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Tiresias: The Ancient Mediterranean Religions Source Database

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subject book bibliographic info
bandage/medicine, torah, as Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 114
hippocratic, medicine Jouanna (2012), Greek Medicine from Hippocrates to Galen, 50, 51, 52, 167, 201
historians, medicine Jouanna (2012), Greek Medicine from Hippocrates to Galen, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36
medicinal, aristolochia plant Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 26
medicinal, dead sea and area, herbs, growing of Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 310
medicinal, dead sea and area, resources, use of Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 342
medicinal, garden of herod the great Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 228
medicinal, garden, healing and medicines, herods Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 228
medicinal, plants Jouanna (2012), Greek Medicine from Hippocrates to Galen, 9, 16
Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 315, 316, 317, 318, 323, 324, 325, 328, 339
medicinal, plants, acacia raddiana, acacia Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 324, 325
medicinal, plants, alhagi maurorum, camel thorn Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 324
medicinal, plants, and fruit trees Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 315
medicinal, plants, and grape wine Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 315
medicinal, plants, and soap production Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 322, 323
medicinal, plants, balanites aegyptiaca, egyptian balsam Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 315
medicinal, plants, beyrouk honey, gharrab Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 324
medicinal, plants, calotropis procera, sodoms apple Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 147, 157, 161, 230, 323, 324
medicinal, plants, capparis spinosa, caper Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 329
medicinal, plants, citrullus colocynthis, colocynth, bitter apple Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 325
medicinal, plants, citrus medica Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 315
medicinal, plants, date palms, as Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 226, 236, 314
medicinal, plants, in josephus writings Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 228, 229, 315, 316, 323
medicinal, plants, in pliny Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 313, 314, 315, 316, 318
medicinal, plants, juniper phoenice, phoenician juniper, arar Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 324, 325
medicinal, plants, myrobalan Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 226, 315
medicinal, plants, peganum harmala, rue Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 315, 316
medicinal, plants, rubia tinctoria, madder Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 318
medicinal, plants, terminalia sp. Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 315
medicinal, plants, ziziphus spina-christi, christ-thorn Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 325
medicinal, pliny, gaius plinius secundus, plants, description of Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 313, 314, 315, 316, 318
medicinal, products of dead sea and area Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 226, 229, 306, 310, 311, 312, 313, 314, 315, 316, 317, 318, 319, 320, 321, 339
medicinal, usage of wine Jouanna (2012), Greek Medicine from Hippocrates to Galen, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185, 186, 187, 188, 189, 190, 191, 192
medicinal, use of alum, stupteria Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 320
medicinal, use of bitumen, dead sea Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 306, 319, 320
medicinal, use of rue Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 316
medicinal, use of sulphur, dead sea Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 320, 325
medicine Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 277, 278, 279, 280, 281, 282, 283, 284, 285, 286, 287, 288, 289, 290
Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 9, 10, 19
Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 28, 71, 188, 285
Champion (2022), Dorotheus of Gaza and Ascetic Education, 12, 13, 15, 16, 17, 18, 19, 20, 21, 22, 37, 38, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 79
Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 3, 65, 77, 156, 173, 208, 209, 216, 217, 220, 222, 226, 227, 325
Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 101, 174, 179, 219
Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 41, 248, 252
Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 14, 110, 117, 118, 130, 131, 134, 138, 158, 209, 210, 218, 227, 236, 261, 295, 389, 411, 413, 414
Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 103
Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 54, 72, 75, 84
Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 5, 32
Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 100, 119, 135, 138, 139, 140
Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 299
Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 104, 105
Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 32, 142, 143, 144
Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 225
Huffman (2019), A History of Pythagoreanism, 137, 364, 365, 366, 368, 369, 431, 480, 481, 482, 483, 484, 500, 596, 601, 603
Huttner (2013), Early Christianity in the Lycus Valley, 52, 53, 90, 157, 158, 170, 171, 172, 173, 174, 175, 176, 177, 357, 358, 373, 374
James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 158, 159, 160, 161, 162
Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 13, 15, 16, 32, 60
Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 6, 47, 154
Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 12, 73, 74, 75, 76, 78, 79, 80, 82, 83, 84, 85, 86, 87, 88, 89
Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 239, 240, 358
König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 239, 240, 358
Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 149, 150, 299, 303
Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 101, 242
Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 442, 789
Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 150
McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 117, 231
Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 14, 105, 121, 159, 163, 164, 165, 166, 168, 169, 171, 172, 173, 175
Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 44, 45, 69, 96, 97, 98, 99, 213
Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 9, 30, 88, 89, 99, 102, 169, 285, 292
Ruffini (2018), Life in an Egyptian Village in Late Antiquity: Aphrodito Before and After the Islamic Conquest, 145, 192
Schibli (2002), Hierocles of Alexandria, 351, 352
Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 174, 273, 274, 275, 278, 280, 281, 282, 296
Struck (2016), Divination and Human Nature: A Cognitive History of Intuition in Classical Antiquity, 66, 76, 96, 97, 99, 105, 106, 111, 161, 181, 183, 184, 185
Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 92, 93
Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 128, 132, 135, 161, 180, 239, 247, 287, 319
Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 153
Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 174, 241, 278, 279, 280, 281
Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 23, 119, 123, 129, 130, 131, 132, 135, 138
Van Nuffelen (2012), Orosius and the Rhetoric of History, 78
medicine, ability, natural, for Jouanna (2012), Greek Medicine from Hippocrates to Galen, 276
medicine, ancient Cueva et al. (2018b), Re-Wiring the Ancient Novel. Volume 2: Roman Novels and Other Important Texts, 325
Hubbard (2014), A Companion to Greek and Roman Sexualities, 265, 266
Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 189, 230
medicine, ancient, abstinence Hubbard (2014), A Companion to Greek and Roman Sexualities, 260, 261
medicine, ancient, body divination Hubbard (2014), A Companion to Greek and Roman Sexualities, 306, 307, 309
medicine, ancient, gender Hubbard (2014), A Companion to Greek and Roman Sexualities, 269, 271, 272, 273
medicine, ancient, homosexuality Hubbard (2014), A Companion to Greek and Roman Sexualities, 157
medicine, ancient, love Hubbard (2014), A Companion to Greek and Roman Sexualities, 265, 266, 268, 269
medicine, ancient, oratory Hubbard (2014), A Companion to Greek and Roman Sexualities, 440, 441, 442
medicine, ancient, plato Hubbard (2014), A Companion to Greek and Roman Sexualities, 268, 269
medicine, and askesis Champion (2022), Dorotheus of Gaza and Ascetic Education, 59
medicine, and community, monastic Champion (2022), Dorotheus of Gaza and Ascetic Education, 58, 59, 60, 62
medicine, and disease, rational, concept of Jouanna (2012), Greek Medicine from Hippocrates to Galen, 55, 56, 60, 61, 79
medicine, and habituation Champion (2022), Dorotheus of Gaza and Ascetic Education, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 142
medicine, and in politics, habit, in Jouanna (2012), Greek Medicine from Hippocrates to Galen, 26, 27
medicine, and labour, bodily Champion (2022), Dorotheus of Gaza and Ascetic Education, 53, 55
medicine, and medical services, in baths Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 22, 34, 35, 40, 57, 68, 148, 245
medicine, and natural philosophy Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 46, 47, 71, 73, 78, 79, 80, 100, 102, 103, 104, 105, 111, 153, 154
medicine, and paideia Champion (2022), Dorotheus of Gaza and Ascetic Education, 50, 61, 62
medicine, and philosophy, aristotle, on relationship between van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 123, 193, 194, 263
medicine, and politics, plato, on relationship between Jouanna (2012), Greek Medicine from Hippocrates to Galen, 21, 36
medicine, aristophaness plutus incubation scene, asklepios employing Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 230
medicine, aristotle, on Champion (2022), Dorotheus of Gaza and Ascetic Education, 48, 49, 50
medicine, as analogy for scriptural interpretation James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 94, 154, 155, 158
medicine, as diagnostic system, hippocratic Meinel (2015), Pollution and Crisis in Greek Tragedy, 53
medicine, asclepian, medicine, Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 115, 127, 130, 131, 132, 135
medicine, asklepios, and rational Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 25, 26, 27, 28, 215, 226, 227, 230, 231, 235
medicine, attributed to, gods, discovery of Jouanna (2012), Greek Medicine from Hippocrates to Galen, 14
medicine, augustine, on Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 132, 134
medicine, babylonian rabbinic culture, science, and magic Hayes (2022), The Literature of the Sages: A Re-Visioning, 441
medicine, body, female, in hippocratic Meinel (2015), Pollution and Crisis in Greek Tragedy, 41
medicine, byzantine Jouanna (2012), Greek Medicine from Hippocrates to Galen, 358
medicine, celsus, on early history of van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 103
medicine, comic targets and topics, doctors, illness Alexiou and Cairns (2017), Greek Laughter and Tears: Antiquity and After. 106, 111, 112, 391
medicine, comparison of philosophy to Graver (2007), Stoicism and Emotion, 141
medicine, compartmentalisation, of van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 110, 118
medicine, definition, of Jouanna (2012), Greek Medicine from Hippocrates to Galen, 48
medicine, dietetic, medicine, Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 281
medicine, diodorus of sicily, on egyptian Jouanna (2012), Greek Medicine from Hippocrates to Galen, 8, 11
medicine, discovery, in Jouanna (2012), Greek Medicine from Hippocrates to Galen, 45, 284, 285
medicine, diseases see dyers, and collegia of Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 26, 27, 28, 30, 31, 32, 36, 62
medicine, divination, and Jouanna (2012), Greek Medicine from Hippocrates to Galen, 66
medicine, division, of van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 104, 110, 111
medicine, doctors Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 279
medicine, dream recall, and Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 93, 94, 95, 96, 97
medicine, dreams and Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 93, 94, 95, 96, 97
medicine, dreams, in Struck (2016), Divination and Human Nature: A Cognitive History of Intuition in Classical Antiquity, 105, 106
medicine, dreams, in greek and latin literature, galen, on the method of Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 26
medicine, egyptian Jouanna (2012), Greek Medicine from Hippocrates to Galen, 5, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21
medicine, egyptian, medicine, Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 56
medicine, empiric school of Bett (2019), How to be a Pyrrhonist: The Practice and Significance of Pyrrhonian Scepticism, 25, 41, 177, 211, 212, 214, 215
medicine, empirical method, approach to van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 123
medicine, epidauros miracle inscriptions, testimonies with asklepios using Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 229, 230
medicine, epiphanios, bishop of salamis, panarion chest, of Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 87, 147
medicine, epistemology, of van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 299
medicine, erasistratian Huttner (2013), Early Christianity in the Lycus Valley, 171
medicine, euripides, relationship to Jouanna (2012), Greek Medicine from Hippocrates to Galen, 76, 77, 78
medicine, family ties, in Jouanna (2012), Greek Medicine from Hippocrates to Galen, 116
medicine, female physiology in hippocratic Meinel (2015), Pollution and Crisis in Greek Tragedy, 41
medicine, folk Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 79
Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 70
medicine, food, and Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 273, 275, 278, 280, 281, 282, 283, 284, 285, 291
medicine, frankness compared to Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 102, 104, 106, 122, 124
medicine, gaze, erotic, in Hubbard (2014), A Companion to Greek and Roman Sexualities, 272, 273
medicine, generalists, in Jouanna (2012), Greek Medicine from Hippocrates to Galen, 10
medicine, habituation, and Champion (2022), Dorotheus of Gaza and Ascetic Education, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 142
medicine, harm, causing of in Jouanna (2012), Greek Medicine from Hippocrates to Galen, 22
medicine, hellenistic Jouanna (2012), Greek Medicine from Hippocrates to Galen, 242, 247
medicine, herophilian Huttner (2013), Early Christianity in the Lycus Valley, 171
medicine, hippocrates, alleged establisher of Jouanna (2012), Greek Medicine from Hippocrates to Galen, 16
medicine, hippocrates, works, ancient Jouanna (2012), Greek Medicine from Hippocrates to Galen, 14, 41, 96, 141, 148
medicine, hippocrates, works, art of Jouanna (2012), Greek Medicine from Hippocrates to Galen, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 296
medicine, hippocratic Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 277, 278, 279, 280, 281, 282, 283, 284, 285, 286, 287, 288, 289, 290
Huffman (2019), A History of Pythagoreanism, 137, 174, 204, 482, 483
medicine, hippocratic writings, on ancient van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 36, 75, 76, 86, 87, 282
medicine, hippocratic writings, on the art of van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 36, 269
medicine, homer, on egyptian Jouanna (2012), Greek Medicine from Hippocrates to Galen, 8, 16
medicine, in eur. hipp., hippocratic Meinel (2015), Pollution and Crisis in Greek Tragedy, 39, 40, 41, 42, 43
medicine, in quarrel between rhetoric and philosophy Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 138, 139
medicine, incompetence, in Jouanna (2012), Greek Medicine from Hippocrates to Galen, 102, 103
medicine, incubation, christian, prescriptive dreams and Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 791, 795
medicine, incubation, christian, saints different approaches to practicing Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 790, 791
medicine, into three parts, division, of Jouanna (2012), Greek Medicine from Hippocrates to Galen, 17, 18
medicine, language of mausoleum of augustus Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 39, 43, 55, 260
medicine, magico-religious Jouanna (2012), Greek Medicine from Hippocrates to Galen, 98
medicine, medical Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 81, 128, 213, 216, 286
medicine, medical art Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 19, 40, 138, 170, 214, 226, 234
medicine, medical history Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 131, 132
medicine, medical imagery, violence as Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 43, 44, 45, 46, 47, 48, 49
medicine, medical language/imagery in s. ot, hippocratic Meinel (2015), Pollution and Crisis in Greek Tragedy, 52, 53
medicine, medical practice Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 120, 129, 132
medicine, medicine, temple, egypt, house of life and Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 723
medicine, medicine, temple, egypt, trained in Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 444, 481, 725, 726
medicine, metaphors of Champion (2022), Dorotheus of Gaza and Ascetic Education, 48, 49, 58, 59, 63, 64, 96, 97, 145, 160, 167, 220
medicine, methodic school of Bett (2019), How to be a Pyrrhonist: The Practice and Significance of Pyrrhonian Scepticism, 41, 42
medicine, methodist school of medicine, Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 122
medicine, moisture, moist, in greek myth and Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 131
medicine, odors in ancient Cueva et al. (2018b), Re-Wiring the Ancient Novel. Volume 2: Roman Novels and Other Important Texts, 325
medicine, of the mind, cicero, platonizing roman statesman, orator Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 19
medicine, ointments, in ancient Cueva et al. (2018b), Re-Wiring the Ancient Novel. Volume 2: Roman Novels and Other Important Texts, 341
medicine, oligarchy, on the art of Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 511
medicine, paideia, and Champion (2022), Dorotheus of Gaza and Ascetic Education, 50, 61, 62
medicine, pater / patres, and family Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 37
medicine, persuasion, in relation to Jouanna (2012), Greek Medicine from Hippocrates to Galen, 47, 51
medicine, philosophy compared to Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 154
medicine, philosophy, and Champion (2022), Dorotheus of Gaza and Ascetic Education, 48, 49, 50, 51, 52
medicine, physician Faure (2022), Conceptions of Time in Greek and Roman Antiquity, 14, 101
medicine, plato, on Jouanna (2012), Greek Medicine from Hippocrates to Galen, 14
medicine, pneuma, spirit, in paul, in ancient Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 19, 211
medicine, pneumatics, school of ancient Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 486
medicine, politics, and Jouanna (2012), Greek Medicine from Hippocrates to Galen, 21
medicine, preventive Kazantzidis and Spatharas (2012), Medical Understandings of Emotions in Antiquity: Theory, Practice, Suffering, 255
medicine, priests, egyptian Jouanna (2012), Greek Medicine from Hippocrates to Galen, 10
medicine, progress, in Jouanna (2012), Greek Medicine from Hippocrates to Galen, 283
medicine, psychological Wolfsdorf (2020), Early Greek Ethics, 523, 524, 525, 526
medicine, public doctors, funding of Jouanna (2012), Greek Medicine from Hippocrates to Galen, 12
medicine, rational Jouanna (2012), Greek Medicine from Hippocrates to Galen, 14, 122
medicine, rational, spirit of hippocratic Jouanna (2012), Greek Medicine from Hippocrates to Galen, 51
medicine, rationalism, in Jouanna (2012), Greek Medicine from Hippocrates to Galen, 111
medicine, rejection/deprivation of Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 101, 105, 106, 276
medicine, religion, relation to van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 67, 68
medicine, religious Jouanna (2012), Greek Medicine from Hippocrates to Galen, 122
medicine, research center, hadassa hospital natural Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 314
medicine, scientific, medicine, Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 121
medicine, sophocles, relationship to Jouanna (2012), Greek Medicine from Hippocrates to Galen, 76
medicine, soul and body Champion (2022), Dorotheus of Gaza and Ascetic Education, 50, 51, 52, 53, 54, 55, 56, 160
medicine, speech against antius, tribunate as Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 45, 46, 47, 48, 49
medicine, temple Jouanna (2012), Greek Medicine from Hippocrates to Galen, 11, 113
van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 60, 63, 64, 66, 71
medicine, temple, egypt Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 75, 490
medicine, temple, egypt, apotropaic use of iron Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 480, 481
medicine, temple, egypt, libraries Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 75, 444
medicine, temple, egypt, specific prescriptions from gods Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 341, 342, 348, 349, 351, 413, 414, 479, 480, 481
medicine, temple, medicine, Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 121, 126
medicine, theoretical nature of van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 24, 25
medicine, therapy, metabolism from physical Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 17, 18, 19
medicine, to the patient, usefulness, of bodily parts, of Jouanna (2012), Greek Medicine from Hippocrates to Galen, 271
medicine, tragedy, and Jouanna (2012), Greek Medicine from Hippocrates to Galen, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79
medicine, transformation, and Champion (2022), Dorotheus of Gaza and Ascetic Education, 50, 51, 63, 64
medicine, trust, in Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 94, 95
medicine, used as, analogy van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 264
medicine, vs. religious models of causation, hippocratic Meinel (2015), Pollution and Crisis in Greek Tragedy, 21, 22
medicine/demonology, writings, noah Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 336
medicine/the, female body, causation, and Meinel (2015), Pollution and Crisis in Greek Tragedy, 39, 40, 41, 42, 43, 44
medicines, and angels, healing and Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 76, 330, 331, 333
medicines, and astrology, healing and Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 306, 331, 335
medicines, and healing, josephus essenes Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 76, 103, 200, 271, 306, 307, 336
medicines, and jesus, healing and Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 119, 120, 183, 184, 308, 316, 322, 329, 330, 331
medicines, and noah, healing and Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 76, 336
medicines, and raphael the angel, healing and Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 76, 331
medicines, and second temple judaism, healing and Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 307, 308, 331, 332
medicines, and the essenes, healing Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 93, 169, 188, 271, 305, 306, 307, 342
medicines, and the healing, essenes, in ain feshkha Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 342
medicines, and the healing, essenes, in josephus Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 76, 103, 200, 271, 306, 307, 336
medicines, and the healing, essenes, in philo Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 30
medicines, asphalt, use in Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 226
medicines, bee healing and honey, use of Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 315, 318, 319
medicines, blindness and restoration of sight, healing and Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 316, 322, 331
medicines, camel thorn, healing and Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 324
medicines, evil healing and eye, belief in Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 325
medicines, exorcism as healing art, healing and Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 76, 318, 328, 329, 332
medicines, healing and Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 50, 118, 188
medicines, healing and amulets, use of Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 325, 333
medicines, healing and demons, as cause of sickness Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 328, 331, 332
medicines, healing and ezekiel, prophecy of Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 309, 310
medicines, healing and perfume, use of for Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 339
medicines, healing and soap, use of Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 322, 323
medicines, laying on of hands, healing and Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 328, 329
medicines, purgative Jouanna (2012), Greek Medicine from Hippocrates to Galen, 167
medicines, purification and, healing and Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 329, 330
medicines, qumran and the essenes, production and mixing of Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 305
medicines, scroll fragments found, healing and Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 328, 329, 330, 331, 332, 333
medicines, theological underpinning of healing and Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 307, 308
medicines, tobits cure from blindness, healing and Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 331
medicines, wild honey from trees, healing and Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 324, 330
medicines/medical Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 41, 54, 108, 109, 214, 236, 251
resources/medicinal, plants, josephus dead sea area, healing Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 226, 227, 228, 229, 230, 306, 315, 316, 318, 320, 336
rhetoric, medicine Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 230

