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subject book bibliographic info
individual Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 24, 38, 104, 106, 121, 164, 176, 181, 276, 277, 281, 304
Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 10, 133, 264
Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 67, 81, 127, 128, 129, 130, 131, 132, 133, 134
Kirkland (2022), Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception, 143
Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 184, 237, 238, 239, 302, 411, 412
Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 5, 33, 36, 42, 46, 52, 62, 63, 67, 68, 69, 70, 71, 72, 73, 74, 75, 89, 90, 91, 101, 151, 166, 168, 173, 205, 212, 217, 218, 219, 220, 224, 225, 247, 267, 284, 290, 300, 311, 313, 317, 393, 409, 410, 417, 420, 426
individual, absolution Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 310
individual, access, divination Rupke (2016), Religious Deviance in the Roman World Superstition or Individuality?, 95
individual, actors, parmenon, comic actor Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 197
individual, agents, sicilian expedition, decision for, and Joho (2022), Style and Necessity in Thucydides, 195, 196
individual, alcibiades, historical Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 75
individual, among the wise, character Graver (2007), Stoicism and Emotion, 145
individual, and collective, freedom Isaac (2004), The invention of racism in classical antiquity, 273, 276, 284
individual, and collective, slavery, beneficial and just for the slaves Isaac (2004), The invention of racism in classical antiquity, 171, 172, 265, 266, 267
individual, and community Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 37
individual, and experience, of characters collective Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 16, 24, 45, 46, 50, 62, 74, 85, 91, 120, 130
individual, and self-harm, sovereignty Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 340, 341, 342
individual, and suicide in seneca, sovereignty Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 332, 333, 334, 337
individual, animal d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 149, 154
individual, appetite, see appetite d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 128, 131, 132, 133, 134, 135, 146, 148, 149, 163, 168, 262, 275, 282
individual, aristocritus, actors Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 153, 154
individual, aristomedes, actors Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 155
individual, arts, proprietas properties of Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 134, 135, 136, 141, 142
individual, as object of love Osborne (1996), Eros Unveiled: Plato and the God of Love. 223
individual, athenodorus, actors Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 153, 154
individual, authority, sects/sectarianism, transition to legal dispute, emergence of Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 63, 64
individual, autonomy Mueller (2002), Roman Religion in Valerius Maximus, 97
individual, bilingualism, biliteracy Clackson et al. (2020), Migration, Mobility and Language Contact in and around the Ancient Mediterranean, 78, 178, 183, 184, 185, 186, 188, 189, 190, 191
individual, body d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 132, 149
individual, case histories, patient Jouanna (2012), Greek Medicine from Hippocrates to Galen, 61
individual, charmides, historical Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 52
individual, consultations, oracles, sanctuaries Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 53
individual, consultations, plutarch, on Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 283
individual, critias, historical Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 52
individual, culpability Jouanna (2012), Greek Medicine from Hippocrates to Galen, 59
individual, disease Jouanna (2012), Greek Medicine from Hippocrates to Galen, 122
individual, duty to, polis, the Wolfsdorf (2020), Early Greek Ethics, 398
individual, education, of the Damm (2018), Religions and Education in Antiquity, 194, 195, 196, 197, 198, 199
individual, eschatology Crabb (2020), Luke/Acts and the End of History, 88, 89, 90, 91, 92, 101, 102, 303
individual, ethos, imitation, concepts of Kirkland (2022), Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception, 61, 62, 63, 64
individual, ethos, romans as greek Kirkland (2022), Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception, 79, 80, 81, 82, 84, 85
individual, excellence Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 58, 213
individual, exercises in fear of god Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 176, 177, 178, 179, 180, 181
individual, expressions Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 99, 245
individual, forgetfulness/forgetting Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 25
individual, form, formal principle, εἶδος, species versus Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 65, 66, 67, 68, 69, 70, 72, 74, 179, 198, 199, 201
individual, hippasus of ambracia, actors Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 155
individual, house, as an Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 325
individual, human being Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 58, 116, 126, 127, 128, 129, 130, 131, 132, 133, 136
individual, in gospel of thomas, education of Damm (2018), Religions and Education in Antiquity, 194, 195, 196, 197, 198, 199
individual, in life, deification, related to conduct of Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 4, 33, 213, 233, 282, 314, 315, 342
individual, in senecan tragedy, sovereignty Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 296, 297, 318, 320, 323, 340, 341, 342
individual, jason of tralles, actors Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 178
individual, kallippides, actors Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 196, 197
individual, kleandros, actors Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 155
individual, liability and, law Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 96, 97, 98, 99, 100, 101
individual, memory Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 19, 20, 30, 94, 95, 96, 120
Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 321
individual, moral defilement, of sinner, in philo Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 120, 121
individual, name, onoma, ὄνομα‎, of d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 191, 199, 203, 205
individual, name, onomastics Clackson et al. (2020), Migration, Mobility and Language Contact in and around the Ancient Mediterranean, 24, 30, 31, 32, 33, 34, 49, 50, 51, 82
individual, neoptolemus of scyrus actors, -os Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 152, 155, 182, 195, 196
individual, nicostratus, actors Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 238
individual, of the senecan sapiens, sovereignty Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 272, 274, 275, 276, 277, 279, 280
individual, of the tyrant / ruler, sovereignty Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 272, 337
individual, offerings, congregational offerings, qorbanot tzibbur, versus Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 61, 128, 131, 146, 151
individual, offerings, distinction between congregational and Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 131, 146, 151
individual, offerings, laying of hands, semikhah, in Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 54, 56, 157
individual, offerings, qorbanot yahịd Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 110, 152, 157
individual, offerings, qorbanot yahịd, versus congregational offerings Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 61, 128, 131, 146, 151
individual, offerings, sabbath, and Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 152, 157
individual, ontogeny Mackey (2022), Belief and Cult: Rethinking Roman Religion, 271
individual, or peculiar, nature Tsouni (2019), Antiochus and Peripatetic Ethics, 81, 99, 100, 190
individual, organisms as examples of substances Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 202
individual, pleisthenes, actors Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 41
individual, polus actors, -los, of aegina Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 155, 177, 195, 317
individual, prayer Bickerman and Tropper (2007), Studies in Jewish and Christian History, 568, 585
Levine (2005), The Ancient Synagogue, The First Thousand Years, 57, 242, 533, 542, 545, 546, 547, 556, 564
individual, prayer, communal vs. Levine (2005), The Ancient Synagogue, The First Thousand Years, 41, 168, 453
individual, prayer, of an Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 24, 73, 277
individual, priests and levites, tithe, collected by Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 273, 274, 275, 276, 277
individual, priests and levites, tithe, systems of collection for, collection by Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 273, 274, 275
individual, privatus, private Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 3
individual, protagoras, historical Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 49, 50, 52, 60, 117, 370, 453
individual, pythagoreans, pythagorean precepts, no mention of Huffman (2019), A History of Pythagoreanism, 49
individual, reading Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 49
individual, religious agent van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 1, 58, 60, 162
individual, religious experience Rupke (2016), Religious Deviance in the Roman World Superstition or Individuality?, 95
individual, religious knowledge Rupke (2016), Religious Deviance in the Roman World Superstition or Individuality?, 87
individual, rights Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 267, 268
individual, rights and, politics Pucci (2016), Euripides' Revolution Under Cover: An Essay, 137
individual, ships, sea power and seafaring Joseph (2022), Thunder and Lament: Lucan on the Beginnings and Ends of Epic, 178, 179, 180, 181, 182, 183, 184
individual, shrines of eponymous heroes, tribal Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 99, 100
individual, soul Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 6, 9, 11, 12, 14, 29, 44, 54, 68, 70, 71, 85, 110, 114, 123, 124, 125, 126, 129, 131, 133, 194, 235, 237, 249, 251, 252, 253, 263, 264, 265, 266, 279, 281, 294, 314, 316, 318, 319, 320, 321, 322, 325, 326, 331, 333, 335, 337, 338, 340, 341, 342, 343, 344, 347, 348, 349, 350, 351, 352, 353, 354, 355, 356, 357, 358, 359, 360, 361, 362, 369, 370, 371, 372, 404, 414, 418, 433, 445, 446, 447, 448, 449, 450, 451, 453, 454, 455, 456, 466, 467, 485, 486, 487, 488, 489, 490, 491, 492, 493, 494, 495, 501, 502, 504, 508, 509, 511, 512, 513, 514, 515, 516, 517, 518, 519, 520, 525, 526, 527, 528, 529, 530, 531, 532, 533, 534, 535, 536, 537, 538, 539, 540, 543, 544, 545, 547, 548, 549, 550, 551, 552, 553, 554, 555, 556, 557, 558, 559, 582, 583, 584, 585, 587, 590, 595, 596, 597, 600, 602, 603, 604, 605, 612, 626
Dillon and Timotin (2015), Platonic Theories of Prayer, 19, 135, 155
Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 13, 14, 15, 16, 19, 53, 70, 87, 90, 93, 96, 108, 111, 112, 113, 124, 134, 135, 141, 148, 150, 154, 162, 163, 165, 166, 168, 169, 187, 216, 229, 233, 243, 245, 247, 248, 249, 250, 251, 253, 255
individual, soul or bride, as church, in song of songs Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 233
individual, souls, soul, pre-existence / origin of the Karfíková (2012), Grace and the Will According to Augustine, 21, 41, 122, 123, 159, 161, 177, 178, 206, 213, 214, 215, 216, 217, 218, 219, 220, 221, 222, 223, 224, 268, 293, 329
individual, stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that conversely, views seen as orthodox tended to be ascribed to him, better kind not an stoics, see under emotion, but educative epibolē Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 281, 282, 283
individual, stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that conversely, views seen as orthodox tended to be ascribed to him, capacities, not stoics, see under parts, of soul Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 316
individual, stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that conversely, views seen as orthodox tended to be ascribed to stoics, see under him, eternal recurrence Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 242
individual, stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that conversely, views seen as orthodox tended to be ascribed to stoics, see under him, marriage and procreation advocated Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 281
individual, stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that conversely, views seen as orthodox tended to be ascribed to stoics, see under him, oikeiōsis Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 251, 252, 338, 339
individual, stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that conversely, views seen as orthodox tended to be ascribed to stoics, see under him, soul survives for a while Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 237, 238, 242, 248
individual, stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that conversely, views seen as orthodox tended to be ascribed to stoics, see under him, therapy by opposites Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 298
individual, stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that conversely, views seen as orthodox tended to be ascribed to stoics, see under him, two kind of love Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 280
individual, stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that conversely, views seen as orthodox tended to be ascribed to stoics, see under him, wise man will fall in love Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 280, 281, 282
individual, stoics, esp. chrysippus, whose views came to be seen already in antiquity as stoic orthodoxy, so that stoics, see under conversely, views seen as orthodox tended to be ascribed to him Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 255, 262
individual, structures and complexes, astartieion, and saqqâra pastophorion Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 397, 419, 420, 722
individual, structures and complexes, enkoimētērion, unknown saqqâra location Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 18, 402, 411, 412, 413, 631
individual, structures and complexes, house of apis, i.e., house of saqqâra osiris-apis? Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 742
individual, structures and complexes, house of osiris-apis saqqâra, pr-wsı҆r-ḥp Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 396, 397
individual, structures and complexes, house of thoth saqqâra, pr-ḏḥwty/per-thoth Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 400, 401, 418, 436, 737
individual, structures and complexes, ḥepnēbes saqqâra, ḥp-nb=s Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 396, 397, 622, 722
individual, structures and complexes, isis shrine, unknown saqqâra location Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 397
individual, structures and complexes, p-chenti-noun saqqâra, pꜣ-ḫnty-nwn Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 397
individual, structures and complexes, peak of anchtawy, thny n saqqâra ʿnḫ-tꜣ.wy Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 397
individual, structures and complexes, temple of the peak of anchtawy, ḥw.t-ntr thny n saqqâra ʿnḫ-tꜣ.wy Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 397, 427, 432
individual, structures and saqqâra complexes, anoubieion/dog catacombs Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 396, 397, 421, 427, 444, 544, 729
individual, structures and saqqâra complexes, asklepieion/temple of imhotep Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 24, 397, 402, 412, 413, 425, 426, 427, 430, 431, 432, 433, 434, 737
individual, structures and saqqâra complexes, baboon catacombs/galleries Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 397, 435, 440, 443, 444, 446
individual, structures and saqqâra complexes, baboon chapel Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 435, 446
individual, structures and saqqâra complexes, bes chambers Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 544, 545, 606
individual, structures and saqqâra complexes, block Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 402, 403, 525
individual, structures and saqqâra complexes, boubastieion Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 397, 427
individual, structures and saqqâra complexes, catacombs/galleries Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 397, 416, 445, 722
individual, structures and saqqâra complexes, djosers step pyramid Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 423, 424, 426, 448
individual, structures and saqqâra complexes, dromos of imhotep Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 432, 433
individual, structures and saqqâra complexes, dromos/sarapieion way Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 396, 397, 407, 408, 410, 411, 412, 433, 729
individual, structures and saqqâra complexes, falcon and hawk catacombs Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 397, 447, 512
individual, structures and saqqâra complexes, ghost sarapis shrine Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 407
individual, structures and saqqâra complexes, greek sarapeum Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 397
individual, structures and saqqâra complexes, imhotep tomb Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 426, 443
individual, structures and saqqâra complexes, lychnaption Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 407, 409, 410, 411, 412
individual, structures and saqqâra complexes, north ibis catacombs/galleries Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 396, 397, 435
individual, structures and saqqâra complexes, ptolemaic exedra with sculptures Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 408
individual, structures and saqqâra complexes, sacred animal necropolis Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 397, 416, 418, 426, 434, 435, 436, 445, 510, 544, 723, 724, 739
individual, structures and saqqâra complexes, sarapieion/bull catacombs Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 396, 414, 415, 729, 730, 731
individual, structures and saqqâra complexes, south ibis catacombs/galleries Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 386, 397, 435, 446, 544
individual, structures and saqqâra complexes, south ibis catacombs/galleries shrine Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 435
individual, style Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 148, 152, 160, 295, 296
individual, styles, speech Boeghold (2022), When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature. 124, 125
individual, style’, individual, poet, ‘a poet of an Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 19, 99, 100, 101
individual, supremacy, autonomy, and Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 267, 268, 269, 270, 271, 272, 273, 274
individual, tamid psalms, speaking voice, in Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 74, 75, 86, 91, 92, 104, 108, 113, 121, 135, 146, 153, 157, 158, 160, 180, 193, 197, 203
individual, tamid psalms, worship, motif of in Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 73, 74, 81, 85, 108, 143, 144, 152, 153, 159
individual, tamid psalms, zion, in Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 74, 85, 86, 87, 146
individual, theodorus, actors Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 40, 195, 197
individual, thessalus actors, -tt- Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 153, 154
individual, timotheus of zacynthus, actors Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 155
individual, torah study, as “benefit” to the Alexander (2013), Gender and Timebound Commandments in Judaism. 196, 197, 199, 200, 201, 203, 204, 209
individual, use of faculty, prohairesis, choice, in epictetus, as Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 113, 114
individual, use, aliterios Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 149
individual, use, miaros, pollution, impurity Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 204
individual, variations Jouanna (2012), Greek Medicine from Hippocrates to Galen, 168
individual, with, social/society, dialogue of Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 24, 67, 68, 69, 70, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 141, 142, 164
individual, zeno, historical Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 62, 79
individual/congregational, offerings, impurity, and Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 110, 152, 157, 165
individual/individuality d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 6, 48, 108, 113, 114
individual/private, funding Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 117, 157
individualism Langlands (2018), Exemplary Ethics in Ancient Rome, 21
Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 469, 551, 568, 603, 644
Wolfsdorf (2020), Early Greek Ethics, 337, 338, 357, 358
individualism, attention Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 59
individualism, cynic Wolfsdorf (2020), Early Greek Ethics, 670, 675
individualism, of aristippus Wolfsdorf (2020), Early Greek Ethics, 397
individualism, radical Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 644
individualism, subordinated to community Langlands (2018), Exemplary Ethics in Ancient Rome, 37
individualism, tension with community Langlands (2018), Exemplary Ethics in Ancient Rome, 21
individuality van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 171
individuality, and corporeal integrity Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 278
individuality, and interiority Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 301
individuality, and self-conferred morality Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 49, 50, 73, 74, 75
individuality, funeral oration, and Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 60
individuality, funerals, funerary rituals Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 636
individuality, of jesus christ Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 178
individuality, state funeral for the war dead, and Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 59, 60
individuality, versus normativity Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 37, 38, 55, 71, 72
individuality, versus the collective Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 95, 100, 101, 102, 103, 104, 105, 106, 109, 110, 111, 115, 116, 117, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 134, 135, 136, 137, 138, 139, 140, 141, 142, 145, 146, 147, 148, 149, 150, 151, 153, 154, 155, 156, 157, 158, 159, 160, 161, 162, 163, 164, 165, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179
individualization Rupke (2016), Religious Deviance in the Roman World Superstition or Individuality?, 94
individualized, representation of alcibiades Joho (2022), Style and Necessity in Thucydides, 195, 201, 202, 203, 204, 205, 206, 207, 222, 224, 225
individually, grace before and after meals, recited Schiffman (1983), Testimony and the Penal Code, 196, 197, 198, 199, 206, 208
individuals Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 108, 114, 115, 209
Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 24, 30, 33, 35, 93, 94, 98, 99, 103, 105, 109
individuals, affected by, flamininus Jim (2022), Saviour Gods and Soteria in Ancient Greece, 84
individuals, appraisal of…in thucydides Joho (2022), Style and Necessity in Thucydides, 272
individuals, as benefactions for the community, gifts, to Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 77, 140
individuals, choice of gods Jim (2022), Saviour Gods and Soteria in Ancient Greece, 13, 21, 22, 89, 90
individuals, conversion, of Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 16, 23, 24, 35, 53, 151, 217, 228
individuals, dedications, by greek Mikalson (2003), Herodotus and Religion in the Persian Wars, 72, 75, 102, 103, 116, 117, 205, 223
individuals, depersonalizing presentation of…in thucydides Joho (2022), Style and Necessity in Thucydides, 75, 81, 82, 205, 206, 207
individuals, depiction of…in greek literature Joho (2022), Style and Necessity in Thucydides, 223, 224
individuals, disease, affecting Jouanna (2012), Greek Medicine from Hippocrates to Galen, 56
individuals, divination, not admitted in court Parker (2005), Polytheism and Society at Athens, 118, 119, 120
individuals, donor, donation Levine (2005), The Ancient Synagogue, The First Thousand Years, 57, 137, 264, 359, 386, 397, 459, 576
individuals, dreams, in ancient near east, received by ordinary Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 46, 47, 63, 64, 65, 66
individuals, during public festivals, sacrifice by Parker (2005), Polytheism and Society at Athens, 42, 163, 165
individuals, educational intent, of Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 120, 121
individuals, fatum, and Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 111, 172, 174, 175, 211, 212, 271, 279
individuals, forms of d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 107, 108, 109, 191
individuals, forms, of Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 129, 130, 131, 171, 290, 335
individuals, forroyalty, dreams, in ancient near east, received by ordinary Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 45, 46, 59, 60
individuals, gods, and Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 78, 96, 100, 101, 102, 103, 104, 105
individuals, iamblichus, neoplatonist, rejects plotinian undescended soul except for a few Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 205
individuals, in archaeology Joho (2022), Style and Necessity in Thucydides, 81, 82
individuals, in herodotus vs. thucydides Joho (2022), Style and Necessity in Thucydides, 81, 82
individuals, in homer Joho (2022), Style and Necessity in Thucydides, 223, 224
individuals, in the study of greek religion Jim (2022), Saviour Gods and Soteria in Ancient Greece, 13
individuals, incubation, ancient near eastern, by ordinary Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 63, 64, 65, 66
individuals, intercede with, supernatural powers Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 107
individuals, knowledge/science, epistêmê, ἐπιστήμη‎, of d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 242
individuals, language of d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 191
individuals, manteis advise Parker (2005), Polytheism and Society at Athens, 118, 119
individuals, oracles, consultation of by Parker (2005), Polytheism and Society at Athens, 40, 118, 119
individuals, personal names with the root sos- Jim (2022), Saviour Gods and Soteria in Ancient Greece, 85
individuals, private and public soteria, closely related Jim (2022), Saviour Gods and Soteria in Ancient Greece, 8, 34, 71, 72
individuals, ptolemy i, lifetime honours by Jim (2022), Saviour Gods and Soteria in Ancient Greece, 185, 186, 187, 189, 190
individuals, representations, historical Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 61, 62
individuals, roles of Jim (2022), Saviour Gods and Soteria in Ancient Greece, 13, 21, 89, 115, 116, 139, 185, 186, 187, 208, 209
individuals, seeking dream on same matter, incubation, multiple Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 388, 391
individuals, weak Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 65, 85, 86, 95
individuals, withstanding necessity Joho (2022), Style and Necessity in Thucydides, 19, 20, 24, 227, 228, 270, 279, 280, 281, 282, 289, 294, 295, 307, 308, 310, 311
individuated, by abstraction, tropes, as Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 106
individuated, by abstraction, universals, as Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 106
individuating, species emotions, feelings, in Graver (2007), Stoicism and Emotion, 57
individuation Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 130, 131, 132
individuation, by conceptual division Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 106
individuation, characterisation, and Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 316, 319
individuation, degrees of Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 216
individuation, material, matter, ὑλή, as principle of Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 66, 68
individuation, principles, of Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 216, 217

