1. Septuagint, Tobit, 4.7 (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: •listeners Found in books: Wilson, The Sentences of Sextus (2012) 91 | 4.7. Give alms from your possessions to all who live uprightly, and do not let your eye begrudge the gift when you make it. Do not turn your face away from any poor man, and the face of God will not be turned away from you. |
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2. Hebrew Bible, Proverbs, 5.1, 19.17, 20.13, 23.12, 23.19, 30.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •Besa, attentive listening •Horsiesius, attentive listening •Instructions (Pachomius), attentive listening •Theodore, on attentive listening •attentive listening •post-mortem punishment, attentive listening •prayer/monastic progress, attentive listening •listeners Found in books: Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 124; Wilson, The Sentences of Sextus (2012) 91, 260| 5.1. בְּנִי לְחָכְמָתִי הַקְשִׁיבָה לִתְבוּנָתִי הַט־אָזְנֶךָ׃ 5.1. פֶּן־יִשְׂבְּעוּ זָרִים כֹּחֶךָ וַעֲצָבֶיךָ בְּבֵית נָכְרִי׃ 19.17. מַלְוֵה יְהוָה חוֹנֵן דָּל וּגְמֻלוֹ יְשַׁלֶּם־לוֹ׃ 23.19. שְׁמַע־אַתָּה בְנִי וַחֲכָם וְאַשֵּׁר בַּדֶּרֶךְ לִבֶּךָ׃ 30.1. דִּבְרֵי אָגוּר בִּן־יָקֶה הַמַּשָּׂא נְאֻם הַגֶּבֶר לְאִיתִיאֵל לְאִיתִיאֵל וְאֻכָל׃ 30.1. אַל־תַּלְשֵׁן עֶבֶד אֶל־אדנו [אֲדֹנָיו] פֶּן־יְקַלֶּלְךָ וְאָשָׁמְתָּ׃ | 5.1. My son, attend unto my wisdom; Incline thine ear to my understanding; 19.17. He that is gracious unto the poor lendeth unto the LORD; And his good deed will He repay unto him. 23.19. Hear thou, my son, and be wise, And guide thy heart in the way. 30.1. The words of Agur the son of Jakeh; the burden. The man saith unto Ithiel, unto Ithiel and Ucal: |
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3. Hebrew Bible, Psalms, 74.8, 90.1, 101.5, 6261.12 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •prophets, listening to, visiting •attentive listening •Instructions (Theodore), on attentive listening •Quintilian, attentive listening •Theodore, on attentive listening •prayer/monastic progress, attentive listening Found in books: Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 123, 134; Levine, The Ancient Synagogue, The First Thousand Years (2005) 24, 25| 74.8. אָמְרוּ בְלִבָּם נִינָם יָחַד שָׂרְפוּ כָל־מוֹעֲדֵי־אֵל בָּאָרֶץ׃ 90.1. תְּפִלָּה לְמֹשֶׁה אִישׁ־הָאֱלֹהִים אֲדֹנָי מָעוֹן אַתָּה הָיִיתָ לָּנוּ בְּדֹר וָדֹר׃ 90.1. יְמֵי־שְׁנוֹתֵינוּ בָהֶם שִׁבְעִים שָׁנָה וְאִם בִּגְבוּרֹת שְׁמוֹנִים שָׁנָה וְרָהְבָּם עָמָל וָאָוֶן כִּי־גָז חִישׁ וַנָּעֻפָה׃ | 74.8. They said in their heart: 'Let us make havoc of them altogether'; They have burned up all the meeting-places of God in the land. 90.1. A Prayer of Moses the man of God. Lord, Thou hast been our dwelling-place in all generations. |
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4. Homer, Odyssey, 3.264, 6.1, 8.169, 9.515, 11.1, 12.1, 12.44, 17.521, 18.282, 19.1, 19.7-19.20, 20.1 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •listening and reading •Plutarch, How the Young Man Should Listen to Poetry Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 4, 32, 34, 147; König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 80| 3.264. πόλλʼ Ἀγαμεμνονέην ἄλοχον θέλγεσκʼ ἐπέεσσιν. 8.169. ἄλλος μὲν γάρ τʼ εἶδος ἀκιδνότερος πέλει ἀνήρ, 9.515. νῦν δέ μʼ ἐὼν ὀλίγος τε καὶ οὐτιδανὸς καὶ ἄκικυς 12.1. αὐτὰρ ἐπεὶ ποταμοῖο λίπεν ῥόον Ὠκεανοῖο 12.44. ἀλλά τε Σειρῆνες λιγυρῇ θέλγουσιν ἀοιδῇ 17.521. ὣς ἐμὲ κεῖνος ἔθελγε παρήμενος ἐν μεγάροισι. 18.282. οὕνεκα τῶν μὲν δῶρα παρέλκετο, θέλγε δὲ θυμὸν 20.1. αὐτὰρ ὁ ἐν προδόμῳ εὐνάζετο δῖος Ὀδυσσεύς· | 9.515. But now, small and feeble and worthless as he is, he blinded my eye after he tamed me with wine. But come here, Odysseus, so I can put a guest gift beside you and urge the earth-shaker to grant you convoy, for I am his son, and he claims to be my father. 12.1. BOOK 12 “Then after our ship left river Ocean's current, it reached the waves of the wide-wayed sea and the island of Aeaea, where early-born Dawn's house and dancing places and Helios' risings are. 20.1. BOOK 20 Then on the porch divine Odysseus went to bed. He spread an untanned oxhide down, then on it many fleeces of the sheep the Achaeans slaughtered; then Eurynome threw a cloak on him after he lay down. |
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5. Hebrew Bible, 1 Kings, 8 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •prophets, listening to, visiting Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 24 | 8. Now therefore, O LORD, the God of Israel, keep with Thy servant David my father that which Thou hast promised him saying: There shall not fail thee a man in My sight to sit on the throne of Israel, if only thy children take heed to their way, to walk before Me as thou hast walked before Me.,If there be in the land famine, if there be pestilence, if there be blasting or mildew, locust or caterpillar; if their enemy besiege them in the land of their cities; whatsoever plague, whatsoever sickness there be;,The LORD our God be with us, as He was with our fathers; let Him not leave us, nor forsake us;,And the king, and all Israel with him, offered sacrifice before the LORD.,so that the priests could not stand to minister by reason of the cloud; for the glory of the LORD filled the house of the LORD.,hear Thou in heaven Thy dwelling-place, and do according to all that the stranger calleth to Thee for; that all the peoples of the earth may know Thy name, to fear Thee, as doth Thy people Israel, and that they may know that Thy name is called upon this house which I have built.,’Blessed be the LORD, that hath given rest unto His people Israel, according to all that He promised; there hath not failed one word of all His good promise, which He promised by the hand of Moses His servant.,And Solomon offered for the sacrifice of peace-offerings, which he offered unto the LORD, two and twenty thousand oxen, and a hundred and twenty thousand sheep. So the king and all the children of Israel dedicated the house of the LORD.,And it was so, that when Solomon had made an end of praying all this prayer and supplication unto the LORD, he arose from before the altar of the LORD, from kneeling on his knees with his hands spread forth toward heaven.,And the king turned his face about, and blessed all the congregation of Israel; and all the congregation of Israel stood.,then hear Thou in heaven, and forgive the sin of Thy people Israel, and bring them back unto the land which Thou gavest unto their fathers.,And the priests brought in the ark of the covet of the LORD unto its place, into the Sanctuary of the house, to the most holy place, even under the wings of the cherubim.,And Solomon stood before the altar of the LORD in the presence of all the congregation of Israel, and spread forth his hands toward heaven;,then hear Thou their prayer and their supplication in heaven Thy dwelling-place, and maintain their cause;,yet if they shall bethink themselves in the land whither they are carried captive, and turn back, and make supplication unto Thee in the land of them that carried them captive, saying: We have sinned, and have done iniquitously, we have dealt wickedly;,that all the peoples of the earth may know that the LORD, He is God; there is none else.,Since the day that I brought forth My people Israel out of Egypt, I chose no city out of all the tribes of Israel to build a house, that My name might be there; but I chose David to be over My people Israel.,And the LORD hath established His word that He spoke; for I am risen up in the room of David my father, and sit on the throne of Israel, as the LORD promised, and have built the house for the name of the LORD, the God of Israel.,and he said: ‘O LORD, the God of Israel, there is no God like Thee, in heaven above, or on earth beneath; who keepest covet and mercy with Thy servants, that walk before Thee with all their heart;,then hear Thou in heaven, and forgive the sin of Thy servants, and of Thy people Israel, when Thou teachest them the good way wherein they should walk; and send rain upon Thy land, which Thou hast given to Thy people for an inheritance.,When Thy people Israel are smitten down before the enemy, when they do sin against Thee, if they turn again to Thee, and confess Thy name, and pray and make supplication unto Thee in this house;,that they may fear Thee all the days that they live in the land which Thou gavest unto our fathers.,then hear Thou in heaven, and do, and judge Thy servants, condemning the wicked, to bring his way upon his own head; and justifying the righteous, to give him according to his righteousness.,if they return unto Thee with all their heart and with all their soul in the land of their enemies, who carried them captive, and pray unto Thee toward their land, which Thou gavest unto their fathers, the city which Thou hast chosen, and the house which I have built for Thy name;,And he said: ‘Blessed be the LORD, the God of Israel, who spoke with His mouth unto David my father, and hath with His hand fulfilled it, saying:,When heaven is shut up, and there is no rain, when they do sin against Thee; if they pray toward this place, and confess Thy name, and turn from their sin, when Thou dost afflict them;,For Thou didst set them apart from among all the peoples of the earth, to be Thine inheritance, as Thou didst speak by the hand of Moses Thy servant, when Thou broughtest our fathers out of Egypt, O Lord GOD.’,For the cherubim spread forth their wings over the place of the ark, and the cherubim covered the ark and the staves thereof above.,And all the men of Israel assembled themselves unto king Solomon at the feast, in the month Ethanim, which is the seventh month.,And he stood, and blessed all the congregation of Israel with a loud voice, saying:,I have surely built Thee a house of habitation, A place for Thee to dwell in for ever.,If Thy people go out to battle against their enemy, by whatsoever way Thou shalt send them, and they pray unto the LORD toward the city which Thou hast chosen, and toward the house which I have built for Thy name;,But the LORD said unto David my father: Whereas it was in thy heart to build a house for My name, thou didst well that it was in thy heart;,And there have I set a place for the ark, wherein is the covet of the LORD, which He made with our fathers, when He brought them out of the land of Egypt.’,The same day did the king hallow the middle of the court that was before the house of the LORD; for there he offered the burnt-offering, and the meal-offering, and the fat of the peace-offerings; because the brazen altar that was before the LORD was too little to receive the burnt-offering, and the meal-offering, and the fat of the peace-offerings.,If a man sin against his neighbour, and an oath be exacted of him to cause him to swear, and he come and swear before Thine altar in this house;,And all the elders of Israel came, and the priests took up the ark.,who hast kept with Thy servant David my father that which Thou didst promise him; yea, Thou spokest with Thy mouth, and hast fulfilled it with Thy hand, as it is this day.,for they are Thy people, and Thine inheritance, which Thou broughtest forth out of Egypt, from the midst of the furnace of iron;,and forgive Thy people who have sinned against Thee, and all their transgressions wherein they have transgressed against Thee; and give them compassion before those who carried them captive, that they may have compassion on them;,Now it was in the heart of David my father to build a house for the name of the LORD, the God of Israel.,And it came to pass, when the priests were come out of the holy place, that the cloud filled the house of the LORD,,But will God in very truth dwell on the earth? behold, heaven and the heaven of heavens cannot contain Thee; how much less this house that I have builded!,that He may incline our hearts unto Him, to walk in all His ways, and to keep His commandments, and His statutes, and His ordices, which He commanded our fathers.,that Thine eyes may be open toward this house night and day, even toward the place whereof Thou hast said: My name shall be there; to hearken unto the prayer which Thy servant shall pray toward this place.,And they brought up the ark of the LORD, and the tent of meeting, and all the holy vessels that were in the Tent; even these did the priests and the Levites bring up.,for they shall hear of Thy great name, and of Thy mighty hand, and of Thine outstretched arm—when he shall come and pray toward this house;,Yet have Thou respect unto the prayer of Thy servant, and to his supplication, O LORD my God, to hearken unto the cry and to the prayer which Thy servant prayeth before Thee this day;,then hear Thou in heaven Thy dwelling-place, and forgive, and do, and render unto every man according to all his ways, whose heart Thou knowest—for Thou, even Thou only, knowest the hearts of all the children of men—,And king Solomon and all the congregation of Israel, that were assembled unto him, were with him before the ark, sacrificing sheep and oxen, that could not be told nor numbered for multitude.,that Thine eyes may be open unto the supplication of Thy servant, and unto the supplication of Thy people Israel, to hearken unto them whensoever they cry unto Thee.,what prayer and supplication soever be made by any man of all Thy people Israel, who shall know every man the plague of his own heart, and spread forth his hands toward this house;,Then Solomon assembled the elders of Israel, and all the heads of the tribes, the princes of the fathers’houses of the children of Israel, unto king Solomon in Jerusalem, to bring up the ark of the covet of the LORD out of the city of David, which is Zion.,Then spoke Solomon: The LORD hath said that He would dwell in the thick darkness.,Now therefore, O God of Israel, let Thy word, I pray Thee, be verified, which Thou didst speak unto Thy servant David my father.,So Solomon held the feast at that time, and all Israel with him, a great congregation, from the entrance Hamath unto the Brook of Egypt, before the LORD our God, seven days and seven days, even fourteen days.,If they sin against Thee—for there is no man that sinneth not—and Thou be angry with them, and deliver them to the enemy, so that they carry them away captive unto the land of the enemy, far off or near;,Moreover concerning the stranger that is not of Thy people Israel, when he shall come out of a far country for Thy name’s sake—,And hearken Thou to the supplication of Thy servant, and of Thy people Israel, when they shall pray toward this place; yea, hear Thou in heaven Thy dwelling-place; and when Thou hearest, forgive.,And let these my words, wherewith I have made supplication before the LORD, be nigh unto the LORD our God day and night, that He maintain the cause of His servant, and the cause of His people Israel, as every day shall require;,On the eighth day he sent the people away, and they blessed the king, and went unto their tents joyful and glad of heart for all the goodness that the LORD had shown unto David His servant, and to Israel His people.,Let your heart therefore be whole with the LORD our God, to walk in His statutes, and to keep His commandments, as at this day.’,nevertheless thou shalt not build the house; but thy son that shall come forth out of thy loins, he shall build the house for My name.,There was nothing in the ark save the two tables of stone which Moses put there at Horeb, when the LORD made a covet with the children of Israel when they came out of the land of Egypt.,then hear Thou in heaven their prayer and their supplication, and maintain their cause.,And the staves were so long that the ends of the staves were seen from the holy place, even before the Sanctuary; but they could not be seen without; and there they are unto this day. |
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6. Hebrew Bible, 2 Kings, 4.23, 21.4-21.7 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •prophets, listening to, visiting Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 24, 25| 4.23. וַיֹּאמֶר מַדּוּעַ אתי [אַתְּ] הלכתי [הֹלֶכֶת] אֵלָיו הַיּוֹם לֹא־חֹדֶשׁ וְלֹא שַׁבָּת וַתֹּאמֶר שָׁלוֹם׃ 21.4. וּבָנָה מִזְבְּחֹת בְּבֵית יְהוָה אֲשֶׁר אָמַר יְהוָה בִּירוּשָׁלִַם אָשִׂים אֶת־שְׁמִי׃ 21.5. וַיִּבֶן מִזְבְּחוֹת לְכָל־צְבָא הַשָּׁמָיִם בִּשְׁתֵּי חַצְרוֹת בֵּית־יְהוָה׃ 21.6. וְהֶעֱבִיר אֶת־בְּנוֹ בָּאֵשׁ וְעוֹנֵן וְנִחֵשׁ וְעָשָׂה אוֹב וְיִדְּעֹנִים הִרְבָּה לַעֲשׂוֹת הָרַע בְּעֵינֵי יְהוָה לְהַכְעִיס׃ 21.7. וַיָּשֶׂם אֶת־פֶּסֶל הָאֲשֵׁרָה אֲשֶׁר עָשָׂה בַּבַּיִת אֲשֶׁר אָמַר יְהוָה אֶל־דָּוִד וְאֶל־שְׁלֹמֹה בְנוֹ בַּבַּיִת הַזֶּה וּבִירוּשָׁלִַם אֲשֶׁר בָּחַרְתִּי מִכֹּל שִׁבְטֵי יִשְׂרָאֵל אָשִׂים אֶת־שְׁמִי לְעוֹלָם׃ | 4.23. And he said: Wherefore wilt thou go to him today? it is neither new moon nor sabbath.’ And she said: ‘It shall be well.’ 21.4. And he built altars in the house of the LORD, whereof the LORD said: ‘In Jerusalem will I put My name.’ 21.5. And he built altars for all the host of heaven in the two courts of the house of the LORD. 21.6. And he made his son to pass through the fire, and practised soothsaying, and used enchantments, and appointed them that divined by a ghost or a familiar spirit: he wrought much evil in the sight of the LORD, to provoke Him. 21.7. And he set the graven image of Asherah, that he had made, in the house of which the LORD said to David and to Solomon his son: ‘In this house, and in Jerusalem, which I have chosen out of all the tribes of Israel, will I put My name for ever; |