List of validated texts:
59 validated results for "medicine"
1. Hebrew Bible, Genesis, 2.9, 6.3 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Oil, Medical • Qumran and the Essenes, production and mixing of medicines • habituation, and medicine • healing and medicines, Scroll fragments found • healing and medicines, Tobits cure from blindness • healing and medicines, and Jesus • healing and medicines, and Raphael the angel • healing and medicines, and Second Temple Judaism • healing and medicines, and angels • healing and medicines, and astrology • healing and medicines, blindness and restoration of sight • healing and medicines, demons, as cause of sickness • healing, medicines and the Essenes • medicine • medicine, and habituation • medicine, and labour, bodily • medicine, soul and body

 Found in books: Champion (2022), Dorotheus of Gaza and Ascetic Education, 53, 54; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 104; Levison (2023), The Greek Life of Adam and Eve. 193; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 305, 331

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2.9 וַיַּצְמַח יְהוָה אֱלֹהִים מִן־הָאֲדָמָה כָּל־עֵץ נֶחְמָד לְמַרְאֶה וְטוֹב לְמַאֲכָל וְעֵץ הַחַיִּים בְּתוֹךְ הַגָּן וְעֵץ הַדַּעַת טוֹב וָרָע׃
6.3 וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃'' None		sup>
2.9 And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil.
6.3 And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’'' None
2. None, None, nan (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Medical Texts • Medical, knowledge and texts

 Found in books: Flynn (2018), Children in Ancient Israel: The Hebrew Bible and Mesopotamia in Comparative Perspective, 170; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 117
3. None, None, nan (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Hippocratic medicine • medicine (ancient), body divination • medicine,

 Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 209, 227; Hubbard (2014), A Companion to Greek and Roman Sexualities, 307; Petridou (2016), Homo Patiens: Approaches to the Patient in the Ancient World, 258
4. Aeschylus, Agamemnon, 848-850 (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Egyptian medicine • Plato, on relationship between medicine and politics • Thucydides, medical metaphor in • immortality, medical efforts towards • medical ethics • medical ethics, payment • metaphor,medical and political • politics, and medicine

 Found in books: Jouanna (2012), Greek Medicine from Hippocrates to Galen, 21; Wolfsdorf (2020), Early Greek Ethics, 530

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848 ὅτῳ δὲ καὶ δεῖ φαρμάκων παιωνίων,'849 ἤτοι κέαντες ἢ τεμόντες εὐφρόνως 850 πειρασόμεσθα πῆμʼ ἀποστρέψαι νόσου. ' None		sup>
848 While what has need of medicines Paionian '849 We, either burning or else cutting kindly, 850 Will make endeavour to turn pain from sickness. ' None
5. Aeschylus, Prometheus Bound, 380 (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • medicine, ancient • tragedy, and medicine

 Found in books: Jouanna (2012), Greek Medicine from Hippocrates to Galen, 69; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 189

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380 ὀργῆς νοσούσης εἰσὶν ἰατροὶ λόγοι; Προμηθεύς'' None		sup>
380 words are the physicians of a disordered temper? Prometheus '' None
6. None, None, nan (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • excellence, medical • immortality, medical efforts towards • medical ethics • medical ethics, payment • medicine

 Found in books: Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 220, 221, 222; Huffman (2019), A History of Pythagoreanism, 431; Spatharas (2019), Emotions, persuasion, and public discourse in classical Athens, 49; Wolfsdorf (2020), Early Greek Ethics, 530
7. Herodotus, Histories, 2.84, 3.1, 3.130.3, 3.131 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Egyptian medicine • Egyptian medicine, priests • Hippocrates, works,, Ancient Medicine • Hippocrates, works,, Art of Medicine • Hippocratic,medicine • Plato, on medicine • generalists, in medicine • gods, discovery of medicine attributed to • immortality, medical efforts towards • medical ethics • medical ethics, abortion • medical ethics, gentleness • medical ethics, payment • medical ethics, risk and caution • medicine, Egyptian medicine • rational, medicine

 Found in books: Jouanna (2012), Greek Medicine from Hippocrates to Galen, 10, 14, 52; Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 56; Wolfsdorf (2020), Early Greek Ethics, 530, 538

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2.84 ἡ δὲ ἰητρικὴ κατὰ τάδε σφι δέδασται· μιῆς νούσου ἕκαστος ἰητρός ἐστι καὶ οὐ πλεόνων. πάντα δʼ ἰητρῶν ἐστι πλέα· οἳ μὲν γὰρ ὀφθαλμῶν ἰητροὶ κατεστᾶσι, οἳ δὲ κεφαλῆς, οἳ δὲ ὀδόντων, οἳ δὲ τῶν κατὰ νηδύν, οἳ δὲ τῶν ἀφανέων νούσων.
3.1 ἐπὶ τοῦτον δὴ τὸν Ἄμασιν Καμβύσης ὁ Κύρου ἐστρατεύετο, ἄγων καί ἄλλους τῶν ἦρχε καὶ Ἑλλήνων Ἴωνάς τε καὶ Αἰολέας, διʼ αἰτίην τοιήνδε. πέμψας Καμβύσης ἐς Αἴγυπτον κήρυκα αἴτεε Ἄμασιν θυγατέρα, αἴτεε δὲ ἐκ βουλῆς ἀνδρὸς Αἰγυπτίου, ὃς μεμφόμενος Ἄμασιν ἔπρηξε ταῦτα ὅτι μιν ἐξ ἁπάντων τῶν ἐν Αἰγύπτῳ ἰητρῶν ἀποσπάσας ἀπὸ γυναικός τε καὶ τέκνων ἔκδοτον ἐποίησε ἐς Πέρσας, ὅτε Κῦρος πέμψας παρὰ Ἄμασιν αἴτεε ἰητρὸν ὀφθαλμῶν ὃς εἴη ἄριστος τῶν ἐν Αἰγύπτῳ. ταῦτα δὴ ἐπιμεμφόμενος ὁ Αἰγύπτιος ἐνῆγε τῇ συμβουλῇ κελεύων αἰτέειν τὸν Καμβύσεα Ἄμασιν θυγατέρα, ἵνα ἢ δοὺς ἀνιῷτο ἢ μὴ δοὺς Καμβύσῃ ἀπέχθοιτο. ὁ δὲ Ἄμασις τῇ δυνάμι τῶν Περσέων ἀχθόμενος καὶ ἀρρωδέων οὐκ εἶχε οὔτε δοῦναι οὔτε ἀρνήσασθαι· εὖ γὰρ ἠπίστατο ὅτι οὐκ ὡς γυναῖκά μιν ἔμελλε Καμβύσης ἕξειν ἀλλʼ ὡς παλλακήν. ταῦτα δὴ ἐκλογιζόμενος ἐποίησε τάδε. ἦν Ἀπρίεω τοῦ προτέρου βασιλέος θυγάτηρ κάρτα μεγάλη τε καὶ εὐειδὴς μούνη τοῦ οἴκου λελειμμένη, οὔνομα δέ οἱ ἦν Νίτητις· ταύτην δὴ τὴν παῖδα ὁ Ἄμασις κοσμήσας ἐσθῆτί τε καὶ χρυσῷ ἀποπέμπει ἐς Πέρσας ὡς ἑωυτοῦ θυγατέρα. μετὰ δὲ χρόνον ὥς μιν ἠσπάζετο πατρόθεν ὀνομάζων, λέγει πρὸς αὐτὸν ἡ παῖς “ὦ βασιλεῦ, διαβεβλημένος ὑπὸ Ἀμάσιος οὐ μανθάνεις. ὃς ἐμὲ σοὶ κόσμῳ ἀσκήσας ἀπέπεμψε ὡς ἑωυτοῦ θυγατέρα διδούς, ἐοῦσαν τῇ ἀληθείῃ Ἀπρίεω, τὸν ἐκεῖνος ἐόντα ἑωυτοῦ δεσπότεα μετʼ Αἰγυπτίων ἐπαναστὰς ἐφόνευσε.” τοῦτο δὴ τὸ ἔπος καὶ αὕτη ἡ αἰτίη ἐγγενομένη ἤγαγε Καμβύσεα τὸν Κύρου μεγάλως θυμωθέντα ἐπʼ Αἴγυπτον.'
3.131 ὁ δὲ Δημοκήδης οὗτος ὧδε ἐκ Κρότωνος ἀπιγμένος Πολυκράτεϊ ὡμίλησε· πατρὶ συνείχετο ἐν τῇ Κρότωνι ὀργὴν χαλεπῷ· τοῦτον ἐπείτε οὐκ ἐδύνατο φέρειν, ἀπολιπὼν οἴχετο ἐς Αἴγιναν. καταστὰς δὲ ἐς ταύτην πρώτῳ ἔτεϊ ὑπερεβάλετο τοὺς ἄλλους ἰητρούς, ἀσκευής περ ἐὼν καὶ ἔχων οὐδὲν τῶν ὅσα περὶ τὴν τέχνην ἐστὶ ἐργαλήια. καί μιν δευτέρῳ ἔτεϊ ταλάντου Αἰγινῆται δημοσίῃ μισθοῦνται, τρίτῳ δὲ ἔτεϊ Ἀθηναῖοι ἑκατὸν μνέων, τετάρτῳ δὲ ἔτεϊ Πολυκράτης δυῶν ταλάντων. οὕτω μὲν ἀπίκετο ἐς τὴν Σάμον, καὶ ἀπὸ τούτου τοῦ ἀνδρὸς οὐκ ἥκιστα Κροτωνιῆται ἰητροὶ εὐδοκίμησαν. ἐγένετο γὰρ ὦν τοῦτο ὅτε πρῶτοι μὲν Κροτωνιῆται ἰητροὶ ἐλέγοντο ἀνὰ τὴν Ἑλλάδα εἶναι, δεύτεροι δὲ Κυρηναῖοι. κατὰ τὸν αὐτὸν δὲ τοῦτον χρόνον καὶ Ἀργεῖοι ἤκουον μουσικὴν εἶναι Ἑλλήνων πρῶτοι. 1'' None		sup>
2.84 The practice of medicine is so specialized among them that each physician is a healer of one disease and no more. All the country is full of physicians, some of the eye, some of the teeth, some of what pertains to the belly, and some of internal diseases. ' "
3.1 Cyrus' son Cambyses was leading an army of his subjects, Ionian and Aeolian Greeks among them, against this Amasis for the following reason. Cambyses had sent a herald to Egypt asking Amasis for his daughter; he asked on the advice of an Egyptian, who advised it out of resentment against Amasis, that out of all the Egyptian physicians Amasis had dragged him away from his wife and children and sent him up to Persia when Cyrus sent to Amasis asking for the best eye-doctor in Egypt . ,Out of resentment, the Egyptian by his advice induced Cambyses to ask Amasis for his daughter, so that Amasis would either be wretched if he gave her, or hated by Cambyses if he did not. Amasis, intimidated by the power of Persia and frightened, could neither give his daughter nor refuse her; for he knew well that Cambyses was not going to take her as his wife but as his concubine. ,After considering the matter, he did as follows. There was a daughter of the former king Apries, all that was left of that family, quite tall and pretty, and her name was Nitetis; this girl Amasis adorned with clothes and gold and sent to Cambyses as his own daughter. ,But after a time, as he embraced her addressing her as the daughter of Amasis, the girl said to him, “O King, you do not understand how you have been made a fool of by Amasis, who dressed me in finery and sent me to you as his own daughter, when I am in fact the daughter of Apries, the ruler Amasis revolted from with the Egyptians and killed.” ,This speech and this crime that occurred turned Cyrus' son Cambyses, furiously angry, against Egypt . So the Persians say. " "

