| 1. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •movement of the stars Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 83 |
| 2. Cicero, Tusculan Disputations, 4.2.3 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •movement of the stars Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 25 |
3. Cicero, Republic, 4.12 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •movement of the stars Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 25| 4.12. Nostrae contra duo decim tabulae cum perpaucas res capite sanxissent, in his hanc quoque sanciendam putaverunt, si quis occentavisset sive carmen condidisset, quod infamiam faceret flagitiumve alteri. Praeclare; iudiciis enim magistratuum, disceptationibus legitimis propositam vitam, non poetarum ingeniis, habere debemus nec probrum audire nisi ea lege, ut respondere liceat et iudicio defendere. veteribus displicuisse Romanis vel laudari quemquam in scaena vivum hominem vel vituperari. | |
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| 4. Livy, History, 1.20.4, 1.45.5 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •movement of the stars Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 25 |
5. Quintilian, Institutes of Oratory, 1.10.1, 10.90 (1st cent. CE - 1st cent. CE) Tagged with subjects: •movement of the stars Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 83, 285 | 1.10.1. I have made my remarks on this stage of education as brief as possible, making no attempt to say everything, (for the theme is infinite), but confining myself to the most necessary points. I will now proceed briefly to discuss the remaining arts in which I think boys ought to be instructed before being handed over to the teacher of rhetoric: for it is by such studies that the course of education described by the Greeks as á¼Î³ÎºÏÎºÎ»Î¹Î¿Ï Ïαιδεία or general education will be brought to its full completion. |
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6. New Testament, 1 Timothy, 1.3-1.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •movement of the stars Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 87| 1.3. Καθὼς παρεκάλεσά σε προσμεῖναι ἐν Ἐφέσῳ, πορευόμενος εἰς Μακεδονίαν, ἵνα παραγγείλῃς τισὶν μὴ ἑτεροδιδασκαλεῖν 1.4. μηδὲ προσέχειν μύθοις καὶ γενεαλογίαις ἀπεράντοις,αἵτινες ἐκζητήσεις παρέχουσι μᾶλλον ἢ οἰκονομίαν θεοῦ τὴν ἐν πίστει, | 1.3. As I exhorted you to stay at Ephesus when I was going into Macedonia, that you might charge certain men not to teach a different doctrine, 1.4. neither to pay attention to myths and endless genealogies, which cause disputes, rather than God's stewardship, which is in faith -- |
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| 7. Pliny The Elder, Natural History, 17.267, 28.9, 30.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •movement of the stars Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 25 |
| 8. Plutarch, On Being A Busybody, 5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •movement of the stars Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 86 |
9. Quintilian, Institutio Oratoria, 1.10.1, 10.90 (1st cent. CE - 1st cent. CE) Tagged with subjects: •movement of the stars Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 83, 285 | 1.10.1. I have made my remarks on this stage of education as brief as possible, making no attempt to say everything, (for the theme is infinite), but confining myself to the most necessary points. I will now proceed briefly to discuss the remaining arts in which I think boys ought to be instructed before being handed over to the teacher of rhetoric: for it is by such studies that the course of education described by the Greeks as á¼Î³ÎºÏÎºÎ»Î¹Î¿Ï Ïαιδεία or general education will be brought to its full completion. |
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10. Hippolytus, Refutation of All Heresies, 4.28 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •movement of the stars Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 25 | 4.28. ... And (the sorcerer), taking (a paper), directs the inquirer to write down with water whatever questions he may desire to have asked from the demons. Then, folding up the paper, and delivering it to the attendant, he sends him away to commit it to the flames, that the ascending smoke may waft the letters to demons. While, however, the attendant is executing this order, (the sorcerer) first removes equal portions of the paper, and on some more parts of it he pretends that demons write in Hebrew characters. Then burning an incense of the Egyptian magicians, termed Cyphi, he takes these (portions of paper) away, and places them near the incense. But (that paper) which the inquirer happens to have written (upon), having placed on the coals, he has burned. Then (the sorcerer), appearing to be borne