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.

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All subjects (including unvalidated):

subject	book bibliographic info
norm	Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 27, 55, 63, 66, 76, 77, 107, 267 Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 59, 62, 69
norm, in epic, code and	Joseph (2022), Thunder and Lament: Lucan on the Beginnings and Ends of Epic, 10, 11, 104, 107, 114, 119, 121, 127, 146
norm, oaths, of women, as subversion of the	Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 148
norm, of the bible, love, amor, dilectio, caritas, as the	Nisula (2012), Augustine and the Functions of Concupiscence, 145
norm, yardstick, kan?n, standard, also gn?m?n	Singer and van Eijk (2018), Galen: Works on Human Nature: Volume 1, Mixtures (De Temperamentis), 4, 8, 9, 10, 11, 14, 16, 18, 19, 33, 35, 38, 41, 49, 55, 56, 57, 63, 72, 74, 81, 84, 86, 88, 90, 91, 93, 95, 96, 98, 99, 100, 103, 104, 106, 109, 122, 129, 130, 139, 144
normative, accounts, rationality, descriptive vs.	Graver (2007), Stoicism and Emotion, 24, 36
normative, action	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 275, 365
normative, akedah, binding of isaac, transformation into text, through rabbinic exegesis	Kanarek (2014), Biblical narrative and formation rabbinic law, 32, 33, 37, 50, 53, 54, 59, 60, 65, 66
normative, aspect, ideology	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 63, 64, 65
normative, belief	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 365
normative, ethics	Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 171
normative, gender framing in womens rituals and agency in roman literature, transgression of	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 222
normative, interventions	Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 222, 230
normative, inversion, ethnic boundary making model	van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 26, 80, 82, 83, 85, 87, 89, 109, 130, 132, 136, 139, 149, 192, 193, 196, 201, 211, 214, 215, 218, 221, 224, 225, 243
normative, laws in scripture	Neusner (2003), The Perfect Torah. 1
normative, practices	Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 42
normative, practices, hillel	Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 253
normative, practices, stringency	Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 253
normative, principles	Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 217
normative, regulations	Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 219
normative, science, as	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 88, 155
normative, self or identity	Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 366, 367, 368, 369, 372, 373, 376
normative, sex	Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 36
normative, view of rule, reading habits following from	Alexander (2013), Gender and Timebound Commandments in Judaism. 8, 9
normativity	DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 5, 70, 71, 118, 122, 123, 124, 125, 126, 127, 128, 129, 232, 233, 241, 245, 272, 273, 280, 292, 318, 319 Langlands (2018), Exemplary Ethics in Ancient Rome, 21, 42
normativity, granted by, nature	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 161, 162
normativity, individuality, versus	Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 37, 38, 55, 71, 72
normativity, john, and	Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 201, 202, 203
normativity, of cognition	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 73, 118
normativity, of intentionality	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 73, 101
normativity, pentateuch, redaction of	DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 45, 126, 127, 128, 129, 135, 139, 140
norms	Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 132, 133 Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 52, 68, 101, 125 Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 187, 203 Rupke (2016), Religious Deviance in the Roman World Superstition or Individuality?, 77, 82, 91 Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 43, 134, 135, 225, 273, 274 Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 228, 234, 235
norms, activities governed by	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 390
norms, and customs of a city, law, as	Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 174
norms, and gods/goddesses	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 282
norms, and language	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 276
norms, and rules	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 272
norms, athenian, social	Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 208, 209, 210, 211
norms, belief, and	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 73, 129
norms, catullus epithalamia, on necessity of female submission to societal	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 36, 37, 38
norms, circle	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 164
norms, cognition, and	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 129, 271
norms, construction of emotions	Champion (2022), Dorotheus of Gaza and Ascetic Education, 123, 124, 125, 126, 127, 129, 130, 131, 132, 133, 134, 202
norms, cooperative	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 280
norms, cultural	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 129, 153
norms, deontic	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 338
norms, divine	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 201
norms, ecclesia, setting	Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 2
norms, gods/goddesses, and	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 282
norms, gods/goddesses, as arbiters of	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 201
norms, holy spirit, and rational	James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 139, 140
norms, importance of transgression of	Langlands (2018), Exemplary Ethics in Ancient Rome, 74
norms, internal	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 278
norms, internalization	Rupke (2016), Religious Deviance in the Roman World Superstition or Individuality?, 96
norms, legal	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 126
norms, liturgical	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 265, 268
norms, local	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 121
norms, natural	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 129, 271
norms, new, religious	Rupke (2016), Religious Deviance in the Roman World Superstition or Individuality?, 96
norms, noah	Gwynne (2004), Logic, Rhetoric and Legal Reasoning in the Qur'an: God's Arguments, 65
norms, non, normata, scripture, γραφή, as norma	James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 293
norms, of	Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 158, 166, 172
norms, of cult	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 118, 119, 122, 125, 129, 130
norms, of desire in athens, social	Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 208, 209, 210, 211
norms, of language	James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 28, 35, 36, 66, 76, 131, 135, 136, 162, 163, 164, 165, 250
norms, of perception	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 73
norms, of rationality	James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 34, 131, 135, 136
norms, of ritual	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 270, 275, 276, 277, 281
norms, of roman religion	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 124, 126
norms, of the taylor, j. e., good	Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 76
norms, performative	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 281, 282, 283, 390
norms, political	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 199
norms, predictive	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 156
norms, qumran, jewish	Levine (2005), The Ancient Synagogue, The First Thousand Years, 146
norms, rabbinic adoption of persian	Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 207
norms, religious	Rupke (2016), Religious Deviance in the Roman World Superstition or Individuality?, 1
norms, ritual	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 270, 275, 276, 277, 281 Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 148, 151, 152, 153, 154, 367 Peels (2016), Hosios: A Semantic Study of Greek Piety, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 183, 184, 185, 186, 187, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 198, 199, 200, 201, 202, 203, 204
norms, roman	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 124
norms, roman civilization	Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 93, 145, 152
norms, rule-based reasoning	Gwynne (2004), Logic, Rhetoric and Legal Reasoning in the Qur'an: God's Arguments, 65
norms, shared	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 138, 156, 269, 282
norms, social	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 117, 118, 119, 130, 161
norms, speech	Brand (2022), Religion and the Everyday Life of Manichaeans in Kellis: Beyond Light and Darkness, 79, 151, 152, 153
norms, systems of	Mackey (2022), Belief and Cult: Rethinking Roman Religion, 127
norms, thecla, renunciation of gender	Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 136, 137, 138, 139, 140, 141, 142, 143
‘normative’, versus ‘subversive’ nature, collectors	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 71