3.130.3 But when Darius turned the case over to him and Democedes applied Greek remedies and used gentleness instead of the Egyptians' violence, he enabled him to sleep and in a short time had him well, although Darius had had no hope of regaining the use of his foot. "
3.131 Now this is how Democedes had come from Croton to live with Polycrates: he was oppressed by a harsh-tempered father at Croton ; since he could not stand him, he left him and went to Aegina . Within the first year after settling there, he excelled the rest of the physicians, although he had no equipment nor any medical implements. ,In his second year the Aeginetans paid him a talent to be their public physician; in the third year the Athenians hired him for a hundred minae, and Polycrates in the fourth year for two talents. Thus he came to Samos, and not least because of this man the physicians of Croton were well-respected ,for at this time the best physicians in Greek countries were those of Croton, and next to them those of Cyrene . About the same time the Argives had the name of being the best musicians. '' None
8. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Hippocratic medicine • medical ethics • medical ethics, consent and compliance • medical ethics, risk and caution • medicine, in quarrel between rhetoric and philosophy

 Found in books: Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 138; Petridou (2016), Homo Patiens: Approaches to the Patient in the Ancient World, 486; Wolfsdorf (2020), Early Greek Ethics, 539

456b μέγα δέ σοι τεκμήριον ἐρῶ· πολλάκις γὰρ ἤδη ἔγωγε μετὰ τοῦ ἀδελφοῦ καὶ μετὰ τῶν ἄλλων ἰατρῶν εἰσελθὼν παρά τινα τῶν καμνόντων οὐχὶ ἐθέλοντα ἢ φάρμακον πιεῖν ἢ τεμεῖν ἢ καῦσαι παρασχεῖν τῷ ἰατρῷ, οὐ δυναμένου τοῦ ἰατροῦ πεῖσαι, ἐγὼ ἔπεισα, οὐκ ἄλλῃ τέχνῃ ἢ τῇ ῥητορικῇ. φημὶ δὲ καὶ εἰς πόλιν ὅπῃ βούλει ἐλθόντα ῥητορικὸν ἄνδρα καὶ ἰατρόν, εἰ δέοι λόγῳ διαγωνίζεσθαι ἐν ἐκκλησίᾳ ἢ ἐν ἄλλῳ τινὶ συλλόγῳ ὁπότερον δεῖ αἱρεθῆναι ἰατρόν, οὐδαμοῦ'' None456b And I will tell you a striking proof of this: many and many a time have I gone with my brother or other doctors to visit one of their patients, and found him unwilling either to take medicine or submit to the surgeon’s knife or cautery; and when the doctor failed to persuade him I succeeded, by no other art than that of rhetoric. And I further declare that, if a rhetorician and a doctor were to enter any city you please, and there had to contend in speech before the Assembly or some other meeting as to which of the two should be appointed physician, you would find the physician was nowhere,'' None
9. Sophocles, Oedipus The King, 22-24, 101 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Hippocratic medicine, as diagnostic system • Hippocratic medicine, medical language/imagery in S. OT • tragedy, and medicine

 Found in books: Jouanna (2012), Greek Medicine from Hippocrates to Galen, 57, 58; Meinel (2015), Pollution and Crisis in Greek Tragedy, 52, 53

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22 with wreathed branches in the market-place, and before the shrines of Pallas, and where Ismenus gives answer by fire. For the city, as you yourself see, is now sorely vexed, and can no longer lift her head from beneath the angry waves of death.
101 By banishing the man, or by paying back bloodshed with bloodshed, since it is this blood which brings the tempest on our city. Oedipu'' None
10. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Hippocratic medicine, vs. religious models of causation • death, medical practice and • medical ethics • medical ethics, treatment of disease • medicine • medicine, and explanation • medicine, empiricism and

 Found in books: Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 51, 52; Meinel (2015), Pollution and Crisis in Greek Tragedy, 21, 22; Wolfsdorf (2020), Early Greek Ethics, 533
11. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • medicine • temple medicine

 Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 81; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 333
12. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Asklepieia, giving of medical fees following incubation • Asklepios, and rational medicine • Epidauros Miracle Inscriptions, testimonies with medical fees • Incubation, and medical fees • death, medical practice and • immortality, medical efforts towards • medical ethics • medical ethics, and mortality • medical ethics, desire for glory • medical ethics, payment • medicine, • slavery, and medical segregation

 Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 358; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 215, 262; Wolfsdorf (2020), Early Greek Ethics, 531
13. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • medicine

 Found in books: Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 74; Spatharas (2019), Emotions, persuasion, and public discourse in classical Athens, 28, 68
14. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Hippocratic medicine • Medicine, physician • analogy between body and soul, between medicine and politics, doctor and lawgiver • death, medical practice and • externals, in medical treatment • medical ethics • medical ethics, abortion • medical ethics, consent and compliance • medical ethics, gentleness • medical ethics, purity • medical ethics, risk and caution • medical ethics, treatment of disease • medical ethics, “do no harm”

 Found in books: Faure (2022), Conceptions of Time in Greek and Roman Antiquity, 101; Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 217; Petridou (2016), Homo Patiens: Approaches to the Patient in the Ancient World, 481, 483; Wolfsdorf (2020), Early Greek Ethics, 535, 538, 539, 541
15. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Hippocrates, works,, Art of Medicine • Hippocratic medicine • Hippocratic,medicine • medical literature on dreams • medical writers, Greek, on insanity • philosophy,tradition, as distinct from medical • purgative, medicines • rationalism, in medicine

 Found in books: Graver (2007), Stoicism and Emotion, 240; Jouanna (2012), Greek Medicine from Hippocrates to Galen, 43, 111, 167, 232; Petridou (2016), Homo Patiens: Approaches to the Patient in the Ancient World, 139, 140, 141, 147; van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 192
16. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Examination medical • Hippocratic medicine • Narrative medicine • medical ethics • medical ethics, consent and compliance

 Found in books: Petridou (2016), Homo Patiens: Approaches to the Patient in the Ancient World, 174; Wolfsdorf (2020), Early Greek Ethics, 540
17. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • dreams, in medicine • medical ethics • medical ethics, abortion • medical ethics, gentleness • medical ethics, risk and caution • medicine • medicine,

 Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 218; Struck (2016), Divination and Human Nature: A Cognitive History of Intuition in Classical Antiquity, 105, 106, 111; Wolfsdorf (2020), Early Greek Ethics, 538
18. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Hippocrates, works,, Art of Medicine • Hippocratic medicine • Medicine and natural philosophy • excellence, medical • externals, in medical treatment • medical ethics • medical ethics, consent and compliance • medical ethics, purity • medicine • philosophy,tradition, as distinct from medical • psychological medicine • rational, medicine • religious, medicine

 Found in books: Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 221; Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 103; Jouanna (2012), Greek Medicine from Hippocrates to Galen, 43, 122, 241; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 86, 87, 88; Petridou (2016), Homo Patiens: Approaches to the Patient in the Ancient World, 252, 488; Spatharas (2019), Emotions, persuasion, and public discourse in classical Athens, 49; Wolfsdorf (2020), Early Greek Ethics, 524, 525, 541
19. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • medicine

 Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 80; Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 60, 61
20. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Examination medical • Hippocrates, works,, Art of Medicine • Hippocratic medicine • Medicine • Medicine, physician • Narrative medicine • medicine • medicine,

 Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 138; Faure (2022), Conceptions of Time in Greek and Roman Antiquity, 101; Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 64; Jouanna (2012), Greek Medicine from Hippocrates to Galen, 43; Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 318; Petridou (2016), Homo Patiens: Approaches to the Patient in the Ancient World, 175
21. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Examination medical • Hippocratic medicine • death, medical practice and • medical ethics • medical ethics, treatment of disease • medical ethics, “do no harm”

 Found in books: Petridou (2016), Homo Patiens: Approaches to the Patient in the Ancient World, 250; Wolfsdorf (2020), Early Greek Ethics, 535
22. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • communication of medical ideas • medicine, and explanation • theoretical nature of medicine

 Found in books: Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 107, 108; van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 24
23. Anon., Jubilees, 10.10-10.14 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Josephus Essenes, medicines and healing • Medicines/medical • healing and medicines, and Noah • healing and medicines, and Raphael the angel • healing and medicines, and angels • healing and medicines, exorcism as healing art • healing, medicines and the Essenes, in Josephus

 Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 76; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 41

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10.10 And the Lord our God bade us to bind all. 10.11 And the chief of the spirits, Mastêmâ, came and said: "Lord, Creator, let some of them remain before me, and let them hearken to my voice, and do all that I shall say unto them; 10.12 for if some of them are not left to me, I shall not be able to execute the power of my will on the sons of men; 10.13 for these are for corruption and leading astray before my judgment, for great is the wickedness of the sons of men." 10.14 And He said: "Let the tenth part of them remain before him, and let nine parts descend into the place of condemnation."'' None
24. Septuagint, Wisdom of Solomon, 16.11 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Medical, Medicine • Medical, knowledge and texts

 Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 151; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 213

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16.11 Murmuring, and impatience in affliction, remove far from me, When, if I sin, Thou chastenest me that I may return (unto Thee).
16.11 To remind them of thy oracles they were bitten,and then were quickly delivered,lest they should fall into deep forgetfulness and become unresponsive to thy kindness.'' None
25. None, None, nan (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • medical imagery, and auctoritas • medical imagery, in Greek literature • medical imagery, in Roman oratory • medicine, in quarrel between rhetoric and philosophy

 Found in books: Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 138, 139; Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 34
26. Diodorus Siculus, Historical Library, 1.2.1-1.2.3 (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • medicine

 Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 239; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 239

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1.2.1 \xa0In general, then, it is because of that commemoration of goodly deeds which history accords men that some of them have been induced to become the founders of cities, that others have been led to introduce laws which encompass man's social life with security, and that many have aspired to discover new sciences and arts in order to benefit the race of men. And since complete happiness can be attained only through the combination of all these activities, the foremost meed of praise must be awarded to that which more than any other thing is the cause of them, that is, to history." "1.2.2 \xa0For we must look upon it as constituting the guardian of the high achievements of illustrious men, the witness which testifies to the evil deeds of the wicked, and the benefactor of the entire human race. For if it be true that the myths which are related about Hades, in spite of the fact that their subject-matter is fictitious, contribute greatly to fostering piety and justice among men, how much more must we assume that history, the prophetess of truth, she who is, as it were, the mother-city of philosophy as a whole, is still more potent to equip men's characters for noble living!" "1.2.3 \xa0For all men, by reason of the frailty of our nature, live but an infinitesimal portion of eternity and are dead throughout all subsequent time; and while in the case of those who in their lifetime have done nothing worthy of note, everything which has pertained to them in life also perishes when their bodies die, yet in the case of those who by their virtue have achieved fame, their deeds are remembered for evermore, since they are heralded abroad by history's voice most divine."" None
27. Dionysius of Halycarnassus, Roman Antiquities, 1.5.1 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • medicine

 Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 239; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 239

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1.5.1 \xa0In order, therefore, to remove these erroneous impressions, as I\xa0have called them, from the minds of many and to substitute true ones in their room, I\xa0shall in this Book show who the founders of the city were, at what periods the various groups came together and through what turns of fortune they left their native countries. <'' None
28. Philo of Alexandria, On Dreams, 2.90 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • healing, medicines and the Essenes, in Philo • medicine, ancient

 Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 189; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 30

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2.90 For he has not come to this action of adoration because he honours person who, by nature, and by hereditary qualities, and by their own habits, are enemies to reason, and who miserably waste the coinage of the soul, namely instruction, corrupting, and adulterating, and clipping it, but because he fears their present power and their scarcely conquerable strength, and is on his guard not to provoke them, he takes refuge in that great and powerful possession and weapon of virtue, that most excellent place of abode for wise souls, the double cave, which he could not occupy while warring and fighting, but only by acting as a champion and servant of reason. '' None
29. Philo of Alexandria, That The Worse Attacks The Better, 43 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • healing, medicines and the Essenes, in Philo • medicine

 Found in books: Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 105; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 30

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43 For, as in medical science, some practitioners who know how to cure almost every complaint, and disease, and infirmity, can nevertheless give no true or even probable account of any one of them; and on the other hand, others are very clever, as far as giving an account of the diseases goes, and in explaining their symptoms and causes, and the modes of cure, and are the most excellent interpreters possible of the principles of which their art is made up, but are utterly useless in the matter of attending the bodies of the sick, to the cure of which they are not able to contribute even the slightest assistance. In the same way, those who have devoted themselves to practical wisdom have often neglected to pay attention to their language; and those who have learnt their professions thoroughly as far as words go, have yet treasured up no good instruction in their soul. '' None
30. Vitruvius Pollio, On Architecture, 1.1.3, 1.1.7-1.1.10 (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • medicine

 Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 239; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 239

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1.1.3 3. In architecture, as in other arts, two considerations must be constantly kept in view; namely, the intention, and the matter used to express that intention: but the intention is founded on a conviction that the matter wrought will fully suit the purpose; he, therefore, who is not familiar with both branches of the art, has no pretension to the title of the architect. An architect should be ingenious, and apt in the acquisition of knowledge. Deficient in either of these qualities, he cannot be a perfect master. He should be a good writer, a skilful draftsman, versed in geometry and optics, expert at figures, acquainted with history, informed on the principles of natural and moral philosophy, somewhat of a musician, not ignorant of the sciences both of law and physic, nor of the motions, laws, and relations to each other, of the heavenly bodies.
1.1.7 7. Moral philosophy will teach the architect to be above meanness in his dealings, and to avoid arrogance: it will make him just, compliant and faithful to his employer; and what is of the highest importance, it will prevent avarice gaining an ascendancy over him: for he should not be occupied with the thoughts of filling his coffers, nor with the desire of grasping every thing in the shape of gain, but, by the gravity of his manners, and a good character, should be careful to preserve his dignity. In these respects we see the importance of moral philosophy; for such are her precepts. That branch of philosophy which the Greeks call Ï\x86Ï\x85Ï\x83ιολογία, or the doctrine of physics, is necessary to him in the solution of various problems; as for instance, in the conduct of water, whose natural force, in its meandering and expansion over flat countries, is often such as to require restraints, which none know how to apply, but those who are acquainted with the laws of nature: nor, indeed, unless grounded in the first principles of physic, can he study with profit the works of Ctesibius, Archimedes, and many other authors who have written on the subject. 1.1.8 8. Music assists him in the use of harmonic and mathematical proportion. It is, moreover, absolutely necessary in adjusting the force of the balistæ, catapultæ, and scorpions, in whose frames are holes for the passage of the homotona, which are strained by gut-ropes attached to windlasses worked by hand-spikes. Unless these ropes are equally extended, which only a nice ear can discover by their sound when struck, the bent arms of the engine do not give an equal impetus when disengaged, and the strings, therefore, not being in equal states of tension, prevent the direct flight of the weapon. 1.1.9 9. So the vessels called á¼\xa0Ï\x87εá¿\x96α by the Greeks, which are placed in certain recesses under the seats of theatres, are fixed and arranged with a due regard to the laws of harmony and physics, their tones being fourths, fifths, and octaves; so that when the voice of the actor is in unison with the pitch of these instruments, its power is increased and mellowed by impinging thereon. He would, moreover, be at a loss in constructing hydraulic and other engines, if ignorant of music.' "1.1.10 10. Skill in physic enables him to ascertain the salubrity of different tracts of country, and to determine the variation of climates, which the Greeks call κλίμαÏ\x84α: for the air and water of different situations, being matters of the highest importance, no building will be healthy without attention to those points. Law should be an object of his study, especially those parts of it which relate to party-walls, to the free course and discharge of the eaves' waters, the regulations of sesspools and sewage, and those relating to window lights. The laws of sewage require his particular attention, that he may prevent his employers being involved in law-suits when the building is finished. Contracts, also, for the execution of the works, should be drawn with care and precision: because, when without legal flaws, neither party will be able to take advantage of the other. Astronomy instructs him in the points of the heavens, the laws of the celestial bodies, the equinoxes, solstices, and courses of the stars; all of which should be well understood, in the construction and proportions of clocks."' None
31. None, None, nan (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • medicine

 Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 358; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 358
32. None, None, nan (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • epilepsy, and its medical explanation by Lucretius • humoural medicine • medical imagery, of honey on spoon • medical, intertexts • medicine • medicine, frankness compared to • nimirum, its philosophical and medical background

 Found in books: Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 3, 173, 209; Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 82, 89; Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 51; Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 124
33. Josephus Flavius, Jewish Antiquities, 13.172 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • healing and medicines • medicine

 Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 101; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 50

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13.172 οἱ μὲν οὖν Φαρισαῖοι τινὰ καὶ οὐ πάντα τῆς εἱμαρμένης ἔργον εἶναι λέγουσιν, τινὰ δ' ἐφ' ἑαυτοῖς ὑπάρχειν συμβαίνειν τε καὶ μὴ γίνεσθαι. τὸ δὲ τῶν ̓Εσσηνῶν γένος πάντων τὴν εἱμαρμένην κυρίαν ἀποφαίνεται καὶ μηδὲν ὃ μὴ κατ' ἐκείνης ψῆφον ἀνθρώποις ἀπαντᾶν."" None		sup>
13.172 Now for the Pharisees, they say that some actions, but not all, are the work of fate, and some of them are in our own power, and that they are liable to fate, but are not caused by fate. But the sect of the Essenes affirm, that fate governs all things, and that nothing befalls men but what is according to its determination.'' None
34. Josephus Flavius, Jewish War, 2.119-2.129, 2.131-2.149, 2.151-2.162, 2.165-2.166 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Dead Sea and area, medicinal products of • Josephus Dead Sea area, healing resources/medicinal plants • Josephus Essenes, medicines and healing • Medicine and Medical Services, in Baths • bitumen (Dead Sea), medicinal use of • healing and medicines • healing and medicines, Scroll fragments found • healing and medicines, amulets, use of • healing and medicines, and Jesus • healing and medicines, and Noah • healing and medicines, and Raphael the angel • healing and medicines, and Second Temple Judaism • healing and medicines, and angels • healing and medicines, and astrology • healing and medicines, blindness and restoration of sight • healing and medicines, exorcism as healing art • healing and medicines, soap, use of • healing and medicines, theological underpinning of • healing, medicines and the Essenes • healing, medicines and the Essenes, in Josephus • medicinal plants, and soap production • medicine

 Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 101; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 148; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 50, 76, 93, 103, 200, 271, 306, 307, 322, 333