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7. Hebrew Bible, Jeremiah, 39.8 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •prophets, listening to, visiting Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 24| 39.8. וְאֶת־בֵּית הַמֶּלֶךְ וְאֶת־בֵּית הָעָם שָׂרְפוּ הַכַּשְׂדִּים בָּאֵשׁ וְאֶת־חֹמוֹת יְרוּשָׁלִַם נָתָצוּ׃ | 39.8. And the Chaldeans burned the king’s house, and the house of the people, with fire, and broke down the walls of Jerusalem. |
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8. Hebrew Bible, Isaiah, 1.13, 30.15 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •prophets, listening to, visiting •Shenoute, So Listen Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 24; Lundhaug and Jenott, The Monastic Origins of the Nag Hammadi Codices (2015) 258| 1.13. לֹא תוֹסִיפוּ הָבִיא מִנְחַת־שָׁוְא קְטֹרֶת תּוֹעֵבָה הִיא לִי חֹדֶשׁ וְשַׁבָּת קְרֹא מִקְרָא לֹא־אוּכַל אָוֶן וַעֲצָרָה׃ 30.15. כִּי כֹה־אָמַר אֲדֹנָי יְהוִה קְדוֹשׁ יִשְׂרָאֵל בְּשׁוּבָה וָנַחַת תִּוָּשֵׁעוּן בְּהַשְׁקֵט וּבְבִטְחָה תִּהְיֶה גְּבוּרַתְכֶם וְלֹא אֲבִיתֶם׃ | 1.13. Bring no more vain oblations; It is an offering of abomination unto Me; New moon and sabbath, the holding of convocations— I cannot endure iniquity along with the solemn assembly. 30.15. For thus said the Lord GOD, the Holy One of Israel: In sitting still and rest shall ye be saved, in quietness and in confidence shall be your strength; And ye would not. |
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9. Hesiod, Theogony, 92 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 32| 92. αἰδοῖ μειλιχίῃ, μετὰ δὲ πρέπει ἀγρομένοισιν· | 92. Beholding him at birth, for him they pour |
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10. Homer, Iliad, 1.248, 3.1, 15.1 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 4, 32| 1.248. ἡδυεπὴς ἀνόρουσε λιγὺς Πυλίων ἀγορητής, 3.1. αὐτὰρ ἐπεὶ κόσμηθεν ἅμʼ ἡγεμόνεσσιν ἕκαστοι, | 1.248. the staff studded with golden nails, and himself sat down, while over against him the son of Atreus continued to vent his wrath. Then among them arose Nestor, sweet of speech, the clear-voiced orator of the Pylians, from whose tongue flowed speech sweeter than honey. Two generations of mortal men had passed away in his lifetime, 3.1. Now when they were marshalled, the several companies with their captains, the Trojans came on with clamour and with a cry like birds, even as the clamour of cranes ariseth before the face of heaven, when they flee from wintry storms and measureless rain, |
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| 11. Aesop, Fables, 33.1 (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Wilson, The Sentences of Sextus (2012) 393 |
12. Hebrew Bible, Ezekiel, 8.1, 11.16, 14.1 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •prophets, listening to, visiting Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 24, 25| 8.1. וָאָבוֹא וָאֶרְאֶה וְהִנֵּה כָל־תַּבְנִית רֶמֶשׂ וּבְהֵמָה שֶׁקֶץ וְכָל־גִּלּוּלֵי בֵּית יִשְׂרָאֵל מְחֻקֶּה עַל־הַקִּיר סָבִיב סָבִיב׃ 8.1. וַיְהִי בַּשָּׁנָה הַשִּׁשִּׁית בַּשִּׁשִּׁי בַּחֲמִשָּׁה לַחֹדֶשׁ אֲנִי יוֹשֵׁב בְּבֵיתִי וְזִקְנֵי יְהוּדָה יוֹשְׁבִים לְפָנָי וַתִּפֹּל עָלַי שָׁם יַד אֲדֹנָי יְהֹוִה׃ 11.16. לָכֵן אֱמֹר כֹּה־אָמַר אֲדֹנָי יְהוִה כִּי הִרְחַקְתִּים בַּגּוֹיִם וְכִי הֲפִיצוֹתִים בָּאֲרָצוֹת וָאֱהִי לָהֶם לְמִקְדָּשׁ מְעַט בָּאֲרָצוֹת אֲשֶׁר־בָּאוּ שָׁם׃ 14.1. וְנָשְׂאוּ עֲוֺנָם כַּעֲוֺן הַדֹּרֵשׁ כַּעֲוֺן הַנָּבִיא יִהְיֶה׃ 14.1. וַיָּבוֹא אֵלַי אֲנָשִׁים מִזִּקְנֵי יִשְׂרָאֵל וַיֵּשְׁבוּ לְפָנָי׃ | 8.1. And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in my house, and the elders of Judah sat before me, that the hand of the Lord GOD fell there upon me. 11.16. therefore say: Thus saith the Lord GOD: Although I have removed them far off among the nations, and although I have scattered them among the countries, yet have I been to them as a little sanctuary in the countries where they are come; 14.1. Then came certain of the elders of Israel unto me, and sat before me. |
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| 13. Xenophon, Constitution of The Spartans, 1.1 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 4 |
14. Hebrew Bible, 1 Chronicles, 16.31 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •prophets, listening to, visiting Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 24| 16.31. יִשְׂמְחוּ הַשָּׁמַיִם וְתָגֵל הָאָרֶץ וְיֹאמְרוּ בַגּוֹיִם יְהוָה מָלָךְ׃ | 16.31. Let the heavens be glad, and let the earth rejoice; And let them say among the nations: ‘The LORD reigneth.’ |
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15. Xenophon, Symposium, 1.1, 2.6.9-2.6.10, 2.6.31, 3.11.16-3.11.17 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 4, 128 | 1.1. To my mind it is worth while to relate not only the serious acts of great and good men but also what they do in their lighter moods. I should like to narrate an experience of mine that gives me this conviction. |
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16. Plato, Charmides, 157a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 21| 157a. τὰ ὄμματα· δεῖν οὖν ἐκεῖνο καὶ πρῶτον καὶ μάλιστα θεραπεύειν, εἰ μέλλει καὶ τὰ τῆς κεφαλῆς καὶ τὰ τοῦ ἄλλου σώματος καλῶς ἔχειν. θεραπεύεσθαι δὲ τὴν ψυχὴν ἔφη, ὦ μακάριε, ἐπῳδαῖς τισιν, τὰς δʼ ἐπῳδὰς ταύτας τοὺς λόγους εἶναι τοὺς καλούς· ἐκ δὲ τῶν τοιούτων λόγων ἐν ταῖς ψυχαῖς σωφροσύνην ἐγγίγνεσθαι, ἧς ἐγγενομένης καὶ παρούσης ῥᾴδιον ἤδη εἶναι τὴν ὑγίειαν καὶ τῇ κεφαλῇ καὶ τῷ ἄλλῳ | 157a. Wherefore that part was to be treated first and foremost, if all was to be well with the head and the rest of the body. And the treatment of the soul, so he said, my wonderful friend, is by means of certain charms, and these charms are words of the right sort: by the use of such words is temperance engendered in our souls, and as soon as it is engendered and present we may easily secure health to the head and to the rest of the body also. 157a. from the head into the eyes. Wherefore that part was to be treated first and foremost, if all was to be well with the head and the rest of the body. And the treatment of the soul, so he said, my wonderful friend, is by means of certain charms, and these charms are words of the right sort: by the use of such words is temperance engendered in our souls, and as soon as it is engendered and present we may easily secure health to the head and to the rest of the body also. |
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17. Thucydides, The History of The Peloponnesian War, 1.21.1, 1.22.4, 3.28.4-3.28.7 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •readers, as listeners •listening and reading Found in books: Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 33, 34; Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 157| 1.21.1. ἐκ δὲ τῶν εἰρημένων τεκμηρίων ὅμως τοιαῦτα ἄν τις νομίζων μάλιστα ἃ διῆλθον οὐχ ἁμαρτάνοι, καὶ οὔτε ὡς ποιηταὶ ὑμνήκασι περὶ αὐτῶν ἐπὶ τὸ μεῖζον κοσμοῦντες μᾶλλον πιστεύων, οὔτε ὡς λογογράφοι ξυνέθεσαν ἐπὶ τὸ προσαγωγότερον τῇ ἀκροάσει ἢ ἀληθέστερον, ὄντα ἀνεξέλεγκτα καὶ τὰ πολλὰ ὑπὸ χρόνου αὐτῶν ἀπίστως ἐπὶ τὸ μυθῶδες ἐκνενικηκότα, ηὑρῆσθαι δὲ ἡγησάμενος ἐκ τῶν ἐπιφανεστάτων σημείων ὡς παλαιὰ εἶναι ἀποχρώντως. 1.22.4. καὶ ἐς μὲν ἀκρόασιν ἴσως τὸ μὴ μυθῶδες αὐτῶν ἀτερπέστερον φανεῖται: ὅσοι δὲ βουλήσονται τῶν τε γενομένων τὸ σαφὲς σκοπεῖν καὶ τῶν μελλόντων ποτὲ αὖθις κατὰ τὸ ἀνθρώπινον τοιούτων καὶ παραπλησίων ἔσεσθαι, ὠφέλιμα κρίνειν αὐτὰ ἀρκούντως ἕξει. κτῆμά τε ἐς αἰεὶ μᾶλλον ἢ ἀγώνισμα ἐς τὸ παραχρῆμα ἀκούειν ξύγκειται. | 1.21.1. On the whole, however, the conclusions I have drawn from the proofs quoted may, I believe, safely be relied on. Assuredly they will not be disturbed either by the lays of a poet displaying the exaggeration of his craft, or by the compositions of the chroniclers that are attractive at truth's expense; the subjects they treat of being out of the reach of evidence, and time having robbed most of them of historical value by enthroning them in the region of legend. Turning from these, we can rest satisfied with having proceeded upon the clearest data, and having arrived at conclusions as exact as can be expected in matters of such antiquity. 1.22.4. The absence of romance in my history will, I fear, detract somewhat from its interest; but if it be judged useful by those inquirers who desire an exact knowledge of the past as an aid to the interpretation of the future, which in the course of human things must resemble if it does not reflect it, I shall be content. In fine, I have written my work, not as an essay which is to win the applause of the moment, but as a possession for all time. |
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| 18. Plato, Republic, 217a, 216a, 10.617b-c, 215b, 215c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 128 |
| 19. Plato, Theaetetus, 153a, 154b, 158e, 161e, 201b, 201c, 147a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 140 |
| 20. Hippocrates, On Airs, Waters, And Places, 199, 209, 41, 46, 78, 87, 97-98, 29 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 124, 134 |
21. Aristophanes, The Rich Man, 287 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 24| 287. νὴ τοὺς θεοὺς Μίδαις μὲν οὖν, ἢν ὦτ' ὄνου λάβητε. | |
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22. Hebrew Bible, Nehemiah, 10, 9, 8 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 23 | 8. And all the congregation of them that were come back out of the captivity made booths, and dwelt in the booths; for since the days of Joshua the son of Nun unto that day had not the children of Israel done so. And there was very great gladness.,Then he said unto them: ‘Go your way, eat the fat, and drink the sweet, and send portions unto him for whom nothing is prepared; for this day is holy unto our Lord; neither be ye grieved; for the joy of the LORD is your strength.’,So the Levites stilled all the people, saying: ‘Hold your peace, for the day is holy; neither be ye grieved.’,And Ezra the scribe stood upon a pulpit of wood, which they had made for the purpose; and beside him stood Mattithiah, and Shema, and Anaiah, and Uriah, and Hilkiah, and Maaseiah, on his right hand; and on his left hand, Pedaiah, and Mishael, and Malchijah, and Hashum, and Hashbaddanah, Zechariah, and Meshullam.,And Ezra opened the book in the sight of all the people—for he was above all the people—and when he opened it, all the people stood up.,And Ezra blessed the LORD, the great God. And all the people answered: ‘Amen, Amen’, with the lifting up of their hands; and they bowed their heads, and fell down before the LORD with their faces to the ground.,Also day by day, from the first day unto the last day, he read in the book of the Law of God. And they kept the feast seven days;,And he read therein before the broad place that was before the water gate from early morning until midday, in the presence of the men and the women, and of those that could understand; and the ears of all the people were attentive unto the book of the Law.,So the people went forth, and brought them, and made themselves booths, every one upon the roof of his house, and in their courts, and in the courts of the house of God, and in the broad place of the water gate, and in the broad place of the gate of Ephraim.,all the people gathered themselves together as one man into the broad place that was before the water gate; and they spoke unto Ezra the scribe to bring the book of the Law of Moses, which the LORD had commanded to Israel.,And all the people went their way to eat, and to drink, and to send portions, and to make great mirth, because they had understood the words that were declared unto them.,And they found written in the Law, how that the LORD had commanded by Moses, that the children of Israel should dwell in booths in the feast of the seventh month;,and that they should publish and proclaim in all their cities, and in Jerusalem, saying: ‘Go forth unto the mount, and fetch olive branches, and branches of wild olive, and myrtle branches, and palm branches, and branches of thick trees, to make booths, as it is written.’,Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Ha, Pelaiah, even the Levites, caused the people to understand the Law; and the people stood in their place.,And Ezra the priest brought the Law before the congregation, both men and women, and all that could hear with understanding, upon the first day of the seventh month.,And Nehemiah, who was the Tirshatha, and Ezra the priest the scribe, and the Levites that taught the people, said unto all the people: ‘This day is holy unto the LORD your God; mourn not, nor weep.’ For all the people wept, when they heard the words of the Law.,And on the second day were gathered together the heads of fathers’houses of all the people, the priests, and the Levites, unto Ezra the scribe, even to give attention to the words of the Law.,And they read in the book, in the Law of God, distinctly; and they gave the sense, and caused them to understand the reading. |
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23. Plato, Phaedrus, 227d, 228b, 230a, 230d, 242e-243a, 245c, 247c, 258e-259a, 259a, 277a, 277b, 229c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 138| 229c. ΣΩ. οὔκ, ἀλλὰ κάτωθεν ὅσον δύʼ ἢ τρία στάδια, ᾗ πρὸς τὸ ἐν Ἄγρας διαβαίνομεν· καὶ πού τίς ἐστι βωμὸς αὐτόθι Βορέου. ΦΑΙ. οὐ πάνυ νενόηκα· ἀλλʼ εἰπὲ πρὸς Διός, ὦ Σώκρατες, σὺ τοῦτο τὸ μυθολόγημα πείθῃ ἀληθὲς εἶναι; ΣΩ. ἀλλʼ εἰ ἀπιστοίην, ὥσπερ οἱ σοφοί, οὐκ ἂν ἄτοπος εἴην, εἶτα σοφιζόμενος φαίην αὐτὴν πνεῦμα Βορέου κατὰ τῶν πλησίον πετρῶν σὺν Φαρμακείᾳ παίζουσαν ὦσαι, καὶ οὕτω δὴ τελευτήσασαν λεχθῆναι ὑπὸ τοῦ Βορέου ἀνάρπαστον | 229c. Socrates. No, the place is about two or three furlongs farther down, where you cross over to the precinct of Agra ; and there is an altar of Boreas somewhere thereabouts. Phaedrus. I have never noticed it. But, for Heaven’s sake, Socrates, tell me; do you believe this tale is true? Socrates. If I disbelieved, as the wise men do, I should not be extraordinary; then I might give a rational explanation, that a blast of Boreas, the north wind, pushed her off the neighboring rocks as she was playing with Pharmacea, and |
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24. Hebrew Bible, Zechariah, 8 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •prophets, listening to, visiting Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 25 | 8. Thus saith the LORD: I return unto Zion, and will dwell in the midst of Jerusalem; and Jerusalem shall be called The city of truth; and the mountain of the LORD of hosts The holy mountain.,These are the things that ye shall do: Speak ye every man the truth with his neighbour; execute the judgment of truth and peace in your gates;,Thus saith the LORD of hosts: It shall yet come to pass, that there shall come peoples, and the inhabitants of many cities;,Thus saith the LORD of hosts: In those days it shall come to pass, that ten men shall take hold, out of all the languages of the nations, shall even take hold of the skirt of him that is a Jew, saying: We will go with you, for we have heard that God is with you.’,And the word of the LORD of hosts came, saying:,For as the seed of peace, the vine shall give her fruit, and the ground shall give her increase, and the heavens shall give their dew; and I will cause the remt of this people to inherit all these things.,and let none of you devise evil in your hearts against his neighbour; and love no false oath; for all these are things that I hate, saith the LORD.’,For before those days there was no hire for man, nor any hire for beast; neither was there any peace to him that went out or came in because of the adversary; for I set all men every one against his neighbour.,But now I will not be unto the remt of this people as in the former days, saith the LORD of hosts.,For thus saith the LORD of host: As I purposed to do evil unto you, when your fathers provoked Me, saith the LORD of hosts, and I repented not;,so again do I purpose in these days to do good unto Jerusalem and to the house of Judah; fear ye not.,Thus saith the LORD of hosts: There shall yet old men and old women sit in the broad places of Jerusalem, every man with his staff in his hand for very age.,Thus saith the LORD of hosts: Behold, I will save My people from the east country, and from the west country;,And the broad places of the city shall be full of boys and girls playing in the broad places thereof.,’Thus saith the LORD of hosts: The fast of the fourth month, and the fast of the fifth, and the fast of the seventh, and the fast of the tenth, shall be to the house of Judah joy and gladness, and cheerful seasons; therefore love ye truth and peace.,’Thus saith the LORD of hosts: I am jealous for Zion with great jealousy, and I am jealous for her with great fury.,Thus saith the LORD of hosts: Let your hands be strong, ye that hear in these days these words from the mouth of the prophets that were in the day that the foundation of the house of the LORD of hosts was laid, even the temple, that it might be built.,And it shall come to pass that, as ye were a curse among the nations, O house of Judah and house of Israel, so will I save you, and ye shall be a blessing; fear not, but let your hands be strong.,And the word of the LORD of hosts came unto me, saying:,Thus saith the LORD of hosts: If it be marvellous in the eyes of the remt of this people in those days, should it also be marvellous in Mine eyes? saith the LORD of hosts.,Yea, many peoples and mighty nations shall come to seek the LORD of hosts in Jerusalem, and to entreat the favour of the LORD.,and the inhabitants of one city shall go to another, saying: Let us go speedily to entreat the favour of the LORD, and to seek the LORD of hosts; I will go also.,And I will bring them, and they shall dwell in the midst of Jerusalem; and they shall be My people, and I will be their God, in truth and in righteousness. |