List of validated texts:

9 validated results for "normativity"

1. Hebrew Bible, Deuteronomy, 31.12 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Normativity • Normativity, Pentateuch, redaction of • reading habits following from normative, view of rule

Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 8; DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 129

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31.12 הַקְהֵל אֶת־הָעָם הָאֲנָשִׁים וְהַנָּשִׁים וְהַטַּף וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ לְמַעַן יִשְׁמְעוּ וּלְמַעַן יִלְמְדוּ וְיָרְאוּ אֶת־יְהוָה אֱלֹהֵיכֶם וְשָׁמְרוּ לַעֲשׂוֹת אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַזֹּאת׃'' None

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31.12 Assemble the people, the men and the women and the little ones, and thy stranger that is within thy gates, that they may hear, and that they may learn, and fear the LORD your God, and observe to do all the words of this law;'' None

2. Hebrew Bible, Leviticus, 19.19 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Scripture, normative laws in • science, as normative

Found in books: Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 88; Neusner (2003), The Perfect Torah. 1

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19.19 אֶת־חֻקֹּתַי תִּשְׁמֹרוּ בְּהֶמְתְּךָ לֹא־תַרְבִּיעַ כִּלְאַיִם שָׂדְךָ לֹא־תִזְרַע כִּלְאָיִם וּבֶגֶד כִּלְאַיִם שַׁעַטְנֵז לֹא יַעֲלֶה עָלֶיךָ׃'' None