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2.119 Τρία γὰρ παρὰ ̓Ιουδαίοις εἴδη φιλοσοφεῖται, καὶ τοῦ μὲν αἱρετισταὶ Φαρισαῖοι, τοῦ δὲ Σαδδουκαῖοι, τρίτον δέ, ὃ δὴ καὶ δοκεῖ σεμνότητα ἀσκεῖν, ̓Εσσηνοὶ καλοῦνται, ̓Ιουδαῖοι μὲν γένος ὄντες, φιλάλληλοι δὲ καὶ τῶν ἄλλων πλέον. 2.121 τὸν μὲν γάμον καὶ τὴν ἐξ αὐτοῦ διαδοχὴν οὐκ ἀναιροῦντες, τὰς δὲ τῶν γυναικῶν ἀσελγείας φυλαττόμενοι καὶ μηδεμίαν τηρεῖν πεπεισμένοι τὴν πρὸς ἕνα πίστιν.' "2.122 Καταφρονηταὶ δὲ πλούτου, καὶ θαυμάσιον αὐτοῖς τὸ κοινωνικόν, οὐδὲ ἔστιν εὑρεῖν κτήσει τινὰ παρ' αὐτοῖς ὑπερέχοντα: νόμος γὰρ τοὺς εἰς τὴν αἵρεσιν εἰσιόντας δημεύειν τῷ τάγματι τὴν οὐσίαν, ὥστε ἐν ἅπασιν μήτε πενίας ταπεινότητα φαίνεσθαι μήθ' ὑπεροχὴν πλούτου, τῶν δ' ἑκάστου κτημάτων ἀναμεμιγμένων μίαν ὥσπερ ἀδελφοῖς ἅπασιν οὐσίαν εἶναι." "2.123 κηλῖδα δ' ὑπολαμβάνουσι τὸ ἔλαιον, κἂν ἀλειφθῇ τις ἄκων, σμήχεται τὸ σῶμα: τὸ γὰρ αὐχμεῖν ἐν καλῷ τίθενται λευχειμονεῖν τε διαπαντός. χειροτονητοὶ δ' οἱ τῶν κοινῶν ἐπιμεληταὶ καὶ ἀδιαίρετοι πρὸς ἁπάντων εἰς τὰς χρείας ἕκαστοι." "2.124 Μία δ' οὐκ ἔστιν αὐτῶν πόλις ἀλλ' ἐν ἑκάστῃ μετοικοῦσιν πολλοί. καὶ τοῖς ἑτέρωθεν ἥκουσιν αἱρετισταῖς πάντ' ἀναπέπταται τὰ παρ' αὐτοῖς ὁμοίως ὥσπερ ἴδια, καὶ πρὸς οὓς οὐ πρότερον εἶδον εἰσίασιν ὡς συνηθεστάτους:" "2.125 διὸ καὶ ποιοῦνται τὰς ἀποδημίας οὐδὲν μὲν ὅλως ἐπικομιζόμενοι, διὰ δὲ τοὺς λῃστὰς ἔνοπλοι. κηδεμὼν δ' ἐν ἑκάστῃ πόλει τοῦ τάγματος ἐξαιρέτως τῶν ξένων ἀποδείκνυται ταμιεύων ἐσθῆτα καὶ τὰ ἐπιτήδεια." '2.126 καταστολὴ δὲ καὶ σχῆμα σώματος ὅμοιον τοῖς μετὰ φόβου παιδαγωγουμένοις παισίν. οὔτε δὲ ἐσθῆτας οὔτε ὑποδήματα ἀμείβουσι πρὶν διαρραγῆναι τὸ πρότερον παντάπασιν ἢ δαπανηθῆναι τῷ χρόνῳ.' "2.127 οὐδὲν δ' ἐν ἀλλήλοις οὔτ' ἀγοράζουσιν οὔτε πωλοῦσιν, ἀλλὰ τῷ χρῄζοντι διδοὺς ἕκαστος τὰ παρ' αὐτῷ τὸ παρ' ἐκείνου χρήσιμον ἀντικομίζεται: καὶ χωρὶς δὲ τῆς ἀντιδόσεως ἀκώλυτος ἡ μετάληψις αὐτοῖς παρ' ὧν ἂν θέλωσιν." '2.128 Πρός γε μὴν τὸ θεῖον εὐσεβεῖς ἰδίως: πρὶν γὰρ ἀνασχεῖν τὸν ἥλιον οὐδὲν φθέγγονται τῶν βεβήλων, πατρίους δέ τινας εἰς αὐτὸν εὐχὰς ὥσπερ ἱκετεύοντες ἀνατεῖλαι. 2.129 καὶ μετὰ ταῦτα πρὸς ἃς ἕκαστοι τέχνας ἴσασιν ὑπὸ τῶν ἐπιμελητῶν διαφίενται, καὶ μέχρι πέμπτης ὥρας ἐργασάμενοι συντόνως πάλιν εἰς ἓν συναθροίζονται χωρίον, ζωσάμενοί τε σκεπάσμασιν λινοῖς οὕτως ἀπολούονται τὸ σῶμα ψυχροῖς ὕδασιν, καὶ μετὰ ταύτην τὴν ἁγνείαν εἰς ἴδιον οἴκημα συνίασιν, ἔνθα μηδενὶ τῶν ἑτεροδόξων ἐπιτέτραπται παρελθεῖν: αὐτοί τε καθαροὶ καθάπερ εἰς ἅγιόν τι τέμενος παραγίνονται τὸ δειπνητήριον.' "
2.131 προκατεύχεται δ' ὁ ἱερεὺς τῆς τροφῆς, καὶ γεύσασθαί τινα πρὶν τῆς εὐχῆς ἀθέμιτον: ἀριστοποιησάμενος δ' ἐπεύχεται πάλιν: ἀρχόμενοί τε καὶ παυόμενοι γεραίρουσι θεὸν ὡς χορηγὸν τῆς ζωῆς. ἔπειθ' ὡς ἱερὰς καταθέμενοι τὰς ἐσθῆτας πάλιν ἐπ' ἔργα μέχρι δείλης τρέπονται." "2.132 δειπνοῦσι δ' ὁμοίως ὑποστρέψαντες συγκαθεζομένων τῶν ξένων, εἰ τύχοιεν αὐτοῖς παρόντες. οὔτε δὲ κραυγή ποτε τὸν οἶκον οὔτε θόρυβος μιαίνει, τὰς δὲ λαλιὰς ἐν τάξει παραχωροῦσιν ἀλλήλοις." "2.133 καὶ τοῖς ἔξωθεν ὡς μυστήριόν τι φρικτὸν ἡ τῶν ἔνδον σιωπὴ καταφαίνεται, τούτου δ' αἴτιον ἡ διηνεκὴς νῆψις καὶ τὸ μετρεῖσθαι παρ' αὐτοῖς τροφὴν καὶ ποτὸν μέχρι κόρου." "2.134 Τῶν μὲν οὖν ἄλλων οὐκ ἔστιν ὅ τι μὴ τῶν ἐπιμελητῶν προσταξάντων ἐνεργοῦσι, δύο δὲ ταῦτα παρ' αὐτοῖς αὐτεξούσια, ἐπικουρία καὶ ἔλεος: βοηθεῖν τε γὰρ τοῖς ἀξίοις, ὁπόταν δέωνται, καὶ καθ' ἑαυτοὺς ἐφίεται καὶ τροφὰς ἀπορουμένοις ὀρέγειν. τὰς δὲ εἰς τοὺς συγγενεῖς μεταδόσεις οὐκ ἔξεστι ποιεῖσθαι δίχα τῶν ἐπιτρόπων." "2.135 ὀργῆς ταμίαι δίκαιοι, θυμοῦ καθεκτικοί, πίστεως προστάται, εἰρήνης ὑπουργοί. καὶ πᾶν μὲν τὸ ῥηθὲν ὑπ' αὐτῶν ἰσχυρότερον ὅρκου, τὸ δὲ ὀμνύειν αὐτοῖς περιίσταται χεῖρον τῆς ἐπιορκίας ὑπολαμβάνοντες: ἤδη γὰρ κατεγνῶσθαί φασιν τὸν ἀπιστούμενον δίχα θεοῦ." "2.136 σπουδάζουσι δ' ἐκτόπως περὶ τὰ τῶν παλαιῶν συντάγματα μάλιστα τὰ πρὸς ὠφέλειαν ψυχῆς καὶ σώματος ἐκλέγοντες: ἔνθεν αὐτοῖς πρὸς θεραπείαν παθῶν ῥίζαι τε ἀλεξητήριον καὶ λίθων ἰδιότητες ἀνερευνῶνται." "2.137 Τοῖς δὲ ζηλοῦσιν τὴν αἵρεσιν αὐτῶν οὐκ εὐθὺς ἡ πάροδος, ἀλλ' ἐπὶ ἐνιαυτὸν ἔξω μένοντι τὴν αὐτὴν ὑποτίθενται δίαιταν ἀξινάριόν τε καὶ τὸ προειρημένον περίζωμα καὶ λευκὴν ἐσθῆτα δόντες." '2.138 ἐπειδὰν δὲ τούτῳ τῷ χρόνῳ πεῖραν ἐγκρατείας δῷ, πρόσεισιν μὲν ἔγγιον τῇ διαίτῃ καὶ καθαρωτέρων τῶν πρὸς ἁγνείαν ὑδάτων μεταλαμβάνει, παραλαμβάνεται δὲ εἰς τὰς συμβιώσεις οὐδέπω. μετὰ γὰρ τὴν τῆς καρτερίας ἐπίδειξιν δυσὶν ἄλλοις ἔτεσιν τὸ ἦθος δοκιμάζεται καὶ φανεὶς ἄξιος οὕτως εἰς τὸν ὅμιλον ἐγκρίνεται.' "2.139 πρὶν δὲ τῆς κοινῆς ἅψασθαι τροφῆς ὅρκους αὐτοῖς ὄμνυσι φρικώδεις, πρῶτον μὲν εὐσεβήσειν τὸ θεῖον, ἔπειτα τὰ πρὸς ἀνθρώπους δίκαια φυλάξειν καὶ μήτε κατὰ γνώμην βλάψειν τινὰ μήτε ἐξ ἐπιτάγματος, μισήσειν δ' ἀεὶ τοὺς ἀδίκους καὶ συναγωνιεῖσθαι τοῖς δικαίοις:" "2.141 τὴν ἀλήθειαν ἀγαπᾶν ἀεὶ καὶ τοὺς ψευδομένους προβάλλεσθαι: χεῖρας κλοπῆς καὶ ψυχὴν ἀνοσίου κέρδους καθαρὰν φυλάξειν καὶ μήτε κρύψειν τι τοὺς αἱρετιστὰς μήθ' ἑτέροις αὐτῶν τι μηνύσειν, κἂν μέχρι θανάτου τις βιάζηται." '2.142 πρὸς τούτοις ὄμνυσιν μηδενὶ μὲν μεταδοῦναι τῶν δογμάτων ἑτέρως ἢ ὡς αὐτὸς μετέλαβεν, ἀφέξεσθαι δὲ λῃστείας καὶ συντηρήσειν ὁμοίως τά τε τῆς αἱρέσεως αὐτῶν βιβλία καὶ τὰ τῶν ἀγγέλων ὀνόματα. τοιούτοις μὲν ὅρκοις τοὺς προσιόντας ἐξασφαλίζονται.' "2.143 Τοὺς δ' ἐπ' ἀξιοχρέοις ἁμαρτήμασιν ἁλόντας ἐκβάλλουσι τοῦ τάγματος. ὁ δ' ἐκκριθεὶς οἰκτίστῳ πολλάκις μόρῳ διαφθείρεται: τοῖς γὰρ ὅρκοις καὶ τοῖς ἔθεσιν ἐνδεδεμένος οὐδὲ τῆς παρὰ τοῖς ἄλλοις τροφῆς δύναται μεταλαμβάνειν, ποηφαγῶν δὲ καὶ λιμῷ τὸ σῶμα τηκόμενος διαφθείρεται." '2.144 διὸ δὴ πολλοὺς ἐλεήσαντες ἐν ταῖς ἐσχάταις ἀναπνοαῖς ἀνέλαβον, ἱκανὴν ἐπὶ τοῖς ἁμαρτήμασιν αὐτῶν τὴν μέχρι θανάτου βάσανον ἡγούμενοι.' "2.145 Περὶ δὲ τὰς κρίσεις ἀκριβέστατοι καὶ δίκαιοι, καὶ δικάζουσι μὲν οὐκ ἐλάττους τῶν ἑκατὸν συνελθόντες, τὸ δ' ὁρισθὲν ὑπ' αὐτῶν ἀκίνητον. σέβας δὲ μέγα παρ' αὐτοῖς μετὰ τὸν θεὸν τοὔνομα τοῦ νομοθέτου, κἂν βλασφημήσῃ τις εἰς τοῦτον κολάζεται θανάτῳ." '2.146 τοῖς δὲ πρεσβυτέροις ὑπακούουσιν καὶ τοῖς πλείοσιν ἐν καλῷ: δέκα γοῦν συγκαθεζομένων οὐκ ἂν λαλήσειέν τις ἀκόντων τῶν ἐννέα.' "2.147 καὶ τὸ πτύσαι δὲ εἰς μέσους ἢ τὸ δεξιὸν μέρος φυλάσσονται καὶ ταῖς ἑβδομάσιν ἔργων ἐφάπτεσθαι διαφορώτατα ̓Ιουδαίων ἁπάντων: οὐ μόνον γὰρ τροφὰς ἑαυτοῖς πρὸ μιᾶς ἡμέρας παρασκευάζουσιν, ὡς μὴ πῦρ ἐναύοιεν ἐκείνην τὴν ἡμέραν, ἀλλ' οὐδὲ σκεῦός τι μετακινῆσαι θαρροῦσιν οὐδὲ ἀποπατεῖν." "2.148 ταῖς δ' ἄλλαις ἡμέραις βόθρον ὀρύσσοντες βάθος ποδιαῖον τῇ σκαλίδι, τοιοῦτον γάρ ἐστιν τὸ διδόμενον ὑπ' αὐτῶν ἀξινίδιον τοῖς νεοσυστάτοις, καὶ περικαλύψαντες θοιμάτιον, ὡς μὴ τὰς αὐγὰς ὑβρίζοιεν τοῦ θεοῦ, θακεύουσιν εἰς αὐτόν." "2.149 ἔπειτα τὴν ἀνορυχθεῖσαν γῆν ἐφέλκουσιν εἰς τὸν βόθρον: καὶ τοῦτο ποιοῦσι τοὺς ἐρημοτέρους τόπους ἐκλεγόμενοι. καίπερ δὴ φυσικῆς οὔσης τῆς τῶν λυμάτων ἐκκρίσεως ἀπολούεσθαι μετ' αὐτὴν καθάπερ μεμιασμένοις ἔθιμον." "
2.151 καὶ μακρόβιοι μέν, ὡς τοὺς πολλοὺς ὑπὲρ ἑκατὸν παρατείνειν ἔτη, διὰ τὴν ἁπλότητα τῆς διαίτης ἔμοιγε δοκεῖν καὶ τὴν εὐταξίαν, καταφρονηταὶ δὲ τῶν δεινῶν, καὶ τὰς μὲν ἀλγηδόνας νικῶντες τοῖς φρονήμασιν, τὸν δὲ θάνατον, εἰ μετ' εὐκλείας πρόσεισι, νομίζοντες ἀθανασίας ἀμείνονα." "2.152 διήλεγξεν δὲ αὐτῶν ἐν ἅπασιν τὰς ψυχὰς ὁ πρὸς ̔Ρωμαίους πόλεμος, ἐν ᾧ στρεβλούμενοί τε καὶ λυγιζόμενοι καιόμενοί τε καὶ κλώμενοι καὶ διὰ πάντων ὁδεύοντες τῶν βασανιστηρίων ὀργάνων, ἵν' ἢ βλασφημήσωσιν τὸν νομοθέτην ἢ φάγωσίν τι τῶν ἀσυνήθων, οὐδέτερον ὑπέμειναν παθεῖν, ἀλλ' οὐδὲ κολακεῦσαί ποτε τοὺς αἰκιζομένους ἢ δακρῦσαι." '2.153 μειδιῶντες δὲ ἐν ταῖς ἀλγηδόσιν καὶ κατειρωνευόμενοι τῶν τὰς βασάνους προσφερόντων εὔθυμοι τὰς ψυχὰς ἠφίεσαν ὡς πάλιν κομιούμενοι.' "2.154 Καὶ γὰρ ἔρρωται παρ' αὐτοῖς ἥδε ἡ δόξα, φθαρτὰ μὲν εἶναι τὰ σώματα καὶ τὴν ὕλην οὐ μόνιμον αὐτῶν, τὰς δὲ ψυχὰς ἀθανάτους ἀεὶ διαμένειν, καὶ συμπλέκεσθαι μὲν ἐκ τοῦ λεπτοτάτου φοιτώσας αἰθέρος ὥσπερ εἱρκταῖς τοῖς σώμασιν ἴυγγί τινι φυσικῇ κατασπωμένας," "2.155 ἐπειδὰν δὲ ἀνεθῶσι τῶν κατὰ σάρκα δεσμῶν, οἷα δὴ μακρᾶς δουλείας ἀπηλλαγμένας τότε χαίρειν καὶ μετεώρους φέρεσθαι. καὶ ταῖς μὲν ἀγαθαῖς ὁμοδοξοῦντες παισὶν ̔Ελλήνων ἀποφαίνονται τὴν ὑπὲρ ὠκεανὸν δίαιταν ἀποκεῖσθαι καὶ χῶρον οὔτε ὄμβροις οὔτε νιφετοῖς οὔτε καύμασι βαρυνόμενον, ἀλλ' ὃν ἐξ ὠκεανοῦ πραὺ̈ς ἀεὶ ζέφυρος ἐπιπνέων ἀναψύχει: ταῖς δὲ φαύλαις ζοφώδη καὶ χειμέριον ἀφορίζονται μυχὸν γέμοντα τιμωριῶν ἀδιαλείπτων." "2.156 δοκοῦσι δέ μοι κατὰ τὴν αὐτὴν ἔννοιαν ̔́Ελληνες τοῖς τε ἀνδρείοις αὐτῶν, οὓς ἥρωας καὶ ἡμιθέους καλοῦσιν, τὰς μακάρων νήσους ἀνατεθεικέναι, ταῖς δὲ τῶν πονηρῶν ψυχαῖς καθ' ᾅδου τὸν ἀσεβῶν χῶρον, ἔνθα καὶ κολαζομένους τινὰς μυθολογοῦσιν, Σισύφους καὶ Ταντάλους ̓Ιξίονάς τε καὶ Τιτυούς, πρῶτον μὲν ἀιδίους ὑφιστάμενοι τὰς ψυχάς, ἔπειτα εἰς προτροπὴν ἀρετῆς καὶ κακίας ἀποτροπήν." '2.157 τούς τε γὰρ ἀγαθοὺς γίνεσθαι κατὰ τὸν βίον ἀμείνους ἐλπίδι τιμῆς καὶ μετὰ τὴν τελευτήν, τῶν τε κακῶν ἐμποδίζεσθαι τὰς ὁρμὰς δέει προσδοκώντων, εἰ καὶ λάθοιεν ἐν τῷ ζῆν, μετὰ τὴν διάλυσιν ἀθάνατον τιμωρίαν ὑφέξειν. 2.158 ταῦτα μὲν οὖν ̓Εσσηνοὶ περὶ ψυχῆς θεολογοῦσιν ἄφυκτον δέλεαρ τοῖς ἅπαξ γευσαμένοις τῆς σοφίας αὐτῶν καθιέντες.' "2.159 Εἰσὶν δ' ἐν αὐτοῖς οἳ καὶ τὰ μέλλοντα προγινώσκειν ὑπισχνοῦνται, βίβλοις ἱεραῖς καὶ διαφόροις ἁγνείαις καὶ προφητῶν ἀποφθέγμασιν ἐμπαιδοτριβούμενοι: σπάνιον δ' εἴ ποτε ἐν ταῖς προαγορεύσεσιν ἀστοχοῦσιν." "2.161 δοκιμάζοντες μέντοι τριετίᾳ τὰς γαμετάς, ἐπειδὰν τρὶς καθαρθῶσιν εἰς πεῖραν τοῦ δύνασθαι τίκτειν, οὕτως ἄγονται. ταῖς δ' ἐγκύμοσιν οὐχ ὁμιλοῦσιν, ἐνδεικνύμενοι τὸ μὴ δι' ἡδονὴν ἀλλὰ τέκνων χρείαν γαμεῖν. λουτρὰ δὲ ταῖς γυναιξὶν ἀμπεχομέναις ἐνδύματα, καθάπερ τοῖς ἀνδράσιν ἐν περιζώματι. τοιαῦτα μὲν ἔθη τοῦδε τοῦ τάγματος." '2.162 Δύο δὲ τῶν προτέρων Φαρισαῖοι μὲν οἱ μετὰ ἀκριβείας δοκοῦντες ἐξηγεῖσθαι τὰ νόμιμα καὶ τὴν πρώτην ἀπάγοντες αἵρεσιν εἱμαρμένῃ τε καὶ θεῷ προσάπτουσι πάντα,' "
2.165 φασὶν δ' ἐπ' ἀνθρώπων ἐκλογῇ τό τε καλὸν καὶ τὸ κακὸν προκεῖσθαι καὶ κατὰ γνώμην ἑκάστου τούτων ἑκατέρῳ προσιέναι. ψυχῆς τε τὴν διαμονὴν καὶ τὰς καθ' ᾅδου τιμωρίας καὶ τιμὰς ἀναιροῦσιν." '2.166 καὶ Φαρισαῖοι μὲν φιλάλληλοί τε καὶ τὴν εἰς τὸ κοινὸν ὁμόνοιαν ἀσκοῦντες, Σαδδουκαίων δὲ καὶ πρὸς ἀλλήλους τὸ ἦθος ἀγριώτερον αἵ τε ἐπιμιξίαι πρὸς τοὺς ὁμοίους ἀπηνεῖς ὡς πρὸς ἀλλοτρίους. τοιαῦτα μὲν περὶ τῶν ἐν ̓Ιουδαίοις φιλοσοφούντων εἶχον εἰπεῖν.' ' None		sup>
2.119 2. For there are three philosophical sects among the Jews. The followers of the first of which are the Pharisees; of the second, the Sadducees; and the third sect, which pretends to a severer discipline, are called Essenes. These last are Jews by birth, and seem to have a greater affection for one another than the other sects have. 2.121 They do not absolutely deny the fitness of marriage, and the succession of mankind thereby continued; but they guard against the lascivious behavior of women, and are persuaded that none of them preserve their fidelity to one man. 2.122 3. These men are despisers of riches, and so very communicative as raises our admiration. Nor is there anyone to be found among them who hath more than another; for it is a law among them, that those who come to them must let what they have be common to the whole order,—insomuch that among them all there is no appearance of poverty, or excess of riches, but every one’s possessions are intermingled with every other’s possessions; and so there is, as it were, one patrimony among all the brethren. 2.123 They think that oil is a defilement; and if anyone of them be anointed without his own approbation, it is wiped off his body; for they think to be sweaty is a good thing, as they do also to be clothed in white garments. They also have stewards appointed to take care of their common affairs, who every one of them have no separate business for any, but what is for the use of them all. 2.124 4. They have no one certain city, but many of them dwell in every city; and if any of their sect come from other places, what they have lies open for them, just as if it were their own; and they go in to such as they never knew before, as if they had been ever so long acquainted with them. 2.125 For which reason they carry nothing at all with them when they travel into remote parts, though still they take their weapons with them, for fear of thieves. Accordingly, there is, in every city where they live, one appointed particularly to take care of strangers, and to provide garments and other necessaries for them. 2.126 But the habit and management of their bodies is such as children use who are in fear of their masters. Nor do they allow of the change of garments, or of shoes, till they be first entirely torn to pieces or worn out by time. 2.127 Nor do they either buy or sell anything to one another; but every one of them gives what he hath to him that wanteth it, and receives from him again in lieu of it what may be convenient for himself; and although there be no requital made, they are fully allowed to take what they want of whomsoever they please. 2.128 5. And as for their piety towards God, it is very extraordinary; for before sunrising they speak not a word about profane matters, but put up certain prayers which they have received from their forefathers, as if they made a supplication for its rising. 2.129 After this every one of them are sent away by their curators, to exercise some of those arts wherein they are skilled, in which they labor with great diligence till the fifth hour. After which they assemble themselves together again into one place; and when they have clothed themselves in white veils, they then bathe their bodies in cold water. And after this purification is over, they every one meet together in an apartment of their own, into which it is not permitted to any of another sect to enter; while they go, after a pure manner, into the dining-room, as into a certain holy temple,
2.131 but a priest says grace before meat; and it is unlawful for anyone to taste of the food before grace be said. The same priest, when he hath dined, says grace again after meat; and when they begin, and when they end, they praise God, as he that bestows their food upon them; after which they lay aside their white garments, and betake themselves to their labors again till the evening; 2.132 then they return home to supper, after the same manner; and if there be any strangers there, they sit down with them. Nor is there ever any clamor or disturbance to pollute their house, but they give every one leave to speak in their turn; 2.133 which silence thus kept in their house appears to foreigners like some tremendous mystery; the cause of which is that perpetual sobriety they exercise, and the same settled measure of meat and drink that is allotted to them, and that such as is abundantly sufficient for them. 2.134 6. And truly, as for other things, they do nothing but according to the injunctions of their curators; only these two things are done among them at everyone’s own free will, which are to assist those that want it, and to show mercy; for they are permitted of their own accord to afford succor to such as deserve it, when they stand in need of it, and to bestow food on those that are in distress; but they cannot give any thing to their kindred without the curators. 2.135 They dispense their anger after a just manner, and restrain their passion. They are eminent for fidelity, and are the ministers of peace; whatsoever they say also is firmer than an oath; but swearing is avoided by them, and they esteem it worse than perjury for they say that he who cannot be believed without swearing by God is already condemned. 2.136 They also take great pains in studying the writings of the ancients, and choose out of them what is most for the advantage of their soul and body; and they inquire after such roots and medicinal stones as may cure their distempers. 2.137 7. But now, if anyone hath a mind to come over to their sect, he is not immediately admitted, but he is prescribed the same method of living which they use, for a year, while he continues excluded; and they give him also a small hatchet, and the fore-mentioned girdle, and the white garment. 2.138 And when he hath given evidence, during that time, that he can observe their continence, he approaches nearer to their way of living, and is made a partaker of the waters of purification; yet is he not even now admitted to live with them; for after this demonstration of his fortitude, his temper is tried two more years; and if he appear to be worthy, they then admit him into their society. 2.139 And before he is allowed to touch their common food, he is obliged to take tremendous oaths, that, in the first place, he will exercise piety towards God, and then that he will observe justice towards men, and that he will do no harm to any one, either of his own accord, or by the command of others; that he will always hate the wicked, and be assistant to the righteous; 2.141 that he will be perpetually a lover of truth, and propose to himself to reprove those that tell lies; that he will keep his hands clear from theft, and his soul from unlawful gains; and that he will neither conceal anything from those of his own sect, nor discover any of their doctrines to others, no, not though anyone should compel him so to do at the hazard of his life. 2.142 Moreover, he swears to communicate their doctrines to no one any otherwise than as he received them himself; that he will abstain from robbery, and will equally preserve the books belonging to their sect, and the names of the angels or messengers. These are the oaths by which they secure their proselytes to themselves. 2.143 8. But for those that are caught in any heinous sins, they cast them out of their society; and he who is thus separated from them does often die after a miserable manner; for as he is bound by the oath he hath taken, and by the customs he hath been engaged in, he is not at liberty to partake of that food that he meets with elsewhere, but is forced to eat grass, and to famish his body with hunger, till he perish; 2.144 for which reason they receive many of them again when they are at their last gasp, out of compassion to them, as thinking the miseries they have endured till they came to the very brink of death to be a sufficient punishment for the sins they had been guilty of. 2.145 9. But in the judgments they exercise they are most accurate and just, nor do they pass sentence by the votes of a court that is fewer than a hundred. And as to what is once determined by that number, it is unalterable. What they most of all honor, after God himself, is the name of their legislator Moses, whom, if anyone blaspheme, he is punished capitally. 2.146 They also think it a good thing to obey their elders, and the major part. Accordingly, if ten of them be sitting together, no one of them will speak while the other nine are against it. 2.147 They also avoid spitting in the midst of them, or on the right side. Moreover, they are stricter than any other of the Jews in resting from their labors on the seventh day; for they not only get their food ready the day before, that they may not be obliged to kindle a fire on that day, but they will not remove any vessel out of its place, nor go to stool thereon. 2.148 Nay, on theother days they dig a small pit, a foot deep, with a paddle (which kind of hatchet is given them when they are first admitted among them); and covering themselves round with their garment, that they may not affront the Divine rays of light, they ease themselves into that pit, 2.149 after which they put the earth that was dug out again into the pit; and even this they do only in the more lonely places, which they choose out for this purpose; and although this easement of the body be natural, yet it is a rule with them to wash themselves after it, as if it were a defilement to them.
2.151 They are long-lived also, insomuch that many of them live above a hundred years, by means of the simplicity of their diet; nay, as I think, by means of the regular course of life they observe also. They condemn the miseries of life, and are above pain, by the generosity of their mind. And as for death, if it will be for their glory, they esteem it better than living always; 2.152 and indeed our war with the Romans gave abundant evidence what great souls they had in their trials, wherein, although they were tortured and distorted, burnt and torn to pieces, and went through all kinds of instruments of torment, that they might be forced either to blaspheme their legislator, or to eat what was forbidden them, yet could they not be made to do either of them, no, nor once to flatter their tormentors, or to shed a tear; 2.153 but they smiled in their very pains, and laughed those to scorn who inflicted the torments upon them, and resigned up their souls with great alacrity, as expecting to receive them again. 2.154 11. For their doctrine is this: That bodies are corruptible, and that the matter they are made of is not permanent; but that the souls are immortal, and continue forever; and that they come out of the most subtile air, and are united to their bodies as to prisons, into which they are drawn by a certain natural enticement; 2.155 but that when they are set free from the bonds of the flesh, they then, as released from a long bondage, rejoice and mount upward. And this is like the opinions of the Greeks, that good souls have their habitations beyond the ocean, in a region that is neither oppressed with storms of rain or snow, or with intense heat, but that this place is such as is refreshed by the gentle breathing of a west wind, that is perpetually blowing from the ocean; while they allot to bad souls a dark and tempestuous den, full of never-ceasing punishments. 2.156 And indeed the Greeks seem to me to have followed the same notion, when they allot the islands of the blessed to their brave men, whom they call heroes and demigods; and to the souls of the wicked, the region of the ungodly, in Hades, where their fables relate that certain persons, such as Sisyphus, and Tantalus, and Ixion, and Tityus, are punished; which is built on this first supposition, that souls are immortal; and thence are those exhortations to virtue, and dehortations from wickedness collected; 2.157 whereby good men are bettered in the conduct of their life by the hope they have of reward after their death; and whereby the vehement inclinations of bad men to vice are restrained, by the fear and expectation they are in, that although they should lie concealed in this life, they should suffer immortal punishment after their death. 2.158 These are the Divine doctrines of the Essenes about the soul, which lay an unavoidable bait for such as have once had a taste of their philosophy. 2.159 12. There are also those among them who undertake to foretell things to come, by reading the holy books, and using several sorts of purifications, and being perpetually conversant in the discourses of the prophets; and it is but seldom that they miss in their predictions. 2.161 However, they try their spouses for three years; and if they find that they have their natural purgations thrice, as trials that they are likely to be fruitful, they then actually marry them. But they do not use to accompany with their wives when they are with child, as a demonstration that they do not marry out of regard to pleasure, but for the sake of posterity. Now the women go into the baths with some of their garments on, as the men do with somewhat girded about them. And these are the customs of this order of Essenes. 2.162 14. But then as to the two other orders at first mentioned: the Pharisees are those who are esteemed most skillful in the exact explication of their laws, and introduce the first sect. These ascribe all to fate or providence, and to God,
2.165 and they say, that to act what is good, or what is evil, is at men’s own choice, and that the one or the other belongs so to every one, that they may act as they please. They also take away the belief of the immortal duration of the soul, and the punishments and rewards in Hades. 2.166 Moreover, the Pharisees are friendly to one another, and are for the exercise of concord, and regard for the public; but the behavior of the Sadducees one towards another is in some degree wild, and their conversation with those that are of their own party is as barbarous as if they were strangers to them. And this is what I had to say concerning the philosophic sects among the Jews.' ' None
35. New Testament, 1 Corinthians, 1.20, 8.1 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Medical metaphors • Medicine • intellectual independence,, Galen and medical discourse on • medicine • medicine and medical discourse, intellectual independence and

 Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 87, 90; Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 213; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 88

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1.20 ποῦ σοφός;ποῦ γραμματεύς;ποῦ συνζητητὴς τοῦ αἰῶνος τούτου; οὐχὶ ἐμώρανεν ὁ θεὸς τὴν σοφίαν τοῦ κόσμου;
8.1 Περὶ δὲ τῶν εἰδωλοθύτων, οἴδαμεν ὅτι πάντες γνῶσιν ἔχομεν.'' None		sup>
1.20 Where is the wise? Where is the scribe? Where is the lawyerof this world? Hasn't God made foolish the wisdom of this world?" 8.1 Now concerning things sacrificed to idols: We know that we allhave knowledge. Knowledge puffs up, but love builds up.'" None
36. New Testament, Acts, 3.2, 15.37 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Medical, knowledge and texts • healing and medicines • medicine • medicine, • medicine, medical practice

 Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 103; Huttner (2013), Early Christianity in the Lycus Valley, 90; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 118; Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 129

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3.2 καί τις ἀνὴρ χωλὸς ἐκ κοιλίας μητρὸς αὐτοῦ ὑπάρχων ἐβαστάζετο, ὃν ἐτίθουν καθʼ ἡμέραν πρὸς τὴν θύραν τοῦ ἱεροῦ τὴν λεγομένην Ὡραίαν τοῦ αἰτεῖν ἐλεημοσύνην παρὰ τῶν εἰσπορευομένων εἰς τὸ ἱερόν,
15.37 Βαρνάβας δὲ ἐβούλετο συνπαραλαβεῖν καὶ τὸν Ἰωάνην τὸν καλούμενον Μάρκον·'' None		sup>
3.2 A certain man who was lame from his mother's womb was being carried, whom they laid daily at the door of the temple which is called Beautiful, to ask gifts for the needy of those who entered into the temple. " 15.37 Barnabas planned to take John with them also, who was called Mark. '" None
37. New Testament, Colossians, 4.10, 4.14 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Medical, knowledge and texts • healing and medicines • medicine,

 Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 95; Huttner (2013), Early Christianity in the Lycus Valley, 90; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 118

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4.10 Ἀσπάζεται ὑμᾶς Ἀρίσταρχος ὁ συναιχμάλωτός μου, καὶ Μάρκος ὁ ἀνεψιὸς Βαρνάβα,?̔περὶ οὗ ἐλάβετε ἐντολάς, ἐὰν ἔλθῃ πρὸς ὑμᾶς δέξασθε αὐτόν?̓
4.14 ἀσπάζεται ὑμᾶς Λουκᾶς ὁ ἰατρὸς ὁ ἀγαπητὸς καὶ Δημᾶς.'' None		sup>
4.10 Aristarchus, my fellow prisoner greets you, and Mark, the cousin of Barnabas (concerning whom you received commandments, "if he comes to you, receive him"),
4.14 Luke, the beloved physician, and Demas greet you. '' None
38. New Testament, John, 9.1-9.2, 9.4 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Medical, knowledge and texts • medicine • medicine, medical practice

 Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 150; Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 129

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9.1 Καὶ παράγων εἶδεν ἄνθρωπον τυφλὸν ἐκ γενετῆς. 9.2 καὶ ἠρώτησαν αὐτὸν οἱ μαθηταὶ αὐτοῦ λέγοντες Ῥαββεί, τίς ἥμαρτεν, οὗτος ἢ οἱ γονεῖς αὐτοῦ, ἵνα τυφλὸς γεννηθῇ;
9.4 ἡμᾶς δεῖ ἐργάζεσθαι τὰ ἔργα τοῦ πέμψαντός με ἕως ἡμέρα ἐστίν· ἔρχεται νὺξ ὅτε οὐδεὶς δύναται ἐργάζεσθαι.'' None		sup>
9.1 As he passed by, he saw a man blind from birth. 9.2 His disciples asked him, "Rabbi, who sinned, this man or his parents, that he was born blind?"
9.4 I must work the works of him who sent me, while it is day. The night is coming, when no one can work. '' None
39. New Testament, Luke, 4.41, 13.11 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Dead Sea Scrolls, medications in • Healing/Healing/Health [, Medicine] • Medicines/medical • healing and medicines, Scroll fragments found • healing and medicines, and Jesus • healing and medicines, exorcism as healing art • healing and medicines, laying on of hands • healing and medicines, purification and • medicinal plants, Capparis spinosa (caper)

 Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 329; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 54, 109; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 260

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4.41 ἐξήρχετο δὲ καὶ δαιμόνια ἀπὸ πολλῶν, κράζοντα καὶ λέγοντα ὅτι Σὺ εἶ ὁ υἱὸς τοῦ θεοῦ· καὶ ἐπιτιμῶν οὐκ εἴα αὐτὰ λαλεῖν, ὅτι ᾔδεισαν τὸν χριστὸν αὐτὸν εἶναι.
13.11 καὶ ἰδοὺ γυνὴ πνεῦμα ἔχουσα ἀσθενείας ἔτη δέκα ὀκτώ, καὶ ἦν συνκύπτουσα καὶ μὴ δυναμένη ἀνακύψαι εἰς τὸ παντελές.'' None		sup>
4.41 Demons also came out from many, crying out, and saying, "You are the Christ, the Son of God!" Rebuking them, he didn\'t allow them to speak, because they knew that he was the Christ.
13.11 Behold, there was a woman who had a spirit of infirmity eighteen years, and she was bent over, and could in no way straighten herself up. '' None
40. New Testament, Mark, 3.1-3.6, 7.1, 8.23-8.25 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Cairo Genizah,medical texts of • Dead Sea and area, medicinal products of • Graeco-Roman medical discourse • Healing/Healing/Health [, Medicine] • Josephus Dead Sea area, healing resources/medicinal plants • Pliny (Gaius Plinius Secundus), medicinal plants, description of • healing and medicines, and Jesus • healing and medicines, blindness and restoration of sight • medicinal plants • medicinal plants, Peganum harmala (rue) • medicinal plants, in Josephus writings • medicinal plants, in Pliny • medicine • medicine, medical practice • rue, medicinal use of

 Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 57; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 119, 120, 316; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 260; Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 129

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3.1 Καὶ εἰσῆλθεν πάλιν εἰς συναγωγήν, καὶ ἦν ἐκεῖ ἄνθρωπος ἐξηραμμένην ἔχων τὴν χεῖρα· 3.2 καὶ παρετήρουν αὐτὸν εἰ τοῖς σάββασιν θεραπεύσει αὐτόν, ἵνα κατηγορήσωσιν αὐτοῦ. 3.3 καὶ λέγει τῷ ἀνθρώπῳ τῷ τὴν χεῖρα ἔχοντι ξηράν Ἔγειρε εἰς τὸ μέσον. 3.4 καὶ λέγει αὐτοῖς Ἔξεστιν τοῖς σάββασιν ἀγαθοποιῆσαι ἢ κακοποιῆσαι, ψυχὴν σῶσαι ἢ ἀποκτεῖναι; οἱ δὲ ἐσιώπων. 3.5 καὶ περιβλεψάμενος αὐτοὺς μετʼ ὀργῆς, συνλυπούμενος ἐπὶ τῇ πωρώσει τῆς καρδίας αὐτῶν, λέγει τῷ ἀνθρώπῳ Ἔκτεινον τὴν χεῖρά σου· καὶ ἐξέτεινεν, καὶ ἀπεκατεστάθη ἡ χεὶρ αὐτοῦ. 3.6 Καὶ ἐξελθόντες οἱ Φαρισαῖοι εὐθὺς μετὰ τῶν Ἡρῳδιανῶν συμβούλιον ἐδίδουν κατʼ αὐτοῦ ὅπως αὐτὸν ἀπολέσωσιν.
7.1 Καὶ συνἄγονται πρὸς αὐτὸν οἱ Φαρισαῖοι καί τινες τῶν γραμματέων ἐλθόντες ἀπὸ Ἰεροσολύμων
8.23 καὶ ἐπιλαβόμενος τῆς χειρὸς τοῦ τυφλοῦ ἐξήνεγκεν αὐτὸν ἔξω τῆς κώμης, καὶ πτύσας εἰς τὰ ὄμματα αὐτοῦ, ἐπιθεὶς τὰς χεῖρας αὐτῷ, ἐπηρώτα αὐτόν Εἴ τι βλέπεις; 8.24 καὶ ἀναβλέψας ἔλεψεν Βλέπω τοὺς ἀνθρώπους ὅτι ὡς δένδρα ὁρῶ περιπατοῦντας. 8.25 εἶτα πάλιν ἔθηκεν τὰς χεῖρας ἐπὶ τοὺς ὀφθαλμοὺς αὐτοῦ, καὶ διέβλεψεν, καὶ ἀπεκατέστη, καὶ ἐνέβλεπεν τηλαυγῶς ἅπαντα.'' None		sup>
3.1 He entered again into the synagogue, and there was a man there who had his hand withered. 3.2 They watched him, whether he would heal him on the Sabbath day, that they might accuse him. 3.3 He said to the man who had his hand withered, "Stand up." 3.4 He said to them, "Is it lawful on the Sabbath day to do good, or to do harm? To save a life, or to kill?" But they were silent. 3.5 When he had looked around at them with anger, being grieved at the hardening of their hearts, he said to the man, "Stretch out your hand." He stretched it out, and his hand was restored as healthy as the other. 3.6 The Pharisees went out, and immediately conspired with the Herodians against him, how they might destroy him.
7.1 Then the Pharisees, and some of the scribes gathered together to him, having come from Jerusalem.
8.23 He took hold of the blind man by the hand, and brought him out of the village. When he had spit on his eyes, and laid his hands on him, he asked him if he saw anything. 8.24 He looked up, and said, "I see men; for I see them like trees walking." 8.25 Then again he laid his hands on his eyes. He looked intently, and was restored, and saw everyone clearly. '' None
41. New Testament, Matthew, 8.6, 10.8, 19.12 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Healing/Healing/Health [, Medicine] • Medical, knowledge and texts • Medicine • Medicines/medical • medicine

 Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 103, 139; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 135; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 236; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 260, 282

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8.6 καὶ λέγων Κύριε, ὁ παῖς μου βέβληται ἐν τῇ οἰκίᾳ παραλυτικός, δεινῶς βασανιζόμενος.
10.8 ἀσθενοῦντας θεραπεύετε, νεκροὺς ἐγείρετε, λεπροὺς καθαρίζετε, δαιμόνια ἐκβάλλετε· δωρεὰν ἐλάβετε, δωρεὰν δότε.
19.12 εἰσὶν γὰρ εὐνοῦχοι οἵτινες ἐκ κοιλίας μητρὸς ἐγεννήθησαν οὕτως, καὶ εἰσὶν εὐνοῦχοι οἵτινες εὐνουχίσθησαν ὑπὸ τῶν ἀνθρώπων, καὶ εἰσὶν εὐνοῦχοι οἵτινες εὐνούχισαν ἑαυτοὺς διὰ τὴν βασιλείαν τῶν οὐρανῶν. ὁ δυνάμενος χωρεῖν χωρείτω.'' None		sup>
8.6 and saying, "Lord, my servant lies in the house paralyzed, grievously tormented."
10.8 Heal the sick, cleanse the lepers, and cast out demons. Freely you received, so freely give.
19.12 For there are eunuchs who were born that way from their mother\'s womb, and there are eunuchs who were made eunuchs by men; and there are eunuchs who made themselves eunuchs for the Kingdom of Heaven\'s sake. He who is able to receive it, let him receive it."'' None
42. Plutarch, Cato The Elder, 23.4 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Porcius Cato, M. (Cato the Elder), medical imagery of • Veterinary medicine • medical imagery, in Roman oratory

 Found in books: Petridou (2016), Homo Patiens: Approaches to the Patient in the Ancient World, 437; Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 36

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23.4 καὶ παρεκελεύετο φυλάττεσθαι τῷ παιδὶ πάντας· αὑτῷ δὲ γεγραμμένον ὑπόμνημα εἶναι, καὶ πρὸς τοῦτο θεραπεύειν καὶ διαιτᾶν τοὺς νοσοῦντας οἴκοι, νῆστιν μὲν οὐδέποτε διατηρῶν οὐδένα, τρέφων δὲ λαχάνοις ἢ σαρκιδίοις νήσσης ἢ φάσσης ἢ λαγώ καὶ γὰρ τοῦτο κοῦφον εἶναι καὶ πρόσφορον ἀσθενοῦσι, πλὴν ὅτι πολλὰ συμβαίνει τοῖς φαγοῦσιν ἐνυπνιάζεσθαι τοιαύτῃ δὲ θεραπείᾳ καὶ διαίτῃ χρώμενος ὑγιαίνειν μὲν αὐτός, ὑγιαίνοντας δὲ τοὺς ἑαυτοῦ διαφυλάττειν.'' None		sup>
23.4 '' None
43. Seneca The Younger, Letters, 75.6-75.7 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Cicero, Platonizing Roman statesman, orator, Medicine of the mind • Examination medical • Therapy, Metabolism from physical medicine • food, and medicine • medicine

 Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 442; Petridou (2016), Homo Patiens: Approaches to the Patient in the Ancient World, 347; Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 275; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 19

sup>75.7 Why do you tickle my ears? Why do you entertain me? There is other business at hand; I am to be cauterized, operated upon, or put on a diet. That is why you were summoned to treat me! You are required to cure a disease that is chronic and serious, – one which affects the general weal. You have as serious a business on hand as a physician has during a plague. Are you concerned about words? Rejoice this instant if you can cope with things. When shall you learn all that there is to learn? When shall you so plant in your mind that which you have learned, that it cannot escape? When shall you put it all into practice? For it is not sufficient merely to commit these things to memory, like other matters; they must be practically tested. He is not happy who only knows them, but he who does them. ' ' None
44. Tacitus, Annals, 2.27.2 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Mausoleum of Augustus, medicine, language of • Medicine

 Found in books: Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 248; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s , 55

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2.27.2 \xa0Nearly at the same time, a charge of revolutionary activities was laid against Libo Drusus, a member of the Scribonian family. I\xa0shall describe in some detail the origin, the progress, and the end of this affair, as it marked the discovery of the system destined for so many years to prey upon the vitals of the commonwealth. Firmius Catus, a senator, and one of Libo's closest friends, had urged that short-sighted youth, who had a foible for absurdities, to resort to the forecasts of astrologers, the ritual of magicians, and the society of interpreters of dreams; pointing to his great-grandfather Pompey, to his great-aunt Scribonia (at one time the consort of Augustus), to his cousinship with the Caesars, and to his mansion crowded with ancestral portraits; encouraging him in his luxuries and loans; and, to bind him in a yet stronger chain of evidence, sharing his debaucheries and his embarrassments. <"" None
45. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Asklepios, and rational medicine • Dreams (general), prescriptive dreams and medical knowledge • Galen, and medical/prescriptive dreams • dream recall, and medicine • medicine • medicine, Asclepian medicine • medicine, dreams and • medicine, medical practice • trust, in medicine

 Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 95; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 25, 27, 28, 235; Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 120, 130
46. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • division, of medicine • medicine • medicine, Empiricist

 Found in books: Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 306; van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 111
47. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Medicine • Porcius Cato, M. (Cato the Elder), medical imagery of • medical imagery, and auctoritas • medical imagery, in Greek literature • medical imagery, in Roman oratory • medicine,

 Found in books: Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 248; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 118; Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 34, 36
48. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Medicine • medical imagery/language

 Found in books: Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 60; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 299
49. Philostratus The Athenian, Life of Apollonius, 4.11 (2nd cent. CE - missingth cent. CE)
 Tagged with subjects: • Asklepieia, giving of medical fees following incubation • Delos Sarapieia, dedications of medical fees • Epidauros Miracle Inscriptions, testimonies with medical fees • Galen, and medical/prescriptive dreams • Hippocratic medicine • Incubation, and medical fees • Temple healing/medicine

 Found in books: Petridou (2016), Homo Patiens: Approaches to the Patient in the Ancient World, 249, 456; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 199, 261