away under divine influence, (and) hurrying into a corner (of the house), utters a loud and harsh cry, and unintelligible to all, ... and orders all those present to enter, crying out (at the same time), and invoking Phryn, or some other demon. But after passing into the house, and when those that were present stood side by side, the sorcerer, flinging the attendant upon a bed, utters to him several words, partly in the Greek, and partly, as it were, the Hebrew language, (embodying) the customary incantations employed by the magicians. (The attendant), however, goes away to make the inquiry. And within (the house), into a vessel full of water (the sorcerer) infusing copperas mixture, and melting the drug, having with it sprinkled the paper that forsooth had (the characters upon it) obliterated, he forces the latent and concealed letters to come once more into light; and by these he ascertains what the inquirer has written down. And if one write with copperas mixture likewise, and having ground a gall nut, use its vapour as a fumigator, the concealed letters would become plain. And if one write with milk, (and) then scorch the paper, and scraping it, sprinkle and rub (what is thus scraped off) upon the letters traced with the milk, these will become plain. And urine likewise, and sauce of brine, and juice of euphorbia, and of a fig, produce a similar result. But when (the sorcerer) has ascertained the question in this mode, he makes provision for the manner in which be ought to give the reply. And next he orders those that are present to enter, holding laurel branches and shaking them, and uttering cries, and invoking the demon Phryn. For also it becomes these to invoke him; and it is worthy that they make this request from demons, which they do not wish of themselves to put forward, having lost their minds. The confused noise, however, and the tumult, prevent them directing attention to those things which it is supposed (the sorcerer) does in secret. But what these are, the present is a fair opportunity for us to declare. Considerable darkness, then, prevails. For the (sorcerer) affirms that it is impossible for mortal nature to behold divine things, for that to hold converse (with these mysteries) is sufficient. Making, however, the attendant lie down (upon the couch), head foremost, and placing by each side two of those little tablets, upon which had been inscribed in, forsooth, Hebrew characters, as it were names of demons, he says that (a demon) will deposit the rest in their ears. But this (statement) is requisite, in order that some instrument may be placed beside the ears of the attendant, by which it is possible that he signify everything which he chooses. First, however, he produces a sound that the (attendant) youth may be terrified; and secondly, he makes a humming noise; then, thirdly, he speaks through the instrument what he wishes the youth to say, and remains in expectation of the issue of the affair; next, he makes those present remain still, and directs the (attendant) to signify, what he has heard from the demons. But the instrument that is placed beside his ears is a natural instrument, viz., the windpipe of long-necked cranes, or storks, or swans. And if none of these is at hand, there are also some different artificial instruments (employed); for certain pipes of brass, ten in number, (and) fitting into one another, terminating in a narrow point, are adapted (for the purpose), and through these is spoken into the ear whatsoever the (magician) wishes. And the youth hearing these (words) with terror as uttered by demons, when ordered, speaks them out. If any one, however, putting around a stick a moist hide, and having dried it and drawn it together, close it up, and by removing the rod fashion the hide into the form of a pipe, he attains a similar end. Should any of these, however, be not at hand, he takes a book, and, opening it inside, stretches it out as far as he think requisite, (and thus) achieves the same result. But if he knows beforehand that one is present who is about to ask a question, he is the more ready for all (contingencies). If, however, he may also previously ascertain the question, he writes (it) with the drug, and, as being prepared, he is considered more skilful, on account of having clearly written out what is (about) being asked. If, however, he is ignorant of the question, he forms conjectures, and puts forth something capable of a doubtful and varied interpretation, in order that the oracular response, being originally unintelligible, may serve for numerous purposes, and in the issue of events the prediction may be considered correspondent with what actually occurs. Next, having filled a vessel with water, he puts down (into it) the paper, as if uninscribed, at the same time infusing along