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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
disease/illness Wilson, Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary (2010) 97, 100, 101, 102, 109, 114, 115, 129, 130, 134, 143, 259, 365
ill, cenchreae, setting in Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 137, 179, 184, 189, 195, 245, 264, 269, 286, 296, 326, 330, 355
ill, effects, mental Levison, Filled with the Spirit (2009) 322
ill, energoumenoi, mentally christians Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 466
ill, ff*. Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 259
ill, isidis navigium, in cenchreae Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 158, 178, 195, 245, 259, 328, 350
ill, neologisms Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 116, 123, 161, 170, 171, 175, 181, 182, 183, 233, 236, 276, 284, 291, 320, 329, 335, 338, 340, 342
ill, providence of moon, emerging from sea Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 1, 111
ille, for demonstrative pronouns, is DeMarco,, Augustine and Porphyry: A Commentary on De ciuitate Dei 10 (2021) 76, 89, 133, 180
ille, ipse, demonstrative pronouns DeMarco,, Augustine and Porphyry: A Commentary on De ciuitate Dei 10 (2021) 57
ille, parricida, cornelius dolabella, p., called Walters, Imagery of the Body Politic in Ciceronian Rome (2020) 113
illness Altmann, Banned Birds: the Birds of Leviticus 11 and Deuteronomy 14 (2019) 32, 33, 34, 35, 37, 38, 39, 40
Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 102, 151
Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 347, 349, 359, 361, 366, 375, 376, 377
Breed, Keitel and Wallace, Lucilius and Satire in Second-Century BC Rome (2018) 75, 76, 77
Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 187
Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 214
Herman, Rubenstein, The Aggada of the Bavli and Its Cultural World (2018) 37, 106
Huebner, The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity (2013) 3, 69, 83, 84, 86, 170, 179
Jażdżewska and Doroszewski,Plutarch and his Contemporaries: Sharing the Roman Empire (2024) 274, 416, 417, 418
Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 325, 326, 327, 328, 329
Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 62, 67, 68, 132, 133, 134, 135, 136, 143, 144, 158, 165, 172, 176, 186, 187, 188, 195, 198, 199
Lateiner and Spatharas, The Ancient Emotion of Disgust (2016) 48, 49, 67, 73, 145
Levison, The Greek Life of Adam and Eve (2023) 4, 5, 6, 7, 29, 65, 294, 295, 302, 303, 357, 662, 971
Lidonnici and Lieber, Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism (2007) 258, 259, 260, 261, 262, 263, 264, 265
Rubenstein, The Land of Truth: Talmud Tales, Timeless Teachings (2018) 37, 38, 76, 82, 83, 84, 86, 89, 125
Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 11, 79, 151, 194, 197
Singer and van Eijk, Galen: Works on Human Nature: Volume 1, Mixtures (De Temperamentis) (2018) 26, 57, 63
Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 41, 42, 43, 49, 54, 55, 62, 63, 66, 109, 114, 243, 251
Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 253, 269, 278, 279, 280, 281
Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 116, 117, 118, 122, 124, 127, 131, 137, 138
Walker, Aristotle on the Uses of Contemplation (2018) 117, 118
Wilson, The Sentences of Sextus (2012) 111, 136, 396
illness, [ sickness ] Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 83, 107
illness, ], sickness [ Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 73, 79, 81, 82, 83, 84, 85, 86, 87, 88, 89, 100, 104, 107, 108, 109, 110, 166, 167, 198, 199, 240
illness, alexander the great sarapis consulted regarding final Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 8, 388, 389, 390, 539, 565
illness, and madness metaphors regarding, dissident christians Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 87, 88, 124, 249, 256
illness, and, bad daimon, evil daimon Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 127, 140
illness, and, daimon Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 5, 140, 194
illness, and, decans Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 219, 222, 228, 235
illness, and, demon Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 128, 137, 138, 140, 222
illness, and, lot of daimon Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 468, 469
illness, and, places, astrological Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 60
illness, anus Arboll, Medicine in Ancient Assur: A Microhistorical Study of the Neo-Assyrian Healer Ki?ir-Aššur (2020) 43, 113, 114, 115, 122, 190, 201, 202, 215, 251
illness, anxiety dreams and nightmares, via madness or Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 183
illness, aristides, aristides’s Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 6, 115, 123, 126, 133, 136, 137, 139, 142
illness, as divine punishment Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 8, 307
illness, as hereditary experience Clarke, King, Baltussen, Pain Narratives in Greco-Roman Writings: Studies in the Representation of Physical and Mental Suffering (2023) 125
illness, as initiation Clarke, King, Baltussen, Pain Narratives in Greco-Roman Writings: Studies in the Representation of Physical and Mental Suffering (2023) 126
illness, care during Rubenstein, The Land of Truth: Talmud Tales, Timeless Teachings (2018) 133, 134
illness, chronic Jouanna, Greek Medicine from Hippocrates to Galen (2012) 243
illness, comic targets and topics, medicine, doctors Alexiou and Cairns, Greek Laughter and Tears: Antiquity and After (2017) 106, 111, 112, 391
illness, disease Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 73, 75, 76, 85, 86, 87, 88, 89, 90, 91, 97, 102, 118, 119, 125, 137, 141, 169, 189, 192
illness, disease / Gazzarri and Weiner, Searching for the Cinaedus in Ancient Rome (2023) 70, 109, 138, 139, 140, 142, 143, 144, 171, 211, 243