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4.11 καθήρας δὲ τοὺς ̓Εφεσίους τῆς νόσου καὶ τῶν κατὰ τὴν ̓Ιωνίαν ἱκανῶς ἔχων ἐς τὴν ̔Ελλάδα ὥρμητο. βαδίσας οὖν ἐς τὸ Πέργαμον καὶ ἡσθεὶς τῷ τοῦ ̓Ασκληπιοῦ ἱερῷ τοῖς τε ἱκετεύουσι τὸν θεὸν ὑποθέμενος, ὁπόσα δρῶντες εὐξυμβόλων ὀνειράτων τεύξονται, πολλοὺς δὲ καὶ ἰασάμενος ἦλθεν ἐς τὴν ̓Ιλιάδα καὶ πάσης τῆς περὶ αὐτῶν ἀρχαιολογίας ἐμφορηθεὶς ἐφοίτησεν ἐπὶ τοὺς τῶν ̓Αχαιῶν τάφους, καὶ πολλὰ μὲν εἰπὼν ἐπ' αὐτοῖς, πολλὰ δὲ τῶν ἀναίμων τε καὶ καθαρῶν καθαγίσας τοὺς μὲν ἑταίρους ἐκέλευσεν ἐπὶ τὴν ναῦν χωρεῖν, αὐτὸς δὲ ἐπὶ τοῦ κολωνοῦ τοῦ ̓Αχιλλέως ἐννυχεύσειν ἔφη. δεδιττομένων οὖν τῶν ἑταίρων αὐτόν, καὶ γὰρ δὴ καὶ οἱ Διοσκορίδαι καὶ οἱ Φαίδιμοι καὶ ἡ τοιάδε ὁμιλία πᾶσα ξυνῆσαν ἤδη τῷ ̓Απολλωνίῳ, τόν τε ̓Αχιλλέα φοβερὸν ἔτι φασκόντων φαίνεσθαι, τουτὶ γὰρ καὶ τοὺς ἐν τῷ ̓Ιλίῳ περὶ αὐτοῦ πεπεῖσθαι “καὶ μὴν ἐγὼ” ἔφη “τὸν ̓Αχιλλέα σφόδρα οἶδα ταῖς ξυνουσίαις χαίροντα, τόν τε γὰρ Νέστορα τὸν ἐκ τῆς Πύλου μάλα ἠσπάζετο, ἐπειδὴ ἀεί τι αὐτῷ διῄει χρηστόν, τόν τε Φοίνικα τροφέα καὶ ὀπαδὸν καὶ τὰ τοιαῦτα τιμᾶν ἐνόμιζεν, ἐπειδὴ διῆγεν αὐτὸν ὁ Φοῖνιξ λόγοις, καὶ τὸν Πρίαμον δὲ καίτοι πολεμιώτατον αὐτῷ ὄντα πρᾳότατα εἶδεν, ἐπειδὴ διαλεγομένου ἤκουσε, καὶ ̓Οδυσσεῖ δὲ ἐν διχοστασίᾳ ξυγγενόμενος οὕτω μέτριος ὤφθη, ὡς καλὸς τῷ ̓Οδυσσεῖ μᾶλλον ἢ φοβερὸς δόξαι. τὴν μὲν δὴ ἀσπίδα καὶ τὴν κόρυν τὴν δεινόν, ὥς φασι, νεύουσαν, ἐπὶ τοὺς Τρῶας οἶμαι αὐτῷ εἶναι μεμνημένῳ, ἃ ὑπ' αὐτῶν ἔπαθεν ἀπιστησάντων πρὸς αὐτὸν ὑπὲρ τοῦ γάμου, ἐγὼ δὲ οὔτε μετέχω τι τοῦ ̓Ιλίου διαλέξομαί τε αὐτῷ χαριέστερον ἢ οἱ τότε ἑταῖροι, κἂν ἀποκτείνῃ με, ὥς φατε, μετὰ Μέμνονος δήπου καὶ Κύκνου κείσομαι καὶ ἴσως με ἐν καπέτῳ κοίλῃ, καθάπερ τὸν ̔́Εκτορα, ἡ Τροία θάψει.” τοιαῦτα πρὸς τοὺς ἑταίρους ἀναμὶξ παίξας τε καὶ σπουδάσας προσέβαινε τῷ κολωνῷ μόνος, οἱ δὲ ἐβάδιζον ἐπὶ τὴν ναῦν ἑσπέρας ἤδη."" None		sup>
4.11 Having purged the Ephesians of the plague, and having had enough of the people of Ionia, he started for Hellas. Having made his way then to Pergamum, and being pleased with the sanctuary of Asclepius, he gave hints to the supplicants of the god, what to do in order to obtain favorable dreams; and having healed many of them he came to the land of Ilium. And when his mind was glutted with all the traditions of their past, he went to visit the tombs of the Achaeans, and he delivered himself of many speeches over them, and he offered many sacrifices of a bloodless and pure kind; and then he bade his companions go on board ship, for he himself, he said, must spend a night on the mound of Achilles. Now his companions tried to deter him — for in fact the Dioscoridae and the Phaedimi, and a whole company of such already followed in the train of Apollonius — alleging that Achilles was still dreadful as a phantom; for such was the conviction about him of the inhabitants of Ilium. Nevertheless, said Apollonius, I know Achilles well and that he thoroughly delights in company; for he heartily welcomed Nestor when he came from Pylos, because he always had something useful to tell him; and he used to honor Phoenix with the title of foster-father and companion and so forth, because Phoenix entertained him with his talk; and he looked most mildly upon Priam also, although he was his bitterest enemy, so soon as he heard him talk; and when in the course of a quarrel he had an interview with Odysseus, he made himself so gracious that Odysseus thought him more handsome than terrible.For, I think that his shield and his plumes that wave so terribly, as they say, are a menace to the Trojans, because he can never forget what he suffered at their hands, when they played him false over the marriage. But I have nothing in common with Ilium, and I shall talk to him more pleasantly than his former companions; and if he slays me, as you say he will, why then I shall repose with Memnon and Cycnus, and perhaps Troy will bury me in a hollow sepulcher as they did Hector. Such were his words to his companions, half playful and half serious, as he went up alone to the barrow; but they went on board ship, for it was already evening.'' None
50. None, None, nan (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Dogmatist medical sect • Empiric school of medicine • Empiricist medicine • Methodic school of medicine • Methodist medicine • medicine • medicine, Empiricist

 Found in books: Bett (2019), How to be a Pyrrhonist: The Practice and Significance of Pyrrhonian Scepticism, 25, 41, 212; Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 317, 319; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 161, 162
51. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Aristophaness Plutus incubation scene, Asklepios employing medicine • Asklepios, and rational medicine • Byzantine medicine • Epidauros Miracle Inscriptions, testimonies with Asklepios using medicine • Galen, and medical/prescriptive dreams • Hippocratic medicine • Literacy, medical • Temple healing/medicine • medicine • medicine, Asclepian medicine • medicine, Hippocratic • medicine, medical history • medicine, medical practice • temple medicine

 Found in books: Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 281, 286, 287, 288, 290; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 90; Petridou (2016), Homo Patiens: Approaches to the Patient in the Ancient World, 391, 453, 463, 480, 489; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 199, 230; Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 132, 135
52. None, None, nan (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • dream recall, and medicine • interventions, medical • medicine • medicine, dreams and

 Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 96; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 82
53. None, None, nan (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Medicine and natural philosophy • Preventive medicine • body, medical and sexual approaches

 Found in books: Esler (2000), The Early Christian World, 407; Inwood and Warren (2020), Body and Soul in Hellenistic Philosophy, 71, 73, 154; Petridou (2016), Homo Patiens: Approaches to the Patient in the Ancient World, 418
54. Diogenes Laertius, Lives of The Philosophers, 7.111, 8.69, 9.116 (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Empiric school of medicine • death, medical practice and • immortality, medical efforts towards • medical ethics • medical ethics, and mortality • medicine • medicine, • medicine, Hippocratic • medicine, comparison of philosophy to

 Found in books: Bett (2019), How to be a Pyrrhonist: The Practice and Significance of Pyrrhonian Scepticism, 212; Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 281; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 174; Graver (2007), Stoicism and Emotion, 141; Huttner (2013), Early Christianity in the Lycus Valley, 173; Wolfsdorf (2020), Early Greek Ethics, 532

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7.111 They hold the emotions to be judgements, as is stated by Chrysippus in his treatise On the Passions: avarice being a supposition that money is a good, while the case is similar with drunkenness and profligacy and all the other emotions.And grief or pain they hold to be an irrational mental contraction. Its species are pity, envy, jealousy, rivalry, heaviness, annoyance, distress, anguish, distraction. Pity is grief felt at undeserved suffering; envy, grief at others' prosperity; jealousy, grief at the possession by another of that which one desires for oneself; rivalry, pain at the possession by another of what one has oneself." 8.69 Hermippus tells us that Empedocles cured Panthea, a woman of Agrigentum, who had been given up by the physicians, and this was why he was offering sacrifice, and that those invited were about eighty in number. Hippobotus, again, asserts that, when he got up, he set out on his way to Etna; then, when he had reached it, he plunged into the fiery craters and disappeared, his intention being to confirm the report that he had become a god. Afterwards the truth was known, because one of his slippers was thrown up in the flames; it had been his custom to wear slippers of bronze. To this story Pausanias is made (by Heraclides) to take exception.
9.116 Euphranor had as pupil Eubulus of Alexandria; Eubulus taught Ptolemy, and he again Sarpedon and Heraclides; Heraclides again taught Aenesidemus of Cnossus, the compiler of eight books of Pyrrhonean discourses; the latter was the instructor of Zeuxippus his fellow-citizen, he of Zeuxis of the angular foot, he again of Antiochus of Laodicea on the Lycus, who had as pupils Menodotus of Nicomedia, an empiric physician, and Theiodas of Laodicea; Menodotus was the instructor of Herodotus of Tarsus, son of Arieus, and Herodotus taught Sextus Empiricus, who wrote ten books on Scepticism, and other fine works. Sextus taught Saturninus called Cythenas, another empiricist.'" None
55. Eusebius of Caesarea, Ecclesiastical History, 5.28.14 (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • Medicine • medicine • medicine, as analogy for scriptural interpretation

 Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 158; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 9

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5.28.14 And as being of the earth and speaking of the earth, and as ignorant of him who comes from above, they forsake the holy writings of God to devote themselves to geometry. Euclid is laboriously measured by some of them; and Aristotle and Theophrastus are admired; and Galen, perhaps, by some is even worshipped.'' None
56. Origen, Against Celsus, 3.12, 3.24 (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Dreams (general), prescriptive dreams and medical knowledge • Kos Asklepieion, associated with Asklepiads and medical school • intellectual independence,, Galen and medical discourse on • medicine • medicine and medical discourse, intellectual independence and

 Found in books: Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 98; James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 159; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 203; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 132

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3.12 In the next place, since he reproaches us with the existence of heresies in Christianity as being a ground of accusation against it, saying that when Christians had greatly increased in numbers, they were divided and split up into factions, each individual desiring to have his own party; and further, that being thus separated through their numbers, they confute one another, still having, so to speak, one name in common, if indeed they still retain it. And this is the only thing which they are yet ashamed to abandon, while other matters are determined in different ways by the various sects. In reply to which, we say that heresies of different kinds have never originated from any matter in which the principle involved was not important and beneficial to human life. For since the science of medicine is useful and necessary to the human race, and many are the points of dispute in it respecting the manner of curing bodies, there are found, for this reason, numerous heresies confessedly prevailing in the science of medicine among the Greeks, and also, I suppose, among those barbarous nations who profess to employ medicine. And, again, since philosophy makes a profession of the truth, and promises a knowledge of existing things with a view to the regulation of life, and endeavours to teach what is advantageous to our race, and since the investigation of these matters is attended with great differences of opinion, innumerable heresies have consequently sprung up in philosophy, some of which are more celebrated than others. Even Judaism itself afforded a pretext for the origination of heresies, in the different acceptation accorded to the writings of Moses and those of the prophets. So, then, seeing Christianity appeared an object of veneration to men, not to the more servile class alone, as Celsus supposes, but to many among the Greeks who were devoted to literary pursuits, there necessarily originated heresies - not at all, however, as the result of faction and strife, but through the earnest desire of many literary men to become acquainted with the doctrines of Christianity. The consequence of which was, that, taking in different acceptations those discourses which were believed by all to be divine, there arose heresies, which received their names from those individuals who admired, indeed, the origin of Christianity, but who were led, in some way or other, by certain plausible reasons, to discordant views. And yet no one would act rationally in avoiding medicine because of its heresies; nor would he who aimed at that which is seemly entertain a hatred of philosophy, and adduce its many heresies as a pretext for his antipathy. And so neither are the sacred books of Moses and the prophets to be condemned on account of the heresies in Judaism.
3.24 And again, when it is said of Æsculapius that a great multitude both of Greeks and Barbarians acknowledge that they have frequently seen, and still see, no mere phantom, but Æsculapius himself, healing and doing good, and foretelling the future; Celsus requires us to believe this, and finds no fault with the believers in Jesus, when we express our belief in such stories, but when we give our assent to the disciples, and eye-witnesses of the miracles of Jesus, who clearly manifest the honesty of their convictions (because we see their guilelessness, as far as it is possible to see the conscience revealed in writing), we are called by him a set of silly individuals, although he cannot demonstrate that an incalculable number, as he asserts, of Greeks and Barbarians acknowledge the existence of Æsculapius; while we, if we deem this a matter of importance, can clearly show a countless multitude of Greeks and Barbarians who acknowledge the existence of Jesus. And some give evidence of their having received through this faith a marvellous power by the cures which they perform, revoking no other name over those who need their help than that of the God of all things, and of Jesus, along with a mention of His history. For by these means we too have seen many persons freed from grievous calamities, and from distractions of mind, and madness, and countless other ills, which could be cured neither by men nor devils. '' None
57. None, None, nan (4th cent. CE - 4th cent. CE)
 Tagged with subjects: • Libanius, medical history • Medicine and Medical Services, in Baths

 Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 34; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 694
58. Strabo, Geography, 1.1.1
 Tagged with subjects: • medicine

 Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 240; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 240

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1.1.1 IF the scientific investigation of any subject be the proper avocation of the philosopher, Geography, the science of which we propose to treat, is certainly entitled to a high place; and this is evident from many considerations. They who first ventured to handle the matter were distinguished men. Homer, Anaximander the Milesian, and Hecataeus, (his fellow-citizen according to Eratosthenes,) Democritus, Eudoxus, Dicaearchus, Ephorus, with many others, and after these Erastosthenes, Polybius, and Posidonius, all of them philosophers. Nor is the great learning, through which alone this subject can be approached, possessed by any but a person acquainted with both human and divine things, and these attainments constitute what is called philosophy. In addition to its vast importance in regard to social life, and the art of government, Geography unfolds to us the celestial phenomena, acquaints us with the occupants of the land and ocean, and the vegetation, fruits, and peculiarities of the various quarters of the earth, a knowledge of which marks him who cultivates it as a man earnest in the great problem of life and happiness.'' None
59. None, None, nan
 Tagged with subjects: • medicine

 Found in books: Pollmann and Vessey (2007), Augustine and the Disciplines: From Cassiciacum to Confessions, 44; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 180



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