List of validated texts:
42 validated results for "individual"
1. Hebrew Bible, Genesis, 1.26-1.27, 2.7, 2.21-2.22, 3.21 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Soul, individual • soul, pre-existence / origin of the individual souls • speaking voice, in individual Tamid Psalms

 Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 9, 11, 12, 14, 344, 369, 404; Karfíková (2012), Grace and the Will According to Augustine, 215, 216; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 13, 70, 87, 108, 141, 163, 165, 166, 168, 169, 229, 250; Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 104

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1.26 וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 1.27 וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃
2.7 וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃
2.21 וַיַּפֵּל יְהוָה אֱלֹהִים תַּרְדֵּמָה עַל־הָאָדָם וַיִּישָׁן וַיִּקַּח אַחַת מִצַּלְעֹתָיו וַיִּסְגֹּר בָּשָׂר תַּחְתֶּנָּה׃ 2.22 וַיִּבֶן יְהוָה אֱלֹהִים אֶת־הַצֵּלָע אֲשֶׁר־לָקַח מִן־הָאָדָם לְאִשָּׁה וַיְבִאֶהָ אֶל־הָאָדָם׃
3.21 וַיַּעַשׂ יְהוָה אֱלֹהִים לְאָדָם וּלְאִשְׁתּוֹ כָּתְנוֹת עוֹר וַיַּלְבִּשֵׁם׃' ' None		sup>
1.26 And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’ 1.27 And God created man in His own image, in the image of God created He him; male and female created He them.
2.7 Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
2.21 And the LORD God caused a deep sleep to fall upon the man, and he slept; and He took one of his ribs, and closed up the place with flesh instead thereof. 2.22 And the rib, which the LORD God had taken from the man, made He a woman, and brought her unto the man.
3.21 And the LORD God made for Adam and for his wife garments of skins, and clothed them.' ' None
2. Hebrew Bible, Proverbs, 2.1-2.5 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Soul, individual • Timothy (individual)

 Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 141; Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 187

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2.1 בְּנִי אִם־תִּקַּח אֲמָרָי וּמִצְוֺתַי תִּצְפֹּן אִתָּךְ׃
2.1 כִּי־תָבוֹא חָכְמָה בְלִבֶּךָ וְדַעַת לְנַפְשְׁךָ יִנְעָם׃ 2.2 לְהַקְשִׁיב לַחָכְמָה אָזְנֶךָ תַּטֶּה לִבְּךָ לַתְּבוּנָה׃ 2.2 לְמַעַן תֵּלֵךְ בְּדֶרֶךְ טוֹבִים וְאָרְחוֹת צַדִּיקִים תִּשְׁמֹר׃ 2.3 כִּי אִם לַבִּינָה תִקְרָא לַתְּבוּנָה תִּתֵּן קוֹלֶךָ׃ 2.4 אִם־תְּבַקְשֶׁנָּה כַכָּסֶף וְכַמַּטְמוֹנִים תַּחְפְּשֶׂנָּה׃ 2.5 אָז תָּבִין יִרְאַת יְהוָה וְדַעַת אֱלֹהִים תִּמְצָא׃'' None		sup>
2.1 My son, if thou wilt receive my words, And lay up my commandments with thee; 2.2 So that thou make thine ear attend unto wisdom, And thy heart incline to discernment; 2.3 Yea, if thou call for understanding, And lift up thy voice for discernment; 2.4 If thou seek her as silver, And search for her as for hid treasures; 2.5 Then shalt thou understand the fear of the LORD, And find the knowledge of God.'' None
3. None, None, nan (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Soul, individual • individuals

 Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 209; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 348
4. Hesiod, Theogony, 413-452 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Soul, individual • individuals, choice of gods • individuals, in the study of Greek religion • individuals, roles of

 Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 539; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 13

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413 μοῖραν ἔχειν γαίης τε καὶ ἀτρυγέτοιο θαλάσσης.'414 ἣ δὲ καὶ ἀστερόεντος ἀπʼ οὐρανοῦ ἔμμορε τιμῆς 415 ἀθανάτοις τε θεοῖσι τετιμένη ἐστὶ μάλιστα. 416 καὶ γὰρ νῦν, ὅτε πού τις ἐπιχθονίων ἀνθρώπων 417 ἔρδων ἱερὰ καλὰ κατὰ νόμον ἱλάσκηται, 418 κικλῄσκει Ἑκάτην. πολλή τέ οἱ ἕσπετο τιμὴ 419 ῥεῖα μάλʼ, ᾧ πρόφρων γε θεὰ ὑποδέξεται εὐχάς, 420 καί τέ οἱ ὄλβον ὀπάζει, ἐπεὶ δύναμίς γε πάρεστιν. 421 ὅσσοι γὰρ Γαίης τε καὶ Οὐρανοῦ ἐξεγένοντο 422 καὶ τιμὴν ἔλαχον, τούτων ἔχει αἶσαν ἁπάντων. 423 οὐδέ τί μιν Κρονίδης ἐβιήσατο οὐδέ τʼ ἀπηύρα, 424 ὅσσʼ ἔλαχεν Τιτῆσι μετὰ προτέροισι θεοῖσιν, 425 ἀλλʼ ἔχει, ὡς τὸ πρῶτον ἀπʼ ἀρχῆς ἔπλετο δασμός, 426 οὐδʼ, ὅτι μουνογενής, ἧσσον θεὰ ἔμμορε τιμῆς, 427 καὶ γέρας ἐν γαίῃ τε καὶ οὐρανῷ ἠδὲ θαλάσσῃ· 428 ἀλλʼ ἔτι καὶ πολὺ μᾶλλον, ἐπεὶ Ζεὺς τίεται αὐτήν. 429 ᾧ δʼ ἐθέλει, μεγάλως παραγίγνεται ἠδʼ ὀνίνησιν· 430 ἔν τʼ ἀγορῇ λαοῖσι μεταπρέπει, ὅν κʼ ἐθέλῃσιν· 431 ἠδʼ ὁπότʼ ἐς πόλεμον φθεισήνορα θωρήσσωνται 432 ἀνέρες, ἔνθα θεὰ παραγίγνεται, οἷς κʼ ἐθέλῃσι 433 νίκην προφρονέως ὀπάσαι καὶ κῦδος ὀρέξαι. 434 ἔν τε δίκῃ βασιλεῦσι παρʼ αἰδοίοισι καθίζει, 435 ἐσθλὴ δʼ αὖθʼ ὁπότʼ ἄνδρες ἀεθλεύωσιν ἀγῶνι, 436 ἔνθα θεὰ καὶ τοῖς παραγίγνεται ἠδʼ ὀνίνησιν· 437 νικήσας δὲ βίῃ καὶ κάρτεϊ καλὸν ἄεθλον 438 ῥεῖα φέρει χαίρων τε, τοκεῦσι δὲ κῦδος ὀπάζει. 439 ἐσθλὴ δʼ ἱππήεσσι παρεστάμεν, οἷς κʼ ἐθέλῃσιν. 440 καὶ τοῖς, οἳ γλαυκὴν δυσπέμφελον ἐργάζονται, 441 εὔχονται δʼ Ἑκάτῃ καὶ ἐρικτύπῳ Ἐννοσιγαίῳ, 442 ῥηιδίως ἄγρην κυδρὴ θεὸς ὤπασε πολλήν, 443 ῥεῖα δʼ ἀφείλετο φαινομένην, ἐθέλουσά γε θυμῷ. 444 ἐσθλὴ δʼ ἐν σταθμοῖσι σὺν Ἑρμῇ ληίδʼ ἀέξειν· 445 βουκολίας δʼ ἀγέλας τε καὶ αἰπόλια πλατέʼ αἰγῶν 446 ποίμνας τʼ εἰροπόκων ὀίων, θυμῷ γʼ ἐθέλουσα, 447 ἐξ ὀλίγων βριάει κἀκ πολλῶν μείονα θῆκεν. 448 οὕτω τοι καὶ μουνογενὴς ἐκ μητρὸς ἐοῦσα 449 πᾶσι μετʼ ἀθανάτοισι τετίμηται γεράεσσιν. 450 θῆκε δέ μιν Κρονίδης κουροτρόφον, οἳ μετʼ ἐκείνην 451 ὀφθαλμοῖσιν ἴδοντο φάος πολυδερκέος Ἠοῦς. 452 οὕτως ἐξ ἀρχῆς κουροτρόφος, αἳ δέ τε τιμαί. ' None		sup>
413 Serving alike the earth and mighty seas,'414 And all of them renowned divinities. 415 They have as many brothers, thundering 416 As on they flow, begotten by the king 417 of seas on Tethys. Though it’s hard to tell 418 Their names, yet they are known from where they dwell. 419 Hyperion lay with Theia, and she thu 420 Bore clear Selene and great Heliu 421 And Eos shining on all things on earth 422 And on the gods who dwell in the wide berth 423 of heaven. Eurybia bore great Astraeu 424 And Pallas, having mingled with Crius; 425 The bright goddess to Perses, too, gave birth, 426 Who was the wisest man on all the earth; 427 Eos bore the strong winds to Astraeus, 428 And Boreas, too, and brightening Zephyru 429 And Notus, born of two divinities. 430 The star Eosphorus came after these, 431 Birthed by Eugeneia, ‘Early-Born’, 432 Who came to be the harbinger of Dawn, 433 And heaven’s gleaming stars far up above. 434 And Ocean’s daughter Styx was joined in love 435 To Pelias – thus trim-ankled Victory 436 And Zeal first saw the light of day; and she 437 Bore Strength and Force, both glorious children: they 438 Dwell in the house of Zeus; they’ve no pathway 439 Or dwelling that’s without a god as guide, 440 And ever they continue to reside 441 With Zeus the Thunderer; thus Styx had planned 442 That day when Lightning Zeus sent a command 443 That all the gods to broad Olympus go 444 And said that, if they helped him overthrow 445 The Titans, then he vowed not to bereave 446 Them of their rights but they would still receive 447 The rights they’d had before, and, he explained, 448 To those who under Cronus had maintained 449 No rights or office he would then entrust 450 Those very privileges, as is just. 451 So deathless Styx, with all her progeny, 452 Was first to go, through the sagacity ' None
5. Herodotus, Histories, 5.78 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Dedications, by Greek individuals • slavery, beneficial and just for the slaves, individual and collective

 Found in books: Isaac (2004), The invention of racism in classical antiquity, 267; Mikalson (2003), Herodotus and Religion in the Persian Wars, 117

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5.78 Ἀθηναῖοι μέν νυν ηὔξηντο. δηλοῖ δὲ οὐ κατʼ ἓν μοῦνον ἀλλὰ πανταχῇ ἡ ἰσηγορίη ὡς ἔστι χρῆμα σπουδαῖον, εἰ καὶ Ἀθηναῖοι τυραννευόμενοι μὲν οὐδαμῶν τῶν σφέας περιοικεόντων ἦσαν τὰ πολέμια ἀμείνους, ἀπαλλαχθέντες δὲ τυράννων μακρῷ πρῶτοι ἐγένοντο. δηλοῖ ὦν ταῦτα ὅτι κατεχόμενοι μὲν ἐθελοκάκεον ὡς δεσπότῃ ἐργαζόμενοι, ἐλευθερωθέντων δὲ αὐτὸς ἕκαστος ἑωυτῷ προεθυμέετο κατεργάζεσθαι.'' None		sup>
5.78 So the Athenians grew in power and proved, not in one respect only but in all, that equality is a good thing. Evidence for this is the fact that while they were under tyrannical rulers, the Athenians were no better in war than any of their neighbors, yet once they got rid of their tyrants, they were by far the best of all. This, then, shows that while they were oppressed, they were, as men working for a master, cowardly, but when they were freed, each one was eager to achieve for himself. '' None
6. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Protagoras (historical individual) • deification, heroes, individuals • individual appetite, see appetite • social/society, dialogue of individual with