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25. Plato, Ion, 534b, 534a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 16| 534a. οὐκ ἔμφρονες ὄντες ὀρχοῦνται, οὕτω καὶ οἱ μελοποιοὶ οὐκ ἔμφρονες ὄντες τὰ καλὰ μέλη ταῦτα ποιοῦσιν, ἀλλʼ ἐπειδὰν ἐμβῶσιν εἰς τὴν ἁρμονίαν καὶ εἰς τὸν ῥυθμόν, βακχεύουσι καὶ κατεχόμενοι, ὥσπερ αἱ βάκχαι ἀρύονται ἐκ τῶν ποταμῶν μέλι καὶ γάλα κατεχόμεναι, ἔμφρονες δὲ οὖσαι οὔ, καὶ τῶν μελοποιῶν ἡ ψυχὴ τοῦτο ἐργάζεται, ὅπερ αὐτοὶ λέγουσι. λέγουσι γὰρ δήπουθεν πρὸς ἡμᾶς οἱ ποιηταὶ ὅτι | 534a. just as the Corybantian worshippers do not dance when in their senses, so the lyric poets do not indite those fine songs in their senses, but when they have started on the melody and rhythm they begin to be frantic, and it is under possession — as the bacchants are possessed, and not in their senses, when they draw honey and milk from the rivers — that the soul of the lyric poets does the same thing, by their own report. For the poets tell us, I believe, that the songs they bring us are the sweets they cull from honey-dropping founts [534b] in certain gardens and glades of the Muses — like the bees, and winging the air as these do. And what they tell is true. For a poet is a light and winged and sacred thing, and is unable ever to indite until he has been inspired and put out of his senses, and his mind is no longer in him: every man, whilst he retains possession of that, is powerless to indite a verse or chant an oracle. Seeing then that it is not by art that they compose and utter so many fine things about the deeds of men — 534a. just as the Corybantian worshippers do not dance when in their senses, so the lyric poets do not indite those fine songs in their senses, but when they have started on the melody and rhythm they begin to be frantic, and it is under possession—as the bacchants are possessed, and not in their senses, when they draw honey and milk from the rivers—that the soul of the lyric poets does the same thing, by their own report. For the poets tell us, I believe, that the songs they bring us are the sweets they cull from honey-dropping fount |
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| 26. Plato, Laws, 863c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •listeners Found in books: Wilson, The Sentences of Sextus (2012) 199 |
| 27. Aristotle, Rhetoric, 1405a (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 32 |
28. Septuagint, Tobit, 4.7 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •listeners Found in books: Wilson, The Sentences of Sextus (2012) 91 | 4.7. Give alms from your possessions to all who live uprightly, and do not let your eye begrudge the gift when you make it. Do not turn your face away from any poor man, and the face of God will not be turned away from you. |
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| 29. Theocritus, Idylls, 1.1-1.3, 1.80, 3.6-3.9, 3.12-3.15, 3.24 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •listening and reading •listening Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 12, 13, 14, 16; Kyriakou Sistakou and Rengakos, Brill's Companion to Theocritus (2014) 50, 51, 52, 53 |
| 30. Menander, Monostichoi, 546 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •listeners Found in books: Wilson, The Sentences of Sextus (2012) 207 |
| 31. Callimachus, Aetia, 192.11 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 10 |
| 32. Ennius, Annales, 1.12 skutsch., 1.5 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Johnson and Parker, ?Ancient Literacies: The Culture of Reading in Greece and Rome (2009) 219 |
| 33. Plautus, Miles Gloriosus, 745-746, 748, 747 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Richlin, Slave Theater in the Roman Republic: Plautus and Popular Comedy (2018) 335 |
| 34. Plautus, Captiui, 219-225, 227-250, 226 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Richlin, Slave Theater in the Roman Republic: Plautus and Popular Comedy (2018) 399 |
| 35. Plautus, Cistellaria, 149 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 111 |
| 36. Plautus, Curculio, 76-77, 8, 15 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Wilson, The Sentences of Sextus (2012) 63, 354 |
37. Apollonius of Rhodes, Argonautica, 4.893-4.894 (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 34| 4.893. Σειρῆνες σίνοντʼ Ἀχελωίδες ἡδείῃσιν < 4.894. θέλγουσαι μολπῇσιν, ὅτις παρὰ πεῖσμα βάλοιτο. < | |
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| 38. Herodas, Mimes, 8 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 16 |
| 39. Plautus, Amphitruo, 149, 154, 118 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 159 |
| 40. Cicero, De Oratore, 164, 25, 57, 65, 163 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 27 |
| 41. Cicero, On Duties, 5.48-5.49 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 147 |
| 42. Cicero, Orator, 163-164, 25, 65, 57 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 27 |
43. Septuagint, 4 Maccabees, 1.26 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •listeners Found in books: Wilson, The Sentences of Sextus (2012) 210 | 1.26. In the soul it is boastfulness, covetousness, thirst for honor, rivalry, and malice; |
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44. Hebrew Bible, Daniel, 11.31 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •listeners Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 55| 11.31. וּזְרֹעִים מִמֶּנּוּ יַעֲמֹדוּ וְחִלְּלוּ הַמִּקְדָּשׁ הַמָּעוֹז וְהֵסִירוּ הַתָּמִיד וְנָתְנוּ הַשִּׁקּוּץ מְשׁוֹמֵם׃ | 11.31. And arms shall stand on his part, and they shall profane the sanctuary, even the stronghold, and shall take away the continual burnt-offering, and they shall set up the detestable thing that causeth appalment. |
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45. Septuagint, 1 Maccabees, 2.42, 7.12 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •prophets, listening to, visiting Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 23 | 2.42. Then there united with them a company of Hasideans, mighty warriors of Israel, every one who offered himself willingly for the law. 7.12. Then a group of scribes appeared in a body before Alcimus and Bacchides to ask for just terms. |
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| 46. Cicero, Pro Plancio, 29 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 159 |
47. Cicero, Brutus, 40 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 32| 40. neque enim iam Troicis tempori bus tantum laudis in dicendo Vlixi tribuisset Homerus et Nestori, quorum alterum vim habere voluit, alterum suavi- tatem, nisi iam tum esset honos eloquentiae eloquentiae G2 : eloquentia L ; neque ipse poeta hic tam [idem] ornatus in dicendo ac plane orator ipse poeta hic tam idem ... orator L : ipsi poetae hic iam idem ... oratori Martha : idem secl. Eberhard : interdum maluit Stangl : identidem Baehrens fuisset. Cuius etsi incerta sunt tempora, tamen annis multis fuit ante Romulum; si quidem non infra superiorem Lycurgum fuit, a quo est disciplina Lacedaemoniorum astricta legibus. | 40. For Homer, we may suppose, would not have ascribed such superior talents of speech to Ulysses, and Nestor (one of whom he celebrates for his force, and the other for his sweetness) unless the art of speaking had then been held in some esteem; nor could the poet himself have been master of such an ornamental style, and so excellent a vein of oratory as we actually find in him.- The time indeed in which he lived is undetermined: but we are certain that he flourished many years before Romulus: for he was at least of as early a date as the elder Lycurgus, the legislator of the Spartans. |
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48. Cicero, On The Ends of Good And Evil, 5.48-5.49 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 147| 5.48. Videamus animi partes, quarum est conspectus illustrior; quae quo sunt excelsiores, eo dant clariora indicia naturae. inditia nature N iudicia natura BE iudicia nature RV tantus est igitur innatus in nobis cognitionis amor et scientiae, ut nemo dubitare possit quin ad eas res hominum natura nullo emolumento invitata rapiatur. videmusne ut pueri ne verberibus quidem a contemplandis rebus perquirendisque deterreantur? ut pulsi ut pulsi P. Man. aut pulsi ( etiam B) recurrant? ut aliquid recurrant ut aliquid cod. Morel. recurrentur aliquid R recurrant aliquid BEV recurrerentur aliquid ( ut vid. ) N 1 recurrerent et aliquid N 2 scire se scire se etiam R gaudeant? ut id aliis narrare gestiant? ut pompa, ludis atque eius modi spectaculis teneantur ob eamque rem vel famem et sitim perferant? quid vero? qui ingenuis ingeniis BER studiis atque artibus delectantur, nonne videmus eos nec valitudinis nec rei familiaris habere rationem omniaque perpeti ipsa cognitione et scientia captos et cum maximis curis et laboribus compensare eam, quam ex discendo capiant, voluptatem? 5.49. ut add. Se. mihi quidem Homerus huius modi quiddam vidisse videatur videatur BER videtur N om. V in iis, quae de Sirenum cantibus finxerit. finxerit RN 1 V finxerint BE finxerat N 2 neque enim vocum suavitate videntur aut novitate quadam et varietate cantandi revocare eos solitae, qui praetervehebantur, sed quia multa se scire profitebantur, ut homines ad earum saxa discendi cupiditate adhaerescerent. ita enim invitant Ulixem—nam verti, ut quaedam Homeri, sic istum ipsum locum—: O decus Argolicum, quin quin N 2 qui puppim flectis, Ulixes, Auribus ut nostros possis agnoscere cantus! Nam nemo haec umquam est transvectus caerula cursu, Quin prius adstiterit vocum dulcedine captus, Post variis avido satiatus pectore musis Doctior ad patrias lapsus pervenerit oras. Nos grave certamen belli clademque tenemus, Graecia quam Troiae divino numine vexit, Omniaque e latis rerum rerum Marsus regum vestigia terris. Vidit Homerus probari fabulam non posse, si cantiunculis tantus irretitus vir teneretur; scientiam pollicentur, quam non erat mirum sapientiae cupido patria esse patria esse (pat a ee, 1 et in ras. a ee ab alt. m. ) N patrie V patria BER cariorem. Atque omnia quidem scire, cuiuscumque modi sint, cupere curiosorum, duci vero maiorum rerum contemplatione ad cupiditatem scientiae summorum virorum est putandum. | 5.48. "Let us consider the parts of the mind, which are of nobler aspect. The loftier these are, the more unmistakable indications of nature do they afford. So great is our innate love of learning and of knowledge, that no one can doubt that man's nature is strongly attracted to these things even without the lure of any profit. Do we notice how children cannot be deterred even by punishment from studying and inquiry into the world around them? Drive them away, and back they come. They delight in knowing things; they are eager to impart their knowledge to others; pageants, games and shows of that sort hold them spell-bound, and they will even endure hunger and thirst so as to be able to see them. Again, take persons who delight in the liberal arts and studies; do we not see them careless of health or business, patiently enduring any inconvenience when under the spell of learning and of science, and repaid for endless toil and trouble by the pleasure they derive from acquiring knowledge? < 5.49. For my part I believe Homer had something of this sort in view in his imaginary account of the songs of the Sirens. Apparently it was not the sweetness of their voices or the novelty and diversity of their songs, but their professions of knowledge that used to attract the passing voyageurs; it was the passion for learning that kept men rooted to the Sirens' rocky shores. This is their invitation to Ulysses (for I have translated this among other passages of Homer): Ulysses, pride of Argos, turn thy bark And listen to our music. Never yet Did voyager sail these waters blue, but stayed His course, enchanted by our voices sweet, And having filled his soul with harmony, Went on his homeward way a wiser man. We know the direful strife and clash of war That Greece by Heaven's mandate bore to Troy, And whatsoe'er on the wide earth befalls. Homer was aware that his story would not sound plausible if the magic that held his hero immeshed was merely an idle song! It is knowledge that the Sirens offer, and it was no marvel if a lover of wisdom held this dearer than his home. A passion for miscellaneous omniscience no doubt stamps a man as a mere dilettante; but it must be deemed the mark of a superior mind to be led on by the contemplation of high matters to a passionate love of knowledge. < |
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49. Septuagint, Ecclesiasticus (Siracides), 6.7, 7.8, 17.22, 28.17-28.18, 35.3, 36.24 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •listeners Found in books: Wilson, The Sentences of Sextus (2012) 63, 91, 207, 255, 393 | 7.8. Do not commit a sin twice;even for one you will not go unpunished. 17.22. A mans almsgiving is like a signet with the Lord and he will keep a persons kindness like the apple of his eye. 28.17. The blow of a whip raises a welt,but a blow of the tongue crushes the bones. 28.18. Many have fallen by the edge of the sword,but not so many as have fallen because of the tongue. 35.3. To keep from wickedness is pleasing to the Lord,and to forsake unrighteousness is atonement. 36.24. He who acquires a wife gets his best possession,a helper fit for him and a pillar of support. |
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50. Polybius, Histories, 2.16.13-2.16.15, 3.6, 9.1.4-9.1.5, 12.12.3, 12.27.3, 12.27.10 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •readers, as listeners •Instructions (Theodore), on attentive listening •Quintilian, attentive listening •Theodore, on attentive listening •attentive listening •prayer/monastic progress, attentive listening •listening and reading Found in books: Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 33, 34; Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 123; Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 7, 142| 2.16.14. καὶ πᾶσαν δὴ τὴν τραγικὴν καὶ ταύτῃ προσεοικυῖαν ὕλην ἐπὶ μὲν τοῦ παρόντος ὑπερθησόμεθα διὰ τὸ μὴ λίαν καθήκειν τῷ τῆς προκατασκευῆς γένει τὴν περὶ τῶν τοιούτων ἀκριβολογίαν. 9.1.4. τὸν μὲν γὰρ φιλήκοον ὁ γενεαλογικὸς τρόπος ἐπισπᾶται, τὸν δὲ πολυπράγμονα καὶ περιττὸν ὁ περὶ τὰς ἀποικίας καὶ κτίσεις καὶ συγγενείας, καθά που καὶ παρʼ Ἐφόρῳ λέγεται, τὸν δὲ πολιτικὸν ὁ περὶ τὰς πράξεις τῶν ἐθνῶν καὶ πόλεων καὶ δυναστῶν. 9.1.5. ἐφʼ ὃν ἡμεῖς ψιλῶς κατηντηκότες καὶ περὶ τοῦτον πεποιημένοι τὴν ὅλην τάξιν, πρὸς ἓν μέν τι γένος, ὡς προεῖπον, οἰκείως ἡρμόσμεθα, τῷ δὲ πλείονι μέρει τῶν ἀκροατῶν ἀψυχαγώγητον παρεσκευάκαμεν τὴν ἀνάγνωσιν. 12.27.3. δοκεῖ μὲν γὰρ καὶ τὴν ἐμπειρικὴν περὶ ἕκαστα δύναμιν καὶ τὴν ἐπὶ τῆς πολυπραγμοσύνης ἕξιν παρεσκευάσθαι καὶ συλλήβδην φιλοπόνως προσεληλυθέναι πρὸς τὸ γράφειν τὴν ἱστορίαν, 12.27.3. τῶν μὲν γὰρ διὰ τῆς ὁράσεως εἰς τέλος ἀπέστη, τῶν δὲ διὰ τῆς ἀκοῆς ἀντεποιήσατο. καὶ ταύτης διμεροῦς οὔσης τινός, τοῦ μὲν διὰ τῶν ὑπομνημάτων τὸ δὲ περὶ τὰς ἀνακρίσεις ῥᾳθύμως ἀνεστράφη, καθάπερ ἐν τοῖς ἀνώτερον ἡμῖν δεδήλωται. | 2.16.14. and all matter for tragedy and the like, may be left aside for the present, detailed treatment of such things not suiting very well the plan of this work. < 9.1.4. The genealogical side appeals to those who are fond of a story, and the account of colonies, the foundation of cities, and their ties of kindred, such as we find, for instance, in Ephorus, attracts the curious and lovers of recondite longer, < 9.1.5. while the student of politics is interested in the doings of nations, cities, and monarchs. As I have confined my attention strictly to these last matters and as my whole work treats of nothing else, it is, as I say, adapted only to one sort of reader, and its perusal will have no attractions for the larger number. < 12.27.3. For he entirely avoids employing his eyes and prefers to employ his ears. Now the knowledge derived from hearing being of two sorts, Timaeus diligently pursued the one, the reading of books, as I have above pointed out, but was very remiss in his use of the other, the interrogation of living witnesses. < |
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| 51. Varro, On Agriculture, 3.16.7 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 16 |