illness, disease or Seaford, Wilkins, Wright, Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill (2017) 6, 174, 175, 178, 184, 188, 191, 192, 201, 234, 238, 275, 285, 288, 289, 290, 291, 294, 298
illness, disease, nosos, nosēma, / Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 38, 64, 75, 78, 82, 203, 211, 212, 227, 248, 249, 250, 251, 255, 268, 301, 310, 339, 340, 341, 342, 343, 344, 351, 352, 428, 433, 510
illness, disgust and Rubenstein, The Land of Truth: Talmud Tales, Timeless Teachings (2018) 132
illness, in law, late roman, rhetoric of demon possession, madness and Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 87, 88
illness, in ovid, mental Fielding, Transformations of Ovid in Late Antiquity (2017) 33, 34, 39, 101, 102, 134, 145, 146, 148
illness, mental Laes Goodey and Rose, Disabilities in Roman Antiquity: Disparate Bodies (2013) 10, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67
illness, nature, as distinct from Jouanna, Greek Medicine from Hippocrates to Galen (2012) 240
illness, of adam, disease Levison, The Greek Life of Adam and Eve (2023) 14, 294, 299, 303, 304, 307, 309, 371, 373, 379, 442, 445, 521, 659, 661, 662, 665, 675, 773, 802, 845, 1026, 1037
illness, of body, pain and Graver, Stoicism and Emotion (2007) 36, 155, 160, 161, 227
illness, of caracalla, roman emperor Scott, An Age of Iron and Rust: Cassius Dio and the History of His Time (2023) 165, 166
illness, of perdica Verhelst and Scheijnens, Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context (2022) 141, 142, 146
illness, of the body, incarnation of the soul, an Karfíková, Grace and the Will According to Augustine (2012) 189, 193, 314
illness, pain Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 36, 179, 185, 188, 197, 224, 226
illness, patient Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 223, 224, 225, 226, 227, 228, 229, 231
illness, see also vows, diet Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 72, 83, 194, 199
illness, see also vows, healing Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 79, 158, 186, 197, 199, 227, 228, 252, 254
illness, see also vows, hygiene Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 121
illness, see also vows, medicine Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 194, 227, 232
illness, see also vows, physicians Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 29, 197, 198, 210, 224, 225, 228, 229, 238, 239
illness, see also vows, salus Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 224, 232, 237, 238, 239
illness, see also vows, therapy Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 79, 226, 227
illness, sexuality, and women's Brule, Women of Ancient Greece (2003) 96, 97, 98
illness, suffering Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 36, 41, 136, 141, 154, 224, 226, 231, 254
illness, suffering and Rubenstein, The Land of Truth: Talmud Tales, Timeless Teachings (2018) 74, 194, 195
illness/injury, and, places, astrological Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 127, 140, 141, 142, 143, 144, 145, 149, 219, 356
illness/krankheit Fuhrer and Soldo, Fallibility and Fallibilism in Ancient Philosophy and Literature (2024) 105, 188, 200, 294
illnesses Clarke, King, Baltussen, Pain Narratives in Greco-Roman Writings: Studies in the Representation of Physical and Mental Suffering (2023) 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134, 135, 136, 137, 138, 264
illnesses, catarrh Clarke, King, Baltussen, Pain Narratives in Greco-Roman Writings: Studies in the Representation of Physical and Mental Suffering (2023) 241
illnesses, diarrhoea Clarke, King, Baltussen, Pain Narratives in Greco-Roman Writings: Studies in the Representation of Physical and Mental Suffering (2023) 29
illnesses, fever Clarke, King, Baltussen, Pain Narratives in Greco-Roman Writings: Studies in the Representation of Physical and Mental Suffering (2023) 265
illnesses, fistula Clarke, King, Baltussen, Pain Narratives in Greco-Roman Writings: Studies in the Representation of Physical and Mental Suffering (2023) 257
illnesses, flu Clarke, King, Baltussen, Pain Narratives in Greco-Roman Writings: Studies in the Representation of Physical and Mental Suffering (2023) 293
illnesses, general, diseases Jouanna, Greek Medicine from Hippocrates to Galen (2012) 143
illnesses, gout/gutta Clarke, King, Baltussen, Pain Narratives in Greco-Roman Writings: Studies in the Representation of Physical and Mental Suffering (2023) 263, 264
illnesses, heartburn Clarke, King, Baltussen, Pain Narratives in Greco-Roman Writings: Studies in the Representation of Physical and Mental Suffering (2023) 29
illnesses, muscle aches Clarke, King, Baltussen, Pain Narratives in Greco-Roman Writings: Studies in the Representation of Physical and Mental Suffering (2023) 292
illnesses, of augustus Ando, Imperial Ideology and Provincial Loyalty in the Roman Empire (2013) 140
illnesses, of autumn Jouanna, Greek Medicine from Hippocrates to Galen (2012) 236, 243
illnesses, of spring Jouanna, Greek Medicine from Hippocrates to Galen (2012) 243
illnesses, palsy Clarke, King, Baltussen, Pain Narratives in Greco-Roman Writings: Studies in the Representation of Physical and Mental Suffering (2023) 266
illnesses, theodoret of cyrrhus, healing of the hellenic Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 216, 217, 218
illnesses, tremor Clarke, King, Baltussen, Pain Narratives in Greco-Roman Writings: Studies in the Representation of Physical and Mental Suffering (2023) 264
illnesses, tumor Clarke, King, Baltussen, Pain Narratives in Greco-Roman Writings: Studies in the Representation of Physical and Mental Suffering (2023) 260
ills, prerehearsal of future Graver, Stoicism and Emotion (2007) 79, 235
“i’ll show you, ” gesture for Boeghold, When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature (2022) 44