 Found in books: Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 84; Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 117; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 78; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 133

113d τούτων δὲ οὕτως πεφυκότων, ἐπειδὰν ἀφίκωνται οἱ τετελευτηκότες εἰς τὸν τόπον οἷ ὁ δαίμων ἕκαστον κομίζει, πρῶτον μὲν διεδικάσαντο οἵ τε καλῶς καὶ ὁσίως βιώσαντες καὶ οἱ μή. καὶ οἳ μὲν ἂν δόξωσι μέσως βεβιωκέναι, πορευθέντες ἐπὶ τὸν Ἀχέροντα, ἀναβάντες ἃ δὴ αὐτοῖς ὀχήματά ἐστιν, ἐπὶ τούτων ἀφικνοῦνται εἰς τὴν λίμνην, καὶ ἐκεῖ οἰκοῦσί τε καὶ καθαιρόμενοι τῶν τε ἀδικημάτων διδόντες δίκας ἀπολύονται, εἴ τίς τι ἠδίκηκεν, τῶν τε εὐεργεσιῶν'118a ὁ δ’ οὐκ ἔφη. ΦΑΙΔ. καὶ μετὰ τοῦτο αὖθις τὰς κνήμας: καὶ ἐπανιὼν οὕτως ἡμῖν ἐπεδείκνυτο ὅτι ψύχοιτό τε καὶ πήγνυτο. καὶ αὐτὸς ἥπτετο καὶ εἶπεν ὅτι, ἐπειδὰν πρὸς τῇ καρδίᾳ γένηται αὐτῷ, τότε οἰχήσεται. unit="para"/ἤδη οὖν σχεδόν τι αὐτοῦ ἦν τὰ περὶ τὸ ἦτρον ψυχόμενα, καὶ ἐκκαλυψάμενος — ἐνεκεκάλυπτο γάρ — εἶπεν — ὃ δὴ τελευταῖον ἐφθέγξατο — ὦ Κρίτων, ἔφη, τῷ Ἀσκληπιῷ ὀφείλομεν ἀλεκτρυόνα: ἀλλὰ ἀπόδοτε καὶ μὴ ἀμελήσητε. ἀλλὰ ταῦτα, ἔφη, ἔσται, ὁ Κρίτων : ἀλλ᾽ ὅρα εἴ τι ἄλλο λέγεις. ταῦτα ἐρομένου αὐτοῦ οὐδὲν ἔτι ἀπεκρίνατο, ἀλλ’ ὀλίγον χρόνον διαλιπὼν ἐκινήθη τε καὶ ὁ ἄνθρωπος ἐξεκάλυψεν αὐτόν, καὶ ὃς τὰ ὄμματα ἔστησεν: ἰδὼν δὲ ὁ Κρίτων συνέλαβε τὸ στόμα καὶ τοὺς ὀφθαλμούς. ἥδε ἡ τελευτή, ὦ Ἐχέκρατες, τοῦ ἑταίρου ἡμῖν ἐγένετο, ἀνδρός, ὡς ἡμεῖς φαῖμεν ἄν, τῶν τότε ὧν ἐπειράθημεν ἀρίστου καὶ ἄλλως φρονιμωτάτου καὶ δικαιοτάτου. ' None113d Such is the nature of these things. Now when the dead have come to the place where each is led by his genius, first they are judged and sentenced, as they have lived well and piously, or not. And those who are found to have lived neither well nor ill, go to the Acheron and, embarking upon vessels provided for them, arrive in them at the lake; there they dwell and are purified, and if they have done any wrong they are absolved by paying the penalty for their wrong doings,'118a his thighs; and passing upwards in this way he showed us that he was growing cold and rigid. And again he touched him and said that when it reached his heart, he would be gone. The chill had now reached the region about the groin, and uncovering his face, which had been covered, he said—and these were his last words— Crito, we owe a cock to Aesculapius. Pay it and do not neglect it. That, said Crito, shall be done; but see if you have anything else to say. To this question he made no reply, but after a little while he moved; the attendant uncovered him; his eyes were fixed. And Crito when he saw it, closed his mouth and eyes.Such was the end, Echecrates, of our friend, who was, as we may say, of all those of his time whom we have known, the best and wisest and most righteous man. ' None
7. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Individual • deification, heroes, individuals • individual appetite, see appetite

 Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 67; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 78; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 262

252d καὶ οὕτω καθʼ ἕκαστον θεόν, οὗ ἕκαστος ἦν χορευτής, ἐκεῖνον τιμῶν τε καὶ μιμούμενος εἰς τὸ δυνατὸν ζῇ, ἕως ἂν ᾖ ἀδιάφθορος καὶ τὴν τῇδε πρώτην γένεσιν βιοτεύῃ, καὶ τούτῳ τῷ τρόπῳ πρός τε τοὺς ἐρωμένους καὶ τοὺς ἄλλους ὁμιλεῖ τε καὶ προσφέρεται. τόν τε οὖν ἔρωτα τῶν καλῶν πρὸς τρόπου ἐκλέγεται ἕκαστος, καὶ ὡς θεὸν αὐτὸν ἐκεῖνον ὄντα ἑαυτῷ οἷον ἄγαλμα τεκταίνεταί τε καὶ κατακοσμεῖ, ὡς'' None252d And so it is with the follower of each of the other gods; he lives, so far as he is able, honoring and imitating that god, so long as he is uncorrupted, and is living his first life on earth, and in that way he behaves and conducts himself toward his beloved and toward all others. Now each one chooses his love from the ranks of the beautiful according to his character, and he fashions him and adorns him'' None
8. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Alcibiades (historical individual) • Soul, individual • individuals • rationality, of nature and of individual human beings

 Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 12; Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 75; Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 35; Sattler (2021), Ancient Ethics and the Natural World, 42

25c τὰ μὲν τῶν Ἑλλήνων ἡγουμένη, τὰ δʼ αὐτὴ μονωθεῖσα ἐξ ἀνάγκης τῶν ἄλλων ἀποστάντων, ἐπὶ τοὺς ἐσχάτους ἀφικομένη κινδύνους, κρατήσασα μὲν τῶν ἐπιόντων τρόπαιον ἔστησεν, τοὺς δὲ μήπω δεδουλωμένους διεκώλυσεν δουλωθῆναι, τοὺς δʼ ἄλλους, ὅσοι κατοικοῦμεν ἐντὸς ὅρων Ἡρακλείων, ἀφθόνως ἅπαντας ἠλευθέρωσεν. ὑστέρῳ δὲ χρόνῳ σεισμῶν ἐξαισίων καὶ κατακλυσμῶν γενομένων, μιᾶς' ' None25c in gallantry and all warlike arts, and acting partly as leader of the Greeks, and partly standing alone by itself when deserted by all others, after encountering the deadliest perils, it defeated the invaders and reared a trophy; whereby it saved from slavery such as were not as yet enslaved, and all the rest of us who dwell within the bounds of Heracles it ungrudgingly set free. But at a later time there occurred portentous earthquakes and floods,' ' None
9. Thucydides, The History of The Peloponnesian War, 2.65.7-2.65.13, 3.82.2, 5.105.2 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Charmides (historical individual) • Critias (historical individual) • Individuals, appraisal of…in Thucydides • Individuals, withstanding necessity • Protagoras (historical individual) • Sicilian Expedition, Decision for, and individual agents • characterisation, and individuation • social/society, dialogue of individual with

 Found in books: Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 99; Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 319; Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 52; Joho (2022), Style and Necessity in Thucydides, 20, 24, 196, 270, 272, 279, 280, 281, 307, 311

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2.65.7 ὁ μὲν γὰρ ἡσυχάζοντάς τε καὶ τὸ ναυτικὸν θεραπεύοντας καὶ ἀρχὴν μὴ ἐπικτωμένους ἐν τῷ πολέμῳ μηδὲ τῇ πόλει κινδυνεύοντας ἔφη περιέσεσθαι: οἱ δὲ ταῦτά τε πάντα ἐς τοὐναντίον ἔπραξαν καὶ ἄλλα ἔξω τοῦ πολέμου δοκοῦντα εἶναι κατὰ τὰς ἰδίας φιλοτιμίας καὶ ἴδια κέρδη κακῶς ἔς τε σφᾶς αὐτοὺς καὶ τοὺς ξυμμάχους ἐπολίτευσαν, ἃ κατορθούμενα μὲν τοῖς ἰδιώταις τιμὴ καὶ ὠφελία μᾶλλον ἦν, σφαλέντα δὲ τῇ πόλει ἐς τὸν πόλεμον βλάβη καθίστατο. 2.65.8 αἴτιον δ’ ἦν ὅτι ἐκεῖνος μὲν δυνατὸς ὢν τῷ τε ἀξιώματι καὶ τῇ γνώμῃ χρημάτων τε διαφανῶς ἀδωρότατος γενόμενος κατεῖχε τὸ πλῆθος ἐλευθέρως, καὶ οὐκ ἤγετο μᾶλλον ὑπ᾽ αὐτοῦ ἢ αὐτὸς ἦγε, διὰ τὸ μὴ κτώμενος ἐξ οὐ προσηκόντων τὴν δύναμιν πρὸς ἡδονήν τι λέγειν, ἀλλ’ ἔχων ἐπ’ ἀξιώσει καὶ πρὸς ὀργήν τι ἀντειπεῖν. 2.65.9 ὁπότε γοῦν αἴσθοιτό τι αὐτοὺς παρὰ καιρὸν ὕβρει θαρσοῦντας, λέγων κατέπλησσεν ἐπὶ τὸ φοβεῖσθαι, καὶ δεδιότας αὖ ἀλόγως ἀντικαθίστη πάλιν ἐπὶ τὸ θαρσεῖν. ἐγίγνετό τε λόγῳ μὲν δημοκρατία, ἔργῳ δὲ ὑπὸ τοῦ πρώτου ἀνδρὸς ἀρχή. 2.65.10 οἱ δὲ ὕστερον ἴσοι μᾶλλον αὐτοὶ πρὸς ἀλλήλους ὄντες καὶ ὀρεγόμενοι τοῦ πρῶτος ἕκαστος γίγνεσθαι ἐτράποντο καθ’ ἡδονὰς τῷ δήμῳ καὶ τὰ πράγματα ἐνδιδόναι. 2.65.11 ἐξ ὧν ἄλλα τε πολλά, ὡς ἐν μεγάλῃ πόλει καὶ ἀρχὴν ἐχούσῃ, ἡμαρτήθη καὶ ὁ ἐς Σικελίαν πλοῦς, ὃς οὐ τοσοῦτον γνώμης ἁμάρτημα ἦν πρὸς οὓς ἐπῇσαν, ὅσον οἱ ἐκπέμψαντες οὐ τὰ πρόσφορα τοῖς οἰχομένοις ἐπιγιγνώσκοντες, ἀλλὰ κατὰ τὰς ἰδίας διαβολὰς περὶ τῆς τοῦ δήμου προστασίας τά τε ἐν τῷ στρατοπέδῳ ἀμβλύτερα ἐποίουν καὶ τὰ περὶ τὴν πόλιν πρῶτον ἐν ἀλλήλοις ἐταράχθησαν. 2.65.12 σφαλέντες δὲ ἐν Σικελίᾳ ἄλλῃ τε παρασκευῇ καὶ τοῦ ναυτικοῦ τῷ πλέονι μορίῳ καὶ κατὰ τὴν πόλιν ἤδη ἐν στάσει ὄντες ὅμως † τρία † μὲν ἔτη ἀντεῖχον τοῖς τε πρότερον ὑπάρχουσι πολεμίοις καὶ τοῖς ἀπὸ Σικελίας μετ’ αὐτῶν, καὶ τῶν ξυμμάχων ἔτι τοῖς πλέοσιν ἀφεστηκόσι, Κύρῳ τε ὕστερον βασιλέως παιδὶ προσγενομένῳ, ὃς παρεῖχε χρήματα Πελοποννησίοις ἐς τὸ ναυτικόν, καὶ οὐ πρότερον ἐνέδοσαν ἢ αὐτοὶ ἐν σφίσι κατὰ τὰς ἰδίας διαφορὰς περιπεσόντες ἐσφάλησαν. 2.65.13 τοσοῦτον τῷ Περικλεῖ ἐπερίσσευσε τότε ἀφ’ ὧν αὐτὸς προέγνω καὶ πάνυ ἂν ῥᾳδίως περιγενέσθαι τὴν πόλιν Πελοποννησίων αὐτῶν τῷ πολέμῳ.
3.82.2 καὶ ἐπέπεσε πολλὰ καὶ χαλεπὰ κατὰ στάσιν ταῖς πόλεσι, γιγνόμενα μὲν καὶ αἰεὶ ἐσόμενα, ἕως ἂν ἡ αὐτὴ φύσις ἀνθρώπων ᾖ, μᾶλλον δὲ καὶ ἡσυχαίτερα καὶ τοῖς εἴδεσι διηλλαγμένα, ὡς ἂν ἕκασται αἱ μεταβολαὶ τῶν ξυντυχιῶν ἐφιστῶνται. ἐν μὲν γὰρ εἰρήνῃ καὶ ἀγαθοῖς πράγμασιν αἵ τε πόλεις καὶ οἱ ἰδιῶται ἀμείνους τὰς γνώμας ἔχουσι διὰ τὸ μὴ ἐς ἀκουσίους ἀνάγκας πίπτειν: ὁ δὲ πόλεμος ὑφελὼν τὴν εὐπορίαν τοῦ καθ’ ἡμέραν βίαιος διδάσκαλος καὶ πρὸς τὰ παρόντα τὰς ὀργὰς τῶν πολλῶν ὁμοιοῖ.
5.105.2 ΑΘ. ἡγούμεθα γὰρ τό τε θεῖον δόξῃ τὸ ἀνθρώπειόν τε σαφῶς διὰ παντὸς ὑπὸ φύσεως ἀναγκαίας, οὗ ἂν κρατῇ, ἄρχειν: καὶ ἡμεῖς οὔτε θέντες τὸν νόμον οὔτε κειμένῳ πρῶτοι χρησάμενοι, ὄντα δὲ παραλαβόντες καὶ ἐσόμενον ἐς αἰεὶ καταλείψοντες χρώμεθα αὐτῷ, εἰδότες καὶ ὑμᾶς ἂν καὶ ἄλλους ἐν τῇ αὐτῇ δυνάμει ἡμῖν γενομένους δρῶντας ἂν ταὐτό.'' None		sup>
2.65.7 He told them to wait quietly, to pay attention to their marine, to attempt no new conquests, and to expose the city to no hazards during the war, and doing this, promised them a favorable result. What they did was the very contrary, allowing private ambitions and private interests, in matters apparently quite foreign to the war, to lead them into projects unjust both to themselves and to their allies—projects whose success would only conduce to the honor and advantage of private persons, and whose failure entailed certain disaster on the country in the war. 2.65.8 The causes of this are not far to seek. Pericles indeed, by his rank, ability, and known integrity, was enabled to exercise an independent control over the multitude—in short, to lead them instead of being led by them; for as he never sought power by improper means, he was never compelled to flatter them, but, on the contrary, enjoyed so high an estimation that he could afford to anger them by contradiction. 2.65.9 Whenever he saw them unseasonably and insolently elated, he would with a word reduce them to alarm; on the other hand, if they fell victims to a panic, he could at once restore them to confidence. In short, what was nominally a democracy became in his hands government by the first citizen. 2.65.10 With his successors it was different. More on a level with one another, and each grasping at supremacy, they ended by committing even the conduct of state affairs to the whims of the multitude. 2.65.11 This, as might have been expected in a great and sovereign state, produced a host of blunders, and amongst them the Sicilian expedition; though this failed not so much through a miscalculation of the power of those against whom it was sent, as through a fault in the senders in not taking the best measures afterwards to assist those who had gone out, but choosing rather to occupy themselves with private cabals for the leadership of the commons, by which they not only paralyzed operations in the field, but also first introduced civil discord at home. ' "2.65.12 Yet after losing most of their fleet besides other forces in Sicily, and with faction already domit in the city, they could still for three years make head against their original adversaries, joined not only by the Sicilians, but also by their own allies nearly all in revolt, and at last by the king's son, Cyrus, who furnished the funds for the Peloponnesian navy. Nor did they finally succumb till they fell the victims of their own intestine disorders. " '2.65.13 So superfluously abundant were the resources from which the genius of Pericles foresaw an easy triumph in the war over the unaided forces of the Peloponnesians. ' "
3.82.2 The sufferings which revolution entailed upon the cities were many and terrible, such as have occurred and always will occur, as long as the nature of mankind remains the same; though in a severer or milder form, and varying in their symptoms, according to the variety of the particular cases. In peace and prosperity states and individuals have better sentiments, because they do not find themselves suddenly confronted with imperious necessities; but war takes away the easy supply of daily wants, and so proves a rough master, that brings most men's characters to a level with their fortunes. " 5.105.2 of the gods we believe, and of men we know, that by a necessary law of their nature they rule wherever they can. And it is not as if we were the first to make this law, or to act upon it when made: we found it existing before us, and shall leave it to exist for ever after us; all we do is to make use of it, knowing that you and everybody else, having the same power as we have, would do the same as we do. '' None
10. Anon., 1 Enoch, 42 (3rd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Individual • Soul, individual