| 52. Horace, Odes, 1.6.1-1.6.9, 1.7.1-1.7.10, 1.31.9-1.31.15, 3.25.4, 4.2.25-4.2.32, 4.2.45 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •listening and reading •Horace, use of listening in poetry of Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 7; Johnson and Parker, ?Ancient Literacies: The Culture of Reading in Greece and Rome (2009) 219 |
| 53. Horace, Ars Poetica, 129 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 159 |
| 54. Propertius, Elegies, 1.1.37-1.1.38, 2.1.45, 2.13.11-2.13.12, 2.27.1, 2.34.32, 2.34.87-2.34.90, 3.3, 4.1.61 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •Horace, use of listening in poetry of •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 4, 7, 10, 16; Johnson and Parker, ?Ancient Literacies: The Culture of Reading in Greece and Rome (2009) 219 |
55. Vergil, Aeneis, 1.153, 4.1, 5.464, 7.754, 8.370 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 4, 21, 32| 1.153. ille regit dictis animos, et pectora mulcet,— 4.1. At regina gravi iamdudum saucia cura 5.464. eripuit mulcens dictis, ac talia fatur: 7.754. spargere qui somnos cantuque manuque solebat 8.370. At Venus haud animo nequiquam exterrita mater | 1.153. truck straight astern, before Aeneas' eyes. 4.1. Now felt the Queen the sharp, slow-gathering pangs 5.464. But Nisus cried: “If such a gift be found 7.754. to consummate the war. The shepherds bear 8.370. acred to Hercules, wove him a wreath |
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56. Livy, History, 5.21.8-5.21.9 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •readers, as listeners Found in books: Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 33| 5.21.9. sed in rebus tam antiquis si, quae similia veris sint, pro veris accipiantur, satis habeam; haec ad ostentationem scaenae gaudentis miraculis aptiora quam ad fidem neque adfirmare neque refellere operae pretium est. | 5.21.9. But in questions of such remote antiquity I should count it sufficient if what bears the stamp of probability be taken as true. [10] Statements like this, which are more fitted to adorn a stage which delights in the marvellous than to inspire belief, it is not worth while either to affirm or deny. The mine, which was now full of picked soldiers, suddenly discharged its armed force in the temple of Juno, which was inside the citadel of Veii. Some attacked the enemy on the walls from behind, others forced back the bars of the gates, others again set fire to the houses from which stones and tiles were being hurled by women and slaves. [11] Everything resounded with the confused noise of terrifying threats and shrieks of despairing anguish blended with the wailing of women and children. |
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| 57. Ovid, Epistulae Ex Ponto, 4.2.35, 12.1 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •Horace, use of listening in poetry of •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 4; Johnson and Parker, ?Ancient Literacies: The Culture of Reading in Greece and Rome (2009) 219 |
58. Lucretius Carus, On The Nature of Things, 1.28, 1.119 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •Horace, use of listening in poetry of Found in books: Johnson and Parker, ?Ancient Literacies: The Culture of Reading in Greece and Rome (2009) 219| 1.28. quo magis aeternum da dictis, diva, leporem. 1.119. per gentis Italas hominum quae clara clueret; | |
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59. Vergil, Eclogues, 1.5, 1.51-1.55, 1.65, 3.85, 9.64, 10.19 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 13, 14, 16, 155 | 1.5. Exiled from home am I; while, Tityrus, you 1.51. the very vineyards, cried aloud for you. TITYRUS 1.52. What could I do? how else from bonds be freed, 1.53. or otherwhere find gods so nigh to aid? 1.54. There, Meliboeus, I saw that youth to whom 1.55. yearly for twice six days my altars smoke. 1.65. and hallowed springs, will court the cooling shade! 3.85. “Gifts for my love I've found; mine eyes have marked 10.19. for him, outstretched beneath a lonely rock, |
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60. Philo of Alexandria, That The Worse Attacks The Better, 170 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •listeners Found in books: Wilson, The Sentences of Sextus (2012) 63 | 170. At all events, when the Creator determined to purify the earth by means of water, and that the soul should receive purification of all its unspeakable offences, having washed off and effaced its pollutions after the fashion of a holy purification, he recommended him who was found to be a just man, who was not borne away the violence of the deluge, to enter into the ark, that is to say, into the vessel containing the soul, namely, the body, and to lead into it "seven of all clean beasts, male and Female," thinking it proper that virtuous reason should employ all the pure parts of the irrational portion of man. XLVII. |
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61. Catullus, Poems, 95.152 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Johnson and Parker, ?Ancient Literacies: The Culture of Reading in Greece and Rome (2009) 219 | 14. Did I not liefer love thee than my eyes,(Winsomest Calvus!), for that gift of thine,Certès I'd hate thee with Vatinian hate.,Say me, how came I, or by word or deed,,To cause thee plague me with so many a bard?,The Gods deal many an ill to such a client,,Who sent of impious wights to thee such crowd.,But if (as guess I) this choice boon new-found,To thee from "Commentator" Sulla come,,None ill I hold it—well and welcome 'tis,,For that thy labours ne'er to death be doom'd.,Great Gods! What horrid booklet damnable,Unto thine own Catullus thou (perdie!),Did send, that ever day by day die he,In Saturnalia, first of festivals.,No! No! thus shall't not pass wi' thee, sweet wag,,For I at dawning day will scour the booths,of bibliopoles, Aquinii, Caesii and,Suffenus, gather all their poison-trash,And with such torments pay thee for thy pains.,Now for the present hence, adieu! begone,Thither, whence came ye, brought by luckless feet,,Pests of the Century, ye pernicious Poets.,An of my trifles peradventure chance,You to be readers, and the hands of you,Without a shudder unto us be offer'd |
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| 62. Horace, Letters, 1.16.26, 2.1.199, 2.1.212-2.1.213 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 24, 27, 34, 164 |
63. Ovid, Fasti, 1.13 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 7| 1.13. Caesaris arma cat alii: nos Caesaris aras, | 1.13. Let others sing Caesar’s wars: I’ll sing his altars, |
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64. Ovid, Metamorphoses, 1.716, 4.1, 5.555, 5.561, 11.179, 14.121, 15.487 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 4, 24, 27, 34, 35, 137| 1.716. languida permulcens medicata lumina virga. 4.1. At non Alcithoe Minyeias orgia censet 5.555. in comitum numero, doctae Sirenes, eratis? 5.561. Ne tamen ille canor mulcendas natus ad aures 11.179. induiturque aures lente gradientis aselli. 14.121. cum duce Cumaea mollit sermone laborem. 15.487. deflevere Numam; nam coniunx urbe relicta | 4.1. Alcithoe, daughter of King Minyas, 5.555. the cities and the mountains from his limbs— 5.561. of this disaster, that dark despot left 11.179. each door-post seemed to glisten. When he washed 15.487. where hatred of all wine has since remained. |
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| 65. Ovid, Tristia, 2.1.354-2.1.358, 3.7.18-3.7.27 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •listening and reading •Horace, use of listening in poetry of Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 27, 35; Johnson and Parker, ?Ancient Literacies: The Culture of Reading in Greece and Rome (2009) 219 |
| 66. Dionysius of Halycarnassus, Roman Antiquities, 9.22.3 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •readers, as listeners Found in books: Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 33 |
| 67. Ovid, Ars Amatoria, 2.283-2.284 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •Horace, use of listening in poetry of Found in books: Johnson and Parker, ?Ancient Literacies: The Culture of Reading in Greece and Rome (2009) 219 |
68. Ovid, Amores, 1.15.25-1.15.30 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •Horace, use of listening in poetry of Found in books: Johnson and Parker, ?Ancient Literacies: The Culture of Reading in Greece and Rome (2009) 219| 1.15.25. Tityrus et segetes Aeneiaque arma legentur, 1.15.26. Roma triumphati dum caput orbis erit; 1.15.27. Donec erunt ignes arcusque Cupidinis arma, 1.15.28. Discentur numeri, culte Tibulle, tui; 1.15.29. Gallus et Hesperiis et Gallus notus Eois, 1.15.30. Et sua cum Gallo nota Lycoris erit. | |
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| 69. Diodorus Siculus, Historical Library, 4.8.4 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •readers, as listeners Found in books: Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 33 |
| 70. Persius, Saturae, 1.121, 1.134 (1st cent. CE - 1st cent. CE) Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 24, 164 |
| 71. Plutarch, Advice About Keeping Well, 123d (1st cent. CE - 2nd cent. CE) Tagged with subjects: •Plutarch, On Listening Found in books: König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 61 |
| 72. Plutarch, Lysander, 12.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •readers, as listeners Found in books: Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 34 |
| 73. Plutarch, Table Talk, 9.14.745 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 36 |
| 74. Plutarch, Dinner of The Seven Wise Men, 159c (1st cent. CE - 2nd cent. CE) Tagged with subjects: •listeners Found in books: Wilson, The Sentences of Sextus (2012) 63 |
| 75. Plutarch, How To Tell A Flatterer From A Friend, 66e (1st cent. CE - 2nd cent. CE) Tagged with subjects: •listeners Found in books: Wilson, The Sentences of Sextus (2012) 260 |
| 76. Plutarch, On Hearing, 10, 38a, 40b, 41d, 48c, 6, 8, 14 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 61 |
77. Plutarch, Theseus, 1.3-1.5, 2.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 33, 34| 1.3. εἴη μὲν οὖν ἡμῖν ἐκκαθαιρόμενον λόγῳ τὸ μυθῶδες ὑπακοῦσαι καὶ λαβεῖν ἱστορίας ὄψιν, ὅπου δʼ ἂν αὐθαδῶς τοῦ πιθανοῦ περιφρονῇ καὶ μὴ δέχηται τὴν πρὸς τὸ εἰκὸς μῖξιν, εὐγνωμόνων ἀκροατῶν δεησόμεθα καὶ πρᾴως τὴν ἀρχαιολογίαν προσδεχομένων. | |
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| 78. Plutarch, Timoleon, 15.11 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •readers, as listeners Found in books: Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 34 |
| 79. Plutarch, Lives of The Ten Orators, 126, 838c (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 36 |
| 80. Plutarch, How The Young Man Should Study Poetry, 17a, 18e-, 19a, 19b, 19c, 19d, 19d-20b, 20c, 20d, 22a, 22b, 28a, 28b, 28c, 28d, 16d (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 14 |
| 81. Plutarch, On The Proverbs of Alexander, 32 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 24 |
| 82. Plutarch, On The Face Which Appears In The Orb of The Moon, 5-6, 16 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 80 |
| 83. Plutarch, On Talkativeness, 503d4, 502e (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Wilson, The Sentences of Sextus (2012) 210 |
84. New Testament, James, 3.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •listeners Found in books: Wilson, The Sentences of Sextus (2012) 63| 3.1. Μὴ πολλοὶ διδάσκαλοι γίνεσθε, ἀδελφοί μου, εἰδότες ὅτι μεῖζον κρίμα λημψόμεθα· | 3.1. Let not many of you be teachers, my brothers, knowing that we will receive heavier judgment. |
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85. New Testament, Apocalypse, 1.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •listeners Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 55| 1.3. μακάριος ὁ ἀναγινώσκων καὶ οἱ ἀκούοντες τοὺς λόγους τῆς προφητείας καὶ τηροῦντες τὰ ἐν αὐτῇ γεγραμμένα, ὁ γὰρ καιρὸς ἐγγύς. | 1.3. Blessed is he who reads and those who hear the words of the prophecy, and keep the things that are written in it, for the time is at hand. |
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86. New Testament, Acts, 10.4, 21.13 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •listeners •Instructions (Theodore), on attentive listening •Quintilian, attentive listening •Theodore, on attentive listening •attentive listening •prayer/monastic progress, attentive listening Found in books: Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 123; Wilson, The Sentences of Sextus (2012) 91| 10.4. ὁ δὲ ἀτενίσας αὐτῷ καὶ ἔμφοβος γενόμενος εἶπεν Τί ἐστιν, κύριε; εἶπεν δὲ αὐτῷ Αἱ προσευχαί σου καὶ αἱ ἐλεημοσύναι σου ἀνέβησαν εἰς μνημόσυνον ἔμπροσθεν τοῦ θεοῦ· 21.13. τότε ἀπεκρίθη [ὁ] Παῦλος Τί ποιεῖτε κλαίοντες καὶ συνθρύπτοντές μου τὴν καρδίαν; ἐγὼ γὰρ οὐ μόνον δεθῆναι ἀλλὰ καὶ ἀποθανεῖν εἰς Ἰερουσαλὴμ ἑτοίμως ἔχω ὑπὲρ τοῦ ὀνόματος τοῦ κυρίου Ἰησοῦ. | 10.4. He, fastening his eyes on him, and being frightened, said, "What is it, Lord?"He said to him, "Your prayers and your gifts to the needy have gone up for a memorial before God. 21.13. Then Paul answered, "What are you doing, weeping and breaking my heart? For I am ready not only to be bound, but also to die at Jerusalem for the name of the Lord Jesus." |
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| 87. New Testament, 2 Timothy, 13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •Epithets (for Egyptian gods), msḏr-sḏm (the ear that listens) Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 435 |
88. New Testament, 2 Peter, 2.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •listeners Found in books: Wilson, The Sentences of Sextus (2012) 384| 2.2. καὶ πολλοὶ ἐξακολουθήσουσιν αὐτῶν ταῖς ἀσελγείαις, διʼ οὓς ἡ ὁδὸς τῆς ἀληθείας βλασφημηθήσεται· | 2.2. Many will follow their destructive ways, and as a result, the way of the truth will be maligned. |
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| 89. Anon., Didache, 2.5, 8.2-8.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •listeners Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 55; Wilson, The Sentences of Sextus (2012) 202, 393 |
| 90. Plutarch, On The Malice of Herodotus, 874b (1st cent. CE - 2nd cent. CE) Tagged with subjects: •readers, as listeners Found in books: Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 14 |
| 91. Martial, Epigrams, 8.3.13 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 162 |
92. New Testament, Mark, 13.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •listeners •modern scholarship on divine sonship listening for resonance Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 55; Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 10| 13.14. Ὅταν δὲ ἴδητε τὸ βδέλυγμα τῆς ἐρημώσεως ἑστηκότα ὅπου οὐ δεῖ, ὁ ἀναγινώσκων νοείτω, τότε οἱ ἐν τῇ Ἰουδαίᾳ φευγέτωσαν εἰς τὰ ὄρη, | 13.14. But when you see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not (let the reader understand), then let those who are in Judea flee to the mountains, 5. , They came to the other side of the sea, into the country of the Gadarenes. , When he had come out of the boat, immediately there met him out of the tombs a man with an unclean spirit, , who had his dwelling in the tombs. Nobody could bind him any more, not even with chains, , because he had been often bound with fetters and chains, and the chains had been torn apart by him, and the fetters broken in pieces. Nobody had the strength to tame him. , Always, night and day, in the tombs and in the mountains, he was crying out, and cutting himself with stones. , When he saw Jesus from afar, he ran and bowed down to him, , and crying out with a loud voice, he said, "What have I to do with you, Jesus, you Son of the Most High God? I adjure you by God, don't torment me.", For he said to him, "Come out of the man, you unclean spirit!", He asked him, "What is your name?"He said to him, "My name is Legion, for we are many.", He begged him much that he would not send them away out of the country. , Now there was on the mountainside a great herd of pigs feeding. , All the demons begged him, saying, "Send us into the pigs, that we may enter into them.", At once Jesus gave them permission. The unclean spirits came out and entered into the pigs. The herd of about two thousand rushed down the steep bank into the sea, and they were drowned in the sea. , Those who fed them fled, and told it in the city and in the country. The people came to see what it was that had happened. , They came to Jesus, and saw him who had been possessed by demons sitting, clothed, and in his right mind, even him who had the legion; and they were afraid. , Those who saw it declared to them how it happened to him who was possessed by demons, and about the pigs. , They began to beg him to depart from their region. , As he was entering into the boat, he who had been possessed by demons begged him that he might be with him. , He didn't allow him, but said to him, "Go to your house, to your friends, and tell them what great things the Lord has done for you, and how he had mercy on you.", He went his way, and began to proclaim in Decapolis how Jesus had done great things for him, and everyone marveled. , When Jesus had crossed back over in the boat to the other side, a great multitude was gathered to him; and he was by the sea. , Behold, one of the rulers of the synagogue, Jairus by name, came; and seeing him, he fell at his feet, , and begged him much, saying, "My little daughter is at the point of death. Please come and lay your hands on her, that she may be made healthy, and live.", He went with him, and a great multitude followed him, and they pressed upon him on all sides. , A certain woman, who had an issue of blood for twelve years, , and had suffered many things by many physicians, and had spent all that she had, and was no better, but rather grew worse, , having heard the things concerning Jesus, came up behind him in the crowd, and touched his clothes. , For she said, "If I just touch his clothes, I will be made well.", Immediately the flow of her blood was dried up, and she felt in her body that she was healed of her affliction. , Immediately Jesus, perceiving in himself that the power had gone out from him, turned around in the crowd, and asked, "Who touched my clothes?", His disciples said to him, "You see the multitude pressing against you, and you say, 'Who touched me?'", He looked around to see her who had done this thing. , But the woman, fearing and trembling, knowing what had been done to her, came and fell down before him, and told him all the truth. , He said to her, "Daughter, your faith has made you well. Go in peace, and be cured of your disease.", While he was still speaking, they came from the synagogue ruler's house saying, "Your daughter is dead. Why bother the Teacher any more?", But Jesus, when he heard the message spoken, immediately said to the ruler of the synagogue, "Don't be afraid, only believe.", He allowed no one to follow him, except Peter, James, and John the brother of James. , He came to the synagogue ruler's house, and he saw an uproar, weeping, and great wailing. , When he had entered in, he said to them, "Why do you make an uproar and weep? The child is not dead, but is asleep.", They laughed him to scorn. But he, having put them all out, took the father of the child and her mother and those who were with him, and went in where the child was lying. , Taking the child by the hand, he said to her, "Talitha cumi;" which means, being interpreted, "Young lady, I tell you, get up.", Immediately the young lady rose up, and walked, for she was twelve years old. They were amazed with great amazement. , He strictly ordered them that no one should know this, and commanded that something should be given to her to eat. |
