The Ancient Mediterranean Religions Index Database

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

For a list of book indices included, see here.

graph

All subjects (including unvalidated):

subject	book bibliographic info
monk	Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1350, 1351, 1353, 1355, 1374 Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 69, 74, 77, 111, 122, 123, 124, 125, 126, 127, 128, 129, 130, 132, 134, 137, 206, 207, 212, 215, 221, 222, 223, 224, 228, 229, 240, 243, 244, 246, 247, 248, 251, 256, 262, 263, 265, 266, 267, 270, 271, 272, 274, 275, 276, 277, 278, 279, 280, 281, 282, 283, 284, 323, 346, 438
monk, a comparison between a king and a, chrysostom	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 46, 47
monk, a, comparison between a king and a	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 46, 47
monk, abramius	Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 166
monk, ammonius, egyptian	Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 107
monk, and honoratus priest	Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 203, 204
monk, and king, joh. chrysostomus, comparison of	Pinheiro et al. (2015), Philosophy and the Ancient Novel, 59
monk, and undercover priscillianist, fronto	Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 255, 256
monk, andrew	Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 156
monk, anoub	Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 100, 101, 147, 151, 152
monk, anthony, christian	Rizzi (2010), Hadrian and the Christians, 135
monk, antiochus the	Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 162
monk, antony, desert	Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 187, 188, 192, 195, 196
monk, bassianus	Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 139
monk, comparison between a king and a a, on compunction	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 46, 47
monk, comparison between a king and a a, pressures from ecclesiastical authorities	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 49
monk, didymus	Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 11, 21, 134, 198
monk, dios	Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 145
monk, dioscorus	Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 11, 16, 133, 236, 257
monk, elias	Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 100
monk, euthymius	Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 28, 29, 150, 154, 155, 156, 247
monk, eutyches	Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 244, 246, 247
monk, gabrielius	Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 150, 151, 156
monk, george the	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 629 Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 231
monk, hilarion	Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 115, 116
monk, innocentius	Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 37
monk, isaac	Kahlos (2019), Religious Dissent in Late Antiquity, 350-450, 22 Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 51, 145, 146
monk, isaac, saturninus, attendant of	Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 145
monk, isaac, victor, attendant of	Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 145
monk, isaak	Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 70
monk, john	Van Nuffelen (2012), Orosius and the Rhetoric of History, 30, 104
monk, john chrysostom, comparison between a king and a	Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 245
monk, john the eunuch	Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 166
monk, jovinian	de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 226
monk, julian	Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 204
monk, macedonius	Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 331 Ruiz and Puertas (2021), Emperors and Emperorship in Late Antiquity: Images and Narratives, 210, 211
monk, marcellus	Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 146
monk, marcianus	Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 332
monk, mark the	Champion (2022), Dorotheus of Gaza and Ascetic Education, 12, 13, 110, 111
monk, naucratius, advocate then	Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 183
monk, nephalius	Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 248
monk, origen	Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 11, 21
monk, paul, egyptian	Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 191
monk, sabas	Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 29, 30, 31, 32, 33, 113, 114, 115, 164, 165, 172, 244, 247, 248, 249, 251, 252, 253, 254, 255, 256, 283
monk, sansnos	Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 312
monk, satorneilos, christian	Rizzi (2010), Hadrian and the Christians, 137
monk, theodosius	Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 29, 30, 31, 244, 247, 248, 249, 251, 252, 253, 255, 256 de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 317
monk, zeno	Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 190 Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 326, 331
monks	Alexiou and Cairns (2017), Greek Laughter and Tears: Antiquity and After. 85, 132, 133, 137, 138, 184, 189, 190, 247, 248, 249, 316 Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 333 Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 166 Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 306, 309, 310, 312, 313, 314, 318, 320, 321, 322, 326, 327, 328, 330, 331, 332, 333, 334, 335, 336, 337, 338, 339, 340, 341, 342, 343, 350, 351, 353, 356, 357, 361, 365, 392, 396, 400, 402, 404, 405 Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 278 Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 63, 243, 252, 258, 259 Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 20, 27, 28, 29, 30, 31, 32, 33, 115, 117, 141, 156, 162, 165, 178, 242, 244, 245, 247, 248, 249, 251, 252, 253, 256, 283, 290 Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 275 de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 286
monks, and hermits	O'Daly (2012), Days Linked by Song: Prudentius' Cathemerinon, 209
monks, apocalypse of paul, and	Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 301
monks, ascetics	de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 312, 313, 357, 358
monks, basil of caesarea, church father, pity accepted for	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 392
monks, christians	Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 242, 243, 246, 247, 269, 284, 305, 306, 308, 309, 330, 504
monks, epistolary practices, of dorotheus to his	Champion (2022), Dorotheus of Gaza and Ascetic Education, 110, 111, 112, 113, 116
monks, family, and	Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 227, 228
monks, forensic education of	Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 183
monks, hadrumetum	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 184, 234, 294
monks, in egypt, history of the	Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 285, 289, 294 KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 330, 343, 344, 345, 346, 347, 348, 349, 350
monks, in syria, theodoret, history of the	McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 216
monks, john chrysostom, on the	Niccolai (2023), Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire. 247, 248, 272, 282, 283
monks, monastic self, and other	Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 229
monks, monasticism	Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 91, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 106, 107, 108, 136, 142, 143, 144, 145, 163, 166, 169, 176, 177, 225, 226, 227, 302, 308, 315, 316, 343, 352, 357 KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 7, 306 Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 58, 106, 157, 204, 239, 250, 267, 280, 282
monks, of history of the egypt, hazing	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 76
monks, of palestine, cyril of history of the scythopolis	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 33
monks, of palestine, cyril of scythopolis, history of the	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 33
monks, of syria	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 125
monks, of upper egypt, histories of the	Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 225, 226, 227
monks, palladius, pupil of evagrius, chronicler of the	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 361
monks, prayers, of the desert	Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 198
monks, rabbis, and	Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 43
monks, turning bad, besa	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 289, 290
monks, which restores in us image of god and assimilates us to god, basil of caesarea, church father, but apatheia eventual good for	Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 391