List of validated texts:
24 validated results for "illnesses"
1. Septuagint, Tobit, 8.2-8.3 (10th cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Illness • illness, disease

 Found in books: Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 55; Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 68

8.2 As he went he remembered the words of Raphael, and he took the live ashes of incense and put the heart and liver of the fish upon them and made a smoke. 8.3 And when the demon smelled the odor he fled to the remotest parts of Egypt, and the angel bound him.
2. Hebrew Bible, Malachi, 2.3 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Adam, Disease (illness) of • Illness

 Found in books: Levison, The Greek Life of Adam and Eve (2023) 309; Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 62

2.3 הִנְנִי גֹעֵר לָכֶם אֶת־הַזֶּרַע וְזֵרִיתִי פֶרֶשׁ עַל־פְּנֵיכֶם פֶּרֶשׁ חַגֵּיכֶם וְנָשָׂא אֶתְכֶם אֵלָיו׃
2.3 Behold, I will rebuke the seed for your hurt, And will spread dung upon your faces, Even the dung of your sacrifices; And ye shall be taken away unto it.
3. Hebrew Bible, 1 Samuel, 16.14-16.23, 18.10 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Illness • illness

 Found in books: Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 62; Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 54

16.14 וְרוּחַ יְהוָה סָרָה מֵעִם שָׁאוּל וּבִעֲתַתּוּ רוּחַ־רָעָה מֵאֵת יְהוָה׃, 16.15 וַיֹּאמְרוּ עַבְדֵי־שָׁאוּל אֵלָיו הִנֵּה־נָא רוּחַ־אֱלֹהִים רָעָה מְבַעִתֶּךָ׃, 16.16 יֹאמַר־נָא אֲדֹנֵנוּ עֲבָדֶיךָ לְפָנֶיךָ יְבַקְשׁוּ אִישׁ יֹדֵעַ מְנַגֵּן בַּכִּנּוֹר וְהָיָה בִּהְיוֹת עָלֶיךָ רוּחַ־אֱלֹהִים רָעָה וְנִגֵּן בְּיָדוֹ וְטוֹב לָךְ׃, 16.17 וַיֹּאמֶר שָׁאוּל אֶל־עֲבָדָיו רְאוּ־נָא לִי אִישׁ מֵיטִיב לְנַגֵּן וַהֲבִיאוֹתֶם אֵלָי׃, 16.18 וַיַּעַן אֶחָד מֵהַנְּעָרִים וַיֹּאמֶר הִנֵּה רָאִיתִי בֵּן לְיִשַׁי בֵּית הַלַּחְמִי יֹדֵעַ נַגֵּן וְגִבּוֹר חַיִל וְאִישׁ מִלְחָמָה וּנְבוֹן דָּבָר וְאִישׁ תֹּאַר וַיהוָה עִמּוֹ׃, 16.19 וַיִּשְׁלַח שָׁאוּל מַלְאָכִים אֶל־יִשָׁי וַיֹּאמֶר שִׁלְחָה אֵלַי אֶת־דָּוִד בִּנְךָ אֲשֶׁר בַּצֹּאן׃, , 16.21 וַיָּבֹא דָוִד אֶל־שָׁאוּל וַיַּעֲמֹד לְפָנָיו וַיֶּאֱהָבֵהוּ מְאֹד וַיְהִי־לוֹ נֹשֵׂא כֵלִים׃, 16.22 וַיִּשְׁלַח שָׁאוּל אֶל־יִשַׁי לֵאמֹר יַעֲמָד־נָא דָוִד לְפָנַי כִּי־מָצָא חֵן בְּעֵינָי׃, 16.23 וְהָיָה בִּהְיוֹת רוּחַ־אֱלֹהִים אֶל־שָׁאוּל וְלָקַח דָּוִד אֶת־הַכִּנּוֹר וְנִגֵּן בְּיָדוֹ וְרָוַח לְשָׁאוּל וְטוֹב לוֹ וְסָרָה מֵעָלָיו רוּחַ הָרָעָה׃
16.14 But the spirit of the Lord departed from Sha᾽ul, and an evil spirit from the Lord tormented him. 16.15 And Sha᾽ul’s servants said to him, Behold now, an evil spirit from God is tormenting thee. 16.16 Let our lord now command thy servants, who are before thee, to seek out a man, who knows how to play on the lyre: and it shall come to pass, when the evil spirit from God is upon thee, that he will play with his hand, and thou shalt be well. 16.17 And Sha᾽ul said to his servants, Provide me now a man that can play well, and bring him to me. 16.18 Then answered one of the servants, and said, Behold, I have seen a son of Yishay the Bet-hallaĥmite, that knows how to play, and a fine warrior, and a man of war, and prudent in speech, and a comely person, and the Lord is with him. 16.19 So Sha᾽ul sent messengers to Yishay, and said, Send me David thy son, who is with the sheep. 16.20 And Yishay took an ass laden with bread, and a bottle of wine, and a kid, and sent them by David his son to Sha᾽ul. 16.21 And David came to Sha᾽ul, and stood before him: and he loved him greatly; and he became his armourbearer. 16.22 And Sha᾽ul sent to Yishay, saying, Let David, I pray thee, stand before me; for he has found favour in my eyes. 16.23 And it came to pass, when the evil spirit from God was upon Sha᾽ul, that David took a lyre, and played with his hand: so Sha᾽ul was refreshed, and was well, and the evil spirit departed from him.
18.10
And it came to pass on the morrow, that an evil spirit from God came upon Sha᾽ul, and he raved in the midst of the house: and David played with his hand, as at other times: and the spear was in Sha᾽ul’s hand.
4. Aristophanes, The Rich Man, 669, 671-672, 700, 702-703 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Alexander the Great, Sarapis consulted regarding final illness • illness