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93. New Testament, Matthew, 6.9-6.13, 24.15, 25.29 (1st cent. CE - 1st cent. CE) Tagged with subjects: •listeners Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 55| 6.9. Οὕτως οὖν προσεύχεσθε ὑμεῖς Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς· Ἁγιασθήτω τὸ ὄνομά σου, 6.10. ἐλθάτω ἡ βασιλεία σου, γενηθήτω τὸ θέλημά σου, ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς· 6.11. Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον· 6.12. καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφήκαμεν τοῖς ὀφειλέταις ἡμῶν· 6.13. καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ. 24.15. Ὅταν οὖν ἴδητε τὸ Βδέλυγμα τῆς ἐρημώσεως τὸ ῥηθὲν διὰ Δανιὴλ τοῦ προφήτου ἑστὸς ἐν τόπῳ ἁγίῳ, ὁ ἀναγινώσκων νοείτω, 25.29. τῷ γὰρ ἔχοντι παντὶ δοθήσεται καὶ περισσευθήσεται· τοῦ δὲ μὴ ἔχοντος καὶ ὃ ἔχει ἀρθήσεται ἀπʼ αὐτοῦ. | 6.9. Pray like this: 'Our Father in heaven, may your name be kept holy. 6.10. Let your kingdom come. Let your will be done, as in heaven, so on earth. 6.11. Give us today our daily bread. 6.12. Forgive us our debts, as we also forgive our debtors. 6.13. Bring us not into temptation, but deliver us from the evil one. For yours is the kingdom, the power, and the glory forever. Amen.' 24.15. "When, therefore, you see the abomination of desolation, which was spoken of through Daniel the prophet, standing in the holy place (let the reader understand), 25.29. For to everyone who has will be given, and he will have abundance, but from him who has not, even that which he has will be taken away. |
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| 94. Laus Pisonis, Laus Pisonis, 64 (1st cent. CE - 1st cent. CE) Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 32 |
| 95. Persius, Satires, 1.121, 1.134 (1st cent. CE - 1st cent. CE) Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 24, 164 |
96. Plutarch, Cimon, 2.2-2.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 34| 2.2. οἱ λέγοντες ὑπὲρ τῆς πόλεως ἐπεκαλοῦντο τὴν Λουκούλλου μαρτυρίαν, γράψαντος δὲ τοῦ στρατηγοῦ πρὸς Λούκουλλον ἐκεῖνος ἐμαρτύρησε τἀληθῆ, καὶ τὴν δίκην οὕτως ἀπέφυγεν ἡ πόλις κινδυνεύουσα περὶ τῶν μεγίστων. ἐκεῖνοι μὲν οὖν οἱ τότε σωθέντες εἰκόνα τοῦ Λουκούλλου λιθίνην ἐν ἀγορᾷ παρὰ τὸν Διόνυσον ἀνέστησαν, ἡμεῖς δʼ, εἰ καὶ πολλαῖς ἡλικίαις λειπόμεθα, τὴν μὲν χάριν οἰόμεθα διατείνειν καὶ πρὸς ἡμᾶς τοὺς νῦν ὄντας, 2.3. εἰκόνα δὲ πολὺ καλλίονα νομίζοντες εἶναι τῆς τὸ σῶμα καὶ τὸ πρόσωπον ἀπομιμουμένης τὴν τὸ ἦθος καὶ τὸν τρόπον ἐμφανίζουσαν, ἀναληψόμεθα τῇ γραφῇ τῶν παραλλήλων βίων τὰς πράξεις τοῦ ἀνδρός, τἀληθῆ διεξιόντες. ἀρκεῖ γὰρ ἡ τῆς μνήμης χάρις· ἀληθοῦς δὲ μαρτυρίας οὐδʼ ἂν αὐτὸς ἐκεῖνος ἠξίωσε μισθὸν λαβεῖν ψευδῆ καὶ πεπλασμένην ὑπὲρ αὐτοῦ διήγησιν. | 2.2. The trial was held before the praetor of Macedonia (the Romans were not yet sending praetors to Greece), and the city's advocates invoked the testimony of Lucullus. Lucullus, when the praetor wrote to him, testified to the truth of the matter, and so the city escaped capital condemnation. Accordingly, the people who at that time were saved by him erected a marble statue of Lucullus in the market-place beside that of Dionysus. And we, though many generations removed from him, think that his favour extends even down to us who are now living; 2.3. and since we believe that a portrait which reveals character and disposition is far more beautiful than one which merely copies form and feature, we shall incorporate this man's deeds into our parallel lives, ')" onMouseOut="nd();">and we shall rehearse them truly. The mere mention of them is sufficient favour to show him; and as a return for his truthful testimony he himself surely would not deign to accept a false and garbled narrative of his career. |
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97. New Testament, Luke, 2.19, 12.21 (1st cent. CE - 1st cent. CE) Tagged with subjects: •Besa, attentive listening •Horsiesius, attentive listening •Instructions (Pachomius), attentive listening •Theodore, on attentive listening •attentive listening •post-mortem punishment, attentive listening •prayer/monastic progress, attentive listening •listeners Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 55; Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 124| 2.19. ἡ δὲ Μαρία πάντα συνετήρει τὰ ῥήματα ταῦτα συνβάλλουσα ἐν τῇ καρδίᾳ αὐτῆς. 12.21. [Οὕτως ὁ θησαυρίζων αὑτῷ καὶ μὴ εἰς θεὸν πλουτῶν.] | 2.19. But Mary kept all these sayings, pondering them in her heart. 12.21. So is he who lays up treasure for himself, and is not rich toward God." |
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| 98. Martial, Epigrams, 8.3.13 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 162 |
99. Lucan, Pharsalia, 4.1, 9.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 4 | 9.1. Book 9 Yet in those ashes on the Pharian shore, In that small heap of dust, was not confined So great a shade; but from the limbs half burnt And narrow cell sprang forth and sought the sky Where dwells the Thunderer. Black the space of air Upreaching to the poles that bear on high The constellations in their nightly round; There 'twixt the orbit of the moon and earth Abide those lofty spirits, half divine, |
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100. Quintilian, Institutes of Oratory, 2.12.6, 9.4.116, 11.1.48, 11.3.57-11.3.60, 12.10.52, 12.10.64 (1st cent. CE - 1st cent. CE) Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 13, 27, 32 | 11.3.57. But any of these faults are tolerable compared with the practice of chanting instead of speaking, which is the worst feature of our modern oratory, whether in the courts or in the schools, and of which I can only say that I do not know whether it is more useless or more repugt to good taste. For what can be less becoming to an orator than modulations that recall the stage and a sing-song utterance which at times resembles the maudlin utterance of drunken revellers? 11.3.58. What can be more fatal to any emotional appeal than that the speaker should, when the situation calls for grief, anger, indignation or pity, not merely avoid the expression of those emotions which require to be kindled in the judge, but outrage the dignity of the courts with noises such as are dear to the Lycians and Carians? For Cicero has told us that the rhetoricians of Lycia and Caria come near to singing in their perorations. But, as a matter of fact, we have somewhat overstepped the limits imposed by the more restrained style of singing. 11.3.59. I ask you, does anyone sing, I will not say when his theme is murder, sacrilege or parricide, but at any rate when he deals with figures or accounts, or, to cut a long story short, when he is pleading in any kind of lawsuit whatever? And if such a form of intonation is to be permitted at all, there is really no reason why the modulations of the voice should not be accompanied by harps and flutes, or even by cymbals, which would be more appropriate to the revolting exhibitions of which I am speaking. 11.3.60. And yet we show no reluctance in indulging this vicious practice. For no one thinks his own singing hideous, and it involves less trouble than genuine pleading. There are, moreover, some persons who, in thorough conformity with their other vices, are possessed with a perpetual passion for hearing something that will soothe their ears. But, it may be urged, does not Cicero himself say that there is a suggestion of singing in the utterance of an orator? And is not this the outcome of a natural impulse? I shall shortly proceed to show to what extent such musical modulations are permissible: but if we are to call it singing, it must be no more than a suggestion of singing, a fact which too many refuse to realise. 12.10.64. For Homer himself assigns to Menelaus an eloquence, terse and pleasing, exact (for that is what is meant by "making no errors in words") and devoid of all redundance, which qualities are virtues of the first type: and he says that from the lips of Nestor flowed speech sweeter than honey, than which assuredly we can conceive no greater delight: but when he seeks to express the supreme gift of eloquence possessed by Ulysses he gives a mighty voice and a vehemence of oratory equal to the snows of winter in the abundance and the vigour of its words. |
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| 101. Dio Chrysostom, Orations, 32.101 (1st cent. CE - missingth cent. CE) Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 24 |
| 102. Seneca The Younger, Hercules Furens, 575 (1st cent. CE - 1st cent. CE) Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 34 |
103. Tacitus, Annals, 1.1.1-1.1.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 7 | 1.1.1. Rome at the outset was a city state under the government of kings: liberty and the consulate were institutions of Lucius Brutus. Dictatorships were always a temporary expedient: the decemviral office was dead within two years, nor was the consular authority of the military tribunes long-lived. Neither Cinna nor Sulla created a lasting despotism: Pompey and Crassus quickly forfeited their power to Caesar, and Lepidus and Antony their swords to Augustus, who, under the style of "Prince," gathered beneath his empire a world outworn by civil broils. But, while the glories and disasters of the old Roman commonwealth have been chronicled by famous pens, and intellects of distinction were not lacking to tell the tale of the Augustan age, until the rising tide of sycophancy deterred them, the histories of Tiberius and Caligula, of Claudius and Nero, were falsified through cowardice while they flourished, and composed, when they fell, under the influence of still rankling hatreds. Hence my design, to treat a small part (the concluding one) of Augustus' reign, then the principate of Tiberius and its sequel, without anger and without partiality, from the motives of which I stand sufficiently removed. |
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| 104. Tacitus, Dialogus De Oratoribus, 12.1-12.2, 13.2, 16.5, 20.5-20.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 32, 155 |
| 105. Tacitus, Histories, 1.1.1-1.1.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 7 |
106. Seneca The Younger, Letters, 88.22, 90.28 (1st cent. CE - 1st cent. CE) Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 154, 159 | 88.22. The arts of amusement are those which aim to please the eye and the ear. To this class you may assign the stage-machinists, who invent scaffolding that goes aloft of its own accord, or floors that rise silently into the air, and many other surprising devices, as when objects that fit together then fall apart, or objects which are separate then join together automatically, or objects which stand erect then gradually collapse. The eye of the inexperienced is struck with amazement by these things; for such persons marvel at everything that takes place without warning, because they do not know the causes. 88.22. The arts of amusement are those which aim to please the eye and the ear. To this class you may assign the stage-machinists, who invent scaffolding that goes aloft of its own accord, or floors that rise silently into the air, and many other surprising devices, as when objects that fit together then fall apart, or objects which are separate then join together automatically, or objects which stand erect then gradually collapse. The eye of the inexperienced is struck with amazement by these things; for such persons marvel at everything that takes place without warning, because they do not know the causes. 88.22. Next I pass to you, you whose bottomless and insatiable maw explores on the one hand the seas, on the other the earth, with enormous toil hunting down your prey, now with hook, now with snare, now with nets of various kinds; no animal has peace except when you are cloyed with it. And how slight a portion of those banquets of yours, prepared for you by so many hands, do you taste with your pleasure-jaded palate! How slight a portion of all that game, whose taking was fraught with danger, does the master's sick and squeamish stomach relish? How slight a portion of all those shell-fish, imported from so far, slips down that insatiable gullet? Poor wretches, do you not know that your appetites are bigger than your bellies? 90.28. She shows us what things are evil and what things are seemingly evil; she strips our minds of vain illusion. She bestows upon us a greatness which is substantial, but she represses the greatness which is inflated, and showy but filled with emptiness; and she does not permit us to be ignorant of the difference between what is great and what is but swollen; nay, she delivers to us the knowledge of the whole of nature and of her own nature. She discloses to us what the gods are and of what sort they are; what are the nether gods, the household deities, and the protecting spirits; what are the souls which have been endowed with lasting life and have been admitted to the second class of divinities, where is their abode and what their activities, powers, and will. Such are wisdom's rites of initiation, by means of which is unlocked, not a village shrine, but the vast temple of all the gods – the universe itself, whose true apparitions and true aspects she offers to the gaze of our minds. For the vision of our eyes is too dull for sights so great. 90.28. She shows us what things are evil and what things are seemingly evil; she strips our minds of vain illusion. She bestows upon us a greatness which is substantial, but she represses the greatness which is inflated, and showy but filled with emptiness; and she does not permit us to be ignorant of the difference between what is great and what is but swollen; nay, she delivers to us the knowledge of the whole of nature and of her own nature. She discloses to us what the gods are and of what sort they are; what are the nether gods, the household deities, and the protecting spirits; what are the souls which have been endowed with lasting life and have been admitted to the second class of divinities,[18] where is their abode and what their activities, powers, and will. Such are wisdom's rites of initiation, by means of which is unlocked, not a village shrine, but the vast temple of all the gods – the universe itself, whose true apparitions and true aspects she offers to the gaze of our minds. For the vision of our eyes is too dull for sights so great. 90.28. But it is our vices that bring us to despair; for the second class of rational being, man, is of an inferior order, – a guardian, as it were, who is too unstable to hold fast to what is best, his judgment still wavering and uncertain. He may require the faculties of sight and hearing, good health, a bodily exterior that is not loathsome, and, besides, greater length of days conjoined with an unimpaired constitution. |