with it copperas mixture. For in this way the paper written upon floats upwards (to the surface), bearing the response. Accordingly there ensue frequently to the attendant formidable fancies for also he strikes blows plentifully on the terrified (bystanders). For, casting incense into the fire, he again operates after the following method. Covering a lump of what are called fossil salts with Etruscan wax, and dividing the piece itself of incense into two parts, he throws in a grain of salt; and again joining (the piece) together, and placing it on the burning coals, he leaves it there. And when this is consumed, the salts, bounding upwards, create the impression of, as it were, a strange vision taking place. And the dark-blue dye which has been deposited in the incense produces a blood-red flame, as we have already declared. But (the sorcerer) makes a scarlet liquid, by mixing wax with alkanet, and, as I said, depositing the wax in the incense. And he makes the coals be moved, placing underneath powdered alum; and when this is dissolved and swells up like bubbles, the coals are moved. |
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| 11. Tertullian, Prescription Against Heretics, 7 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •movement of the stars Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 86 |
| 12. Tertullian, On The Soul, 20 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •movement of the stars Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 153 |
| 13. Clement of Alexandria, Miscellanies, 1.19.93.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •movement of the stars Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 83 |
| 14. Eusebius of Caesarea, Preparation For The Gospel, 2.7.4-2.7.7, 13.3.3-13.3.6 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •movement of the stars Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 83 |
15. Augustine, The City of God, 10.9 (4th cent. CE - 5th cent. CE) Tagged with subjects: •movement of the stars Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 25 | 10.9. These miracles, and many others of the same nature, which it were tedious to mention, were wrought for the purpose of commending the worship of the one true God, and prohibiting the worship of a multitude of false gods. Moreover, they were wrought by simple faith and godly confidence, not by the incantations and charms composed under the influence of a criminal tampering with the unseen world, of an art which they call either magic, or by the more abominable title necromancy, or the more honorable designation theurgy; for they wish to discriminate between those whom the people call magicians, who practise necromancy, and are addicted to illicit arts and condemned, and those others who seem to them to be worthy of praise for their practice of theurgy - the truth, however, being that both classes are the slaves of the deceitful rites of the demons whom they invoke under the names of angels. For even Porphyry promises some kind of purgation of the soul by the help of theurgy, though he does so with some hesitation and shame, and denies that this art can secure to any one a return to God; so that you can detect his opinion vacillating between the profession of philosophy and an art which he feels to be presumptuous and sacrilegious. For at one time he warns us to avoid it as deceitful, and prohibited by law, and dangerous to those who practise it; then again, as if in deference to its advocates, he declares it useful for cleansing one part of the soul, not, indeed, the intellectual part, by which the truth of things intelligible, which have no sensible images, is recognized, but the spiritual part, which takes cognizance of the images of things material. This part, he says, is prepared and fitted for intercourse with spirits and angels, and for the vision of the gods, by the help of certain theurgic consecrations, or, as they call them, mysteries. He acknowledges, however, that these theurgic mysteries impart to the intellectual soul no such purity as fits it to see its God, and recognize the things that truly exist. And from this acknowledgment we may infer what kind of gods these are, and what kind of vision of them is imparted by theurgic consecrations, if by it one cannot see the things which truly exist. He says, further, that the rational, or, as he prefers calling it, the intellectual soul, can pass into the heavens without the spiritual part being cleansed by theurgic art, and that this art cannot so purify the spiritual part as to give it entrance to immortality and eternity. And therefore, although he distinguishes angels from demons, asserting that the habitation of the latter is in the air, while the former dwell in the ether and empyrean, and although he advises us to cultivate