 Found in books: Lateiner and Spatharas, The Ancient Emotion of Disgust (2016) 48; Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 194; Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 8

σιγᾶν, ἅπαντες κοσμίως κατεκείμεθα. κἀγὼ καθεύδειν οὐκ ἐδυνάμην, ἀλλά με, "ἦ πού σε διὰ τοῦτ εὐθὺς ἐβδελύττετο.", "ὑπηρυθρίασε χἠ Πανάκει ἀπεστράφη", "τὴν ῥῖν ἐπιλαβοῦς: οὐ λιβανωτὸν γὰρ βδέω.", ἡμῖν παρήγγειλεν καθεύδειν τοῦ θεοῦ
NA>
5. Hebrew Bible, Zechariah, 3.2 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Illness • illness

 Found in books: Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 62; Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 62

3.2 וַיֹּאמֶר יְהוָה אֶל־הַשָּׂטָן יִגְעַר יְהוָה בְּךָ הַשָּׂטָן וְיִגְעַר יְהוָה בְּךָ הַבֹּחֵר בִּירוּשָׁלִָם הֲלוֹא זֶה אוּד מֻצָּל מֵאֵשׁ׃
3.2 And the LORD said unto Satan: ‘The LORD rebuke thee, O Satan, yea, the LORD that hath chosen Jerusalem rebuke thee; is not this man a brand plucked out of the fire?’
6. Hippocrates, The Epidemics, 3 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Illness • Mental disorder[see also mental illness] • Mental illness [see also mental disorders]

 Found in books: Petridou, Homo Patiens: Approaches to the Patient in the Ancient World (2016) 170; Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 279

NA>
7. Plato, Phaedrus, 246a, 246b (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Sickness [ Illness ] • disease (nosos, nosēma) / illness

 Found in books: Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 301; Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 82

246a κινοῦν ἢ ψυχήν, ἐξ ἀνάγκης ἀγένητόν τε καὶ ἀθάνατον ψυχὴ ἂν εἴη. 246b τὸ δὲ τῶν ἄλλων μέμεικται. καὶ πρῶτον μὲν ἡμῶν ὁ ἄρχων συνωρίδος ἡνιοχεῖ, εἶτα τῶν ἵππων ὁ μὲν αὐτῷ καλός τε καὶ ἀγαθὸς καὶ ἐκ τοιούτων, ὁ δʼ ἐξ ἐναντίων τε καὶ ἐναντίος· χαλεπὴ δὴ καὶ δύσκολος ἐξ ἀνάγκης ἡ περὶ ἡμᾶς ἡνιόχησις. πῇ δὴ οὖν θνητόν τε καὶ ἀθάνατον ζῷον ἐκλήθη πειρατέον εἰπεῖν. ψυχὴ πᾶσα παντὸς ἐπιμελεῖται τοῦ ἀψύχου, πάντα δὲ οὐρανὸν περιπολεῖ, ἄλλοτʼ ἐν ἄλλοις εἴδεσι γιγνομένη. τελέα,
246a that that which moves itself is nothing else than the soul, — then the soul would necessarily be ungenerated and immortal. Concerning the immortality of the soul this is enough; but about its form we must speak in the following manner. To tell what it really is would be a matter for utterly superhuman and long discourse, but it is within human power to describe it briefly in a figure; let us therefore speak in that way. We will liken the soul to the composite nature of a pair of winged horses and a charioteer. Now the horses and charioteers of the gods are all good and of good descent, but those of other races are mixed; and first the charioteer of the human soul drives a pair, and secondly one of the horses is noble and of noble breed, but the other quite the opposite in breed and character. Therefore in our case the driving is necessarily difficult and troublesome. Now we must try to tell why a living being is called mortal or immortal. Soul, considered collectively, has the care of all that which is soulless, and it traverses the whole heaven, appearing sometimes in one form and sometimes in another; now when it is perfect and fully winged, it mounts upward and governs the whole world; but the soul which has lost its wings is borne along until it gets hold of something solid, when it settles down, taking upon itself an earthly body, which seems to be self-moving, because of the power of the soul within it; and the whole, compounded of soul and body, is called a living being, and is further designated as mortal. It is not immortal by any reasonable supposition, but we, though we have never seen or rightly conceived a god, imagine an immortal being which has both a soul and a body which are united for all time. Let that, however, and our words concerning it, be as is pleasing to God; we will now consider the reason why the soul loses its wings. It is something like this. The natural function of the wing is to soar upwards and carry that which is heavy up to the place where dwells the race of the gods. More than any other thing that pertains to the body it partakes of the nature of the divine. But the divine is beauty, wisdom, goodness, and all such qualities; by these then the wings of the soul are nourished and grow, but by the opposite qualities, such as vileness and evil, they are wasted away and destroyed. Now the great leader in heaven, Zeus, driving a winged chariot, goes first, arranging all things and caring for all things.
246b
of good descent, but those of other races are mixed; and first the charioteer of the human soul drives a pair, and secondly one of the horses is noble and of noble breed, but the other quite the opposite in breed and character. Therefore in our case the driving is necessarily difficult and troublesome. Now we must try to tell why a living being is called mortal or immortal. Soul, considered collectively, has the care of all that which is soulless, and it traverses the whole heaven, appearing sometimes in one form and sometimes in another; now when it is perfect,
8. Septuagint, Wisdom of Solomon, 2.23 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Illness • illness