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107. Statius, Thebais, 3.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 4 | 3.1. But not to the perfidious lord of the Aonian palace comes the repose of slumber in the twilight hours, although for the dank stars long travail yet remain till dawn; in his mind care holds vigil and wreaks the penalty for his plotted crime; then fear, gloomiest of augurs in perplexity, broods deeply. "Ah me!" he cries, "why this tarrying?" — for he had deemed the task a light one, and Tydeus an easy prey to so many warriors, nor weighed his valour and spirit against their numbers — "Went they by different rods? Was a company sent from Argos to his succour? Or has news of the deed spread round the neighbouring cities? Chose we too few, O father Gradivus, or men unrenowned in action? But valiant Chromis and Dorylas and the Thespians, a match for these towers of mine, could at my bidding level all Argos with the ground. Nor proof, I ween, against my weapons had he come hither, though his frame were wrought of bronze or solid adamant. For shame, ye cowards, whose efforts fail before a single foe, if indeed ye fought at all!" Thus is he tormented by various gusts of passion, and above all his sword as he spoke in mid assembly, nor openly sated to the full his savage wrath. Now he feels shame of his design, and now repents him of the shame. And like to the appointed helmsman of a Calabrian barque upon Ionian waters (nor does the lack sea-craft, but the Olenian starrising clearer than its wont has beguiled him to leave a friendly haven), when a sudden uproar fills the wintry sky, and all heaven's confines thunder, and Orion in full might brings low the poles — he himself would fain win the land, and struggles to return, but a strong south wind astern bears him on; then, abandoning his craft, he groans, and heedless now follows the blind waters: even so the Agenorean chieftain upbraids Lucifer, yet lingering in the heavens, and the sun, so slow to rise on the distressed. |
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| 108. Xenophon of Ephesus, The Ephesian Story of Anthica And Habrocomes, 1.10.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 142 |
| 109. Silius Italicus, Punica, 11.288, 15.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 4, 27 |
| 110. Valerius Flaccus Gaius, Argonautica, 6.1, 6.201, 8.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 4, 155 |
| 111. Valerius Maximus, Memorable Deeds And Sayings, 8.10.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 159 |
| 112. Apuleius, Florida, 3.3, 9.8-9.14, 9.27-9.29, 18.1-18.2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 12, 14, 159, 199 |
| 113. Apuleius, The Golden Ass, 1.1.1, 1.1.5-1.1.6, 1.2.1, 1.2.3, 1.2.6, 1.3.1, 1.4.5-1.4.6, 1.6.1, 1.13.3, 1.20.2, 1.20.5, 1.23.6, 2.1.2-2.1.5, 2.4.3, 2.12.5, 2.20.7, 2.31.1, 4.14.3, 4.27.8, 5.6.1, 5.8.1, 5.24.1, 6.24.3, 6.25.1, 6.27.5-6.27.6, 6.29.3, 7.13.2, 8.1.3-8.1.4, 8.3.3, 8.10.1, 8.17.3, 8.23.5, 8.25, 8.28.1, 9.3.4, 9.4.4, 9.12.1, 9.13.4, 9.14.1, 9.14.5, 9.15.5, 9.16-9.21, 9.16.1, 9.17.2, 9.22.4, 9.23.5, 9.30.1, 9.42.4, 10.2.1, 10.2.4, 10.7.4, 10.15.5, 10.30.1, 11.13.1, 11.15, 11.15.1-11.15.2, 11.20.6, 11.23.5-11.23.6 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 163 |
| 114. Chariton, Chaereas And Callirhoe, 8.1.4, 8.7.9 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 162, 199 |
| 115. Apuleius, Apology, 10.6, 26.5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 14, 21 |
| 116. Athenaeus, The Learned Banquet, 1.24 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 112 |
| 117. Palestinian Talmud, Berachot, 7.11c (2nd cent. CE - 5th cent. CE) Tagged with subjects: •prophets, listening to, visiting Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 24 |
| 118. Palestinian Talmud, Megillah, 3.8, 4.1, 74c, 75a (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan |
119. Pausanias, Description of Greece, 2.31.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 16| 2.31.3. ὄπισθεν δὲ τοῦ ναοῦ Πιτθέως μνῆμά ἐστι, τρεῖς δὲ ἐπʼ αὐτῷ θρόνοι κεῖνται λίθου λευκοῦ· δικάζειν δὲ Πιτθέα καὶ ἄνδρας δύο σὺν αὐτῷ λέγουσιν ἐπὶ τῶν θρόνων. οὐ πόρρω δὲ ἱερὸν Μουσῶν ἐστι, ποιῆσαι δὲ ἔλεγον αὐτὸ Ἄρδαλον παῖδα Ἡφαίστου· καὶ αὐλόν τε εὑρεῖν νομίζουσι τὸν Ἄρδαλον τοῦτον καὶ τὰς Μούσας ἀπʼ αὐτοῦ καλοῦσιν Ἀρδαλίδας. ἐνταῦθα Πιτθέα διδάξαι λόγων τέχνην φασί, καί τι βιβλίον Πιτθέως δὴ σύγγραμμα ὑπὸ ἀνδρὸς ἐκδοθὲν Ἐπιδαυρίου καὶ αὐτὸς ἐπελεξάμην. τοῦ Μουσείου δὲ οὐ πόρρω βωμός ἐστιν ἀρχαῖος, Ἀρδάλου καὶ τοῦτον ὥς φασιν ἀναθέντος· ἐπὶ δὲ αὐτῷ Μούσαις καὶ Ὕπνῳ θύουσι, λέγοντες τὸν Ὕπνον θεὸν μάλιστα εἶναι φίλον ταῖς Μούσαις. | 2.31.3. Behind the temple is the tomb of Pittheus, on which are placed three seats of white marble. On them they say that Pittheus and two men with him used to sit in judgment. Not far off is a sanctuary of the Muses, made, they told me, by Ardalus, son of Hephaestus. This Ardalus they hold to have invented the flute, and after him they name the Muses Ardalides. Here, they say, Pittheus taught the art of rhetoric, and I have myself read a book purporting to be a treatise by Pittheus, published by a citizen of Epidaurus . Not far from the Muses' Hall is an old altar, which also, according to report, was dedicated by Ardalus. Upon it they sacrifice to the Muses and to Sleep, saying that Sleep is the god that is dearest to the Muses. |
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| 120. Philostratus The Athenian, On Heroes, 10.5, 43.1 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 36, 157 |
| 121. Clement of Alexandria, Miscellanies, (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •listeners Found in books: Wilson, The Sentences of Sextus (2012) 210, 255, 257, 348 |
| 122. Aelius Aristides, Sacred Tales, a b c d\n0 "1.17" "1.17" "1 17" (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •prayers, listening gods Found in books: Rüpke, The individual in the religions of the ancient Mediterranean (2014) 243 |
| 123. Anon., Targum Pseudo-Jonathan, Isaiah1.13, I Chronicles16.31, Exodus18.12, Judges5.9 (2nd cent. CE - 7th cent. CE) Tagged with subjects: •nan Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 24 |
| 124. Lucian, Amores, 1.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 3 |
| 125. Aelius Aristides, Orations, 28.144 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 24 |
| 126. Lucian, A True Story, 1.4 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 162 |
| 127. Herodianus Aelius, General Prosody, 11.2.33, 11.2.51 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •Instructions (Theodore), on attentive listening •Quintilian, attentive listening •Theodore, on attentive listening •attentive listening •prayer/monastic progress, attentive listening Found in books: Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 123 |
| 128. Lucian, The Mistaken Critic, 35, 25 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 164 |
129. Lucian, The Dance, 54, 2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 164 | 2. CRATO: Now, my dear sir, can any one who calls himself a man, and an educated man, and in some sort a student of philosophy, — can such a one leave those higher pursuits, leave communing with the sages of old, to sit still and listen to the sound of a flute, and watch the antics of an effeminate creature got up in soft raiment to sing lascivious songs and mimic the passions of prehistoric strumpets, of Rhodopes and Phaedras and Parthenopes, to the accompaniment of twanging string and shrilling pipe and clattering heel? It is too absurd: these are not amusements for a gentleman; not amusements for Lycinus. When I first heard of your spending your time in this way, I was divided betwixt shame and indignation, to think that you could so far forget Plato and Chrysippus and Aristotle, as to sit thus having your ears tickled with a feather. If you want amusements, are there not a thousand things worth seeing and hearing? Can you not hear classical music performed at the great festivals? Are there not lofty tragedy and brilliant comedy, — things that |
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| 130. Lucian, On Mourning, 4.4, 7.7, 8.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •Plutarch, How the Young Man Should Listen to Poetry Found in books: König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 80 |
| 131. Heliodorus, Ethiopian Story, 2.22.3, 3.1.1, 3.3.1, 3.4.7, 3.4.11, 4.4.2, 6.2.2, 10.41.4 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 137, 142, 156, 157, 162 |
132. Justin, Dialogue With Trypho, 82.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •listeners Found in books: Wilson, The Sentences of Sextus (2012) 63| 82.3. Πολλοὶ γὰρ ἄθεα καὶ βλάσφημα καὶ ἄδικα ἐν ὀνόματι αὐτοῦ παραχαράσσοντες ἐδίδαξαν, καὶ τὰ ἀπὸ τοῦ ἀκαθάρτου πνεύματος διαβόλου ἐμβαλλόμενα ταῖς διανοίαις αὐτῶν ἐδίδαξαν καὶ διδάσκουσι μέχρι νῦν· οὓς ὁμοίως ὑμῖν μεταπείθειν μὴ πλανᾶσθαι ἀγωνιζόμεθα, εἰδότες ὅτι πᾶς ὁ δυνάμενος λέγειν τὸ ἀληθὲς καὶ μὴ λέγων κριθήσεται ὑπὸ τοῦ θεοῦ, ὡς διὰ τοῦ Ἰεζεκιὴλ διεμαρτύρατο ὁ θεός, εἰπὼν ὅτι Σκοπὸν τέθεικά σε [fol. 137] τῷ οἴκῳ Ἰούδα. Ἐὰν ἁμάρτῃ ὁ ἁμαρτωλὸς καὶ μὴ διαμαρτύρῃ αὐτῷ, αὐτὸς μὲν τῇ ἁμαρτίᾳ αὐτοῦ ἀπολεῖται, παρὰ τοῦ δὲ τὸ αἷμα αὺτοῦ ἐκζητήσω· ἐὰν δὲ διαμαρτύρῃ αὐτῷ, ἀθῷος ἔσῃ [cf. EZ., III, 17-19. et XXXIII, 7-9]. | |
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| 133. Anon., Mekhilta Derabbi Yishmael, Beshalah.1 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •prophets, listening to, visiting Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 24 |
| 134. Justin, First Apology, 67.3-67.4 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •listeners Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 55 |
| 135. Longus, Daphnis And Chloe, prol. 1.2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 162 |
136. Anon., Sifre Deuteronomy, 343 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •prophets, listening to, visiting Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 24 | 343. (Devarim 33:2) "And he (Moses) said: The L-rd came from Sinai, and He shone forth from Seir to them": Scripture (hereby) relates that Moses did not open with the needs of Israel until he opened with the praise of the L-rd. To what may this be compared? To an advocate's standing upon the podium, having been hired by a man to speak in his behalf, and not opening with the needs of that man until opening with the king's praise first — "How exalted is our king! How exalted is our master! The sun has shone upon us! The moon has shone upon us!", all praising with him — after which he opens with the needs of that man, after which he concludes with the praise of the king. Moses, our teacher, likewise, did not open with the needs of Israel until he had opened with praise of the L-rd, viz.: "The L-rd came from Sinai and He shone forth from Seir," after which he opened with the needs of Israel, viz.: ( |
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| 137. Philostratus The Athenian, Lives of The Sophists, 1.491, 1.503 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 34, 36 |
| 138. Gellius, Attic Nights, 9.9.3, 16.3.1, 20.9.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 12, 27, 34 |
139. Origen, Against Celsus, 1.7 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •listeners Found in books: Wilson, The Sentences of Sextus (2012) 348 | 1.7. Moreover, since he frequently calls the Christian doctrine a secret system (of belief), we must confute him on this point also, since almost the entire world is better acquainted with what Christians preach than with the favourite opinions of philosophers. For who is ignorant of the statement that Jesus was born of a virgin, and that He was crucified, and that His resurrection is an article of faith among many, and that a general judgment is announced to come, in which the wicked are to be punished according to their deserts, and the righteous to be duly rewarded? And yet the mystery of the resurrection, not being understood, is made a subject of ridicule among unbelievers. In these circumstances, to speak of the Christian doctrine as a secret system, is altogether absurd. But that there should be certain doctrines, not made known to the multitude, which are (revealed) after the exoteric ones have been taught, is not a peculiarity of Christianity alone, but also of philosophic systems, in which certain truths are exoteric and others esoteric. Some of the hearers of Pythagoras were content with his ipse dixit; while others were taught in secret those doctrines which were not deemed fit to be communicated to profane and insufficiently prepared ears. Moreover, all the mysteries that are celebrated everywhere throughout Greece and barbarous countries, although held in secret, have no discredit thrown upon them, so that it is in vain that he endeavours to calumniate the secret doctrines of Christianity, seeing he does not correctly understand its nature. |
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| 140. Iamblichus, Life of Pythagoras, 3.13 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •listeners Found in books: Wilson, The Sentences of Sextus (2012) 260 |
| 141. Babylonian Talmud, Eruvin, 7 (3rd cent. CE - 6th cent. CE) Tagged with subjects: •Besa, attentive listening •Horsiesius, attentive listening •Instructions (Pachomius), attentive listening •Theodore, on attentive listening •attentive listening •post-mortem punishment, attentive listening •prayer/monastic progress, attentive listening Found in books: Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 124 |
| 142. Philostratus, Pictures, 1.17 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 157 |
143. Babylonian Talmud, Berachot, 26b, 33a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 24 33a. מחזיר לו א"ל לאו ואם היית מחזיר לו מה היו עושים לך א"ל היו חותכים את ראשי בסייף א"ל והלא דברים ק"ו ומה אתה שהיית עומד לפני מלך בשר ודם שהיום כאן ומחר בקבר כך אני שהייתי עומד לפני מלך מלכי המלכים הקב"ה שהוא חי וקיים לעד ולעולמי עולמים על אחת כמה וכמה,מיד נתפייס אותו השר ונפטר אותו חסיד לביתו לשלום:,אפי' נחש כרוך על עקבו לא יפסיק: אמר רב ששת לא שנו אלא נחש אבל עקרב פוסק,מיתיבי נפל לגוב אריות אין מעידין עליו שמת נפל לחפירה מלאה נחשים ועקרבים מעידין עליו שמת,שאני התם דאגב איצצא מזקי,א"ר יצחק ראה שוורים פוסק דתני רב אושעיא מרחיקין משור תם חמשים אמה ומשור מועד כמלא עיניו,תנא משמיה דר' מאיר ריש תורא בדקולא סליק לאגרא ושדי דרגא מתותך אמר שמואל הני מילי בשור שחור וביומי ניסן מפני שהשטן מרקד לו בין קרניו, ת"ר מעשה במקום אחד שהיה ערוד והיה מזיק את הבריות באו והודיעו לו לר' חנינא בן דוסא אמר להם הראו לי את חורו הראוהו את חורו נתן עקבו על פי החור יצא ונשכו ומת אותו ערוד, נטלו על כתפו והביאו לבית המדרש אמר להם ראו בני אין ערוד ממית אלא החטא ממית,באותה שעה אמרו אוי לו לאדם שפגע בו ערוד ואוי לו לערוד שפגע בו ר' חנינא בן דוסא:,| 33a. The officer said to him: No. rThe pious man continued: And if you would greet him, what would they do to you? rThe officer said to him: They would cut off my head with a sword. rThe pious man said to him: Isn’t this matter an a fortiori inference? rYou who were standing before a king of flesh and blood, rof whom your fear is limited because today he is here but tomorrow he is in the grave, rwould have reacted in that way; rI, who was standing and praying before the Supreme King of kings, the Holy One, Blessed be He, rWho lives and endures for all eternity, rall the more so that I could not pause to respond to someone’s greeting.,When he heard this, the officer was immediately appeased and the pious man returned home in peace.,We learned in the mishna that even if a snake is wrapped around his heel, he may not interrupt his prayer. In limiting application of this principle, Rav Sheshet said: They only taught this mishna with regard to a snake, as if one does not attack the snake it will not bite him. But if a scorpion approaches an individual while he is praying, he stops, as the scorpion is liable to sting him even if he does not disturb it.,The Gemara raises an objection based on what was taught in a Tosefta: Those who saw one fall into a lions’ den but did not see what happened to him thereafter, do not testify that he died. Their testimony is not accepted by the court as proof that he has died as it is possible that the lions did not eat him. However, those who saw one fall into a pit of snakes and scorpions, testify that he died as surely the snakes bit him.,The Gemara responds: This is not difficult. There, in the case of one who falls into a pit of snakes, it is different, as due to the pressure of his falling on top of them, the snakes will harm him, but a snake who is not touched will not bite.,The Gemara cites another halakha stating that he must interrupt his prayer in a case of certain danger. Rabbi Yitzḥak said: One who saw oxen coming toward him, he interrupts his prayer, as Rav Hoshaya taught: One distances himself fifty cubits from an innocuous ox [shor tam], an ox with no history of causing damage with the intent to injure, and from a forewarned ox [shor muad], an ox whose owner was forewarned because his ox has