the friendship of some demon, who may be able after our death to assist us, and elevate us at least a little above the earth - for he owns that it is by another way we must reach the heavenly society of the angels - he at the same time distinctly warns us to avoid the society of demons, saying that the soul, expiating its sin after death, execrates the worship of demons by whom it was entangled. And of theurgy itself, though he recommends it as reconciling angels and demons, he cannot deny that it treats with powers which either themselves envy the soul its purity, or serve the arts of those who do envy it. He complains of this through the mouth of some Chald an or other: A good man in Chald a complains, he says, that his most strenuous efforts to cleanse his soul were frustrated, because another man, who had influence in these matters, and who envied him purity, had prayed to the powers, and bound them by his conjuring not to listen to his request. Therefore, adds Porphyry, what the one man bound, the other could not loose. And from this he concludes that theurgy is a craft which accomplishes not only good but evil among gods and men; and that the gods also have passions, and are perturbed and agitated by the emotions which Apuleius attributed to demons and men, but from which he preserved the gods by that sublimity of residence, which, in common with Plato, he accorded to them. |
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| 16. Basil of Caesarea, Letters, 11 (4th cent. CE - 4th cent. CE) Tagged with subjects: •movement of the stars Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 153 |
| 17. Hegomonius, Acta Archelai, 26-31, 25 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 190 |
| 18. Synesius of Cyrene, Letters, 105.98-105.100, 143.58 (4th cent. CE - 5th cent. CE) Tagged with subjects: •movement of the stars Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 255 |
| 19. John Chrysostom, Ad Populum Antiochenum (Homiliae 121), 11.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •movement of the stars Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 118 |
| 20. Synesius of Cyrene, Letters, 105.98-105.100, 143.58 (4th cent. CE - 5th cent. CE) Tagged with subjects: •movement of the stars Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 255 |
| 21. John Chrysostom, De Lazaro (Homiliae 17), 3.2-3.3 (4th cent. CE - 5th cent. CE) Tagged with subjects: •movement of the stars Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 118 |
| 22. Jerome, Letters, 61.2 (5th cent. CE - 5th cent. CE) Tagged with subjects: •movement of the stars Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 219 |
| 23. Isidore of Seville, Etymologies, 8.7.10, 8.8.2, 8.9.2, 8.9.5-8.9.6, 8.9.10, 8.9.31-8.9.32 (6th cent. CE - 7th cent. CE) Tagged with subjects: •movement of the stars Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 285 |
| 24. Augustine, Letters, 16.4, 118.1.1, 118.1.3-118.1.5 (7th cent. CE - 7th cent. CE) Tagged with subjects: •movement of the stars Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 86, 255 |
| 25. Zacharias of Mytilene, Life of Severus, 71, 74-75 Tagged with subjects: •nan Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 130 |
| 26. Anon., Vita Nicolai Sionitae, 28-30 Tagged with subjects: •nan Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 130 |
| 29. Paulus Julius, Digesta, 5.4.6, 5.4.15 Tagged with subjects: •movement of the stars Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 25 |
| 30. Seneca The Younger, Carmina, 7.25.5 Tagged with subjects: •movement of the stars Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 86 |
| 31. Suidas Thessalius, Fragments, None Tagged with subjects: •movement of the stars Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 153 |
| 32. Anon., Vita Symeonis Stylitae Iunioris, 164, 162 Tagged with subjects: •nan Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 105 |
| 36. John Chrysostom, Homiliae In 1 Tim., 1.2-1.3 Tagged with subjects: •movement of the stars Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 87 |
| 39. John Chrysostom, De Verbis Apostoli, 1.2-1.3, 1.5 Tagged with subjects: •movement of the stars Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 118 |
| 40. Mani, Kephalaia, 166.31-169.22 Tagged with subjects: •movement of the stars Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 190 |
| 42. Theophanes, Theophanes, 6241 Tagged with subjects: •movement of the stars Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 105 |
| 43. Manuscripts, Codices Latini Antiquiores, 33 Tagged with subjects: •movement of the stars Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 285 |
| 46. Theodoret of Cyrus, Pr., 2.7 Tagged with subjects: •movement of the stars Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 83 |