 Found in books: Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 136; Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 63

2.23 In dishonour was her beauty cast upon the ground.
9. Mishnah, Menachot, 13.11 (1st cent. CE - 3rd cent. CE)
 Tagged with subjects: • illness

 Found in books: Herman, Rubenstein, The Aggada of the Bavli and Its Cultural World (2018) 37; Rubenstein, The Land of Truth: Talmud Tales, Timeless Teachings (2018) 83

13.11 נֶאֱמַר בְּעוֹלַת הַבְּהֵמָה אִשֵּׁה רֵיחַ נִיחֹחַ (ויקרא א), וּבְעוֹלַת הָעוֹף אִשֵּׁה רֵיחַ נִיחֹחַ (שם), וּבַמִּנְחָה אִשֵּׁה רֵיחַ נִיחֹחַ (שם ב), לְלַמֵּד, שֶׁאֶחָד הַמַּרְבֶּה וְאֶחָד הַמַּמְעִיט, וּבִלְבַד שֶׁיְּכַוֵּן אָדָם אֶת דַּעְתּוֹ לַשָּׁמָיִם:
13.11 It is said of the olah of cattle, “An offering made by fire of pleasing odor” (Leviticus 1:9); and of the olah of birds, “An offering made by fire of pleasing odor (vs. 17); and of the minhah, “An offering made by fire of pleasing odor” (Leviticus 2:2): to teach you that it is the same whether one offers much or little, so long as one directs one’s heart to heaven. Congratulations! We have finished Tractate Menahot! It is a tradition at this point to thank God for helping us finish learning the tractate and to commit ourselves to going back and relearning it, so that we may not forget it and so that its lessons will stay with us for all of our lives. It is no accident that the last mishnah of the tractate finishes with the message that we learned today. After having learned 14 chapters of Zevahim and 13 chapters of Menahot, there is a grave danger that one could learn that all God cares about, and all that is important in Judaism, is bringing the proper sacrifice in the proper manner. Our mishnah teaches that the important issue is the proper intent, that one’s intent in sacrifice should be to worship God. This is not to deny that that the minutiae of rules are extremely important, both in the eyes of the rabbis and surely in the eyes of the priests who served in the Temple while it still stood. Rather, what today’s mishnah seems to say is that the rules are an outer manifestation of the inner kavannah, intent, of the worshipper. Without following the rules, there is no way to bring that intent into the world. But without the intent, the rules are just empty exercises devoid of meaning. I believe that this is a message that is as true of Judaism today as it was in Temple times. Mishnah Menahot has probably been a great challenge for many of you; I know it was for me. So please accept an extra congratulations on completing it. Tomorrow we begin Hullin, the one tractate in all of Seder Kodashim that does not deal with sacrifices or the Temple.
10. New Testament, 2 Corinthians, 12.7 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Illness • illness, disease

 Found in books: Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 114; Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 174

καὶ τῇ ὑπερβολῇ τῶν ἀποκαλύψεων. διὸ ἵνα μὴ ὑπεραίρωμαι, ἐδόθη μοι σκόλοψ τῇ σαρκί, ἄγγελος Σατανᾶ, ἵνα με κολαφίζῃ, ἵνα μὴ ὑπεραίρωμαι.
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11. New Testament, Acts, 19.11-19.20 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Illness • illness

 Found in books: Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 62, 67, 68, 132, 133, 134, 135, 136, 143, 144, 158, 165, 172, 176, 186, 187, 188, 195, 198, 199; Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 109, 114