 Found in books: Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 101; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 135

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42 Wisdom found no place where she might dwell; Then a dwelling-place was assigned her in the heavens.",Wisdom went forth to make her dwelling among the children of men, And found no dwelling-place:Wisdom returned to her place, And took her seat among the angels.,And unrighteousness went forth from her chambers: Whom she sought not she found, And dwelt with them,As rain in a desert And dew on a thirsty land.'' None
11. Hebrew Bible, Daniel, 12.1 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • individual eschatology • speaking voice, in individual Tamid Psalms

 Found in books: Crabb (2020), Luke/Acts and the End of History, 91; Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 104

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12.1 וּבָעֵת הַהִיא יַעֲמֹד מִיכָאֵל הַשַּׂר הַגָּדוֹל הָעֹמֵד עַל־בְּנֵי עַמֶּךָ וְהָיְתָה עֵת צָרָה אֲשֶׁר לֹא־נִהְיְתָה מִהְיוֹת גּוֹי עַד הָעֵת הַהִיא וּבָעֵת הַהִיא יִמָּלֵט עַמְּךָ כָּל־הַנִּמְצָא כָּתוּב בַּסֵּפֶר׃12.1 יִתְבָּרֲרוּ וְיִתְלַבְּנוּ וְיִצָּרְפוּ רַבִּים וְהִרְשִׁיעוּ רְשָׁעִים וְלֹא יָבִינוּ כָּל־רְשָׁעִים וְהַמַּשְׂכִּלִים יָבִינוּ׃ ' None		sup>
12.1 And at that time shall Michael stand up, the great prince who standeth for the children of thy people; and there shall be a time of trouble, such as never was since there was a nation even to that same time; and at that time thy people shall be delivered, every one that shall be found written in the book.'' None
12. None, None, nan (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • individual eschatology • prayer, communal vs. individual

 Found in books: Crabb (2020), Luke/Acts and the End of History, 90; Levine (2005), The Ancient Synagogue, The First Thousand Years, 41
13. Philo of Alexandria, On The Creation of The World, 134-135 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Soul, individual

 Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 12; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 168

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134 After this, Moses says that "God made man, having taken clay from the earth, and he breathed into his face the breath of life." And by this expression he shows most clearly that there is a vast difference between man as generated now, and the first man who was made according to the image of God. For man as formed now is perceptible to the external senses, partaking of qualities, consisting of body and soul, man or woman, by nature mortal. But man, made according to the image of God, was an idea, or a genus, or a seal, perceptible only by the intellect, incorporeal, neither male nor female, imperishable by nature. '135 But he asserts that the formation of the individual man, perceptible by the external senses is a composition of earthy substance, and divine spirit. For that the body was created by the Creator taking a lump of clay, and fashioning the human form out of it; but that the soul proceeds from no created thing at all, but from the Father and Ruler of all things. For when he uses the expression, "he breathed into," etc., he means nothing else than the divine spirit proceeding form that happy and blessed nature, sent to take up its habitation here on earth, for the advantage of our race, in order that, even if man is mortal according to that portion of him which is visible, he may at all events be immortal according to that portion which is invisible; and for this reason, one may properly say that man is on the boundaries of a better and an immortal nature, partaking of each as far as it is necessary for him; and that he was born at the same time, both mortal and the immortal. Mortal as to his body, but immortal as to his intellect. XLVII. ' None
14. Philo of Alexandria, On The Life of Moses, 2.107-2.108 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Soul, individual • moral defilement, of individual sinner, in Philo

 Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 348, 349; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 120

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2.107 for if the man who made the offerings was foolish and ignorant, the sacrifices were no sacrifices, the victims were not sacred or hallowed, the prayers were ill-omened, and liable to be answered by utter destruction, for even when they appear to be received, they produce no remission of sins but only a reminding of them. 2.108 But if the man who offers the sacrifice be bold and just, then the sacrifice remains firm, even if the flesh of the victim be consumed, or rather, I might say, even if no victim be offered up at all; for what can be a real and true sacrifice but the piety of a soul which loves God? The gratitude of which is blessed with immortality, and without being recorded in writing is engraved on a pillar in the mind of God, being made equally everlasting with the sun, and moon, and the universal world.'' None
15. Mishnah, Avot, 2.5 (1st cent. CE - 3rd cent. CE)
 Tagged with subjects: • Individual • Individual versus Community • Individual versus Community, Maimonides view, the public takes precedence • Individual versus Community, “Do not withdraw from the community”

 Found in books: Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 193; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 67, 68

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2.5 הוּא הָיָה אוֹמֵר, אֵין בּוּר יְרֵא חֵטְא, וְלֹא עַם הָאָרֶץ חָסִיד, וְלֹא הַבַּיְשָׁן לָמֵד, וְלֹא הַקַּפְּדָן מְלַמֵּד, וְלֹא כָל הַמַּרְבֶּה בִסְחוֹרָה מַחְכִּים. וּבְמָקוֹם שֶׁאֵין אֲנָשִׁים, הִשְׁתַּדֵּל לִהְיוֹת אִישׁ:'' None		sup>
2.5 He used to say: A brute is not sin-fearing, nor is an ignorant person pious; nor can a timid person learn, nor can an impatient person teach; nor will someone who engages too much in business become wise. In a place where there are no men, strive to be a man.'' None
16. Mishnah, Sanhedrin, 1.5 (1st cent. CE - 3rd cent. CE)
 Tagged with subjects: • Individual justice • Sin, collective guilt for individual action

 Found in books: Flatto (2021), The Crown and the Courts, 155; Neusner (2001), The Theology of Halakha, 223

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1.5 אֵין דָּנִין לֹא אֶת הַשֵּׁבֶט וְלֹא אֶת נְבִיא הַשֶּׁקֶר וְלֹא אֶת כֹּהֵן גָּדוֹל, אֶלָּא עַל פִּי בֵית דִּין שֶׁל שִׁבְעִים וְאֶחָד. וְאֵין מוֹצִיאִין לְמִלְחֶמֶת הָרְשׁוּת, אֶלָּא עַל פִּי בֵית דִּין שֶׁל שִׁבְעִים וְאֶחָד. אֵין מוֹסִיפִין עַל הָעִיר וְעַל הָעֲזָרוֹת, אֶלָּא עַל פִּי בֵית דִּין שֶׁל שִׁבְעִים וְאֶחָד. אֵין עוֹשִׂין סַנְהֶדְרִיּוֹת לַשְּׁבָטִים, אֶלָּא עַל פִּי בֵית דִּין שֶׁל שִׁבְעִים וְאֶחָד. אֵין עוֹשִׂין עִיר הַנִּדַּחַת, אֶלָּא עַל פִּי בֵית דִּין שֶׁל שִׁבְעִים וְאֶחָד. וְאֵין עוֹשִׂין עִיר הַנִּדַּחַת בַּסְּפָר, וְלֹא שְׁלֹשָׁה, אֲבָל עוֹשִׂין אַחַת אוֹ שְׁתָּיִם:'' None		sup>
1.5 A tribe, a false prophet, or the high priest may not be tried save by the court of seventy-one; They may not send forth the people to wage a battle of free choice save by the decision of the court of one and seventy; They may not add to the City of Jerusalem, or the Courts of the Temple save by the decision of the court of seventy-one; They may not set up sanhedrins for the several tribes save by the decision of the court of one and seventy. And they may not proclaim any city to be an Apostate City (ir ha-niddahat) (Deut. 13:13–19 save by the decision of one and seventy. No city on the frontier may be proclaimed an Apostate City, nor three together, but only one or two.'' None
17. Mishnah, Tamid, 5.1 (1st cent. CE - 3rd cent. CE)
 Tagged with subjects: • Prayer, Individual • prayer, communal vs. individual • prayer, individual

 Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 568; Levine (2005), The Ancient Synagogue, The First Thousand Years, 168, 542

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5.1 אָמַר לָהֶם הַמְמֻנֶּה, בָּרְכוּ בְרָכָה אֶחַת, וְהֵן בֵּרְכוּ. קָרְאוּ עֲשֶׂרֶת הַדְּבָרִים, שְׁמַע, וְהָיָה אִם שָׁמֹעַ, וַיֹּאמֶר. בֵּרְכוּ אֶת הָעָם שָׁלשׁ בְּרָכוֹת, אֱמֶת וְיַצִּיב, וַעֲבוֹדָה, וּבִרְכַּת כֹּהֲנִים. וּבְשַׁבָּת מוֹסִיפִין בְּרָכָה אַחַת לַמִּשְׁמָר הַיּוֹצֵא:'' None		sup>
5.1 The superintendent said to them: Bless one blessing! And they blessed. They then read the Ten Commandments, the Shema, the “And it will be if you hearken” (the second paragraph of Shema) and Vayomer (the third paragraph of Shema), and they blessed the people with three blessings: Emet veYatziv, and Avodah, and the priestly benediction. On Shabbat they added a blessing to be said by the watch which was leaving.'' None
18. New Testament, 1 Corinthians, 15.42-15.46 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Soul, individual • individual, the • individualization

 Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 235; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 162, 163, 166; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 199

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15.42 οὕτως καὶ ἡ ἀνάστασις τῶν νεκρῶν. 15.43 σπείρεται ἐν φθορᾷ, ἐγείρεται ἐν ἀφθαρσίᾳ· σπείρεται ἐν ἀτιμίᾳ, ἐγείρεται ἐν δόξῃ· σπείρεται ἐν ἀσθενείᾳ, ἐγείρεται ἐν δυνάμει· 15.44 σπείρεται σῶμα ψυχικόν, ἐγείρεται σῶμα πνευματικόν. Εἰ ἔστιν σῶμα ψυχικόν, ἔστιν καὶ πνευματικόν. 15.45 οὕτως καὶ γέγραπταιἘγένετο ὁ πρῶτος ἄνθρωπος Ἀδὰμ εἰς ψυχὴν ζῶσαν·ὁ ἔσχατος Ἀδὰμ εἰς πνεῦμα ζωοποιοῦν. 15.46 ἀλλʼ οὐ πρῶτον τὸ πνευματικὸν ἀλλὰ τὸ ψυχικόν, ἔπειτα τὸ πνευματικόν. ὁ πρῶτοςἄνθρωπος ἐκ γῆς Χοϊκός,' ' None		sup>
15.42 So also is the resurrection of the dead.It is sown in corruption; it is raised in incorruption. 15.43 It issown in dishonor; it is raised in glory. It is sown in weakness; it israised in power. 15.44 It is sown a natural body; it is raised aspiritual body. There is a natural body and there is also a spiritualbody. 15.45 So also it is written, "The first man, Adam, became a livingsoul." The last Adam became a life-giving spirit.' "15.46 However thatwhich is spiritual isn't first, but that which is natural, then thatwhich is spiritual." ' None
19. New Testament, 1 Timothy, 2.12, 2.15, 3.4-3.5, 4.12, 4.14, 5.4, 5.17, 5.23, 6.1-6.2, 6.4 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Timothy (individual) • Titus (individual) • individualism

 Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 551, 568; Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 186, 188, 189, 190, 191

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2.12 διδάσκειν δὲ γυναικὶ οὐκ ἐπιτρέπω, οὐδὲ αὐθεντεῖν ἀνδρός, ἀλλʼ εἶναι ἐν ἡσυχίᾳ.
2.15 σωθήσεται δὲ διὰ τῆς τεκνογονίας, ἐὰν μείνωσιν ἐνπίστει καὶ ἀγάπῃ καὶ ἁγιασμῷ μετὰ σωφροσύνης.
3.4 τοῦ ἰδίου οἴκου καλῶς προϊστάμενον, τέκνα ἔχοντα ἐν ὑποταγῇ μετὰ πάσης σεμνότητος·?̔ 3.5 εἰ δέ τις τοῦ ἰδίου οἴκου προστῆναι οὐκ οἶδεν, πῶς ἐκκλησίας θεοῦ ἐπιμελήσεται;̓
4.12 μηδείς σου τῆς νεότητος καταφρονείτω, ἀλλὰ τύπος γίνου τῶν πιστῶν ἐν λόγῳ, ἐν ἀναστροφῇ, ἐν ἀγάπῃ, ἐν πίστει, ἐν ἁγνίᾳ.
4.14 μὴ ἀμέλει τοῦ ἐν σοὶ χαρίσματος, ὃ ἐδόθη σοι διὰ προφητείας μετὰ ἐπιθέσεως τῶν χειρῶν τοῦ πρεσβυτερίου.
5.4 εἰ δέ τις χήρα τέκνα ἢ ἔκγονα ἔχει, μανθανέτωσαν πρῶτον τὸν ἴδιον οἶκον εὐσεβεῖν καὶ ἀμοιβὰς ἀποδιδόναι τοῖς προγόνοις, τοῦτο γάρ ἐστιν ἀπόδεκτον ἐνώπιον τοῦ θεοῦ.
5.17 Οἱ καλῶς προεστῶτες πρεσβύτεροι διπλῆς τιμῆς ἀξιούσθωσαν, μάλιστα οἱ κοπιῶντες ἐν λόγῳ καὶ διδασκαλίᾳ·
5.23 Μηκέτι ὑδροπότει, ἀλλὰ οἴνῳ ὀλίγῳ χρῶ διὰ τὸν στόμαχον καὶ τὰς πυκνάς σου ἀσθενείας.
6.1 Ὅσοι εἰσὶν ὑπὸ ζυγὸν δοῦλοι, τοὺς ἰδίους δεσπότας πάσης τιμῆς ἀξίους ἡγείσθωσαν, ἵνα μὴ τὸ ὄνομα τοῦ θεοῦ καὶ ἡ διδασκαλία βλασφημῆται. 6.2 οἱ δὲ πιστοὺς ἔχοντες δεσπότας μὴ καταφρονείτωσαν, ὅτι ἀδελφοί εἰσιν· ἀλλὰ μᾶλλον δουλευέτωσαν, ὅτι πιστοί εἰσιν καὶ ἀγαπητοὶ οἱ τῆς εὐεργεσίας ἀντιλαμβανόμενοι.
6.4 τετύφωται, μηδὲν ἐπιστάμενος, ἀλλὰ νοσῶν περὶ ζητήσεις καὶ λογομαχίας, ἐξ ὧν γίνεται φθόνος, ἔρις, βλασφημίαι, ὑπόνοιαι πονηραί,'' None		sup>
2.12 But I don't permit a woman to teach, nor to exercise authority over a man, but to be in quietness. " 2.15 but she will be saved through her child-bearing, if they continue in faith, love, and sanctification with sobriety.
3.4 one who rules his own house well, having children in subjection with all reverence; ' "3.5 (but if a man doesn't know how to rule his own house, how will he take care of the assembly of God?) " 4.12 Let no man despise your youth; but be an example to those who believe, in word, in your way of life, in love, in spirit, in faith, and in purity. ' "
4.14 Don't neglect the gift that is in you, which was given to you by prophecy, with the laying on of the hands of the elders. " 5.4 But if any widow has children or grandchildren, let them learn first to show piety towards their own family, and to repay their parents, for this is acceptable in the sight of God.
5.17 Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and in teaching. ' "
5.23 Be no longer a drinker of water only, but use a little wine for your stomach's sake and your frequent infirmities. " 6.1 Let as many as are bondservants under the yoke count their own masters worthy of all honor, that the name of God and the doctrine not be blasphemed. 6.2 Those who have believing masters, let them not despise them, because they are brothers, but rather let them serve them, because those who partake of the benefit are believing and beloved. Teach and exhort these things.
6.4 he is conceited, knowing nothing, but obsessed with arguments, disputes, and word battles, from which come envy, strife, reviling, evil suspicions, '" None
20. New Testament, Ephesians, 6.12 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Soul, individual

 Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 131; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 166

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6.12 ὅτι οὐκ ἔστιν ἡμῖν ἡ πάλη πρὸς αἷμα καὶ σάρκα, ἀλλὰ πρὸς τὰς ἀρχάς, πρὸς τὰς ἐξουσίας, πρὸς τοὺς κοσμοκράτορας τοῦ σκότους τούτου, πρὸς τὰ πνευματικὰ τῆς πονηρίας ἐν τοῖς ἐπουρανίοις.'' None		sup>
6.12 For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world's rulers of the darkness of this age, and against the spiritual hosts of wickedness in the heavenly places. "" None
21. New Testament, Romans, 5.12, 5.18, 6.4, 8.3 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Soul, individual • soul, pre-existence / origin of the individual souls

 Found in books: Karfíková (2012), Grace and the Will According to Augustine, 122, 178, 206, 219, 223; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 162, 247

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5.12 Διὰ τοῦτο ὥσπερ διʼ ἑνὸς ἀνθρώπου ἡ ἁμαρτία εἰς τὸν κόσμον εἰσῆλθεν καὶ διὰ τῆς ἁμαρτίας ὁ θάνατος, καὶ οὕτως εἰς πάντας ἀνθρώπους ὁ θάνατος διῆλθεν ἐφʼ ᾧ πάντες ἥμαρτον-.
5.18 Ἄρα οὖν ὡς διʼ ἑνὸς παραπτώματος εἰς πάντας ἀνθρώπους εἰς κατάκριμα, οὕτως καὶ διʼ ἑνὸς δικαιώματος εἰς πάντας ἀνθρώπους εἰς δικαίωσιν ζωῆς·
6.4 συνετάφημεν οὖν αὐτῷ διὰ τοῦ βαπτίσματος εἰς τὸν θάνατον, ἵνα ὥσπερ ἠγέρθη Χριστὸς ἐκ νεκρῶν διὰ τῆς δόξης τοῦ πατρός, οὕτως καὶ ἡμεῖς ἐν καινότητι ζωῆς περιπατήσωμεν.
8.3 τὸ γὰρ ἀδύνατον τοῦ νόμου, ἐν ᾧ ἠσθένει διὰ τῆς σαρκός, ὁ θεὸς τὸν ἑαυτοῦ υἱὸν πέμψας ἐν ὁμοιώματι σαρκὸς ἁμαρτίας καὶ περὶ ἁμαρτίας κατέκρινε τὴν ἁμαρτίαν ἐν τῇ σαρκί,'' None		sup>
5.12 Therefore, as sin entered into the world through one man, and death through sin; and so death passed to all men, because all sinned.
5.18 So then as through one trespass, all men were condemned; even so through one act of righteousness, all men were justified to life.
6.4 We were buried therefore with him through baptism to death, that just like Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life. ' "
8.3 For what the law couldn't do, in that it was weak through the flesh, God did, sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh; "' None
22. New Testament, Titus, 2.9 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Timothy (individual) • Titus (individual) • individualism

 Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 568; Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 189

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2.9 δούλους ἰδίοις δεσπόταις ὑποτάσσεσθαι ἐν πᾶσιν, εὐαρέστους εἶναι, μὴ ἀντιλέγοντας,'' None		sup>
2.9 Exhort servants to be in subjection to their own masters, and to be well-pleasing in all things; not contradicting; '' None
23. New Testament, John, 1.1-1.18, 14.2 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Soul, individual • individual responsibility • individualization • soul, pre-existence / origin of the individual souls

 Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 9, 404; Karfíková (2012), Grace and the Will According to Augustine, 224; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 135, 154, 243, 255; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 195

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1.1 ΕΝ ΑΡΧΗ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος. 1.2 Οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν. 1.3 πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν. 1.4 ὃ γέγονεν ἐν αὐτῷ ζωὴ ἦν, καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων· 1.5 καὶ τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει, καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβεν. 1.6 Ἐγένετο ἄνθρωπος ἀπεσταλμένος παρὰ θεοῦ, ὄνομα αὐτῷ Ἰωάνης· 1.7 οὗτος ἦλθεν εἰς μαρτυρίαν, ἵνα μαρτυρήσῃ περὶ τοῦ φωτός, ἵνα πάντες πιστεύσωσιν διʼ αὐτοῦ. 1.8 οὐκ ἦν ἐκεῖνος τὸ φῶς, ἀλλʼ ἵνα μαρτυρήσῃ περὶ τοῦ φωτός. 1.9 Ἦν τὸ φῶς τὸ ἀληθινὸν ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον.
1.10 ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος διʼ αὐτοῦ ἐγένετο, καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω.
1.11 Εἰς τὰ ἴδια ἦλθεν, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον.
1.12 ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ,
1.13 οἳ οὐκ ἐξ αἱμάτων οὐδὲ ἐκ θελήματος σαρκὸς οὐδὲ ἐκ θελήματος ἀνδρὸς ἀλλʼ ἐκ θεοῦ ἐγεννήθησαν.
1.14 Καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας·?̔
1.15 Ἰωάνης μαρτυρεῖ περὶ αὐτοῦ καὶ κέκραγεν λέγων — οὗτος ἦν ὁ εἰπών — Ὁ ὀπίσω μου ἐρχόμενος ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν·̓
1.16 ὅτι ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν, καὶ χάριν ἀντὶ χάριτος·
1.17 ὅτι ὁ νόμος διὰ Μωυσέως ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο.
1.18 θεὸν οὐδεὶς ἑώρακεν πώποτε· μονογενὴς θεὸς ὁ ὢν εἰς τὸν κόλπον τοῦ πατρὸς ἐκεῖνος ἐξηγήσατο.
14.2 ἐν τῇ οἰκίᾳ τοῦ πατρός μου μοναὶ πολλαί εἰσιν· εἰ δὲ μή, εἶπον ἂν ὑμῖν, ὅτι πορεύομαι ἑτοιμάσαι τόπον ὑμῖν·'' None		sup>
1.1 In the beginning was the Word, and the Word was with God, and the Word was God. 1.2 The same was in the beginning with God. 1.3 All things were made through him. Without him was not anything made that has been made. 1.4 In him was life, and the life was the light of men. ' "1.5 The light shines in the darkness, and the darkness hasn't overcome it. " '1.6 There came a man, sent from God, whose name was John. 1.7 The same came as a witness, that he might testify about the light, that all might believe through him. 1.8 He was not the light, but was sent that he might testify about the light. 1.9 The true light that enlightens everyone was coming into the world. ' "
1.10 He was in the world, and the world was made through him, and the world didn't recognize him. " "
1.11 He came to his own, and those who were his own didn't receive him. " "
1.12 But as many as received him, to them he gave the right to become God's children, to those who believe in his name: " 1.13 who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God.
1.14 The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth.
1.15 John testified about him. He cried out, saying, "This was he of whom I said, \'He who comes after me has surpassed me, for he was before me.\'"
1.16 From his fullness we all received grace upon grace.
1.17 For the law was given through Moses. Grace and truth came through Jesus Christ.
1.18 No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him. ' "
14.2 In my Father's house are many mansions. If it weren't so, I would have told you. I am going to prepare a place for you. "' None
24. New Testament, Luke, 12.50 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Soul, individual • house, as an individual

 Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 325; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 249

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12.50 βάπτισμα δὲ ἔχω βαπτισθῆναι, καὶ πῶς συνέχομαι ἕως ὅτου τελεσθῇ.'' None		sup>
12.50 But I have a baptism to be baptized with, and how distressed I am until it is accomplished! '' None
25. New Testament, Matthew, 6.5, 13.45 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Prayer, of an individual • Soul, individual • prayer, communal vs. individual

 Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 263; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 277; Levine (2005), The Ancient Synagogue, The First Thousand Years, 41, 168; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 93

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6.5 Καὶ ὅταν προσεύχησθε, οὐκ ἔσεσθε ὡς οἱ ὑποκριταί· ὅτι φιλοῦσιν ἐν ταῖς συναγωγαῖς καὶ ἐν ταῖς γωνίαις τῶν πλατειῶν ἑστῶτες προσεύχεσθαι, ὅπως φανῶσιν τοῖς ἀνθρώποις· ἀμὴν λέγω ὑμῖν, ἀπέχουσι τὸν μισθὸν αὐτῶν.
13.45 Πάλιν ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν ἐμπόρῳ ζητοῦντι καλοὺς μαργαρίτας·'' None		sup>
6.5 "When you pray, you shall not be as the hypocrites, for they love to stand and pray in the synagogues and in the corners of the streets, that they may be seen by men. Most assuredly, I tell you, they have received their reward.
13.45 "Again, the Kingdom of Heaven is like a man who is a merchant seeking fine pearls, '' None
26. Tacitus, Annals, 6.46.3 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • deification, related to conduct of individual in life • fatum, and individuals

 Found in books: Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 175; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 233

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6.46.3 \xa0This the emperor knew; and he hesitated therefore with regard to the succession â\x80\x94 first between his grandchildren. of these, the issue of Drusus was the nearer to him in blood and by affection, but had not yet entered the years of puberty: the son of Germanicus possessed the vigour of early manhood, but also the affections of the multitude â\x80\x94 and that, with his grandsire, was a ground of hatred. Even Claudius with his settled years and aspirations to culture came under consideration: the obstacle was his mental instability. Yet, if a successor were sought outside the imperial family, he dreaded that the memory of Augustus â\x80\x94 the name of the Caesars â\x80\x94 might be turned to derision and to contempt. For the care of Tiberius was not so much to enjoy popularity in the present as to court the approval of posterity. Soon, mentally irresolute, physically outworn, he left to fate a decision beyond his competence; though remarks escaped him which implied a foreknowledge of the future. For, with an allusion not difficult to read, he upbraided Macro with forsaking the setting and looking to the rising sun; and to Caligula, who in some casual conversation was deriding Lucius Sulla, he made the prophecy that he would have all the vices of Sulla with none of the Sullan virtues. At the same time, with a burst of tears, he embraced the younger of his grandsons; then, at the lowering looks of the other:â\x80\x94 "Thou wilt slay him," he said, "and another thee." Yet, in defiance of his failing health, he relinquished no detail of his libertinism: he was striving to make endurance pass for strength; and he had always had a sneer for the arts of the physicians, and for men who, after thirty years of life, needed the counsel of a stranger in order to distinguish things salutary to their system from things deleterious. <'' None
27. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • deification, related to conduct of individual in life • fatum, and individuals

 Found in books: Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 212; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 33
28. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • laying of hands (semikhah), in individual offerings • sects/sectarianism, transition to legal dispute, emergence of individual authority

 Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 54, 56; Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 64
29. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Individuals, depersonalizing presentation of…in Thucydides • social/society, dialogue of individual with

 Found in books: Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 86; Joho (2022), Style and Necessity in Thucydides, 75
30. Apuleius, The Golden Ass, 11.6 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Saqqâra (individual structures and complexes), South Ibis Catacombs/Galleries • deification, heroes, individuals • heroization, individuals as heroes

 Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 386; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 134

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11.6 “The great priest shall carry this day, following in procession by my exhortation, a garland of roses next the rattle in his right hand. Follow my procession amongst the people and, when you come to the priest, make as though you would kiss his hand. But snatch at the roses, whereby I will put away the skin and shape of an ass. This kind of beast I have long abhorred and despised. But above all things beware that you do not doubt or fear any of those things as being hard and difficult to bring to pass. For in the same hour as I have come to you, I have commanded the priest, by a vision, of what he shall do. And all the people by my command shall be compelled to give you place and say nothing! Moreover, do not think that, amongst so fair and joyful ceremonies and in so good a company, any person shall abhor your ill-favored and deformed figure, or that any man shall be so hardy as to blame and reprove your sudden restoration to human shape. They will not conceive any sinister opinion about this deed. And know this for certain: for the rest of your life, until the hour of death, you shall be bound and subject to me! And think it not an injury to be always subject to me, since by my means and benefit you shall become a man. You shall live blessed in this world, you shall live gloriously by my guidance and protection. And when you descend to hell, you shall see me shine in that subterranean place, shining (as you see me now) in the darkness of Acheron, and reigning in the deep profundity of Styx. There you shall worship me as one who has been favorable to you. And if I perceive that you are obedient to my command, an adherent to my religion, and worthy my divine grace, know you that I will prolong your days above the time that the fates have appointed, and the celestial planets have ordained.”'' None
31. Irenaeus, Refutation of All Heresies, 1.29, 1.30.15 (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Soul, individual

 Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 294; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 14, 15, 19, 53, 124, 134

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1.30.15 Such are the opinions which prevail among these persons, by whom, like the Lernaean hydra, a many-headed beast has been generated from the school of Valentinus. For some of them assert that Sophia herself became the serpent; on which account she was hostile to the creator of Adam, and implanted knowledge in men, for which reason the serpent was called wiser than all others. Moreover, by the position of our intestines, through which the food is conveyed, and by the fact that they possess such a figure, our internal configuration in the form of a serpent reveals our hidden generatrix.' ' None
32. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
 Tagged with subjects: • Individual • Prayer, Individual • prayer, individual

 Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 568; Levine (2005), The Ancient Synagogue, The First Thousand Years, 564; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 63