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19.19 Ye shall keep My statutes. Thou shalt not let thy cattle gender with a diverse kind; thou shalt not sow thy field with two kinds of seed; neither shall there come upon thee a garment of two kinds of stuff mingled together.'' None

3. Cicero, On Duties, 1.107-1.115 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • individuality, versus normativity • normative self or identity

Found in books: Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 37, 38; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 368

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1.107 Intellegendum etiam cst duabus quasi nos a natura indutos esse personis; quarum una communis est ex eo, quod omnes participes sumus rationis praestantiaeque eius, qua antecellimus bestiis, a qua omne honestum decorumque trahitur, et ex qua ratio inveniendi officii exquiritur, altera autem, quae proprie singulis est tributa. Ut enim in corporibus magnae dissimilitudines sunt (alios videmus velocitate ad cursum, alios viribus ad luctandum valere, itemque in formis aliis dignitatem inesse, aliis venustatem), sic in animis exsistunt maiores etiam varietates. ^1.108 Erat in L. Crasso, in L. Philippo multus lepos, maior etiam magisque de industria in C. Caesare L. filio; at isdem temporibus in M. Scauro et in M. Druso adulescente singularis severitas, in C. Laelio multa hilaritas, in eius familiari Scipione ambitio maior, vita tristior. De Graecis autem dulcem et facetum festivique sermonis atque in omni oratione simulatorem, quem ei)/rwna Graeci nominarunt, Socratem accepimus, contra Pythagoram et Periclem summam auctoritatem consecutos sine ulla hilaritate. Callidum Hannibalem ex Poenorum, ex nostris ducibus Q. Maximum accepimus, facile celare, tacere, dissimulare, insidiari, praeripere hostium consilia. In quo genere Graeci Themistoclem et Pheraeum Iasonem ceteris anteponunt; in primisque versutum et callidum factum Solonis, qui, quo et tutior eius vita esset et plus aliquanto rei publicae prodesset, furere se simulavit. ^1.109 Sunt his alii multum dispares, simplices et aperti. qui nihil ex occulto, nihil de insidiis agendum putant, veritatis cultores, fraudis inimici, itemque alii, qui quidvis perpetiantur, cuivis deserviant, dum, quod velint, consequantur, ut Sullam et M. Crassum videbamus. Quo in genere versutissimum et patientissimum Lacedaemonium Lysandrum accepimus, contraque Callicratidam, qui praefectus classis proximus post Lysandrum fuit; itemque in sermonibus alium quemque, quamvis praepotens sit, efficere, ut unus de multis esse videatur; quod in Catulo, et in patre et in filio, itemque in Q. Mucio ° Mancia vidimus. Audivi ex maioribus natu hoc idem fuisse in P. Scipione Nasica, contraque patrem eius, illum qui Ti. Gracchi conatus perditos vindicavit, nullam comitatem habuisse sermonis ne Xenocratem quidem, severissimum philosophorum, ob eamque rem ipsam magnum et clarum fuisse. Innumerabiles aliae dissimilitudines sunt naturae morumque, minime tamen vituperandorum. ^1.110 Admodum autem tenenda sunt sua cuique non vitiosa, sed tamen propria, quo facilius decorum illud, quod quaerimus, retineatur. Sic enim est faciendum, ut contra