19.11 Δυνάμεις τε οὐ τὰς τυχούσας ὁ θεὸς ἐποίει διὰ τῶν χειρῶν Παύλου, 19.12 ὥστε καὶ ἐπὶ τοὺς ἀσθενοῦντας ἀποφέρεσθαι ἀπὸ τοῦ χρωτὸς αὐτοῦ σουδάρια ἢ σιμικίνθια καὶ ἀπαλλάσσεσθαι ἀπʼ αὐτῶν τὰς νόσους, τά τε πνεύματα τὰ πονηρὰ ἐκπορεύεσθαι. 19.13 Ἐπεχείρησαν δέ τινες καὶ τῶν περιερχομένων Ἰουδαίων ἐξορκισ̀τῶν ὀνομάζειν ἐπὶ τοὺς ἔχοντας τὰ πνεύματα τὰ πονηρὰ τὸ ὄνομα τοῦ κυρίου Ἰησοῦ λέγοντες Ὁρκίζω ὑμᾶς τὸν Ἰησοῦν ὃν Παῦλος κηρύσσει. 19.14 ἦσαν δέ τινος Σκευᾶ Ἰουδαίου ἀρχιερέως ἑπτὰ υἱοὶ τοῦτο ποιοῦντες. 19.15 ἀποκριθὲν δὲ τὸ πνεῦμα τὸ πονηρὸν εἶπεν αὐτοῖς Τὸν μὲν Ἰησοῦν γινώσκω καὶ τὸν Παῦλον ἐπίσταμαι, ὑμεῖς δὲ τίνες ἐστέ; 19.16 καὶ ἐφαλόμενος ὁ ἄνθρωπος ἐπʼ αὐτοὺς ἐν ᾧ ἦν τὸ πνεῦμα τὸ πονηρὸν κατακυριεύσας ἀμφοτέρων ἴσχυσεν κατʼ αὐτῶν, ὥστε γυμνοὺς καὶ τετραυματισμένους ἐκφυγεῖν ἐκ τοῦ οἴκου ἐκείνου. 19.17 τοῦτο δὲ ἐγένετο γνωστὸν πᾶσιν Ἰουδαίοις τε καὶ Ἕλλησιν τοῖς κατοικοῦσιν τὴν Ἔφεσον, καὶ ἐπέπεσεν φόβος ἐπὶ πάντας αὐτούς, καὶ ἐμεγαλύνετο τὸ ὄνομα τοῦ κυρίου Ἰησοῦ. 19.18 πολλοί τε τῶν πεπιστευκότων ἤρχοντο ἐξομολογούμενοι καὶ ἀναγγέλλοντες τὰς πράξεις αὐτῶν, 19.19 ἱκανοὶ δὲ τῶν τὰ περίεργα πραξάντων συνενέγκαντες τὰς βίβλους κατέκαιον ἐνώπιον πάντων· καὶ συνεψήφισαν τὰς τιμὰς αὐτῶν καὶ εὗρον ἀργυρίου μυριάδας πέντε. 19.20 Οὕτως κατὰ κράτος τοῦ κυρίου ὁ λόγος ηὔξανεν καὶ ἴσχυεν.
19.11 God worked special miracles by the hands of Paul, 19.12 so that even handkerchiefs or aprons were carried away from his body to the sick, and the evil spirits went out. 19.13 But some of the itinerant Jews, exorcists, took on themselves to name over those who had the evil spirits the name of the Lord Jesus, saying, "We adjure you by Jesus whom Paul preaches.", 19.14 There were seven sons of one Sceva, a Jewish chief priest, who did this. 19.15 The evil spirit answered, "Jesus I know, and Paul I know, but who are you?", 19.16 The man in whom the evil spirit was leaped on them, and overpowered them, and prevailed against them, so that they fled out of that house naked and wounded. 19.17 This became known to all, both Jews and Greeks, who lived at Ephesus. Fear fell on them all, and the name of the Lord Jesus was magnified. 19.18 Many also of those who had believed came, confessing, and declaring their deeds. 19.19 Many of those who practiced magical arts brought their books together and burned them in the sight of all. They counted the price of them, and found it fifty thousand pieces of silver. 19.20 So the word of the Lord was growing and becoming mighty.
12. New Testament, Romans, 8.38-8.39 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Illness • Sickness [ Illness ]

 Found in books: Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 86; Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 114

8.38 πέπεισμαι γὰρ ὅτι οὔτε θάνατος οὔτε ζωὴ οὔτε ἄγγελοι οὔτε ἀρχαὶ οὔτε ἐνεστῶτα οὔτε μέλλοντα οὔτε δυνάμεις, 8.39 οὔτε ὕψωμα οὔτε βάθος οὔτε τις κτίσις ἑτέρα δυνήσεται ἡμᾶς χωρίσαι ἀπὸ τῆς ἀγάπης τοῦ θεοῦ τῆς ἐν Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν.
8.38 For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, 8.39 nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord.
13. New Testament, Luke, 4.10, 4.33, 4.35-4.36 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Illness • Mental, ill effects • illness • illness, disease