16b אי הכי מאי איריא הכונס את הבתולה אפי\' כונס את האלמנה נמי,הכא טריד והכא לא טריד,אי משום טרדא אפילו טבעה ספינתו בים נמי אלמה אמר רבי אבא בר זבדא אמר רב אבל חייב בכל מצות האמורות בתורה חוץ מן התפילין שהרי נאמר בהן פאר שנאמר (יחזקאל כד, יז) פארך חבוש עליך וגו\',אמרי התם טרדא דרשות הכא טרדא דמצוה:,31a אייתי כסא דמוקרא בת ארבע מאה זוזי ותבר קמייהו ואעציבו,רב אשי עבד הלולא לבריה חזנהו לרבנן דהוו קא בדחי טובא אייתי כסא דזוגיתא חיורתא ותבר קמייהו ואעציבו,אמרו ליה רבנן לרב המנונא זוטי בהלולא דמר בריה דרבינא לישרי לן מר אמר להו ווי לן דמיתנן ווי לן דמיתנן אמרי ליה אנן מה נעני בתרך א"ל הי תורה והי מצוה דמגנו עלן,א"ר יוחנן משום רשב"י אסור לאדם שימלא שחוק פיו בעולם הזה שנאמר (תהלים קכו, ב) אז ימלא שחוק פינו ולשוננו רנה אימתי בזמן שיאמרו בגוים הגדיל ה\' לעשות עם אלה אמרו עליו על ר"ל שמימיו לא מלא שחוק פיו בעוה"ז מכי שמעה מר\' יוחנן רביה:,ת"ר אין עומדין להתפלל לא מתוך דין ולא מתוך דבר הלכה אלא מתוך הלכה פסוקה,והיכי דמי הלכה פסוקה,אמר אביי כי הא דר\' זירא דאמר ר\' זירא בנות ישראל החמירו על עצמן שאפילו רואות טיפת דם כחרדל יושבת עליה שבעה נקיים,רבא אמר כי הא דרב הושעיא דאמר רב הושעיא מערים אדם על תבואתו ומכניסה במוץ שלה כדי שתהא בהמתו אוכלת ופטורה מן המעשר,ואב"א כי הא דרב הונא דא"ר הונא א"ר זעירא המקיז דם בבהמת קדשים אסור בהנאה ומועלין בו,רבנן עבדי כמתניתין רב אשי עביד כברייתא.,ת"ר אין עומדין להתפלל לא מתוך עצבות ולא מתוך עצלות ולא מתוך שחוק ולא מתוך שיחה ולא מתוך קלות ראש ולא מתוך דברים בטלים אלא מתוך שמחה של מצוה,וכן לא יפטר אדם מחברו לא מתוך שיחה ולא מתוך שחוק ולא מתוך קלות ראש ולא מתוך דברים בטלים אלא מתוך דבר הלכה שכן מצינו בנביאים הראשונים שסיימו דבריהם בדברי שבח ותנחומים,וכן תנא מרי בר בריה דרב הונא בריה דר\' ירמיה בר אבא אל יפטר אדם מחבירו אלא מתוך דבר הלכה שמתוך כך זוכרהו,כי הא דרב כהנא אלוייה לרב שימי בר אשי מפום נהרא עד בי צניתא דבבל כי מטא להתם א"ל מר ודאי דאמרי אינשי הני צניתא דבבל איתנהו מאדם הראשון ועד השתא,א"ל אדכרתן מילתא דרבי יוסי ברבי חנינא דאמר ר\' יוסי ברבי חנינא מאי דכתיב (ירמיהו ב, ו) בארץ אשר לא עבר בה איש ולא ישב אדם שם וכי מאחר דלא עבר היאך ישב אלא לומר לך כל ארץ שגזר עליה אדם הראשון לישוב נתישבה וכל ארץ שלא גזר עליה אדם הראשון לישוב לא נתישבה,רב מרדכי אלוייה לרב שימי בר אשי מהגרוניא ועד בי כיפי ואמרי לה עד בי דורא:,ת"ר המתפלל צריך שיכוין את לבו לשמים אבא שאול אומר סימן לדבר (תהלים י, יז) תכין לבם תקשיב אזנך,תניא א"ר יהודה כך היה מנהגו של ר"ע כשהיה מתפלל עם הצבור היה מקצר ועולה מפני טורח צבור וכשהיה מתפלל בינו לבין עצמו אדם מניחו בזוית זו ומוצאו בזוית אחרת וכל כך למה מפני כריעות והשתחויות:,א"ר חייא בר אבא לעולם יתפלל אדם בבית שיש בו חלונות שנאמר (דניאל ו, יא) וכוין פתיחן ליה וגו\',יכול יתפלל אדם כל היום כלו כבר מפורש על ידי דניאל (דניאל ו, יא) וזמנין תלתא וגו\',יכול משבא לגולה הוחלה כבר נאמר (דניאל ו, יא) די הוא עבד מן קדמת דנא,יכול יתפלל אדם לכל רוח שירצה ת"ל (דניאל ו, יא) (לקבל) נגד ירושלם,יכול יהא כוללן בבת אחת כבר מפורש ע"י דוד דכתיב (תהלים נה, יח) ערב ובקר וצהרים וגו\',יכול ישמיע קולו בתפלתו כבר מפורש על ידי חנה שנאמר (שמואל א א, יג) וקולה לא ישמע,יכול ישאל אדם צרכיו ואח"כ יתפלל כבר מפורש על ידי שלמה שנאמר (מלכים א ח, כח) לשמוע אל הרנה ואל התפלה רנה זו תפלה תפלה זו בקשה אין אומר דבר (בקשה) אחר אמת ויציב אבל אחר התפלה אפי\' כסדר וידוי של יה"כ אומר איתמר,נמי אמר רב חייא בר אשי אמר רב אע"פ שאמרו שואל אדם צרכיו בשומע תפלה אם בא לומר אחר תפלתו אפילו כסדר יום הכפורים אומר:, אמר רב המנונא כמה הלכתא גברוותא איכא למשמע מהני קראי דחנה (שמואל א א, יג) וחנה היא מדברת על לבה מכאן למתפלל צריך שיכוין לבו רק שפתיה נעות מכאן למתפלל שיחתוך בשפתיו וקולה לא ישמע מכאן שאסור להגביה קולו בתפלתו ויחשבה עלי לשכורה מכאן ששכור אסור להתפלל,ויאמר אליה עלי עד מתי תשתכרין וגו\' א"ר אלעזר מכאן לרואה בחברו ' None16b The Gemara questions this: If so, why discuss a case of one who is marrying a virgin in particular? Even one who is marrying a widow is performing a mitzva and should also be exempt.,The Gemara responds that nevertheless, there is a distinction between one marrying a virgin and one marrying a widow. Here, in the case of one who marries a virgin, the groom is preoccupied by his thoughts, while here, in the case of one who marries a widow, he is not preoccupied.,The Gemara challenges: If a groom is exempt from the recitation of Shema simply due to preoccupation, then even one who is preoccupied because his ship sank at sea should be exempt. If so, why then did Rabbi Abba bar Zavda say that Rav said: A mourner is obligated in all the mitzvot mentioned in the Torah except for the mitzva to don phylacteries, as the term splendor is stated with regard to phylacteries, as it is stated that the prophet Ezekiel was prohibited to mourn and was told: “Bind your splendor upon yourself” (Ezekiel 24:17). If even a mourner, who is pained and preoccupied, is obligated to recite Shema, clearly preoccupation has no bearing upon one’s obligation.,The Gemara responds: Nevertheless, there is a distinction between the cases. There, it is a case of preoccupation with a voluntary act, as there is no mitzva to be preoccupied with his mourning, but here, in the case of a groom, the cause of the preoccupation is the mitzva itself.,He bathed on the first night after his wife died. His students said to him: Have you not taught us, our teacher, that a mourner is prohibited to bathe? He answered them: I am not like other people, I am delicate istenis. For me, not bathing causes actual physical distress, and even a mourner need not suffer physical distress as part of his mourning.,Another exceptional incident is related: And when his slave, Tavi, died, Rabban Gamliel accepted condolences for his death as one would for a close family member. His students said to him: Have you not taught us, our teacher, that one does not accept condolences for the death of slaves? Rabban Gamliel said to his students: My slave, Tavi, is not like all the rest of the slaves, he was virtuous and it is appropriate to accord him the same respect accorded to a family member.,With regard to the recitation of Shema on one’s wedding night, the Sages said that if, despite his exemption, a groom wishes to recite Shema on the first night, he may do so. Rabban Shimon ben Gamliel says: Not everyone who wishes to assume the reputation of a God-fearing person may assume it, and consequently, not everyone who wishes to recite Shema on his wedding night may do so.,What is the reason that Rabban Gamliel did not practice the customs of mourning after his wife died? The Gemara answers: He holds that acute mourning aninut is in effect only on the day of the death itself, but acute mourning at night is only by rabbinic law, as it is written: “And I will turn your feasts into mourning, and all your songs into lamentations; I will bring sackcloth upon your loins and baldness upon every head; and I will make you like a mourner for an only child, and the end will be like a bitter day” (Amos 8:10). Therefore, by Torah law one’s acute mourning is only during the day, like a bitter day, while the acute mourning at night that follows is only rabbinic. And in the case of a delicate person, the Sages did not issue a decree that one should afflict himself during the period of acute mourning.,We learned in our mishna that: When his servant, Tavi, died, Rabban Gamliel accepted condolences for him.,The Sages taught in a baraita: For slaves and maidservants who die, one does not stand in a row of comforters to console the mourners, and one recites neither the blessing of the mourners nor the consolation of the mourners.,An incident is related that when Rabbi Eliezer’s maidservant died, his students entered to console him. When he saw them approaching he went up to the second floor, and they went up after him. He entered the gatehouse anpilon, and they entered after him. He entered the banquet hall teraklin, and they entered after him. Having seen them follow him everywhere, he said to them: It seems to me that you would be burned by lukewarm water, meaning that you could take a hint and when I went up to the second floor, you would understand that I did not wish to receive your consolations. Now I see that you are not even burned by boiling hot water. Did I not teach you the following: For slaves and maidservants who die, one does not stand in a row of comforters to console the mourners, and one neither recites the blessing of the mourners nor does he recite the consolation of the mourners, as the relationship between master and slave is not like a familial relationship? Rather, what does one say about them when they die? Just as we say to a person about his ox or donkey which died: May the Omnipresent replenish your loss, so too do we say for one’s slave or maidservant who died: May the Omnipresent replenish your loss, as the connection between a master and his slave is only ficial in nature.,It was taught in another baraita: One does not eulogize slaves and maidservants. Rabbi Yosei says: If he was a virtuous servant, one recites over him a eulogy of sorts: Alas, a good and loyal man who enjoyed the fruits of his hard labor. They said to him: If so, what praise have you left for virtuous Jews? A Jewish person would be proud to be eulogized in that manner.,The Sages taught in a baraita: One may only call three people patriarchs, Abraham, Isaac, and Jacob, but not Jacob’s children. And one may only call four people matriarchs, Sarah, Rebecca, Rachel, and Leah.,The Gemara asks: What is the reason for this exclusivity with regard to the Patriarchs? If you say that it is because we do not know whether we descend from Reuben or from Simon, so we cannot accurately say our father Reuben, for example, if so, with regard to the Matriarchs as well, we do not know whether we descend from Rachel or from Leah, and we should not call Rachel and Leah matriarchs either. Instead, the reason the sons of Jacob are not called patriarchs is not for that reason, but because until Jacob they are significant enough to be referred to as patriarchs, but beyond Jacob, they are not significant enough to be referred to as patriarchs.,This serves as an introduction; although older people are often referred to with the honorific: Father so-and-so, it was taught in another baraita: One may not refer to slaves and maidservants as father abba so-and-so or mother imma so-and-so. But they would call the slaves and maidservants of Rabban Gamliel “father so-and-so” and “mother so-and-so.”,The Gemara asks: Is a story cited in order to contradict the previously stated halakha? The Gemara answers: There is no contradiction; rather, because Rabban Gamliel’s servants were significant, they were addressed with these honorifics.,The Gemara cites an aggadic statement concerning prayer and the recitation of Shema. Rabbi Elazar said: What is the meaning of that which is written: “So I will bless You as I live, to Your name I will raise my hands” (Psalms 63:5)? So I will bless You as I live, refers to the recitation of Shema, and to Your name I will raise my hands, refers to the Amida prayer, which is characterized as lifting one’s hands to God. And if one does so, recites Shema and prays, the verse says about him: “As with fat and marrow, my soul will be satisfied” (Psalms 63:6). And not only does he receive this reward, but he inherits two worlds, this world and the World-to-Come, as it is stated: “With lips of joys reot, my mouth praises You” (Psalms 63:6). The plural, joys, refers to two joys, that of this world and that of the World-to-Come.,The Gemara describes how after Rabbi Elazar concluded his prayer, he said the following additional prayer: rMay it be Your will, Lord our God, rto cause to dwell in our lot love and brotherhood, peace and friendship. rAnd may You make our borders rich in disciples rand cause us to ultimately succeed, that we will have a good end and hope. rAnd may You set our portion in the Garden of Eden, rand may You establish for us a good companion and a good inclination in Your world. rAnd may we rise early and find the aspiration of our hearts to fear Your name, rand may the satisfaction of our souls come before You, i.e., may You hear our prayers that we may have spiritual contentment in this world for the best.,Similarly, the Gemara recounts that after Rabbi Yoḥa concluded his prayer, he said the following additional prayer: rMay it be Your will, Lord our God, rthat You look upon our shame and behold our plight, rthat You clothe Yourself in Your mercy, rand cover Yourself with Your might, rthat You wrap Yourself in Your loving-kindness, rand gird Yourself with Your grace, rand may Your attributes of goodness and humility come before You.,Similarly, after Rabbi Zeira concluded his prayers he said the following additional prayer: rMay it be Your will, Lord our God, rthat we not sin or shame ourselves, rand that we not disgrace ourselves before our forefathers, rin the sense that our actions should not disgrace the actions of our forefathers.,After Rabbi Ḥiyya prayed he said the following: rMay it be Your will, Lord our God, rthat Your Torah should be our vocation, rand may our heart not become faint nor our eyes dim.,After his prayer, Rav said the following: rMay it be Your will, Lord our God, rthat You grant us long life, a life of peace, ra life of goodness, a life of blessing, ra life of sustece, a life of freedom of movement from place to place, where we are not tied to one place, ra life of dread of sin, a life without shame and disgrace, ra life of wealth and honor, ra life in which we have love of Torah and reverence for Heaven, ra life in which You fulfill all the desires of our heart for good.,After his prayer, Rabbi Yehuda HaNasi said the following: rMay it be Your will, Lord our God, and God of our forefathers, rthat You save us from the arrogant and from arrogance in general, rfrom a bad man, from a bad mishap, rfrom an evil instinct, from a bad companion, rfrom a bad neighbor, from the destructive Satan, rfrom a harsh trial and from a harsh opponent, rwhether he is a member of the covet, a Jew, ror whether he is not a member of the covet.,And the Gemara notes that Rabbi Yehuda HaNasi would recite this prayer every day despite the fact that royal officers stood watch over Rabbi Yehuda HaNasi for his protection; nevertheless, he prayed to avoid conflict or hindrance resulting from arrogance.,After his prayer, Rav Safra said the following: rMay it be Your will, Lord our God, that You establish peace'31a He brought a valuable cup worth four hundred zuz and broke it before them and they became sad.,The Gemara also relates: Rav Ashi made a wedding feast for his son and he saw the Sages, who were excessively joyous. He brought a cup of extremely valuable white glass and broke it before them, and they became sad.,Similarly, the Gemara relates: The Sages said to Rav Hamnuna Zuti at the wedding feast of Mar, son of Ravina: Let the Master sing for us. Since he believed that the merriment had become excessive, he said to them, singing: Woe unto us, for we shall die, woe unto us, for we shall die. They said to him: What shall we respond after you? What is the chorus of the song? He said to them, you should respond: Where is Torah and where is mitzva that protect us?,In a similar vein, Rabbi Yoḥa said in the name of Rabbi Shimon ben Yoḥai: One is forbidden to fill his mouth with mirth in this world, as long as we are in exile (ge’onim), as it is stated: “When the Lord returns the captivity of Zion we will be as dreamers” (Psalms 126:1). Only “then will our mouths fill with laughter and our lips with song” (Psalms 126:2). When will that joyous era arrive? When “they will say among nations, the Lord has done great things with these” (Psalms 126:2). They said about Reish Lakish that throughout his life he did not fill his mouth with laughter in this world once he heard this statement from his teacher, Rabbi Yoḥa.,We learned in the mishna that it is appropriate to stand and begin to pray from an atmosphere of gravity. Regarding this, the Sages taught: One may neither stand and begin to pray, directly from involvement in judgment nor directly from deliberation over the ruling in a matter of halakha, as his preoccupation with the judgment or the halakhic ruling will distract him from prayer. Rather it is appropriate to pray directly from involvement in the study of a universally accepted conclusive halakha that leaves no room for further deliberation and will not distract him during prayer.,And the Gemara asks: What is an example of a conclusive halakha?,The Gemara offers several examples: Abaye said: One like this halakha of Rabbi Zeira, as Rabbi Zeira said: The daughters of Israel were stringent with themselves; to the extent that even if they see a drop of blood corresponding to the size of a mustard seed she sits seven clean days for it. By Torah law, a woman who witnesses the emission of blood during the eleven days following her fixed menstrual period is not considered a menstruating woman; rather she immerses herself and is purified the next day. However, the women of Israel accepted the stringency upon themselves that if they see any blood whatsoever, they act as it if were the blood of a zava, which obligates her to count seven more clean days before becoming ritually pure (see Leviticus 15:25).,Citing an additional example of a conclusive halakha, Rava said: One like this halakha of Rav Hoshaya, as Rav Hoshaya said: A person may employ artifice to circumvent obligations incumbent upon him in dealing with his grain and bring it into the courtyard in its chaff so that his animal will eat from it, and the grain is exempt from tithes. Halakha dictates that one is obligated to tithe grain that has been threshed and piled, regardless of the ultimate purpose for which the grain was intended. By Torah law, one is exempt from tithing grain that was not threshed and is therefore still in its chaff. By rabbinic law, one is prohibited from eating this grain in the framework of a meal. Feeding animals is permitted without first tithing that grain.,And if you wish, say instead yet another example of a conclusive halakha, which is the recommended prelude to prayer. One like this halakha of Rav Huna, as Rav Huna said that Rabbi Zeira said: One who lets blood from a consecrated animal that was consecrated as a sacrifice; deriving benefit from that blood is prohibited. Although blood of an offering that was sprinkled on the altar is not considered Temple property, nevertheless, deriving benefit from the blood of a living, consecrated animal is considered prohibited use of Temple property. In so doing, one misuses property consecrated to the Temple, and as in any other case of misusing Temple property, if he did so unwittingly, he is liable to bring a guilt-offering.,It is related that the Sages acted in accordance with the opinion of our mishna and rose to pray from an atmosphere of gravity; Rav Ashi acted in accordance with the opinion of the baraita and preceded his prayer with a conclusive halakha.,On the topic of proper preparation for prayer, the Sages taught: One may neither stand to pray from an atmosphere of sorrow nor from an atmosphere of laziness, nor from an atmosphere of laughter, nor from an atmosphere of conversation, nor from an atmosphere of frivolity, nor from an atmosphere of purposeless matters. Rather, one should approach prayer from an atmosphere imbued with the joy of a mitzva.,Similarly, a person should neither take leave of another from an atmosphere of conversation, nor from an atmosphere of laughter, nor from an atmosphere of frivolity, nor from an atmosphere of purposeless matters. Rather, one should take leave of another from involvement in a matter of halakha. As we found in the books of the Bible dealing with the early prophets, that they would conclude their talks with words of praise and consolation.,And so Mari, the grandson of Rav Huna, son of Rabbi Yirmeya bar Abba, taught in a baraita: One should only take leave of another from involvement in a matter of halakha, so that, consequently, he will remember him; whenever he recalls the one from whom he took leave, he will think well of him because of the new halakha that he taught him (Eliyahu Zuta).,As in the incident related by the Gemara that Rav Kahana accompanied Rav Shimi bar Ashi from the town of Pum Nahara to the palm grove in Babylonia. When he arrived there, Rav Kahana said to Rav Shimi bar Ashi: Master, what is meant by that which people say: These palm trees of Babylonia have been in this place from the time of Adam the first man until now?,Rav Shimi bar Ashi said to him: You reminded me of something that Rabbi Yosei, son of Rabbi Ḥanina, said, as Rabbi Yosei, son of Rabbi Ḥanina, said: What is the meaning of that which is written: “In a land through which no man has passed and where no person adam has settled” (Jeremiah 2:6)? This verse is difficult; since it is a land through which no person has passed, how could anyone have settled there permanently? The statement that “no person has settled there” is redundant. Rather, this verse comes to teach that every land through which Adam the first man passed and decreed that it would be settled was settled, and every land through which Adam passed and decreed that it would not be settled was not settled. Based on this, what people say is true, and the palm trees of Babylonia are from the time of Adam, meaning that from the time of Adam this land was decreed to be suitable for growing palm trees (Me’iri). The Gemara cited an example of how one who parts from another with Torah learns something new.,Having mentioned the mitzva for a student to accompany his Rabbi, the Gemara relates that Rav Mordekhai accompanied his mentor, Rav Shimi bar Ashi, a great distance, from the city of Hagronya to Bei Keifei; and some say that he accompanied from Hagronya to Bei Dura.,Returning to the topic of preparation for prayer, the Sages taught in the Tosefta: One who prays must focus his heart toward Heaven. Abba Shaul says: An indication of the importance of this matter is stated in the verse: “The desire of the humble You have heard, Lord; direct their hearts, Your ear will listen” (Psalms 10:17). In other words, if one focuses his heart in prayer as a result of God directing his heart, his prayer will be accepted as God’s ear will listen.,With regard to one’s intent during prayer, it was taught in a baraita that Rabbi Yehuda said: This was the custom of Rabbi Akiva, when he would pray with the congregation he would shorten his prayer and go up, due to his desire to avoid being an encumbrance on the congregation by making them wait for him to finish his prayer. But when he prayed by himself he would extend his prayers to an extent that a person would leave Rabbi Akiva alone in one corner of the study hall and later find him still praying in another corner. And why would Rabbi Akiva move about so much? Because of his bows and prostrations. Rabbi Akiva’s enthusiasm in prayer was so great, that as a result of his bows and prostrations, he would unwittingly move from one corner to the other (Rav Hai Gaon).,Many halakhot are derived from evoking the prayers of biblical characters. Rabbi Ḥiyya bar Abba said: One should always pray in a house with windows, as it is stated regarding Daniel: “And when Daniel knew that the writing was signed, he went to his house. In his attic there were open windows facing Jerusalem, and three times a day he knelt upon his knees and prayed and gave thanks before his God, just as he had done before” (Daniel 6:11).,In the Tosefta, additional halakhot were derived from Daniel’s prayer. I might have thought that one could pray as many times as he wishes throughout the entire day; it has already been articulated by Daniel, with regard to whom it is stated: “And three times a day he knelt upon his knees and prayed.” This teaches that there are fixed prayers.,I might have thought that this practice of fixed prayer began only when he came to the Babylonian exile; it was stated: “Just as he had done before.”,Further, I might have thought that one may pray facing any direction he wishes; the verse states: The appropriate direction for prayer is “facing Jerusalem.”,Daniel does not describe how these three prayers are distributed during the day. I might have thought that one may include all three prayers at one time; it has already been articulated by David that one may not do so, as it is written: “Evening and morning and noon, I pray and cry aloud and He hears my voice” (Psalms 55:18).,Furthermore, I might have thought that one may make his voice heard in his Amida prayer; it has already been articulated by Hannah in her prayer, as it is stated: “And Hannah spoke in her heart, only her lips moved and her voice could not be heard” (I Samuel 1:13).,Halakhot regarding the order of the prayers were also learned from the prayers of biblical characters. I might have thought that one should request his own needs first, and afterwards recite prayers of thanksgiving and praise; it has already been articulated by Solomon that this is not so, as in Solomon’s prayer at the dedication of the Holy Temple it is stated: “To hear the song and the prayer that Your servant prays before You today” (I Kings 8:28). In this verse, song is prayer in the sense of thanks and praise, and prayer is one’s request of his personal needs. Therefore, one who is praying does not speak matters of request after he began to recite emet veyatziv prior to the Amida prayer, which is the essence of prayer. Rather, he begins with praise in the first three blessings of the Amida prayer, and only thereafter does he include requests for his needs. But after the Amida prayer there is no limit. If he desires to recite even the equivalent of the order of the confession of Yom Kippur, he may recite it.,This was also stated by an amora; Rav Ḥiyya bar Ashi said that Rav said: Although the Sages said that one requests his personal needs in the blessing: Who listens to prayer, that is with regard to one who wishes to do so as part of the Amida prayer. If he comes to add and recite additional requests after completing his Amida prayer, even if his personal requests are the equivalent of the order of the confession of Yom Kippur, he may recite them.,Rav Hamnuna said: How many significant halakhot can be derived from these verses of the prayer of Hannah? As it says: “And Hannah spoke in her heart, only her lips moved and her voice could not be heard, so Eli thought her to be drunk” (I Samuel 1:13). The Gemara elaborates: From that which is stated here: “And Hannah spoke in her heart,” the halakha that one who prays must focus his heart on his prayer is derived. And from that which is stated here: “Only her lips moved,” the halakha that one who prays must enunciate the words with his lips, not only contemplate them in his heart, is derived. From that which is written here: “And her voice could not be heard,” the halakha that one is forbidden to raise his voice in his Amida prayer as it must be recited silently. From the continuation of the verse here: “So Eli thought her to be drunk,” the halakha that a drunk person is forbidden to pray. That is why he rebuked her.,On the subject of Eli’s rebuke of Hannah, as it is stated: “And Eli said to her: How long will you remain drunk? Remove your wine from yourself” (I Samuel 1:14); Rabbi Elazar said: From here the halakha that one who sees in another ' None
33. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE)
 Tagged with subjects: • Individual • Prayer, Individual

 Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 585; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 73

25b אין גזעו מחליף אף צדיק ח"ו אין גזעו מחליף לכך נאמר ארז אילו נאמר ארז ולא נאמר תמר הייתי אומר מה ארז אין עושה פירות אף צדיק ח"ו אין עושה פירות לכך נאמר תמר ונאמר ארז,וארז גזעו מחליף והתניא הלוקח אילן מחבירו לקוץ מגביהו מן הקרקע טפח וקוצץ בסדן השקמה שני טפחים בבתולת השקמה שלשה טפחים בקנים ובגפנים מן הפקק ולמעלה בדקלים ובארזים חופר למטה ומשריש לפי שאין גזעו מחליף,הכא במאי עסקינן בשאר מיני ארזים כדרבה בר הונא דאמר רבה בר הונא עשרה מיני ארזים הן שנאמר (ישעיהו מא, יט) אתן במדבר ארז שיטה והדס וגו\',ת"ר מעשה ברבי אליעזר שגזר שלש עשרה תעניות על הצבור ולא ירדו גשמים באחרונה התחילו הצבור לצאת אמר להם תקנתם קברים לעצמכם געו כל העם בבכיה וירדו גשמים,שוב מעשה בר\' אליעזר שירד לפני התיבה ואמר עשרים וארבע ברכות ולא נענה ירד רבי עקיבא אחריו ואמר אבינו מלכנו אין לנו מלך אלא אתה אבינו מלכנו למענך רחם עלינו וירדו גשמים הוו מרנני רבנן יצתה בת קול ואמרה לא מפני שזה גדול מזה אלא שזה מעביר על מדותיו וזה אינו מעביר על מדותיו,ת"ר עד מתי יהו הגשמים יורדין והצבור פוסקין מתעניתם כמלא ברך המחרישה דברי רבי מאיר וחכמים אומרים בחרבה טפח בבינונית טפחיים בעבודה שלשה טפחים,תניא רבי שמעון בן אלעזר אומר אין לך טפח מלמעלה שאין תהום יוצא לקראתו שלשה טפחים והא תניא טפחיים לא קשיא כאן בעבודה כאן בשאינה עבודה,א"ר אלעזר כשמנסכין את המים בחג תהום אומר לחבירו אבע מימיך קול שני ריעים אני שומע שנאמר (תהלים מב, ח) תהום אל תהום קורא לקול צנוריך וגו\',אמר רבה לדידי חזי לי האי רידיא דמי לעיגלא (תלתא) ופירסא שפוותיה וקיימא בין תהומא תתאה לתהומא עילאה לתהומא עילאה א"ל חשור מימיך לתהומא תתאה א"ל אבע מימיך שנא\' (שיר השירים ב, יב) הנצנים נראו בארץ וגו\':,היו מתענין וירדו גשמים קודם הנץ החמה כו\': ת"ר היו מתענין וירדו להם גשמים קודם הנץ החמה לא ישלימו לאחר הנץ החמה ישלימו דברי ר\' מאיר ר\' יהודה אומר קודם חצות לא ישלימו לאחר חצות ישלימו,רבי יוסי אומר קודם ט\' שעות לא ישלימו לאחר ט\' שעות ישלימו שכן מצינו באחאב מלך ישראל שהתענה מתשע שעות ולמעלה שנאמר (מלכים א כא, כט) הראית כי נכנע אחאב וגו\',ר\' יהודה נשיאה גזר תעניתא וירדו להם גשמים לאחר הנץ החמה סבר לאשלומינהו א"ל רבי אמי קודם חצות ואחר חצות שנינו שמואל הקטן גזר תעניתא וירדו להם גשמים קודם הנץ החמה כסבורין העם לומר שבחו של צבור הוא,אמר להם אמשול לכם משל למה הדבר דומה לעבד שמבקש פרס מרבו אמר להם תנו לו ואל אשמע קולו,שוב שמואל הקטן גזר תעניתא וירדו להם גשמים לאחר שקיעת החמה כסבורים העם לומר שבחו של צבור הוא אמר להם שמואל לא שבח של צבור הוא אלא אמשול לכם משל למה הדבר דומה לעבד שמבקש פרס מרבו ואמר להם המתינו לו עד שיתמקמק ויצטער ואחר כך תנו לו,ולשמואל הקטן שבחו של צבור היכי דמי אמר משיב הרוח ונשב זיקא אמר מוריד הגשם ואתא מיטרא:,מעשה וגזרו תענית בלוד כו\': ונימא הלל מעיקרא אביי ורבא דאמרי תרווייהו לפי שאין אומרים הלל'' None25b its shoots do not replenish themselves when its stump is cut down, so too, Heaven forbid, with regard to a righteous person, his shoots will not replenish themselves, i.e., he will be unable to recover from misfortune. Therefore, it is stated “cedar” in the verse. Just as the cedar grows new shoots after its stump is cut down, so too, a righteous individual will thrive again. Conversely, were it stated “cedar” and were it not stated “palm tree,” I would say that just as in the case of a cedar, it does not produce fruit, so too, a righteous man, God forbid, does not produce fruit, i.e., he will have no reward in the World-to-Come. Therefore, it is stated “palm tree” and it is also stated “cedar.”,§ The Gemara asks: And do a cedar’s shoots really replenish themselves? But isn’t it taught in a baraita: With regard to one who bought a tree from another to chop it down for wood, without acquiring total ownership of the tree, he must lift his ax a handbreadth and chop there, so as to allow the tree to grow back? However, in a case where he purchased a large sycamore, he must leave two handbreadths. In the case of an untrimmed sycamore, he must leave three handbreadths. In a situation where one bought reeds or grapevines, he may chop only from the first knot and above. In the case of palms or cedars, one may dig down and uproot it, as its shoots will not replenish themselves. This baraita indicates that cedars will not grow new shoots after they have been cut down.,The Gemara answers: With what are we dealing here? With other species of cedars. This is in accordance with the opinion of Rabba bar Huna, as Rabba bar Huna said: There are ten species of cedars, as it is stated: “I will plant in the wilderness the cedar, the acacia tree and myrtle and the oil tree; I will set in the desert cypress, the plane tree and the larch together” (Isaiah 41:19). The seven species mentioned in this verse are all called cedars, as are three additional species.,The Sages taught: An incident occurred involving Rabbi Eliezer, who decreed a complete cycle of thirteen fasts upon the congregation, but rain did not fall. At the end of the last fast, the congregation began to exit the synagogue. He said to them: Have you prepared graves for yourselves? If rain does not fall, we will all die of hunger. All the people burst into tears, and rain fell.,There was another incident involving Rabbi Eliezer, who descended to serve as prayer leader before the ark on a fast day. And he recited twenty-four blessings, but he was not answered. Rabbi Akiva descended before the ark after him and said: Our Father, our King, we have no king other than You. Our Father, our King, for Your sake, have mercy on us. And rain immediately fell. The Sages were whispering among themselves that Rabbi Akiva was answered while his teacher, Rabbi Eliezer, was not. A Divine Voice emerged and said: It is not because this Sage, Rabbi Akiva, is greater than that one, Rabbi Eliezer, but that this one is forgiving, and that one is not forgiving. God responded to Rabbi Akiva’s forgiving nature in kind by sending rain.,§ The Sages taught in a baraita: How much rain must fall for the community to cease their fast for rain? If the rain penetrates the soil by the full depth of the blade of a plow until the spot where it bends, they may cease fasting; this is the statement of Rabbi Meir. And the Rabbis say a different measurement: If the earth is completely dry, the soil must become moist to the depth of a single handbreadth. For average soil, they must wait until the moisture reaches a depth of two handbreadths. If it is worked soil, i.e., soil that has been plowed, the moisture must reach to a depth of three handbreadths.,It is taught in a baraita that Rabbi Shimon ben Elazar says: There is no handbreadth of rain from above toward which the water of the deep does not rise three handbreadths. The Gemara raises an objection: But isn’t it taught in another baraita that the water of the deep rises two handbreadths? The Gemara explains: This is not difficult. Here, in first baraita, it is referring to worked land, which water penetrates faster, whereas there, in the second baraita, it is referring to unworked land, which water does not penetrate as easily, and therefore the water of the deep rises only two handbreadths.,Rabbi Elazar said: When the water libation was poured during the festival of Sukkot, these waters of the deep say to the other waters of the deep: Let your water flow, as I hear the voices of two of our friends, the wine libation and the water libation, which are both poured on the altar. As it is stated: “Deep calls to deep at the sound of your channels, all Your waves and Your billows are gone over me” (Psalms 42:8), i.e., the upper waters of the deep call to the lower waters of the deep when they hear the sound of the libations.,Rabba said: I have seen this angel in charge of water, Ridya, in the form of a calf whose lips were parted, standing between the lower waters of the deep and the upper waters of the deep. To the upper waters of the deep, he said: Distill your water and let it rain. To the lower waters of the deep, he said: Let your water flow from below, as it is stated: “The flowers appear on the earth; the time of the singing has come, and the voice of the turtledove tur is heard in our land” (Song of Songs 2:12). The appearance of flowers in this verse alludes to the libations, as both the blooming of flowers and pouring of these libations are annual events. The time of the singing is referring to the singing of the Festival. Finally, the term tur in Aramaic can also mean an ox; in this context, it is interpreted as a reference to the angel Ridya.,§ The mishna teaches: If they were fasting for rain and rain fell for them before sunrise, they need not complete their fast until the evening. The Sages taught: If they were fasting for rain and rain fell for them before sunrise, they need not complete their fast, as the obligation to fast does not come into effect until sunrise. However, if rain fell after sunrise, they must complete their fast. This is the statement of Rabbi Meir. Rabbi Yehuda says: If rain fell before midday, they need not complete their fast; however, if it rains after midday, they must complete their fast.,Rabbi Yosei says: If rain falls before the ninth hour, three hours into the afternoon, they need not complete their fast; if it rains after the ninth hour of the day, they must complete their fast, as we found with regard to Ahab, king of Israel, who fasted from the ninth hour and onward, as it is stated: “And it came to pass, when Ahab heard these words, that he rent his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly. And the word of the Lord came to Elijah the Tishbite saying: Do you see how Ahab humbles himself before Me?” (I\xa0Kings 21:27–29). According to tradition, this occurred in the ninth hour.,Rabbi Yehuda Nesia decreed a fast, and rain fell for them after sunrise. He thought to complete the fast, but Rabbi Ami said to him that we learned: Before noon and after noon, i.e., the halakha is in accordance with the opinion of Rabbi Yehuda. Shmuel HaKatan decreed a fast, and rain fell for them before sunrise. The people thought to say: This is a sign of the praiseworthiness of the community, as we merited rainfall even before we prayed.,He said to them: I will tell you a parable. To what is this matter comparable? To a situation where there is a slave who requests a reward from his master, either food or livelihood, and the master says to his ministers: Give him what he asks for and let me not hear his voice, as I would rather not have to listen to him. Here, too, evidently God has no desire to hear our prayers.,Again, on another occasion, Shmuel HaKatan decreed a fast, and rain fell for them after sunset. Based on his previous response, the people thought to say: This is a sign of the praiseworthiness of the community, as God listened to our prayers all day. Shmuel HaKatan said to them: It is not a sign of the praiseworthiness of the community. Rather, I will tell you a parable. To what is this matter comparable? To a situation where there is a slave who requests a reward from his master, and the master says to his ministers: Wait until he pines away and suffers, and afterward give it to him. Here too, the delay is not to the congregation’s credit.,The Gemara asks: But if so, according to the opinion of Shmuel HaKatan, what is considered the praiseworthiness of the community; what are the circumstances in which approval is shown from Heaven? The Gemara explains: When the prayer leader recites: He Who makes the wind blow, and the wind blows; and when he recites: And the rain fall, and rain falls.,The mishna teaches: An incident occurred in which the court decreed a fast in Lod, and when rain fell they ate and drank, and afterward they recited hallel. The Gemara asks: And let us recite hallel at the outset, without delay. Why did they first go home and eat? Abaye and Rava both said: Because one recites hallel'' None
34. Diogenes Laertius, Lives of The Philosophers, 6.11 (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Stoics, see under individual Stoics, esp. Chrysippus, whose views came to be seen already in antiquity as Stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, Better kind not an emotion, but educative epibolē • Stoics, see under individual Stoics, esp. Chrysippus, whose views came to be seen already in antiquity as Stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, Marriage and procreation advocated • Stoics, see under individual Stoics, esp. Chrysippus, whose views came to be seen already in antiquity as Stoic orthodoxy, so that, conversely, views seen as orthodox tended to be ascribed to him, Wise man will fall in love • individualism