universam naturam nihil contendamus, ea tamen conservata propriam nostram sequamur, ut, etiamsi sint alia graviora atque meliora, tamen nos studia nostra nostrae naturae regula metiamur; neque enim attinet naturae repugnare nec quicquam sequi, quod assequi non queas. Ex quo magis emergit, quale sit decorum illud, ideo quia nihil decet invita Minerva, ut aiunt, id est adversante et repugte natura. ^1.111 Omnino si quicquam est decorum, nihil est profecto magis quam aequabilitas cum universae vitae, tum singularum actionum, quam conservare non possis, si aliorum naturam imitans omittas tuam. Ut enim sermone eo debemus uti, qui innatus est nobis, ne, ut quidam, Graeca verba inculcantes iure optimo rideamur, sic in actiones omnemque vitam nullam discrepantiam conferre debemus. ^1.112 Atque haec differentia naturarum tantam habet vim, ut non numquam mortem sibi ipse consciscere alius debeat, alius in eadem causa non debeat. Num enim alia in causa M. Cato fuit, alia ceteri, qui se in Africa Caesari tradiderunt? Atqui ceteris forsitan vitio datum esset, si se interemissent, propterea quod lenior eorum vita et mores fuerant faciliores, Catoni cum incredibilem tribuisset natura gravitatem eamque ipse perpetua constantia roboravisset semperque in proposito susceptoque consilio permansisset, moriendum potius quam tyranni vultus aspiciendus fuit. ^1.113 Quam multa passus est Ulixes in illo errore diuturno, cum et mulieribus, si Circe et Calypso mulieres appellandae sunt, inserviret et in omni sermone omnibus affabilem et iucundum esse se vellet! domi vero etiam contumelias servorun ancillarumque pertulit, ut ad id aliquando, quod cupiebat, veniret. At Aiax, quo animo traditur, milies oppetere mortem quam illa perpeti maluisset. Quae contemplantes expendere oportebit, quid quisque habeat sui, eaque moderari nee velle experiri, quam se aliena deceant; id enim maxime quemque decet, quod est cuiusque maxime suum. ^1.114 Suum quisque igitur noscat ingenium acremque se et bonorum et vitiorum suorum iudicem praebeat, ne scaenici plus quam nos videantur habere prudentiae. Illi enim non optimas, sed sibi accommodatissimas fabulas eligunt; qui voce freti sunt, Epigonos Medumque, qui gestu, Melanippam, Clytemnestram, semper Rupilius, quem ego memini, Antiopam, non saepe Aesopus Aiacem. Ergo histrio hoc videbit in scaena, non videbit sapiens vir in vita? Ad quas igitur res aptissimi erimus, in iis potissimum elaborabimus; sin aliquando necessitas nos ad ea detruserit, quae nostri ingenii non erunt, omnis adhibenda erit cura, meditatio, diligentia, ut ea si non decore, at quam minime indecore facere possimus; nec tam est enitendum, ut bona, quae nobis data non sint, sequamur, quam ut vitia fugiamus. ^1.115 Ac duabus iis personis, quas supra dixi, tertia adiungitur, quam casus aliqui aut tempus imponit; quarta etiam, quam nobismet ipsi iudicio nostro accommodamus. Nam regna, imperia, nobilitas, honores, divitiae, opes eaque, quae sunt his contraria, in casu sita temporibus gubertur; ipsi autem gerere quam personam velimus, a nostra voluntate proficiscitur. Itaque se alii ad philosophiam, alii ad ius civile, alii ad eloquentiam applicant, ipsarumque virtutum in alia alius mavult excellere.'' None