 Found in books: Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 62, 195; Levison, Filled with the Spirit (2009) 322; Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 109; Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 68

4.10 γέγραπται γὰρ ὅτι τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ τοῦ διαφυλάξαι σε, 4.33 καὶ ἐν τῇ συναγωγῇ ἦν ἄνθρωπος ἔχων πνεῦμα δαιμονίου ἀκαθάρτου, καὶ ἀνέκραξεν φωνῇ μεγάλῃ, 4.35 οἶδά σε τίς εἶ, ὁ ἅγιος τοῦ θεοῦ. καὶ ἐπετίμησεν αὐτῷ ὁ Ἰησοῦς λέγων Φιμώθητι καὶ ἔξελθε ἀπʼ αὐτοῦ. καὶ ῥίψαν αὐτὸν τὸ δαιμόνιον εἰς τὸ μέσον ἐξῆλθεν ἀπʼ αὐτοῦ μηδὲν βλάψαν αὐτόν. 4.36 καὶ ἐγένετο θάμβος ἐπὶ πάντας, καὶ συνελάλουν πρὸς ἀλλήλους λέγοντες Τίς ὁ λόγος οὗτος ὅτι ἐν ἐξουσίᾳ καὶ δυνάμει ἐπιτάσσει τοῖς ἀκαθάρτοις πνεύμασιν,
" 4.10 for it is written, He will give his angels charge concerning you, to guard you;",
4.33
In the synagogue there was a man who had a spirit of an unclean demon, and he cried out with a loud voice,
4.35
Jesus rebuked him, saying, "Be silent, and come out of him!" When the demon had thrown him down in their midst, he came out of him, having done him no harm. 4.36 Amazement came on all, and they spoke together, one with another, saying, "What is this word? For with authority and power he commands the unclean spirits, and they come out!"
14. New Testament, Mark, 5.1-5.5, 5.12, 9.18, 9.25 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Illness • demon, illness and • illness • mental illness

 Found in books: Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 137; Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 136, 165; Laes Goodey and Rose, Disabilities in Roman Antiquity: Disparate Bodies (2013) 10; Levison, The Greek Life of Adam and Eve (2023) 971; Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 54, 66

5.1 Καὶ ἦλθον εἰς τὸ πέραν τῆς θαλάσσης εἰς τὴν χώραν τῶν Γερασηνῶν. 5.2 καὶ ἐξελθόντος αὐτοῦ ἐκ τοῦ πλοίου εὐθὺς ὑπήντησεν αὐτῷ ἐκ τῶν μνημείων ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ, 5.3 ὃς τὴν κατοίκησιν εἶχεν ἐν τοῖς μνήμασιν, καὶ οὐδὲ ἁλύσει οὐκέτι οὐδεὶς ἐδύνατο αὐτὸν δῆσαι, 5.4 διὰ τὸ αὐτὸν πολλάκις πέδαις καὶ ἁλύσεσι δεδέσθαι καὶ διεσπάσθαι ὑπʼ αὐτοῦ τὰς ἁλύσεις καὶ τὰς πέδας συντετρίφθαι, καὶ οὐδεὶς ἴσχυεν αὐτὸν δαμάσαι·, 5.5 καὶ διὰ παντὸς νυκτὸς καὶ ἡμέρας ἐν τοῖς μνήμασιν καὶ ἐν τοῖς ὄρεσιν ἦν κράζων καὶ κατακόπτων ἑαυτὸν λίθοις. 5.12 καὶ παρεκάλεσαν αὐτὸν λέγοντες Πέμψον ἡμᾶς εἰς τοὺς χοίρους, ἵνα εἰς αὐτοὺς εἰσέλθωμεν. 9.18 καὶ ὅπου ἐὰν αὐτὸν καταλάβῃ ῥἤσσει αὐτόν, καὶ ἀφρίζει καὶ τρίζει τοὺς ὀδόντας καὶ ξηραίνεται· καὶ εἶπα τοῖς μαθηταῖς σου ἵνα αὐτὸ ἐκβάλωσιν, καὶ οὐκ ἴσχυσαν. 9.25 ἰδὼν δὲ ὁ Ἰησοῦς ὅτι ἐπισυντρέχει ὄχλος ἐπετίμησεν τῷ πνεύματι τῷ ἀκαθάρτῳ λέγων αὐτῷ Τὸ ἄλαλον καὶ κωφὸν πνεῦμα, ἐγὼ ἐπιτάσσω σοι, ἔξελθε ἐξ αὐτοῦ καὶ μηκέτι εἰσέλθῃς εἰς αὐτόν.
5.1 They came to the other side of the sea, into the country of the Gadarenes. 5.2 When he had come out of the boat, immediately there met him out of the tombs a man with an unclean spirit, 5.3 who had his dwelling in the tombs. Nobody could bind him any more, not even with chains, 5.4 because he had been often bound with fetters and chains, and the chains had been torn apart by him, and the fetters broken in pieces. Nobody had the strength to tame him. 5.5 Always, night and day, in the tombs and in the mountains, he was crying out, and cutting himself with stones.

