scholia on Cicero’s Speeches: Contexts and Perspectives, 10, 11, 12, 49, 155, 162, 169, 194
gellius, aulus Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 70
Amsler (2023), Knowledge Construction in Late Antiquity, 196, 199, 212
Arthur-Montagne, DiGiulio and Kuin (2022), Documentality: New Approaches to Written Documents in Imperial Life and Literature, 19, 73, 182, 185, 186, 187, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 198, 199, 200, 201, 202, 203, 204
Baumann and Liotsakis (2022), Reading History in the Roman Empire, 18
Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 286
Bett (2019), How to be a Pyrrhonist: The Practice and Significance of Pyrrhonian Scepticism, 37
Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 165, 293, 298, 301
Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 337, 423, 431, 664
Bryan (2018), Authors and Authorities in Ancient Philosophy, 204, 210
Culík-Baird (2022), Cicero and the Early Latin Poets, 36, 43, 67, 108, 119, 157, 168
Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 54
Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 256
Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 235
Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 180
Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 2, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 24, 105, 129, 161
Graver (2007), Stoicism and Emotion, 236
Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 251, 272
Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 143
Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 315
Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 355
Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 78
König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 28
König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 78
Levine Allison and Crossan (2006), The Historical Jesus in Context, 82, 84
Mheallaigh (2014), Reading Fiction with Lucian: Fakes, Freaks and Hyperreality, 86, 87, 88
Nasrallah (2019), Archaeology and the Letters of Paul, 73
Nisula (2012), Augustine and the Functions of Concupiscence, 27, 194, 216, 238, 239, 240
O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 141, 142, 284, 285
Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 50, 51
Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 47, 167
Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 85
Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 106, 114
Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 62, 138, 143, 175, 176, 177, 196, 223, 224, 539, 547, 554
Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 342
Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 118, 123
Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 226
Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 150, 152, 153, 154
Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 163
Viglietti and Gildenhard (2020), Divination, Prediction and the End of the Roman Republic, 12, 34, 49, 141, 163, 164, 166, 179, 194, 202, 281
Vogt (2015), Pyrrhonian Skepticism in Diogenes Laertius. 63
Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 204, 210
Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 262
gellius, aulus, and being roman Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 324, 327
gellius, aulus, and cicero as model of latinitas Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 134, 135, 136, 137, 138
gellius, aulus, and cicero’s manuscripts Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 62, 64
gellius, aulus, and classics Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 327
gellius, aulus, and literary community Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 327, 329
gellius, aulus, and lucubration Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 328
gellius, aulus, and oratory Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 325
gellius, aulus, attic nights Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 172, 186, 193, 194, 196
gellius, aulus, compiler of philosophical doctrines Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 372, 375, 376, 377, 378, 383
gellius, aulus, compiler of philosophical doctrines, report on stoic first movements misunderstood by augustine Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 375, 376, 377, 378, 379, 380, 381, 382, 383
gellius, aulus, cultural program of Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 134
gellius, aulus, gospels, eating and drinking in König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 131, 132, 133, 134
gellius, aulus, imitation of plutarch König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 16, 28
gellius, aulus, on bookshops Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 275, 282
gellius, aulus, on language Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 132, 134
gellius, aulus, on reading Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 211
gellius, aulus, on recitations Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 211
gellius, aulus, roman writer Rizzi (2010), Hadrian and the Christians, 115
gellius, cn. Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 123
Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 39
gellius, gellius, , aulus Green (2014), Carthage in Virgil's Aeneid: Staging the Enemy under Augustus, 184, 195, 196, 197
gellius, gnaeus Hickson (1993), Roman prayer language: Livy and the Aneid of Vergil, 21
gellius, learned his methods, athens, where Howley (2018), The Single Life in the Roman and Later Roman World, 40, 41, 42, 43, 44, 45, 46, 47, 48
gellius, literary community, in attic nights Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 327, 329
gellius, macrobius, relationship with aulus König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 203, 206, 208, 214, 218
gellius, maximus Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 196
gellius, on apion, aulus Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 152, 153, 154
gellius, on, recitation Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 211
gellius, publicola, l. Poulsen (2021), Usages of the Past in Roman Historiography, 29, 30
Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 80

List of validated texts:
5 validated results for "gellius"
1. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Aulus Gellius

 Found in books: Bryan (2018), Authors and Authorities in Ancient Philosophy, 210; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 210

2. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Aulus Gellius • Gellius, Aulus, Attic Nights

 Found in books: Amsler (2023), Knowledge Construction in Late Antiquity, 199; Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 194

3. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Athens, where Gellius learned his methods • Aulus Gellius • Aulus Gellius, on Apion • Gellius • Gellius (Aulus), and Cicero as model of Latinitas • Gellius (Aulus), and Cicero’s manuscripts • Gellius (Aulus), cultural program of • Gellius (Aulus), on language • Gellius, A. • Gellius, Aulus • Gellius, Aulus, and literary community • Gellius, Aulus, compiler of philosophical doctrines • Gellius, Aulus, compiler of philosophical doctrines, Report on Stoic first movements misunderstood by Augustine • Gellius, Aulus, imitation of Plutarch • Gellius, Aulus, on bookshops • Gellius, Aulus, on reading • Gellius, Aulus, on recitations • literary community, in Attic Nights, (Gellius) • recitation, Gellius on