List of validated texts:

10 validated results for "monk"

1. Hebrew Bible, Genesis, 1.26 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Antony, desert monk • Macedonius (monk) • Monk • epistolary practices, of Dorotheus to his monks

Found in books: Champion (2022), Dorotheus of Gaza and Ascetic Education, 116; Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 196; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 215; Ruiz and Puertas (2021), Emperors and Emperorship in Late Antiquity: Images and Narratives, 211

sup>
1.26 וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃' ' None

sup>
1.26 And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’' ' None

2. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Anthony of the Desert (‘the Great’), monk and minister • Palladius, pupil of Evagrius, chronicler of the monks

Found in books: Esler (2000), The Early Christian World, 1099; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 361

3. Socrates Scholasticus, Ecclesiastical History, 7.13-7.15 (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Monasticism, monks • monks

Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 306, 400; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 250

sup>
7.13 About this same time it happened that the Jewish inhabitants were driven out of Alexandria by Cyril the bishop on the following account. The Alexandrian public is more delighted with tumult than any other people: and if at any time it should find a pretext, breaks forth into the most intolerable excesses; for it never ceases from its turbulence without bloodshed. It happened on the present occasion that a disturbance arose among the populace, not from a cause of any serious importance, but out of an evil that has become very popular in almost all cities, viz. a fondness for dancing exhibitions. In consequence of the Jews being disengaged from business on the Sabbath, and spending their time, not in hearing the Law, but in theatrical amusements, dancers usually collect great crowds on that day, and disorder is almost invariably produced. And although this was in some degree controlled by the governor of Alexandria, nevertheless the Jews continued opposing these measures. And although they are always hostile toward the Christians they were roused to still greater opposition against them on account of the dancers. When therefore Orestes the prefect was publishing an edict - for so they are accustomed to call public notices - in the theatre for the regulation of the shows, some of the bishop Cyril's party were present to learn the nature of the orders about to be issued. There was among them a certain Hierax, a teacher of the rudimental branches of literature, and one who was a very enthusiastic listener of the bishop Cyril's sermons, and made himself conspicuous by his forwardness in applauding. When the Jews observed this person in the theatre, they immediately cried out that he had come there for no other purpose than to excite sedition among the people. Now Orestes had long regarded with jealousy the growing power of the bishops, because they encroached on the jurisdiction of the authorities appointed by the emperor, especially as Cyril wished to set spies over his proceedings; he therefore ordered Hierax to be seized, and publicly subjected him to the torture in the theatre. Cyril, on being informed of this, sent for the principal Jews, and threatened them with the utmost severities unless they desisted from their molestation of the Christians. The Jewish populace on hearing these menaces, instead of suppressing their violence, only became more furious, and were led to form conspiracies for the destruction of the Christians; one of these was of so desperate a character as to cause their entire expulsion from Alexandria; this I shall now describe. Having agreed that each one of them should wear a ring on his finger made of the bark of a palm branch, for the sake of mutual recognition, they determined to make a nightly attack on the Christians. They therefore sent persons into the streets to raise an outcry that the church named after Alexander was on fire. Thus many Christians on hearing this ran out, some from one direction and some from another, in great anxiety to save their church. The Jews immediately fell upon and slew them; readily distinguishing each other by their rings. At daybreak the authors of this atrocity could not be concealed: and Cyril, accompanied by an immense crowd of people, going to their synagogues- for so they call their house of prayer- took them away from them, and drove the Jews out of the city, permitting the multitude to plunder their goods. Thus the Jews who had inhabited the city from the time of Alexander the Macedonian were expelled from it, stripped of all they possessed, and dispersed some in one direction and some in another. One of them, a physician named Adamantius, fled to Atticus bishop of Constantinople, and professing Christianity, some time afterwards returned to Alexandria and fixed his residence there. But Orestes the governor of Alexandria was filled with great indignation at these transactions, and was excessively grieved that a city of such magnitude should have been suddenly bereft of so large a portion of its population; he therefore at once communicated the whole affair to the emperor. Cyril also wrote to him, describing the outrageous conduct of the Jews; and in the meanwhile sent persons to Orestes who should mediate concerning a reconciliation: for this the people had urged him to do. And when Orestes refused to listen to friendly advances, Cyril extended toward him the book of gospels, believing that respect for religion would induce him to lay aside his resentment. When, however, even this had no pacific effect on the prefect, but he persisted in implacable hostility against the bishop, the following event afterwards occurred. " "^7.14 Some of the monks inhabiting