gored three times already, one distances himself until it is beyond eyeshot.,It was taught in the name of Rabbi Meir: While the head of the ox is still in the basket and he is busy eating, go up on the roof and kick the ladder out from underneath you. Shmuel said: This applies only with regard to a black ox, and during the days of Nisan, because that species of ox is particularly dangerous, and during that time of year Satan dances between its horns.,With regard to the praise for one who prays and need not fear even a snake, the Sages taught: There was an incident in one place where an arvad was harming the people. They came and told Rabbi Ḥanina ben Dosa and asked for his help. He told them: Show me the hole of the arvad. They showed him its hole. He placed his heel over the mouth of the hole and the arvad came out and bit him, and died.,Rabbi Ḥanina ben Dosa placed the arvad over his shoulder and brought it to the study hall. He said to those assembled there: See, my sons, it is not the arvad that kills a person, rather transgression kills a person. The arvad has no power over one who is free of transgression.,At that moment the Sages said: Woe unto the person who was attacked by an arvad and woe unto the arvad that was attacked by Rabbi Ḥanina ben Dosa.,Amida prayer and the blessings in which they are incorporated. One mentions the might of the rains and recites: He makes the wind blow and the rain fall, in the second blessing of the Amida prayer, the blessing of the revival of the dead. And the request for rain: And grant dew and rain as a blessing, in the ninth blessing of the Amida prayer, the blessing of the years. And the prayer of distinction [havdala], between the holy and the profane recited in the evening prayer following Shabbat and festivals, in the fourth blessing of the Amida prayer: Who graciously grants knowledge. Rabbi Akiva says: Havdala is recited as an independent fourth blessing. Rabbi Eliezer says that it is recited in the seventeenth blessing of the Amida prayer, the blessing of thanksgiving.,one mentions the might of the rains in the second blessing of the Amida prayer, the blessing of the revival of the dead. The Gemara asks: What is the reason that the might of the rains is mentioned specifically in that blessing?,Rav Yosef said: Because the might of the rains is equivalent to the resurrection of the dead, as rain revives new life in the plant world (Jerusalem Talmud), therefore it was inserted in the blessing of the revival of the dead. ,And we also learned in the mishna that the request for rain is added to the blessing of the years. Here, too, the Gemara asks: What is the reason that the request for rain is recited specifically in that blessing?,Rav Yosef said: Because rain is a component of sustece, therefore it was inserted in the blessing of sustece as part of our request for bountiful sustece.,We also learned in the mishna that havdala, distinguishing between Shabbat and the weekdays, is added in the blessing of: Who graciously grants knowledge. Here too the Gemara asks: What is the reason that havdala is recited specifically in that blessing?,Rav Yosef said: Havdala is recited in that blessing because it requires wisdom to distinguish between two entities, they established it in the blessing of wisdom. The Rabbis say a different reason: Because havdala is the distinction between the sacred and the profane, the Sages established it in the blessing of weekdays. The first three blessings of the Amida prayer are recited both on weekdays and on Shabbat and Festivals. The blessing: Who graciously grants knowledge, is the first of the blessings recited exclusively during the week.,Having mentioned the blessing of wisdom, the Gemara cites that which Rav Ami said with regard to knowledge: Great is knowledge that was placed at the beginning of the weekday blessings; an indication of its significance.,And Rav Ami said in praise of knowledge: Great is knowledge that was placed between two letters, two names of God, as it is stated: “For God of knowledge is the Lord” (I Samuel 2:3). And since knowledge is regarded so highly, anyone without knowledge, it is forbidden to have compassion upon him, as it is stated: “For they are a people of no wisdom, so their Creator will have no compassion upon them and their Creator will not be gracious unto them” (Isaiah 27:11). If God shows no mercy for those who lack wisdom, all the more so should people refrain from doing so.,Similarly, Rabbi Elazar said: Great is the Holy Temple, as it too was placed between two letters, two names of God, as it is stated: “The place in which to dwell which You have made, Lord, the Temple, Lord, which Your hands have prepared” (Exodus 15:17).,Noting the parallel between these two ideas, Rabbi Elazar added and said: Anyone with knowledge, it is as if the Holy Temple was built in his days; knowledge was placed between two letters and the Temple was placed between two letters, signifying that they stand together.,Rav Aḥa Karḥina’a strongly objects to this approach that being placed between two names of God accords significance: However, if so, the same should hold true for vengeance. Great is revenge that was placed between two letters, as it is stated: “God of vengeance, Lord, God of vengeance shine forth” (Psalms 94:1).,He said to him: Yes. At least in its place, in the appropriate context, it is great. At times it is necessary. That is that which Ulla said: Why are these two vengeances mentioned in a single verse? One for good and one for evil. Vengeance for good, as it is written: “He shined forth from Mount Paran” (Deuteronomy 33:2) with regard to God’s vengeance against the wicked; vengeance for evil, as it is written: “God of vengeance, Lord, God of vengeance shine forth” with regard to the punishment of Israel.,A tannaitic dispute is cited in the mishna with regard to the appropriate blessing in which to recite havdala within the Amida prayer. Rabbi Akiva says: Havdala is recited as an independent fourth blessing. Rabbi Eliezer says that it is recited in the seventeenth blessing of the Amida prayer, the blessing of thanksgiving. The first tanna says that it is recited in the fourth blessing of the Amida prayer: Who graciously grants knowledge.,Regarding this, Rav Shemen, Shimon, bar Abba said to Rabbi Yoḥa: Now, since the eighteen blessings of the Amida prayer and the other prayer formulas for prayer were instituted for Israel by the members of the Great Assembly just like all the other blessings and prayers, sanctifications and havdalot; let us see where in the Amida prayer the members of the Great Assembly instituted to recite havdala.,Rabbi Yoḥa replied that that would be impossible, as the customs associated with havdala went through several stages. He said to him: Initially, during the difficult, early years of the Second Temple, they established that havdala is to be recited in the Amida prayer. Subsequently, when the people became wealthy, they established that havdala is to be recited over the cup of wine. When the people became impoverished, they again established that it was to be recited in the Amida prayer. And they said: One who recites havdala in the Amida prayer must, if he is able (Shitta Mekubbetzet, Me’iri), recite havdala over the cup of wine as well. Due to all these changes, it was not clear when exactly havdala was to be recited.,It was also stated: Rabbi Ḥiyya bar Abba said that Rabbi Yoḥa said: The members of the Great Assembly established for Israel blessings and prayers, sanctifications and havdalot. Initially, they established that havdala is to be recited in the Amida prayer. Subsequently, when the people became wealthy, they established that havdala is to be recited over the cup of wine. When the people again became impoverished, they established that it was to be recited in the Amida prayer. And they said: One who recites havdala in the Amida prayer must recite havdala over the cup of wine as well.,It was also stated: Rabba and Rav Yosef who both said: One who recites havdala in the Amida prayer must recite havdala over the cup of wine as well.,Rava said: We raise an objection to our halakha based on what was taught in a Tosefta: One who erred and did not mention the might of the rains in the second blessing in the Amida, the blessing on the revival of the dead, and one who erred and failed to recite the request for rain in the ninth blessing of the Amida, the blessing of the years, we require him to return to the beginning of the prayer and repeat it. However, one who erred and failed to recite havdala in the blessing: Who graciously grants knowledge, we do not require him to return to the beginning of the prayer and repeat it, as he can recite havdala over the cup of wine. Apparently, havdala over the cup of wine is optional, not obligatory, at it says because he can recite and not that he must.,The Gemara answers: Do not say as it appears in the Tosefta: Because he can recite havdala over the cup of wine. Rather, say: Because he recites havdala over the cup of wine.,Proof that one must recite havdala over the cup of wine as well as in the Amida prayer was also stated: Rabbi Binyamin bar Yefet said that Rabbi Yosei asked Rabbi Yoḥa in Sidon, and some say that Rabbi Shimon ben Ya’akov from the city of Tyre asked Rabbi Yoḥa, and I, Binyamin bar Yefet, heard: One who already recited havdala in the Amida prayer, must he recite havdala over the cup of wine or not? And Rabbi Yoḥa said to him: He must recite havdala over the cup.,Having clarified the question whether one who recited havdala during the Amida prayer must also recite havdala over the cup of wine, a dilemma was raised before the Sages: One who already recited havdala over the cup of wine, what is the ruling as far as his obligation to recite havdala in the Amida prayer is concerned?,Rav Naḥman bar Yitzḥak said: This can be derived a fortiori from the established halakha regarding havdala in the Amida prayer. Just as havdala in the Amida prayer, which is where the principal ordice to recite havdala was instituted, the Sages said that it is not sufficient and one who recited havdala in the Amida prayer must recite havdala over the cup of wine as well, all the more so that one who recited havdala over the cup of wine, which is not where the principal ordice to recite havdala was instituted, but was merely a later addition, did not fulfill his obligation and must recite havdala in the Amida prayer.,Rabbi Aḥa Arikha, the tall, taught a baraita before Rav Ḥina: One who recited havdala in the Amida prayer is more praiseworthy than one who recites it over the cup of wine, and if he recited havdala in this, the Amida prayer, and that, over the cup of wine, may blessings rest upon his head.,This baraita is apparently self-contradictory. On the one hand, you said that one who recites havdala in the Amida prayer is more praiseworthy than one who recites havdala over the cup of wine, indicating that reciting havdala in the Amida prayer alone is sufficient. And then it is taught: If one recited havdala in this, the Amida prayer, and that, over the cup of wine, may blessings rest upon his head. And since he fulfilled his obligation to recite havdala with one, he is exempt, and the additional recitation of havdala over the cup of wine is an unnecessary blessing. And Rav, and some say Reish Lakish, and still others say Rabbi Yoḥa and Reish Lakish both said: Anyone who recites an unnecessary blessing violates the biblical prohibition: “Do not take the name of the Lord your God in vain” (Exodus 20:7).,Rather, emend this baraita and say as follows: If one recited havdala in this and not in that, may blessings rest upon his head.,Rav Ḥisda asked Rav Sheshet with regard to these blessings: If one erred in havdala both in this and in that, what is the ruling? Rav Sheshet said to him: One who erred in this, the Amida prayer, and that, over the cup of wine, returns to the beginning of both the Amida prayer and the havdala over the cup of wine. | |
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| 144. Diogenes Laertius, Lives of The Philosophers, 100, 112-113, 149, 153, 180, 372-373, 386, 388-390, 6, 387 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Johnson and Parker, ?Ancient Literacies: The Culture of Reading in Greece and Rome (2009) 219 |
| 145. Anon., The Acts of Paul And Thecla, 229 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •modern scholarship on divine sonship listening for resonance Found in books: Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 28 |
| 146. Nag Hammadi, The Exegesis On The Soul, 136.5-136.8 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •Shenoute, So Listen Found in books: Lundhaug and Jenott, The Monastic Origins of the Nag Hammadi Codices (2015) 258 |
147. Babylonian Talmud, Megillah, 17b-18a, 29a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 24, 25 29a. מבטלין ת"ת להוצאת המת ולהכנסת הכלה אמרו עליו על ר' יהודה בר' אילעאי שהיה מבטל ת"ת להוצאת המת ולהכנסת הכלה בד"א בשאין שם כל צורכו אבל יש שם כל צורכו אין מבטלין,וכמה כל צורכו אמר רב שמואל בר איניא משמיה דרב תריסר אלפי גברי ושיתא אלפי שיפורי ואמרי לה תריסר אלפי גברי ומינייהו שיתא אלפי שיפורי עולא אמר כגון דחייצי גברי מאבולא עד סיכרא,רב ששת אמר כנתינתה כך נטילתה מה נתינתה בששים ריבוא אף נטילתה בס' ריבוא ה"מ למאן דקרי ותני אבל למאן דמתני לית ליה שיעורא,תניא ר"ש בן יוחי אומר בוא וראה כמה חביבין ישראל לפני הקב"ה שבכל מקום שגלו שכינה עמהן גלו למצרים שכינה עמהן שנאמר (שמואל א ב, כז) הנגלה נגליתי לבית אביך בהיותם במצרים וגו' גלו לבבל שכינה עמהן שנאמר (ישעיהו מג, יד) למענכם שלחתי בבלה ואף כשהן עתידין ליגאל שכינה עמהן שנאמר (דברים ל, ג) ושב ה' אלהיך את שבותך והשיב לא נאמר אלא ושב מלמד שהקב"ה שב עמהן מבין הגליות,בבבל היכא אמר אביי בבי כנישתא דהוצל ובבי כנישתא דשף ויתיב בנהרדעא ולא תימא הכא והכא אלא זמנין הכא וזמנין הכא אמר אביי תיתי לי דכי מרחיקנא פרסה עיילנא ומצלינא התם אבוה דשמואל [ולוי] הוו יתבי בכנישתא דשף ויתיב בנהרדעא אתיא שכינה שמעו קול ריגשא [קמו ונפקו,רב ששת הוה יתיב בבי כנישתא דשף ויתיב בנהרדעא אתיא שכינה] ולא נפק אתו מלאכי השרת וקא מבעתו ליה אמר לפניו רבש"ע עלוב ושאינו עלוב מי נדחה מפני מי אמר להו שבקוהו,(יחזקאל יא, טז) ואהי להם למקדש מעט אמר רבי יצחק אלו בתי כנסיות ובתי מדרשות שבבבל ור"א אמר זה בית רבינו שבבבל,דרש רבא מאי דכתיב (תהלים צ, א) ה' מעון אתה היית לנו אלו בתי כנסיות ובתי מדרשות אמר אביי מריש הואי גריסנא בביתא ומצלינא בבי כנשתא כיון דשמעית להא דקאמר דוד (תהלים כו, ח) ה' אהבתי מעון ביתך הואי גריסנא בבי כנישתא,תניא ר"א הקפר אומר עתידין בתי כנסיות ובתי מדרשות שבבבל שיקבעו בא"י שנאמר (ירמיהו מו, יח) כי כתבור בהרים וככרמל בים יבא והלא דברים ק"ו ומה תבור וכרמל שלא באו אלא לפי שעה ללמוד תורה נקבעים בארץ ישראל בתי כנסיות ובתי מדרשות שקורין ומרביצין בהן תורה עאכ"ו,דרש בר קפרא מאי דכתיב (תהלים סח, יז) למה תרצדון הרים גבנונים יצתה בת קול ואמרה להם למה תרצו דין עם סיני כולכם בעלי מומים אתם אצל סיני כתיב הכא גבנונים וכתיב התם (ויקרא כא, כ) או גבן או דק אמר רב אשי ש"מ האי מאן דיהיר בעל מום הוא:,אין עושין אותו קפנדריא: מאי קפנדריא אמר רבא קפנדריא כשמה מאי כשמה כמאן דאמר אדמקיפנא אדרי איעול בהא,א"ר אבהו אם היה שביל מעיקרא מותר,אר"נ בר יצחק הנכנס ע"מ שלא לעשות קפנדריא מותר לעשותו קפנדריא וא"ר חלבו אמר ר"ה הנכנס לבהכ"נ להתפלל מותר לעשותו קפנדריא שנא' (יחזקאל מו, ט) ובבא עם הארץ לפני ה' במועדים הבא דרך שער צפון להשתחוות יצא דרך שער נגב:,עלו בו עשבים לא יתלוש מפני עגמת נפש: והתניא אינו תולש ומאכיל אבל תולש ומניח כי תנן נמי מתני' תולש ומאכיל תנן,ת"ר בית הקברות אין נוהגין בהן קלות ראש אין מרעין בהן בהמה ואין מוליכין בהן אמת המים ואין מלקטין בהן עשבים ואם ליקט שורפן במקומן מפני כבוד מתים,אהייא אילימא אסיפא כיון ששורפן במקומן מאי כבוד מתים איכא אלא ארישא:,| 29a. One interrupts his Torah study to carry out the dead for burial and to escort a bride to her wedding. They said about Rabbi Yehuda, son of Rabbi Elai, that he would interrupt his Torah study to carry out the dead for burial and to escort a bride to her wedding. The Gemara qualifies this ruling: In what case is this statement said? Only where there are not sufficient numbers of other people available to perform these mitzvot and honor the deceased or the bride appropriately. However, when there are sufficient numbers, additional people should not interrupt their Torah study to participate.,The Gemara asks: And how many people are considered sufficient? Rav Shmuel bar Inya said in the name of Rav: Twelve thousand men and another six thousand men to blow horns as a sign of mourning. And some say a different version: Twelve thousand men, among whom are six thousand men with horns. Ulla said: For example, enough to make a procession of people all the way from the town gate [abbula] to the place of burial.,Rav Sheshet said: As the Torah was given, so it should be taken away, i.e., the same honor that was provided when the Torah was given at Mount Sinai should be provided when the Torah is taken through the passing away of a Torah scholar. Just as the Torah was given in the presence of six hundred thousand men, so too its taking should be done in the presence of six hundred thousand men. The Gemara comments: This applies to someone who read the Bible and studied halakhot for himself. But for someone who taught others, there is no limit to the honor that should be shown to him.,§ It is taught in a baraita: Rabbi Shimon ben Yoḥai says: Come and see how beloved the Jewish people are