 Found in books: Arthur-Montagne, DiGiulio and Kuin (2022), Documentality: New Approaches to Written Documents in Imperial Life and Literature, 198, 199, 204; Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 298, 301; Bryan (2018), Authors and Authorities in Ancient Philosophy, 204; Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 62, 134, 135; Fowler (2014), Plato in the Third Sophistic, 11; Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 256; Graver (2007), Stoicism and Emotion, 236; Howley (2018), The Single Life in the Roman and Later Roman World, 40, 41, 42, 44, 45, 47; Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 211, 251, 272, 275, 329; Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 78; König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 28; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 78; Lightfoot (2021), Wonder and the Marvellous from Homer to the Hellenistic World, 215, 216, 217, 218, 219, 220, 221, 222, 226; Miltsios (2023), Leadership and Leaders in Polybius. 54; Nisula (2012), Augustine and the Functions of Concupiscence, 238, 239; O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 141, 142, 284, 285; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 539; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 153; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 375; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 77; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 204

4. Diogenes Laertius, Lives of The Philosophers, 10.136 (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Aulus Gellius

 Found in books: Bryan (2018), Authors and Authorities in Ancient Philosophy, 210; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 210

sup>
10.136 He differs from the Cyrenaics with regard to pleasure. They do not include under the term the pleasure which is a state of rest, but only that which consists in motion. Epicurus admits both; also pleasure of mind as well as of body, as he states in his work On Choice and Avoidance and in that On the Ethical End, and in the first book of his work On Human Life and in the epistle to his philosopher friends in Mytilene. So also Diogenes in the seventeenth book of his Epilecta, and Metrodorus in his Timocrates, whose actual words are: Thus pleasure being conceived both as that species which consists in motion and that which is a state of rest. The words of Epicurus in his work On Choice are: Peace of mind and freedom from pain are pleasures which imply a state of rest; joy and delight are seen to consist in motion and activity.'' None
5. Augustine, The City of God, 9.4-9.5 (4th cent. CE - 5th cent. CE)
 Tagged with subjects: • Gellius, Aulus • Gellius, Aulus, compiler of philosophical doctrines • Gellius, Aulus, compiler of philosophical doctrines, Report on Stoic first movements misunderstood by Augustine

 Found in books: Nisula (2012), Augustine and the Functions of Concupiscence, 238, 239, 240; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 378, 379, 382, 383

sup>
9.4 Among the philosophers there are two opinions about these mental emotions, which the Greeks call &9.5 We need not at present give a careful and copious exposition of the doctrine of Scripture, the sum of Christian knowledge, regarding these passions. It subjects the mind itself to God, that He may rule and aid it, and the passions, again, to the mind, to moderate and bridle them, and turn them to righteous uses. In our ethics, we do not so much inquire whether a pious soul is angry, as why he is angry; not whether he is sad, but what is the cause of his sadness; not whether he fears, but what he fears. For I am not aware that any right thinking person would find fault with anger at a wrongdoer which seeks his amendment, or with sadness which intends relief to the suffering, or with fear lest one in danger be destroyed. The Stoics, indeed, are accustomed to condemn compassion. But how much more honorable had it been in that Stoic we have been telling of, had he been disturbed by compassion prompting him to relieve a fellow-creature, than to be disturbed by the fear of shipwreck! Far better and more humane, and more consot with pious sentiments, are the words of Cicero in praise of C sar, when he says, Among your virtues none is more admirable and agreeable than your compassion. And what is compassion but a fellow-feeling for another's misery, which prompts us to help him if we can? And this emotion is obedient to reason, when compassion is shown without violating right, as when the poor are relieved, or the penitent forgiven. Cicero, who knew how to use language, did not hesitate to call this a virtue, which the Stoics are not ashamed to reckon among the vices, although, as the book of the eminent Stoic, Epictetus, quoting the opinions of Zeno and Chrysippus, the founders of the school, has taught us, they admit that passions of this kind invade the soul of the wise man, whom they would have to be free from all vice. Whence it follows that these very passions are not judged by them to be vices, since they assail the wise man without forcing him to act against reason and virtue; and that, therefore, the opinion of the Peripatetics or Platonists and of the Stoics is one and the same. But, as Cicero says, mere logomachy is the bane of these pitiful Greeks, who thirst for contention rather than for truth. However, it may justly be asked, whether our subjection to these affections, even while we follow virtue, is a part of the infirmity of this life? For the holy angels feel no anger while they punish those whom the eternal law of God consigns to punishment, no fellow-feeling with misery while they relieve the miserable, no fear while they aid those who are in danger; and yet ordinary language ascribes to them also these mental emotions, because, though they have none of our weakness, their acts resemble the actions to which these emotions move us; and thus even God Himself is said in Scripture to be angry, and yet without any perturbation. For this word is used of the effect of His vengeance, not of the disturbing mental affection. "" None



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

For a list of book indices included, see here.