 Found in books: Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 281; Wolfsdorf (2020), Early Greek Ethics, 337

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6.11 And he held virtue to be sufficient in itself to ensure happiness, since it needed nothing else except the strength of a Socrates. And he maintained that virtue is an affair of deeds and does not need a store of words or learning; that the wise man is self-sufficing, for all the goods of others are his; that ill repute is a good thing and much the same as pain; that the wise man will be guided in his public acts not by the established laws but by the law of virtue; that he will also marry in order to have children from union with the handsomest women; furthermore that he will not disdain to love, for only the wise man knows who are worthy to be loved.'' None
35. Nag Hammadi, The Gospel of Thomas, 11, 13, 76, 114 (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Gospel of Thomas, education of individual in • Soul, individual • education, of the individual

 Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 263, 264, 265; Damm (2018), Religions and Education in Antiquity, 195, 197, 198, 199

sup>
11 Jesus said, "This heaven will pass away, and the one above it will pass away. The dead are not alive, and the living will not die. During the days when you ate what is dead, you made it come alive. When you are in the light, what will you do? On the day when you were one, you became two. But when you become two, what will you do?" 13 Jesus said to his disciples, "Compare me to something and tell me what I am like." Simon Peter said to him, "You are like a just messenger." Matthew said to him, "You are like a wise philosopher." Thomas said to him, "Teacher, my mouth is utterly unable to say what you are like." Jesus said, "I am not your teacher. Because you have drunk, you have become intoxicated from the bubbling spring that I have tended." And he took him, and withdrew, and spoke three sayings to him. When Thomas came back to his friends they asked him, "What did Jesus say to you?" Thomas said to them, "If I tell you one of the sayings he spoke to me, you will pick up rocks and stone me, and fire will come from the rocks and devour you."
76 Jesus said, "The Father\'s kingdom is like a merchant who had a supply of merchandise and found a pearl. That merchant was prudent; he sold the merchandise and bought the single pearl for himself. So also with you, seek his treasure that is unfailing, that is enduring, where no moth comes to eat and no worm destroys."

114 Simon Peter said to them, "Make Mary leave us, for females don\'t deserve life." Jesus said, "Look, I will guide her to make her male, so that she too may become a living spirit resembling you males. For every female who makes herself male will enter the kingdom of Heaven." ' None
36. None, None, nan (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Soul, individual

 Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 340; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 250
37. None, None, nan (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • Soul, individual • absolution, individual

 Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 310; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 90
38. None, None, nan (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Forms, of individuals • Soul, individual • individuals

 Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 488, 489, 494; Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 30; Gerson and Wilberding (2022), The New Cambridge Companion to Plotinus, 335
39. None, None, nan (5th cent. CE - 5th cent. CE)
 Tagged with subjects: • Soul, individual • individual appetite, see appetite • soul, individual

 Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 597; Dillon and Timotin (2015), Platonic Theories of Prayer, 155; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 131, 133, 134, 262
40. Babylonian Talmud, Avodah Zarah, None
 Tagged with subjects: • Individual • Prayer, Individual • prayer, individual

 Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 568; Levine (2005), The Ancient Synagogue, The First Thousand Years, 546, 564; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 90

8a רבי יהושע סבר ילפינן ממשה ור"א סבר לא ילפינן ממשה שאני משה דרב גובריה וחכ"א לא כדברי זה ולא כדברי זה אלא שואל אדם צרכיו בשומע תפלה,אמר רב יהודה אמר שמואל הלכה שואל אדם צרכיו בשומע תפלה אמר רב יהודה בריה דרב שמואל בר שילת משמיה דרב אע"פ שאמרו שואל אדם צרכיו בשומע תפלה אבל אם בא לומר בסוף כל ברכה וברכה מעין כל ברכה וברכה אומר,א"ר חייא בר אשי אמר רב אע"פ שאמרו שואל אדם צרכיו בשומע תפלה אם יש לו חולה בתוך ביתו אומר בברכת חולים ואם צריך לפרנסה אומר בברכת השנים,אמר ר\' יהושע בן לוי אע"פ שאמרו שואל אדם צרכיו בשומע תפלה אבל אם בא לומר אחר תפלתו אפילו כסדר יוה"כ אומר:,8a Rabbi Yehoshua holds that we derive from the case of Moses that one should first praise God in prayer and only afterward issue personal requests. And Rabbi Eliezer holds that we do not derive from Moses how to act, since Moses is different, as his might is great, i.e., he knew how to pray to God in this order. And the Rabbis say: The halakha is not in accordance with the statement of this Sage, who says that one should issue personal requests before praying, nor is it in accordance with the statement of that Sage, who says that personal requests should follow prayer. Rather, a person requests his own needs in the blessing ending: Who listens to prayer. Therefore, when Naḥum the Mede stated that this is the halakha, he was merely concurring with the opinion of the Rabbis.,With regard to the halakhic ruling, Rav Yehuda says that Shmuel says: The halakha is that a person requests his own needs during the Amida prayer in the blessing ending: Who listens to prayer. Rav Yehuda, son of Rav Shmuel bar Sheilat, says in the name of Rav: Although the Sages said that a person requests his own needs in the blessing ending: Who listens to prayer, that is not the only option. Rather, if he wishes to recite at the conclusion of each and every blessing personal requests that reflect the nature of each and every blessing, he may recite them.,Similarly, Rav Ḥiyya bar Ashi says that Rav says: Although the Sages said that a person requests his own needs in the blessing ending: Who listens to prayer, if he has a sick person in his house he recites a special prayer for him during the blessing of the sick. And if he is in need of sustece, he recites a request during the blessing of the years.,Rabbi Yehoshua ben Levi says: Although the Sages said that a person requests his own needs in the blessing ending: Who listens to prayer; but if one wishes to recite prayers and supplications after finishing his Amida prayer, even if his personal requests are as long as the order of the confession of Yom Kippur, he may recite them.,And these are the festivals of gentiles: Kalenda, Saturnalia, and Kratesis, and the day of the festival of their kings, and the birthday of the king, and the anniversary of the day of the death of the king. This is the statement of Rabbi Meir. And the Rabbis say: Every death that includes public burning is a festival that includes idol worship, and any death that does not include public burning is not a festival that includes idol worship. But in the case of the day of shaving his, i.e., a gentile’s, beard and his locks, and the day of his ascent from the sea, and the day that he left prison, and also in the case of a gentile who prepared a wedding feast for his son and celebrates on that day, engaging in business is prohibited only on that day and with that man.,Rav Ḥa bar Rava says: When are these festivals celebrated? Kalenda is celebrated during the eight days after the winter solstice, and Saturnalia is celebrated during the eight days before the winter solstice. And your mnemonic to remember which festival is that the one that occurs after the solstice is mentioned first in the mishna, and the festival that takes place before the solstice is mentioned after, as in the verse: “You have hemmed me in behind and before, and laid Your Hand upon me” (Psalms 139:5), where the word “before” appears after the term “behind.”,With regard to the dates of these festivals, the Sages taught: When Adam the first man saw that the day was progressively diminishing, as the days become shorter from the autumnal equinox until the winter solstice, he did not yet know that this is a normal phenomenon, and therefore he said: Woe is me; perhaps because I sinned the world is becoming dark around me and will ultimately return to the primordial state of chaos and disorder. And this is the death that was sentenced upon me from Heaven, as it is written: “And to dust shall you return” (Genesis 3:19). He arose and spent eight days in fasting and in prayer.,Once he saw that the season of Tevet, i.e., the winter solstice, had arrived, and saw that the day was progressively lengthening after the solstice, he said: Clearly, the days become shorter and then longer, and this is the order of the world. He went and observed a festival for eight days. Upon the next year, he observed both these eight days on which he had fasted on the previous year, and these eight days of his celebration, as days of festivities. He, Adam, established these festivals for the sake of Heaven, but they, the gentiles of later generations, established them for the sake of idol worship.,The Gemara raises a difficulty: Granted, according to the one who says that the world was created in the month of Tishrei, one can understand why Adam believed that the days were becoming shorter as part of his punishment, as he saw the short days of the winter and had not yet seen the long days of summer. But according to the one who says that the world was created in the month of Nisan, he had already seen the difference between the short days and the long days, as the days in the month of Nisan become progressively longer with the passage of time. The Gemara answers: Although Adam had experienced short days, he had not seen days that were this short, as in the days before the winter solstice.,The Sages taught: On the day that Adam the first man was created, when the sun set upon him he said: Woe is me, as because I sinned, the world is becoming dark around me, and the world will return to the primordial state of chaos and disorder. And this is the death that was sentenced upon me from Heaven. He spent all night fasting and crying, and Eve was crying opposite him. Once dawn broke, he said: Evidently, the sun sets and night arrives, and this is the order of the world. He arose and sacrificed a bull whose horns preceded its hoofs in the order that they were created, as it is stated: “And it shall please the Lord better than a bullock that has horns and hoofs” (Psalms 69:32). This verse is referring to the one particular bull whose horns preceded its hoofs.,And Rav Yehuda says that Shmuel says: The bull that Adam the first man sacrificed had one horn in its forehead, as it is stated: “And it shall please the Lord better than a bullock that has horns makrin and hooves.” The Gemara raises a difficulty: Isn’t makrin plural, which indicates two horns? Rav Naḥman bar Yitzḥak says: Mikkeren is written, i.e., the letter yod is missing from the word, indicating that there was only one horn.,§ Rav Mattana says: Since Rome established the festival of Kalenda on a specific date, and all of the nearby towns are ruled by Rome, i.e., they pay their tax to Rome and provide its needs but do not themselves celebrate the festival, is it prohibited or permitted to engage in business transactions with the gentile residents of those towns? Rabbi Yehoshua ben Levi says: It is prohibited to engage in business during the time of the Kalenda with everyone. Rabbi Yoḥa says: It is prohibited to engage in business only with its worshippers, whereas it is permitted to engage in business transactions with gentiles who do not celebrate the festival.,The Sage taught in a baraita in accordance with the opinion of Rabbi Yoḥa: Although they said that Rome has established the festival of Kalenda and all of the nearby towns are ruled by Rome, it is prohibited to engage in business only with its worshippers.,The baraita continues: With regard to the festivals Saturnalia and Kratesis, and the day of the festival of their kings, and the day on which the king was crowned, the halakha is that before the festival it is prohibited to engage in business transactions, whereas after the festival it is permitted. But in the case of a gentile who prepared a feast for his son and celebrates on that day, engaging in business is prohibited only on that day itself and with that man.,Rav Ashi said: We learn in the mishna as well in accordance with Rabbi Yoḥa’s statement that the prohibition applies only to gentiles who celebrate the festival, not to people who are ruled by them. As the mishna teaches: With regard to the day of shaving his beard and his locks, and the day of his ascent from the sea, and the day that he left prison, engaging in business is prohibited only on that day and with that man.,Rav Ashi explains the proof: Granted, the mishna specifies that the prohibition is limited to that day alone, in order to exclude the days before and after it. But when it states that the prohibition applies only to that man, what does the mishna exclude? Obviously the prohibition does not extend to all gentiles, as it is a personal festival. Doesn’t the mishna’s ruling serve to exclude those who are ruled by him? Therefore, conclude from the language of the mishna that a prohibition extends only to gentiles who celebrate the festival, not to those who are ruled by them.,It is taught in a baraita that Rabbi Yishmael says: Jews who are outside of Eretz Yisrael are considered to engage in idol worship in purity, i.e., unwittingly. How does this occur? In the case of a gentile who prepared a feast for the marriage of his son, and invited all of the Jews in his town, even though they eat of their own kosher food and drink of their own kosher beverages, and their own attendant stands before them, the verse ascribes guilt to them as though they ate of the offerings to the dead, i.e., idols, as it is stated: “And sacrifice to their gods, and they call you, and you eat of their sacrifice” (Exodus 34:15). Since Jews participate in a feast in which the gentile sacrifices offerings to his idol, it is as though they partook of the offering themselves.,The Gemara asks: But why not say that the verse is criticizing the Jews only once they eat from the sacrifice? Rava said: If that is what is meant, let the verse say only: And you eat of their sacrifice. What is meant by the additional phrase: “And they call you”? This indicates that the prohibition occurs from the time of the call. Therefore,' ' None
41. None, None, nan
 Tagged with subjects: • Saqqâra (individual structures and complexes), Astartieion (and pastophorion) • Saqqâra (individual structures and complexes), Catacombs/Galleries • Saqqâra (individual structures and complexes), Ḥepnēbes (Ḥp-nb=s) • biliteracy, individual bilingualism

 Found in books: Clackson et al. (2020), Migration, Mobility and Language Contact in and around the Ancient Mediterranean, 186; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 722
42. None, None, nan
 Tagged with subjects: • Individual • individuals, choice of gods • individuals, in the study of Greek religion • individuals, roles of

 Found in books: Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 176; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 13



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