before the Holy One, Blessed be He. As every place they were exiled, the Divine Presence went with them. They were exiled to Egypt, and the Divine Presence went with them, as it is stated: “Did I reveal myself to the house of your father when they were in Egypt?” (I Samuel 2:27). They were exiled to Babylonia, and the Divine Presence went with them, as it is stated: “For your sake I have sent to Babylonia” (Isaiah 43:14). So too, when, in the future, they will be redeemed, the Divine Presence will be with them, as it is stated: “Then the Lord your God will return with your captivity” (Deuteronomy 30:3). It does not state: He will bring back, i.e., He will cause the Jewish people to return, but rather it says: “He will return,” which teaches that the Holy One, Blessed be He, will return together with them from among the various exiles.,The Gemara asks: Where in Babylonia does the Divine Presence reside? Abaye said: In the ancient synagogue of Huzal and in the synagogue that was destroyed and rebuilt in Neharde’a. And do not say that the Divine Presence resided here and there, i.e., in both places simultaneously. Rather, at times it resided here in Huzal and at times there in Neharde’a. Abaye said: I have a blessing coming to me, for whenever I am within a distance of a parasang from one of those synagogues, I go in and pray there, due to the special honor and sanctity attached to them. It was related that the father of Shmuel and Levi were once sitting in the synagogue that was destroyed and rebuilt in Neharde’a. The Divine Presence came and they heard a loud sound, so they arose and left.,It was further related that Rav Sheshet was once sitting in the synagogue that was destroyed and rebuilt in Neharde’a, and the Divine Presence came but he did not go out. The ministering angels came and were frightening him in order to force him to leave. Rav Sheshet turned to God and said before Him: Master of the Universe, if one is wretched and the other is not wretched, who should defer to whom? Shouldn’t the one who is not wretched give way to the one who is? Now I am blind and wretched; why then do you expect me to defer to the angels? God then turned to the angels and said to them: Leave him.,The verse states: “Yet I have been to them as a little sanctuary in the countries where they have come” (Ezekiel 11:16). Rabbi Yitzḥak said: This is referring to the synagogues and study halls in Babylonia. And Rabbi Elazar said: This is referring to the house of our master, i.e., Rav, in Babylonia, from which Torah issues forth to the entire world.,Rava interpreted a verse homiletically: What is the meaning of that which is written: “Lord, You have been our dwelling place in all generations” (Psalms 90:1)? This is referring to the synagogues and study halls. Abaye said: Initially, I used to study Torah in my home and pray in the synagogue. Once I heard and understood that which King David says: “Lord, I love the habitation of Your house” (Psalms 26:8), I would always study Torah in the synagogue, to express my love for the place in which the Divine Presence resides.,It is taught in a baraita: Rabbi Elazar HaKappar says: In the future, the synagogues and the study halls in Babylonia will be transported and reestablished in Eretz Yisrael, as it is stated: “Surely, like Tabor among the mountains, and like Carmel by the sea, so shall he come” (Jeremiah 46:18). There is a tradition that these mountains came to Sinai at the giving of the Torah and demanded that the Torah should be given upon them. And are these matters not inferred through an a fortiori argument: Just as Tabor and Carmel, which came only momentarily to study Torah, were relocated and established in Eretz Yisrael in reward for their actions, all the more so should the synagogues and study halls in Babylonia, in which the Torah is read and disseminated, be relocated to Eretz Yisrael.,Bar Kappara interpreted a verse homiletically: What is the meaning of that which is written: “Why do you look askance [teratzdun], O high-peaked mountains, at the mountain that God has desired for His abode” (Psalms 68:17)? A Divine Voice issued forth and said to all the mountains that came and demanded that the Torah be given upon them: Why do you seek [tirtzu] to enter into a legal dispute [din] with Mount Sinai? You are all blemished in comparison to Mount Sinai, as it is written here: “High-peaked [gavnunnim]” and it is written there, with regard to the blemishes that disqualify a priest: “Or crookbacked [gibben] or a dwarf” (Leviticus 21:20). Rav Ashi said: Learn from this that one who is arrogant is considered blemished. The other mountains arrogantly insisted that the Torah should be given upon them, and they were therefore described as blemished.,§ The mishna teaches that even if a synagogue fell into ruin, it may not be made into a kappendarya. The Gemara asks: What is meant by kappendarya? Rava said: A shortcut, as implied by its name. The Gemara clarifies: What do you mean by adding: As implied by its name? It is like one who said: Instead of going around the entire row of houses [makkifna addari] to get to the other side, thereby lengthening my journey, I will enter this house and walk through it to the other side. The word kappendarya sounds like a contraction of makkifna addari. This is what Rava meant by saying: As implied by its name.,Rabbi Abbahu said: If a public path had initially passed through that location, before the synagogue was built, it is permitted to continue to use it as a shortcut, for the honor due to a synagogue cannot annul the public’s right of access to the path.,Rav Naḥman bar Yitzḥak said: With regard to one who enters a synagogue without intending to make it into a shortcut, when he leaves he is permitted to make it into a shortcut for himself, by leaving through the exit on the other side of the building. And Rabbi Ḥelbo said that Rav Huna said: With regard to one who enters a synagogue to pray, he is permitted to make it into a shortcut for himself by leaving through a different exit, and it is fitting to do so, as it is stated: “And when the people of the land shall come before the Lord in the appointed seasons, he that enters by way of the north gate to bow down shall go forth by the way of the south gate” (Ezekiel 46:9). This indicates that it is a show of respect not to leave through the same entrance through which one came in; it is better to leave through the other side.,§ The mishna teaches: If grass sprang up in a ruined synagogue, although it is not befitting its sanctity, one should not pick it, due to the anguish that it will cause to those who see it. It will remind them of the disrepair of the synagogue and the need to rebuild it. The Gemara asks: But isn’t it taught in a baraita: One may not pick the grass and feed it to one’s animals, but he may pick it and leave it there? The Gemara answers: When we learned the prohibition against picking the grass in the mishna as well, we learned only that it is prohibited to pick it and feed it to one’s animals, but it is permitted to leave it there.,The Sages taught in a baraita: In a cemetery, one may not act with frivolity; one may not graze an animal on the grass growing inside it; and one may not direct a water channel to pass through it; and one may not gather grass inside it to use the grass as feed for one’s animals; and if one gathered grass for that purpose, it should be burnt on the spot, out of respect for the dead.,The Gemara clarifies: With regard to the phrase: Out of respect for the dead, to which clause of the baraita does it refer? If we say it is referring to the last clause, that if one gathered grass that it should be burnt out of respect for the dead, then one could ask: Since the grass is burnt on the spot, and not publicly, what respect for the dead is there in this act? Rather, the phrase must be referring to the first clause of the baraita, and it explains why it is prohibited to act with frivolity.,Shabbatot during and surrounding the month of Adar, a Torah portion of seasonal significance is read. When the New Moon of Adar occurs on Shabbat, the congregation reads the portion of Shekalim on that Shabbat. If the New Moon occurs during the middle of the week, they advance the reading of that portion to the previous Shabbat, and, in such a case, they interrupt the reading of the four portions on the following Shabbat, which would be the first Shabbat of the month of Adar, and no additional portion is read on it.,On the second Shabbat, the Shabbat prior to Purim, they read the portion: “Remember what Amalek did” (Deuteronomy 25:17–19), which details the mitzva to remember and destroy the nation of Amalek. On the third Shabbat, they read the portion of the Red Heifer [Para] (Numbers 19:1–22), which details the purification process for one who became ritually impure through contact with a corpse. On the fourth Shabbat, they read the portion: “This month [haḥodesh] shall be for you” (Exodus 12:1–20), which describes the offering of the Paschal lamb. On the fifth Shabbat, they resume the regular weekly order of readings and no special portion is read.,For all special days, the congregation interrupts the regular weekly order of readings, and a special portion relating to the character of the day is read. This applies on the New Moons, on Hanukkah, and on Purim, on fast days, and on the non-priestly watches, and on Yom Kippur.,We learned in a mishna there (Shekalim 1:1): On the first of Adar they make a public announcement concerning the forthcoming collection of half-shekels. The money is used for the communal offerings in the Temple in the coming year. | |
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| 148. Anon., Apophth. Patr., John The Cenobite, 10 (4th cent. CE - 5th cent. CE) Tagged with subjects: •Besa, attentive listening •Horsiesius, attentive listening •Instructions (Pachomius), attentive listening •Theodore, on attentive listening •attentive listening •post-mortem punishment, attentive listening •prayer/monastic progress, attentive listening Found in books: Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 124 |
| 149. Augustine, On The Morals of The Manichaeans, 14 (4th cent. CE - 5th cent. CE) Tagged with subjects: •Antony, and attentive listening •Augustine, on attentive listening •attentive listening Found in books: Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 122 |
| 150. Anon., Midrash Psalms, 17.4, 19.22 (4th cent. CE - 9th cent. CE) Tagged with subjects: •prophets, listening to, visiting Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 24 |
| 151. Donatus, Vergillia Vita, 27, 26 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 155 |
| 152. Themistius, Orations, 28.341c (4th cent. CE - 4th cent. CE) Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 36 |
| 153. Eunapius, Lives of The Philosophers, 6.5.1-6.5.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 36 |
| 154. Servius, In Vergilii Bucolicon Librum, 6.11 (4th cent. CE - 5th cent. CE) Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 155 |
| 155. Macrobius, Commentary On The Dream of Scipio, 1.2.8 (4th cent. CE - 5th cent. CE) Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 163 |
| 156. Macrobius, Saturnalia, 2.7 (4th cent. CE - 5th cent. CE) Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 159 |
| 157. Caesarius of Arles, Letters, 12 (5th cent. CE - 6th cent. CE) Tagged with subjects: •Besa, attentive listening •Horsiesius, attentive listening •Instructions (Pachomius), attentive listening •Theodore, on attentive listening •attentive listening •post-mortem punishment, attentive listening •prayer/monastic progress, attentive listening Found in books: Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 124 |
| 158. Justinian, Novellae, 2.2 (5th cent. CE - 6th cent. CE) Tagged with subjects: •Instructions (Theodore), on attentive listening •Quintilian, attentive listening •Theodore, on attentive listening •attentive listening •prayer/monastic progress, attentive listening Found in books: Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 123 |
| 159. Jerome, Letters, 10.3 (5th cent. CE - 5th cent. CE) Tagged with subjects: •Shenoute, So Listen Found in books: Lundhaug and Jenott, The Monastic Origins of the Nag Hammadi Codices (2015) 258 |
160. Quran, Quran, 12.29, 17.1 (7th cent. CE - 7th cent. CE) Tagged with subjects: •education, of listeners Found in books: Rippin, The Blackwell Companion to the Qur'an (2006) 152| 17.1. بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ سُبْحَانَ الَّذِي أَسْرَى بِعَبْدِهِ لَيْلًا مِنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الْأَقْصَى الَّذِي بَارَكْنَا حَوْلَهُ لِنُرِيَهُ مِنْ آيَاتِنَا إِنَّهُ هُوَ السَّمِيعُ الْبَصِيرُ 17.1. وَأَنَّ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ أَعْتَدْنَا لَهُمْ عَذَابًا أَلِيمًا 17.1. قُلْ لَوْ أَنْتُمْ تَمْلِكُونَ خَزَائِنَ رَحْمَةِ رَبِّي إِذًا لَأَمْسَكْتُمْ خَشْيَةَ الْإِنْفَاقِ وَكَانَ الْإِنْسَانُ قَتُورًا | |
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| 161. Theodore, Instructions, 3.37 Tagged with subjects: •Shenoute, So Listen Found in books: Lundhaug and Jenott, The Monastic Origins of the Nag Hammadi Codices (2015) 258 |
| 162. Various, Anthologia Graeca, 5.57, 5.179, 6.120, 7.42, 7.193-7.194, 7.197-7.198, 9.92, 11.130.1, 12.80, 12.91, 12.98, 12.132 Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 4, 16, 112 |
| 163. Stesichorus, Fragments, 125, 56-57, 99, 58 Tagged with subjects: •nan Found in books: Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 134 |
| 164. Epigraphy, Ig, a b c d\n0 12.3.1346 12.3.1346 12 3\n1 12.3.1347 12.3.1347 12 3\n2 12.3.1345 12.3.1345 12 3\n3 "12.3.1328" "12.3.1328" "12 3\n4 "12.3.421" "12.3.421" "12 3 Tagged with subjects: •nan Found in books: Rüpke, The individual in the religions of the ancient Mediterranean (2014) 129 |
| 165. Valgius Rufus, Carmina, 2.4 Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 32 |
| 166. Plutarch, De Poet. Aud., 194 Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 112 |
| 167. Anon., Life of Aesop, 6 Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 16 |
| 168. Papyri, Ray, Texts, C18, C25, C6 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 435 |
| 170. Anon., Appendix Vergilana. Dirae., 26 Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 155 |
| 171. Manilius, Astronomica, 3.29 Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 7 |
| 172. Quintilian, Epist. Ad Tryphonem, 10.1.16 Tagged with subjects: •Quintilian, on listening Found in books: Johnson and Parker, ?Ancient Literacies: The Culture of Reading in Greece and Rome (2009) 195 |
| 173. Epist., Carm., 1.14.31, 1.17.16, 1.19.39, 2.1.187 Tagged with subjects: •Horace, use of listening in poetry of Found in books: Johnson and Parker, ?Ancient Literacies: The Culture of Reading in Greece and Rome (2009) 219 |
| 174. Anon., '2 Clement, 19.1 Tagged with subjects: •listeners Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 55 |
| 175. Anon., V. Eupr., 1.1, 1.28, 1.53 Tagged with subjects: •Besa, attentive listening •Horsiesius, attentive listening •Instructions (Pachomius), attentive listening •Theodore, on attentive listening •attentive listening •post-mortem punishment, attentive listening •prayer/monastic progress, attentive listening •Instructions (Theodore), on attentive listening •Quintilian, attentive listening Found in books: Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 123, 124 |
| 176. Homeric Hymns, Homeric Hymn To Dionysus, 1.43.93, preface 4 Tagged with subjects: •nan Found in books: Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 122 |
| 179. Epigraphy, Cil, a b c d\n0 "3.1126" "3.1126" "3 1126" Tagged with subjects: •prayers, listening gods Found in books: Rüpke, The individual in the religions of the ancient Mediterranean (2014) 243 |
| 180. Nicolaus, Progymnasmata, 3.491 Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 154 |
| 181. Cleitarchus, Sententiae, 126a, 6, 87, 45 (missingth cent. CE - Unknownth cent. CE) Tagged with subjects: •nan Found in books: Wilson, The Sentences of Sextus (2012) 199 |
| 182. Florus, Aur., 1.9.3 Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 27 |
| 183. Stobaeus, Ethnika, 1.49.60 Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 25 |
| 184. Anon., Pesiqta Rabbati, 26 Tagged with subjects: •prophets, listening to, visiting Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 24 |
| 185. Epigraphy, Drew-Bear 1978, "24" Tagged with subjects: •prayers, listening gods Found in books: Rüpke, The individual in the religions of the ancient Mediterranean (2014) 243 |
| 186. Anon., Midrash Hagadol, Genesis19.27, Genesis28.11 Tagged with subjects: •nan Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 24 |
| 187. Ps.-Lucian, Onos, 55 Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 162 |
| 188. Artifact, Hastings, Sculpture, 174-175 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 435 |
| 189. Photius, Bibliotheca (Library, Bibl.), 190.147a, 86.66a Tagged with subjects: •nan Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 147 |
| 190. Pseudo-Seneca, Letters, 88.22, 90.28 Tagged with subjects: •listening and reading Found in books: Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 154, 159 |