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1.107 \xa0We must realize also that we are invested by Nature with two characters, as it were: one of these is universal, arising from the fact of our being all alike endowed with reason and with that superiority which lifts us above the brute. From this all morality and propriety are derived, and upon it depends the rational method of ascertaining our duty. The other character is the one that is assigned to individuals in particular. In the matter of physical endowment there are great differences: some, we see, excel in speed for the race, others in strength for wrestling; so in point of personal appearance, some have stateliness, others comeliness. <' "^1.108 \xa0Diversities of character are greater still. Lucius Crassus and Lucius Philippus had a large fund of wit; Gaius Caesar, Lucius's son, had a still richer fund and employed it with more studied purpose. Contemporary with them, Marcus Scaurus and Marcus Drusus, the younger, were examples of unusual seriousness; Gaius Laelius, of unbounded jollity; while his intimate friend, Scipio, cherished more serious ideals and lived a more austere life. Among the Greeks, history tells us, Socrates was fascinating and witty, a genial conversationalist; he was what the Greeks call Îµá¼´Ï\x81Ï\x89Î½ in every conversation, pretending to need information and professing admiration for the wisdom of his companion. Pythagoras and Pericles, on the other hand, reached the heights of influence and power without any seasoning of mirthfulness. We read that Hannibal, among the Carthaginian generals, and Quintus Maximus, among our own, were shrewd and ready at concealing their plans, covering up their tracks, disguising their movements, laying stratagems, forestalling the enemy's designs. In these qualities the Greeks rank Themistocles and Jason of Pherae above all others. Especially crafty and shrewd was the device of Solon, who, to make his own life safer and at the same time to do a considerably larger service for his country, feigned insanity. <" '^1.109 \xa0Then there are others, quite different from these, straightforward and open, who think that nothing should be done by underhand means or treachery. They are lovers of truth, haters of fraud. There are others still who will stoop to anything, truckle to anybody, if only they may gain their ends. Such, we saw, were Sulla and Marcus Crassus. The most crafty and most persevering man of this type was Lysander of Sparta, we are told; of the opposite type was Callicratidas, who succeeded Lysander as admiral of the fleet. So we find that another, no matter how eminent he may be, will condescend in social intercourse to make himself appear but a very ordinary person. Such graciousness of manner we have seen in the case of Catulus â\x80\x94 both father and son â\x80\x94 and also of Quintus Mucius Mancia. I\xa0have heard from my elders that Publius Scipio Nasica was another master of this art; but his father, on the other hand â\x80\x94 the man who punished Tiberius Gracchus for his nefarious undertakings â\x80\x94 had no such gracious manner in social intercourse .\xa0.\xa0., and because of that very fact he rose to greatness and fame. Countless other dissimilarities exist in natures and characters, and they are not in the least to be criticized. < ^1.110 \xa0Everybody, however, must resolutely hold fast to his own peculiar gifts, in so far as they are peculiar only and not vicious, in order that propriety, which is the object of our inquiry, may the more easily be secured. For we must so act as not to oppose the universal laws of human nature, but, while safeguarding those, to follow the bent of our own particular nature; and even if other careers should be better and nobler, we may still regulate our own pursuits by the standard of our own nature. For it is of no avail to fight against one\'s nature or to aim at what is impossible of attainment. From this fact the nature of that propriety defined above comes into still clearer light, inasmuch as nothing is