the mountains of Nitria, of a very fiery disposition, whom Theophilus some time before had unjustly armed against Dioscorus and his brethren, being again transported with an ardent zeal, resolved to fight in behalf of Cyril. About five hundred of them therefore quitting their monasteries, came into the city; and meeting the prefect in his chariot, they called him a pagan idolater, and applied to him many other abusive epithets. He supposing this to be a snare laid for him by Cyril, exclaimed that he was a Christian, and had been baptized by Atticus the bishop at Constantinople. As they gave but little heed to his protestations, and a certain one of them named Ammonius threw a stone at Orestes which struck him on the head and covered him with the blood that flowed from the wound, all the guards with a few exceptions fled, plunging into the crowd, some in one direction and some in another, fearing to be stoned to death. Meanwhile the populace of Alexandria ran to the rescue of the governor, and put the rest of the monks to flight; but having secured Ammonius they delivered him up to the prefect. He immediately put him publicly to the torture, which was inflicted with such severity that he died under the effects of it: and not long after he gave an account to the emperors of what had taken place. Cyril also on the other hand forwarded his statement of the matter to the emperor: and causing the body of Ammonius to be deposited in a certain church, he gave him the new appellation of Thaumasius, ordering him to be enrolled among the martyrs, and eulogizing his magimity in church as that of one who had fallen in a conflict in defense of piety. But the more sober-minded, although Christians, did not accept Cyril's prejudiced estimate of him; for they well knew that he had suffered the punishment due to his rashness, and that he had not lost his life under the torture because he would not deny Christ. And Cyril himself being conscious of this, suffered the recollection of the circumstance to be gradually obliterated by silence. But the animosity between Cyril and Orestes did not by any means subside at this point, but was kindled afresh by an occurrence similar to the preceding. " "^7.15 There was a woman at Alexandria named Hypatia, daughter of the philosopher Theon, who made such attainments in literature and science, as to far surpass all the philosophers of her own time. Having succeeded to the school of Plato and Plotinus, she explained the principles of philosophy to her auditors, many of whom came from a distance to receive her instructions. On account of the self-possession and ease of manner, which she had acquired in consequence of the cultivation of her mind, she not unfrequently appeared in public in presence of the magistrates. Neither did she feel abashed in coming to an assembly of men. For all men on account of her extraordinary dignity and virtue admired her the more. Yet even she fell a victim to the political jealousy which at that time prevailed. For as she had frequent interviews with Orestes, it was calumniously reported among the Christian populace, that it was she who prevented Orestes from being reconciled to the bishop. Some of them therefore, hurried away by a fierce and bigoted zeal, whose ringleader was a reader named Peter, waylaid her returning home, and dragging her from her carriage, they took her to the church called C sareum, where they completely stripped her, and then murdered her with tiles. After tearing her body in pieces, they took her mangled limbs to a place called Cinaron, and there burnt them. This affair brought not the least opprobrium, not only upon Cyril, but also upon the whole Alexandrian church. And surely nothing can be farther from the spirit of Christianity than the allowance of massacres, fights, and transactions of that sort. This happened in the month of March during Lent, in the fourth year of Cyril's episcopate, under the tenth consulate of Honorius, and the sixth of Theodosius. "" None

4. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • monks • monks, monasticism

Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 306; Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 102, 302, 308

5. None, None, nan (4th cent. CE - 4th cent. CE)
Tagged with subjects: • Dioscorus (monk) • Palladius, pupil of Evagrius, chronicler of the monks

Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 257; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 361

6. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • Monks • monks, monasticism

Found in books: Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 343; Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 275

7. None, None, nan
Tagged with subjects: • Didymus (monk) • Dioscorus (monk) • History of the Monks in Egypt • Origen (monk) • Zeno (monk)

Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 11, 16, 190, 236; KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 346, 347, 348

8. None, None, nan
Tagged with subjects: • Nephalius, monk • Sabas, monk • Theodosius, monk • monks • prayers, of the desert monks

Found in books: Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 198; Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 405; Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 31, 32, 113, 115, 164, 165, 248, 249

9. None, None, nan
Tagged with subjects: • Didymus (monk) • Euthymius, monk • Sabas, monk • Theodosius, monk • monks

Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 198; Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 29

10. None, None, nan
Tagged with subjects: • monks • monks, monasticism

Found in books: Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 313; Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 315, 316

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

For a list of book indices included, see here.

Tiresias: The Ancient Mediterranean Religions Source Database