5.12
All the demons begged him, saying, "Send us into the pigs, that we may enter into them.",
9.18
and wherever it seizes him, it throws him down, and he foams at the mouth, and grinds his teeth, and wastes away. I asked your disciples to cast it out, and they werent able.",
9.25
When Jesus saw that a multitude came running together, he rebuked the unclean spirit, saying to him, "You mute and deaf spirit, I command you, come out of him, and never enter him again!"
15. New Testament, Matthew, 17.15 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Illness • illness

 Found in books: Klutz, The Exorcism Stories in Luke-Acts: A Sociostylistic Reading (2004) 158; Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 54

17.15 Κύριε, ἐλέησόν μου τὸν υἱόν, ὅτι σεληνιάζεται καὶ κακῶς ἔχει, πολλάκις γὰρ πίπτει εἰς τὸ πῦρ καὶ πολλάκις εἰς τὸ ὕδωρ·
17.15 "Lord, have mercy on my son, for he is epileptic, and suffers grievously; for he often falls into the fire, and often into the water.
16. Aelius Aristides, Orations, 48.2, 48.7 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Aristides, Aristides’s illness • illness

 Found in books: Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 177; Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 6, 123

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17. Apuleius, The Golden Ass, 10.26 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Cenchreae, setting in, Ill • illness, patient • illness, suffering

 Found in books: Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 269; Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 231

" 10.26 The condemned woman – and the rest That shameless woman, however, seeking both to rid herself of her accomplice and avoid making the payment shed promised, put her hand on the cup, in full view of all, saying: Noble physician, you shall not give my dear husband that medicine until you have swallowed a portion yourself. Who knows, it might contain some harmful poison? If, as a devoted wife, anxious for her husbands welfare, I show a proper sense of caution, I hope that does not offend so learned and careful a man as you. This savage womans astounding and daring stroke shocked the physician and drove all stratagems from his mind, while the urgency of responding allowed no room for thought, and so pinning his hopes on an antidote he knew of, afraid to show any signs of a bad conscience by showing anxiety or hesitation, he took a large sip of the medicine. Reassured by the sight, the husband now took the cup and swallowed the proffered dose. The doctor, having discharged his task, now wished to flee so as to take the antidote in time, but the evil woman with demonic persistence would not let him move a step until, as she said: the medicine has first spread through the veins and its effect begins to show. After a long while, and much persistence, he swayed her with his pleading and protestations, and she granted him leave. Meanwhile the poison had worked its way through his veins and been absorbed to his very marrow. Ravaged by the drug, already attacked by fits of torpor, he eventually reached home. He had barely finished telling his wife the story, wildly insisting she make sure of the payment promised, when, choking violently, the illustrious doctor expired."
18. Galen, On The Art of Healing, 3.9-3.10 (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Mental disorder[see also mental illness] • disease or illness

 Found in books: Petridou, Homo Patiens: Approaches to the Patient in the Ancient World (2016) 205, 208, 213, 214, 215; Seaford, Wilkins, Wright, Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill (2017) 290

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19. Galen, On The Natural Faculties, 2.8 (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Mental disorder[see also mental illness] • illness

 Found in books: Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 325; Petridou, Homo Patiens: Approaches to the Patient in the Ancient World (2016) 205

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20. Galen, On The Doctrines of Hippocrates And Plato, 3.3.5-3.3.6, 3.3.15, 4.2.27 (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Sickness [ Illness ] • disease (nosos, nosēma) / illness • prerehearsal of future ills

 Found in books: Graver, Stoicism and Emotion (2007) 235; Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 301; Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 82

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21. Galen, On The Preservation of Health, 1.5 (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Mental disorder[see also mental illness] • disease or illness

 Found in books: Petridou, Homo Patiens: Approaches to the Patient in the Ancient World (2016) 209; Seaford, Wilkins, Wright, Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill (2017) 191

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22. Galen, On Temperaments, 2.6 (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Mental disorder[see also mental illness] • disease or illness

 Found in books: Petridou, Homo Patiens: Approaches to the Patient in the Ancient World (2016) 209; Seaford, Wilkins, Wright, Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill (2017) 191

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23. Diogenes Laertius, Lives of The Philosophers, 7.102 (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • body, pain and illness of • disease (nosos, nosēma) / illness

 Found in books: Graver, Stoicism and Emotion (2007) 227; Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 248, 251

7.102 Goods comprise the virtues of prudence, justice, courage, temperance, and the rest; while the opposites of these are evils, namely, folly, injustice, and the rest. Neutral (neither good nor evil, that is) are all those things which neither benefit nor harm a man: such as life, health, pleasure, beauty, strength, wealth, fair fame and noble birth, and their opposites, death, disease, pain, ugliness, weakness, poverty, ignominy, low birth, and the like. This Hecato affirms in his De fine, book vii. and also Apollodorus in his Ethics, and Chrysippus. For, say they, such things (as life, health, and pleasure) are not in themselves goods, but are morally indifferent, though falling under the species or subdivision things preferred.
24. Epigraphy, Ricis, 113/0536, 202/0101
 Tagged with subjects: • Alexander the Great, Sarapis consulted regarding final illness • illness

 Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 390; Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 151

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