proper that "goes against the grain," as the saying is â\x80\x94 that is, if it is in direct opposition to one\'s natural genius. <' "^1.111 \xa0If there is any such thing as propriety at all, it can be nothing more than uniform consistency in the course of our life as a whole and all its individual actions. And this uniform consistency one could not maintain by copying the personal traits of others and eliminating one's own. For as we ought to employ our mother-tongue, lest, like certain people who are continually dragging in Greek words, we draw well-deserved ridicule upon ourselves, so we ought not to introduce anything foreign into our actions or our life in general. <" '^1.112 \xa0Indeed, such diversity of character carries with it so great significance that suicide may be for one man a duty, for another under the same circumstances a crime. Did Marcus Cato find himself in one predicament, and were the others, who surrendered to Caesar in Africa, in another? And yet, perhaps, they would have been condemned, if they had taken their lives; for their mode of life had been less austere and their characters more pliable. But Cato had been endowed by nature with an austerity beyond belief, and he himself had strengthened it by unswerving consistency and had remained ever true to his purpose and fixed resolve; and it was for him to die rather than to look upon the face of a tyrant. <' "^1.113 \xa0How much Ulysses endured on those long wanderings, when he submitted to the service even of women (if Circe and Calypso may be called women) and strove in every word to be courteous and complaisant to all! And, arrived at home, he brooked even the insults of his men-servants and maidservants, in order to attain in the end the object of his desire. But Ajax, with the temper he is represented as having, would have chosen to meet death a\xa0thousand times rather than suffer such indignities! If we take this into consideration, we shall see that it is each man's duty to weigh well what are his own peculiar traits of character, to regulate these properly, and not to wish to try how another man's would suit him. For the more peculiarly his own a man's character is, the better it fits him. <" '^1.114 \xa0Everyone, therefore, should make a proper estimate of his own natural ability and show himself a critical judge of his own merits and defects; in this respect we should not let actors display more practical wisdom than we have. They select, not the best plays, but the ones best suited to their talents. Those who rely most upon the quality of their voice take the Epigoni and the Medus; those who place more stress upon the action choose the Melanippa and the Clytaemnestra; Rupilius, whom I\xa0remember, always played in the Antiope, Aesopus rarely in the Ajax. Shall a player have regard to this in choosing his rÃ´le upon the stage, and a wise man fail to do so in selecting his part in life? We shall, therefore, work to the best advantage in that rÃ´le to which we are best adapted. But if at some time stress of circumstances shall thrust us aside into some uncongenial part, we must devote to it all possible thought, practice, and pains, that we may be able to perform it, if not with propriety, at least with as little impropriety as possible; and we need not strive so hard to attain to points of excellence that have not been vouchsafed to us as to correct the faults we have. < ^1.115 \xa0To the two above-mentioned characters is added a\xa0third, which some chance or some circumstance imposes, and a\xa0fourth also, which we assume by our own deliberate choice. Regal powers and military commands, nobility of birth and political office, wealth and influence, and their opposites depend upon chance and are, therefore, controlled by circumstances. But what rÃ´le we ourselves may choose to sustain is decided by our own free choice. And so some turn to philosophy, others to the civil law, and still others to oratory, while in case of the virtues themselves one man prefers to excel in one, another in another. <'' None

4. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • cult, norms of • norms, internalization • norms, of cult • religious norms, new

Found in books: Mackey (2022), Belief and Cult: Rethinking Roman Religion, 122; Rupke (2016), Religious Deviance in the Roman World Superstition or Individuality?, 96

5. Ovid, Fasti, 2.533 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • cognition, normativity of • cult, norms of • norms, of cult • norms, social • womens rituals and agency in Roman literature, transgression of normative gender framing in

Found in books: Mackey (2022), Belief and Cult: Rethinking Roman Religion, 118; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 222

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2.533 Est honor et tumulis. Animas placate paternas'' None

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2.533 And the grave must be honoured. Appease your fathers’'' None

6. New Testament, Luke, 2.41-2.52 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Normativity • language, norms of • rationality, norms of

Found in books: DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 241; James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 131

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2.41 Καὶ ἐπορεύοντο οἱ γονεῖς αὐτοῦ κατʼ ἔτος εἰς Ἰερουσαλὴμ τῇ ἑορτῇ τοῦ πάσχα. ^2.42 Καὶ ὅτε ἐγένετο ἐτῶν δώδεκα, ^2.43 ἀναβαινόντων αὐτῶν κατὰ τὸ ἔθος τῆς ἑορτῆς καὶ τελειωσάντων τὰς ἡμέρας, ἐν τῷ ὑποστρέφειν αὐτοὺς ὑπέμεινεν Ἰησοῦς ὁ παῖς ἐν Ἰερουσαλήμ, καὶ οὐκ ἔγνωσαν οἱ γονεῖς αὐτοῦ. ^2.44 νομίσαντες δὲ αὐτὸν εἶναι ἐν τῇ συνοδίᾳ ἦλθον ἡμέρας ὁδὸν καὶ ἀνεζήτουν αὐτὸν ἐν τοῖς συγγενεῦσιν καὶ τοῖς γνωστοῖς, ^2.45 καὶ μὴ εὑρόντες ὑπέστρεψαν εἰς Ἰερουσαλὴμ ἀναζητοῦντες αὐτόν. ^2.46 καὶ ἐγένετο μετὰ ἡμέρας τρεῖς εὗρον αὐτὸν ἐν τῷ ἱερῷ καθεζόμενον ἐν μέσῳ τῶν διδασκάλων καὶ ἀκούοντα αὐτῶν καὶ ἐπερωτῶντα αὐτούς· ^2.47 ἐξίσταντο δὲ πάντες οἱ ἀκούοντες αὐτοῦ ἐπὶ τῇ συνέσει καὶ ταῖς ἀποκρίσεσιν αὐτοῦ. ^2.48 καὶ ἰδόντες αὐτὸν ἐξεπλάγησαν, καὶ εἶπεν πρὸς αὐτὸν ἡ μήτηρ αὐτοῦ Τέκνον, τί ἐποίησας ἡμῖν οὕτως; ἰδοὺ ὁ πατήρ σου καὶ ἐγὼ ὀδυνώμενοι ζητοῦμέν σε. ^2.49 καὶ εἶπεν πρὸς αὐτούς Τί ὅτι ἐζητεῖτέ με; οὐκ ᾔδειτε ὅτι ἐν τοῖς τοῦ πατρός μου δεῖ εἶναί με; ^2.50 καὶ αὐτοὶ οὐ συνῆκαν τὸ ῥῆμα ὃ ἐλάλησεν αὐτοῖς. ^2.51 καὶ κατέβη μετʼ αὐτῶν καὶ ἦλθεν εἰς Ναζαρέτ, καὶ ἦν ὑποτασσόμενος αὐτοῖς. καὶ ἡ μήτηρ αὐτοῦ διετήρει πάντα τὰ ῥήματα ἐν τῇ καρδίᾳ αὐτῆς. ^2.52 Καὶ Ἰησοῦς προέκοπτεν τῇ σοφίᾳ καὶ ἡλικίᾳ καὶ χάριτι παρὰ θεῷ καὶ ἀνθρώποις.'' None

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2.41 His parents went every year to Jerusalem at the feast of the Passover. ^2.42 When he was twelve years old, they went up to Jerusalem according to the custom of the feast, ' "^2.43 and when they had fulfilled the days, as they were returning, the boy Jesus stayed behind in Jerusalem. Joseph and his mother didn't know it, " "^2.44 but supposing him to be in the company, they went a day's journey, and they looked for him among their relatives and acquaintances. " "^2.45 When they didn't find him, they returned to Jerusalem, looking for him. " '^2.46 It happened after three days they found him in the temple, sitting in the midst of the teachers, both listening to them, and asking them questions. ^2.47 All who heard him were amazed at his understanding and his answers. ^2.48 When they saw him, they were astonished, and his mother said to him, "Son, why have you treated us this way? Behold, your father and I were anxiously looking for you." ^2.49 He said to them, "Why were you looking for me? Didn\'t you know that I must be in my Father\'s house?"' "^2.50 They didn't understand the saying which he spoke to them. " '^2.51 And he went down with them, and came to Nazareth. He was subject to them, and his mother kept all these sayings in her heart. ^2.52 And Jesus increased in wisdom and stature, and in favor with God and men. '' None

7. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Self-adornment, married woman’s adorning herself, as a norm • Self-adornment, married woman’s adorning herself, as a norm, not adorning as a sign for stopping sexual relations • Self-adornment, married woman’s adorning herself, as a norm, regarding Menstruant woman • reading habits following from normative, view of rule

Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 8; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 75

8. Eusebius of Caesarea, Ecclesiastical History, 6.19.8 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • language, norms of • norms

Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 35; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 273

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6.19.8 For he was continually studying Plato, and he busied himself with the writings of Numenius and Cronius, Apollophanes, Longinus, Moderatus, and Nicomachus, and those famous among the Pythagoreans. And he used the books of Chaeremon the Stoic, and of Cornutus. Becoming acquainted through them with the figurative interpretation of the Grecian mysteries, he applied it to the Jewish Scriptures.'' None

9. None, None, nan
Tagged with subjects: • Ritual norms

Found in books: Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 153; Peels (2016), Hosios: A Semantic Study of Greek Piety, 196

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Tiresias: The Ancient Mediterranean Religions Source Database